I • i V W IRK! ( hi ^ '•' m[ f .vf ;^i .*' r A> ► * ♦ i it- y i- * * > i r • PRINCETON, N. J. Collection of Puritan Literature. Division *-^ /v —- ^ _"7' - Section J g^v f / Num her ♦^ % ^ ' M * ■* O* m * i - » SERMONS VT J^. SoJemne Occafions ; PREACHED IN Several! Auditories, BY Hvmphrey Sydenham, Recloref Tofyngion in Somerset- D. Aug. Serm. 46.de Tempore. frlultafunt ordmTujleriorKffyScimovus gcrent'mm y fed mum eft osmimjlros tmplentij. \ 1 LON DON, Printed by I o H M Beaie, for Humphrey Robin fin^ and arc to be fold at the Signc of the I 1 Three Pigeons in p a u r. s Church-yard;. [ M. DC : I I I — ■ I I ■ I I ■ I I « — ■ ■ TO THE MOST REVEREND FATHER IN GOD, MY VERY GOOD LORD, WILLIAM, Lord Arch-Bifihop of Canterbury his Grace, Primateof all England, and Metropolitane^ and Chancelour of the Vniveriicy of Oxford. Most Reve rend, N matters of Bounty or Benefit received, He that [peaks thanks, commonly, Speaks all i The Divine not fb, His profeffion g^ ^g^^f^il requires afwell De votion j as Gratitude $ and what is onely Acknowledgement in others, (houldbc Prayer in him. Thefe have made A z way j dix- cr/s , (,„.}:. i dixcrjs. S . lib. ck Btfi.z. The Eptftle 'Dedicatory* \m m» way for this Ambition of mine (for fb ic will beccnfur'd) infeeking your Graces Patro- nage j to which > by your former great Fa- vours and Incouragements $ I have met with adoubleftairej The one, inrayfirft admiffion to fpirituali preferment ; The other, in fetlingic, when it was difturb'dj Both thefe, here bound up by a thankful) and zealous obligation, in this Tender of I my poore Endeavours : which, though I feare, will (carce holdwaight mt\\c Scale of your ftrider Judgement ; yet, in that of your Chanty^ They may pafie,perhaps ; with a Graine or two, (as oftentimes light pecccs doe) and fo vindicate me from the impu- tation oft hat /o^ and lazje Ignorance ,which the very Spirit of Ignorance would put up- on me; where Vociferation is cried-upfor Tnduftrie ; and FaSlisn for HolweJJe ; and a hitter and unbndltdXeale for found knowledge. But notwithstanding the /^/#/»£ of thofe muddie waters , Springs may runnecleare; and I doubt not, but Ai/;;Te£ondi- torem antique rurjum Vidci withoLitofTence > deplore the miferics they cannot tedrcflej Thofe that are more eminent , may doe both. A Genera/I Harmony, afwell in Do- flrine, as in D if up line is yet wanting in the publike prafficeof our Church, though not in the Principles thereof} which is the maine Anvile moft of my Sermons ham* meron; where, though you (hall meetc, belike, with much duft and rubbifb, yet there is a way begunne to a richer Myne, which more elaborate and higher wits may dig after, if they pleafe. And as in publike Vineyards,thcrc are tarn Vv&fluim Labru/ca % here a wilde Grape, there a Greene one ; y on - deraThird, in its fuUblouh> more ripened Worl Epift. S7.D. Aug. cnc.i fir 7 he Spijlle Vedic/itorj. for your Palate ; So it is in this mixture of my labour^ according to the difpofition of their kverall Dedications j where, though every peece may findc an \ncourager ? None a V ndicator juftly, but in a religious and learned Metropolitan, to whole Graci- ous bands are in all obedience ofFered,Tfee& I and all the Powers of Your Graces moft obliged Honourer 3 and Servant-, Htm. Sydenham. ' WEL-TVNED CYMBALL. OR, A Vindication of the moderneHarmo ny and Ornaments in our Churches. against The Mnrmurtngs of their dif contented Ofposers. A SERMON, Occafionally preached at the Dedication of an O ft g A n lately fet up at Bruten in SommerUt. (? By Humphrey Sydenham^. Psal. 150. v,4 5 5. Liud&u Damnum in Chorda & QrgAnojAUcl*!e cum in Cyw- bdis lubit Attempt . -► London, Printed by I o H n #£ A fc E, for- Humphrey Robin fen^ at the Slgne of the Three Pigeons / in Pauls Church-yard. 1557. £efe At*. A <&&&$$ C TO MY HONOURABLE Friend , J ohn Coventry, Efquire, Sonne to chc Kight Honorable T h o m s s 3 L otcI Coventry, Baron of Aksbvciiih) And Lord Keeper of the Great Seale of EngL?:d. Sir, S&'xi Pre fume a muficall Dilcour Cc can neither bee improper , nor unfeajonable fcr htm , that haAo fo much harmonv ih himfelfe , that holds juch a confo nancy vpitb the practice of tie Church he lives in. tAnd this is both your happlncfle ana your ay tne» Too many there are which im- p/oy their \\ iz and greatnefle a contrary rray, and ae tight altogether in the jarring of the fcxnv^as if there w:re no Melody but in Dif- cords j but lucb are mrt within your finger- a z ing; i H » ' » ll J ■ ■ * I — The Epiftle Dedicaccry. ing ; nor t mdeed,your fancie ; {nming that a Song of Sion 9 isaScngefPe^(.c j and he that keepes net time m the Hofannah beloTp^ fiall hardl) fing his part m the Hallelujah dove. I c-Jtildwbi/per fowethmg in your eare, rt a fir anger 9 1 may be thought : m/ore 1 will ft Itt abroad, rrbere tohe a Utile blunt, ana ihtrefcre fl 1 ft tt flatter. Jcu have befidesyar accurate \Jf i both m DiVjnity ami Arts, a my ihtm % an humble and courteous affability, by vihichyou hsrpe given fo much in- Hragemcnt to theft more canonical!} devoted 'in onmoniyceipi/ed) Tribe y that you have n tributary 9 and 'captive $ fa that they equally fiudy their orvne thankefulnefle, and your honour; to tvhicb ifthefepoore fcrth- Itngs of mine may give either luftre or advance- ment , (you having beene formerly pleafedto afford ibem not only the charity of your fair e b< nion i /^//^approbation a/fo) 1 have dove I ■metbwg to glor) in ; aisetamihgfttbeTtoop- j/ your other Honoureis and Admirers, /halt rfift >u the mfi humble t jo The moft Faithful!, I m _ , Hv.m. Sydenham. I I THE VVELL-TVNED CYMBALL. PSAL. 5?. l6. I will fing of thy 'Vomer - yea 3 1 xtill, fing aloud of thy z5\dercy, in the morning, becanje thou hafl been my defence and my reftige in the day of my trouble . fe ra-iSbP Qa^^-^g He Text, though butaverfe 3 is a complcat Pfalme,having in it all the properties of a fpiritnall Song; where wee may finde the Parts, the Grand, the Dei ant, the A*- thvur or Stttcr of 'it,ihe7/«r v»htntvPd4[iing>zn& the Ouaficn ofthifirigin?. B 1 The A -I he well-tuned fymbalL i The Parts W , in two words 5 P*t&ttr&n& MJftm*r4w) Tower ai.d McrCj ^ and thefe voie'd aloft, in a (acred and purer ilraine, fitter for a Quire of AngtL than of min* y and that in double Tm^ Tita pUfitui, &u&7Uii mif ' )iiof ' dta i Thy Power, and Thy oaercy -, Thine,the God of men and An- gel S5 the God ofall Powerand Mercie. 2 The ground likewifc in two words, a^«^u rium and Refugiu m, Defence and Refuge -, but thefe Dijuh'd lower, in a double- Meum^ Ad) n t $ ¥inw mi \hm ,Meuw 3 AT e y an d A d teD o m ine-, thisAfjfha- ' ving Reference to, and Dependance from Thee; Thee, the God of Defence and Refuge : And therefore my Defence, becaufeof thy Fewer $ and my Refuge, becaufe of thy tjMercj. I TheDefcant, likewife, in two words, -6Vw- iixbe and Sx&lwfo) I willfing^ and / willfing aloud $ Hereisfingingonelyof Gods/^nw ; but there is finging aleudofhisUWercy ± as if his Mercy were moreexaltable than his Power, and That reach'd the very Heavetis ; This, unto the Clouds. 4 The Authour or Setter of it -, here fingly exprefled (not like the refty ina naked Ego, but an Eg* with a double Office and Appellation ; I, a King and a Prophet, and not barely fo; but I David y z Singer too, the fweeteft Singer in Ifrael: I will fing of thy Power \ and 1 will ftng aloud of thy CMercy . 5 XhzTime when 'twas fling ; not Wfpt t t, o r ' P&fl- Meridi em. (as the cuftome of fomc Churches were, and are,) no AftcrnoencoxEvcning-dntkeme, when The wtUtunea iymbali. 3 when fpirics are dull, and devotions (leepie, and voyces flatted ; but m Miitutinu m^n the morning, when his Thoughts are brufh'd and fwept, the pipes, formerly obftru&ed, cleane ; the Bellowes of his Zeale filYd full with the breath of Gods Spi- rit 5 Th e n come s he w tih- his Cgyitn b v, a n d his & *- \jduhn+ then can he beft fingofGods Pctver, then ling loudeftof his Mercy. 6 Laftly, theoccafion of the Singing, open'd J here in the Adverbc, §&&> Becaufe ; and this gm* being the occafion, looks narrowly to the Ground of the Song, t o Ad)ntoriim and Rejuginm , to God his Defence and his Refuge ; and becaufe he was fo, and in the day of his Trouble too, therefore he weuld fing of his Power, and fing aloud of his Met- ric: Nay, he will fingofhisjtff;ry for ever; With his month willhee make knowne his faithfulneffe to all generations^ for his Mercy (halt he built uf for ever, and his faithfulneffe eflatlifht in the very Heavens : So he profefles in his 89 . Pfalme 3 1 . and 2 , verfes. Thus, I havefhcwedyouaModellofmyDif- courfe,whcre I fliall not dwell punctually on each limbe and parccllof it, the time will not give way ; no, not to touch on fome : And feeing wee cannot well funder the Defcant from the Song, or either , from him that fings it, let's joyne all three together, andfo begin, and fo end 5 1 will fing, and I mill fing aloud. T Is then moft happy with the affaires of GoJs people, when Kings ate not onely "Patrons of the Church , bur ornaments , B 2 r 'Kh 4 V> LO. Clem. Alex an> pad. hb-l- €4P, *s Ifaill* ^. J be well tuned [ymbalL fuch ascan no lcflc^ef^«//^VRcligion,thaD^<^i^€ it. And tWs Dwid did in a double way, of Ma- jeftie acknowledge, being the -prim* piece in all //,^c/ 5 for Harmony and Eloquence, exquifitely endowed with rbe perfections both of FteTrj and Mrtjicke y Infomuch, that Tome of the Fritters ci- ther to cry downe the vsunts of Heathen* in their rarities that way, or elfc to rivall him with the fertile and richer Wits or their Times, have becne pleafed to ftiie him S*miftdernvfhrr#imx^ .^^fr*^^ let me adde the Divine 7rp6e#fi and dmfbUn^ one that made Woods, and ,eafts 5 and Mountaines - y brntifih, ftony, and blocki(h difpofitions to dance after his Harpc $ andfometimestofingwithit in a h*n4*rfTTEtfri 2u&4f$LmMU^ ip fi At bores f ififiLJumtnt* , Praifetfn Lordyc Mounufoes and little Hills ^Trccs, anddlCt- ddrs^eaflTimdallCattell, P/a/. 148. Herein per- fonating Chrift himfelfe, who was th at Pirmiw \ m^duurfz^ ^e i }itn^ \ ^Ux i \ndrin^ -^^\\\\u) tile Spm#trll-&£fn*iz pimi i U ti $m&U4 ' agPt#£ Aniw a In- YtHttxUu^ The holy Inchanterof the ikke mottle, whofirft transform'd Bcafts intornen 5 reduc'd Sa- vagencs and Barbarifme into civiHtie : jQm-f*w^ ujJU&ntfyjttl ma^ueUnt rmff ^ , Ftlltewui Xulfu , ad 4imer\td tt m^-rbftenes uhfn-^rit^fi^it.^ntiN/tin > cvvva- vk: Owelty, Crafr 5 Obfca:nkie(HicrogIyphi- cally fhadowed under Lyons, Foxes, Swine) he mandated to nicckne{Te,innocencie,temperance, cau fing the Wolfe to dwell with the Lambc^and -he Leopard to lye downe with the Kid, and the young Lyon and the Fatling together, andalit- tle Toe ivtl-twtca iCymbat: '. tie childe leading them, ifu.ii 6. And although there be no Ana betweenc Truth arid Fidh- inrefpeftof "Jubilance, let us make it Up in re- fped cf circumftatice : They* by their dexterity • iu Muficke, and cunning on the Harpe, redeem'd • fome of theirs from the Gates of Hell * o;;r Pro- phet, though by fas heavenly touch and warble, that way catis'd not the Redemption of any from below ; yet on his ren-fhinged Inftnimcnr, hce lung fwcet'y the Rcfurre&ion ; Ft*f-~fc^4iB£ (fontj-crrft Dt t iMcwdv Pfoitcthab jnfu i *>t x v i;iit As l " •'- But lets us not fo refemble fmail things to grear, that wee fhould dare compare thole Poeticke ; Rhapfodicsw^th his facred Harmony, their fen- fuall Elegies and Madrigals with his diviner Sonnets : &fw&+ l t i tw - free it ltw p tpijm^ 'Tis true, his verfesconfifted of number and feet as well as theirs, and he was as critical! in rheir OhfervatL on as thedainticft Lyrick or Heroicke^yet there : was a vaft difparitie, both for fublimity of mat- ter and el egai cieof cxprciTion j Inforouch, that Av.».'M^t M ji. < .7 7i ^ the great adorer of Humane Eh» •]utr.ce ( and one whofe very foule was charm'J with their prophaner Sonnets) was infore'd at \ length to his Bjffrhrrimiw^m^^af^^-ifjje. The TkrAcian Har e,and the Mercutitn Pipe^and the TicbdnLutc, wcrcbutbarfh and grating, when the Jewifh Pfalterycamc in place ; One touch of the fonne of irffe ) one warble of the Singer of' of lfrAtl y was more melodious than all their Fabn. i lous ' n. Alex an. pad.lb.i • r.~ T>. Aug- Lp. 131. Aih^.i^. Thtvee //- tuned Cym bail. — — — — ■ ■ * 1 ' lous incantations, their Sjrcnicall fi&ions, which of plaufible hoarfenefTe, in refpedi of thofe fwcet murmures of that heavenly Turtle. An Iliad of Hmtr^ or an Ode of Pindar w, or a Song of ^ina- creon, or a Scene of csfrij} op banes , have not the juyce, and blood, and fpirits, and marrow . the acuteneffe, elegance, vigor, majefty, that one of his facred Ditties are ballac'd and fraught with- all: And God forbid that thofe Vt ntaf* »ag\£ % and $uU lirgfHM) (as Saint AugtftiM ftiies them to his Memorial) their garnifhed and beautifull lyes, their windy trifles, their vaine-glorious errours, their elaborate kick-fhawes ; their ingenious nothings fhould (land up in competition with one Micbtamoi Davids his Jewell, his golden Song, farre above their buskind raptures, their garifli Phantafmes, their fplendid vanities; the Page- ants and Land-skips (if I may fo terme them,) of prophaner wits : And yet there have been fome Hereticks of old, 6m^^h^m&7^rv^fafUus y which have reje&ed the Pfalmes as prophane Sonnets, the births of humane fancic and invention, with- 011 1 any influence or afpiration of the holy Ghoft, whereas the very Spirit of God, our Saviour him- felfe, and the Uni-vocall Confcntof all. the Apo- ftles ( nny the hallowed Quire of Heaven and earth, ofSaints and Angels)have acknowledged j that God (pake by the mouth of his fervant Da- vid., that he was the fwcet Pfalmift oflfrael, that his W ord was in his tongue, he in Spirit calling him ' - The Tpeil- tuned Cymbatt. him Chnfi the Lord^ jVjf.22.43. Notwirhftan- ding, he that hath a little traverfed Primitive He- cords, fhall meet with one Pau/us Smofetanus, a branded Hereticke, and many other vvayci infa- mous, who in open affemblics, inveighed agajnft Expofitors of Holy Story 5 Pfalmes fiiog to the Honour of our Lord Jcfus hee caus'd to becex- pung'd and raz'd out from the Church, acconn- i ting them but thcwork-manfhipof noveltie, the 1 forgeries of fome Hcotcricks and Vpjlarts in the Church 5 Inftcad whereof, in the body of the Temple, upon the high Feaft of Barter, he fubor- ned cetaine women (nickering and unftablc crea- tures, whom he had moulded to his owne purpo- ics) tofing loud Sonnets of his praife. Though fome favourers of the Heretick have been pleas'd toblaunch a littlcthe foulnefle of his pra<5Hfe,and would not have it thought adifparagement of the Pfalmes oi David, but of the Hymnesand holy Songs, which Clmflians in a religious vow and zealous endeavour made afterwards in the honour of Chrift, and the commemoration of his Name. But were they religious Songs or Pfalmes ; that had bcencthus facrilegioufly debarr'd the inheritance of the Church; I (land not curioufly todifcufTe,lam furethe cuftoroe was abomina- b!e 5 to chant their loud Fanegericks there, where onely fhould be fung Hofmnahs to the Lord . For as Templcsxverc fir ft ded: cared to the glory cf&d, fo they were (till continued to the worfhip of his ; Name; of his Name onely - 3 except whe T eS/^>:r. | fiition had interposed, Ignorance or Hcrejie taken foot- by. 16.& 3 VolSyniag.L i.^-j a. STfa mil-tuned CymbalL foot ; and fo /tfoftates zndldols^ nay Dcvlis them Pelves h^vc (omctimes ihar'd in that worfhip which was peculiat co the Lord of Hoftes. Or elfe, perchance, the purblind zeale,or d:vout er- roursoi others, who have erected their gloiious Pyr amides to the memory {* and it were well, only to the memory^ to the Adoration of fomc Saint or Martyr, which in their primitive institution were proper oncly to the God of both. And for this, Gods better Reverence and Ma- jeftie in his Service, the Churches of old have generally mix'd P Palmes with their Devotions, and Melody,with their Pfalmes ; Melody as well of ' Irifir umint as oiVcycc ; which, as it hath beene a gray-hair* dcuftome of mod rimes and places* (bn:t focbfolete, now,orfuper-anniured 5 that it fhould beburied wholly with that Lav o{Cerc mimes • for befides the countenance andauthori- tie which it found in the firft ordinance, it hath been the practice of Godsbeft fervants, in moft ages of the Church,nay in moft ages ot the world, except that firft age of Sacrifices , when we read of no pub! ik'eService,biuby^/W4ft/?s°f no Church bur the Tents of Patriarchs ; no preaching of the Word.burby Dreamt oiVjflon ; when Akarswore rhetongucot' Religion, and devotions were caft up by }nctnfe\ and net by Voice. But not long af- ter them, when there wasnotyeta7V>^/cbui!r, but an A> lonely (amyfticall porch or entrance to that Temple to come) we finde a Rcprefentttive Catk-Jnilt amongd the lemes Swpv* men^ and P[almc$) and lnjlruwcnts of iMuficke, and all the Com-1 ¥ heToelUtuned lymball m Complements of a lull Quire, 'lis true, in the' firii rearing and forming of the A>ke, wee readc oncly ofpnefls and Lrvties>whh their attendance and charge 3 of no Songs or Initrumcnts either prcpaf d yet, or enjoyn d, onely two Trumpets of Silver made byiMtfetat the command ot God 5 and thciethelfraelitesufed, not mecrelyforthe calling of Affemblics^nd journyingof the Cantp^ and the Alarums for Warre^ut in folemne daies and times of cladne/fe, the Sonnesof-^wwere to blow them over their Burnt offerings> and the Sacrifices of oheir Peace-offerings (as ifon fpeciall Feflivals and times of joy , God could not bee prais'd fuflticicntly without this louder Harmo- ny) and therefore the Text fayes, // was to them for Atnemoriallbeforc God^lS^nmb.io.lo . But after- wards the ifraelttes fetting forward in their jour- ney, when the zArkc was to remove from the MountaineoftheLord, wee findeakindeof Te Deum laudamus amongft the people, Mofts begin- ning a Magnificat to the Lord, Rife np Lord^let thine enemies befcattcred,and let them that hate thee flee be- fore thee. And this S^t^e-J^omine , is by David afterwards ffpeakingofthe removing of the Arke) voie'd into a GvnHt t *&v,rim ^ Sing unto the Lord, ftngpraifes unto his Name, extollhim that ridcth upon the Heavens by his Ntme] a H, W re Joyce before htm^ Pf«L 68.4. After this, I ieade no more of the Arke of God, Without fome kindc of Muficke, whether in times of peace or warre^f triumph ,or overthn>w.exccptoncc when the phihjlwestothe difgraceof Ifrael led it captive, and brought it C from \ Numb.10.35, lO i be well, tuned f^ynbail. from Even- Ez.tr unto Ajhcol , where rh uigh ir lolt a while its former melody, it round a kind of obfervance from the Pagans themfelves, who put it in the houfe of their God^nd becaufe it fhould not bee lor g there without reverence 3 Dagon himfelfe falls on his face to worfhipit, as if hee had blufh'dj that mettall, and wood, and ftones (the fubilancc belike of that falfeGodJ (hould acknowledge a true Divinity, where Barbarifme and Infidelity would not. But (itfeemes) God was not well pleas'd with this kind of worfhip, but inftcadofablcflingjfendsadifeafejtheJ^ra- >ods drive the Arke of God from ^ijld$dto (jath^ from Cath to Ekron^ from Ekrin to Bethjhe^efh^ from thence to Kyrhth-harim , where after fome time of lamentation, David fetching ikagaine to ziov, prepares all manner of Inftruments for the removall, and the whofe houfe ofljrael play before it \vhb.Harpts,andPfalterieS)&ndTimbrtls, and Cornets ) and Cymbalist Sam. 6 + 5. And after the Arke had reft, there being a place prepar'd, and a Tent pitched lor ir in the Citie of />/**// 1 Cbron. 6. 32. Neither did it ceafe in the beginning of this wife Kings Rcignc, but we hcarc an Eccho and C 2 refoun- ^.19,20,11, Afapb, Emm, Ethan, ledu- thun. ID -Aug. gcTit-prmu ffat. . *•«« 1% 1 ht weti-tutud (ymbal/. refunding of it> at the Dedication of his glori- ous Temple, where we have a touch againe of this melodious Hierarchy : , Fricjls , Livites, Neikynims\ I Singer^Trun. peters ^ the Z*t#Aw with their Sonnes and brethren (which were Singers) being array- ed in white linncn, and having Cyaba/fs, and pfal- ter'tes^vA lUrpcs, flood at the Eaflendef the Altar , and with one hundred and twentie Pricjls foun- ding with Trumpets, and the Trumpeters and Singers were as one, to make one found to bee heard in prat fir gthe LordGoi, 2 Chrofi^Ai. And this manner of Juoilarion and magnify- ing of God aloft, continued (onely thctimeaf C.Apiivitic excepted J till the expiration of the La\V) and though in the firft feeding of the Gef- pcll} it feeme fweptcleane away with thofe Cere- menies oUfrael (wee having no mention by the E- vangclifts, either of vocallox bfirumentAll melo- die, except in a folitary Quire, by a Song of Sime- on ^ or suMagxifictt of fjiuiy, or a tenedUhs ofza- chariot) yetfomcof the FAffaswiUttUm, that in the Ictvifl) Synagogue, even in the times of Chrift, there was a kinde of D iapfi/wj, a leaping into Dances 5 which though feme jeering oui- cbah may account to be little IefTe thsatmimffaff < r ridiculous^ yet nodoubt religious enou^h^ if fin- cercly done>. as we may fee by the holy pra<3ices of David and CMyrum , and ma:,y thoufands more. Tis true, in thedawneand rifing of the Primi- tive Church, we read of SpirituallSgngs^ Hyrxncs> and Pjalmcs ; but thefe(it kernes) fpden only, not 1 **m* ■ii n i-^*-« -*~^— The Xfdi'tuned Cymbaii. n -*■ "-'»-• \fwfgi or if there were finging then, no (ingir.g aloud. No/Vr/Wy fo proper then, as ofthc heart and furely thcn,and now,that is the bell private Melody) Speaking to yourfdvts ("faith Saint Paul) And waking melody in your hearts to (he Lcrd^ I'fbif 5» 19. And this was the loudefl melody the v.hurch could or durft make awhile,being yet but a hand full of Apoftlcs, with their PrefeUtes or Catechu? mtm^ and thefc for the moft part under \ be i\vo:l j of perfeCLitioi> too ; but not long nf[cr 3 thiscu- '•• ilomtof jinging aloud began againe to revive in | the Church, inthedaves of * Imaisus (that tejral i r#J( that trode fo neere on the heeles of the A po- (ties, the Difcipleof/^, and fccond,oras fome would have it> third Bifhop after Saint Peter in the Church efAwiocb, martyred in the time o£| Tt#m neere 100. ycercs after ChriftJ chough *fome, who labour not onely todefac-c, but to cry downe*^i*///ft- BijlL Ep 6 h Lib. i.Eech pol. feft-$9. T-C.pdg. toy The mil-tuned Cymball. it into Cafarca^ where hee was Bifhop, and after- wards bequarrelTd by Sabtllius the Hercticke, and Marcetfvs y who tookeoccafion to exafperate the Churchei againft him, asbeing the Authour of Innovation, heallcdgeth the examples of ma- ny Churches in this kinde, thofe of *><%y/f , Ljbia l Thebe^ PafeJltna,Tbaral>tans , Phemcians, Syrians , MejopotamiartS} &c. And after a voluminous quo* tationofTcxt and Fathers, the unparalelP-d//**- ker ( for I muft name him, and I mull: name him fo) concludes,whofoever were the Author,what- focver the time ^whence foever the example of be- ginning this cuftome in the Church of Chrift, the pra&icewas notleffc ancient th&ndtVMt, nor devout than warrantable, having had acquain- tance with the world fince the fir ft times of the Gojfel ab©ve twelve hundred yeeres, even by the content and account of thofe who have fifted the Antiquitie and manner of it to the Brannc, not fo much to know as to deprave $ and yet at laft are infore'd tacitely to a tent, that all Chriftian Churches have recciv'd it, moft approved Can- cels and Lawes ratified it, the beft and wifeftof Gods Governors applauded it • and therforc not only without blemifh or inconvenience, but with fome addition of luftre & majefty to Gods fervice as having power to elevate our devotions more fwiftly towards Heaven ; to deprefTc and tram pie under foot (for the preientj all extravagant &r corrupter thoughts,rowzing & relieving thofe fpirits which are drooping, and even languifhing in a folitary andfullcn, and (oftentimes) a de ("pairing Toe ifcelutuned Qymbatt. (pairing heavmefle ; nay, the \cry Hammer th:ic bruizes and beats into Devotion tho(c difpofitiens which will not be otherwile fupplcd and made tender , but by the power and vertue of thoi'e founds which can firftravifhtheaffe&ions, and then dilTolve the heart. And yet there are feme cares fo nice and curi- ous ( I know not whether through weakeneffe or affedation) to which this Harmem in the Church is no more paffablc than a Saw or a Harrow, which in fteadofftroaking, dragg's and tortures them. Davids Cahtabois generally current, but ' his Exdtubo pafTes for Apochrypbatl ; Singing in private families, or congregations, have a talte, queftionlelTe of Geneva ± bwt finging aloud 1 xz\i- fhes too much of the Rowifh Synagogue ; and though perhaps it doe, yet there can be no plea here for thofe> who obtruding to us the ufeof Inftruments by Pagans in honour of their Idols > y or the modtrne pra&ice of fome places, where Re- ligion lyes a little fluttilh and undrefs'd, that therefore they are not warrantable, or at beft but offenfivc in a reformed Church 3 for immediately upoiithercigncofo^^i^, that idolatrous King, who made a mo! ten image for Baalim, and burnt incenfe in the Valley of the S-onncsofHwxoa, where thofelowder Inftruments were in u(e for drowning the cryes of little children whom they barbaroufly fore'd through theircruell fires,, to the worfhip of their God Moloch, thegood King He^ekuh^ labouring to reftore Religion to its pri- mitive Inftre as it fliin'd in thedayesof our Pro- phet IS \6 jTZc mlLtumd CymbalL i Clrt'19- 1 ?. phct (and then qucftionlefTe it fhin'd without Idolatry! with the Rulers of ifrael, goeth to the houfe of the Lord,. and in a folemne Sacrifice fees there the Priefcs and the Levius with Cy^balls^ Pfali eriis, and Harpes,av.d this upon no particular or private fancieofhisowne, but the Line and Rule of his uncorrufted 'predecejjir > David; io fayes the Text, ^According to the command of David, 2 Chrcn.2 ?. And not oriely fojjut (that Kings may be knowneto rule as wellby fpeciall revelation, as by prescription, or their owne will ) by the af- fent qfrhe Lord too, his principall Agents, Gad the Kings Seer, and Nathan the Prophet, in the 15. verfe of the fame chapter \ and after this 3 when MdVdffeh his fonne revolted from the fincerity of his Fatherland followed the abominations of the Heathen, whom God had caft: out before Ifracl^ building againe the htghpUcesihzt his Father had broken downe, making Groves and ere&ing Al- tars for all the Hofte of Heaven (when no doubt all the pompe and raritie of xMuficke was in Te- qucft both toallureandbefot the people) the im- mediate 5ucceflTor after Ammon (the fonne of his I Idolatry and witch-craft) the good loftab 9 when ; hec had demolished thofe 'Saalitijb Altars, cut downe the Graves and carved images , and their ; molten Gods, cinder' d and brayed into dull, repai- • ring againe the houfe of the Lord his God, calls for i the Sonnes of Afcrariand Zahar'ub and Mefhnllam^ arid others of the Levitcs that could s'- ill of the hijlrumchtsof Mnfitke^ and the Stngtrs, the Souths ofsAfa^hxvcrein their f lace ^ aecordtngtjthc commm- demcni '„ T 'hexpelUtuned Cymbal I, ] 7 dement of DaTJid^vnd Neman ^and ledutbun, the Kit**; Sccr y 2 thron.^y. 15. However., there are amongft us fome and- liar monicallfnarlers, whichefteeme thofc bellowing* in the Church ffor fo they have bruitifhlyi hras'd there) no better than a windic devotion, as if it cool'd the fervor of their zealc, damp'd the mo, tions of the Spirit, clogg'dthewhecles of their firy Chariot mounting towards Heaven, choak'd the livelihood and quickneffcofth ^fe raptures, whichonafudden they ejaculate ; when, if they would but wipe off a little thofc wilful! fcales which hang upon their eyes, thcycou'dnotbut fee the admirable vermes and effedis which me- lody hath wrought even in that part of man which is moft facred ^ Infomuch, that both Phdofophers and Divine* have j.imp'd in one fancie, that the Sculchnot oncly nitur'Hy harmonically butHarm^ nyitfelfe. And indeed, the whole courfe of na- ture is but a Harmony 5 the order of fuperieur and infericur things, a melodious Confort; Heaven and Farth, the great Diapnfon; both Churches, a double Quire oftfofannabs and Halleluiahs , Mag- nus Divinx Mayfiatis frtco, tnundwcjt^ faith the loftie T^azianzene ^ the world is the great Trum- peter of Divine Glory, Suave unticum, as Saint Bernardhath it, a ftvect Song ; or clfe Carmen p hI- cbcrrifnttm fas S. Auguftine will) a golden Verfe \ as if in Art and Conjcnt both, itrelembledbotha Verfe and a Song.Now Carmen in moft languages is nothing elft but Utu\ and therefore that />/}/- modicaU Tra#, which we call Liber carminum^ the D Hcbrewes V.Aug.libM. dc c't-jit. De?i cap* 18. 18 Ephef.t:lo. •• Iki^H. *-&i*.$. [pad ii-J-t.c.i. c fbeT»eU*tu tt> fymbalL Hibrirvcs call Z,/£*r hudtttonum - y So that a Song is nothing elfe but a Praife^ and therefore the whole world being a kinde of Em£omit*m i or praife of tbeglory of God., we may not improperly call itaSongalfOi And as the greater world is thusaSoog, To is the leffer too : Ipfius faclnra famus ( faith Saint Paul) wee are Gods workmanjhffc which fome from the Greeke render lpfiut pemajumus, wee are his I oeme, his Heroicke Poeme : All creatures, men efpccially, being certaineluculcnt Songs or Po- ems, in which divine praifes are refounded. Nay fome of the Fathers have call'd Chrift himfclfe a Son% ( for (o Clemens Alex&ndrinw ) pulcherrimis Dei H^mnus.eH hm4$ qttiin'pjlHiaadijicAtur^ the manof RighteoufnefTeis a moftbeautifull/fyww or Song, and fo is his spotfe a Song too, and the love bctwccncboth^Camkumca»trcGrufn^ a Song of Songs, there being fuch a harmony betweenc God and the World ^and the World and the reft of his creatures there, that the oneis like a well- fct Antheme; the other as fo many Singers and Qhorifters to voice and chant it : Firft, the Hea vensjtheyfing, //4/49.13. and then the Earth, that fings, pfal. 578.4. the Mountaines alfo they break forth inro finging, lf£\ 55.12. the Valleys chey laugh and fing too.pfaLS^i 3. the Cedar and the Shrub are not without their Song neither,//}/* 14.3. ( as well the * Inhabitants of thcRocke 5 as thofe that dwellin the * duftjnay^hofc creatures that cannot yet fpeake, doe (xu^rhcUmtleapesas an llart,.andihe tongue of the dmn':e [ivtgs <> Ifai 35.6. Seeing ■^i ■■■»» ' 1 be TPeU'tttned Cymbal I. Seeing then, that the whoJe courfe of nature is but a Song, or a kinde of Zinging, a melodious concention both of the Creator and the creature : how can we conceive them to be IciTe than pro- digies, who as if they diftafted this generall har- mony, revile that particular and morefacredin outChurches, not confidering what wonderfull cffe&s and confequences Muftcke hath wrought both in expelling of evill Ipirits, and calling on of Good. Exagttabat Saal fpirifusnequam, fayes the Text, An evillfpirit troubled Saul, and with one touch of Da- vids ffarpe hee is rr/refl/d^ and the evdljpirit departed fromhim^ i Sarn.i6. Eltjba^ when he was to pro- pheci'c before the Kings of ludah and Samaria^ call's foraMufician, and as he play 'd, The Spirit of Cod fell upon htm ^ 2 Kings 4. 'JMirum ( faith S. \^4ugnftine) Ddtmones fngat^Angelos ad adjntortum inv'itat. And yet 'tis notathingfoftrangeascu- ftomary with God toworke miraculous effe&s by creatures, which have no power of themfelves to worke them, or oncly a weake refcmblance. What vertue was there in a few Rammes homes, that they (hould flat the walls of icricho > or in Gideons Trumpets, that they fhould chafe a whole Hoftc of Midianitts f Digitus Dei hie , the finger of God is here, and this finger oftentimes runnes with the hand of the Mufician : and therefore a moderne and learned Wit, difcourfing of the paflions of the minde in generall, falls at length onthofc which are rais'd by //*r*M^ 5 and dyving after reafons., why a proportionable and equall D 2 difpo- '9 ] 14. r.iy. D. Aug, prol. vt lib. Pfil, M.T b. Wright. io Sympathy 2-. ProvidentM* - Ibe mlltuned (ymba/L conf.cap.$$. diipofition of founds and voices, the tremblings, vibrations, and artificial! curlings of the ayrc (which ineffc&hecalls, Tie jnbjlsnce of all Mn- ficke) fhoiild fo ftrangcly fct paffions aloft, fo mightily raifc our affections a^they doc, fets downc foure manners or formes of motion,vvhich occurrc to the working of fiich wondcrfull cf. fcdls. The firft is Sympatb/a^a naturallcorrefpondence and relarion between our diviner parrs and har- mony, for fuchis the nature of our foules i that ' Mufickc hath a certainc proportionable Sympa- thie with them, as our taftes have with fuch va- rieties of dainties, or fmcilingwith fuchdiver- fitics of odours. And Saint ^dugujiim this way, was infore'd to acknowledge, that Omnes tjfUhts fpiritus nofiri, all the affe&ionsof ourfpirit 3 by reafon of the varioufneflTe and multiplicity of them, had proper manners andwayes inVoyce and Song, Quorum nejcio qua occulta familiarltate excittnturi which he knew not well by what fe- cret familiarity or myfterious cuftomc they were excited and rouz'd itp> Thefecond, Providentid, Gods general 1 provi- dence 5- which, when thefe founds affc&s the care, producetha certaine fpirituall qualitie in the foule, ftirring up fome paflion or other,accor- ding tothevarietieoffoundsorvoyces^ Vox The imagination (faith hxto.yi.eing not Me to dart the farms of fancies \which are materialist 9 the undeman- ding which is fpirituall \t here fore where nature wanteth y Gods providence fuppljeth. And as in humane ge- neration,, / —> r- ■ ■ !■ ' "The well'tuned Cymbatt '. ne'ration.the body is from man,and the foule from God; tne one preparing the matter, the other crcatingthe form: fo in Harmony >whcn Mt» found and hcare, Cod ftriketh upon and ftirrexh the heart; fo that , where corporall mtinckc is un- able of it fclfc to work fuch extraordinarie effects in our foules , God by his Ordinarie natural! pro- vidence produceth them. The third, more open and fenfible, is Somts ipfi , the very found ic felfe, which is nothing elfebut an artificial! fhaking & quavering of the ayrc, which paffcth through the cares, and by them unto the heart- aftd there it bearethand tickleth it in fuch fort,thatit is moved with fern, blable pafsions, like a calme water ruffled with a gale of wind: For as the heart is moil delicate and tender fo mod fenfible of the leaftimprefli- ons that are conjc&urable; and ic feemes that I Muftcke in thofe Cells, playcs with the animall ; and vital! fpirits, the onelygoades of paflion; So j that although we lay altogether afide the confi- deration of Ditty or Matter , the verymurmure of founds rightly modulated and carried through the porches of our cares to thofe fpirituall roomes I within, is by a native vigour more than ordinarily powerful!, both to move and moderate all affe- i dions ; and therefore Saint i^yiugupnt would have this cuftome of Symphony kept up in the Church^t per obleBamenta aurium utfirmior animus in ajfeclttmpietatis affurgat. The fourth, ^Multiplicity tb\tclerum^ for as all other fenfes have an admirable multiplicitie of D 3 objedh ' Sonm 3 iffi* 4- . it OS 22 V dcOfor.iib. 4- delujlit. Rtzis> ' The mll-ttined CymbalL obje&s which delight thQfn , (o hath the eare : And as it is impofsible to expreffe the varietie of delights or diflafts which we perceive by, and receive in them, fo here varietie of founds diver. fificate pafsions, ftirring up in the heart many forts of joy or fadneffe, according to the nature of Tunes, or temper and qualitie of the receiver. \ And doubtlefle in Harmony we may difcover the mifticke portraitures both of Vict and Vtrtne^Xi^ the mind'thus taken with refemblances, falls of- ten in love wth the things themfelvcs • info- much, that there is nothing more betraying us to fcnfuality, than fomekind of Mu(ickc$ than e- ther, none more advancing unto God, And there- fore there muft be a difereet caution had, that it be grave and fober, and not over-wanton'd with curiofitieordcfcant. The Lacedemonians banifhed Milefim their famous Harper only for adding one ftmng to thefe feven which he was wont formerly to teach withall, as if innovation in Art were as dangerous as in Religion : Infomuch, that Plat* would make ita/>n>in ^//yk&thatitfhouldnot be MHhiflex&cjfcminatjt) he ufing it to his Scho- lars, n$n %tf*, fed ™£wy*'Mv*v*non ^ nt c*n- dtmentum, ne;i quoit ' diarmrn ^bnUm 5 as fauce only, or a running banquet onely, not as a full meale. The over-carving and mincing of the ayre ei thcr by oftentation or curiofitic of Art, lulls too much the outward fenfe, and leaves the fpiritu- all faculties untouch'd, whereas a fober medio^ critic and grave mixture of Tune with Ditty jocks the very foulc, carries it into extafies, and for a time J;.'* T&e *»th~iuned Qymbati. time feemes to cleave and funder it from the bo- dy , elevating the heart iflcxpreflably, and refem- blingin fome proportion thofe Halleluiahs above, the Quire and nnitie which is in Meavec. And this glances fomewhat at that ftory of Ignatius by Socrauf y who tookeapatterne of his Church-me- lody from a Cberus of Angels 5 which (as the Htjlonan teftifiesj he beheld in a Vifion extolling the blcfled Trinity with Hymnes interchangeably fung. Or if this perchance prove fabulous^ that of Saint vluguftnc will pafTe for canonicalJ,whcrc hftiles this voicing ofFfalmcs dtft y Exinitmtn cee- Ushum Spirktle Ttjtnianta, The Muficke of An- gels themfelves, the fpirituall Incenfe of that cxleftiall Army. And as it is a repre/entation of that Unitie above, fois it of ^concord and cha- r/tic here below, when under a confonance of voyce, we find fnadowed a conjun&ion of minds, and under adiverfitic of notes 3 meeting in one Song a multiplicities of Converts in one devotion, Pi> that the whole Church is not onely one tongue, but one heart. And to this purpofe Saint Augu- jlwe againe 3 Diver forum finorum raiionabilis mode. ratufqne co>:ctntns y conardi vartetate>compA£tam lent wdiniu tivitatts injirjuat umtatem y in his 17. De civttate> 14 chapter. And here I canivot but juftle once more with thofe fpirits of contradifiicn^ which are lo farrc from allowing Harmony , an Emblcme of unity in the Church, that they make it their chicfe engin of wane and diford: and that which doth as it were betroth others to thofe folemne fervices, is their H ' • 6.a/>.8. D AugJ2r(rt$g. m l A. Pfal. * Tot/us Ec- dcf.vox una. 1 H Pfal ijo. y'idc Ccq- in lib' 17. c'tvit. D:i cap. 14- rrai.iro.4. D A&g-hi ffd. ult.v* 4- Th^yaell-tfimd CymbalL * m "" ■ ■ ■ * ^ - - — ■■■ »«*■ ■■ ■ —■ * 11 ■■»■■■■- ■ — '■»■ ■■ — — — — , , ^,,^, , ,, Mm ,,» their chkfe motive of JepArstion and dtitrct. A Pfalmeby py « barely they can allow, but not by inftrument > as if this wc re abrogated by thcO/r- moMAtt Law ^ the $f &r nor, and yet if one, why not the other ? And herein they not oncly deftroy the nature and propertic of Pfalmestbcrafelvcs, but cry downc the authoritie of the Pfdmifi too, in h is Lactate £ ominum in Pfdterh^ praife the Lord upon the Pfaltery } an inftrument firft invented for thePfalmes, andufedonely toit- and therefore call-d Pfdterinm a Ffdlcndo : Infomuch that fome ofthefVf^vhaveetefin'da Pfdme to be nothing elfe but Mtdnhtio per Inftrumtntnm tnuficum , or S 'ermo wuficus fecundum barmonU raticnem ad Orga- mm pulfntus ', (Co the Translator gives it me both from Saint Bafil andGregory Nyjfcn. ) And what is this but our Prophets LAudAtt'Dbmhurn in cfordis cr OrgMO? Praife theLcrd upon ftrit>ged Inftru- mentsand the Or^an. The word of the Septua- glnt there is % 9 ym V > which, though it generally fignifie any kinde of Inftrument, yet that is moft properly called fo ; Qupd infiatur fell/bus, faith Saint tAugu(lim : And what other is that in ufe now in our Catbedralls'. which likethofeof old is an Inftrument of Exultation , Jcb.ii. 12. and had his original! ( for ought I know) from the invention of iubal himfelfe , in the 4. of Genefis 2T. But whether it had or not, doubt- lefle in many it doth fublimatc devotion, fets their contemplation a foaring, as having a neerc alTinitie with the voyce of man < which lifted as it ought, rcfcmbles that of Angels , Et hoc ft T he "ttcU'thned Cymba(l % 2 J M. pfai. ■ fit moduUtionc quadam & delettabiti Canorc* faycs I n^ug.prot ..n that renowned ^dfrican^ by a kinde of modulami. " nous and delightfull ayre, which infinuacing ftrangely with the outward Scnfe, fteales fuj> tilely into the mindeof man, andnotonely in- vites but drawes ittoaholychaftiticandimma- culatenefle, and therefore 'twas thewifdomeof the Sfirtt (feeing mans difpofition foiuewhat re- fra&ary to good, and ftrugl ing naturally with the Lawes of vertuc, his affections more ftccpeand prone to the wayes of pleafurc than the untrod- den paths of Righteoufnefle ) to mixe the power of Do&rine with that of Tunes, Vt iurnfuAvimt Carminu muUctHr audituS) divini Strm$nu pariter u- ulita inferdtur, that whilft the earc was charm'd with the fweetnefle of the Ditty , the minde alfo might be rapt with the divineneffc of the matter, and fo whilft others fing, we not onely hcare, but learne too • O vere admit Andi magijlri fafiens infii- tutum, ut fimul&cAntarc videdmur, &q**Aaduti- UtAttm *mm* vcrtimt docetmur y the Father ftill. And yet, by tneway let us take heed, whilft wee too much indulge this outward modulation , wee are not more tranfportcd with the melo- dy of the Tune than the fenfe of the Pfalme ; the finging, than the matter that is fung: Saint tAugHfiim^ when he did fo (as heconfefs'd hce did fo) con fefs'd like wife, that he did p&naliter peaare, and yet withall acknowledged , that in thofe founds which Gtds facred Word did quick- en and infpire, when the voyce that was to chant them had both fweetnefleandart, Aliquantulum D.Atig. proi'm Lib.Pfal. VAug.likio. con [cap. 33 . Acq UP | HJ-\ \ 16 i be well* tutted (^ymball. r conf.cap. 33- acatticfcQ^f'tn nt b^reaiM, jed tttj^rgam^ cnm nj§h^ he reftcd a little, though bee ftucke not there \ ancTiwasa wonder he had not, considering what ameanes it had be'ene formerly to his mortifica-1 rion , when after his converfion by Saint *Am- J brofa being baptiz'd at Mittairnvfixh Ahphis and his fonne 3 heeconfefs'd, or figh'd rather, guan- \nm flfvi in Hymms & camicisfuave finantis Beck- fix vGcibus dcrtttr comtnetus I when his head was a full Sea, each eye a fountaine, and every cheeke a channel!, where tearcs did not fo properly drop as flow, as if hee threatned one floud with ano- ther, afloudof tranfgrefsionswithafloudoffor- rowes -j notwithftanding, afterwards upon a new recolle&ionof hisfpirits, and (asitfeemesj his judgement, thedevout Ftfirer was pleas'd to cen- fure fomc curiofities in the Church- this way, and that from the authorise of Atb-ina^s y who would havetheReader of the Pfalmcio ufe fuch a (lender inflexion of voyce, Ft pnriuntidMi vici- nior tffct^qtiAmcAnenu^ that itfhould feemerather utterance than Song- whereupon fome have pre- fum'd to affirmc , that finging at firft in the Church was little more thanakinde of melodi- ous pronunciation, though it be apparent (and I can prove it (o ) that the Dwickt Tm was in ufe even in primitive times, and for the gravitie and pleafantnefleof it Ffdmcs and Hymwswerc then continually fung to that kinde of Harmony . And this had a double aimc in the firft inftitution^ the one , for Nwices in devotion , that where mindes but lately carnallv affc&ed ( which na- ked, ■WW"****" 1 *" 1 The MeelUtuned Cymbal (^ zy kcJ words could not focaffiy bore and enter; the j flatteries of Art, the infinuations of Mufkke, might gaine a more plaufible convoy and accede for diviner matter^; the other, forthefoiritjiall rcfreflringand comfort of thofe that for Religion heretofore groan'd under the yoke of tyranny- when this kind of finging was fir ft fee up by Saint An.brefe in Cniillaine^ according ro the cuflonne of the Eafterne Churches, ?(e tkptdas harms ra- dio centabefcaty fo that it was not only a fbeciail in ducement to the mortification ofthofc which otherwife had bcenftill fccuterlydifpos'd, but amainQctrJialland foUce for them aifo, which under the fword of Arrianifmt were let apart of old fcr the Fiery Triall. Some philofefhers are of opinion, that the Spi- rit knoweth and underftandeth onely by the help and fcrvice of the Senses ^Nthilefl in intdhch^ quod nonfutritpriusinfeafH) which if it beo generally true, our earcs doubtlcffe are as trap-doores to ourmentall faculties, which asthey are flnit or open, lb fhut or open to their fpirituall operati- ons. But Arijlotle here was too mwch a Natural- lift, and fomewhnt injurious to the foule, in fo beflavingitandfettingit a begging of the fen- ces, as if it had notvertueand wifdome enough of it felfetoexercifehcr functions without the fpeciall adminiftration of outward Adjundte, knowing that the Senfes apprehend onely the .fimple Accidents, and not the Formes and Ef- fence of things, much leffe the fecrcts in ©r above Nature, which are a journey and taske for out E 2 con- D At i 28 Tho. .7 . fupra. at PfaMjo. ', ? be •&<,*;• „witd ^ymball. . . — ii ■ - contemplative and inteile<5tuall powers , and theiealiopuzlcdfometimes in their inquifition, and well nigh loft in the windings and turnings both of mctapbtjicall and natural/ fpcculations. And therefore doubtleffe in fpirituall affaires (where the Soule chiefely is imbarqu'd,) wc are, or fhould be, more elevated to God by Retfon than by Sthfc, when we afcend to him by ferious Me- ditations, deepc Penetrations of his Word, Ma)e~ ftiC)Attributesi PerfeSiom^ which chiefely tranf- portthofe that are truely grave, that are mortified indeed-, when this overtickling of the Senfeby the plaufibility of founds, this courting and com- plementing with the Eare by the elegance and raritie of fomewell-run-voluntary ordefcant, are for Punies indevotion 5 to whom notwithftan- ding they are as fenfuall obje&s to afcend to God in Spirit, to contemplate his fwectnefle, blcffednene, eternallfelicitie ; though even in thofe alfo that are mod pure and fan&ified f to whom the moft curious Ayre that ere was fet, is not halfe fo harmonious as one groane of the ^ Spirit) doe not alwayes attend thofe deeper co- gitations, but now and then intermingle their devotions with this facred fenfualiye, which as a pleafant path Ieadcth to the Fountainc of fpirituall joy and endleflc comfort. And there- tore let the PfalmsJ bee once more our remem- brancer, and as a remembrancer^ informer too, La* date Domintirn in Pfalterio^ /audit c eum in Cym- , balh lubiUtionh - let our outward praifes of the Lordfo runne with thofe within, that our Soule may | Toe weti'tmed Cymbatt. 29 1 may magnific him, and our Spirit rcjoycc in him that fjv'd us, and then no doubt wee may fing checrcfully of his Power , and Jin* aloud of his CMergy ; io fing, and fing aloud, rhat our pfaL tertc may bare a part with our Cymha!^ our bzafi with our tongue, our fwcerity with oux prof cfi ion, ouvdflfws with our words* Saint tAugnfline paraphrafing on that of the io4.PfaImc 5 Sing untttheLord, fing Pfalmu unto Him, makes a criticifme betvvecne Cdntate and | Pfitllitci SinginguntoGod : &fingingPjGiWunto him, Vtrbo Cantat, Vfalltt Opere> hee fings to God that barely profeffeshim,he Pfalmes it that obeys bim j the one is but Religion voye'd, the other done , and 'tis this doing in fpirituall bufincfTe that fets the crownt on Christ ''Unity ; Profession onely fhewes it, and oftentimes fcarce fhewes it truly, likeanhypocnticallglafTc, which repre- fents a feature as it would bt \ not as it is • as it de- ; fires to fetwe. not as it loekes. Againc, Ore Car:- ' ■>/. tatnr % M ambus Pfallitur, he that Sings } makes life putfatw ma- ofthe mouth ; hee that Pfalmes it, doth excrcife * u -[ u D **&- the hand, fothat the mouth (it fecmesj onely expitfTeth our faith, the hand our good workes, the one doth but tattle Religion, the other com- municates it. And therefore our Prophet no fooner mentions his Canute and his Pfallite, but immediately there followes a Narrate and a clcrt- amim \ Firtt,S/fl£ unto the Lerd, dnd fing Pfalmes un- to bitriy and then in the next vcrfc, Talke cf b*s wen- drous works \& glory in his loljtsame: Sothar belike, He that onely fings unto God ( the vocall profef- E 3 for) terium 3° The well-tuned Cymball, 7). Vfal. 67. for) he doth but talkeofhis wondrous workcs- but he that Z 5 /;/^/ it (thercaliftin Christianity) he glories in his holy Name. And to this pur- pofe. the FdtUr doubles on the Prophet^ qui vivtt Vco y Pfallit womini c]us^ qui operriur ingloriAinc)us y hce fifths unto God th&t lives unto God 3 andhee Cmgspraifes to his Name that doth fomething for theory of his Name : And hap-; pic is that man that Co fings, and fings praifes, that both Hits and decs to the glory of Gods Name. And how can Gods Name be better glorified than in his Houfc ? and how better in his houfe, than by tinging of his Power and UMercy? his Mercy in fo drawing us, that wee can live tint© him ; his Power, for inabling us todoefome- thing for his Glory. And 'tis well, thatThofe whom God hath enabled to doc , willdoe fome- thing for Gods Glory; for the Glory either of his Name or Houfe. A Prefident this way is but Miracle revived 5 and the Thing done, doth not fo much beget AppUufe^ as Aftonifbmem. 'lis fomewhat above Wonder, to fee the One with- out Prophanation, or the Other without Sacri- ledgc; Imcarcnot (and I fay I meancnot to foreftallthe prcpofterous Comments of others, which fometimesinjurioufly picke knots out of Rufhcs) xhn Sacrilege^ which fleeces the Reve- newes, but the Rikbcs and Bntraila of a Church \ defaces Figures, and rifles Monuments, tortures an innocent peece of GlaflTe for the limme of a Saint The ivell-tuncd Cymbali. i Saint in ic ; Razes out a Crtteifte^ and fctsupa Scutcbton j Pulls downnn Organ^vA advance an Hourt-gUfjt\ and fa makes an Hoafc of Prayer, a fitdenforTheeves. And indeed, this malicious dif.rcbing of die Temple of the Lord, is no bet- ter than a spiriiuall Theft -^ and the Hands that areguiltyofk, arc but the > andsof^£ r/f/?waiVd 3 the Sdcrifica without blemifh ; and this, when there was yet not onely a Temple no: built, but not proje &'ed J but //;# once enterpriz'd,ftraightway ftonesmuit be choicely hewed from theMountaines, Arti- ficers fetch'd from Tyre^ Cedars from Libamts^ Silver from 7^;/i///;, Gold from Gph.r. Silver l King *.8c7- and Gold in no fmall proportion, ten thoufand \c^l^\ talents at leaft, to overlay the walls oi ir ; be- fides, the very beames and pofls and dotrts oVc- fpread with Gold, Gold of ' ParvAim ( no other would fervethe turne) garnifht within with pre- tious fiones and graved Cherubim , Chcrubins of Gold too^ pure Cold : (fo fayes the Text) vail'd over with blue zrd purple and criwpiv&nd fine Lin ntn^ nothing wanting for laftrc or riches , for j beautic and magnificence for the houfe of a God \ the King would have it h,Sdomon the wife King, and . ? . 3* "Tht well-tuned CymbalL and he would have it fo for Orn&mtm, and not for Wo> flip 9 except for the worfhipof his God, and that his GW approves of jv/'r£ 4 /f/r/r 2 Chron*7*l. And now, ray Brother, what capitall offence in the Image of a Saint or Martyr , hiftori- cally or ornamentally done in the houfc of the Lord? It invites not our knee, but our eye j not our Obfervance, but our Obfervation ; or if perchance our Obfervance , notour Devotion : Though we honour Saints, we doe them no wor- ship ; and though fometimes wee fing of, we fing not unto them ; wee fing of their Sufferings^ not of their P$ wer • and in fo finging, we fing unto { God ; SingfirftofhisiVw, that he hath made r hem fuch Champions for Him ; and then, S ing aloud of his Mercy, that they were fuch Lights unto us. And here, what danger of Idolatry? what colour for Offence ? what ground for Cavill or exception ? Ourdayes of Ignorance and blind zealeare longfincc paftby, but (it feemesj not of PcevifhnefTe or Contradi&ion : And cer- rainely j if Fancie or Spleene had not more to doc here than Judgement, this Quarrell might be ended without Btaud. Wc are fo curious in Ty- thing of Mynt and Cummin, thatwc Ictgoethe waightier matters of the Law j and whilft wc di- fpute the indifferencics of a painted roofe or window, we fometimes let downe the very walls of a Church : AndIdarefay,ifaConfiftorydid not more fcarrc fome than a Confciencc, Temples would ftand like thoft * F Cloudes 33 rt.ir.4. ObfuU- H IIa.i . 13.. Pfa.^-p. I Dcut.i8. *I be well- tuned Qmbali. Cloudef, yet I will bring) on downe into thedujl fthe Earth. Others, build tip Ierufalem, with the ftones of Ierufalem , rcpairc one Church with the ruincs of another- Take from that Saint, and Give unto this : And in this they thinke they fing aloud un- to God, but hee heares not their voice • orif hee hcare, he rebukes it, K^iway with your facr 'ifices, l wilt none of 'your burnt offerings, they are abomination unto me,faith the Lord God. Orhers build up lerufalem with the ftones of iheir Babel (Repaire the ruines of Gods houfe 3 with their owne cods and materialIs)andnot onely repaire, butbeautifieit,asyoufee; And fuch not onely fing unto God, but fing Pfalmes imto him • Talke and doe to the Glory of his Name. And blefled is the man that doth it , doth it as it fhouldbe done; without froth of oftenta. tion, or wind of Applaufe, or pride of Singulari. j ty -, But from the uprightnefle and integrity of a found heart, can Sing aloud tohis God - y 'Tis my z eale to thy honfe, that bath thus eaten me up. And doubtleffe, he that is fo zealous for the houfi of the Lord, the Lord alfo will be mercifull unto His ^ and hee that fo provides for the worfhip of Gods name, God alfo will provide for the preservation of His ; Bleffid [hall he be in the City, and Blefjedin the field, Blejfed in his comming in, and Blejfed m his going out ; Blejjed in bis basket and in hisjlore -, B/ef- fedin the fruit of his catteH, and the fruit of his ground : Gods fpeciall Providence fhall pitch his Tents about him, the dew of Heaven from above, and / the ^ "™ - - ■ -— ■•^^^^^ HM ' ■■■■■! ■ . 1 — — ^— ^, V- — ... - Tlfo well'tunei QymbalL 35 ~ ■ III ■ ,,<-!. ■ . II * I ■ ■ the flowers of the Earth from below : Bcfoi c him, liis Enemies flying 5 behind him, Honour s attending ; about him, Angels intrenching ; on his right hand, his fruitfull Vine ; onhislefr^his Olive-branches ; without. Health of body ^ wich- in, Peace of Confciencej and thus : His Stub \ pfij f |j # n, fhdll dwell At Edfc> and his Seed Jkill inherit the Land. And whilft he fingsunto Heaven, Bleffedbe the 7{4me of the Lord for his mercy endureth for ever. Heaven (hall rebound to the Earth ^and the Earth fing aleud unto him; Blejfcd is he that fHtteth his trufl in the Lord, for Mercj fhallincompajfe him on eve- ry fide, Andnow(0 Lord) it is thy Blefsings which we wane, and thy Mercies which wc beg ; Let thy Blejfings And thy Mercies fo fall upon us^&tve doe put our truft in Thee ; Lor din Thee have we trujled, let as never he confounded. Amen, 'Ji Gloria, in excelfis Deo. Amen. The Chriftian Duell, IN TWO SERMONS, <±Ad zSMagtflratHrru,. Preached at two feverall Assizes, held at TaunTOn in Sommerfec, „ Anm Domi?u> 1^34. 1 £35. By Humphrey Sydenham^ * — i Rom. 8.5. guifecunkum C^rnew funt y qax Carnisfunt^ fapiunt : ^uiijero fecundumSpiritum } qu& Sptrittu [urn. I'ellan quidem ct carnem wcam cjftin vita • ftdqtiu nonpe- tcft s fit vclSpiritHsmcus\ (n vcl Amm&rnci* D. Aug. [ Serm, 6. de Verbis Domini. . j London, Printed by I o H n B e A L E, for Humphrey Robin fori) at the Signc of the Three Pigeons in PaulS Church-yard. 1637. SP TO THETRVLY NOBLE, BOTH BY BLOVD^VERTVEj Sir lOHK POULETT, KNIGHT: Sonne and Hcire to the Right Ho- nourable, IOHN y Lord Povlett, Brfrotf of Benton S-. George. Sir, g F *£fr* ^ 4 Succeffwn 0/Vcrtr.C! *fr//& /£* Fortunes of Great men, doubtlejje there fhguldbe of the Services oftho/ethat ho- nouithem.Thii Wdip: me (tok boldly through the fides of your 'NobkFfthcf . Ttho/e continued itfpects towards me, and in- coiKagcments, / cannot better acknowledge than bj my thankefull expre/fionj to fuch a Son ; who {in the hope $andexpeciatio7m efbis Coun- try) *4* The Epiftle Dedicatory, trey) (hall mleffi inherit Him, thanhis Reve- newes; Ancithen^ Honour^ Riches, Wife- dome,)^* cannot but prefer ibef or ^ tgwhatelfe rniy either intit le you to Greatnefle bere^ or to Glory hereafter. Such a Patronage as This, I eouldnot but liflen after ^here U as well Vertuc to countenance me , cs Power ; and (o perhaps , Ceniure ^/WPiejudice may be a little huCh't, or at leajl, not foloud^ but that the labours of poo re men may tray ell the world $ if not without their fnarling?, (for who can fo muzzJe a blacky mouth' d Curre ? ) jet without their publique Barkings andtradncements. Beleevett, Sir y what 1 prefentyoVb here is mine owne, though but a mite ; and a mite thus offered cannot prove lejje acceptable td a nobis Treafary than an Oblation of a richer rvalue, ft me your Free- will offerings were ever of be ft efteeme^ both with God and Good men ; which doth hope- fully incourage me of your fain entertainment of This, from the hands of Your moll: devoted ** HVM. Std E MH A M. 1 THE CHRISTIAN DUELL The firft Sermon. • Rom. 7. 25. So then with the minde, I my f elf e ferve the Law of God, but with the fle/h the Law offinne. Text a lively defcription of it, where the parts lye as the two Armies of ifr/tel^nd. the PbilifHm did in Elab ScEpbes Ddmmim , there is aMoun- taine on the one fide, and a Mountaineon the other, and a Valley betwecne them, 1 Saw. 1 j. Here is firft J i ii i J it, the Law j of God j on that Mountain chelfraclite pitcheth • 1 G then 4 1 ;*j- 1 4-* temp.. The Cbrifiun VudU Quando audi* repugnant cm , quindOi cap- thumtarh brf~ aat ibid. IhAm rlirnjyminnrrf, the Law of finne, on this the phi- hjlincs betweene both there is a fpacious \ alley, where David encountreth the mightie Goltah, the fpirituall Combatant, his flefhly adverfory: and this in the BgHpfi^-myfrife^ where the con- flict is both hot and doubtful! 5 fometimes the ftjh hath the defcate, and then the Law of God j hath the glory; fometimes the mindc is ovei- laid by theftrokesof the Fle[l\ and then the Law of finne. In this Duell our Apoftle is a maine Champion,or to ufe his own word,a Scrvant,£^- Jtfkfu Wh I m y ielfc ferve,and 1 fervc two wayes j mentally with the minde, that is for the Law of God j cirnally with the flcfli, this for the Law of finne. cx*W^ faith the Father) vjtimJHJiitt*4J{* *dbmrzr*fM£ ^l/vm - f ( fe tio »d#nh4ri *n>j > im t » , the righteous man hath but a skirmifh here ? no tri* umph ; no triumph yet, but a daily tempeft and ftrugling betweene the minde and the flefh, the Law of God , and the Law of finne \ and this Law istheoecafion of that wane, and that warre of captivitie, and yet thiscaptivitic at Iaft eftri-* umph 5 ifndcaLatv in my mem bets fighting again/} the Law of my minde ^ and bringing me intocapttvitic to the Law of 'finne ■, V. 23. Here is fighting and bringing into Caftivity^ that's the rVarre on the otheiifide, Wretchedmanthat 1 *w\ who (h all deliver me from the bedy of this death ? J thanke God through leftuChrtfl our Lcrd^ v. 24. Here is deliverance f)Gm deaths and Grace by lefim Cbrifl our Lord \ this the Triumph. Now the ground both of that warre and this Triumph the Apoftle locks up here in a. Titmte ■ * The Qbriftian Vuell. jVfiMlf rjjff*', 1 frrrhsr^ So then whb the minde, I my (elfe Jer%c the Law of God^ but mththtfltp^tkt Law o/finne. Thus you fee how the field "is pitch* d> and eve- ry word in its frverall (quadron ± but before wee enter lifts, or can well fhew you the heatc of the 'encounter, it will not be amirfe to open firft what the word Minde imports, what her ojfice and pro- perties; then what the Law of God, and the fer- vicerequir'd thcre,andfo the Analogic between both. In the next ra*kc 9 what the word F/e/h fpe- cifies, what the Law of finne, the fervice due there alfo, and the relation between them. This done, I (hall in the rearebring up the tgoiffc , the Apoftlehimfclfe, harnefs'd and ready arm 'd for the fpirituall conflift, and fetting him betweenc the Minde and the Fit f}> > the Law of God and the Law of finne, typifie and reprefent unto you the ftate of a true Chriftian Souldier here on earth, how his loynes fhould be girt, his feet fhed, his Armour buckled on, what his breaft-plate, and Shield, and Sword, and Helmct> and howfarre able, or not, to withftand al 1 the ffry Darts of the wicked one. This whilft Icndevourtoperforme, I fhall defirethishoncrable and learned Throng, to make ufe of Saint ^yiugtt (lines Apologie on the fame fubjed , P M e Mt t* ** . m iSdjixhu-ckouUs ve- ft' " ' \ yfalttm hqtuAtH a rofitHt&olr~^]ti5^-fit patient' 'aWfi^s^mfi Difcourfes which favour of depth and induftry are moft proper for noble and ingenuous Audito- , G 2 ries, D. Aug. Serm- 45 sz H 1 Dcfpir'it Anima c. The (^hrijiian Duett. rics, and lookeibr patient attention, andcandid interpretation. I begin^where I fhould, with the minde of man-, tell you what itmeaneth here, and how it holds conformitie with the Law of God. A .Pa rs I. W: tit the mindc iferoi the Law o/God. ■ . N D for the better opening of this Cloud, borh Fathers and Interpreters make a criti- cifme between 5Wd,and A//W*,and Sprit ; which fome endevouring to expreffc., have not unfitly compar'd to a houle of three roomesorftories,id the lower roome is Amma y in the middle Mens^ above both, Spiritus^s the Cock-loft or upper Re£ gionof the Soule. In thefe three is the fiibftance of the foule lodged, g&tf-qtmhmrfi^^ tbis-bemg ( it feemes ) an BmUtwt of the Deity • a Trinitie in Unitie, and a Unitie in Trinitie^ the Effencethe fame in all, but the proprietie diverfe : like feverallftrings in an Inftrument fet in tune to make up ©ne Harmony $ and there- fore it is call'd Amma, durn a mntAt ; Sp ritu^ d%m ftirdt\ mtns y dtmny&*& miWfffflf OFelfe, Ani- contewpntfur /'SotKat here is no Eflentiall, but onelyaVertuall difference, the fubftance of the foulc lying in the powers and properties thereof, and yet not divided into parts, but fimple and indi-J The Cbri/lian Duel/. individual], thefc powers neither impairing nor adding to the unitic of the foulc, no more than the diversities of ftrcames to the unitie of one lourcc or fountaine. And yer there are divers fteps or degrees ofperfe&ion in them, in fome of them, not all ; cuius cor forts tft anima,animx^nens , thefoule is the eye of the body, and the minde is the eye of the foule ^ and as the eye is the beau- tic of the face, the bright Starre of that Orbc it moves in, fo is this thebeautieand bright Starre of thefoule; and therefore that is called. Mens quod emineat in Jnima» 9 {JMinde^ becaufeit (Tunes in the foule, as a light in the f))hearc it rolls in. Hence fome would derive the Etimology of Mens from the Grceke, M ^«' which Signifies the Moone, not fo much for varietie of change , as brightne(je^ or elfc, Mem* a menfurando^ from a dextcritie it hath in meafuring , or contriving. Now, Dijudicdre^ & men for are eft attus intclUclus , (faycsThtmrf) tojudgeand to meafure isanart of the undcrftanding, and the understanding is the very forme and felfc-bcing of the foule^ or rather the foule of the foule , astheapple of our eye is the j very Eye of our eye ; fo that the minde is the beame and fplendor of the foule ^ as the foule is of the bodfr fo neere Divinity, and fo much refembling it, that the Romwtsof old ador'd the Minde as a God- defle, and by iMarcus vSmiliuh Scuurns there was a Temple dedicated, Deamenti, ut bonam bdertnt memem^ as S. v^duguftine obferves in his 4. Booke, De civttate Dei, 2 1 . chapter. Well then, that we may now lookebacke un- G 3 to 45 D. Aug- Hi fit- pratap. 11. Partc.i.q.if. Art. o.ad^. ■- -»» \6 The CbriJtiM "DueU. I * N&H In hoc geni'iio voca- bul* vtm'bhi fubftantiain- teliigitur 9 fed cumaddtft'm- il;oncmp ori- tur gcm?i.ivu cjujdemfub- ftantue, una fupcr:or t pcr fpir it am 3 al- tera inferior per animam dcfigiatur : in bac utkjue d vijione, ani- ?;u & quod animate iji in into remanct 5 fpirit us cu- lm & quod fpirit alt cji ad fummumtvo- Lit y abinfim.s drvuiltHr 9 ut adfummafub- timet ur y aba- %'ma femditu) nt damme u- niatur. he Spiritu & Anmaxap-H to the Text, we take not here the word Mens ph y. fically, for reafon and underftandingasthoy are in Mtris naturaltbus j but Theologically, for the fpirituall and regenerate part of man : And fo ta- ken, it ftands at tome diftance with the word AmmAy though not with the word Sphitus ; For though every Souk be a kinde of Spirit, yet every Spirit is not a SonUy nor every Sonic a Minde y at lead , a Hindi regenerate 5 but Mindc and Spirit (for the moft part) kiffe in Scripture • Saint Paul ' in the latter end of this chapter^ calling that Mens 9 which in the very beginning of the next, he names Spiritus : fb that Minde and spirit in a facred fympathy goc hand in hand, but foulc and fpirit doe fometimes juftle. UMy Stale doth ntagnipe the Lordy and my fpirit bath rejoycedin God my Saviour y Luk. 1 . 46. Here the bleffcd Virgin makes a difference betwecne her * Joule and her fpirit ^ and why? why ? It is called fiule in refpe&of vivifieatien, fpirit of con- templation : Souky as it is a leigcr and fojourner with the body* quickning and informing that: Spirit^ as it is mounted and imbarqu'd for Hea- ven, and rapt with the beatitude of that cadeftiall Hoft : thefeule doth onely magnifielCod as a God ; the fpirit re]$yceth in that God as a Saviour. In a word, the/W* in man, as it isafou/e, is like Fire raked up in embers y the fpirit like that fire ex- /equated and blownc into a flame, the one glomng in our a^y party the other fparkling in our inttl- left u all. And this diftinchon the great Do&our him- felfc Jbe Qbri/iian Duett. 47 felfeufeth to his Thejjaloniant : where after feme benediction t at length he prayeth., that U*b whoU fpirit, and(iuk t &ndbod^ may befrejervcdblamclejjc 10 the comming of our Lord Ufa $ Cbnft } I The fa. 2 3 . Marke , hec begins with the ^/, Oculatsffima bominis parte, the Eagle part of man which eyes things divine; that like another t^Mary, alwayes fits at the feet of hfus : then cemes thcjff*le,jj)u£ naturatet exercet ratiocinates $ this like another Mar- tha, is cumbred with much ferving, bufied about Rca fon and the natHrallfacttltic* ,but the umtm necef farium it hath not chofen yet. And laftly the fo- dj) that villa Mar tit, theVillage where our Mar- tid dwells 3 thofc earthly aflfc&ions of ours 3 which fo tafte of the body and earth, that if they be not reftrain'd , make man as it were all body, that is, all carnal! 5 for which caufe we finde fome men calPd fyiritualli fome ammally and fome carnal \ iCor.i^. Thus the ffirit is iww^, as a Pi- lot or Governour fquaring and fafhioning new motions in the regenerate, and fub;eding their will to the will of God : The/Wris s*3»>ro*$r, underwhofe£rfcome the fenfitive faculties, Rea fon^lndgemem^ot yet waiT^d and purified by the ffirit : the body, Orgamm illorum, the engine and Inftrumentof beth, which- they imploy in their diverfities of anions and operations • Thefe three are the integrall parts of a man regenerate, when of the earthly man there are only two, 4;X", and^r^> foult and bod) ; no fpirit hc 3 it is fooKftncfle unto him. Hence proceedes that doubl c man fo fre- quently mentioned in the Scriptures $ the one Stella in soft 1. Lhc*, "^u® Ant. in Lf.l. rbefT, cap* 5. Pfal. 41. 1 . The Chriftim Duett. i $W&<, whoisalfo <«i*w, Animallm carnally and lives yet in the ftate o: Nature 3 the other wvyxn- rit, wentall or fpirituaH, and in the ftate of grace > fiie wing his profe(fio~ by his Faith ^ and his Faith by his IVorkes. Now,as with man there is a dou- ble man, fpirituall and fecular 5 Co with the fpiri. tuallman, there is a double man too, inward and outwards the one in the Text here call'd J///fc&, thcother T 7 /^, that fervingthe Law of God, and this the Z.4JV offinne. And here, by the Law of God, wee underftand not j/Wonely on Mount Sinai , firil promulgated by LMefcs) and after him taught by the Prophets, but that alfo on Mount ftw, by Chriftand his Apoftles* to wit j The eternall will of God declared in the & olivine of the Gojpell^ which is no lefle a Law I than the other $ and this Law every regenerattman dothjerve, ferve though not fulfill; ferve with the minder willing minde % crying out with the Pro- phet, UMj heart is ready , my heart is ready , fo ready, that it panteth andgafpethforthewatev-hcoke^ the Contmdnde^ents of God, -which are as deepe waters .• But on the other fide^ the Flejh playcs the Craven, and as if it had received fome deadly wound, makes him complainc with the fame Prophet, Thine Arrowes Jlicke faft in me, there is no health in myfltfh, nor any reji in my bones by reajin ofmyftnne^ Pfal. 38. 3. Yon hcarc then, how finne flill lyes at the dooresof thcF/f/fc, though the Flcfrbe not pro- perly the fcate of finne, but the Joule , and yet the fjtle new borne by the fpirit fcrves principally the Lm *I hi Cbri(itan Ouell. 49 Cornel Lap. i. * Law cfGed> winch is indeed rather a freedom^ than & ferviee, a ferfed freedeme^ fayes 0U.rX.y- twrgie,andbecaufemade/w/?<#by tmc Spirit, the ^/W of fret do nc too, Afa# acccpijlts fptntuw ftrvitu- r#, fedlihrtatit i And if Chrift have made us /r^jWeareyr^indeed; othcrwifc, our frcedome is no better than a bondage > Row. 8.15. This made the Singer of tfrael warble fweetly , r^ Lt^ 1 Ccr'4- 6- Luk.i.79* I t The CbrtftUn VuelU\ the Ejcs> what Eyes ? the e yes I told you of before, ther^j of our intellc£ualls,i the eyes of our minde, which being dimm'd, and clouded by the fall of the firft man, God doth illuminate againe by the beamesofthej^/Wf .* andthe£y« thus opened , behold inftantly the wonderful workes of hh Lav, and [o^lnhminetuovidebtmtu lumen , In this light wee fhall fee light, the Light of his Word and Commandements, which he called, A Lanthorne unto our feet , and a light unto our fathes ; and with- out which we grope in ignorance and error, wal- kiqgin blindnefle and in the fhadow of Deaths the way of the wicked being darknefle (faith Sa- lomon) and a continuall ftumbling, but the way oftheJuft,asayi/tfi#g Light ^whichfhineth mere and more unto tkt ferfeli day : And therefore S. Peter cals the word of Pro facie, (which is the Word of God 3 and of his Law,) t/i Light which fyincth in a darke place, umiHthe Darvne and the Day-Jlarre arife in our hearts [ 2 Pet. 1 . 1 9 . Our hearts which were but the Chambers of darknefle, the couch and refting place of our blinded minde, God,whohath commanded light to fhine out of darknejfc) hath fliia'd into,Qiin'd into the darkercorners ofthzmfT ogive the light of the knowledge of the Glory ofGodin the face oj lefus Chrifi 5 who is thefpirituallday-ftar,thatday. fpring fromonHigh, which through the tender mercies of God hath thus vifited us, giving light to them that fit in darknefle, and guiding their feet in the way of evcrlafting peace. Hereupon I the Kingly Prophet ravifh'd , it feemes, with the joy of the inward man 3 tells us, That the fiatutes „ '/ I of the Lord art rights andnjoyce the ^ir^Pfal. IP* The heart which was before mcerclyfenfuull, a rudelumpcof flefh, a cagcofunclcanebirds, a bundle of fin ful I and impure thoughts, they new brufhandfweepe, and fogarnifh with fpiriruall gifts and graces, that indeed of drooping, they cheere and elevate it - y making that which was before the ground of Terror, the meanes of rejoy- cing; more defiring it now than gold, than fine gald ^fweetcr than the hony or the hony combe : that, to the w/W regenerate, the Law of God is not a fervid barely, but a delight ; His delight is in the Law of God \ And in that Law doth he cxercijehim- felfe day and night j Pfal i , 2 . And indeed,wherein fhouldhe beexercifed ? what objed more pro- per or more blefled ? what fhould the Spim minde , but the things of the Spirit ? what the Righteous aim* at, but his center and eternall rcfting point ? God hath created man forhis own Glory; and as Man is the end of the world, fo is God the end of man, and his Glory of both : And therefore he is call'd, TheTcmpleofthe Living god, and his minde the Sanftum San&orttm in that Temple ^ in which God is faid } not onely to dwells but to walke> 1 Cor. 6.16. quanta Mi AnimtUtr tudO) quanta (jr meritorumprxrogAtiva^ qu& divinam in feprxfentiam & digna invenitnr fufcipere^ejr fuffi. eiewcaferc ! faith S. Bernard. That Souleis of a boundlcfle«>r//i/and^^^, that can compre- hend the incomprchenfible God : Cannot the greater JfiPrWcontaine him, and is he involv'd in the lefi 1 Is the serfn.17. 5^ {up. Cat. ?&&$> J*. ^ he , brtftutn c* in,thatdwel!eio n at iyi i tuples made wi>h hands? is there in Mm zTdbtruacie tor his fervice 3 at whofe iecte both Men and ^ingds fall downe and worfhip I This then flhould mount him above the^vorld, arid a;l f he bafe Lees and dregs There- of, difrobe him of his earthly garment , make him put on the New man in Rigbteeufbejji andHolines^ fhake ofTihe very duft from his feetc, thofe dufty corruptions which fticke fo faft on his feet of frailty, lifting himfelfe above himfelfc, and re- j tiring from all outward things into the Seule y the foule unto the minde y and the mind unto God y may feeke his convei fation in Heaven onely , minding nothing but Heaven and Heavenly things * y every true fan&ifiedyto being not only Heavenly y (fahh S. Bernard) but Heaven it felfe j and fitting in the body, tavquam Deusin fuomtin&i where his un- der ftanding (hines as theSunnc. his vermes as rhe Starrest and his Faith as the Moonc- which he calls, The faitbfuH rvitnes in Heaven. And fo Man being a kinde of Heaven to himfelfe,and ha- ving a God within him, rulingand commanding it , ftiould alwayes have his Contemplation wing'd, his thoughts towring upwards to the God of Gods in the Heaven the other Fltjh, difhonouring thereby the facred Do&rine of our Apoftlc, a-s iffadfonav.d thcSpirit founded alike, m regard of the inward man ; FUJI) and Scnfualitte in refpeft of the Outward : But this were to rivail Phiiofophy with Scripture, fend S. Paul to sta- gyra, and ArtfUtle to the Schoole o^Tyrannus ; for the fame Divinity the great Pcrtpatcticke pteachethin the firftof his Etbuks; where hee divides the Mindc into two parts,*^!^ where ^cafen dwelleth •, andSxoyv, where Pafsions reigr.e ' Thefe drawing one way, and That another; Ap- petite in an incontinent man , being towards Ret- fon y utmemlrum pAraliticum^ as a limme that is ftrucke with the dead Palfie, turne it to the right han^ and it falls to the left; whatfoeveri?^^ diftatcsforthe fetter, Senfuality ftraineth to the worfe, and what is that ( fay they ) but the FUJI) and the Spirit ? Thus, they wouid confound Na- ture with Grace y the meere Carnallrxtn wall the Regenerate; making the ftruglings of tic one bctweene Sexfnalitj and Reafin, the others corn- bate betweene the Flefb and the Spirit^ But S. Augtjlint tells Julian the Pelagian ( who fir ft hatch'd this dangerous CockatriceJ that in tfoefe 'To Ads l 9 .9. Cap. 15, Lib.6.cap.li. H 3 ■>»> I H The QhrijiiAn VuelL \Ep1ft.164, Cornel, a lap. in Canon.vcrl* Ep/fi. S.incli Pautiypag.i'i" words or the Apoftle. Sum gtmitusfwttorunt ^cen- tra, cdrmdes concupifcentias diMtcantturn 3 the deepe (ighcs and groancs of the Saints, breath'd out a- gainft their remainders of corruption, and their catnall frailties-, their minde tewing the Law oj God) but the hltfh the fraile Flefl)', lead captive by the LwofSinne. Now, in Scripture, you know the word Cart, l Flejh, is takeneither properly, pro carmlenta Ma \ mele^ for the body which is compos'd of Flcfh ; or j el (c Tropically, for her flefhly qualities: and in this latter fenfe it fometimes fignifies the corrupt riMuoftheFlefh $ fometimes,the lufts of the FUjb\ femctimes men exposcl to # Rom. $.9 . And the Evan- gelifts, Jfyicquidnatumde cams )Carotft, Whate- ver is borne oftbeflcfhjisjlffh ; and tvbtifoever is borne I of the Spirit ^is Spirit ;J©h.3.5. Againe,C though others more iubtilty, and indeed more rationally, fay, that as they sue jpmt nail ^ vital/ and anima/t) Co they are in the (ouie onely ; fmccthat alone is faid, of itfelfe to live, and the body by that life $ and yet the body ( as they con- ceive,) by the Organs 9 Spirits and Blood > doth dif- pofe and aflift the Joule in thefe and the like mo- tions and operations, whereas Saint Cyprian will by no meanes hcare, that the afftciions fhould any way belong unto the body* but to the )£#/*, Hoc ipfttm qmddico carnis afftfitas , improprie dtco t faith the Father : For vices indeed are principally the Soulcs, to which finne is dire&ly and properly imputed, for as much as it is indowed with judge- men^ will, knowledge ^ower^by which it may cfibtw that which k evilly and cleave to that which is good : the Soule ufing the Body as the Smith his ham- mer, or his Anvile, by which hecforgeth arid fa- fhioneth, Omnium turpitndinum idol*, quarumcun- quevoluptdtumfimuUcbra^ all her voluptuous and filthy Idols of lufl and fcnfualitie. The Flefli doth neither dilate nor invent, nor forme, nor difpofc; noprojed, no thought, no malice, no finne from her ; notfiom her , but by her \ the foule not finning neither, but by the flt]h> Saltern me- dtatmenmota: And yet theFlefh, asitisFle/h meerely, without the Soulc, can neither finne, nor ferve finne • knowing that when theFlefh is Separated from the Soule, it is nothing elfe but Putredinismaffa, & paludis Jcervus , aputredand corrupt Mafle or Bog , and when it is joyncd with S-Cyp. mprol. dc Ca'd?/ virt. Cbrtfii. Idem ibid. 56 I The Cbriftim Duel/. with it, It isatbeft, but £**drtgd Animx fas G+ Itn calls it) the Chariot ot the Soulc, in which it jogs for a time in Triumph, and then it is Sctxc.is Career aw true , the Goale and Fetters of the Soule - y nay, his Sefulthmm anintdy the Grcekcs calling it.fVfjLd.qftaft 9 Y^L l a Tombe or Sepulchre, ali- \ ,ng death, a fenfible carrion, a portable grave $- Vht home in viti)s eft fefnltus^ ubi c$rrt$ft$ corporis jC4tent (cders, nbi ktme tmoirfis eft fefuldfrum^biin honine, n&nhemo cerniw^ fed cadaver : as the golden congu'd Chryfelogus inhisi20. Sermon upon the fifth of S. Matthew. But what thcn 3 is it this CarkafTe and Tombe, .ind Sepulchre S\ Patl here fo much complaines I of > is it the bodie and the fraileties there,that are here meant by this word FUfh? noe: But as before wee tooke the word A/**/,TheologicalIy ,not Phi- fically; fo doe wee here the word Caro y Flefb, nor for the flefiily lumpe, this fraile mafic offk/nne & £/t committed butin the vfculj where it hath his original J and foment* The Scfaoltwan defining Coneupifcence to bee nothing I Ait$od.iib, clfcbut VoluntAtirn improbam^qua Anima appetitfo; - niiAriinCfCAtnra^ A depravedncsef the wilJ, by which the Soulc defireth to play the ffcumper with the creature : And hence.it is } that ihe -\po- ftleconfeflcth that hce is not vet delivered of the 4 burthen of the Flefh y that hee full labours of her infirmities; that hce is Carnal/both by Nature and SuggtfiWi ky ¥ Nature,becaufe borne fo; by Sug- geition, through the daily flatteries and titrati- ons of his flefhly afibciate, -QuxnevpoJlKOs^ lectin /iobis^nosfequitur^ faith S\Ambrofe ; which haunts and whores us wherefoeverweegoc- acontinuall DaliLzh about us^ and m thin us; notdifcardingof this Hittite^nor this Amonte-Join in defpight of us, it will bee medling with our flefh pot,fo journe it willinour3/#/?(/;here 5 &dwelinourtentof^^4r. However,I ptefume,you conceive a difference be- tweene flejh and Flefh finely that is meerdy Car va/l, and another which is Carnall but in part ^ him that is hide Fjcfl\walktsiutbe Flefh, and whofe weapons arepfcly, and him that is onely obnoxious to the Infirmities of the flefh, an Amphibton (as'Imay call him) betwecne Flefh, and Spirit, Carnemkiben- tern U»t Deiobjheper4fH(asCartbf*f[anSpcakcs)\\ T hofc flefh is ever fcolding witli'thc Spirit, and his ipi rit everchiding with theflelli ; for tobee flefh imports for the mod: part a humane ImbeciUitie. I but *Pareus ;n cap. 7. ad Rom- de pccmtcii.liu. i. cap. 14. In cap. 7. ad K r

:ant c • • V* 14. The thnjlim 'Duell. but to be /*, or Afttt tbc flcfh, an vniverfallbon- da^cand fubjcftionof mans nature to the lujis of rbtjtefhi The Patriarcks > and Prophets 3 and Apofilts them {elves were flcfh 3 and liv'd hecre (faith S . Avguflwc^) but they liv'd not here /» /^y7 von Pertabantura Carne^ theflefh was their Burthen^ot their guide. And therefore it is one thing to fay, that Sinne and flefhly eor- ru prions are in man 5 another that man is infinne 3 and in iheFlcfb ; as that of S\ Peter to Simon Magus was more wounding. Thou art in the rail of Bitter- /?£; 5 then if hee f«d,thc gall of Bitternes is in thee^ Foj\ for man tsbr-e infinne and inthejlc/bptcfup- pofes a kind ofuaffalage and Thraldome, finne & theflefh have over him • for finne to bec/a tnan, an Hereditary corruption, quamnec fuge7ep9j[umus 3 mefugire^ circuwferrenccc^ecfi , which wee can nei- ther ibake off nor avoid, but it flicks like a Burre J to our fraile condition 3 and though wc labour to • wailiitoutwithallourHyfopjallour Nitre, yet this v£thitfc will not bee clcang, this Leopard will ; not change his fpots 5 but though thcMmdebcc intent upon the law cfGod y yet the Flefcthc weak, : wc Ac Jlcp? will bee ftill ferving the/^ of sinne. 1 The Law of Sin ? what's that? what ? that which before S. i^tf/entitled to the Lexmcmlrornr., The Law in his members; & what is that Law? That which in the next verfc,he calls Corpus mortis ,The Bodyofdeath. And what is that death, and that Law ? That which all the Servants and Saints of God have pang'd,and groan d under Concnptfcence\ that which S.Auftinftilcs legem fzttdam, legem mi- feram The £hrtjlian VuelL fcr 'Am p 'ulrjus y .ibcm,LwgKcr \m y A ptitrcd loathfomc and wretched lawman enticing & luflful law 3 Iodg- ing and raigning in our very Htcmbcrs 5 and in fuch a Tyrannical! way, that the Flefh is even infore'd ; tofcrvc, and obey ir 3 and therefore by the A- j poftlc herecaird ph^r, a Law, the word Law be-' ing taken at large, tor any thing chat govcrncs, ! and moderates our anions. So char Concupi- \ fcence holding fuch a drift Empire and Commaund I overit 3 can bcnolcflc then a Law unco it j and therefore Peter Martir calls it, vim Y peccati^ etin- j ndtapravitatiS) The Sccptcr(as it were j and Preroga- tive of finne,an inbred pravkte, jg** quifqitt * carnks confttctudincimplicAtusajlringttnr^ By which every man 3 involv'd in thecuftoimry fmres of the flefli s is fo manacled & bound as by a rigid Law. Now itiscairdfcv/ff^r/, Thclaw offin> becaufefuch ! concupi fcence is fin indeed 3 not only Fowcs^et Cau- /which as an hereditary difea ft we have derived 1 2 even 59 lnCap*7.M .in cafi-7'0dR I \ Cor.hp-ncap. \ 7. .id Hum- v. ! S>fl rmati ba~ bint -»i intcriorcmy Efbefy'i 6. fi- ll fiLj del funt atly lob. i. j 1 3 . e>" /o/; r*- natijpiriium hdbcnt.Rom. tdns €.\ ci- labn.14. 17. cvlrntfofcul QVJQipfa , itlu.ingnotonely infome one parcel us. But (prinkling this contagion lhr6uglube Whole Man j and every parcell and memeer of him. Now this whole man though it fuffer the diftin- dion of Im< nor and Exterior Homo yet it is but one & the fell fame man^But by reafon of divers states, /jffeZtor,^ and operations > call'd the inward and the mnwrfmaii' and not as the Manicbees wildly fan- cy -/teaching AM jb$/e* in man : the one good, from which vermes flowed ; the other, m// 3 whence • vice s proceeded • and ib confequently < that in one maa there were, as two wen $ the /wp whiles the thoughts be elevated, the minde foring, there is a great I 3 fl)0Ht 61 *M*. i Ar{ - i ' ad 1 tap.? * v. 23 • 6% \ -, \ The Qbnjiian VuelL » [bout beard in the Hebrew Campe, the Ifraelite hath theday, the/wWw** prevaileth, and then the! Hcfinmb goes for ihe LarvofGod: but when the &W.r ^^ let downer when his devotions arc a droo- 1 ping, when he begins to fiag and grovell towards theFlefh, ftraight there isanoyfe of victory in the Heathen troops,the A walekite gives the chafe, the{?«/)rj/^/w4»pTevaileth, andfothecry runnes for the Lawtffwne. In this cafe the regenerate manmufldoeas Mofes there did , rest upon tbeftene, the Corner- ftone , Chrifi lefm : and his hands be- ing wt&rit with lifting up , his mentall parts over- burdened with the waight of the flefh, Faith and Prayer, like another Hur and Aaron, muft pillar and fupport them ; then he fnall be fteady till the going downc of the Sun, till heefet in death; when vAmalek (hall be discomfited, all his fpirituall enemies puttotbefword, and he in peace goe in and poflefte the land promifed to his Fore.fathers 3 the ex leftiall Land , the Canaan above, where he /hall raigne with Abraham, Jfaac and Jacob, for ever aad ever. Thus in a double rankc, I have fhewed you the double man, inward and outward; the one under the colours of the fle/b, marching for the Law of finne, the other'under the Enftgne of the fpirit y fighting for the Law of God. It remaines now that in the Keare we bring up iheEgoipfc, the A- poftlehimfelfe ready arm'dforthec6nfli& 5 and viewing him, dividing thefc Ranks, obferve how with the Mindehe ferves the Law of God, but with the Flcjh the Law of finne. Par { The ibfijlian Vueit. *} Pars III. Ego 'op ferviff , Imyfilfefcrve. SOme ancient Hereticks, taking occafion by the errour of Origin , (whom many of the Grecke interpreters followed, and feme of the LatineJ make here a Projcpopeia^ox fic~HoperJon£ i zs if by this Egoipfe^ I my felfe^ Saint F.ftf/himfelfc had not beenc undcrftood 3 but fome other by him pcrfonated (Come unrcgenerateorcarnall man) or if himfelfc, himfelfe as he was formerly under the Law, and not yet under Grace : In which o- Dinion the great Saint ^yfugujliwconkffcth that 3c fometimes wand red, but afterwards tookeup withhis PrifK dliter intdlex(rar?? y vel potius nen in- tellexeram > in the fir ft of his Retractations 23, chapter. And upon this tide many fcruptes of the Church then were after wafted to pofteritie. The Pela>* gi>wsofok\, and their way- ward Profclites, have fcattered two peftilent Epiftles to this purpofe 3> the one written by Julian to Boniface at Rome ; the ! other bycightecneBifhops, Ring-leaders of that! [action, to the See of ' Thjfalomca , both which quoted and confuted by the learned Father in his *s4mi-ptUgtan controverfies, principally againft Julian the CM ufter-m after ( if I may fo (tile him) of that dangerous Scft. whocontended,that un- der this Ego ipfe, Saint Paul either defenbed, ho- miner* alijuem libidtnofumjome 011c that was lux- urious S. Ckvjf. Theo. BafiU S.Amb.liromi. D.Aug.adSm- Vl.'c;ii/:.bb.i. q.l. 'D. Ah * Mb. 6. o cont.lul:m* CM. Par* m cap* 7* addom-'V'i') ifcence, not onely afervant to it, but a very captive «*xv** u K €pT *f l > hiding wee captive to the Law of finne, i>. 23 . A UMetaplor taken from the pra Slice of Generalls in their Warres, whereas fome arc deftin d to the Sword, fo others to thraldome andimprifonment : In i which, though there be not alwayesanoyfe of| (laughter, there is of bonds and (hackles, and fometimes of death too, when the Ammonite mnft to the Saw. and'theyte?, and the Harrow o( iron, iCbrcKio 3. But in this Apoftolicall Wane there is nc danger of the yf.\y, nor the S*ip, though therebcofthcfhackle; no ilroake oi fate, but of tAptivHji no marking out to the Spwrvf, but to Banjome , to that 3 Evsfi: cftis pretio migrip, 1 Cor. 6. 2c. In expectation whereof, though he com- plaice for a time of wretchednefj* and death ^\\\\3l K Sim * Scd hoc forte miquui 7>onA- pojiolus 5 arte Apoflolus. D. Aug- firm. f. dc-verb. A- pojtoli. . Voxnoridefpt* I a fed - ■ lor ant k car- ;:rs tnfirmtcL- tc-Artt'ln c-7' adRojJUV* 14. Tt'gh'i cap li- ra pjeccatfiyfofoat 1 . uti y cum >ii , c> a "ra 1 -..vi> 5 . d m:- , runt) ■ Ht. I'.ir. aicap'7* lio.'i-v. 25. Nemofpontt capthoatur- px.r.Fsjm.7- V* 1 8. Srr.^.dizpi' bftol:. Jgujs me Ubttthit i who (hall deliver me from the body of this death ? yet a death indeed he rather hewailesthanfnffcrs, this being the voyce not of one deff airings but deploring his carnal I infirmitid ; Sothatinthis ferviceof the law of fume. Saint Paul is not a voluntierc you fee, but goes upon command, hath his prejfe-moncy from theFlefb; (erve hemufl, whether he will or no 5 he hath a Mar(l)all within him, that dragges him as a flave, and hec muft fight or fuffer : This makes him groan indecd,groan to an ts£riir.o[usego hemo^vxtt- ched, wretched man that I am : And yet, though he fogroane, and under the heate (itfeemes) of his rcflleflfe a (faults, and is thereby infore'd fome- times to retrait , yet hee leaves not the field totally- a Captaine hehad ratherbe thana^v*^; and a Captive hee is made, but 'tis much againft the haire ; ferve hee doib, and nvufl, bmaffent hee will not •. his mindc is ingag'd another way, that's for the Law *fCcd' y but the Flcjh, the truttrous Flcjl), lycsinambufliall the while, and this bc- trayes him to the Law offinne : this makes him fo deeplycomplaine > //rfl^//*/*ww, that is in my F 'left 3 dwclkth no good thin g^xhzt is true, none, not in my Flcfc&o good there, and why ? becaufe it ferveth the Law of fi»vc. Butlknowagaine, that in me, that is in my mind* dwelleth fome good, that's true too, good there 3 and why ? becaufe it ferveth the Law of God : Ft in ifio hello eft tota vita fanchruw^aixh Saint Augu (line. Every fanftified life, is but a Duell, fuch a Ducll as this, between the Mindeand the Flefli : No truechildc of God but c Fbe f bnjlian 'Due IL but hath beetle a Captive in this Combat : who- foever is regenerate^ fpiritu.Ul^ I confefle, but he is in part c.ima/I too, for as muchashchath i depos'd his carnall infirmities , not yet totally uncloth'd himfelfc of T^ture ard the Ftefbj Si quit dubitety exCMtiat cor jttum , if any temple it, let him fcarch his heart a little, fifthisownebo Pome- and there hce fhall finde either his luff lurking, or his hypocrifie: we are noFrf/lfrW*, nzrallFlefl)) butcompos'd of both, left! we Should cither deft me for our infirmities •-, or grow proud through our fpirituallend&WMents : TheA//Wpcr haps may be mounting, and rowzingasir were her feathers, take her flight upwards to God and his pure Law ; but the Flejh will be dill bottoming, fluttering here below, and (looping fervilely to the Law of (inne* Now, this L*w hath not barely an habitation in our CMcmbers 5 but a very Throne^ it not ondypcf frjfcth the Regenerate ybutra/gnesin him • raignes in him as &Tjrd#?i not as a r<7'#£j makes him a y74W, not afubj.'fi ; bids him acknowledge a jW*/ fora Scepter^nd a Scorpion hrzfvord; And there- fore Lombard telis us, that it is 7/>/S Ty annus in membri< y a very A7rcly-. Devit.pat.l7* Grtz. d (tepcc-ortg.ctf. Co. Boi \ 7 6 i. t . [C. au The {Jhnjiiin Duett. Team- i %i.Art. us [ait* i. (liftntt&.lit. g. b. * C^f-hPomcs, pen.: pc cent i Pfai.fi.*. Dc fide ad Pet. D:acG?i.cap^-6. * ?olSynt. lib, 6- cap. 5- Owjcj /»'.«« motusy quia aptifunt inje- qxirationem, & per cam re- g*lari 3 jt eatti pozicncrint, dtUpojfunt peccata-, ctlam in parvulisj, funr prater or din: m natu- re pr'imitm njlitute. Gerfondc. rc£. mor.pag- iiV.tit.B- Strom- lib. i. J DfS.tcr.ment. Jll.tr.cap* 7« nay aVuc they vvill hearc of, but not a Sim.e^ a Sinnebyno meanes (the Mailer himfclfe allow- ing the word vitium, but not P scutum) the Mo- rher*and Nurfe, and rod of Ttanfgreffion , the Tinder, and Touch- wood of fin • nay the match and the fparklc too, and yet not finnc ic felfe. When our Apottle here Be-finnesic over and o- ver, the man after Gods owne heart confefling, that He was jbapen in r^ukedneije^ and that in fwnt (this very fib) his mother conceiz >d him . And there- fore S.Aitgufline^ot (as fome would have ic) FhU gentium puts it on Peter the Deacon, as a point of Faith* That every man was borne, Ivpiei&ti fob- ditnm, fo that not onely efneupifienee it felfe, but as they rarifie it with their P riwi CMctus^ the E- bullitions,FirnVrifingsand Affaycsofliifl:, nay, their Primo-primi ; or, if they have an Art to mince them fmaller,their Primt-primo primi are all Sin - y forafmuch as Cencupifance being evill of it felfe, is, ofit felfe without the confent of thcwill, * a finne : Othervvifein infants, which by reafonof their (tickling and tender yeares cannot yet afft nt to wicked defires, there fhould be no finne at all $ whereas thefe inordinate motions arc not barely the S.ympromes, but the very I m pre ffi or, sofa fi ck 1 y fotl 1 C, \l*MW&y a^AAvx W Tmupxnmv Jit ctsAia>p> ( a s Clemens AltxanJmuf calls them) Agaihfl: which we are to take up our Sword and Buckler ^ and not onclyoppofe, but murther them, if wecan. And therefore in this wane of the Flefii, the lear- ned pATtfienjis would have the primaac.es cutoff, thefirft Motions faine, propter iniquit at em RcbelL- OhU. The ChrijlUn Due (I. 77 onufox their rebellious attempts agninrt the Spi- rit y as being, not onclybellowcsar.dfuell, but [ircalfo, toour daily and dangerous mif- tra- dings, And yet the Church of Rome is Co hot here, for the immaculatcnefle of the .Saint, that flic al- together dif-inhcrits him of flefh, cuts off the In- taile of his primitive corruption, vvaflies clean* away his originall Taint in the Laver ofB*p:ifme- And fo doth the conduit of our Church too, qnoad RcAtum^ butnotqK0ddJ#nm -, The guilt of finne isexpung'd. but the a&andexiftencyremaines ftill, even in the Regenerate; there being fouud in them not onely panas qvafdam, aut (equelajpecca- //, Certaine fcquels or punilhments of finne, but alforeally^ andintheirowne Nature daw#al>i/es *.Rcltqui*4 % remainders enough to damncthem 5 but that the dominion of finne being Bankrupt fas it were) and broken, and the bond cancell'd above, they make not to the condemnation of his perfon that is atton'd and reconcile by Chrift. And therefore the Cardinall may fcrbeare to tra- duce us for LMeffaltAtts and Origtnip, becaufe we allow not a totall eradication of fin by the power ' b put.c. 13. of that Sacrament - y for as much as fome at his owne Tung, denying concupifcence after Pap- tifme, to be Fecatuin ; yet they fay, that it is Rad?xpcccat} y and fo takes bold in the very child of God ; which Root though it be crufh'd a lit. tie and bruiz'd, yet it flicks faft ftill m the 2V\*- ture, notwirhftandingthe^«///be abfolutely re- mov'd from the perfomftba reiterate. And this much their owne * Lombard in circumftance will K 2 tett * Rrjcrmd'fi- tfius D.wctun- ttosdejuftitia h.b.t.cap.i. Bell, de facr. * Lib. ^. dip. ?*.#. B. 7^ The Cbriftian Vuell. A:.mt.adRorr:. cap*5» *Epifcopus Sarisburienfis, ck)ujiit\cihcL- bit'Cap.ZQ* tellus, who grantetb 5 that bytbevertueof Bap- tifaijheri is a full abfolutioc of original! finin ie- fpcdl of the GutU of it, but a Debilitation only , and an Extenuation ol the v/ce,no totall Extirpation. And therefore the (jratiamfts fticke not to glofle here, that it is not fo difmiffed, xe fit, that it be not at all , But it remaincs delihwum & (ofitum, Ianguifhingandflumbring, not dead it feemesj Nay 3 ////£0 defanttoviRore, comes on more fully, Manet fecundum culf&m, dimttitur /ecundnm folum £tetr£ dAmnationis debitum. Whence I gather, with that learned * Prelate, thztconcufi/cence after BaptifmeisnolefTe than Culpa, even in the Re- generate ; And that, 1 hat juftice which is con- ferred onthem, confifts rather in the participati- on of Chrifls merits, who cut the fcore, than in any perfc&ion of Vermes, or jQj*alitjes infiud ; So that the visdawxatma (as they call itj The con- demning power in this Sinne is taken offbyver- tue of that Sacrament , but the contagionoxdeor* AImUm of it, ftill dwells in man ; which is fo ri- vitcd in his nature, and as it were nature it felfe ; nt telli KOnpo/it fine deftruftioncTiatur*, we may at foonedeftroy nature her felfe, as It* And if we bcleevcthe Scholeman, Non eft medkt fammi il- ium tolhre, In this cafe God himfclfccannotdoe its foLsflexdxdcr Halenft$ y dtSacramentoBafti/mi, q.pirt. 8 . -qua/i . 2 . Artkl. Let others, then, vaunt at their plcafure,in the riches and ornaments of their inward man, ruffle in ihe gawdy plumes of their conceiv'd perfe&i onSj decke their minds in their white robes of purity :| The ibrijhan 'Duett 7* puricy : fife and whet, and fharpen the very point of the fpirit they talke of, yet if wee knock a ]\ t- tJeat the doorcs of their hearts. Enter into them , w/tb a Candle andafnujfer fas C barren fpeakesj wee ftiall finde Conatpifccncc there fitting m hercfoaire offhte, c mmaunding, oratlcaft, drawingon the morions of the flefh, which they can no more 1 reftrainc then thebeating of thcirpulfes > which (lillkcepc centine/lin the body, and arc the watch words of nature that the heart liveth. Emu ft vithputcs enter tua^ et non magtsftpprejp^ Hee is in an error(Taith S . Bernard) that thinks his corrupt inclinations tobc abfolutely dead, and nor rather fuppreft, or fmothcred ; Vclis* nolJs, intra fines tuos habitat Cananand not tobe decided, but by DeM4/£,warmuchofthe nature of the other.be tween Spirit & Fiefh : apr§uJ fpirit for the mod part, and a (tubbernepeece tffie/h: for if there were either knmility on the one fide, or P*ut*te ©n the other, the noifc of difcord would not bee fileud i»et*rjirtets y but the voyce of the turtle would bee heard better in our land : There would bee more ptAcevp'uhin our walls •> I am fure, more pkntioufaes rvit bin eur babiutiofis. What, in the nrftinftitution,was intended as zjhteld^ or buckler, is uf'd at length as afemiter or (word-. That which fhould defend mce from the blowes ofano- ther, is the engine by which I wound him at laft, and my felfe too; The law, which incafe of inju- ry, or trefpafle was ordain'd of old for a San na- ry , is made fometimes little better then a houfc of correftion. If I malice another, 'tis not I rauft fcourge him,but the law^ though it be inmine own power te chaftife him with whips, yet the law doe it with more ftatc, and more fury too, for that fhall chaftife him with Scorfions : when all . this while, the lafh falls not fo much on the back of the tranlgrcflbr, as his purfe : and the bleeding of that(as the world goe's) is as fatal as the other. L Sed zifplicat o id Magiftratun:. 74- Thet trillion DuelL I Std hdmrnmnjunt tjU^hCa Ugnm^ the fault is not in ihelaw, but in lome other rouchy and wafpifh votaries: or ii it bee in the law, lam fure it is not in the lex E>a-> nor(l hope) in this Lx Regm^ but in the lex peceatr, 'Tis the law of fin is to blame here , the mighty Hvloft.rnes (as Cajlrufi(?/• from the Court of Common Pleas here below, to the great Starrc- Chambcrj Tfo Christian Quell. chamber abovc,where every nun fhall receive ci- ther doom or recom pence according to his works. The Law all this while is unreproveable you hcare,noftaine nor blcmiih there, but either in the malicious Clyentor Solicitor, or both; It J being true in this cafe what Sain r i*ju/ fpakc in another. Lex quicUmfpiritualts^ Hit v.ro carrt^Us, I'CKttndati Jub piccatO) Rem. j.i'. And here fome may expec'tthat Iftould have a fling at the Gowne, or ac Ivaii v as the cuftome of this place is ) inftruft or counfcll it : But this were to bring drops to a River, offer a few mites orpcncetoaTreafury that is full $ for no charity can be fo barren, as to conceive, that thofe fhould be ill husbands in counfeiling thcmfelves, that fo abundantly difpenfe and communicate to o- thers : And indeed how , or to what purpofe fhoiild they receive inftru&ions in a Church here,thatare taking fo many in a Chamber? How make ufe of the Doctrine of the Preacher, that are fo bufic with the breviat of a Clycnt ? But by their leave (fori muft have leave to tell them fo) God is herein difhonour'd, and the folcmnity both of this time and place difparag'd, if not prophan'd.They are not (I pre fume) fo ftraight- ned with time, nor fo throng'd with the multi- tude of affaires, but they might fequefter one folemne houre for the fervice of the Lord : The hearing of a Sermon can be no great prejudice to tlje debating ofacaufe, if it bee juftand honcft^ andafcw'Orifonsfirftoffer'd in the Temple, are, a good preparative and prolog to a confcionable L 2 and /* 76 » ► I The thrtfliM 'Duet/. and faife pleading at theBarrc. As for any error elfe, either in their pra&ife or profeflion, I have not to obtrude here -or if I had, I would not : Every man, or at leaft, every good man is a Tem- ple to himfelfe, and hatha Pulpit in his owne bofome, where there isacootinuall Preacher or Monitor, a confciencc either accufing or excu- finghim : and one lafhofthat toucheth more at the quicke, than a thoufand from the tongue or pen of another. Cor htminis ( faith Saint tAugu- (line)aat DeiTharibulum^autDUboU^ every mans heart is an Altar toi God, or for the Divell ; and according to the nature or quality of the Sacri- fice, fo it fmoakes either to his doome or glory : and this is enough for an underftanding eare without farther boring it. And indeed it is not my praftife to pull Gravitie by the beard ; bring backe the grey haire to the Rod and the Ferule- Schoole (as fome doe) a Magiftrate, and cate- chife a Judge s nay, traduce him too with their borrowed and affe&ed Epithitcs, Rampxnty C$u- chant, Dormant , and the like unrevcrcntand fau- cie follies,which are nothingclfe but the leakings of bottles which are not found % the aoyfe of Caskes which are both foule and emptied frag- ments of that broken veflell Salome* fpeakesof, which can containe nothing, no not the drop- pings of their owne vanities. For mine own part, I have been taught what the word fudge meaneth, both by rcprefentation and by office, a King one way, and a God another; and what is that but a God, and a God J and therefore a God (hall admo- — «■■ i »^y * ^ " The Ibrijlian Vueli. I admonifhhim, not I j and one God, I prefiimc. may fpcake roundly to another. Hcarke then what the God lelofapbat tells the Gods, his Judges, in the fenced Cities of W*A, Take heed what you doe ^ for you judge not for man, but \fQrGod,whdiimth)QUin the judgement - y Wherefore TIQX9 lettheftareofthe Lord be upon yon, take heed, and doc it) for there is no iniquity with Connor ef peel cj verfonsy nor taking of gifts , 2 Chron. 19. 6 {J. DoubtleflTc, thematteris of great weight and confequence that is thus prefae'd with a double C2Lution,Take heed, Take heed. The former Cavcte is for a J2u/dfacitts y the latter, for an ut facialis ^ firft, take heed what you doe, and then take heed that you doc it too 5 fo chat in matters of Judica - ture, a deepe confederation fhouldalwayes pre- cede Adiion; Deliberation, Judgement : And thereafonofthe^/W/da/rr, if you obferve it, is very ponderous • For you judge not for man, but for God, and God (astheP/JW/?fpeaketh) W- v £ttk amongtfth€gcds ) fjal.81. 1. You gods that judge men here,/&tf God lhall judge hereafter : and as you judge thefe, fo fhall he judge you. The reafbn of the ut faeiatU^ is no lcfle* weighty neither, for there is no iniquity with God, he loves it not, and what he loves not, you are to condemne and judge; and that this judgement may carry an evenfaile, there mult be vorefpMingofperfons^ nor taking gifts. The cares muft be botn open, and the hands fhut; the complaint of the * id- dow, and the Orphan, and the opprc fled muft be as well liften'd to, as the criais of the rich and L 3 mighty; 77 78 The Cbnftim Duel/. Amos 8. £. mightic^afwelljaodaffoonetoo: nay, iooner-for the one gives onely 5 the other prayes : and mens devotions goe with us toheaven 3 when their bene vo!cnces,with the giver, mouider upon earth. Let the Sword then (hike where itfhould^in the great bufines of life and death . let thc^/- Unct hang even in matters of nifi prim ^ that there bee no felling of the righteous for a peece of fil- ver 5 orofthe needy forapaireoffhooes: nocru cllmtrcj^m theone,in remitting incorrigible of. fenders ; no partiality in the other, in (iding with particular men 3 or caufes • but,/** )uflitia^ tt rim ccelnm. And whenjnftice is thus done in your part, it is not done in all: manifold experience tells us, that when caufes have beenprofecuted by all the fidelity and care ofthe follicitor, pleaded byall dexterity of counfel, attended by al the vigilancy ofthe ludge- yet the my fiery ,thc wicked myftery of a decern tales fhall carry them againft wWand tj Je-^nd a heard of mercenary ignorants(for mnay of them are no better) fhall buy and fell a poore man & his eftatc for eight pence : This is neither chrtfltan f\or moralljwx fcarcc hu mane; & ther fore for reformation of this capitall abufe,itisboth juft,& ncceffary^that fuch fubftaneial men as arc rcrurnd in Iurycs fhould attend in their own per- fon : and not fhuflflc of the waight of publikc af faires upon the iTioulders of thofc, whoeithcr un- derftandnotacriufe when it is debated ;orclfe 3 u fc not a conscience, as they fbould, in giving up thcirvcrdivfl ; but make xY^'w fireman theirprimvs motor i ' The Cbri/Han T>uclL tt.ctor, whom they follow like thofc hearts in $e. neca t noti quaeunduw eft, fid qua ttur. No man is to good to doc his God, or King, orCountrcy fcr- vicej nay every good man thinkes it rather his ho- nourjhenhis burthenrand therefore, where tbcre arc delinquents this way, let the mulct & the fine bee laid on, according to ftatutc ■> that where ad- monition cannot prevaile, impercf Lex ^compuliu on may. And now I have performd my office, done the part ofafpirituall watchman, blowne the cornet in Gtbeah^vA the trumpet in Ravteth, told ifraella- loud her finnes, and ludah her tranfgreffions. The next a# is from the Pulpit to the Tribunal] • where it will bee expefted that Mo/eslhoidddoe all things accordingt* the pattewe fhewedbtm by GO D in the mount heere^ that lawes be not only written , or prefcribed, or rcmembrcd, but put in executi- on alfo : and for your better encouragement here- in, obferve what the fame Mofa faics to U(hua$ Bee ftrong^ and of a good courage ^ for the Lord tly God hce t u thst goeth rvttb thcc y bee will not jade tbce y narff,r- ' fake thee. To that God 3 and tahisfonne Chrifl Iefus 3 wirh the bleflcd fpirir, becafcribed all honour, glory, power j and dominion, both now and fore- ver, Amen. Gloria in excel fis Deo. 19 Dcut.3 1,8. FINIS, I The Chriftian DuelL THE SECOND SERMON, *Ad <*5Magijlratum->i Preached at the A s s i z E s , held at TAUNTON in Sommerftt. 1^5.. By Humphrey Sydenham^. ROM, 8.6. Quodfapit Caro Mors eft j £h*od antcm/apit Spirits, Vita & Pax. London, Printed by I o H n B e A L E, for Humphrey Robin fon> at the S Ignc of the Three Pigeons in Pauls Church-yard, 163 7. m » »•'• ; TO THE NOBLE AND MVCH DESERVING, 5*. William Portman, BARONET. rartk not, (my Viobte Sir) This U no Challenge / pre/en t you with, but a Flag of truce j for though it have an Alarum in the Front } and the fubjed jfeakts warre altogether y prepares to peace, /k7; a feace as pre/uppofeth vi&ory, W^r),lifcj and life, Eternity, To tell you here the nature*/ /£# warre, its fcares, ftratagems,dangcrs, fuflerings, were but to preach by Letter, and degrade a Set- mon*0*»Epiftle. The/ol/owing difcourfe fhali giveyeu a hint o fall ^cohere (Jjall find, that he that is a true Cbrtftian fouldter muft be at peace with others, though he have no concord withhimfelfe This is the mo dell of the whole M 2 fabric^ , — \ Ti e Epiftle Dedicatory. fabric^ and this I offer to your 9{obit hands > which when it foallkijje, be confident you cannot holafafler, than (plea/e you try) the heart of him that offers it ♦ Sickneffe and dge {both my compa- nion now) are but ill Courtiers, and as little acquaintcdlpiththe nature of Qremony , as the pra&ife; A Complement then, you cannot fliie this, but <** expreflion of my zeale to the merits of your dead Brother ; to whom, as I was of old a faithful! Sew ant, fofldla true ho- norer ofhu Name, though not ( O my unhap- pmeffe !} an Attendant j "tohtch I cannot fo much afenbe to negligence,^ error, as to Fate. But fuppofe either, or all, or others, Imurmure net, but blelTe rather j andbleffe thus : God 'pre/erve you and yours , and fend you length of dayes, and accumulation of honours , and fruitfulneffe ofLoynes; that as your Y ox- tunzslooke greene and flourifhmg 9 fo may your Name alfo $ to the glory of your God, the fer- Vice of your Countrey 9 the hope of your friends, j theloy of your Allies ) and the Trayersof Your wel-wifhingHonorcr, H v m. Side nha-m. » ■ ■ •,- % THE CHRISTIAN DUELL The fccond Sermon; Gal. 5.17* The Fle/h lufleth againft the Spirit, and the Spirit lufleth again)} We Fle/h. Is not my intent to perplex ei- ther my felfe or Auditorie, with any curiofitic of Preface or divi fie ») the words are al- ready at variance betweene themfelves ; and fo inftcad of farther dividing them, the Text at this time fhall paffe hxzdivifon: for here is Fle/h againft Spirit, and Spirit againft F/c/1), an J Injl againft luf • and thefe M 3 in 85 Gen. i* if.;.?. • ■ -^ .. «J |P M l«W The Chriftian J ^uell. in the fame man, and this man cleft and fundred be^ tweene thefein a bitter and reftlefle Co**bat. My purpofe rather is to fhewyou the original! and ground of this Duell$ where and »>£#;?* it challen- ged^ and how, thatfo the nature and qualttie of this warre being difcovct'd, I may with more truth and boldneflc unmaske the Hypocrite, pull off the vifard from the (JttwrJebanke in Religion, fherv youCbrijtianity inherowneface and fcaturc 3 with- out the whoredomes either of Art oxFalfcbood,thc gt ''Mings and over layings of 3 ifsmulatiw and impo- (lure, tell you who zxzfelcttedSoulditrs for the Lords Batteil, and who Volunteers for theferviceof the £. wwiy, what they are that march under the. Enfignes of the ty/>/f, and what j&/? under the colours of the f/(/&, ^and all this in a Caro concupifcit adverfus Spirit um^ The Flejh lujieth again ft th$ Spirit, and the Spirit iuftetb againfttbe Flefh ; of which briefly and asmycuftome is^bluntly, in afew broken Medi- tations, fuch as I could folder and piece up from the remainders of a more involv'dand laborious difcourfe : And now Caro concufifeit> The Flejh lujteth* MA N , fince the breach of his firft Truce with his Creator, hath beenc a continual! Rebell and Mutimtre, up in armes againft God and himfelfe too ; the violation of that great Caveat. Ne manduca4 l Tbou/baltnot eate, hath expos'd both him and his pofterity to the S word, and the doom thereof lies frcfl) upon record, waMortcmoricru^ Tbe Lord bath htm bis Bow, and tvhe* bis Srvcrd, and pre- ■w ■■i ■— «■*■ The LhnHtan VutU. 87 prep if l dfor htm his injlruments of Death, Pfd. 7. 1 2 ,\ 13. And whereas UHan hath forfaken the way of peace, and broken his league with the great Prince thereof 5 and by thatrw/f made himfclfe no more aManof^cf, but of open wane, God therefore will fignehimhis Letters of Mart, with an Ego po- 60*5.1* nam immicittam, Gen. 3 • 1 rvillfet enmity, not oncly betweenethc Serpent and the Woman^ or the Wo- w** and the Man, but even betwecne man and hirafcJfe, fo chat inftead of Davids pax inter mu* j pftl.rra?. rosy Peacewtthtnthe walls cflerufakm, peace within thefe fpirituall walls (calmenefle and quiernefTc in the bofome of the Saints herej the noyfe of Difcordhathbecne fhrill in our eares, and that Propheticke fpecchofour Saviour is come not vnly about us, but within us-, Bella rjrrkmoresbel- lor urn, There Jhallbe warres and rumours of war res • Wanes within us, and rumours of warres without us. Certamen Mud pracUrum decertavi, faith Saint Paul, 1 have fought the fight, the good fght, 2 Tim.q e There's the warre we talke of, Sonum bucccin 3 88 "The Cbriftian VuelL COY'rld. ft Ro?n- a rifingup of Nation againft Nation,or of Church againlt Church, or ot opinion againft opinion (fox in their bloudy puifuir,the Sword harh been a long time drunle , and made the Prophet of them for the truth of his prcdi<5Hons,no IefTe than a true God) yet there is a rifing of Brother againft Brother 5 nay of each Brother agair.fi himfclfe- the Spirituall is againft the Carnall, the tin-rege- nerate againft the fan&ified, the inward againft the outward man • and all thefe ( as I told you,) in the fame man, and this man favved and rent be. twecne thefe in an irreconcileable Difcord. Neither is there onely thus, a rifing of Bro- ther againft Brother, butinanallcgoricall way, of the Brother againft the Sifter (of the body a- gainftthe Soulejnayofthe Sifteragainft the Sit ftcr (of the Soule againft her fclfe. ) And herein both Rome and Geneva kiflfe ; Solius aninulis i(ta, the foule onely is ingag'd in this Combat; the F/*/&, as F/^meerely, hath nought to doe, but as a fecond to abbct or look on. And there fore,we 1 take not the wordCw here properly for this flefh- Iy Maflb,or lump (which is as it were the parte and cruft of the body ) but metaphorically for the cartiaflanduHregenerdtc part of man • neither j doe we take the word Spirit phyfically, for the /as- fonable Souk rneerely, Din Theologically, for the fpirituall & regenerate part of man; and between this ty/W/andJthatfV^, this regenerate and that ttnrcgemraie pm,t\us new and that old n\an 3 thcre is a continuall skirmifh in the fame man, and this gu&rreR not to be decided but by Death. Now Ibe y;rtjlian Vuell. \ *9 Now,as this Combat all the Saints and fcrvants of God have, fo they oncly havcit; a Combat fo proper to the truechriflian, that none can fight it but hee alone •, hancpngnam 7ion exper'mntnr infe- mctipfis, nifibcll.it or ti virtu turn , et dt be Bator cs vitio- crum , faith S.Auguftine ; thofe that fight for vir- tue 3 andagainftvice,feelethisvvarre,and^^^r5 and this is a bleflTed marre\ and where it is not, , there is but a curfed Peace. If all bee hitfht and ) calme within, there isnotonely a Sleeping but evena vacancy ofgoodnes • the fpirit is no longer fpirit in man, then when ic is in agitation, and at ! variance with the flefh. And therefore, wee here ! peremptorily exclude two forts of men from any ' intereft they can challenge in this warre of the ; Regenerate • fuch as arc fo buried in the flefh, that theyfeeme to have no fpirit at all; and fuch as glory altogether in the fpirit, as if they had no flefh 5 for, as on the one fide, iftherebeeno fpi- rit, there canbecnorelu&ancy of the flefh; fo on the other, if no flefh, no opposition of the fpirit; and if neither of thefe, no ve in the times of Deborah-^ There is not a fworde norafpeareamongll: fourty thoufandofthem ; a troope of fecularand carnall men,which know not theufc of S . Pauls artillery $The [tvtrdc of the fpirit , and the f'tt Id of faith fie the brefi-fUtcofrighteoufnes, and the helmet offilvation are not their proper har- ncffe;but as unwieldy for their fhoulders,as Sauls armou,r was for David. A brawling, perhaps, they N may d L'trfis. Iudgei f-s. eti7- -* - 9° ! Pfal.j8,i6. ^be^hnJtianVuell. •^- may have betwecne ret/on and afftclton , or be- twecne natural 1 ccnfcience and naturall affection, between the will and theundcrftanding^ which as in a mind inlightncd only ,not renewed, isnothing die but a neighborly difcordbetwcenjfr/J&Tfc/ij but for any (olid debate between n>*7/and mll,affe- of tons and affect tons, fie ft and //?/>/7,indeed they have none atall-it being true of thefe which GodbyMo- f's fpakeofthofeoftheold world >My ff>':ntfballno longer contend wJh them fortify are but Jlc(l)ficn.6^, The other fort we may fitly refcmble to the Children of Ffhra-irn^ who being harneffed and carrying Bowes, turned themfclves backeinthe day of Battel!. Men that make afhrewd flourifh in the vant-giurd of Religion, their Bow is ready bent agamft the wicked, and they fhoot their Ar- rowes, even bitter words, defperarcly bitter, but when they come them (elves to the fhocke and brunt of the Battell, to the handy-gripe of the Adverfary, to the tryall indeed of their fpiritua/l manhood, they inftantiy forfake their Colours find the Roe is not more fwift on. the Mount aims ^thzn they to fl ye from the Standard and Bnfigne under which they fought, running from one Clime and Church unto another s from an old one here foun- ded on a Rock) Conned*, Synods, Decrees ^TLirmony of Fathers y tho. pra&iceof the very /fpe files themfelvs, to a nei^onchuikon the finds of their own? fancies, the brain-fich plantations of unflable/J/*iV . And fuch arc fo farre from any true fprituaH valour or vrif dome, that our L^/u?/?/rbeftowcson them the !i- very of Foolesy their fr(i March and On-fet might perhaps , The LbrifltznVucU. 91 perhaps bee in the Sfirh • but their karat doubt- les was in the flefh ; their Camming on it) Itghtmuv and thunder ^ but their Goingcffinfuieake, And here in this throng,! ca not pa fie without ihouldring a little with the a ptifl, and the Pcrfc8ijl; men forfoothfo wholly fcai'd up b : slefp. ; - rit, that they fecme to difclaime the Ieall impref- fions of the /Itjh^ and pretending that ihcyftcvifi- 0M?doncthingclkbuzdnavedreamcs'Ju\l if I fay I am Perf cl 9 ifliall J alfo \rout my felfe ptrvtrfi 3 lob : 9 zo.Zoe, here, in one text, thefe great vaunters wich all their flou * rifhes and bravado's arc put unto the fcilc;and the juftice and perfection they fo wreftle for throvvnc flat upon the back e, even by lob him felfe , as )ufl &\ man fche text faiesjas any the earth had : and yet j heetclsthem plainely by his owne experience 3 the if they glory in the one, their ctvne mouth [hall condone them^ if they but mention the other, they 'hall prove themfelves(as indeed they are} way- ward and perverfe. Shall wee leave the )ujt> and en- quire after the ptrfttt man> D < ?d 3 mitHi+ifuf r >od$ orvne heartland fuch a one was a perfeft man, you will fay, if the earth had any)wce fliall ftnde him complay ning o£uncleane(fe within^ and vche- N2 * nicntly Pror. r^. 3. 9 % The Lhriftian Vuell. S. H.cron. Rc^ monub.c.p.i 5 I.Sam, a. 5. Ipfaejlpcrfcc- tio hammiSjin- ~vcn:Jfcfc non cjfeperftclum: D- Aug. Scrm. 49.de temp: D. Aug- Scrm. 44, dc LCWp. r.Cor- 4. 16 \ i-Cor. 7- 1. mently importuning the Lord for purging and \va(l)ivgFj>*l'5i* 7- Jncarne juforum imperfecta taff- turn perjeftto ejl. faith Saint \erome -, the mod righ- teous up- n earth here have buran imperfect per- fection • and thofe that would bee thought more righteous then others., aperfefi imperfe&ion : And therefore I may fay of xhzfcpbanatickcfpirits, as Htnna, the wife of Elkanab^ faid of Temnnah ; Talke no more fo exceeding proudly , ht not arrogance come out of your mouthy for the Lordis a God of know- ledge ^ andby htm actions arc weighed. His hand is c- ver at the beams, his eye looking how it turnes* and fo when your dipt & your wafht gold comes tothefcalc, ycurfalfe ftamp'dfhekletothebal- lance of his fan&uary 3 how will it bee found ligh- ter then vanity it /clfe, how more vaine then no- thing ? for if AngelU before him are charged with folly, how much more, ifofe that dwell in houfes of clay y who fe foundation is in the dxjl, that arc crujh'd before the moth, lob 4 19. That ©f the Athenians to Pompey the great, was a remarkable faying ■: Thou artfo much the more a God, by how much thou acknowledge^ thy fife to bee a man ; To bee an excellent man istoconfeflfehimfelfetobe a man indeed -, that isfraile, iwpcrfeft yh7cffeimo Ins mar- r i elom light • yet, even in thii li^ht, darkcnejje femc- rimesover-fhadowesus. And therefore as in the Creation of the greater World, God ordained two I principall lights, the one to rule the day , and tire ■Other the flight: So in the reftauration of this UjjtrWsrli, Man, God hath fet two lights alfo, ASnunean&Z'JMoonc, Christ and his Church, the one to governe him by Day when the beames.oi the Spirit doe enlighten him , the other in the Night when the fogs and mifls of the Fie ft doc 0- verfpread him • and as thole naturaJl Planets doc fometimes meet with their Clouds and Eclipfes, lb doe fcbcfe m\ (licaR alfo. Now as the interpo- sition of the Earth bctweene the Snnne and the | Moontciwfahzvi Edipfe in thetMoone -, a n ,d as theinterpofition of the Moone betweene us and ibcSufwc, caufcth an Echpfe in the Sunne \ So the interpofition of the Flc(h { wh ich is as our earthly jpart) betweene God and the Soulc, caufeth an Eclipfc in the Soule, whereby her faculties are over-clouded \ and the interpofirkm of crtcupi- fcaiceox lufi between? our Spirit and the Syrttvf Gal, 9S 96 The Qhrtfttan VuelL Pfal.no.y. 2Ccr.12.7- GW, caufeth an Eclipfe in the Spirit , whereby grace is darkned. and that Sunnc of Right coufneffc which would otherwife arife in our hearts is ma- ny times ovcr-fhadowed by our corrupter motions $ infomuch that the bert Saints and Servants of God have often groan'd within themfelves, and povvr d cut their complaints in bitternefle of Soule with an Vfquequo Domini Jefu^ tifjuequo? How long Lord lefts y how long t How long this Ty- ranny of the Flcfh } this bondage of corruption ? this body of Death? this captivity to the Law of finne? H r retched^rvrctchedthB,zwcsire % who {hall de- liver us t Woe that rve are thus conft rained to fojourne in Mcjcch here^ und to dweUin the Tents ofKcdar. But even in thefe fpiritnall convulfons they have their lucida. interval!*, their Divine ft laces and re/rep- ments ; this being not the language ofdefperatton^ but complaint. Ith after all his palfionatcexpoftu- lations with God 5 telPs Bildad^ that bee knows his Redeemer liveth^lcb 19 .25. And Saint Paul after his fad and. manifold difputcs with his owne frailties here, can give thankcsteGodthrough lefts Chriflour Lcrd^Rom. 7. 24. which facred ejacu. lations of theirs, preach no other Do&rincand ufe but this, Ihat *vce feeling this thorne in the flejbj and the meffenger of Satan ever ready to buffet us, fhouldnot be exalted above meafure* but when wee begin to brittle and advance our felves in the whitencfTe of our feathers, fwell in the opinion of our owne Juftice and perfections, wee fhouldcaft downe our eyes upon the blackc and ugly feet of our infirmities, and fo humble the I Tie Chnfti&n Duel/. 97 I.aj. 44. ii. the pride of our imaginations w.th the rooded language or the P?opbt^^ Lord blot om mytrkflfgrcfsi- ons 44 a mt(l^ And as a tbtcke dona trt) finnes : Melior eft peccator hnwii.s c\aAtn jnfttis ///; 1 rjnk ; a (Inner in rt.Aug. sa-m his humility is a more acceptable Sacrifice than ^-^ tL ajufl man (iffuchaonc may be) in his pride. And yet as we fhould be thus fcnfible of our in- firmities, howdaiIy 5 howhourely 3 howrninu c eIy, how unavoidably they arc ; fo we fhould not hum- ble our fclvcs below our fclves 3 forgetting the great Pilot and e/^zwJwofour Soules; but whilft we have armes., and Oares, and plankestovvaft us in, let us not voluntarily plundge our felves in , that depth which may occafion our everlafting fhipwracke, diffidtnce&nd def^in\ but knowing that Prophc s and Difap/ts themfe Ives have bcenc k\ the like Tempeft, the ShipTeady cofinke, and her Great Steertfman aflecpe, they crying ama- zedly^cpcrijh^tveperifhiyettfweinvokQhim by j our zealous importunities, rouze him with a MajliT} M after , hccfhall awake at length and re- Liikc.3.24 bukethechurlifh windesand the waves, and a blciTcd calme fhall follow. The greateft fcrvants of God have had theirgreat infirmities ; and yet none fo great, but have had a fairc audience in his Court of mercy, and rnctboth with excu fe and par* don from the mouth of a comfafstona't ludgz • who acknowledged that their fplrit is ready, though theixflcfk be weake, and their jw/We fol- lowing the Law of God) though the Flc (h, the fr at le Flcjl), bee led captive by the Law offixw. And this peculiar Plea of Gods cfoofen Ser-I -• O vants mum m n ^ tfl 9 3 Tbe^brtftianVue^ 1 Pet. Mart. in cjp-7. ad Rom. \ Scrfit.46. di \ Temp. &- Set. I 13. diver bu \ Dm.&Serm. 6. (U vcrb.s A- I ___ 1 v ants is at length become an Apologie for tke c uftormry finnes of thofe who in their conven- tions are mod wicked and deprav'd 5 the propha- neft Efdut y the loofeft Libertines that arc 5 lUs pefles^ & fuu& tewforutn (as Peter CM arty r calls them ) thofe plagues and furies of the times, lay tirie to it 5 ana us made not onely the excufe of their finncs, but their very patent and privilege of finning, who under the colour of their c&rnall railties can blanch and palliate their deepeji enor- mities-, nuke Scarlet, Snows and Crimfon, , VV90II3 crying out with thofe wretches in the timesof S. \^JagHJl>ne, Novx0S)ftdCir Their minde, they pretend, is prone enough to matters of Religion, but the flefh 3 as a violent Tide or Torrent, drives them anotherway- andnofinnc fo capitall but findes S. Paul's cvafion y 2{cnnpty fedpeccatum inmbis^ ' Tis no more we that doe it, butStwe that dwelieth in us. Lyes and Oatbes, and Bhjphemics and Proph&nations are at length but a bufincfle of the Flefh, to wallow in Surfers and Vomitings and Exceflc of Riots, till the wine inflame, and the eyes looke red, and ftartlc, atoyoftheflefhtoo; Raylings and Envies, and Scandalls and Back bitings, (thcCut-throates ofneighbourhocd and amity) but a frailty of the flefh neither • Chambering and tvatfinncjfe, and a ln[ljullr;ci'?hirg after thy neighbours wife,nay, the ranke fvvcat ofanlnceftuousBed, a trickeofthe flefh ajfo* ( an d that's a tiicke of the flefh indeed) to The Chriftian'OttelU 09 P idcD-Au-. $er.S.deverbu zogrittdc a poore man, ox fleece a Tenant, or fiUag e a Church, cheat e God himfclfc of his dues, im beazle his tithes and offerings, Imbrue oux hands in rhe blond of his Sacrifices, but a critic of the FJcfh neither : In a word, be their Sinnes dyc^ in Grainc , nevcrof fofanguincanddecpea Tin dure, fo mighty, fohainous, fo inexpiable, the Fle/h fhall be their excufe ftill, and the words of the Apoftle are ever ready to plead for them , R om . 7 .^ / Vttfj the wind I fir vt the Law ofGedM* with the Fie [I: the Law of Sinne. But let fwch corrupt qloijcrs on the Text confider who S.Paul was that us'd thofe words,and of what fins, (Tor let the Pelagian bray whathclift,thewordsare6 > ./ > ^rs,&^./ > W5 of himfclfe, and of himfelfe as an Apoftle, not as a Pharifee)not of publike and fcandalous^and no- torious finnes, (from which even his Pharifaifme wasexemptj butofbofomeand inward infirmi- ties, whereby he felt his fandtified intentions ftrangled by the counter-plots ofthcFlcfh. More- over the Text properly belongs to thofe that ftruggle, not to them that lye foakjng and wel- tring in their finnes ; thcty/Wrmuftbe ftill lur- ing againft the Flcfh ; and the Fhfh ftill tufting | againft the ty/>/7: (This Sea oi'ours, never lying ca!me,& unruffled vvithaut fome ftormc)So that | thofe which tugge not, and bearcup ftiffeSaile againft this Tide,but plunging themfelvcs head- long in all manner of Vices, yetftill pretending a reelitudcof their mind and will, have nothing to doe with. this prerogative of the Saints, For, as a grave ?{coternk of ours ftri&ly obferves, T^ore O2 ca<> ICO "7 he ( hnjltan Due 11. i The myficrj of C*»ftj ythst fins Arc fifit 1 ktfti Jkttt tk C JFlcff CS . lut jnch •evng' have the Sp>>tt befides the flt/h y crntendnig with the bt.u.D.^p- pk&. Now thofe, faith he, which are*fo ready with their Non r.cs , ftd caro, Not us, but the flefh are oftentimes themfelvcs nothing elfe but fle(n; no Spirit at all to make the leaft refin- ance, but give up themfelvcs in a voluntary fub- jettion to the lufts and corruptions of the old man. So that, this non Tio>) fedCan'iibvita. vainc Pre- tence of Theirs, foundirg nothing elfe butus,and ourfelvcs; For, in undcrftanding, will, memory, affe&ions, foule and body too, they are altogether flefh ; Nature fpeakingof Thefts as fometimes ^_Addm did of Eve ^ Adeft Os ex tfiibus mix, et Caro decarnemea^ Here is Bone of my Bone , andFlefbof my Flefli, Gen. 2. 2 3. Notwirhflanding, in the committing of fome grievous finne, they have no doubt, akindeof inward murmuring and rclu&ation. Pilate wi/l not condemne Cbrifi ,btit hee vtitlfirjlwafh his hands , pretending that hee is innocent of his blond : Mat. 1 7 . 2-f. /V//.Y will give S. Paul liberty of fpeaking for himfelfc, before hee will deliver him mcrcilefly to the leweS) bound $ Acts : 24 27. There is a grudging and tecoylingin thecon- fciencesofmoft men, even ///,andite/i/'f thcadtof their miftreadings^but this refiftancc is not from a minde renewed, bufenlightncd only ; not from a religious feareof offending God for this ox that fin, but the fearful! apprehension of punishments which fhall follow uponthofe fios ± fo that they doe itorly, faith S.Aufiine^ timorefcence, nona- / more The Chriflian Quell. more )uj}itid y rather to avoide a hovering ven- geance, then for any filiall obedience, orrefpect ro God and his commaunds. And herein, as in a mapp orglafTe> wee may fee the difference of the combat betwetne the regenerate and the were c>ir. nallman ; that of the regenerate is in the fame facul- ties of the foule, betweene the will and the wil I, the aflfcdHons and the affections ; thefe faculties even in the renovated foule, being partly f'piritual, and partly cawAll, whence it followes that when the renewed part ofthcwilI( which is the fpirit ) invites us to good ; the unregenerate part(which istheflefh)fwayesustoevill ; But thecombatein the meere carnall man is bctweene diverfc facul- ties of the foulc, betweene the undemanding and the will, betw eene the confeience and the af- fections; hee neither refilling temptations to fin, I northefwindge of them when hee is tempted , I neither hating the finne forbidden, nor loving the law forbidding it; but ftill cfravves on cords j with cart-reaps 5 vanities with iniquities; and thefe in a full meafure, drinking them like water; until! hee come even to the overflowing ofungod- lincs ;fo far from holding backe from mifchiefe , that hee doth itwithgreedinefifeand fwiftnefTe; ccmrtittirg alluzcleanes with grit dines* Eph<\.^ .19. E t pedes fefinantcr CH7rentcs ak malum ^ his f, etc are fwifr in running to mifchiefe, P>p. £.i8.iherege- ncrate man checkes evil! motions when they are offered, the carnall man gives them line and liber- ty of acceffe without controule 3 sime to the one is like the bookc Saint lohn mentions ; canfm r hit- O 3 t(r;;a IOI Serm. s 9. dt diver fa* lob, I y.i<<. IOI The Chnftian c Duell. D'D.u:f'i>-\< tcrnesintbc belly, Revel: 10. p. To the other, like E^ekiels fcrvule • 'tis" to him as honeyed fweetnes,E- z,tk\-$ . 3 • That doth utterly diftaft,this doth aftcd and rellifh it^hee,in the temptation of fin ftrives to aveyde the a6Hon ^ to this, the a&ion is as rea- dy as the temptation^ fo that, indeed of the raync orthefnafflc,heeisaltogetherforthefwitchand the fpurre, velocesfum pedes ejus adejfundendumpin- guinem } his fcete are fwift to (Tied bloud : Rom. 3 . 1 5 .Once more, Th one kcepeth his tongue from evi// p and his lips that they [pea fo no guile. 1./V/.3. The others tongue frameth deceit, and deviferhmif- chiefe, and the poifon of djpes is under his lips • proudly vaunting with thofe in the ffalm;(l y Jlnis ejl Dsminus nobis f with our tongues we wiBprevatle^ wee are they that ought tofpeake, rvhois Lord over us ? Pfal.12.4. I deny not, butthefemefin, according to the aft may bee both in the regenerate, and the meere carnafl man, but not without th is qualification ,in the one, for the mod part, 'tis a finne of will, and choyce, and delight, and enftome, in the other a finne of infirmity, and rcluftation,and contempt, a finne of invafion, not of appetite. Befides, as there is a difference in the manner of their finning fo there is in their oppofition which they make a- gainft their finnes' The re!udancy,whch the re- generate hath, is from the apprehenfion of the goodnesofGodslaw, forbidding finne* of the carnall man, from thcapprchenfionofthe truth of the judgements, denounced by that law, puni- fhing thofe (if ines. that from lovc;this from feare. Credit 'The Cbrijlian Ducll. 10$ 59- dc d, verity Credit hnus, et vere credit ; (ftith Saint Augufttr.e) credit wains ^fednon vtre credit \xredit Cbrtftum^ fd ouit Chnjlum -> the good man belcevcs 5 and hec bc- Icevcs truly ; the wicked manbeleeves coo,buthe belccves not truly : hcebelcevcs Chrift, but hce loves notCbri^ heebclecvcs him asaGoD, loves him not as a Iudge ; in a word , habct corfefsi- Gmmfdeiin tirrore^oenx^ nonin amoreco>OK£. Peters confcflionof Clrtft, and the Dive/fswas all one in rcfpcft of the words, but not of the hcarr, they both acknowledged thathee wasfiiius Dei magm^ the Sm?jc of the living God. Math. 16. But fee the difference : Hujtts conftjsiotfuia cum odio Cbriflip;o- lata eftjnerito damnatur • Eins^quia ex interna dile- client f >ra 'tjfit z &ttrna beatitudine rcrmincratur: The flM**°«/^i* £/i/r//as an Angdl thatvvas fallen, enviouflyac- knowlcdgcdChrifts divinity, & therforc his own juft condemnation -.Peter as an dwell that rtiould rifc y had an inward raft ofhis mcdiatourfhip>and ( therefore ofhis owneundonbted glorification. In fine, though the motions of the flefh bee alike in both ,yet the humouring of thofe motions is not. Aliudejlconcuprfeere, Alwdpoftconcupifcenti* asnonire: It is one thing to lull, another to goe a whoring after it. As it 13 one thing to glance. %n& dart a wanton de fire , another zocourt and plead it. A man may have, and hath and mujl % as hec is man, his carnal! titillatioas, and yet a fpirituall man all this while^ifhceoppugne them, if heevvith- ftand their march, and onfet: But if hee once \ hang out his flags of trnce,if hce give way to their ! fiery feigc, if hce open the city gates to.lec in this armed '■ IO^. Pfalm. $l< y.3.4. Pfai.^i.7. The Cbriftun Vuell. D. An?- Sen-:- f.deverb* Apoft> Math.7-^'- armed monilcr, the fpirituall man hath loft the day.,and the carnall hath the full triumph. Hearke what Saint Auguftwe in this cafe obtrudeth, £*i. cunque cdrnalibus cOxcKpifcentiis cedis^ at que consent is £c: Whofocver thou art that giveft way to thy carrallconcupifcences, and cither thinkeft them good to fillup the factirityof thy lull, orelfefo feeftthemtobeevill, that nocwithfhndin^ that evill thou doeft: aflent, and fo follow them where they leade thee, and what they fuggeft, commit, Tk , 1 u quifquis talis cs^totus^ tows carnalit es % Thou art carnall, Thou, thou whofocver thou art 5 art All, all carnall. And therefore the advice of the fame Father will be feafonable here, Iftheinfir- mitiesoftheFlefhbefuch, ut concufiftd*^ faltem poflconcupifcent/ay non eas ; If thou muft needs luft, (as luft thou mufl-.bccaufea man)yet run not after thylufts- Though they furgc and t§i/c 9 lctthem not brcake upon thee ; though their flouds rife, though they lift up their voyce aloud, though their waves are mighty , and rage horribly, let them not compajfe thee about , let them not c owe in L'pntkyfouhi But though the rainc fall, and the windes blow, and thefc flouds come, and bcatc upon thy houfifof clay, yet remember the Rocke\ upon which it is founded, the R»cheChrijt^ The Roche of tby flrength (as DavidcaWs him) and the Roche of thy refuge^ and the Roche eftbyfalvation. ' Againc, feeing the Flcfli is HoflU internt46& gravifswutS) (as Origen ftilcs itj and rhatourgrea. tcft Enemies are thofe of our owne Houfe, thofe thatabontus, and within us 3 fr* ceteris omnibus, Car- Tke Cbri/tiM'DuelL /oj 1 car ms injidi* formtdwdA (*Al ; wc ihouid princi- pally beware of the Stratagems and Ambufca- doesofthc Flefh; Ictus ftnvc to awaken her for- ces, abate the edge both of her pride and treache- ry ; knowing, that where this Syren fings ( it doth but prcfage our ihipvvrackc; when this DcliUh imbraccth, 'tis but to betray us to the fpiricuall Philiftinc, 'tis the principall fnare and pit fa]] the Divcllufcth to entrap us to our destruction. He may be the Father begetting finne, but the \ Flcfh,for the moft part, is the Mother concei- ving and bringing it forth. And therefore Saint lames faich, that Every man when he is tempted is en' tice&and drawne away by his e\vne C oncup fence J am. 1. 14. So thatalthough Satan hath a hand, apo- werftrH,alubtIe and malicious hand in tempting us, yettheFlefhand her Lufts carry the greater ilroke* He tempts onely, the her entice and draw away 5 he doth but lay the baite, the other caule us to play and nibblc,and at length to fwal- low it. The Divell hath onely a fubtilty in pcr- fwading, no power in compelling man to finnc, Ttynenim cvgtndo,fed fisadendo nocet \ nee extorquet a nobis confenfum, fed petit^ faith Saint Augujlme, But the Flefh doth not onely infinuate confent to finnc, but even extort it; fhebcingbotha Tray- tor and a Tyrant , firft Iayes her powder-plot, and then blowes us up. And therefore, let every one of us arme himfelfe againft the afTaults of the Flefh , the fliggeftions of our corrupter Lufts- humb ling and macerating thefe pamper'd bodies of oufs by Prayer andAbJHnence, choakingallin- P ordi- 1 97 *de temp* io6 The Lhnjhar, Vmli, ! 1 ,rdit ace motions and all wayesot diftcmperand excefle, which may £ive them cither flameor nourifhment. You know who tells you,thatG7*f- 0/jy is the fc re-chamber of z,#/? a ar.d Lujl is the in- ner- roome of Gluttony On theocl er fide, Abjli- neme is the mid-wife oiT>t e vitiQ'^ and Devotionis thefiflerofz^/^, and^4/tis the mother of true Prtyer $ fo that there is neither Ztdt, nor Prayer, n ^r Devotion truely without Abflimnce ; I meane as well a corpora!! as*meri:all«^^?/«^^ . aRe- ! Itraint from the fulnefTe of bread, as from the ful- ntffecfSinne. For it is with the foule and Body, for the moft part(pardon the fimilitude I befeech you) as it is with the Common- wealth, and the Exchequer; if the one bcfull y the other, they fay, is ftill empty. TheSoule, which is Gods Exchequer andStordettfeof his Graces, when it is full of Contemplations and heavenly Enhance- ments, the Body is commonly empty of her car- nail repletions, as caufinga drowfineffe and dul- neffe in all fpirituall agitations. On the other fide 3 the Body which k the Common.wcalth of thefenfes, (the rebells commonly of the Spirit) when that is cramm'd with faticty , the liloud dancing in thecheeke and veines, and the joynts fwirnrningwkh mairow andfatnefTe, there is a kifideofmacelcncyand famine, and leannefTein the foule, all goodnefTe is vacant and banifh'd then,, andLuftkeepes herrevelland rendevouz. A fitcaution and memento, as I conceive, for this place and meeting thatthofe dayes which the Church hath of Old folcmncly confccratcd to the Ibe^kriftianVMU. \ 107 Lent ad M - the fcrvice cf the Spirit, we devote not another way in making provifion forthcFlcfh, ro fulfill the Lufts thereof : Thar the time fhee hathfet apart for Ftjitng and Prajir y whereby we fhouM magnific the Lord upon the y/r/^j and ^p.', and fo make the tongue, Cymbalnm )*biL\tioms, A ml- tnndCjmball, wee ovcr-lavifhnotto feaflwg and | tMcJJe, and To make our ihxott^SepxUbmm aftr\ tuw^Aneptn fyulckre. I know, that T^ohlc cfjem* kins require fomething extraordinary, both for State and Multitude, and let them have it; But 1 withal], I befeech them toconfidcr whatZ£/;/is, Preached in and with what devout ftri&neflc obferv'd by the ! CbriftUn church for many hundred yecres toge- ther; though in thefe dayes of Flefh , cryed downe by lomc pretenders to the Spirit, as a fupcrftitioiis obfefrvation of our blinded An- ' ceftours But let them know, or fifthey doe not) let them teade; reade Antiquity in hercleere, though flow ftrcamings unto us, not the troubled and muddy waters, novelty hath caft upon our I fhore^nd then they thai know, that it is a time of Sackcloth and Afhes and cajli 'ng tanh upon the Head^ j for the humbling and macerating of the Sinner; not of putting on the glorious apparell, your vaine fhiningsinfilkes and rifTues, for the ruffling of the Gallant. A time like that in the mountaine, ofrcftraintand fcarcity ; when a few barly loaves and fome [malt Fificr fhould fliflce a Multitude , leh.6.9. Notofpompor magnificence when the (I ailed 0xe,and the paffttr'd Shepe. and the ft f 'ov Deere>Zt\d the fajed Fcwie art 4 f rvkt-foxht L rds 1 Kbg.** iAnomcd. Vz F«>r I io8 The Qrtftian VuelJ. dc vcrb'Dom.. I_ For mine owne part, I am notfo r;gid either in pra&ife or opinion (or if I were in both, it pat- ters not where a higher judgement and authority overballac'dme) to denyheknefleor age, or fin :ef|eAoftravell,ormultii:udeof imploymentsj the publike Magiflrate^ what in this cafe we*e ci- ther convenient, or ncceffary, or enough j how- ever I delirc them to remember, that both the ;sWand thcKeyes have a ftroke here ; and fo that chey would/lonely, not cloy -, nonrijh, notdain- tie up the body, knowing that when it is cocker'd and kept too high, the Soule it felfe is manacled, and more than lame and hcavie in facred opera- tions. And therefore let us not be altogether men of FUfb ; but as the Fatberhu\\ it occafionally on this Text, Vincatjpiritus c*mem y ant eerie m vrnca- tur a came t let they^W/havc a fvvay too,and though not wholly a Conquerour^ yet make her not a cap* tivc\ let our Divotions goe along with our enter- tainmtnts, our Afls of Charity with our Ads rf lu- ftict : Fceneratur Domino qui miferetnr pauperis^ faith the Wifeman,//<;//j4/ hathpitty upm thepoore, lendeth, or (as the Latino implies J putteth to ufe un- to the Lord) Prov. 19. 17. Now, gui accipit wu- tnum^ fervus eftfcrnerantis y The borrower is a Servant to the IcrJcT^ Prov. 22. 7. So that the Lord is as 'twere a Servant unto him that hath //7f 7 on the poore, becaufe in that pitty hee lender h to the Lord. And indeed, whawould not be a lender to the Lord, when his intereft may be a Crow/ie i and his reward cverhjlingnejfe ? who would not exchange a morfcll of bread for the cclejliall Man- na'.\ The Chriflian Duell. 109 ha f and alma for the (oodof AngcU ? a few earth- ly ragges for the whttc Robe of the Saims 1 Since mod of thefe are not fo properly a lenaing or A ***/;- /trtce ,*s a dur. The ghdmngiot the Corn -field ^and the 1 LeTfc.*». * (haitngs oitheV wtAgejveiea Legate longfincc bo qucath'd thc*wfj»4/»by thcLAw, when the o/"- pel was yet in her non-tgt and minoritie : But now it is nor onely the crums and fragments from thy Table,and fofeed the hungry, or the courfer (hea- rings of thy Flock, and focloaththcaakcd : But liptthcficlic too, and thofe which art infrifon^Mtit. \ 25.26. So that out charity (hould not onely reach , the impotent and needy, but the very malefaft- | or,andlcgalltranfgrelTor. The groanings of the prifon fhould bee as wellliftnedto, as the com- plainings in theftrccts; and at this time more fpccially, more particularly ; that thofe bowels which want and hunger have even contra&ed and (hrivel'd up; and thofe bodies which cold and nakedneiTe have palfied and benumm'd, not find- ing it leemes fo much pirty as to death and feed them as they fhould whilft they were alive, may at laft meet with fuch a noble and rcf-;e<5live cha- ritit^ as to ftiroud and interre them like chr?f!/a»i when they are dead. In themeanctimel have that humble fuit topreferre to the Gods of Edith here, which DAvidhad ofold to the GodefHctvcn. Oh let the forrowfull fighing of the prifoners pf a i. 79>x ,, come before you, according to the gieatneffe of your power, have mercy on thofe which are ap- pointed to dye : Let your Fiwgarbe tempered with Ojle^lttfiice fuger'd o're with fomc comfafs ion, P 3 that 1. > |lO 7 be Qbrt/Uan VueU. 2- Cor. J.lOc Job. 9. 3 . Pfal.i3o.7< Gen. 40.11. Eilhcr 7-io- that where the Law of God fay^s peremptorily, ikon (halt rejlore and not dye , let not there the Law of Man be writ in bloody and fay, ('except to the no- torious and incorrigible offender) Thou jhait dye and not Itvc. There will a time come, when wee fl>M all appcare before the lodgement fe ate of G$d. And what then ? what ? The Sinners Plea will bee generally then, Lord I cannot anfwer thee one for 4 ihoufandn And what if I cannot I yct 3 O Lord, with thee there is mercy and plenteous redemption. But now and trcn it falls out fo unhappily at the Judgement feate of Man, that parties arraign'd, though they anfwer a thoufand in one (multi- tudes of inditements in one innocence) yet fome- times naked circumftances 3 and mcere colourable conj edures without any folid proofe at all 3 (hall focaftthem in the voyceof a dazled lury> that there is neither hope of mercy nor redemption ; but Pharaohs Baker muft to the Tree, and Hamsn to thcGallowes fifty cubits high. But in this cafe, Bee learned and wife jee ludges of the Eaith^ferve the Lord in feare , and re\oyce to him in reverence 3 PfaL 2. 10. But I have hcrcdigrefs 'dalittfc,and perhaps a 1 ittle toa fawcily in this point of charity : let cha- rity have the blame if fhee havedeferved it, whi- left I returne where I formerly left you , and that wasatafeaft in time of farting. Good LORD how prcpofteroufly, nay how rebell : oufly, and m one aft crofling both the civiU and fcclefiaft- icke poweT which prohibitc it. And therefore fince nature faies, forthe better maintenance and fup — Ibe Ctmfliah Duell. HI upport of thcfc flefhly tabernacles, thou fhalr cate and driijkc ad Hcctfsti* em -, and the church to take downe the frankencfle of nature, and rame tbcwildntflcottheflefh, (for in point of fa fHng there is as well a religious,asa civilljorpoliticke refpect) fates, thou tbalt not eatc and drinke ad tntcrHfitaniuim^ let us fo cate and drinke, that we may live and not luft, and folivc, that thus ea- ting & drinking we care not if we die to morrow. The caufe why Mofcs fo iongfafted in the Mount, f was meere divine fpeculation j the caufe why Da- vtddid, humiliation : fo that, the way to mortify the flefh, and to advance the fpirit, is by the doore ofabftinence, whereby wee may undermine the pallaccs of luft and wantonnes, plant parc/mo- ny as nature, where riotoufnes hath beene ftudy 5 that whereas men of the Flejl eate their bread with joy, and drinke their wine with a merry heart, EccleJ. 9.7. The man of the Spirit may be contrite and wounded ^nd fo humble his (bule with f*fl* n & P M' 3 *> ■ x 3 • Beware then of this lnzenmfa GkU, this kick-fhawed luxury, when the Draine turnes Cooke for plcafing both of the eye and pa- /ate: let's not court appetite, when we Hiouldbut feed it ; nor/^fexcefle, when wcflvwld ftra^lc it*- CMfiderutionznd [okr'tttu are the be!} Govcr- notirs of our meetings-, and where thefe are, f:im they arc not too often in the meetings of a mul- titude) the cxampleofour Savhur will allow us to turne Water ir.to )Vint\ an J the advice of his j Apoflle, to drinke it alfo tor our flomacks fake: and doubtlefTe fometimes forour wtirth fake too, a Hoolgcr Zcchf $ot* lib, ?. I it we exceed not the bounds oUertper/wce, nor flye oil- into fvptrjlttit] or Eptcurijmc, which arc the lUt and/lame of Societies and a hinderance of that true joy and comfort, which othcrwife might fmile in our publike meetings, when invitations are tur- ned into riots, feeding into fuffocation, clogging the body and damping the fpirits, and (thereby; thofe bieflfings, whichclfe happily might have fhower'd upon us. A Souk drown dinmt M , as the Father phrafeth it, can no more behold the light of cW, than a body funk in puddlecan behold the light of theSnn.For,as fogs and mifts nrif ng from the Earth, and hiding the light of the Sunnefrom us, debarre us for theprefent, cf the venue of thofe heavenly influences, which otherwife we might partake of : Sothe fumes and vapours of an over-charg'd ftornacke,afcending to the brain, caufe a cloudineffe in the foule^ hindring and darkning tbnfc heavenly fpeculations, which the Spirit would elfe mount to in God, and his Son chrifi I ejus. To conclude then, it fhould be our principal! care to keepe the whole man brufh'd; all fluttifli- nes fwept-of as well within, as without > not only thofc outward fpotsand blemifhes which beftain the flefh -, but even thofe fmallcr */«/?/ and atoms, which over-fpred the foule. Remember, it is the white robe which is the dreffing of the Saint^and that the hand which is wafh'd in innocency is ac- cepted at Gods Alt at ; Thehaircthatisun/haven is not for his congregation , nor the fowle and un- cicanc thing for his kingdome. We read that So- lomons The (^hnfitan Quell. hmonsTcmplehid two altars; the one without, Vbt ahimdliu c*td,bAtur SacrificiuM) where the bullecke vvasflainerorracrifice.ThcothcTjWithin/^/r^- m/amitis offcrebatur inccnfarnfsAwn incenfe and per- fumes were offered, the be ft mirrhc,and the onyx & the fwcet ftorax.i And we know that this tem - pie of the holy Ghofthath twoaItarsaIfo;theonc mthm, intheflefh, where the buJlockc fhould' bee flaine, the Hecatomb of our hundred beafts offered, ombeaftlj lufts and corruptions, which fight againft the foule. The other within; in the mindc, where the fumes of mirrhe and frankin- ccnfcafccnd, the incenfe of prayer, and gratula- tion, that fpirituall holocauft, thatvia!! of the Saints fullofodours, which reacheth the very noftrils ofthe ALmizht^ On thefetwoaltars, God requires a two fold facrifice ; mtwdhiem in cerde , cleane fle in the heart, which David fo vehement- ly deCiredyCreatcin wee a cleane heart o Cod ', Pfal. 5 i .and caflitatem in corpore^ chaftity in the body, which S. BeMArcalls m Artyrium fine finruirie , a martvrdome without blend • where there is a death ofthe flefh, without the death ofthe body; a death of her lufts 5 and a death of her corruptions by mortifyingand fubduingall carnallrcbellioBs. And this martyrdomeof the flefhS. iWglories m^lkeefe under my body fix as the Greeke hath it Ep.1$' io8 13. dcvtrb*. Dom> ThellnJlianVuelL fu^jc&ionindeeditmuftbebroughtjinfubjedii- or to thafoule ; which as it gives theotherfoimej foitfhould fteere and matter ic. Vmnnqnodqiit J r cuf.dum hoc vivat \>nndt vivit faith S. Avguftwc • let every thing live according to the rule and platforme of that by which it lives. Vndtvivit ca- ro tua }Dt anima tua 5 undc vivit anima tva? De De$ tuo^ unaquaque harum fecund^m vitamfuam vivat: Whence lives thy body ? from thy foule:whence lives thy foule { from thy God : Lex both then livc^according to that Life which gave them life. The world was made for man , and man for his foule, & his foul for God.TiirecJe vivit car ojcai^di anmajum anima vivtt ftcundumDeum ; The fwcet SimtAuguftiuc ftill ; then the body lives rightly according to the foule , when the foule lives rightly according unto G OD. Let the body then fo live after the foule, and the foule after GODj that both body and foule may live with God i» his eternallkingdomcj and that forhisdeare So ns fake,/ efus Chrifl the righteous: to whom with the Father & the holy Ghoft bee all honour and glory afcrib'd both now^and for ever. Amen. Gloria in excelfis Dcs< FINIS. 1 febovAb'fireb. G O D Providence p In bis <| And >DIfcovered. Omnipotence;} A SERMON PREACHED Ad Magiftratttm->, at ChARD in Sommei fct. 1 6 3 $. By Humphrey Sydenham^, Laudate Dominum de omnimoda pstentia ejus^ Lau- d*te earn (ecunkum mtdtituUnem Magnttudmis ejus. Pfal. ijo.2. London, Printed by I o H N B e A l E, for Humphrey Rtbtnfe/t, at the Signe of the Three Pigeons inPAUts Church-yard. 1637. H7 TOMY HIGHLY HONOUR'D FRIEND $r. John S t a vv e ll , Knight of the BATH, THIS. J u ST promifcsarejuft debts, and debts ( though delayed) Overcome acceptably, if they come with advantage. I long] fincepromifedyou a tranfeript I of this Sermon (wbicbxvas the Principall) ana now I fend it you with a Dedication {which is. the Intcreft j ) audfucb an Intercft, I fftfuwq you rcill not refufe y though prefented by the band of your poore Servant, tioTv it is yours indeed, bin it is yours chiefly to perufe, net to protcd ; firfucb alutys&mlllooke above all humane «g^? Patro The Epiftle Dedicatory. Patronage , there being nothing fit either t$ owne or protect Omnipotence, kGoD him/elfei to whom I confecratc both my iclfc andlt. And)et^ though the fubjcft^? Sacred,' and points direSlly at the Creator of us aU } yet there may be (and are by all livelihood) frail- ties in ihe dilcourfe ; which as they will meete withfome cavill or oppofition, f$ they will re- quire a Bulwaike4,W defence 4^?, and from whom more properly y than from a weatman » who both in place and nature isnearefl tobis God (//GoodnefTe, ai it ought, (hake hands TWffeGreatncfle ; ) and of that ni man difpaires in a Noble difpoficion, where but /oqtiefH- on ^vertM) were to profane it* lour C°u^rey hath often tafted oft he Greatncfle of your Spi- rit, and where there /> Spirit, truely there mufl\ be fomethmg that is divine al/o^ which cannot' but fyeafy ^o^rGoodneflc without controule } frommcefftcciaUy, Your eld, and (if you pleafeto prefervchim) conftant Servant, H v m. Sydenham. 119 IEHOVAH JIREH. PsAL. 5p.ltf. Ixfill jing ofihy Tower, and fing * lend of thy Mercy. f^jThinkc it nor unfeafon- able, norbefldes my er- rand, toyfrsgofthc To. xkct and {Jtlercy of one God in the pre fence of another. Greafncffc is a kindofDefty; Godhim- felfe affording Rulers \ & Nobles no lower Title thanlaisownc 5 ofGWj. But Gods by office or Deputations not by Effence • and yet fo Gods by 0/Jfc*, that they perfoliate that Gcd Magifiratum> 120 febovab'fitek Colby Ejfcnce. Power they have, a mighty one, and Merc) too,or fhouldhavc, end both thefe the people fing of, onely mortality puts thediftance and divides bcrweene civil and (inrtd (or if you will ) Jacrcd and celtftialt attributes. / fij yet are Gods, Gods with a Moriemini^ mortall Gods, there is a but annexed to the Deitie, But ye fhall dyt, dye tile men , and fall as one of the Princes ,^/i/.82 . 6. And bow that I may not beguile time nor you with any curiofitic of preface, the Text being onely a parcell of a Pfalme, I have formerly re- fembled to the whole^where I obfer?M the ground, the farts, the defcant, the Author or Setter of it, the time when it was fung, and the occafion of the Tinging. The ^Author and his defiant I have al- ready opened in two words, Cantavo and Exaiu- ho , I will fing, and I will fing aloud ; Now me- thod leades mec to the parts, Power and Merc). Mercy is a piaufible Thearne, and a large one 5 enough of it felfe to fill up difcourfe, and time, and attention , with exquifite varietie : And therefore I fhall dwell for the prcfent, onely in the expreflions of divine Power. A Subject ( 1 1 confefiey like the Ocean, wide and decpe,and not without fome danger to him that fhall either ftcere or found it. But that God , who was a | flaffc tohis Patriarke to pa fie over Jordan, will bea Pilot to his Difciplc in the Sea too, that heefinke andperifhnot (this vaft and troubled Sea of his Omnipotence) where fome learned Wit < have beene overwhelm^ either by abold curiofitie, ventu. ring i tjebolpab'ftreb. 1*1 ring too farrc to fhoot the Straight and Culft they fhouldnot, or c !fe by a vainc- glorious conceit of their ownc Tenets have proudly borne fayle a- gainftwindeand tide 3 the mainc drift of Scrip- tures a«d current of the true Faith ^ and fo at length have runne thcmfclves on the fhelves oiHerefie or Lhffbtmyt or both : Againft both which I llialli ever pray in the language of the Difciples in the great ftorme, Mafter fave mee left 1 pertfb: And thus by Thee in fafetiel fhall daily j?«£ of thy Power ^ and fing aloud oj thy mercy > becaufc thou haft beene my defence and refuge in the day of my trouble. j / rvillfwg of thy Power. THis word Power in refpe<5i of God is Homony- won^ and of various fignification in facrcd Story. Sometimes it is taken onely for Chrift ; foby Saint Paul : unto the laves and Greeks (which are call'd) we preach chrift ^ ti**v»> The Power of GoJ, 1OM.24. Sometimes for the Gofpell of drift y foby the fame Apoftle, Iamnotafhamed of the Gofpell of Chrift 3 f&wwm^fct**hi* 3 fit it is the power of God unto falvation , Pom. 1. \6. Sometimes neither for Chrift nor his Gofpell, but the enemies of both; So the Samaritans faid of Simon M*?us % «S5r^3 AWfu* ? 0?S, j-his Man is the great power tfGod, Atts 8.10. But here wee take Power for that Efftmiallj repcrtf of God, by which he is able aad doth effe<3 all in all, and all R in Mjc.8. 27 Ill cap. *?• JLftiiti 'mlb.i. ; sett. i« fehoyab^fireh. in every thing. And whereas D wines diftinguith of a double power 3 affive andpafsive . the one 3 Ad agendam ; the other , <^d JtijcJpiendam formam : ' fis manifefV that this latter is not in God, be- caufe God who is a pureAcl, and///»p/y, and unu vcrfallj per feci, is not pa\sive y nor capable of any forme 3 but in himfelfe from all eternity containes 'the perfe&ion of all formes 5 this aclive power be- ing in him principal! andmoft eminent^ and in- deed the very Mynt and Forge where all things had their firft ftampe and hammering. Now this Power of God is not oneIy(infinite4n its owne nature andperfe as it is the v^ry divine Ef- /frw^butinrefpfft of oi]ec7s to which it is ex- tended 3 and of Effects <*#/ intimated, when hec (tiled it tivA^ c -'i?y«& UjJ > The Power that worketb in its, foworkethin us, that no power of any Crea- ture can hinder that operation • for the 1 krone of it is apery flame > and the wl.celes of it a burning fire : Dan. 7.0. The Fathers > it feemes, heretofore were much perplex'd by the Pagan Sophifters about this great Attribute of God,Omnipotence;fome /"an. gling mccrcly about the etymology of the word, | Qfm **t°t have dafh'd themfclves againft the rockes of here- fy,Fau(tu$ the Mamebee^A Crefconitts the Gramma- rian, have put Saint Angufline to the fvveat about it,' who dwelling too critically upon God's omnia poteft, went about to geld his omnipotence ; Nay, fome herein, making reafoa their pole-ftarre, and not faith, have leap'd out of their curiofity into blafphemy , as the Hermans and Seleuciam of old, thofe boereticimatenarti (as Tertullian ftyles them,) who following the proud fed of the Platonifts, made their materia prima co-omnipotent with God, becaufe God> as they pretended, could not make the world out of nothing,but of fome prseexifting matter. And from thishive belike, fwarm'dthofe Locufts of their age jMenan• za r\ andfo,eitbcr par'd toomuch the divine preroga- tive,^ making it flow or unable for fo great a workc, or elfe fuper-addcdtothegloryof thofe intellectual! natures- as if this great frame of 1 the univerfe had been rather the workmanfhip of their hands then of his, that created both it and them.- Although others, of a like wf/^, were not fo over-ftagger'd with their owne phrenzies , but that they allowed the God-head a fuperinten. dency of power, and yet, not that *Triune power the christian ftrugglesfor (a power of three per- fonsin one effence, ofcquallmajefty and com- maund)but afcrib'd to the Father, onlyalulncs ofpower, a mediocrity to the Sonne, and to the I holy Ghoft,noneatalI: andofthisfinke wasiV- &1ts Abrialdrdusi cenfufedbySaincftr»tfn/in his 1 5? o . Epijlle , ad innocent turn • But leaving thefc to their ftrongdelufions , knowing that an evil conje&ure hath ovcnhxo*rri ■their judgement: Let us retumc whence wee * havedigreif d a little, to divine omnipotence ; and wee fhnllfinde by ground or reafon thereof \ to bee divine effence; (for GOD workes not but I by his effence ) and by how much more perfect the forme is in every agent by which it workes ^ by fo much, the power is greater in working. Seeing then, the effence of God is infinite^us pewer ofncceflity muft bee infinite too- now be- caufe to he thus infinite, is tobeebut one, there is but one omnipotence's there is but one effence and yct ; for the diveruties ofrefpc&s, Divines Live cut it into a double file, ana&uall and abfo- Iutc febovah-fueh* 125 < luteomnipoteiicc, rheabfolutc omnipotence God is that, by which bee can perfe&ly doe any thing that is poiTiblc tobce done, and it is called abfolutebecaufe it is not limited by thcuniver- falllawof nature 5 as if divinity werencceirarily pinn'd totheorderoffecondary caufes, and that God could not doe any thing befides or above than laws anc l this rhe fchoolcs call omnipotema Dei. ex- traordinaria, Gods extraordinary power • becaufc by that hce can workc befides the trodden and ac- cuftotned courfc of nature, producing of himfelfe as wel thofe effe&s of fecundary agents as others, to which fublunary creatures cannot attaine. H*c ftmpltciter ejfent talis (faith the Syntagmatifi) this om- nipotence is (imply effentiall : by which God can absolutely and /Imply doe all things which are poflible to bee done, to wit; fuchasdoenot re- pugne the will or nature of God , though they doe lbmetimes the courfe of nature - y for that may bee impoflible in refpefl: of the one, which is not of t h e oth cr , Jgjtcd dtcitu r inspoffibikfecundn m aliquant potential?* naturakrn , divint (ubditur poicnti*^ faith Thomas x what naturall pewer calls impoffibillity is without difpute poflfrble to omnipotence ; and therefore, there is nothing that hath buta*capa- ' bility of being, that comes not within the verge of Gods abfolute power, of his power, though fometimes not ofhiswillorwifedome, for God can doc many things , which thefe thinke neither convenient nor neceffary to bee done. To imagine any thing of God, as if hce did it becaufehecan due it, is an abrupt and rude pre fumption^Ofl quia R3 ctntial \ Omnipotent!* abjolui :, Po'. frm Parte 14. 15. Art, qo.ad. pnmum. *S£iiequidpa 1 1 ft habere r.i- temmtiSy rfmprebendi- ?■'<>.. r .bi Iba tcln itpotcntm abfiUttA, \i6 fekoyafalireb. Lome- Lb. i. dift> 43- tx Aug' Lb- de Iprr.ct ill i. Tart lb. erf us fro*' cap. 10. D.Aug* lib.de N.it.et Gra. c.ip.-j. s AcJjtalis ovr mpotenna. omnia potcftfacircideocrcdcndum eft D cum fccijfc y cti. am qnodnonftcertt^ fed an fccerit } requirendum. God can of ftones raife up children unco Abraham, but hee never did, nor 1 thinkc will. Potmt Deusut dttodtfim legiones Angelorum &c. God could have fent twelve legions of Angells to fight againft thofc laves that apprehended Chrift fed toluk faith Lombard* potuh Dens kominem pennis advolandum inflruxtffe, God could have given man as well wings as feete, made him (bare as goe - 3 non tamn qmapomt^fecit, faith Terttflltan. Potuit,tt Praxcam, et omncs parittr barettcesft^iim extinx'iffe \ hee could have cruftid Praxeas , andaP^cn a heretickes in their very (hell and firft matter, mn tamen, quia posmt^extinxit, (faith the fame Father. )Once more, Dominut Lazarum fu\citavit tn cor fore, nun- qui d dicendum eft non pot nit ludam (u (at arc in mente i GGd raif d Lazarus in body, and could hoe not /#- das in fpiriulfo > pet nit quidcm y ftdnoluit^ faith S , Auguftine. Thus, Antiquity, you hcare, ftill pleades for Go&s^Potuit) His infinite Power, the Fathers ge- nerally acknowledge, but they fometimes re- ftrainc the execution of it- and mince it with a Noluit) Old. non fecit. And doubtlcfle, h^ can doe more things than he doth doc, if htt would Aqq them, but he will not; not that theie is any de- fed in his Will or Power , but becau fe in Wifc- domehe doth not thinkc it meet. Gods acluall Omnipotence^ that, by which he is i]ot onely able to doc whatfoever he wil'd or de- creed to be done; butalfo, Really doth it. Solo vo- luntatis jehovah+fircb. luntatisimftrtt, at a becke or command • without difficulty or delay, witharaccrc Dixit & f*£ium cji, Hefpeakesonely, and he docs it ; Sodocsir, that it cannot be hindered by any caufcor impe- diment whatfoevcr. And this D the Scfoo/cscall againe, Qmnipgientia Dei ordinate Gods ordina- ted Omnipotence ; becaufe, hee dcth by that what hec hath ordain'd or decreed to doe. And this hath refpeft to the particular Law of nature ^ and toafpeciall order bequeath'd things by that Law, through which he at firft crcat'd all things j and ftill either confer\es, or moderates^ orde- ftroyes them. Now, as there are many things which God can doeby his abfolute 3 but not his Actuall Omnipo- tence • fo there are fomc which he can doe by neither : Forinftance, he cannot make Contra- dictions kiffe, neither can hecbeati(ieaStone 5 for though his Power be infinite , yet he ndver Iworkesbut asit is modefiedby his will or -wife- dome ; which fometimes cither prohibit abso- lutely the doing of a thing, orelfethinkcitnor convenient to be done. And now here's a way made for xSitLtbeifme to cavill, the Scepticke in Religion tocxeicTe thevenomofhis wit , whodeale wijthGodsPc- wer, asfome broken Artificers doc with coyne which either forge a new ftampc , or clfc deface the old : Some dilate and bcate it out too farre, others againedoe wafhandclipitj. Supcritition gives ittoomuch,and Atheifme too little. Pliny will deny Gods ^dl^bU Foxer, becaufe he can- not 5 127 i VI';:. lb- - •;;..-/. 1*8 Vyonf.lb.de Dtvw-nomia.' 8. H£C MX po- tent is [ant fid infirm txlU-D- Idem Lb. i<>.dc Tr int. cap. if. & lib. i . dc Symb. fid. ad CathcC'Ca, i« j Ejllus l.l .fait. d'fi.41. se&. Jeboyab-ftreh not kill himfelfe;and£/j«Mtf the Magician^bccauk hecinnot deny himfelfe ; flrong reafons doubt- IcfTc to puzzle a Divinity, arguments fitter to confirme Omnipotence than to convince it. For if God could give way to his owne death or deni- all 3 he mutt lofe his two attributes of Life and Truth , and then he Aiould not be fo much not Omnipotent in what he could not doe, as in what he did. God were not truely Omnipotent, ifhee could doe all things ; to dye, diflemble, lye, de- ceive are rather arguments of Frailty, than of Po- wer ; UHagna Deipotentia eft non p&Jft memiri , faith S.*s4Mgufi:ne. *Tis a great proofe of Omnipotence in God, that he cannot lye , for,if he were fubjeci to this or 'the like paffions and defers, he could not be poffibly God, and therefore not poffibly Omnipotent. Every poffibility of doing doth refpeft an a&ivc Power from which it maybe done, which Power doubtlefle is anabfolute per- fection : And therefore, thofe things which fpeak infirmity or defeft in the doer are not afcribcable to God 3 whofe omnipotence extends only to the doing of thofe things, whofe effe&s argue no im- perfection in the doer. Nemo ergo Deum impttn- ttm in ali que dicer e prefix? at • fharpe arrowes of the mighty, with coalcs of juniper blifter that foule tongue which would make God impotent in any thing; and thcreafonZfw^^gives, ®ui4 omnia- pote(I^qu£po(Je^fotenti£ eft, et inde dicitur Omnifotens, in thefirft booke of his fentences, 42. diftinfti- on. And here, with one breathy wee may blow-off the jfeb which yet never were, and left they (ho'uld be, are hindred by Gods ordination and decree; fuch asimplyinthemfelvesabeing, and no being ^ truth, and yet lyes, which are flm. ply and altogether impofsible, as that contradi- ctories fhould bee both true, that a perfect Trian- gle flaould not have three angles equall to two I Rcvera^qiuc- dam nsapateft ommpot&;s. DAng. l t faf, dcC-D.cap.io. right. t:o febovabftreb. Pel.Syi T'-'O' t* T • Anji'l b- Eft Oil i '>. |. Scnudi{t : V-* K. I. .lit. that Lines dratoriefroimhc Centre to the Circumference (hould not be equal 1 : Talis im- nbtiiA DcwHtn poteft){i\chimpokibilitics God cannot doe, becauk contraries cannot fubfift in a Nature moft firapte and immutable 5 nor eon- tradi&ories finde any roome inan£^7^voidof all wifehood, in a truth moft abfolute and perfect . And herein both Schoolmen and T hi lofopben w\\\ countenance and direct us 3 Sub ommpotentiA Dei run cadit all quid quod ccrnrnduiionem twflicAt^ fo ' Aauindi \ And> Hocfoio privates Btus ingemta fie t c\u& fdcla fuf.t) fo Artjlotle \ whatfocver implies a contradiction comes not within the verge of Om- nipotence 3 and Divinity is then put to the ncn- j plus, when it would make a thingdone 3 and un- done at the fame inftant. The Szttexttdr-rts itbcTC- fore,hcre digge out their Clififes and bounds ] and with ccrtaine words(as by their proper (tones and j iand-markes ) have limittcd and pent in divine! power 5 and they are twojattibtle and pofibile^ and in this fence onely underitand God cMmapcjJe^bc- caufe he can doe $mm pofsibile $ and that power which in him they call active, lookes cnely loom- nc fjciibtU or agitik - 3 fo that his Omnipotence rea. cheth farther than to things able and pofsiblcto be done, and all things arc contained within thofe 1 pofsibiliries which imply not a manifeft co:itra- diolion ; and they which doc are more properly laid, Nonpt'Jfcfuriy qiiAmquedDcusnonpoteft facere: for in that they cannot be denej 'tis not through any defect of divine Power, but becaufe they have no: the nature or rcafonof things pofstblc : For no under- fet>QVab*j'ireb, n l underftand;ng can conceive, that truth znd falfc- food which are atametralij oppos'd, fhould pofsi- bly bereconcii'd, and iothc maime refes iUllin the contrarieties of things ,not in divine power - y which therefore fecmes lame and impcrfedi, becaufe things cannot be done, not becaufe it cannot doc them. Or fhould we fay peremptorily. as vvc doc, and did before j that there arc fomc things God cannot doe,wc fhould neither difled nor weaken the nerves and finewesof his omnipotence ^ for he is mod potent which hath an immutable and conftant power, and from that Power will not tread afidc nor decline • Conftancie in the bed things being the beft power : And therefore thofe which God hathaccuftomed to doe (lice being geodnefje it felfe ) arc doubtlefle the beft things ^ andforhim to vary from fuch, mull either quc- ftion his Mutability ox weakneffe, or both; and if mutable, how a God I if rvcake, how Omnipotent f Hereupon the Uto^rhimfelfe makes Gods Fe- wer principally difcoverable in tworefpeSs, Quod omnia iacit qu*. vult, & nihil omnino patitur ; So nt. £. that we take for granted there is nothing pafsive in the Almighty t and that which is of A&ion is qualified by his will ; and the ground hereof is from the great Saint Augujlir.e^ Beta did tar omni- potens ftuiendo quodvult y ntn patiendo quodnon vult: AndagainC) Quodnon pofsit omnia f^cerc, fed quia potest eff cere qmcquid %>ult. So that belike Gods OmnipotencensLth not fo properly its denominati- on from his Omnia potejl, as from his Qujcquid vnlt ; God can doe what hec will doc 5 and there- S 2 fore Zj'Zm. dift.41, BiAugUAs. C-D-cjp.lQ. ic/pint- t. ' *m n cm fehovah'f.reh. StCbryJeft- Horn- m cxpo- fit- (ymb* A* pop. ad pr'm- cip urn. Torn- <, . deCiv.Dei.cap- n . D.mjfc. lb. * . dc fide or t bod. €af. I fore is omnipotent. And this is the maine firing that Frtphtts, Apojlles and Fathers generally harpe on, Omniaqti<& to tut t fuit % faith David : Loe here his v\ ill and Power meet; Voluit^ he would doc, there's his Will 5 Fecit, he hath done it, there's his Power ; And this Power not limitted it feemes, for there is an omnia with the yoluit \ All that he would de,hc hath done^ Pfa. 135.6. More- over, Voluntati e)m quit obfijlit ? faith S. Paul ; here his Will and his Power meet againe: For here is anob/ijlit, afwellas zvolnntatt ; no refinance, becaufc there is will; that's a Power with a non ob- (I ante none can hinder it ± a Po£wasbefore,with- oat limit, intimated in the Interrogatory «g«ar 3 Qui s obfijlit ? Who bath refijled his Witj Rom. ^ . 19. 'Tis a beaten Principle in Philofophy, in perpettm non differ unt effe^poffe^ In things perpe- tuall there is no difference bctwecne Power and Being : Now, the Will of God being perpetually his Power is extended no farther than his Will ; So that onely, what he wills, hedges; and this doing ever order'd by his Will. And here with one voyce Antiquity fweetly accords, ipfe ejl erg* omnipotent ^ nt totum quodvult^ pojftt y fo Saint Chryfoftotnejvocatur omnifotens^quo- mam qutcquidvttltypotcfl ; fb Saint /fugujiine y credi- mus vir tutem Dei propriavoluntate menjuratam^ om- nia enim qu& vult ^potefi ,fo Damafccn. Hearkehow the quire of Fathers chaunt it: how one Saint war- bleth to anothcrs quicquid vult, Potcfl ; quicquid vuli^Potcft. His omnipotence they all fingof 3 but the burden of the fong runne's much upon his will : > ^ febovih'ftreh. will; his vult bearesapart vvirh his ptteft, ftil^ a pare, but nocall. God can doe all that bee will doc, but fomcrimes hec will not doc all that hee can j fo that his will doth rather order his power then abridge it. The text fayes plainly, that God could doe nothing unto Sodomc till Lot was efcaped untoZ^r, hee could not, nonpojfe dixit , (faith S. Au^ujitne) quod fine dubiopoter at per poten. ttAm^fcd wnpotcrat per\ttfiitiam*ihQCCQ\\\d&o\\bt~ leiTe, but hee would not; and ycthis will juft, and his power ftill infinite : fo that his will is the rule and fquare of his juftice, and the rudder (as it were) and fterneof his power ; it doth manage & difpofe,notleiTenand contra&it. I fhirtupthis dusky point with that of the great Schooleman , and fo inv olve one cloud in another ; Dicitur De- us omnipotent quia per fe poteft qnicquidvult fieri ^ et quicquidvultfepojfe^ et nihil vult fepoJfe> qucdnon poffit ; et omne quod 'vult fieri, vult Je pojfe $ fednon tmnequodvult fipoffe, vult fieri • fienimvellet,fieret . ' The words are like the Authour, crabbed and full ofknots, and yet eaficrtobe underftood, than render'd ; Ifanv flutter at them, let them conftilc ^w^WinhisfirftBooke,42.Diftindion,where they may finde matter that will both pleafe , and difturbe their Judgement ; and afwell take up the braines, as the pen of the perufer. MJ Thus at length, the Athcift and Infidell we havchufh'd, and all their Cavills examin'd and refuted; let's now heare the Chriftian ipeakc, what Dialed he ufes, how he h'ngs of the Power S 2 of* - - - a?i-> mcafunih the \v ater s in the b:/!erv 0} his \ hands, comprehends the daft cj the Earth in a mtdfure, rvetghah the CMountaincs tn Sla/cs , And the H tils in a 54AfW5Ifa.40.12. Here is the whole world cir- cled in one vcrfc, and yet not his whole Power in ! that Circle; his Power is his Godhead .and God himfelfehath been call'd a Circle. J' t that ftttcth upon the Circle if the Earth , and th. .ibna - ts thereof arc 46 Graffch uppers b: r crc htm. MarkCj/7* fr s there, he is not contained there; There? no, that ; were above miracle j the greater G ircie contained j in thelcifc. The Heathens themfelves could eel] uSj Godrvdi an intelligible SphiarcjNit\\Q\\z Dimen- sions 3 [fa.4°'22 F -"i v$6 fehoyab-lireb. Pfal. S.i,f. Pfa.104 •*< Ifa- 4o- ir « Pfal. IM« Pfa.'.ioj lob 9. 7. fions ^ a Circle whofe center was every where, nowhere his Circumference, nowhere, not in the whole World, not in the Earth, not in the VVaters, not in the Heavens that circle both. The V\ aters (you heare) he mcafures in the hollow of his hand, the Earth in the fame meafure,the Hea- vens that containethefe in a Span : Here is but a Span and Handfull of his Power, and yet this Hand full grafpes the Vn.iverfe. This made our Prophet often fing, and in his fong,clofe as he bz- gan 5 How wonder full is tby T^ame tn all the World ! Hove rvonderfullinalltbe World I A double wonder indeed in re fpe& of Man, though of God not fo- God could not be (o wonderfully Great, if man had ability to exprefle him : and therefore having none, hee exprefTes himfelfe by himfelfe* or at lead, himfelfeby his Prophets , to whom him- felfe hee dilates 5 wholikemeninfus'dandin- trancd^Speake aloft in facred Allegories, fuchas befecme the Majefty and Greatnetfe afwell of the Pen-man, as Infpirer. And here, what fublimicy both of power and language'He clothes himfelfe with light as with a garment, ftretcheth out the heavens like a cur- taine, andfpreadeth them as a tent to dwell in ^ by his fpirit hath he garniflied the skie, and fafhi- oned it like a molten looking glaffe; In them hath he fet a tabernacle for theSun, which as a Bride- groomc commeth out of his chamber, and rcjoy- cethas a Gyant to run his courfe.HeJie harh ap- pointed alfo the Moone for feafons, and at his pleafurefealeth up the flarres- He bindes the fwect SjeDoDdh-Jmb. m Icb. 9-7- lob. 53. 31 3 s - Pfal. 104. 14 Pfal 104.*, fweet influences of the Pleiades^ and lofrs the- rms of Orion*) brings forth MA^.xroth in his fca- fon 4 and guides Ar&urus with his Sons, Hccrc all-humane Eloquence is bcK al*d ; No •; t^y A0- minxmfindt^ oh 9 Defeats. Such anexpreilion of God none could frame, but God himfelfc \ and this made our Prophet fingc againc, o Lord of bejls , haw wonder full are thy worker f In wtfedwc haft thou madttht* &U ; who is aflrong Lord like unto tlte^ or to thy power and faithfulnejje roundabout thee : Pfal. 89.8. Let us now leave the firmament, and (the Lord bowing the heavens and comming downe ) fee what empire and dominion he hath in the regions oftheaire. There, hclayeth the beames of his chamber in the waters, makcth theclcudcshis chariot, and ridcth upon the wings of the windc. Through the biightnesofh is pre fence are coalcs of fire kindled, lightnings and hot thunderbolts. There, he hath made a decree for the nine, the ballancings of the clondes (as 10b rtylesthem) and there hath he begotten the drops of dewe. Thence, hegiveth fnowe like wooll, and feat- p&fci47»x7,i tereththehoarcftoftslikealTieSj&caftethouthis j ice like morfells. Therc 3 he makcth waight for , iob.a8.2j the windes, he bindeth up the waters in a cloude as inabottcll, andthecloudc is notrentunder them. This made our Prophet fing aloft, Praifc tht Lord in the heights ^pr^fc him fire and hailt, fnowe a*dd all that dwell therein^ for he hatbfoundedit upon the Seas, «nd prepared it npon the floudes. Pfal. 24. 1 3 2. Shall wee now leave the earth, and thofe that' fojournc there, and fee the wonders of the Lord in the^reat deepe? There he gathereth the wa- ters of the Sea together, and layes them up in ftorc'houfes; Athiscommaund, the flcuds lift up their voyce 3 the waves beginne tofwelI 3 and he makes them boile like a potof oyntment. Againe, he ruleth the raging of the Sea, and the waters thereof he flillcthathispleafure. He bindcth the flouds from overflowing, fhuts up the Sea with doores when it breakes forth as ifitifTued out of the wo mbe, makes the cloude a garment thereof, and thicke darkenesafwadiingband 3 breakes up for it his decreed place , and fets barrs and gaics^ndCaiQS^Hithertofhaltthoucome^ no far- ther, andhercfhallthy proud wavc$ heejlayed. lob 58, 9, ro. Shall we yet ftep a ftaire lower, and opening thejawesofthebottomleflepit, fee how power- fully hce difplayes his Banners in the dreadful 1 dungeon below? Behold^ Hell is naked before him ^ and definition haih no covering. This made our Prophet fing more generally, J he Lord is above all C§ds'j v» hat JBtverpleafed him 1 that did He, in Hea- ven and Earthy and in the Sea > an d in aU dee je places-^ Pfiil. 1 35.6. no Pfcltt-7. lob tl.Jl. Pial. 5?3- 4- Iebi£. 11 Tob zo' Pfai.iSf.*. Ti Thus ■ -—»< «p *mm I f 140 Jehovah fireh* Ex P. Attgift* clef, pollb-i- Scfta* Thus, you heare, God is in the world, as the , Scule is in the body, life and government 5 And as the fculc is in every pare of the body, fo is God inevery pare of the world : NoQuarter-mafter, nor Vice gcrent He, but miiverfall Monarch and Commander^ Tow in toto t & Tom in qnalibei par- te, A G but al/b dar'd it. But wretched man that thou art , who (liall deliver thee from the horrour of this death ? WA^ the Lord (h*U HVeaU bimfelfe fnm Heaven with bis mighty Angels in flaming fire ^ ta- king vengeance on them that feare him not $ what Cave lhali hide 3 , or what Rocke cover them * At his rebuke the foundatiens of the world are difeovcred, even at the blaftof the breath of his difpleafure : Cut of his mouth cornmctha de vouring flame,and if he do but touch thefe moun- taines,they fhall fmoakej if he but once lift up his iron Rod, he rends, and fhivers, andbrealceth in pieces like a Potters vcflell ; he heweth afun- derthe fnares of the ungodly, and his enemies he fhall confiime like the fat of Lambes. O then let all the earth feare the Lord, let all the Inha- bitants of the world ftand in awe of him, let Kino 5 throw downe rheir Scepters at his tcet, and the people their knees and hearts at thofc Scepters ; from the Cedar oiLtbtnus and the Oke of Baft*, to the fhrub of the Valley, and the humble Hy- fope on the wall, let all bow and tremble • Prin ces and all ludges of the Earth, both young men and Maidens, old men and children- let them all feare, and in fearing praife, and inpraifiog fing of the ?iamc and Power of the Lord God , for his Nameondy is excellen^and his j>ewr and Gl$- ry above Heaven and Earth. On the other fide, is the Lord Omnipotent in- deed ? Hath his Power fo wide a Province and ex- tent ? febovib'pren. H3 rent } Is the glory of his mighty Ads thus made knowncto thefonnesofmen ? Is his Kingdome not oncly a great, but an evcrUflinr Kingdome} His Vtmimon through and beyond all Generati- ons? Doth hee plant and root up ? prune and graft at hisownepleafure ? Doth hee raifc the humble and mecke, and bring the ungodly down to the ground ? Is he with his hfepb in the prifon, with ElUh'm the Cave, with Sbadracb in the Fur- nace, with £>4tf /Win the Den? Doth heedeliver his anoynted from theperfecutionof Saul ? His Prfipbethom the fury OtftziMfhisAptflh fromthe bonds of Herod? His Stint from the Sword and Fagot of the Infidell ? Doth hee cloath the LiU lies of the field ? Have Lyons (roaring after their prey) their food from him ? Doth he give fodder unto the Cattell? quench the wild Aflesthirft? feed the young Ravens that call upon him ? Doth he ftop the mouthes of wilde beafts ? Quench the iolcnce of fire ? Abate the edge of the Sword I Shake the very powers of the Grave, and all for therefcue and prefervation of his fervants ? his faithful 1, his beloved fervams ? Why art thou then fo fad 3 Omyfoulc- why fo fad, and why fo difquieted within thee ? TruftinGod, he hea- Ieth thofe that are broken in heart, and giveth medicine to heale their fickcRcfTe. Though thy affli&ions be many, thy adverfarics mighty, thy temptations unrefiftable 5 thy grievances unwiel- die, thy finnesnumbcrleffe, their weight intol- erable, yet there is a God above in hrs provi- dent watch-Tower, a God that can both protcft and Pfal. 14?. 13. P&I.I47.6 Pfal. 104. it. Pfal.147.3. - - > «»^^ 1*4 x i31« 7 2> • I . Pial.3.7. Jcr. 30.1 1, 1 7- Pfal- 3.^. fehoJab'fueh. and pardon, infinite as well in Mercy as in Pao~prep- V i Pfal. M^-3 »<: 6. gers* If calamities hover over me, God is my Vomr • if they would undermine me, God is my R ,i-kc : if they come before me he is my S&ft&try, if behind me he is my CaJIie, if about me he is my Trench^ if on my right hand he is my Saw//, if on my left hand 3 he is my Buckler^ if any way.he is my Jfoeld and fortrejf?> and mighty deliverer. Then, put not vour rruft in Princes, nor in anv child of man, for thercts no hclpe in them • BlefTed is hee that hath the God of lacob for his helpe, and whole hope is in the Lord his God , which made heaven and earth, the Sea add all that therein is, which kecpeth his promife for ever. This made our Prophet awake his Harpe and Lute^ and cheere- fully fing that ^Magnificat of 'his ,Praife the Lor d^ O p&i ;I4 $ my fiule , praffe the Lor d, yea Inillfing fraifesuntomy God* J mil bee like a i grcwe Olive Tree in the houfe of my God^ my trftflfhatt j bee- in the tender iMercicofGod for ever and ever, Pfal.52.9. Once more,and but once ; Is God thus indeed | aGod of power ? QueftionlefTe, and only a God of power J Nojthe text tells us he is a God of mer- cy too • his goodnes keepes pace with his great- nes 3 his fan&ity with his fortitude * He that is I mighty, ( faith the blefled Virgin) hath done great things for met^andholy is his Navte : Luk. 1 .45? . Vp- on which place, Stella hath an advene leffor, A note (it feemes ) worth obfervation ; Mary there to Gods name joy ding both fan&ity and power ; Qttia imperiumetpoteftasfinefanffitateTyranniseJi , faith he, Commaund, notfeafon'd with holines , V isl r. Luke i.4£- St el/a in '• Luc* v. 49' fehoyab^ireh. isbuc Tyranny, Let Nabuchodomzer, and Pharoah ftacd for inftance,whofe wickedneffegot them the nick- name of Tyrants, which by their power, othcrwifchad the title of Gods. Empire, there fore , m uft acknowledge it felfe indebted to rcli- gion, godiincs being the chiefeft top andwel- 1 ring of all true vcrtues 3 evenas God is of all good iing -. So naturall is the union of true religion » itF power that wee may boldly deerrfe, there is neither truely, where both are not. Infomueh, that where there is commaund witfiout holines , rhcre is not power properly, but cruelty; and cherefore, Godisnotonly ftiled powerful!, but holy alfo 5 Sanclum et tembile nomen e j«j,and Con. fitcantur nomini t#o magno^quoniamjAnlium et terribile /?} in the 98. and no. Pfalmes. And 'tis this mixture of &f/?#/w and fount ', that divides bc- tweenetheGod of Heaven, andtbofe others of Earth * Power and fanSityconjoyn'd proclaimc a God 5 Power without fandity fometimesa Di- vcll. Miftakc mee not, I come not here to fchooje .he gray haire, tocaft dirt in the face of the Ma- giftrate ; no> I remember well what Elilu> faid uoto/^, Is it fit to fay to Princes , jee are ungodly ? Job 34. 1 8. By nomeanes, I leave fuch reproofes to thofe laucie andpragmatickefpints, which will undertake to catechize a God j teach Divi- nity what ,t hath to doe; for whom the reply of Iobto Zophar -fi all paffe foracounter-checke, that you would altogether boldyour peace, anditfliou'd bee counted jour greater wifederne^ Job 13. J. My diiftand purpofe in this point, is ; onely to (hew you — , » .-I •+ yerjo vav-ju eu m I 47 yon how prone and head-long thofc difpoficions arc to all manner of denravedncs, which project ' rather co bee great, then Good 5 and this an in- ' fiance or two from anriquitie fhall cleerc ; in which the relation one! y ihall be mine,thc appli- cation ("as you bringlt huiic to your owne brefts) j yours. j It was but an i:ch of ' Ambition ^ and a tbirjl of' GrtatKcJJc^ not re&ified as it ought that was the ! ground worke and fir ft ftaire of luluns Apoftacie, his ficrceft enemies did acknowledge, thachec j was once a man of rare dexterity and forward- j ne fie both inWitScFcrtue^ and rhefe not without their fait and feafoning of true Religion, ScdiiUm tgrtgitm indoltm ('tis both Saint ^Augyfiines pnrafeand teftimony) Amore dominandi decern S 'a- criUfd & detejlanda .ctmoJitas 9 his love of Empire, and a little curiofity to boot, blew off his devo- tions from ChriJIiaMtyXOfagAnifmc; So that the MtAn zndOracles otthc true 6W 3 are now left for thofe doubtfull and falfc ones of the Heathens^ where inftcad of Prophets infpir'd from Heaven, hee now confults with the very fa&ors and pro- moters for the Dwell, Wizards and Necromancers $ \ incited principally thereunto by the fuggeftions of Libmrn the Sophifter : So fatall fornetimes it proves to unftable greatnefTe , that where men more fubtle than found hang at the cares of it, there'scommonly a trench dig'd 3 nolefTe forru- ine than innovation. Who knowes not that Ntro fthe meteor and comet of the times he mov'd in) had at firft his faire proraifes of youth, the glow- V 1 • D V 2 mg? C:D . :: ~— n«r k H-8 D- Aw glib. ?• tie Civ. Dei cap iq. dnnnt.Lnd. •.lb dim.- •? Ecdcfs.j: fekcvJ) ftreb. i ings, as it were, and fparks of future Clemency andGoodacfie ? For when he was to fignethe death of a Malefactor, (which was a folemneou ftome among ehe Romanes) his unwillingneffcto doe, with an Vt:n which was nolefleaprodigie, than his life ^ theftoryofthe one ? being writ ten by the bloud of Innocents; of the ether, by the fury of Wcrmes 1 And yet how caute- febovap-prefa J u$ cautclous this Motflir was to propjgate bis fia. noutto dfte**g&i whodoubring the bafeneile of his parentage fhowld in future bedifcovercd* burnes the Genealogies of the jcwcs 3 rhathee might be thought to have had his difecntas roy- al! as the reft of his PredeceiTors. And this is the cuftomary J 5 lea of the Afpirer.^ fthc Gourd and Mufhrome in Common-wealth) hee cares not whofe name be obliterate, fohisownc flourifh; caufmg other families tovanifliinafnurFejWhiJft his owne muft iliinc like a light in a Watch- co- wer, era Beacon flaming on the top of a moun- tains I could wifh we had not fuch Foxes in our Vineyards jfuch Boares about our Forreft, which will not onely feed where they enter, but r$et cut and d>(lrej^ like a ffecpe Torrent driving all be- fore theft! : or as A fveepirig rainc ( faith Salomon) which leavtth no fosd. Pride, Viaknce^ offrefs on are too low for ehem, nothing (lands up with the greatnefle of their Spirit, or defigne but a Gene- rail devaluation, laying houfc to houfc, and field to field • like Ravens of the valley, pecking out the very £y^and He--rt. blwdof zhofe that come under the Tyranny of their Bii!. And thus ;Tki gather flmts fur o the* nam burial: \ in which they interre both their Farrnpt* ami \,clr7^awe^ not onely fcarific them alive , but T icnt them when they are JeadaUo ; drip them ^fr'icir m >- numenrall Rites (the folem ic pomp i iad fro phicsofthe Grave,) ravtfh their fcpii: ., de- face thofe en fignes and infer i prions wire' uld remarkc them to fucceeding Times. V Pr roy.30.17 IJO feholpalrltrebi rifmc, or rather S.icriledge abhorr'd amongft the Heathens, as a Capirall injury aid violence to their Af*wes and infernal! Gods ; theprophancrs whereof they threatned with the torture of all the furies. O confider this, All ycu whom God hath ad- vane'd either in Title or Bloud above others . thinkcit not enough to,be<7rMf or Fortunate, but to be GcodaKo ; that men may as well fing of your dfcrcy, as your Power > rather magnifie your com pafiTicn, than murmure at your rigour j you arc ex- alted to p eted the innocent, not to opfrefje them- to relieve the poorcman, nottogrindehim : The LdTjir* and Widow, and Orphan faould proclaime your care and piety, not your infuhation ; ac- knowledge your Power 3 rather by their Love, than Fcare. Remember the greater you arc in place, the nearer you are unto God ; and he that is ncere unto God, hath a Greatncfle as well ©f Mercy , as of Power -, And as of thefc you C\ng unto God, fo the afflicted muft fing unte you ; and as in their calamities, y 011 have been ajfrength and re- fuge for them ;foinallyourtroubles,God wilbc a Stzciuary for you 5 and then you may boldly re- joyce in the words of cur Prophet here, / will fing of thy Power, andl will fingaloudof thy Mercy in the u.'crnivg^becaufe thou h&fl been my defence And refuse in the day of my troullz-j* Glor'uinexcelfis Deo, Amen. Ofculum Charitatis: OR, Mercy and Justice kifsing. A SERMON PREACHED ON Christmas Day, Anno Dom. I 6 5 5. By Humphrey Sydenham^. O/cuhtur me efculij or'u fui y fttnt emm Amores tut ««W«a>;*0, Cant, r, 2. London, Printed by I o H N B e A l E, for Humphry Robin fon^ at the S igne of the Three Pigeons inPAULS Church-yard. 1^37. ) n f 1 * v • 1 TO THE TRVLY GENEROUS, AND NOBLY DISPOS'D, ^Denys Role Bfquire. This. Sir, tf T was not thought of Old {howevr the Conditions oj Men 3 and then Times vary) either Trefumptton orKudeneffetn the Divine 3 to fa- j A*/* ££ Superior rwVA 4 Rifle. Pfophets iw* done ($ to Kings I tbcwftlves at their Rcgall Ur.- dttons,/* f£r tv/^ Dawneo/ Soveraigncy • And A- poftolicall men to their greateft Profelites, inthe fi'ftrifing ofthe Chriftian Church , where the prime Ceremony was a Kiffe ; And a Kifle fifc This / ^ fent you with % Ofculum Charitatis , a Kifle of Charity. ^Kifle indeed of 'your owne choice , inyour fi'ft honouring of it from the Pulpit ; and now, in all )fl ice of your countenance At the Prefle. tA KifTe much like your felfe, and Adlions, where there is fuch 1 fwcet mixture of Chanty w-.th Power; that I knew not well , whether I [hould rather magnffie Forture, X thai The Epiftic Dedicatory. */>4f jo» are Great; joir aarueus I and IberaU rejpcXs to thofe dcfftiftdoncs of mint otvne Coate{l(fidis the daily fiompgi of)our Eleemofinary Bounttes)car> /peak what temper you are of In allwhich, though you warned not a Trumpet toproc!aimeyou y yet you blew J not your Jelfe : So )ufiyou Are toyour cwne merits* that doing Courtcfes, you fcorxe to 1 blabbe them. Maxima Lauseft,nonpoflelaudari; Tua, non velle . // is thegreate(l argument of Prat ft, to be beyond//; of "Noblenejje, without it. CMcritwill be Merit without fopular acclamations , and common applause dotb not alw ayes give Lilflrc to particular ho- nours , but fometimes Sufpition. For mine own part , my Style and Diftofition both are too rough for a Pane- gcricke; And indeed, to fow pillowes under EI- bawes, / ever thought fitter for 4« Upholder, than a Divine. However, let the world know, 1 no leffehate RudcnefTe, than Flattery; And as I would not be thought clawing, fo not uncivill ; especially in religi- ous Ceremonies, in this holy one of the KilTc: rvhschl flab* de fire you to enter taine fair ely and cheerc fully, with an even Brow ; and not like the coy Dames of our Age, turnetle Cheek e for the Lippc, and fo lorrre a Kiffe tnto a Scorne; That were to lefJenyOstinyour former ingenuities , and c aft a chudover thefevertues which fo make you finne in the opninn of other s,and me The unworrhieftof your Honourers. Hvm, Sydenham. I Ojculum CHARITATIS: OR, Mercy and Justice KISSING. 155 P$AL. 85.IO, Mercy and Truth are #et together, Rtghteouf- neffc and Peace have ktjfedeacb other. Very Attribute of Go d, is God h;mfclfe; and God himfelfe is principally difcovered by thofe Attributes. Now where we finde Mercy and Truth , and Righteoufkes^ and Peace , and all thcfe meeting and ktfsing in one fubrtar.ce.we cannot conceive lefle than a God there, the true God • for the true God is the God of all thefe. Had the words run onely in the CV»- crcte, merci full and true^nd right eons and peaceable 5 D4T//4/ perhaps >or who ever clfe was Axthroithis Pfalme, might have underftood here fome earth- ly God, a £7/i*7, a Gm Km^ , as David was ; for Xi thefci H6 Tri-unc ** Mcnyandfuftice lifting c hefealfo meet and k fse in a religious foveraignry j But fincc they are in the abftraft, mercy ^ and truth, and righteoufnes, aid peace, there is a greater Majeity infhrin'd 3 A Ktng of King* , and a Godot Gddi. And what is that God here? In Ge- nerally and at large , the * Triune God, the One God in I brccperjons $ In Specially and more parti- cularly ,thcfecondperfon in that One , wee fhallfinde^^^f athcr ; j if CMcrcy to 7 ruth fiodthe Sonne ; if Peace to Truth, God the Holy Gbcft. In Right eoufrtfje ,thereisthe Creator -, in Mercy , there is the Redeemer • in Peace, r he;e is theCowforter-, in Truths All Three . But if we rar.ke them again as they ftood in their firft or- 'er and fo make Mercy Sc Truth meet ,and Righteeuf- tfaand Peace kiffe, they kijje & meet properly in the Aiointcd, and the Saviour, the Kipg, and the Priefl, the God and the iV/j^and the ludgc bctweene Both, Chp^IST Jesus: 'JMcrcy, there's the Saviour, Right eoujneffc, there's the ludge-, 7>tf/6 5 there's the King • /^^there's the Pricft ? or(if you will have it) Peace, there's both King and Pricft $ Thou art a Priefi forever after the order of CMelchtfedcch, Hcb . 7. 1 7. Now CMelchifcdech was King of Salem, and Salem fignifieth Peace, fo that he is not onely a £>/*/?, DUtSLKingof Peace $ * Priefl and a HT/V/g^fo, forever. When the Earth was fit ft in agencrall Com- buftion , and her finfull Rebellions fmoaking a- gainft Heaven* when between CWand Man, or rather Mercy ardfujtue fy/stnjr, I rather from CedtoMan, there was nothing to be expc&ed but Fire and Sword; Chrtfi /lands be- tweenc, like Mofes Ifl the Gappe • He is the Avoner and Pactficr^ the Pro:;ttattot and Reconciliation for a// our finncs, i J oh 2.2. And here was Peace in- deed, and this r^cr could not be procured with- out Mercy, &n infinite Mercy ; fox* Serine to interpofc betweene an rfJJgry F/y/£. CWercy and Truth have met together. "COr UWVrtyhere, the Original! hath the word * R<7-£, _. X 3 zc[ 17 M* Mtrcyand fbjlice kifing. Grlgcn- m.cap. it, ad Rom. t. Co cap , to lew*, but fuch a Z>? * as is ihwafd , and from the very Bowells : Now, the Bewelh-, you know are the$M/tof Afwy ; and therefore S. Paul prefl'ts his CellofytAm with an Induitc vtfeera-mifcricordix , /Vf 00 rAc Bowells of Menie, Col. 3 .12. But.becaufe, of this UMercti there are manifold Eftedts, the 6r*t£t hath it ufually in the plurall, ««**¥*•*• A#*r- *w ; //^ ]u die an dam immenfam Dei mifertcordiam , To fhew the Greatncjfc (faith Origin) and not onely fo 3 but thcTendcrncffc ol'Geas Mercies } And there- fore, wee reade, fomcrimes, lM i f rat tone > , fbme- times, viftera wijerationum 5 fomc rimes , Vifcera & mifcrationes ' fo Phil. 2 I . ifthetebt any dwells and Mercies ^ where the Text hath not only the word cUmta* but*TA*We. whicharc the fame with the p»u adfhtf, I Htbretv^ Rackamim , wiJcrafiencs>iox Fifctra mtfert* cordis : So Chrifi when he faw the people "cattcr'd \ in the wildemefle imdyxv'.a*, fayes the Text, Mis bowells did ycdrnefix He hua pity on them^ Mar. 6 . Hence, companionate men arc call'd iwrA*>x ro '> Bonorum Vifcerum i Men are good bowells ^ which wc tranflatc Tender-hearted ©r mercifully Ephef.4.3 2 So mercifully that touch'd even at the marrow and intrasls forthe mifries ol anothcr 3 they could poure out their very Bowells for him. And fuch were the CMercies of God to Man, when he powr'd out his owne Bowells 3 His one ly begotten Son for ut . So the EvangelicalIZ4^4rv Prophetically of chift , By the tender Mercies of God ( where the vulgar reades Per Vifcera mifericordid Dei, By the bowels (f the mer- cy of God) the Day- tyring from on high bath vifited w , Luk.1.78. And! /Vlercy andfu/tice ty/swg. I I ) Saint /W labouring the conversion both of /wand Gentile, doth befeech them by the mercies of God, as tender-hearted mothers theiiimmorigcrouschildrcn 3 ^r«^^^/ vchtrcw(uum y (faith Peter Martyr) by the wombe } Pet. Mn that bare them, and by the pap? that gave them "*■ l r * ^ w - fuckc ^ Nay m vesper vijcera mifertaordt£^ by the bowells of mercy , farther yet, per vifeera left* chrifti) by the bowells of Jcfus Chrift, heethac is wombejind bowels, and paps, and all mercy- | God is my record ', how greatly I long after you all in the bowells cfJeJusChnJl. Phil. 1.8. Andcertainely, if there were ever bowells of mercy, his were • or evermiferies forthofebowellsto workeon, ours were ; when hee not only pour* d out his affe&i- ons, but his very bloud for us, us then his ene- mies, and without him, perpetuall captives, and gaily flaves to finne, and Sathan : And therefore, the Evangelift having(it feemesj no word more Emphaticall toexprefTe the myftery of incarnati- on by , calls it mercy ': Luke, i.and the Apoftler^- my, Rom. 8. Mercy and Charity ? the tAnaUfiscf heaven andcarth, God and man epitomiz'd : nay, God the man! and therefore, thofe two great ver- mes jOr rather attributes, Symcon in his fong, calls f&lutire Domini^ Luke. 2.30. Thefalvation of | theL^rd, or rather thefalvation from the Lord , from the Lord for man. Hence D^/Wraptinthc fpirit, and defiring to fee the fonneof God % wcar- nate ; pour's out his requefl: to the Lord,with an • ftende'nobismifcricordtdmtuaw^etfAlutare tuumda no- bis domint y Jhen? u> thy mercy O Lord) and grant us thy fal I vi&tStUkm in cat). 1. Luc*- \6o 05* Gen, 2,7. I Mercy and J ufkice fyfs ing. falvjt;00, Pfal. 119 41. thy mercy and thy falvati- on^becauie from thee ; but thy mercy , and our fal- varion, becaufe for us. And this Salvation for us, was a mighty falvation^ So iunnesthe prophec .', Blcffedbe the Lord Goa of ifraell, why ? Hte huh rat* ftdup a mighty faivationfor usinthehou r e of his ftr. vant David. Luke i.68. A mignty Salvation, and therefore a mighty Mercy ; fuchamercyas the Apoftlecal's, Divitias mijericorai^um y riches ofmercy- mercie fo wonderfully rich 3 thatitis above all Gods workes, all his workes of nature , or miracle, or glory, or myftcry. In his workes of nature there was only/for//), or fptritus Dei, the breath of the Lord ufed ,what breath? his D/xit.et facia juxit • which were the breathings of the Al- mighty upon his creatures,hc fpake, and ('for the moft parr) they were made, and where they were notfo- he fpake, andbreath'd, and they were made good. So God breatb'd into man the breath of Itfe, andmanwasa living foule. Gen. 2. 7. In his workes of miracle, there was digitus Dei, the fin- ger of God, fo in thofe done before Pharach, and hiswifemen, When awg/Vfowasataftand, and all her fpells and inchantments non-plnit in the produ&ion of lice out ofduft, the Sorcerers and Wizards indeed ofmanifefting their lkill, ac- knowledge their impotence, and that great Mas- ter of their black e art, who had hitherto tutor'd them in lyes, now leftures them a way to truth with a digitus Dei hie, This is the finger of God jExod. 8. 19. In his workes of glory, there is rnanusDei, the hand of God, (o y thofe rolmg torches of the fir- Mtrcy dndfuflice ktfung* firmament, thofcbright eyes of Heaven, s tumc , CMooxe? and Jlarres, with all that fpangled and glorious hoafc, the Apoftle cdlls ^ t he worke of God) hand^ Heb. i.io. Butinhis workesofmyftcry , especially in thisgrcateftof incarnation, as if na- ture, and miracle, and glory were fubordinarc, and the breath, or hand, or finger of the Almigh- ty too wcake for fo mighty a defigne, there was Bratbinm Dei^ the arme of God, his mighty arme, the ftrength of his mighty arme •, And therefore the bleffcd Virgin Mary in a deepe contemplation of it^profefles., Dominnm prtentiam inbrachiojorti demomflrajfe*, The Lord hath Jhcrved ftrtngth in bit mighty arme. Luke i. 5 1 . In chat ranfome of the ifmehtts from the Egyptian vaflalage, the text fayes, he did it with his arme, bis out flrctched arme. j Pfai. 77. with his arme ? why not as well there with his finger, orhishande, as with his arme? why ? Their freedorne from that temporal! capti- vity by Mefes , was a type of our redemption from our fpirittiall flavcry by Chrift, and therefore as the arme was exercifed in the one, fointhe other too. Wee were inour£g7pfhereindarke- nefle, darkenes fo thickc, that it might bee felt , made flaves to the grindings of a Tyrant, though . not a Pharaeb, yet a Prince as he was, of darkenes , and worfethenhee was then, ofutterdarknefTe , under his Iron rod and fceptcr, all the fetters and manacles of finne and Sathan, till God by the . .rtucof A/7 ^rme'knock'd offthofeyronfhackles, and brake afunder the bands of death and darke- nefle. And herein was the worke of his Arme, his Y 1?I Stdfa hi J< I -Luc*. mighrv \6l Ifai. J -.10. Pfel.$8.* Ifai- fa.?. Mercy and fujlice lifting. Pfal.jjS. Pfyl. 104-V.8. mighty Arme, ihc Strength o[ his mighty *Arme - y nay ,it was not fo properly the ftrength of his own ^Vw^as that ftrength which is the /tfr writ felfe, the K^irmc^ J 1 $ u s. And herein two Prophets meet 5 Paravit Dcminus brachium futim, and D0- mtnm tnfortttudinevemct,& brae hi urn e]w dominAbi- tur^The Lord bath made bare his Armefo Ifatab : His holy K^irme hath gotten him Victory, fo Dxvid. And L why hath the Lord thus made bare his Arme I or what is that Victory his holy Arme hath got? V\ ha t ? K^ill the ends oft I e world '[h a II fee his falvdtl- ; <<#, I fa. 5 2 . 1 o. And, Hisfalvation is made knorvne in tht fight of all the Heatben,VfaL ? 8 . 2 . Here then ftillj this Arjne is Salvation, and this Salvation, Meicie; and thisMcrcie Eminenr, and thisE- minencie in Truth : All the ends of the world Qiall fee it,and it fhal be made known in the eyes of all the Heathen, all the tfamongall Nations. And here we cannot complaine of the Lord as the prophet did of old ; Where is now the (bund- ing of thy bowels, and thy mercies towards us? For it is gone, you hcare,into all Nations 3 « btura- j ther, where is the founding ofour Thankfulncjp, \ ourfinging aloud in Magnificats and RegratuLttons unto him? Mi feri cordis Domini in Merman can- ttibfl, faith David, I wili fing of the mercies of the Lord fortver, Pfal. 89. 1. And certaineiy, if they be Mercies of the Lord, they are Mercies for ever; and if Mercies for ever, great Mercies > and if Mercies, and Great, and For ever too; worthy for evertobcfungbyalUhofethatarein mifery 5 e- ven by Kings \ by David himfelfe, ifa King (as he was) in mifery. For, Mifery hath afweil a For ever, as UMercy hath : And therefore it was nccef- fary that God's Mercies fhould be infinite, be- caufe ofour miferiesj and it was juft that our mifcries fhould beinfini^e, becaufc ofour finnes. Herethcn 3 Abjjfus abyjfum invocat y Onedcepe cryes unto another ; and here , Altitudo dtitudinem invo- cat) One height cryes unto another ; this Height and Depth will (pake up lnfiniteneffe. Now, infinite Sinnes cry unto infinite Mifcries, there are the 1 Ifa:. £5.1 f. Pfil.Sp.i. Y2 two I I J64 Adercy andjuflice kfj-ing. ) »C**'.$ two Deepen : Againe, infinite Miferies cry upon infinite Mercies; and infinite Mercies upon in finite Truth; there are the two Heights. Once more 5 Shame is a confequent of Sinne 3 and death of Shame ;andoffuch aDeaih^Mifery ; here is a Great deepe. On the otherfide, the ftrength of Govdncffe is ? (titer • and of Power ^God 1 and of God, Eternity : There's a Great Height : Now,between this Height and Dcfth^ what Medium have wee? Mercy ftifl, and how this Mercy but from Truth? and how tins Truth but from God > and how from GW 3 but as a Father? And therefore SaiWcalls \\\vc\^V ater mi[ericordt xrum ^tjr F> tus totius confolati. Qnhy The father of Mercies , and God oj alt CenfoLt ton: I 2Cor.i,3. MaTke D he is not barely Pater mtftneer-' ! dt£) b\MMtfertc$-rdiarum j Generall offences pre- fuppofe gcnerali Pardons : and therefore the/ 7 a- tier of Mercic , not of Mercit ^ and he is % Wp The Father of them^therc is no other. Bcficles 5 he hDeus iotius-confelauoms^ VniveifalldiftrelTesre- qu ire univerfall comforts ; and therefore 5 not on- &N*d.mm. i iy t he God of This or Thar, but the God of /*// comfort. Againe^heiscall'd Mtfcrauwnm^on uL tionumPatcr y The Father oi xJX&ttaV* notof-fa- vexge± For in this, he were rather a God 3 than a Father^ andafevere judge, than a God^ A Fa- ther then of Mercies, nor of Judgements : JMs ncn tarn decctpatrcm indignan \ qua>n mtfeteri §Uo- rum^ faith S. Bcrmrd : frfcrcy is more proper in a Father, than Indignation j and therefore a Father [of Menus flill : or if thefe befom#imcs mixt with Indignation, Tamen rjitftrendi caufam Jumit ex V-»- ~ . _: , „ _ s Ec-\ tferittfi Mercy and *j ufttce /^/j tkg I 165 ex- prefno, ukifccndi ex noflro , The ca ufc of be ing mcrcifnll,isfromHimfclfc: of being angry,fic;m us and our finr.es. On t; c other fide. He is Dcus totttu confoUvonit, 7 ht God of *0& Comfort \ gwA Htf- rifjee dum mftricordttm cxtrcet, omhis mortal-. scorfo- ' Lxtur. He hath a Salve for every wound, a Cordu/1 ! for every Ianguifhmcnt,for every calamity a Com- Jort : And therefore, according to the diverfu tics of Benefits vvc receive from him, we rcturne 'him as well diverfities of Aitrtbutes^Thanku, IwJVeakmJf , wee call him Strength ± inSickwJfe 3 Healthy in Mtfoy, Mercy • in D ? ft > effete crvfor t. In timeofM^heistheSnw^, and the Bow ; ^dan- ger, the BtttkUr and the 5"£/>/J - y of Verfecutton^ the C*/?/* and the r^cT 5 of T rouble, x\\c Rcckc and the SdffHuMry. Andhcrethe Apoftlebelikc,callshim, The God of hope andpcficc, the God of Patience A/td com- /ir/,Rom. 15. 5,15, Of Peace, inlVarre ; offlopc. in Dagger-, of P&tter.ce% in Tronble^ of Comfort, in Perfection. Ofall Thcfeheisa Godj thatis, /wr- ■ (?r (faith Theopbylacl) the Ben-factor or D /^/?r . his very Deity doth include Comfort, and by hi? £/7r;;rehcisnoronely TVtf, butTotfst.confoldt/o 5 or rather, TiM.iw ccnfol attorns z full Tide and Sea ofComiorrs ^ which hcepowresoutin this life upon his Servants in Tribulation, with fuch a bountifullhand, that mortall heart is not capable cither of receiving orexprefling it; butinforcu to cry out with that blcflcd Martyr 3 Satts cjl Demi- nc,$dtii eft. Laftly , he^s caJIM Pater mifert cor di.tr umint ran. fnive, that is, multum mifericors, or by the fame Hebra- Y? S.Bd'. :;///* y.:. I 1.18:2. I 1.2 7 .r. Tb&ph . \66 Cornel. .1 Lip, m ifxap Rom. job.38. 18. lufi'.n- Gen. hi z cor. c ao. 1. Pfil*43tf Mac* .4 >• Mercy andfttjlice ktfiing. Hebraifme, CMifericcrdifsimus ( as both Cornelius and Carthujian gloffc it) Father of mercies^ for mo/I mmifiiii qt full of mercies ; and in that fence, he is faid to be the Father of them, as elfcwhcre hee is the Father of Rune « ('tis a quaint fpeculation the lefuite hath) becaufe his blefiwgs come in jhowers^ and are not fo properly drop 'd as pow/d&owwo, up- on his inheritance. Moreover 'tis the nature of raine to cherifh and refrefh the dry and barren ground*, zn&oi Mercy, thelanguiflnngand thir. iUng Soule: And therefore the i'falmift c:yes 5 My fwle gafptth unto thee as a thirfly Land y Pfal. 145.6. Now the thirfty Land gafpeth after him as the God of Raine. but the thirflie Soule as the God of Mercy: And yet thefe, as i ! iey are onein fubftance, 10 oftentimes in effected ope- ration too. Mercy extends as well totheunjuft as to the juft ; So doth the &#'**, He raineth (faith the Evangelift) as well on the ttn]u(l as the juft, Mat. 5. 45. And doubtleffe both the juft and the un- juft want it, and de/ire to be refrefh'd with thofe two dewes of Heaven, Providence and Mercy, Hence is that elegant fimilitude of the Prophet, As the Hart brayeth after the Rivers of waters, (9 v.y foulcpA/iteth after /^,Pf 42 1 .Here the Sic wil an- fwer punctually the J/V^the Hart( you know,for 'tis a trodden obfervation) when he is hard chas'd &woundcdjmmediatcly betakes himfelfe to the next water or River, which is to him both balme and rcfrefhment j and the heart of man when it is fore chas'd and wounded by his manifold fins, flyes to the water and the River too, the River of ever- zSWeicj and fu (lice {t fling. \6j tvtrURing niters, and tlicfc waters cvcrhfting com- fort', comforts from him that is cverlafting, the God of comforts ; and who is that God of com - forts,but he that was before the Father of Mercies? And who this F ather of Mercy ^ birhethat is the Father ${ R.une ? From the noifc of whofc water- fpouts ftrcamcall thofebleffings which we here call CMtrctts and Comforts, and thefc fomctimes both in meafureand manner extraordinary. And indeed it was requifitc ("faith Saint Bernard) that many fhould be Gods Mercies and Comforts > be- cause many were the tribulations of the juft ^ and fo Miferia „oftra multiflexnon mido magnam miferi- cordiam, fed multitudinem qu&rit miferationum 3 as the Father in his 5. Sermon, Be natali Domini : a manifold mi fery doth not onely require a great but a manifold Mercy. And therefore David touch* A it feemes at the quickc with the fmarc and fence of his tranfgreffions, gives not off his fuitwitha j „ fingle importunity, but clofely profecutcs the Lord with a Fac mihigratixm^fac mihi gratiam Do- mine ^Be mcrcifuBuntQfKC^O L or d^hcmerci full unto me Pfal 57.1. And why this doubling upon mercy 3 ex- cept his mifcries were double ? And doubtlefle they were doubly double; and therforc be me rci- fulluntowr be mercifull unto me < &why thus un- to mc^unto me: whylEecattfe my foul trtifahinthce^ in the i.v.ofthatfyife.Nowin what 3 or in whom fhould ittxubbvitMthzFa-ther of mercies* Or from what 5 or who fhould it expect redreflfc but fro the Godof comfort} &c hereon the fame Prophet woun- ded in foui : and under the bitter pangs & convul- sions \6p — ■■ .... .... -■ — =~ — , |MI Mercy and fujlice kjfung* j fionsofa griping confciencc, dogg'dandpurlVd at the very becks by the Hue and cry of two i f'oule finnes, Mur er and tstdnlttri, is at lens th : brought tvnt> the barrc, and after arraignment ! and conviftion done calls for his Pfalmeof^,^ and inftecd of an Ex audi me Define, hee comes with a mifertrem-i Um. Twas before, Hcareme Lvrd ferthj rigUcOHf»tfffke,as if hce flood up. on termesof j unification, but now both thtTunt andthc/^isalcefd : And therefore bsvt meni *pon me, O Gtdtfttr thjgrtttgttd.it ft t 'tut* din* it iht multitude eftbj tender meracs bin tut m « „f „«< Pfal. 5 1 . i. Here we finde Saint Strpaidi^ioe with his Magna mifericcrdia , and his Mulwudo miferattonum , great finncs require great good- ncfle ; offences that arc not common, themulti tudcof Gods mercies, themultitudeofhis ten- der mercies ; and according unto thofe Have mere] upon mtt (thePfalmiftcrycth) n pt* met Vtp fcrvant,tby Prtpbet the man after ihmeoj, • heart : My finnes are fuch that they require thy goodntf, thy great goodm ft ; my offences focapi- tall, that they looke for thy mercies, thy tender menus the multitude of thy tender mtrtits for their fake,and onely for their fake.blot out thefe my fcule corruptions ; which if they fhculd rtill continue in that uglincfle which they now arc whither, O whither fliould I flye ? No flefh is righteous in thy fight ; nay, no rightcoufiiefle in me as man meercly, but is as flefh in thy fi°hr rraile, mtoqfeg, rotten, not abletoindure^the touch of thy judgements ; J film fkeuldcjl markt — nbat Mercy an d fttflke tynngi wh.it is o'on: amiffejvlo jhould I e able to abide it >S urcl y nocflefii&bloocU not 1,1 that am themifcrablctt oi lie ill and bloud- towtf/ afifwer thec one for a thou- /W>notone for a thoufand thoufahd 5 fomodeft 3 that free can dLicover nothing but penitence and fubrnif- fion, and thefe rathcrexprefs^by groanesthen words 5 or if words, broken ones, Godbcmenifnll Like te met a fmncr. And here by the way ,wemuft re- member, chat as mercy and truth mecte^ Co peace and righteoufnes muft kiffe too,nay rightcoufnes and mercy; God is as well a righteous as a com- panionate God, a God of jnflice as of mercy ; nay his mercy fometimes fhines the cleererfor his juftice, as the Sunne doth neere a ftorme or thun - der clapp, His mercyes ( faith the Prophet ) are above all his workes^. All his workes ? That as you have heard, iswithout gu&re\ notallhisat- tributes too ? No though the Apoftle feemeth to intimate fo much, Mifericordia Dei fuper-exaltat judicium y mercy doib fnp ere x alter gloryes above ,or(as fome reade it J dgainjl judgement, James 2. 13. There is nothing in God majus ox minus ^ His at- tributes, as I toldc you, are himfelfe, and there- fore to make one lefle or greater then another, were to make God lefTe or greater then himfelfe. God is fummefimplfcifiimuS} not only one but very onencffe,and therefore whatfoeveris in himfelfe muft be himfelfe, and if himfelfe, therefore infi- nite, infiinite, thenhis juftice as wcllas mercy , and allhisattributesas either ; and yet though mercy and juftice as they are refcrr'd to Z2 God 18-15. rfai, 14?. 9, iji j Alercy and fufiicekjj sing. 4 God^maybecftyled infinite 3 and arc; yet in rela- tion to his vvorkes, they have fuch a reafon of their magnitude, as the workc it fclfc is either proceeding from mercy or juftice. And therefore when God differs finnestopa{Tcby»»pwwyj^(as i fomctimes hee doesjhee is (ayd to bee exceeding merciful! ^ But when hee doth (courge a little, his juftice was not home to the defert of the offendcr 3 fo that his mercy is (aid to be greater than his juftice (though both be infinite) becaufein his woi kes Ad ex ra , he doth more ufe mercy in forgi- ving, than juftice in punifhing offences, Thus 3 Mi\mcordia Deifhnaejtterra^ Pfal. 119. 64. The Enrth is full ot the mercy of the Lord,and it need be full, the mercifull Lord knowes, for the earth wants it, mifcrabiy wants it 5 And Dominc focale wi(ericordi4 ttia^ Plal. 35. 5. Thy mercy is in hea- ven aifo ; Heaven is full of it 3 ai]dye-t heaven ne- ver wanted it 3 forthereisnomifery 3 butfulneffe of joy for evermore. And are Heaven and Earth thus full of his mercy ? where then doth his ju- ftice raigne? inboththefe, but that his mercy is 3 fometimes 3 fuperintendent,and fo doth qualify the other, though not impaire it. When juftice isatthebarrc, mercy interpofeth, ventures on the very feate of judgement 3 and net only fits by it, but(fometimcs 3 inrefpe nay in his very )uftice % To bee mirci* full and j#/?, and meres and yifticc, merciful! and mercy , jw/? and jit/tice, are one with God Effemidi- to", though not Denominative; Concretes and Ab- flraBs alter not the God-head, but are the fame in fubftance, though not denomination ^ And therefore, whereas fome workes of his are laid to be oflu/lice, others of Mercy, Nov diver fit -as fitbja- cent is, fedvarietdsfenfuum & effect uum in creaturis monflratur, faith Lombard, there is nodivcrfitie exprefs'd of the thingfignificd by the words, but the variety of fences and effe&s manifeftcd in the Creatures* Moreover , in fome of his workes there are faid to be effeds of his mercy -in others, effefts of his juftice , not that Iuftice doth pro- duce one thing,Mercyanothet,if we referrerhem t§\\\%tfse*ce , but becaufe offomeeffeds, hceis underftoode to be Index, of others Miferatcr^ or as ; fome pleafe luftus,et Miferieors. In every workc therefore of God, [ecu ndum effect xm mercy and /u* fticedoenotalwaicsconcurre; but in fornezTw- Z 2 ry* 17? 174 Mercy and fujitce ktf*ing< I > cy , in others )npce ; in others n.trcy and ]»ftice y (as fomeof the Scboole-me* would fuggeft us) and yet withall con(efle,that whatfoever God hath done, UMifiriwditcr tgit ejr luflc, referring the rcafon of theipeech to the will of God, which is lufiia and CMercj, not to theeffefisof /«/?«* and «*,Chr'ift is Gods ^dll y Wifedome, S&n- flity, Providence, Fortitude, lujtice, Mercy, and all thefe One, but one here as before, by way of Ef- face, nor Denomination. To be luflice then, is ro be as EffentiallyCbrift, as to be mercy, and to bee ; tuft as to be mercifully wee cannot divorce nor fe- j vertheni; forloe, mercy and truth here meet to- gether, rioljcoHjmffe and peace doe kifTe each o- thcr, meet and kiffe in the fame C/,r//? # Thus 7- fai ab calhhim the Prince of pcJcey Ifai.9.6. and Jeremy, The Lord cur ri«hieoufneffc, Jer.23.6. Here right* Mercy and'fu/tice fyjung. 175 Rf^httottfnefje and Petce kifTe againe , and as they Yx^^mercy and iufttce meet, «^ as bee is the Prince oj peace, Ivft/ce as the Lord our rigbtuuf- wes.Ooc Prophet fayes,that he is Fom mffouordu, another that he is Soliuftiu* : So thatbeiike hec hath as well the face of a Lyon, as of a man • of a Judge, as a Mediator- and therefore hee came notoncly to governs but to iudge the Nations. Government prefuppofes mercy \ and iudgement^ truths and therefore he is called, mercy and truth towards Jfrjtl, Pfal. 98.3, Loe here mercy and truth kiffe i and as they kiflc, peace and rightcoufi neffemcct, meet and kifle in the glorious Bride- groome Chrifllefus. Thus, sAR the way es of the Lord are mercy and truths Pfal. 25. p. Mifer'tcordia^ qua placabilis ejl^ verita^qnaincorrnflus eft, iihmpr£biHt donandoptc- cata, hanc opera iudicando^ faith Saint Auguflwe- 'lis mercy then makes God not implacable, and 'tis truth that fpeakes him not corrupt,by the one he is ready to forgive, by the other to cenfare a nd fcanour A6lions. His mercy therfore ftill leaneth to his truth 5 and his truth declines not from his mi fiice. All the wayesof the Lord arehecre • all the waies, by which he either defcendsuntous,. or by which we afcend unto him. By his truth* heaven fuft came down unto earth- and by mercy earth climb's up again to heaven ; 'tis truth , qua a malodeclinamtt.; & ' tis mercy >qua bonrtm facimus An thefctwo are all Gods workes included^ and thefe two goe hand in hand with his judgements. To- wards his Saints,all his waies are mercy towards the] pfal. 24. v> 9 . Lorn l • d/ft. 66. \"/6 1 Mercy and fufltce tyting Eccturi ) 6. .$.& the wicked, all his wayes are Truth ; Ova & in )u. dicando fubvenit,& fc j>on deejlwifcncerdid, ffrw wifirando id exhibit quod froixtjit ne defit vtiit4t\ To all thofe then that hce doth either pardon or condemne,allhis wayes are iMerm and Truth* Quia ubinon miferetnrvindUla vtritas datur 3 as S. ^//^.wpleadesicin his 19. Sermon upon the $.o£ Lfttatthetv* They then that would divide and funder the Lord of Life, and cleave (as fome doe; his mercic from his JujUce, deale with him as fome curious Limners and Painters doe, who commonly picture him with a halfe face : Thatwhich isof mtrcf} is tranfparcnt and lovely totheeye 3 the oi\[Q.xoi Iujlice, isfnadowedandunderftood. But certainely, they that would looke upon him, as I M mercy 3 deale too much with the fpeclacle and ! the multiplying glaffe, where the thing they de- i fire to fee, fhewes greater than it is ; and foen- 1 deavouringto^////? theeye 3 they coozen it, iujlice < nodoubr 3 isasvifibleas Mercy, but that Flelh and 1 B/oudis apt to turne the perfpe&ive the contrary ! way ^ and fo beholds Iujlice in a fmall letter 3 but turning it againe, views Mercy in a large print. In fueh a cafe, I fhould rather chide, than coun- fell* d id not the Sonne of Syrach put in his cave- at here, concerning Propitiation, Bee mt without feare toadde jinneto finne , and fay not. His mer- cie is great, he will be pacified for the multitude of my finnes, for mercy and wrath come from him, and his Indignation refteth upon Sinners: Ecclus . 5 . 5 . & 6* 'Tis Mercy and fujtice \t/Si?ior. Tis true, the Mercies of the Lord arc infinite, but hispromifesofthernare, for the moftpart, conditional! and reftrain'd • like as a father pit- tycth his owne children, (bis the Lord mcrcifull ; but to whom? Tjmenttbut eum^ to tkfe thatftare h-m. Pfa!. 103. i3.Soagaine,thcmcrcyes of the Lord are throughout all generations 5 All gene- rations ? How I Ttmcntibus eum y to thofs thatfeare him throughout all generations .Luke 1. 50. Nofearc then, no mercy; But is the re alwaies mercy where the re is fearc ? yes, this Ttmcntibus c«w, joy n'd with nCrcdcnttbus inentn $ if fearc goe with bcliefc, and filiation with fearc 5 not clfe. Yea, but the Di- vfrlls beleeve and tremble too, is there not mercy j for them } origtn will fay there is 3 and (after | fome expiration of yecres) Salvation too : And for the better coleuring of his tenet^ he hath as well text for the Divell, as the Divcll had for Chrift; Hath God forgotten to btgratious, orrviUhe in hts anger (])ut up his tender mercy es for ever. Pfal . 77, From which words he endeavours to lenifie thofe often breathings againft the wicked, Vt ter- rtbiius dicld) c]uAm versus , as if they had more hor- rour in them than truth, and uf d only to awe ma- lefaclort, nottopunifh them. But this wilde fancy of his the Church long fince fpewed out as erronious, and interprets that anger of God, which he formerly urg'd in the behalfe of the damned, not any divine perturbation, but their owne damnation, which is frequently in fcrip. turecalld anger, and that anger endlefle; and therefore the Pfalmiftfayes, intra fua^nonadfm- A a endim^ I '77 Pfal.105.13. L':b^.djl.€6 m 173 I c. 4. dift* <6. Mercy and*} ufticcfy sing. D- Aug- ad A 1 erjddWj o\\eft iramfuam^ as the Mailer glofleth ir. Anddoubtleffc, as the glory of Gods chil- dren is endlefle, fo is the deftruftion of his ene- mies 5 The text oftentimes refembling their tor- , mentsunto fire, fire unquenchable s everlafling fire 5 Everlafting in refpeft of time,though fome- times not of rigour: And herein is mercy ftill, though no falvation ; mercy, in that there is a qua- lificationofpunifhment, not falvation, becaufe no termination of time for that punishment. Hereupon, Saint Auguflw inhiscnarrationsu- pon that of the Pfalrnift, The mercy oft be Lord en- durcth for ever 3 Pfal. 106. From a double vcrfion of the word ever, gathers a double obfervation of mercy. The Sepuagint reades it u<*&ra, In £ tewum. Saint lerome{ whom the Father followes^ lnfeculum • Now there is a mercy (faith he. Qua nemo fine Deo bettus <(fef>ote(l } by which, no man can be bleffed without God • that is notinjoy- ng him- And this he calls mercy «if*i»W f In ttrnum. There is a mercy befides Qua m/firiscx- hibetur y which is afforded to men in mifery, fuch a mercy as either involves barely aconfolation • or elfc fuch a mercy as prefuppofes freedome, and this he calls mercy lnfeculum , that is, '(as he in- tcrpretshimfelfej In finem feculi^ tnqttoncndeaum mifiri qtiibtts miJericordiaprAeatnri Atthegere- rall and dreadfull afsizc, at the laftday, fome fhallnotceafetobemiferable, to whom mercy is allowed ; and fo to the Divell, his Angells,and the reprobated drove, there is a mercy granted , a mercy 5 not of inlargcmcnt, bur relaxation 3 and fo i D g £ Mercy ah dfujlice kifstng* fo/^mercy maybefudto beeternall, ontheir cternall milcry, Non &ttmo fopplicio fnetn dandt^ fcdtcv Mercy is there j If we take the wings of the morne, and flye to the uttermoft parts of the Earth, Mtr- cj is there alfo : 'Tisln G lory > Exile ^Torment ; A- bovejbeyond, under us , with thy Friends , thine A~ liens y thine Enemies, thy glorified^hydifierfed^hy condemned. Mercy, Before the world - y and Mercy, A f> tir the world ; Merc) ,From c verlafting • and Mercy s T^evcrlafting : Mercy, when there wnsnoTimei and UMercy, when there fhall be Time no more -, CMercy from that immortality which hath ^be- ginning; and Mercy to that immortality which hath No end ; Infinite, Incorruptible ,^£( email .• For bis Mercy endurethfor ever ^f or bis Mercy endurethfor ever, for his Mercy enduretb for ever. Well then, Is God the God of Mercie? And Chrift the Chrift of Mercie ? Arc we Chrifts ? and Chrift God's ? Let us then be the Sonnes of Mercy too, being mercifull as our Father in Hea- ven is mercifull j forgiving one another, as God A a 2 for 179 L 6ft 4- dtfi. 66. D.sl.'.g. Utfup> Pfal.nS. Pfai.is, ^^« *<•• mm i8o S'H'cro?i'par!e 5. Tratf-5-Ep> Eprl.17. \ Shit tuafu- perfiua pau- peris heccfjaria &&. ad LhcH, Ep.ft. 1 _ ..I hi — ' ' Mercy and fcjtice klfiwg. for Chrifts fake forgave us. Let there not be a 2\^rf/murrnurk;g within us 5 no heart offtonefor the hammer of the Lawtobatter, but hearts of FJefh, foftnnd pliable to the mifcries of others ^ And as God hath pow red out his bovvells for cs 5 fo let uspowreoutourboweJlsfor ourbrethrcrij our bowells of Pittyand Companion. Remember what the counfell of S. ley cm was to Demetriades the Virgin 5 Laudcnt te tfurientium vifcera , non ruclaniinm opulent a cenvivid* Let the great mans Voydcrbe the poore mans Basket > the emptying of his Abundance, the Accommodation of the o- thers wants. Hunger will not be fed with Ayre, nor mifery with good words 5 they muft have a cafte of the Meale in our barrel^ and of the Oyle in our Crufe : Let's abate fomewhat of our fuper- fluicies 3 to fupply their neceffities ; Bleed this Plurifie of ours, and Cerdiall their Confintption ; Let the Nakedbc cloth'd, the Hungry fed, tne Impotent provided for, the Sicke vifited ; Give not for Bread a Stem-, nor for a Fifb a Scorpion t But let our hands fpeake, what our hearts meane • our Almes tell that our thoughts are companionate $ And not like thofe flinty profeflburs, which turne Gofpell into Law 5 Chriftianity, into Barbarifmej A poore widow J*x Lazdr^or Orphan, are an Abom'mati- on at their gates. The ftory of Hatte and his mice reviv'd, Away with fuck ver mines axthsfi, which de- yeureourCorne> they (land neither with ourprofit northeLaw. Amorfcllof Bread for Gods fa f .e, or a penny for the PaiTion of a Saviour, they choak with a penall ftatute ^ and their Charity is a Lex pro hi- *5\detcy anttfH(itce kiflm?. i8i inhibit $ Fie on this cruel! Mcrcie, it holds not with the Law. If a Collection for thedifaftcrs of Firc 3 orVVracks 3 ordifheffedc3ptivesbe pre- fented them, (though fhmp'd vvich the Authorr ty of a Rcgall Pattern) yet, Away with th s 2tya ob(lA',itc s 'tis againft the Law j Nay, if Tribute be required for C*/*rhimfelfc, a fupply demanded for the fhips of T bar/hi jh> a 4 Ratetobe levied for the Roy a II Navy ' to the Ifononr of their Prince ^ihc \ Terror of other Nations 5 and the fluure prefer va- tion of their Owne ; they are up prefently with their Pafsive obedience. Goods forfooththey have, but in thiscafe/jw**^ they have none 5 (though all the while they tumble in Bonds and Morga- ges^Andwhy ? 'TisagainfttheLaw. Thns a they make the meere Letter of the Law, Their Oracle $ A Statute, their Terafhin or tutelary Sod • Their Religion, Faith without Workes; Their Allegi ance 3 murmuring ; their Church, Mutiny ; \ heir Charity, ImplacableneiTe^ their Compaflion 3 Bridewell 5 their Almes, a whipping Poll. O crudslis Aiexi Tiil noftri mifcrere? • Argitr , or the Holy Inquifition are fcarce fo mercilefle. Agaice, Is God the God of Truth ? and Chrift: the Chrift of Truth ? Let us then be Chriftians in Truth too : not onely in the Barkeand Shell, in outward deportment ard refemblance, (asroo many arc jbut at the very Co? 1 zndKcrmffj in Reality and Subflance alfo. He that is not found at heart, is little better than rotten in all his parts • And A z ] thai iSi Mercy andfufltce fyfting \ that Religion which hath not warmth within, is ei- ther CWjOr Counter/at ,or Both : A Cake on the hearth not turrid> the Prophet (harpely condemn'd in £- fhraii&i and your halfe-bak'd Chriftianis an ^£0- winaticnto {he Lord. What we profefle to be, let us be wholly ; leaft we prove at laft to be nought at all: Let us not have a Tongue here at home, and a Heart at Geneva • oijr pretence for the reformed church, and our projeft for the £*«*//& ; But if we be for B*d> letusgoe after hm 5 If for the Lord y Ictus goe after Him* Laftly , Is God a God of Right eoufnejfe and p^e.^ Doe they kijje both in the Father, and his Sonne Chrifl Jefmi Let them kiffc therefore in Tj alfo that are ChrifHam 3 That as we are his Sonnes by A 'option, fo we may likewife by Imita- tion. Let us endeavour to be Righteous, as #eo\ Amen, fiv^is. The Blindc Ephefian; OR , Ignorance unvail'd. A SERMON PREACHED tAd TOT V L V M, at Henton S. George in Swnmerftt. By Humphrey Sydenham^. ReVcta, DminC}Ocnlos nteo$ y ut intuear m'trahitxde Lege ma. Pfal.up.i8. . F - - London, Printed by I o h n B e a l E, for Humphrey Rtbinfrn^x. the Signcofthc Three Pigeons - inPAULS Church-yard. 1637. TO MY MOST DESERVING FRIEND and Kinfman, Henry POVLETT, E/qwre. - THIS. S l R » , ■ , . . Itb * holddedication I have thit bumble Jutt toprefene; jjiat you mea/nre not the dtfcfitton of the Offerer, by the quality of the Fre- ^_ „_ fent.ForiftbaJMtasml Iudeemcnt, / {bouldnotbtvethtuprofand* Noble Altar with* blind Oblation ; vbicb amowj tlufe Leeall facrificcs of old vpa*ever (o much below *ccept*ncejb*t tt teas aotftrfrorj ' Abomination, Imufl ingenmfiyetnfejje^ Bbi Peccc L The Epiftie Dedicatory. Pcece was defign del/cwbere ; and perhaps } im- [porttitidaljo : hut thin in all probability , the 1 blind fbould have led the blind , and jo > | both falne into the Dyke together : with yu } I am fure> as well of a Chcriflicr, ^Dire- dor /andfuth a one our Epfoefian wants) who m hn fh\\ offer to the pulpit, trip'e a little {foapt blind people are to fall) but it was mtbe mi/- pnfton of the hea r crs, which commonly receive thing? according to Fancy or guilt, and/eldome to the intention of the Speaker. However, he is now on bis legs again ,& will adventure under your Countenance*^ Conduit, totYavaile thexvorlA a Itbile^ where Teaming the bene fit of his ovvnc cyes,4* (hall be guided by the quick- nefle Wclearnefleo/ Yours ; which can dt- _ _ fucharethe Freewill offerings 0/ 1 Your poorc Servant , and Allic , Hym» Sydenham. 1 I8e> THE Blinde Ephefian, OR, Ignorance unvail'd. E p h e s. 5, 8: Yee were fome-imes darknejje , but now ye are light in the Lord, ivalke as Child ten of light. Orfiin^ fo much dcbafeth man and brings him downe to Beaf}, as a wilfull negled or ignorance of moralt and fared principles. Our Apoftlc (you know) hath been formerly at Ephsfrs> where inftcad of incountring men, hee himfelfe certifies that he fought rvitbvta/ls, a peo- ple belike as brutifh in their manner ol deportment B b 3 as i Cor. ir.32 / ipo Tn premio Comment, hi jvsEpifl. Aft.i?.^. The Blinde kphefan. as Religion. Now Ephefus was the Metropolis of ,f//4 the lefTe ^ a Cine, faith Saint Ur$mc, iiupid- ly affected to Magicke and idolatry , in chiefe re- marks for that renowned Temple of her great Goddcffe Diana, which as it was the Mother of much wonder unto other Nations, fo of fuperfti- cion to her owne ; for inftead of thofe Magnificats znd Hnfannahs which were proper oncly to the true God i dnat^ great is the Lord y and worthy to bee p raffed i howexczlltnt is t/jy ^i&wtin all the world, l J fal. 8. Here the unruly (houtoFCraftfmenand Shrine-makers (fobufie are Mcchannicksftillin matters of Religion) are loud fora more glitte- ringD^/^andcaufe both the ftreets & the Tem- ple to ring, Great u Diana of the Ephefianr, Great i$ Diana of the Ephrftans : Saint Paul therefore pit- tying their blindnefTe, and willing to reduce them from darknejfe unto light , tells them that they were no. Gods which were made .with hands, but the braine-ficke fancies of thofe that made them 5 and withall, acquaints thcttvwith a new Divinity, which they had not heard p£ and j hearing perhaps could not well under ftand, o- pens to them the myftcry ofa Trinity 3 tells them of Three Perfons in one God , nay that three per- forms were b jr one God. and yet everyone of thefe perfons a true God, that there wasa Father from everlaflirg which was Divine, an-d a Sonne fo too, ven C'dofvtrrGod, begotten before the world, arid before all time, and yerbrought forth after there was a world , and in the fulneffe of time. This could be no leffe than a Riddle to Flefb and bloud, *Fhe Ultridc Epbefian. ipi blond, and more apt to ftaggcrar.aturall under., handing than informs it. But that God who tfjotiglit miraculoafly in the Creation of man, doth zl(bfahis eir&rfien His Apoftle here mall doc that by the fecret operations of the fpirit, which the fubtlc powers of Errand rcafsn 3 with ' all their acute ncflc and fublimity cannot poffib- jv afpircunto. And now he begins to preach unto them Chrift Icfus,and him crucified 3 a matter of folly unto fomc, ofttumbhng unto others, but of filvation here; and this great worke is not tobedonefud. dainely, orwitha flafh, butrequircth both time and tcaret} dtligtnct and comfafoon^ as if in matters offpirituafl imployment, Gcd not onely expect- ed the tongue or handsof his Minift'ers 5 but their eves aWb* for fo Saint Paul tells the Eiders of 'Ethtfus&tMyUtum, 4tfs2c. that Hce ceafed not- to war?:: ev'cry oxc tight and dty w:tfj t cares. And this he did for thefpaccofthrceyccres^untiilaco'r. 1 motion being rais'd againft him by Dxmttriw the Silver- fmith ('one that more lov'd hisownegair.t than RcLyion^ ii mod: mercenary men due) hee departed into MkeddnU, leaving Tiwothzt F.jhc- ftdd for the farther growth of that Dodhi-nc which j hee there fceded. Not long after, going bound in fpirit toiwfeUm* and from thcrcc to Ro>. where he was in bonds, and fearing that the Dog might agair e to his old vomit, hce writes this E pifile to EpfitjJH, by Tychicttsthi Deacon • not to the difperfed likes* there, or luduj'd Chrifti- ans 3 asfotne co;jecni:c ; forthefe had formerly revol i Cor.1.15. Tin;. 4 1 2. iTim. i.i y Ep'ph. l:b> I . contra li-tref. 2. 3- Ibc ^Blmdt Ephejian revolted, Ph)gclltt4 and Hermogenes being chiefe* biuto the converted Genu Us - for fo he himfllfe profefs'd, Eoo PauUsvinSus Itju Cbrijli, pro vobis Gtnubus^ in the 3. chapter of this EpiftJe : In which he is notonely carcfull for the fu^.preiTino- of Herefies which were like tonfc,or elfe already growne 5 principally thofe of the Sjmonian Se&, and the Schoolcs of the Gtopcks^ as Epiphanius notes; but alfo for the perfecting of that great worke ef C hriirianity, which bee had with fuch danger begun,and with fuch difficulty proceeded in. And therefore, here, like a difcreet Monitor^ he firft puts them in mind of their primitive con- dition, what they formerly were, Tec wtrcfome- timts d&rkntffe $ Then of their prefenc ftate and happineffe what they now flood in, Te are light ?n the Lord 1 And laftly, of their convcrfation in the future, whatahoIyftri&nefTefhould carry them in after-times, Wtjkt as children ef light. Thefc arc the branches the Text naturally fpreads un- to, and becaufe they are large ones, and each par- ticular full enough for the whole body of a dif- courfc, I fhali pitch my meditations, for the prc- fent, on the former oneIy,and foconfinebothmy felfcand them to the very front of the Text, Era* tit dim Tentbr&JTe were fometimes darkficjfe. And here, left we fall a (tumbling in the darke, and with the ifracltte wander up and downe under the Cloud, let us inquire a little what darkncjjc is? orratherwhatitisnot? then what it is, or is not, in the Text here • and fo make up the Ana* logic betwecne both. Now darknejjc is nothing clfe c Ibt' 'B/tnae Spbejuu. l 9l 3uidi .' .' i at > iju.ti put t. bne^ndahud mvenk qu ucis abjcntiam D. A ttg. lib- know is a created quality 3 not tn&dt (as I toid you) but erdtind onely ^ like a reft in a Song, where though there be an intermifTionofvoyce for the prefent, as if there were neither voyce nor Song, yet if it be rightly tim'd andcrdcr'd, makes the Song more melodious, and the art fuller.- Or like fhadowes in wei-limn'd Pidurcs ; which give the other life and excellence, but in themfelvcs Non C c facte " ' ,m ■ >. - \l *p4 ffF qu.'-: Dc.S ord - n.it & fuc-t ; qua dam qu ord nattantu TXAug; in. The 'Binde EpL-eftari. (f*cH yftA cr-dwtfrlActnt} their fhape is not pleafmg; but their order. Wee lay not, nor dare not fay that God was the caufer of rhis Epkcfian darkneffe^ butdoubdeflehewastheDifpoferot ltjOtherwife it had never beene advane'd to this Lux eflisinDo- ft t%o^ yec are now light in the Lord. God is not i he Authour of any obliquity or crookedne fTe in our waves, but he is the Ordered and turnes them oftentimes to our punifhment and his glory ; Nay oftentimes, ( O the depth and riches of his mer- cyesj from our punifhment to our owne glory , converting this Erath ohm tentbrs. to a Lux (fits in Domino^ making that which was fometimes dark- neffe, to be now light in the Lord. There are Pome things whichGod both makes and ordaines, and lome which he ordaines only. The juft which are as light, as the finning light* (faith Solomon) which fliinetb more and more unto the perfect •day, God not only makes, but ordaines- The wicked, which are as darknefle, and acontinuall i ("tumbling, he ordaines only, not makes, not makes them wicked, but men ; So that, although both are not wadeby him, both are difpofedof, though in a different mannerdifpofedof; The owvAddextram Dei y On the right of God, ; with a venite Bcricdttli Come yee bleffed ; 1 he o : ther Adftntftrvn On the left, with an Itc maltdittt Goeyce curfed. And indeed, whither fl-iould light goc, but to him that is Pater lunimtrn The Fatherof lights? lames i. 17. Or whither ihould darkeneffe tend, but xohimihatis Princcps tenc- krttumy the Prince of the power of darkencs Mdt*9.lAz You The ISlinde Epbefiw. You hearethcn, that where light is, there is lifafcOQj and where there is darkcaede , death ^ And thefc two are as diilanr as the two poles, as oppofite as two contrary wmds, orrydes, diffe- ring, ftcitt nuditas & vcftiment-.m^ as nakedneffe anJagarmenrdoth; Now as in fcripture there isfome Analogue be rweene light and a garment, Co there is betwcenenakednefTeanddarkenefre. The Pfalmift defcribirg the majefty of God , faies, that he was Amicltts famine ficutvtfiimento ^ cloath *d with Itgbt as with a garment, Pfal. 104. 2. Here garment and figbt fhine both together, and with them life, lob, typifying unto us the flee- ting and unftaUle condition of the Rich, under the fudden lofle ol his goods and children, with his mantle rent, and his head fhaven, at length proftrateshimfelfe with a#W#j <•#/&?, IVjfodcame 1 out of my mothers wombe^ and naked 1 flia// returne. And what of this n3kednefle ? what? nay whi- ther I Ecce t in tenebrtsinftruo Cubile meum , Behold , I have made my bedreddy w the a ar kencjje Job 1 7 1 J . HerenakednelTeanJ darkenefTcflcepc together , and with them death. And hence, I fuppofe it is that the Evangelift calleth darkenefle Vmbra #>cr tis, The Jladow of death. Luke 1.79. And the Pro- phctfwhencc he had it) Regioncm Hmbr* mortis, the Landofthi'fl)*dowofde*tb. Ifay.p.z, Death,and fhadow of death, and the land of thefhadowof d( ath ; and of all thefe DarkencfTc is an Hiero- glyphic, or Emblerae, or both^as if there were noothermifcry to ex pre (Te them by, butdarke- nefle. And indeed, Darkcreflc is a great mifery C 2 And *95 D . Aug. I b. d,. G mf. ad /it. imperfect. lob. I. II. l?6 The 'blind e Ephejian. Math. x5.3o. lude 6* r 3- and feldomc mcntiond in facrcd ftory without in- timation of fome curfe or punifhment. S o, for the unprofitable fervant, wee findc that the doomc is rherd*rken(Jfe\ And for the Angells that fell, Chaincsofdatkeneffe^ And for thewandringftarres BUckeneJfe vj da> kemffe hi ever. Nay, when God himfelfe fpcakes in terror to the world, ( the| Earth trembling, and the foundation of the Hills ihak ingbecaufe he is wroth,) A fmoake out of his nortnlis, and a devouring fireoutof his mouth, are not aftonifliment enough ; but as if there were nothing elfe to ripen horrour, H ee makes darkenes his fecret place ^ bit Pavilion round al out, darke waters 9 and thicke cloudes of the fkie. Pfal. 18. ir. And therefore, in mount Sinay, at the promulgation of the law, lightning and thunder and the noife of the trum pe, and the fmoaking of the mountaine like a furnace weretoolighr, itfeemes, cocaufe agenerallpalfie and trembling in the campe ot the Israelites $ But to make terror folemne and compleate, and fet her up in the chaire of ftate , there muftbea thicke cloudealfo, and to make that thicknefTemoredreadfull, Thicke Darkemffe too: Exod.20. 71 And laftly on mount Calvary at the fatisfacHon of the Jaw, when part of the world fecmd to dye, And part to refurgc in the den th of her Saviour, the Temple cleavingjhe Etn h quaking, the Rockes rending, the graves opening, and maty Bodyes of the Saints which Jleft, arifing 5 Yet, in this there was not a full pompe, cither of fbr- row or wonder, not mourning or miracle enough for the tragedy of a God -, But the heavens rauft be The'Bimd EphefiAn. \ VI I be cloarh'd with blacknefie, and fackcloth fhall be a covering ; And as ifonc light languifh'd for the extinguishing of another, The Sunne it fdfe P)ati blendandlsoke bexvy tofeebtr maker eclipfid, and Darkenejjcjikc afiid ma#:le fkdt ever-fprcad the whole Undfrom tbejixtb boarc unt& the ninth hoar e. Matth. 27.45. By this time, you may conceive what Darke- neffeis, and the miserable eftatc and condition of thofe that lye captiv'd under her bands and fet- ters 5 Now 'tis time to reflect more particularly, upon the text, and enquire what the darkencfTe was that is there complain'd of, what that, which of olde fo manacled the Epbcfian* Tee werefhmetinses Darkencjjc. D ar kencjfc here, hath a metonimicall I fence; and is (if you wil take the word of a lefnitc, j or if nor h / s,£<^\0 more then ordinarily empha- ticall, 77jtf^e being vs'd foxtendricofi, Darkenes for thofe which are inthedarke, as wickednefTe is oftentimes taken for thofe that are wicked, but darkeor wicked in afupcrlative way. Now as I before Datkcncfle was an abfence or privation of i thelight naturall, fo it is here of the light fpiritu- ' all, and is a type or figure of man in mmraUbus , a reprefentation oftheftateofnaturebeforcgrace. and fuch a ftate is a very darkencfTe, in which there is not fo much as a glimmering of this Lux cflis in Domino^ee are now light in the Lord; But rather a blind relique of this olim fm^inthe text here, that darkenes which of old fo befotted om Ephejtan; And what is that darkcnefTe but i%r>f- runttA verimiS) an ignorance of divine truth ? and Cc ^ im I Bc^a & Or- locum- A.ct. in locum. 1 ip8 I The "Biinde Ephefian. imports only cdcitJtevtinnataw, caliginem mer,tt$dc Deo & Divims^an inbred blindne ile caft as a mift upon the foulc, a mentall dimnefTe and obfeunty in reflect oi God and things divine$So that where Rich ignorance dweileth, there is no light ac all, but darkeneffe hangs like a thicke fog about it. Firft, Darkenefle intheeyes^ Pfal. 6^.23. Then, Darkenefle in the heart, Rom. 1 . 2 1. Andatlaft, Darkenc/ft in the twdtr fading too. Ephef. 4. And why this threefold darkened: ? Darkenes in eye , in heart, and undemanding . why ? 'Bccanft ahem* tedfrsm the life of Cod, through the ignorance that is in them^itho. 18. verfeofthe fame chapter. And here if we had neither light of Father nor In tcrpreter, Scripture would comment upon fcrip- tare^Palpwiusjficut cceci^arietem^ We g) oaf e for the waII like the blinde^ nee {tumble at noone day as in the night, rvee Are in defolate places as dead men. \ fai. 5 9 . i o. Now what caufech thisblindncfle, this gro;i-< ping,this Humbling at noone day, this (icutmortui, that wee arc as dead men, bu t the f earful night & deflation ignorance carryes with it ? And udeed there is an ignorance which is no better then a defolatioa, a dwelling for the Oftrich,a>d a dan cing roome for the Satyre, Where the Beafis ojtht land andthe Dragons cry e Ifay. ig.fmenbrutifhly aiidbarbaroufly, and fomecimes diabolically in- clined ) and 'tis anight too , a night for the Batt to flutter, and the owle to hoote in (men ofbefot- tcd and infatuated condition)and tis not only nox f but mxwtcdiafaiih S./Jugufttncythc very depth of nighr, and as it were a night in a night, and be- caufc Tbt 38 tin ■ 'e Epko/ian . caufcl will not be tboug ttocoyne it, I wi] quote it from the Father in his 30. Sermon, de vtrbn Don. int. Now, as night is a time for Zi)m and oh: m for the ranging of dolcfull creatures, and /pirics that are wicked; fo is Ignorance a nightly haunt of Spirits that are dolcfull, and wicked alfo- the Spirit of dwlneflfe, and the Spirit of error, and to make it nightly indeed, the spirit of (lumber too R om . 1 1 . 8 . per vtcles qtttfivt quern diligit Anirn A wf^faith the Spoufc in the Canticles Jn the nights I fought for him whom my foulelovetbj And what then'? 1 fought him , but 1 found him not. Cant. 3.1, Chrift will not be met with in thedarke^ Ni^ht is not a feafon to fceke Jcfus in, though perhaps to betray him, the night either of Ignorance, or Infidelity. For, what hath a Saviour to dec with him that knowes him not > or with him that knoweshim, bntbelceveshimnot? orwirhhim that belccves him, but bclecves him nor as he fhould? Againe, the Text hicstoat per * *ff €nj f**fivi,h\Kper*o&ef, net in the Nighty but in the Nights. K vv Ignorance is a double Night ; One of nature, the other of grace; Reafonand Vnder- ftandingaredarkned inrhcone,Fairh'& a!! fpiw tuall operations in the other. H*bet munr'us m Stt fna$,& nonfsticAs^\l\\ SiWilBermrd^ The world hathhernights,and too many ; Nay, thewvrfd it fclfc is but a night, and totally involved n dark- nefTe, no light at all in it, but what is influenced and beamd dswne from above ; And therefore Chrift is called Lux mundt the H^ht of the world • Be ipp Haul*. * r.Iohn4^ Tim. 4.1 Scrm. f/up. J oo u~^ ircpiffd- i.Thcfily.7. lob Xi.14* 1 be T$lwde £pbe/ian. ' Becaufe, where the knowledge of him fhincsnot, there is undoubtedly dark enc fife 3 the olimtencbr* in the Text here, Tec tverefiwtimes Darhiejfe. Againe 5 ^ff Sett* , ^ Ncttcs* As many Schifmes, fo many Nights- Noxefl ludaicapzrfi- dia, Nox H £ reticapravitas , tfrtfc Catholtcorum cama- Us Convtr{ alia \ Hcrefy and Iudaifme, and the carnall Converfat.on of pretended Catholiques are all i\tgbis. On the other fide, Donatifme, A- nabaptifme, nay the holy Catharifme, or (ifthat word bee too much antiquated) Carthwritifme, bragg of their Lux in de-mho what they lift, are Nights too- 1 bey w ait e for light i but behold obf cur ity for brightnejfe, but they walkew ddrkenejfeAfai, 59.5? And laftly 3 which is the night of all thofe nights ,' NjxlgnorantiaPag&Mrum ('tis Saint Bernards a- gaine) Pagan or Ephefian Ignorance is a Night alfo ; or if not a Night, Darkenefle I am Aire, the olim tenebr* the Text fpeakes off, Darkcnes fome~ times, though afterward made light in the Lord & thereforc,as S . Paul faith elfewherc of his Thefs . jgf/V Ebriifunt) Node Ebrii i Tbo[e, that are drunken^ are drunken in the Night. So we may not improper- ly fay here of our Ephefian, QuiignerAnt^ nocleigno- rant, Thofe that areignorant.are ignorant in the Night, for Ignorance is nothing elfc but a mentall Dark- ncfle, orDrunkcnncfle, andboththefea bufiucs of the Night, caufing us to groape without light 1'as lob fpeakes)and to wander in a wilderneffe where there is no way. Err are eos faciei ficut Ebrios, The) are made to erre like a drunken man, lob 12.25. Here Error and Drunkenncfle reele cogccher,and with Tbc "Blmde Spbejian. 2d t with EhetP Ignorance, and are as necre allyed as a Vertigo, and an Epilepfie •, the one caufing us to fall or ftagger, the other to feme in our ownc flianne. Nowthisdifcafebadalong time dangcronfly infe&cd the world, this Darkncflc fearefully o- vcrfpread it, before the Sun of righteowfneffe be- gan to a: ife, untilldhriftjefus by thebeamesof his Gofpell rtiin'd upon it 5 VVitnefle the woefull Blindncfle and perverfc Judgement, which pof- fedthe Gentiles in the time of Centiltfme- y even in tho/e things which common reafon and the law of nature prohibited. The Perfidm tooke their Mothers, Sifters, and Daughter s^efandismatri- \ w0*,7//,(forfb theHiftorian)intomatriruony J fhal ' I call it 3 orinceft ? Either damnable enough. The ; Scythians were nobetter then Anthropophagi^ and made their owne Sexc their foode; Sacrificing! their children ( like thofe in the valley oftHnnon) to the Tabernacle of tjAekck^ or the ftarrc of their j God Rewpban. The Maffageta^ as Clemens Alexin- \ drinus tctiifics, feaftedonthebodyesofthcirnca- j re;t Kinred ; the Wtrcdni(M& from thence I fup pofe the Poets Hircand Tjgres ) threw out their ^fjjjjf** old men to the fowles of the Aire ; The Cafpiam to thcirdogs. The Lacedemonians magnified theft as a projeft of wit and induftry ; And Saint it- r*m writing againft iwinidn, tells him, K^pud mult as Nationeslicuijfe^ thatamongfl: many Nati- ons many kindes of homicide were not only con- niv'dat, butallowed, nay 5 ifwereflcdalittlcon the lawes of ?/<*/>, Plate the Divine, (as they ftyle Dd him A3s7.43. Rirc.mtque Lib. i-Zrjf. partti Epift. 6> cap. 56. %o The *Blmde Epkefiari. *— ~ i»i ■ ■ ■ ■ — i ■ > ' ~ I \lm] hew RKdoftrattJ and abominable in giving fjijl liberty rolycs> to infanticide, to community of wives, co the unnatural! abufe of ficke men that were ready forthevrne? andthofebrutifh EdiSisofLyc&rgtis alio; the great Lacedemonian Oracle, Emrvi\ impute projiitui^ Femin.is (teenier expdni: Proclaiming an unpunuTfd freedome of proftituting and cxpofing both Sexes to that which the Apoftle calls BuYmwiniuft, and a mrke which was nnfeemely, Rom. 1.27. Infomuch that fomeilrumpetted their owne wives, unbra- cing them to their Guefts infimbolnm Hofpitii, as you may have it in a larger furvcy from Eufcbius i and Thecdsret^ quoted by Cornelius a Upzde, on this place. And if this kinde of Antiquity will not paffe for Authentick, pleafe you to enquire a lit- tle atthe Oracles of God y and there you fhal finde chemiftredingsof ihc^jdrnmonitc^ and Moahtte, and Ekronitc ; nay of the //m//r*himfelfe,no lefse damnable then the other ; Theirabominations in refpcci of Earth as great, and ( if poffible) of Heaven greater, leaving that true-God that made i them, and making; Gods of their ownc which were fofarrc from the True, thatthey were none atall* Sacrificing to flocks and ftones, and fomecimes Divclls, as our dm here did • whofe impietyes confided mod in the darker pradifes of Magicke and Idolatry, the one apkinj crafficke with the Divell, the ether a mbirc Doh»n; Now what is tbcia^lftofthefe prodigious al> . ftftions'j but an iatclte&uall hlindncil!-, a dark* neffe The 'Blind? Bfhcfy.n. a 5 ncfjfc of the inward man ? A ftupid ignc e of \ G and dungs divine? And therefore, as a wic- .in; is nor quts buz q;ufiq&i: •. mo fid \ cdd.r^.r homuus ( as ftflttftf I- $fi an ignorant man is not a nun proper!y D but a q. : ai~ wo as it were a man ; Nay, (utsjuaUvv fa* as a cark^iTe of a man that was. And , where is a'fit place f.racarkaife^butindarkeneile? S3 I told you before, m.J bed is made in the darkeneffe j ' | And what is this darkeneiTe but death? I %tt whence 1 frail not fftd&WA&Afh lob) And w! ij {hat: Vp the Lwddfdarktneffc avd 'the [hadow '-of 'die \ lob 10.22 • ToUrabilior eft pceria^ z'tvere '^tifofjti : quarn r,c$circ\ Tis a calmer punift ment to be de- priv'doflifc, then knowledge ; For knowledge is a pofting.'Unto life, and ignorance a lingring or hanging backe uqto death. And therefore Solo- /»d; Moreover, as from the knowledge of God proceeds his fcare^ fo from the fame knowledge, Iwt h and from both, hope, which is the btovd and marrow of faith , and faith- of life and gfory. Filt \ m, Fever ere- lehovam ^ faith the VVifcman ; My \on fea>e deLo7d 7 and what then ? Salutare trit tmbi- lico tkC, & midnlxa cfsibu* tuis^ It ft all be health to thy naveff* and narrow to thy bones • And is this feare ^ then,*/ '.ihsL$r.d y dX\t No, butgst wifedowt .-and under- I The'Blmd Epbefian. 205 nnder (landing too ; and why ? why <► Longitude dtcrttmtn dextra t]0i tn fimJh4 % JhritU & honor y Length ofdayes is in her right hand, and m her left hand riches and honour. Pro. 3.8. Now y as knowledge doth mightily advance man and fctshimup to God, fo {implicit y pulls him downe, and thrufts him below himfelfe- It un- mans him 3 makes him beaft 5 buricshim in fhame, contempt and obloquie 5 whither in a morad or crvtlt) or [piriturfl way. The Sioicke will tell us 5 Lee* ignominiaeft apttd indignum , dtgnitas^ Titles or Fortunes caftona worthlefTe and fimplc man 3 tend more to his fcorne than honour ^ for hee k but Stmt a in tcc7o^ or Latroin fcalis, tsJLuMubm hath it ; Apifhnefit or rohbery advane'd, and in the [vote and opinion even of themultitude, Non ad honor tm^fed ad deri^iontm^ he is rather expos'd to laughter than applaufc, as if men by* nature were taught to fhun the prefence of him in whom they percciv'd not the lippesof knowledge. And indeed, fuchaoneisbutaineere ladder of ho- nour, feme thing that time and Fortune have blowne up as children doe their bubbles, to^ame. and [port at 5 a m /ere windy Clebe, which hath co- lour, but no weight ; Thnhsfme Lomine y h\xh the fweet-tongu'd Salvian^a Title without a man, or a ?*a» without his So/ile y or a Souk without her baHace, Reafi* and Fndcrftjitullrg. Man that is in Honour and underfrands nor, what becomes of him < Askc the Pfalmift, and he will tell you, SfHfUfs fit)nm*nti$) hec is made likeurrtothe beads ^ what Beads ? jumsntis qui Pg \ _ pcreunt^ i DcvhaChnfli part. 1. car. 63, Prov. r. j. .7. Contra Avari- ticun lib* 2. p. 6H. %oi \ Ifai. i S.Ecrd.Srm- 3 7 . m Cunt' The "Biinde Bphefian* ^^^ l pcrcunt> to the beafts that perifh, pfil. 49.20. Other Beafts are not like or equail to him, but beyond him, God giving them a diftinci pro- minence, the Oxe and the AiTe before his Iftad , Nay, the Stwh± the Turtle , the Crane and the Swallow ^ with the reft of that winged Common wealthjare better difcipiin'd than he- they know their appointed times, and observe them too : RutPopidusmeitsnon imeUigit^ my people doe not underftand, ler. 8.7. ^/in non tibl videtur if/is Btftiis quodamntodobcftialior cJJehomo y rat me vigens, &mnvivens . ? faith Saint Bernard* A man en- dued with reafon, and not.fquaring his anions accordingly, is hee not more biutifh than the beaft himfelfe? Yes queftionicflTe; for though the one be fker'd altogether by fence ( reafon be. ing a peculiar property and prerogative of man) yet man faltring either in the ufe of it, or end,the heafthathgottheftartofhim, and is become, if not p,iOTCrattonafl 9 morcregHlar than he. Si igncras '0 puicherrima fccminarum^ fayes the Beloved to the Spoufc, If thou knoweft not o tbott fair eft amongftwtnHn ; if thou knoweft not, what then? what ? Egrcdcrcpofi greges tuos ^ Get thee be- hind the foot ft eps of thy Flcckc^ and feed thy Rids be- fides thy Shepheards Tents , Cant. 1.8. Markc, the Text fayes nor, get thee out with thy Flocke, or to it, but behind J£ : And Adqnidlya? faith Saint Zcrnird) what moan^s this ? .but to fet up Jgno- ■iccxo more feare and fhanie : J^/*od hointnm he {It is non t am par em feci (fit* qiiAwfcftiriorem -In that it hath not rank'd Man equally with Beads, but . t Tfa "Blin ^e Ephefia I 207 ' but below them, as if he that undcrjioodmt^ went not fide by fide with creatures that are brucifh, but behindc them; and behind tbcm hee is in- deed $ Forafmuch as Man hath difparag'd and deprav'd Nature, which the Beaft hath not j and therefore juflly convine'd to goc behind the foot- ftcpsofhisFljckc,notonely in this life D: vravd- tionc naturt) but in that to come cxtrcmitate pwt.th no? Faith, at leaft/i/'/A tfeacis tm< WGfaithvviih doubt, no truth with cry our- and where no '. QortwfA is, what ground can there be for// D L n ? of for that which kindles ir 5 Religion. . m _ _N 1 . io8 The 'Blinde Ephejian, Ethics-cap. Socrat. :bid- qH€tat-abA' r.'ftot. Efnus lib.*. fesl.d/ft* **. IAriftotMbj. Nay, if we prickehomc,here,tothequicke, we ftiallfindcit, in (omcfort, common toalliinnes 3 (whether of will, or malice, or preemption) that this Mother and her Daughter \tvnorar as being the leven of all other finnes, and that which fowres the whole lurapc, Err am qui operantur malum , theyerre that devife evill, Prev. 14. 22. So that itfeemes there is no worke ofevill without err our - 7 Infomuch that the Philofopher will tell iis, Qmms mains tfiignoram y every evill man is an ignorant man 5 And~Saentia frcfente* von peccatur ^ if knowledge bee prefent there can be no finne, which is true ( faith the Schoolcman) if we extend knowledge to the right ufe oireafon^ in partkulari eligibili^ for if wifdome or judgement ftand right in the particular objewi, there can be nofinne- Man intending that which is good, or at leaft feemingly good, and choofing it too, ifreafon warpe not, or prove corrupted • fo that cmur, all this while, is the mother of finnt ,a$ finne is of misery and death. And therefore the ^rcat Peripamkkc handling this point Exprofefv^ tor the better illuftration of the truth thereof, in. J ftanccsinthofc thatarcincontincnt,whohaveno true judgement or opinion at all, Ret particularism to wit,what is to be done precifely for this or that particular, Jguiad Jkc^ **mc (ashc cants it) And therefore compares them to drunken men rehear- fing Vcrfes of Empcdochs, rambling that which they understood not j in the 7. of his B thicks > 3. chapter. And ■ ! »■■■ ' ■ -\ 7£ c c Bhnae Spbejian. 200 . I. 18. And this explanation of the Philofopher (hall fervc for a comment on cbc Father, Tiemvmtctilcm 4dmal;ii9>>*pLTatttr^s. man workcswith an inten- tion rocvill . chat is, Evil! a, parent 5 Rcafon (tan. dingfhllre^tifiLcLandnotu^rav'J^utihatmif- carrying, llraightt here is a troddci; way to Error, and conic qiK-ntly to Uice 3 and fo this Sunnc be- j ingci.ee (ctj Night prdently comes on, the E/r- l y/^fallsbacketohisO/z^f^A^^whirilthe^/x ^/^//^isinherfuliEclipfe, For, as Darken cs clufeth,and as it were damms up the vvindowes of our corpora! eyes ,fo doth Error of our mental ones Scwilnot fuffer us to beholds thclight, nor our felves,8t therefore when any oneis infnar'd by fin, ft obtcncbr&tis octilis non videt delictum faith S . Aujl- />f,Hc finnes without cyc^,orac leafl: with b linde ones , Errorhathfilmd and over* fcald them, and he cannot perceive that be hath unnd at all • Info- much,thatS.6'r^.fpcaking of the proud man,3<: in him of all finncrs of that ranke,would pcrfwade us, £uodfupcnire r*cquciwt,nift ' prtusoctdes cordis per" dtojtyA man cannor grow Infolent, nor Whorc 3 nor prophanc^nor oath it bravely , except he have firft loft his eyes, his eyes of the inward man,& when Error hath once made themdimmeor purbiindc, he falls inftantly into a! manaer ofdebauchmenr. And the ground hereof we havefrom the Sera* phicall Doctor, fforfo the Komanc flylegoes) who makes it an unbattcr'd Principle cf his, that Mctus voluntxiii n4tus c ft temper p qui )nd:cium Rtti- oms, the motion of the will doth naturally follow ' the judgeme nc f Reafon, as the lefser wheele in Ee a T.l.qutft. 77 . i. 11° The < B/tnc/e Ephefian. i.r.q- $3. Art. a. ■ a clocke doth the greater 5 and both, the weight or poifc that turnes them . for, Reafon is the be - gnning of humane operations, and therefore, if a man do.h not aftually confider what may, and ought to be confidered • Such anegleft is culpa- ble, 7"A*/»4j calling it Ignorantiam mala fchttioniSy An Ignorance of evill choice $ So thaeno finne can happen, except there be fi rfta defeft in fume ad of Reafon diredi ing ir ; And therefore in thofc that tranfgrefse,the judgement iscorre&ed Quo* l adparticftlarc Agibile faith the fame Tb$mdS) i.i.q. \io~Art 3 . And againe Peccatnm non fit, Since is not committed, except there be firit an Error a- boutthe Object Saltern $» particular* in his firft booke contrAGentess 95. chapter. For, the will yoa know followes neceflarily the underftanding which the Schooles call Imperium v$lutitatis> be- caufeitlayesakindeofEmpire and Commaund upon the Will, caufingit to make choice of this or that thing at her Pleafure; And therefore, if the Ele&ion be evil s falf$;as ejl i* Imperio. Befides, the Will is the reafonabJc Appetite, and there- fore cannot choofe but what Reafon hath judged to be chofen • fo that the Conclusion refts (lill un- fhaken Nunquam voluntas peccatEhgcndo* Q*in Ratio aberrat ludicando, the Will never finnes in her choice, except Reafon firft erre in her judge- ment. SotheT/*>w//?.>inafullvolIy, quoted by I fttuf on the 2. of the Sentences, 22. diftinvflion* Neither hath this Do&rine only recciv'd coun- tenance from Philofophcrs^SchooIemenand Fa- thers, fwhichpcrhapsrelilh not with fomefn&r- lingj- — • » The ^Blinde Epbefian. in ling difppficions j who cither rcpiningly or preju- dicatcly cenfurc them as too fubtle, or too toyle- fomc for the Pulpit, becaufe they fomewhat o- ver ballacc their muddy intcllc&uallsj but abun- dantly alfo from facred Scriptures $V\ here wee (hall Hnde, that finnes have ofantimes the ftyle of Ignorance and Error, asifwkhout them there werenofinne atall. SothePfalmift,£/7vrivr/;;*/ dbutcro Pfal 58. that is ?eccaverunt\ andfothe Prophet, 0/h»w nts quafioves err avimus Ifai. 59. that is, ptcavimus-, And fothe Apoftle too,J7 quis exvobisctTdverit) lames 5. \haifcpccc*vtrit\ So that both with the Pfalmift, and Prophet, and Apoftle, Erring all this while is but Sinning^ and this finning an ignorance of the right way ; And therefore David joy ncs both his finnes and his ig- norances tcgether,and prayes againft both in one, De/iffa \uventutis mes&ignorantias meas nt memine- ris(So the old tranflation runncsj Remember not tbt ifins and ignorances ,which we render the tranfgres- /Ions of my you th. Pfal . 25.7. Hereupon, fomc of the AuncientPlatonifts (who doubtlefle hada tafte of divine truth, draw- ing mod of their Philofophy from the bookes of Mops ) brought all vermes within the lifts of knoweldge, and all finnes of ignorance ^ Info- muchjthat it is not only a Stale or Bawdc to their fini:cs,but alfo whorifh in it felfc, Sinne to:); And ifafinne, what colour can there be for the cx- cufe they talks of ? Except we make one finne to excufe another; and this Ignorance cannot doe 5 Since, he that can plcafe divine juft- * E e 2 ice ■ : Zll The 'Blinde tphejian. Pli mo) uU Sci> inQzty. ice, (faith Lw) nuift of ncceflity know, I am fure that under rhc law, a finne of ignorance went h.md in hand with a iinne of violence, and had a like Guilr.ar.d Sacrifice* If a foule finne, though bewiftnoTpfayesth^Textj yet he is guilty, and he (hall bear e hit iniquity Lcvit. 5 , 1 7. On the other fide, If 4 (guU finite in a tbipg taken by violence^ ht is gnittyttpLcvit.ti 4, Here is rhc guilt plaine in both ; Now what s the Sacrifice i They fhall both bring a Ramme withent tlewifh out of the flockej for a trefpas offering to the Prieft; In the 5. and 6. chapters of Lc qned minuit Vcluntarium^ Bccaufc, it leffens ! that which is voluntary in finne, but it doth not totally expunge it: not fo wholly wafliitout, but that there isforneftaineandblcmifhrcmai- __ meg Tbe'Blinde Ephejian, ningftill- which .without divine difpenfationwi! prove at length both evidence & condemnation , Tistrue, that thofe doe IcfTe offend Chrifr, due offend him txignirAntid * And yet, even thofe ex- cept God out of his lingular grace and goodncfle enlighten with repentant faith DAmnAndoseJfe li- quet their doomc is no lefle then Damnation, if the Authority of Beza will paffe forAuthentiqucj who doth thus fentence them from that of the Apoftle,, threatning, a flaming fire, to take vengeance en thofe titti know not God, and obey not the GoffcRef lefts cbrifi, 2 . Thefs. 1 . 8. Here then is fire and vengeance due, and the flame of both; And to whom? Nefctcntibns Dettm, To thofe that know not God 3 know not God? How? Out of a wilfullblindneffeonly ? No; bwtalfoofafimple Ncfciencc, which excujeth no man foabfolutely, Vt £ttmoignc non ardcat^ fedfortafje ut minus ardcat • So Lembardhimfclk m his 2 booke 22 Diftindii- on. And now we are fallen upon the very Pikes of theSchooIemen, who here preffe home upon us , for the juftification not only of their invincible ■ ignorance, which they fay is not conquerable by Diligence,nor Endeavour, and therefore excufe- able; but of that ignorance alfo, which is vinci- ble^ and may bee mafter'd, concluding it to bee no finnc, if it bee of thofe ihings,which a man by nature is not apted, and by duty not bounde to know 5 proportioning withallcertaine limits for the ncceifity of that knowledge, which every manis ingag'd under the paincs of cternall E c 3 death ll7 > FldeB*xf Mi- nt m i.Tbef. i.S. &.£ 7 6. Art. 1 ; 214 Fraxcfcns a problem* 1 5". Lb. i.cz$. 1 3. Lorr.b'li'o. i. dijh «• I. — • 3* The ^Blinh Epbefian . death to knowe, whether in refpeft of the means, or precept. Now, where they charge too hotly , or toomaliciouflyuponus- wee will endeavour , in what we can to rcturne their points upon their owne breads ; But whe*e they flourifh only, as if they would butdaslc and not wound us, let us he contented to wheele faire about,& take what we may for our own advantage; and not as lome of our aLgrydcclaimersdoejCeme on in lightning andgoe offin ffnoake ; Raile andvilifie , when they fhould confute ; Calling doubt by the name ofHcrefic, and opinion (if not theirs) Anti- chriitiau y And fo Dum vtx maclarixt , excorUm ( As HcnorAnttm hath itj before they fcarce wounde their Adverfary , they flay him j I would havefuchto know ; that Reafonhere is better then violence, and folid Allegation thenafwea- tifh andfeaverifh Inve&ive. Andherc^ the Mailer himfelfe will acquaint us with a threefold Ignorance * the firft of thofe J^uifche nclnxt atmpffm who wil not know when they may ^ And this is fo farre from excufing fin , that it is a finncirfelfe ; A Sinne to condemna- tion, 1 he fecor d oft hofe guifcire vtHcnt^ fed no* pejfunt) which would, but cannot knowc $ And this, faith he, doth excufe, and is only apunifb- ment of finnc, no finne itfelfe. f he third of thofe Qui (implicit tr ntfeiuni which (imply know not $ Neither rcfufing, nor yet proposing to know, which doth not fully excufc any, Stdfcrtaflettt mi- mspunktur but for their milder punifhmenr. And upon this AnviJe the Scholcmcn have bam 1 The'Blinde Ephefian. 215 Ejfi/tskt 1. fcnt- dftti. pol-Syntagtu 6. cap- 1 j. ihammer'd that common Trident of theirs, /^;o- rAint&m put£ MgAUoms ifrivAttonis, andprav* tf//^0- fttimSj which theSyntagmatift hath Analized !/<•#. 7." andcontradted into two • a Negarive and a Pri- vative Ignorance. A Negative Ignorance is when a man knowes not thofc things, which by nature he cannot know, and by duty he is not tyed to know • And this is not fo properly Ignorance as Nefcience,not a Privation of knowledge, but a (Negation of it, which was in Adam in his (late of Innocence, in the good Angells,and Chrifthirti- fclfe, as he was man, and is nofinne at all, neither doth it oppofc the knowledge of God, either in Generall or Par ticular. A Privative Ignorance is,, when a man kriowes not thofe things, which by nature he may know, and by duty he is tyed to know, & b*c merit depMttur %An % f?n£ in Rcatuw faith Saint Auguftine^ This layes a defcrved guilt upon the Senile; 'tis finne, a dangerous one, and j not only Peccatuwjoux. Pant too 5 as Treading op- pofireto the knowledge of the true God, who is life, and without whom there is Death cer- tanely. So that, now wee cannot but farther conceive adoublc BlindnefTe in refped of things Divine $ The one affeftcd, when through a voluntary Igno- rance we know not thofe things which we can- not not know ^ This is fofarre from leflcning fin, that it aggravates it, as being Dircfie voluntaria , t and therefore neccflarily Sinne; And not only fo, butaCanopie orCurtatne to (nine with more frecdomc And this Saint Jfrr/yarafhath a fling at, with lib. $. dtLb. Arbit.cip. I- Ejl':r in - (cnt.d. 12, fc6L ir. 1 116 The "Blinde Ephefian, «»■ 'pi ! Cant. > V.Aug- lib. da not* & grot* .- A Q^-^ with his finfira fibi de infrmitate bUnditintnr & t. infirmity or ignorance is avainePlca for thole which arc contented not to know, that they may with greater liberty offend. And thefe the Pro- phet (courges witha Holtterunt intclligcrtJP£d\. 34. Aim the Apoftle with aSponte ignorant 2 . Fet. 3. I and lob too with a Nvlumus fcientiam^ Depart from us for wee de (ire not the knwledgc ef thy Law , lob 21. : 14. Such conditions are fofarre below man,that they are altogether Brutifh. and as biutifh 3 taunted at by the Pfalmifl, Nslite ejhte Jlcut Eqnns ejr UldultsSj Bee not like the Horje and Mule 9 which have no under Jl ending . P fa 1 . 3 2 . 9 , The other notaftedted, when through an Invo- luntarie Ignorance wee know not thofe things which are without, or beyond cur knowledge , And this Ignorance is more pardonable .• That of Saiiit AugufTwe (landing in force herc 3 ?\^» ttbide- ■ putabitur ad cttlpam, quodinvitus tgnoras ; Tfaat fnail never be imputed unto thee for luue, which either thy Infirmities tell thee that thou canft not, or thy will ( if not averfej that thou dcefc not know. Now, put the cafe that cur Epht Can had dill perfifted in his olm tenebrx that his Darkeneffe I without an Apoftolicall illumination had over- fhadowed him unto death, that neither Saint Paul) iiorany M/elite othish&d acquainted him with the living God 3 not preach'd unto him Chrifh Jefus, per his Gofpell 3 had not this Igno- ranccbccnc invincible,andconfcquently no fin? No fin, in refpedofany lawpofitivc^ but of the law *.«- The'Bimde Ephcfan< law naturally Forbetwecnealawnaturall and a law pofitivc there is this difference, tfaac the law naturallobligeth every man, asfaire forth as he parrakes of the ufe of reafon, and ggntimtrfQ , without any farther obligation; Buca polltivc law, whither it be divine or humane, doth not biiidc, Xtftptfiuvcpremu/gatuw except it be pofi lively proclaim* d.for it Harh not thecfTcnce and full vigour of law without promulgation. Whcnceitismanifcft, chit the Ignorance of the law naturall is allwaiesafiunc, whither it have the acccfleof externall inftru&ion or no ; for, the GtntiksvehwbbdinotthtUwjhdtisjht Law taught, had ne trvtthfl findings he workes of the law ingraven in their hearts Rom, 2. And if ingraven there, Igno- rance had no plea. But the Ignorance ofa law positive, though it be divine, is not a finne to thofe to whom it was not promulgated and taught; And therefore, that Infidelity by which fome bekeve not in Chrift , to wit, to whom Chrift hath not beene prcach'd , ! who have not heard any thing at all of his Name, | to them it is no fin^ which our Saviour himfelfe intimates in his Si mn venijf:m,& loquutui ejfem^lf 1 had not come and fpoken unto shem^lhcj had had no fin ^ Iohn 15. 2i. What no finne? nc,notof Infideli- ty; And therefore, Saint tyiugufttnt expounding that place, and fpcaking of thofe to whom the preaching of the G of pell had not founded, plain- ly excufeth them from finne, from that particu- lar finne ofunbcliere in Chrift, but withall, thmftsthem headlong into Hcll 3 for other finncs Ff com- Z17 E ?. itt% Sent, Dt/}.iz.§.$. ~ =i &Z&> r-ir. . nS The TSlmde Eplcfian. Romans I •* t committed againft the law of nature, in his 80. Tradt upon fo//*F, and.mnre at large in his 9 . booke againft the >. Pelagian Epifttes 3 .Chapter. And here by the way , Some without pirty cenfurc, (1 cannot) the unhappy condition of thofc, unhappy as r n;y would have them for the prcfent though in th irownc condition aimi* e d- tj happy heretofore ♦ which were fometimes fuch Lights u to the world 3 and their incomparable workes ftill fhining to poftcrity , yet ihcLw oi JidtwH prompting them, there wasacoithat gave them Light, and the world too ; and they not glorijyivg that God ; as God $ they became there- by inexcufablc, and arc now under thechaincs of evtr lofting darktntjfe. Ariftptle the Ratioruff^and so- crates the rwY?, and Coto the ccnforioM,ar\d Ariftidcs the tmfc and Senea the w/m//, and />/<*/* the divine, with all their rich Precepts and Principles both of Nature and ^Morality ; they feverely (I (ay not uncharitably) doome 10 cternall flames, where they nowburne : And yet in thisheateof Juftice ; they fprinkle them with this Mercy 3 thatfor their naturall and morall Excellencies they fhall burne j the lefle ; even civill venues prevailing fo farre without true Religion , Vt he addua (as Saint Augujljne tells Marcellinm of the Romane Em- pire) If they had had this, they had been Citi- zens, AlterrvsCivitatis, Dcntfonstfthcnetplerufo- lem • fo farre from burning below, that they had flvn'dasSMrw in the Firmament for evermore. But 5 as they were, they paft not, Abfa mercede, I hey doing fomeching, faith S. Ierome,not onely S*p' m The "Blinde Epbe/hn. Scienter , but *ICq$jx&) ; God bckg therefore bountitu.I unto them in this life prvfptriutcv/tx , and mcrcihill in that to conic ItvitMcfms And indeed it Hands with the ftri& rules of Jufticc, that linall offences lLould kfsefuffer, andfow- nusyuntctttT l\\brtciu^ qn*im CAttlina, faith the Fa- ther, Fdriciu* ("hall be kfsepunifhed thcnCi//- ltt9e$ But he will have him punifVd, notbecaufc l.e was good, but becaufe the other was moree- villiFor, Good wc cannot call him, then he had beene Crown'd . but he was lefTe impious, and therefore punifhable the Iefle, lefie impious? How ? non verjs virtutes kdbendoyfida veris virtttti- bus nonplnrimuin devtAndt, not that the vcrtues he had were true indeed, but that they d igrefs'd not much from thofe which others had that wererc- Eutedtrue: fo Saint Augufline againe in his 4. ooke againft ]ulUn 3 . chapter. Well then, is Ignorance a DarkenefTe ? and I that DarkenefTe tending unto Death ? Doc finnes ' of affedted weaknefle and fimplicity leade man blinded to the ditch, and there grovell him, not onlydangeroufly, but without an infinite com- panion, Irrecoverably too ? What flial we thinke tben of thofe that dwell in the light, that have the golden candlefticke before them, the know- ; ledge ofChrift, and his Gofpcll fhining cleere- ly , and yet both they and all their pra&ifes, dri- ving amaync to the Land of Darkenefle, and the fliadow of Death ? Surely, there is a yctibiCtrA- zim recorded againft fuch, and the Tyrian and Sy- doni**) in refpeft of divine juftice have a more F f 2 co- 2Ip In E/ft.gd G J-cJp. 10. Sanclus Hitrcn •*a*l no The nitride Bpbefian. ■' A ! colourable Pica than thofe : Woe unto thee Chora- z,in t woe unto thee Bethfaida^ It [hall be wore tolerable for Tyre and Stdon at the day of Judgement, than for you, Luke io. 14. Againe, are Iujttce.Ternperance, Sobriety, Patience y cbafttty, and the reft of thofe w*/m// Rarities inthc Heatber>(otcz.\2ik not divinely illuminated ,as they fhould ) now fwimming in the burning Lake f And doe rr^thinke (which daily heare the voice of the! ur 'tie m our Land) that Corruption and Diffolmc- *efl&j and Riot and Lufi, and^/^,fhall without deepe Repentance pafle by that F loud of Brim- JlonC) thofe CoaUs oi Juniper , the flaming of that Top bet which w/u prepared ofo Id * Doe our ignorant miff readings drag us to a ftri& Arraignment I And (hall thofe of Premeditation and Will, and UMaltcc and Preemption efcapc the TribunaH of the C?rw/ Judge? Hearke the dreadfull Thunderclap of the Apoftle, Voluntary peccantibusnon rcUnqukur Ho- flia , If any ftnne wt Singly , after they have recei vei the knowledge of the Truth] What thea ? What ? # 10.27. A placejlconfefl^ loaded with Terror, and as with terror, fo with obfeurity and Doubt ; enough to ftrike thc/»v/«w/>j£ Sinner into a Sound, or a cold fweat : 'Tis a Hammer for the breaking of the Stone, an iron rod for the bruizing of the moun- taine, able to batter and beatc into fhivcrs a rockie and AdamantineWe&n. Againe > Is there fuch vengeance due to thofe than -» The Wtnde ephefian. that know not GW 5 and his Son Chnfl le/us t What is there then to thofc that know him, and yet c r« ctfie him I Nay , what te f/ , that crucifie him afrejh daily? That kijfe him by our treacherous finnes of Dtpyalty and Revolt t That Sell him by our greedy linnes oi Rapine and Avarice i That /pet upoa him by our fcornefull finnes of Pride and Contumelie f That Mocke him with our cogging finnes of Hypocrifie and impure Purity} that bufflt him with ourchurlifh finnes of Rigour and Incom- pafion} That Scourge him by ourbloud-fetching finnes of rigid , malicious , uncharitable cep fares ? That crownt him by our thorny finnes of Opprcfst- on, Depopulation, SAcriledge ? That /tei//& him by our foulemouth'd finnes of Oathes, trephinations y Blafrhemics ? That Naile him to his Croffe by our implacable finnes of Choler, Revenge, Fury ? And laftly,.that/>/Vr«him to the very heart by our ja- velinc finnes of Cruelty,RebeHhn, tatricide,znd the like 5 which cry louder now againft the Chriftian, than that Chtifti-adium of old againft the £*** ; becaufe the heinoufncflcof their facS was fomc- what abated by thclgnoranct of the Agents : And Co, infteedof the rufbingof that mighty winde, Con- funde D online, confunde, Let them be confounded* and brought to nought. They meete with the whimper- ings of they*/} andthc gentle Voyce, Pater igxofce, *g**ft e » Father forgive , forgive, fur they, know not what they dot. And indeed, if they had knowne him trucly (as many amongft us Glerythat they ,doe) whatcouldbe the Reward of thz\t matehleffc Butchery , but the Haile Jhne } and the Ceale of fire, . F f j the | 221 i 2 2?„ T^ht TSimie Ephefian. ^ the Lightnings and \\vzl'otThir*dtrbtln Once more, lf/gxcranre ol it (clfc had fucha frii'iledge that i: could torall/ excufe ; yet as the times goe, there is no plea tor ignorance ; I con- fcfTe there was a time heretofore both o( ignorance and blond) when fiperftit ion hang'd like a darkc C7wrfoverus,and jMartyrdome*i rheheclesof it *%& fat all Comet ; Imeanethofe Mariana tempora, when there was no other D lemma i or a di fir acted churchy but either /?w* or the fury if her fagot ^ butthofc times aTe gemeintoAfhes, and fomc f of thofe Afhes 1 prefumc into Glory 5 and no ground left ns now, either for ignorance or feare $ Owr Chinch is full cramm'd with Pafiors , and our Paflors with the Word> and our Congregations with both, and our Farlourf fometimes with all three • j more Preachers nowadayes than we have either Churches ox Pulpits ; Our Shops, and Cloyfters,and Barnes ring aloud of them- Infomuch, that for fomeof thefe there is (Villa full maintenance in the Church s and that, as they pretend, lure Di- vino^ only the peore Paftour,inftead of cramming others, hath fcarce a competence to feed himfelfe 5 and that's, no doubt, lure humano^ where Sacrilege hath got the authority tojlay that revenue which the other in all equity fhould fleece. But not- withftanding the rapine of fuch Cormorants, our Lampe is ftill burning in the Tabernacle, and (mag- nified bee the great God of ifrael) ftill like to burne, burne like a vcftall Flame, that will never out ; and curfed be they that labour to extinguish it ' or not labouring, curfed be thofe which mut- ter 7 be Blinde cpue/tan 22 5 rer tbat they would. Tis a kindc of rifling of the tyfrkcy or at lea ft a bul/e prying f;uo it, to meddle with thofe, A > car. a Religion is & imperii^ Myftcrics of Religion or State arc notabufineffe forthc multitude to champc on j who, brcaufe they cannot haxeaCfjurchamlComwon'wea/t/j at thcirowne fancic, will be a Church and Com- mon-wealth to themfelvcs, andfo lift the hcelc againft an Id Er gland, for a !Zv7ir. But 6 height ! of folly and preemption ! Nay, of madncfle ; What hath Vz.z.ah to doe with the touching of the <^4rkt ? What a LiySchifvatickt with the Hierafcby ofa Church > Obedience of 'old was b$V ter than Sacrifice ; and r>ow y then faut imjfe ; And therefore let fuch lookc home to their Axe and their Hammer, to their hl(cBa/Unce> and the un- juftmeafure,to thcfaiUous Loomeand Shuttle^ let not the CcbUr our-goc his Laft a nor the T//;&y bis Budget • ¥>utTraclcnt fabrilia fabru To Chut up all, you muft know, that every corrupt Converfation is a darkneffe ; the continuing in any cuftomary finnc, a great darkneffe. Seeing then, that the night is paft, and the day is at hand, letus tlertfore cajl offwewdrkesofdarknefo) Andfvt on the Armour of light 5 even that Ar%0Lr which Saint Paul in the clofe of this Epiftle pre- fcribeth his Epbcfians , thatGiretie, and Brcnft plate, and Shield, and Sword, and Helmet , Truth and Rigbteoujncffc, and Faith, and Salvation^ ard the Spirit-^ and then no doubt wee fhall be able to withftand all the fiery dam of the wicked. And to this purpofe, let the incontinent make a cove- 1 nam/ T*J \ <= ^zz$ • 224- T. be 'bltnde Ephejian. Hcb.1-.25 Ifi44.u»tt. i.a.t with his eyes; the/W MM , With the lofti- ncfle of us lookc ; the over -credos with his eares; the 0,# w */,r with his lm ts . the^i,/, «* wit bhis teeth; the «/«*„,, with his ton^t , the BUffrmr with his ^/Jj-ihc **.,£ \\ wi.hhisr^Mrt.the ff,^«« with his W the Inctrnftfittnate with his **«//,, the Clut^H with his /rrf, , the ^fc w with his 3 WW and *,„,„, the C mfm and £„».% Miftrtm with his W/ the Purkyncr with his Fingers j and Jaftly the Trtnfoeffir in genera/I with his/*/,, that thofc which have beene fwift heretofore in running raifchicfe, and the ihedding of innocent Blo^.d may at length bee more careful! totreadeinthe pathesof Rightcoufnefle, that they which were iometimes going downe to the Chamber, of Death to th,s ohm tenebr* in the Text, to the /careful] darkencfle our Ephefian was invoJv'd in, may at length citnbe up to the L«x in Domino to bee Light in the Lord, nay, to the Lord, who is the Light ; To the general! Affemblj and Church of the M-btmei where the foundation, are laid with Sa- f hires , and the windows made with Agats and the Gates of Carbuncles, and the whole Fabricke If precious Stones 5 which as fo many Lights point to that Ught waccefstblc to G o d the Father, and his Son r ", R l S T J?, S U s 5 r ? whom with tbeSpirhcf Lights be all Glory afcnb'd for ever and ever. Gli r'u in exct'fis Dee. Amen. FIN is. The foolish Prophet A SERMON PREACHED At the Trienniall V I s I t A T I o N of the right %tv trend Father in Go D, WILLIAM by divine providence, Lord Bifhop oisdth and Wtlti. //Taunton/); Somerset, lune a. I 63 6. P SAL. 75*4,5. . Dixi inpptenttbus^nolite tniqneagerex noUte'maltum ex t oiler e Qornu veflrum • LON DON, Printed by I o H N B £ A L E, for Humphrey Robin f$n^ at the S ignc of the Three Pigeons inPAUis Church-yard. 1637. =a 3 ^s TO THE NOBLY4NGENIOLJS, Edward Seymovr, Efquirc. c fhis. Sir, is a critic all age we Uvt injvhere Divines rfWPoets /j*^ alike fate andmifcry y mo/l men frequenting Churches as they doe Theaters, either to clap or hiffe; *#^ // Mflrif^ the Auditors of the one, ts mtb the Specta- tors of the other ; fometimes they beflow their Laurcll , fomttimes their Thiftlc; Applaufefometimesfiwctimes cenfure. Pnhappy Creatures that rve are to be thu-fed with Aire, as ifweno longer liv'dby the Spirit of God , hut the breath of the people. Andifthis Aye were echer pure or temperate,// were a fafj r ahle calamity ; but it is for the mofl /^r^poyfoa'd and corrupt. Liofe nun breath their rottenneffe And filth upon us ± audit ts not wu(fo'footh) nor bravery ^except it bedrivelfdnp on the Pf left, whom they Allbefmeare with cilumry And j rake the very kenncllfor dirt to fling at hi -*,4/ ij ft were the only prodigy f the times S. Paul's nsp»4»»<*c, g r *** xa$c'tfi*T* y tbt v(r y dung of the world, and the off- x Cor ^ fcouring of all thingsunto this day. This is thtcow- men misery of our Tribe^W/f was mine 3 /# opening the ~ oily Gg2 . ■ !■■ ■■ ■ — m i - ■— ■■■■» - . ■ ■■ ■ ■ ■ -- — - - ■■,■■»■ The Epiftle Dedicatory. folly of ibis Pfeudo-Prophct • which Xhit founhappii with the temper of thofe holy Monopolizers (which] pretend fo much to be the only men of the S pirit) that ' /feCatharift was up in Armes, and Demetrius, and\ the jealous Craft f men were about mine cares - who pat \ mc(without mercy) tothepujh oftfietrPike, andtinot their poyfonJfitTOWes+ even bitter words againft me Such m m&lioe could enU fharpcn,or falsehood lev elL Btn notmtbftandmgth* Spirit of Rab.Lakeh/*///^ wnomtoftbofi fa otifiedRaylers., l wanted net my fropugners ammgft \ he impartially -judicious, both Di vines at d Lajicks • andmth the Utter oj theft, more e- mlirentlj, your felfe. And had I had no more, it was enough that there was Seymour^ it, a name that in' valves Nobility , and the better part of it, Vertue ; and the better part fvertue,humi\hy and courteGc, and all thefe temper a in you with a religious obferv&nce of ) jfoRites* / 'the Church you live in ; fo that you are nst transported mth change and novelty ■; not apt to be mi fled with any falfe 1 ight of the times, not with the Ignis fatuus of our Prophet here, ^Profelyte^/ Schifmf or Innovation, but a man fafi to your felfe ^ con fl ant and rcfolvdm all your anions •> which is an ex- cellent teryjper to make a Chriftian of, and afire foun- dation to build true friendfliip^, efpeciaily imhu age of words, where Integrity and GoodnefTe are fo rarely met with, by me (lawfure) Your unhappy, but true- hearted Servant., H v m. S'yb enham - . : m » „ «yQ( r i .'J '.:■ S&sgB 2 t/' THE Foolifli Prophet EzECH- I}, }. Ti&w yi*/A the Lord Cjod ; #fy* unto the Fcoh/b prophets , that follow their owie fpirit, and ba*ve feene nothing. Has faith the LcrjGtd'. lfrael, no doubt, was out of "Joynr, and a ftran«e loofnefle in all her Trtbcs, when Folly and jipi^ Blir)dn(([e.&R& a Deluding Spi- Qfcsi ri* were obtruded to her £/*- fe^S?Sp5^4 phcti^nd thusrhiindci-ciapt with an Wot too : and that from the mouth of che Lordhimfelfc Sic dtcit Dorninus Deus 5 Thus faith the LordGod. "Tis not alwaiesdefperate with the Church of God 3 when his Prophets are fent to it with a Cazete in their mouth (matter only of cau- tion or premonition) that hath a tafte no leflc of Gci his 21 9 \ 2-0 The fooli/b Tropbet. ^is Providence than his Mercie ; But when their c hcekes are fill'd with a Vtvobi^ (hishearuld of difpleafure and malediction) vengeance and her vialls, are ever at the heeles ; And this under the lawwascuftomaryfromGo s Prophet tothe peo- ple $ but fome what rare > and of remarke from his Prophet, to their Prophets-, and that by fpeciall commaund too, from Heaven, in a fie dicit Demi- nus £>^/,Thus faith the Lord God. But doubtles, this Woe was denounced in the very heate of fu- perftition, when the Rageand Fury of the people ' whoring afternovelties, and following the blind- nefie of their ownefpirit, hurried them along to the worfhipping of itocks and (iones 5 when there were as many Prophets, as there were Gods ; and Gods almoftj as things. Every Hill and Moun- tainehadan Altar fmoaking; and in every Grove, and under every grecne Tree, Incenfe \ burnt to the Jgyeeneoi Heaven, and all the Hofte ofit; when the true Lord of both was forgotten in his worfhip; the Pagan Hccatombc had cried downe the Sacrifice of the living God, and whole Hcards and Droves offered to ^yiflneroth^ and Chcmofl), or fome God ofEkren 5 when there was fcarcca Bullockefor immolation to the Lord of Hofts. The Almighty therefore, begins to rouze himfclfe, and to {hew, that there is no God, in- deed, but himfelfe; and no true Prophet but whom he pleafes to accomodate, willnowhar neficoneofhisowne; and for his better choife . necgoes, not to thegloryof Ifrael, but amonprft thecjptives, by the river Chtbar^ hemecteswim ' the Thefooltjh Tropkct. 231 ( V the Sonne of Buzy, an obfeure /V/V/2 among the Chaldeans , upon him the Spirit of theLord muft reft : And becaufc hce fhall be knowncto bca Prophet of His indeed, and what bee fpeakes to be infpir'd meerely from above, the Heavens them, felves (hallbe'opened, Andloe^aVtfion^ faith the Text fuch a F/fienas had alwayes God in it,or his Angell^ A whir/civind^and a fi^yEicck-i.^. To Anew bel ike, that the true Prophet of the Lord rauft haveZ/^/'/withhim 3 afwellas ?(oyfe> y Fnderftand- iwjgi as Reproof e. And thus addreffed, he is now fent to the houk of jfrael, That honfeofftulbornneffe and rebellion , where he muft fet his fore-head a- gainft theirs, bid them readein it the Prophet of the true God ; tell them that the gods which they blindly worfhip, are no gods, but their owre fan- cies • the Prophets they doteon ..noprophets,bnt thcirowuLyes; And for their better unmasking and difcovery , hce doth fir ft blazon them by their attribute Foolijl) >thcn by their properties,and they are two. 1. licadflrong^ lead by theirownefp;- 1 rit. 1*1 trior ant* fee nothing, for thefe he (ayes, thercisanJf^dcnounced,not meerely from him- 1 felfc, but the very mouth of God • Sicdich T>omi- nus Dats^Thtis faith the Lord God. Here is all the bufinciTeof our V>\,p l ct to the ifraelite, and mine, to this reverend and learned Throng- which by reafon of fome late dhrraclion through my fecular imployrncnts, I fballbe en- fore'd toprefentyou inabrokcndifcoune,peec'd up from the remairders of my former more elabo- rate endeavours : prcfuming that where there is to 1 %l% The foolifb Trophet. fomuch PutsaxidWorth^ there is not onely an at- tentive patience, but fome charity • A weake ! man wants all, I beg them • And now. Woe to the Foolifh pi ophcts thdtfe/low their ownejpirity and bdve fcene nothing. Which words are literall to the Hebrew text 3 to theGreekenot fo; where we findeno menti- on at all ohhc Foolijh prophet j\ot the Spirit which he followes, onely the Vaticination of the heart , and the BlindnefTe which attends that >F* bit qui prophet wt de corde fuo^ tjr 0mmnonon r vidtnt)(foS. Ieromrcadcs it from the Sept\AZg\nt)W r oe unto them which prophecy from their he Art , and fee net atdff. It feemes the Father there, undcrftands the heart for the fpiri.t^ and the wild conjedhues of that, he rivals with the folly of thofe which too much in- dulge the other; the Blindnefle is alike in both, fo that the fence runnes the fame way,though.the words doe not 5 the Prophet after his owne heart being as Foelijlh** the other after his owne Spirit, and the nenvident of the fame latitude in both., exec pt the Omninb make the difference, and fo we divide between a Prophet that fees nothing, and one that fees not at all. And now the words being thus at peace f^r the matter of the Text, Loe,what warre in the manner of it ! Not feeing ? and yet a Prophet ? Following a Spirit ? and yet Foolifh ? A Prophet and a Spirit at one ? and yet an Wot denonuncd? How can this be ? This word Prophet* is no more thanr/Wirj^noIefib neither; S Bernard tells me, andlamfure, Prophets o(*\d werecall'd fcers. How Thefooli/b Tropbct. *H How comes then the Blindhcrc, to have his eyes unfcal'd ? and the Nonvidens in thcTcxt to be a Prophet I Befides, Allwifcdomc And knowledge is from the Spirit (faith Saint Paul.) How is it then that out Prophet is fubjeft to Maledidion, and he that followcs his Spirit to be thus entitled to Igno- rance and Folly } Saint Ieronse labours the anfwer, but not home, T^n qnemptAm movent quod Prophet* afpellmur, Let it not trouble any that they arc called Prophets , for 'tis the cuftomc of the Scrip- tures , Vnumquemq\ VAticinAtionis fr* & fermonis Prophet Am nnncupAre^ Every vifion,or Divination, though delufive,is akindcof Prophecy 5 and he chat hath either, a Prophet doubtlcffe > y But a Pro- phet by way of rcfhi&ion, with his rcproachfull Epithitcsof Fdlfusjn Fahus^ot lnfipiens j They arc all three in this Chaptcr,though not in the Text ± in the Chapter within foureverfesof the Text, at the fixth vcrfe we findc a lying DivifiAtion,thcic is the fAlfus Prophet* ; at the feventh,a vAine Vifion^ there is the vahus too • Andifwe weigh the de- pendanccs of words with matter, we fhall bring this Yams and Fdlfus within the verge of the Tex t too ; and fo make the foolijh Prophet \ the vAtnt ,and theZjfi^all one 5 For what foe vcr is fAlfe rauft be cw*,and what is vainc is Fooli[h too ; Tigvit De*s homines vAnot'y God knoweth VAine man> Job x 1. 1 1. Vdnut there is in the rootc, Tidboub* which is as much as Co»cAvum y or Vacuum, any thing that is hollow or empty, a word which the RaI bines ufually beftow on fooles , who have nothing in them folid and compad : and therefore in Scrip- H h ture l 144 II The foohJJj prophet. 3 Liu cm [Ob 6".-. n r ure rcfcmbled not onely to an enpy, but to a brokcn\tfc[\. In the like manner, the French (as their Boldness tells mecj hath the word Foils ^ qnafi *oUis , metaphorically borrowed from a paire of Bellowes, which as they take in Ayre, fo they give it, and when they are full, are no- thing elk-. Hence is that word of contumely and difgrace, mention'd by the Evangeift, Rae^dy or more properly, Richa^ from the Hebrew, Riek 9 Ev4-ria>e^ or ffundere , fotha- it feemes FoSy is nothingelfebuta leaking^or pouring out,or fpil- i ig on the ground, as Expofuors glofTe that ^lacc £/<»'. 5.. 2. Andjndeed, meercfimplici- tie is but the poverty or em ; ;tine(Tc of the mind 5 anu therefore to bee empty, and poore, andfoo- aiTi founds one. Omms Jiultus tgtt, faith Saint J, i H<7tifl:r:<;,& evms qm egetyfiultus eft 5 every foole war.Ts, and everyone that wants is a foole. The Father doubling on the wordsdothat laftdiftin- guifhthem, Egcjlasefi verbum non habendi^ and Siulutii vejbum fterilitatis<* habet egefl.itcm aliquis f habet non habere y habit jlulUttdm ? habet mnquarn habere. Folly and poverty are names of barren- nefle and want • the one may have fome expect- ation,^ at Icaft hope of fupply ; theo;hcr,never. Folly is not capable of alteration, pove-ty is; Folly will be folly though you bray it in a Mor- tcr; 'tis not onely fcebe^ox (hallow ^ but pcrverfe-, and thou fhalt foonerbeate it into At tints, than breake it of that courfe in which it is a driving, 'twill be alw^yes following her owne Spirit, the worft of Spirits, Spiritum Error is y where once cap- 1 " tivated The fooltfh Prophet. HI tivated it can fee nothing, neither indeed Je- fires to fee : And therefore the Father tells us, that 'tis not Qu&vii 3 but Pithfa i*norantufi\c\\ an ignorance as is not onelydarkc, or pur-blind, but refractory ; impatient as well of direction, as reftraint j head-ftrong, will not endure the curbc nor the fnaffle, but the Reynes loofc on the necke, gal lops where it lift, not where it fhould- carried mecrelyby the precipitation of the will without any guide or convoy of reafon or under- ftanding : A Ship without Sterne or Rudder,un- man'd, unballac'd, without Pole or Compaffe, the fcorne of every blaft and billow. Hence it is 3 that the Holy Ghoft puts the fitle on thofe that are the Lackeys and Slaves of their ownc imagi- nations, following their owne Spi'rit, by which they fee nothing 3 and leaving that Spirit by which they might fee all. So that now wee cannot but difcover here a double S pirit, the two Spirits fpoken of by Saint Pau^ Dety & Homirris I- Cor. 2. 1 1. By which wee may clcerely diftinguifh the foolifh from the wife, the falfe from the true Prophet : That followcs the tracke of his owne wheele meerely , as his fpirit or farcy gyres him* This rumes his thoughts with thofe wheelcs in E^kie/, whither- foever thefpiritwas to goe, they went, Thither was there ffirit te g*e f«w-Ezec. r. ihi The one is in Egypt dill in darkenefTc j darkened!* fo thicke that ' it may be felt • a grofTe and affe&ed itnpidity ; Thcotherfollowethhfs pillar of fire, his infpircd illuminations 3 and they corducl him to his pro- H 1 mifcci 1,6 *TOfl?. The fooh/bTropbet. ! rnifed Canun. The former with his darke lan- chornc (tumbles along the broad way , which leads downe to the chambers of Death ; ihe latter with a lanthornc too, buta light unto his fiepps , treads that Semrtam rectam in the Pfalrnift , and that brings him into the land oft he living* In finej the foolifa Prophet without any divine influence 01 revelation, proprio vaticinatur corde^ makes the thoughts of his ownc heart oraculous • when the Prophet of the Lord, knowing that the thoughts of the heart are evill continually , leaves thofe vaine fuggeftions, &c perceiving that he is blinde by nature, and muft to his poole o£sylo*m> defircs to have his Spittle and his Clay wafh'd off, and fo cryes out with David^ Lord open mine eyes, and then I tyall fee the wonder fuU works of thy Law. Here then, as there is a double Spirit, fo a double Pro- phet; And to diftinguifh either Prophet, from his Spirit, Saint Aug*Jti*e borroweth adouble word frorruhe Greeke *&+*, an d Wi*, and both thefc from ™<», Spiro- but this latter a Spirit of a coutfer temper. Wee reade in the laft of Saint J^athat Chrift br eat Vdupon hisDifcipUsSpiritim [knSum^ the Originall there ufing the word **£>, which for the mod part hath reference to the Spi- ritof San<5lity ; That the Father appropriates to the wife Prophet. In the 2 . ofGenefii, 'tis faid of Adaw> that God breath' dinto Mm S fir mm vit reades , g$dbreatb*dinto man fiAtumfive am- 1 mamviu the foule, that is the breath of Iifc 3 and man was made/* Spiritum loqttentcm a fpcaking Spirit. Thus, after fome (bugling with the words, we have brought Soulc& Brcath,& fpirit in one,and this Spirit in the wife Prophet following the true God: Lt is time now to looke backe unco the Text, and there view the foolifh Prophet lea- ving the true God, and following, hrsowac Spi- rit,- V& Propbetis in^pitntibus , Wot to tbt foettffj Prophet which follows bis owne Spirit. And what is that Spirit which he followes ? By Spirit no doubt arc undcrftood the corrupt ; thoughts and imaginations of the. Heart; For, j whatinthe 2. vcrfcofthischapterwascall'd Pre- phecy oft bcir own* btArt ,is in the Text here } follow- ing tbeir ownt Spirit. And indeed in the naturall man 5 Spiritand Imagination are al one in e (fence, though ina&ion and vertue divcrfc, the one re- ceiving the formes and images ofthingswitha kinde of paffion and impreflion of thefoule, occa- , ftoa'd by the picfence ofherobjcftsj&.therefore I ' Hh? call'd Cap. i 7. I Vid- Coqucum in Lb. i$.Au^. dcCh-JHicap. 2 * * > i 22^ The foolifh Tropbet. \ caird Imagination ; The other a fubtle facility in the penetration of thofe formes, and images received ,and therefore Spirit; which though for the vivacity and quicknefle of it, fome have beenc pleaf d to ftile the image of the living God atafteoftheimmortallfubftance, a ftreame of the immortal! Divinity ; a cclcftiall Ray 3 by which there is a kinde of kinred betweenc God and Man, there being nothing great with God but Man, and nothing great in Manbuthis Spi- rit; yet if this Spirit be not guided byahighcr, asthepoifeandwheele by which it moves; but leaving the influence of that, followcs the moti- ons of its owne breaft, we fhall make it the fource of all vanity and error, amecre gaack-falver in the Church, the feedefman of impoftureand de- bate, and the very groundworke of novelty and innovation. 1 have fiene jotty in the Prophets*/ Samaria, An horrible ihingtn the Prophet y oflerufalem faith lercmy. What is this thing of Folly and Horrourhefodeepcly complaines off? What? They walke in lyes, what lyes ? thevifions of their owne heArt.ler. 23.16+ Anddoubtles, thevifions of the heart meerely can be no lefle then lycs^andi therefore lyes 5 becaufe vifions of their owne v and therefore their owne lyes too,becaufe they walkc in them; and becaufc they thus walke in them , they deceive themfelvcs, and then there is no 1 rath in them. Truth hath abounded by my UcjoGcds glory Rom. 3*3. mtum dixit mendacium (f*irh S. AugnjUne) vertUremDei ; Truth there hatk rcfe- J rence toGod 5 Lye unto Man 3 unto man properly and Tbefoolt/b Trophet. li 3 andfolcly, and therefore Mtuw mendacium my lye^and why my lye? becaufe 1 follow mine ownc Spirit, which being mans cannot but crre, and To provehlfc; andnot the Spirit of God > which being Gods cannot but be true. The Prophet then that thus followcs his owre Spirit cannot but fpcake according to that Spirit which be< followcs : And he that fo fpeakes mull of neces- Ifitylyc, g*i defeif jo loquitur Mendaxcjl, Hi that Ifcakcs of his owre is a very Iyer t Iohn 8 . 44 . Gcd o 1- lyistobebeleevedinallhe (ayes, and that be caufehefayesir. Truth depends not on any hu mane revelation or authority i I may lawfully dif- pute, whether it will paffe forcurrcnt, except it be ftamp'd with a Sic dictt D*m//f^Thus faith the Lord God*, there arc no Principles in man, if Divinity hath not either reveal'd or confirm'd them; All the reft is but a fancy, oradreame ; theheatcoffome private fpirit at firft, which ta- king bud and bloffome from the approbation of fome weaker profelites , grew at length to the height of Aphorifmcs, and fo mud fpread our bcleefe without controulment. But (as the grear Criticke of the French obfcwcs) what judgement canbefo infatuated, or madedrunke, as to re ceiveforclaflicall^eithcr PUtos Idaas^ox EfLum's Atomes^ox Ptthigoras mmbtrs, or Copernicus verfas Yi'i oftheeanh? They were but the indigeftions of diftemper'd fpirits, mecre ch\mcras of their bra n which they rather fai^n'd, than knew; and wu receive, than trufh All humane pofitions \vq\z x alike, except Reafin turne thc/cale 3 and with moff mei / *AHdhdicit Do- to. nuSi nun eli- cit ISonalus, out Kmccntius I aut Ambrvftus • Auguft - Dcmnus. d. •4S. 240 Tbe fooitjb Tropbet, Qj/i el to erf- ditlctoit cfi. cordt. John f'3^- 1 John 4- I* t Cor. 11.13. men, all divine too without theText. Pcrfonall Authoritie may not totally fway us, except it convince our judgement 5 then wee not onely fubmit, but fubferibetoo : But to be milk'd a- longwithabare//y? dixit, not weighingtherea- fon as wcllas the authority, were to borrow our owne overthrow, and turn Bankeruptupon truft. A haftie belicfe fpeakes the heart light, and the braine fhallow : The Holy Ghoft tells us that we are to fear ch Serif tures^ and try Spirits > and )uige of occurrences • and yet oftentimes we pin our Faith to the fpirit of another, and fobeleeve,and judge, and live, and dye, and all upon his authority. | There is not an Ait or Science without a Sic di- cit to it, and the power of that muft carry my rea- fon, fometimes my Religion too : Not a place of rematkc or fame without this Apothegme ; # Tis at K^4thens y Sic dicit Socrates 5 at Siracufa y Sic dicit Archimedes ; at Stagy ra, Sic dicit Artfioteles ; at iMilUifiCy Sic dicit K^imbrcfius j at Hippo, Stc dicit Augufiinus 5 at Geneva, Sic dicit Calvimts : And ; that Sic dicit comes hither too,where it hath been folong advanced in the opinions of many, that I heretofore it feem'd togrowdifputable, which was of greater authority, a fu dicit Calvinus , or a fie dicit V minus. Let no hafty cenfurcrcondemnc mcc hetc, I like the fie dicit of Antiquity well • like it ? mag- nifie it ,• You hcare I quote it often • divines very well, if his fie ratiocinaturgoc with it: O- therwifc, I may fairely evade him with that of the learned Cardinal!, Anthoritatem video , argu- ntentum c l/jefvoii/b Trophct< 151 mcntumnonvtdco. I acknowledge him the great Patriarch of the reformed Difciplir.c, the Luctma /uunsboih of the age and Church he liv'd in, a man of admirable dexterity and fpirit 3 and yet a man too, a man that in fome things too much fol- lowed his 0rtw///f, and fomight 5 anddiderrc : And therefore to lay the whole bulke and body of my Religion on a foundation 3 in part fraile or fandy, muft cither queftion my weakncfTe,or par- tiality, or both; andfo, whilftlleanctoomuch ro the pofitions of a private man, I muft fall off from the principles of ray God. PlurafarJ qu £ nos tencnt^ qu&m qu£f rtmunt ^& of intone fotiiis^ quam re Ubormtts. More things take hold of our beliefe, than carry our reafon * and wee are not fo much tranfported with the weight of things, as the conceit of him that fram'd them. Thus wee are led along by the Spirit of another, which is as great a folly as to be led by our owne 3 and that which points us the way, is, for the raoft part a blinde Guide, that common Huckfter of igno- rance and popularity, opinion-^ which without fcanning the nature and truth of things, growes atoncercfoluteand lawlefle, and fo travels the world without a Paft-port. But I would not have men pretending to knowledge and founder literature, to be muffled in matters of Religion ^ like Hawkes that are unman'd, kept hooded for feare of bating. An implicite faith wee vehe- mently cry downc in the Romifl) Church Jet's not begin to advance it in our owne ; for who had ever eyes given himtokeepe them fhut? or In- Ii telleauals,'. Sir:- adLuctt. Ep.SS- m The foohfl) [Prophet. I. Cor. *, !$■ •Ta telie&uals that they fhould (lumber? or Judge- ment thatitihquldfiUaflecpe? Spiritudis ovriu diyidicAt (faith Saint Paul) The fpirituall man )>idjib^ or at \?a&Jhould)adge all things ,all rhings that are not immediately facred and infpir'd * knowing that there is no captivation of minde or judgement to any principle., bur divine, all hu- mane propofuions havingatafteof frailtie, and following too much the fpirit of him that fol- lowes his owne fpirit • and how fuch a fpirit muft delude, hearc, and then judge, Man, pooreman, in himfelfennderftands no- thing perfe<5lly, and purely, as hee fhould doe $ appearances doe alwayes circle and involve him 3 which are no lefTe in things that are falfe than true. Errours are rcceiv'd into our foule ('tis £^.1.^.14.. Charter? s IconfefTe 3 there I had it) by the feme Pipe and Conduit that the Truth is - y the Spirit hath no power to difcerne nor choofe. Truth and ErrOttrarebutCoufin-rermjmremov'd • andthefe fometimes fo neere, that a wife man is put to his' plnndge to diftinguifh them ; the meanes wee principally ufe for the difcovery of Truth, are two^^ and Experience ^ and the one of thefe is a mecr Cheat, the other a Curt ij an. Experience it felfc tells us, that experience cozens us« the fame conclufion now made trial! of, fpeakes one thins ^ uponaiecond experiment, another* Infomuch, that learned men have befrowed one prime ho- nouronit, in making it Thcmaheroffooles. On the other fide , Reafm playes the DalUah, hath Samjon in her armes 3 but a Pkjlijtinin her heart, lulls The foolifh Prepbet. *K lulls us one way, but betrayes us another. It hath two faces in one head, carries a ftaftc with twopikes, aPot (faith Epiftetus) withtwo han- dles. There is no Reafon but hath a contrary rca- fon j and upon which of thele fhall 1 raife aprin- ciplcloi Truth? Thus we fee how weakc our Spirit is, how falfe and yet how proud ? The Foole that ownes it, is not lb properly a companion of it, as a drudge ^ he^/ not with it, b\itfcllowesit> whereby he re- polcth himfelfe raeercly in his owne opinions, moves in his ownc circumference, refts in his owne Center, will not vouebfafe an care ro the reafons of another, but fuppofes the whole world iniift faile by his CompafTe, as if Heaven and Earth and all mov'd, when hee mov'd. But this ffayes that wife man) is a Difeafc of our Judge- ment, an Ignorance of our felves, in notdifcer- ning the weaknefle of our Spirit ; which if it chance prove vigorous andquicke (as in forne it doth) it is the Mother ofall prodigie and dif- order, growes not only troubleforae, but dange- rous 5 makes Earth-quakes in Religion, fhakes the very Rocke and Buttreffe of our Faith , juftles the grey haire to make roome for an upftart, lifts at aged principles to bring in novelty, and under a colour of clcering old doubts, createsnew. It would feem to remove weeds, but it fowes Tares ; to root out Solecifme^ but plants Error • to prune impertinences, but grafts Faction. And this is the common Plea ofall Innovators , efpccially thofeoftherefind and nimbler cut 3 who in my- I i 2 fterious Clurrcn ib.d. ' -Lufib' *54 1 The fooltjh Trophet. ar^ ! fterious and abftrufer points (the very Riddles and Labyrinthsof Divinity) elevate their k^4cu- nun^ whet and fharpen the very point of their Spi- ri r , by which they thruft into the clofetof the tsilr/igbiy^ nay, intohis very Bofome; ranfackc his fecrets there- call out his Prcfcience , his Will, his Decree^ his Juftice ; bring them to thcB.irre, Arraignethem, Cenfure them, know at a haires breadth whom he will lave or damnc 5 or elfc they will deveft him of his God-head i make him unjuft, and fo manacling his Incom- prehenfibleriefTe to their Reafon J belch feme- times their prouder blafphemies, that God muft dee this, if he be God, or elfehe is no God • And thus vvhilft they follow too much the heat of their owne Spirit, they come within the lafh of our Prophet- the lnfifims takes them by the fleeve, theFooleherein the Text (the holy Ghoft puts it on them, Not I) Thus faith the Lord 'god $ Wee to tbefoolifi Prophet thatfolioxves hh owne Spirit, Nil Snpicntu odiofius acumine nimio, your rieheft wits are neither over-ftor'd with wifedome nor boli- \neffci neither with the fubtilty of the Serpent, 1 northcinnocency of the Dove. The ordinary way of knowledge they contemner nothing pleafes them but thcCurvet, and the Lcveho\ Vp they muft in their metaphificall Speculations , their ' fublimate Raptures (the high built fcaffoldsof their owne pride and fpirit) which indeed are but the fury of braines intrane'd, and good for no- thingbut the torment of themfeives and others. There was never any great wit without a touch of mad The foolifh Tropbet. \ 251 madneiTc; which, not rightly modifi'd as it ought, is a fit ftocke to graft a villainc on, whither in Church or State. I haveobferved fomemy felte, that have part for Mafter-pceccs, and petty mira- cles in their way- when their difcourfe hath becne clofcly, Athcifmc^and their jcalt, the Scripture- And he that hath but travcril a little Ecclefia fticke ftory,fhal finde;That In primitive timjs, it was the only Seminary of Hcrefic -and Revolt • witncflTe thofe two Fire-brands of their age, //*- Han, and Arrius^ Tvvas the greatneffe of their Braines made them lofe their tfowells, and the foule Blafphemies they breath'd thence, pur- chafd them a juft Herfeand Tombe in theirowne dung. Itisa/^r/^//thingtofallintothehandsof God, a dangtrous into the hands of mcn,but a moft pernicious into the hands of our fclves; When in a prcfumptuous and proud dotage of our ow;:e parts, a foolifh following our own fpirit> we com- mit idolatry with our ownc bofome , adore oir felves, worfh ip the thoughts of our owne hearts , not looking up to our primus CMotor who rules and turnes this Machine and Frame of our little world ; but, without any reflecting on our perfo- nall imperfections, wee dcifiethefe moulds of Earth,as if wee could raife Eternity out ofafhes, or build Immortality on pillars of dull, faying to our fcLves, We fhaB beets G&ds^ when God faies we arc but men, and that man in his beft honour is as the bead ihat perifheth. Ycu know there is a proverbc current, now in our language, but originally from the Spaniards 1*3 ~-**db *=^ZW Tbtfoolijh Trophet. <^* Scrm. $ode VCi I. ApoJ}, Lord keepe my felfe from my felfe > and this is the tcnour of our daily prayers. Libera ms a malo y Lord deliver us from evill. What evill t Egofum malus 3 libera me a we aalo^fi bonus liber avent me a mAlofae, a mc vnalo)ero de male bonus ,fo the Father ronncs his defcant in his 30 Sermon, de verba Apofteli. And doubtlefle, if wee but ranfacke the inward man , fift the chinks and crannies of our owne breads, wee muft acknowledge with the Apoftle,r^/» meC) that is in myfiefo dwelleth mgood^ and there- fore, Libera me a malo > me, a me rnato^ Lord deliver my felfe from my felfe, my felfe from that evill in my felfe, and my felfe from my felfe that am all evill. High thoughts are but thevaine Alarums of the heart, and 'tis the pridcof it that beats them , Omnis homo quifeqnitarfpiritumfuum^ fuperbusejt, Every man that followes hisownc Ipirit.is a foolc we know, but why a proud man good Saint i^iu- gujline ? the Father anfwers putatfe aliqutdctfe, cum «/i/7^/?,Hethinkeshimfelfe fomething,whenhe is nothing ( and infuch a thought, there is both Pride and Folly, and this Pride and Folly a very nothing) Infcmuch that we findeablefTednefle promifed to thofe who are poore in Spirir,£4/^/Y/ Spirttufuo (faith the Father ) divitcs ant em Spirit* divino^ poore in their owne Spirit, but rich in the Spirit of the Lord. True humility was ever a ftcp to glory, and to a fence and feeling of that Spirit, which can either make us to know God, or Cod us, or us our (elves, as we fhould doe. When my fpirit was overwhelmed wt thin mce f faith Da- 7 be fooii/b 'rrophet. Ddvid]tbcNtbot*l'MrveJimypat/j.Pla\ t 142. 3. Jjhta re dt fait Spirit in tuns, O Cfti.irtjr^ in tribnUiionepo fitt< When thou wcrt in tribulation, O blcfll-d Manyr 3 why was thy /pirit fo troubled in thee the Father that made the gvtre anf,versit, Vt nen miht arrogem vires rneas^ut fctarn , quod alius in we c- per at to ijUm virtutem^that I might not be blowne up with a conccitc of mine ownc fpirit , nor arro- gate to my felfe mine owne ftrength, but know, chat thou art the Fountaine of all venues, and that their ft rcames runne/z^anid^y thee, who docft only fo replenifh them and me t that out of mine and theirbcllyes fhall flow Rivers of living waters. Thus as we are emptied of our own fpirit, God filsusupwith his ^otherwife, when we are full, we are but empty ftill ; empty as well of knowledge, as of grace, groap after fhadowes and refemblances of things, and fo are coze'nd wi;h probabilities for truth. Thcicis but one certainty upon Earth, and that iSj that there is nothing certaine there; and there is but one knowledge in man, and that is a great knowledge if he knew it well, that hee knowes nothing, nothing in himfelfe as he fliould know. No fee ieipfntn^ was awifc mans tj\iotto x and indced,a hard taske if itbe impartially done$ It is a twitting of our vanities a little clofer, a bringing of our fclves within our felves, that we may fay we are men indeed, that is, understand our felves , weigh our anions with our words and our deportment with our acHons- and then the iuftpiiw in thcText hath no reference to us,wcarc Prepbets of a diviner ftraine. There > 257 D. Aug, ut f' P •■• *»8 7 0£ /which have (lamp and colourright,butthc mettall is naught.Fniver- (hs mundus exercet hiftrioniam^ the whole world is a meere Play, where he that beft difTembles^a&s be ft : And fuchaone carries ftrongly the Ap- plaufe of the multitude. If I would juggle a little with Divinitie • turne Impoftor inmy calling, make Errors in judgement, fcrupJcs in confid- ence • call Fury 3 zeale ^and Fa&ion purity^ leave all wayes of learning to follow mine owne Spirit- Ravifh Scriptures to force out doctrines for mine owne ends ; empty my Rancor, by turning them to ufes; give off my Charity to devoure widowes hcufes ; leave the Field of my fpiritualladverfary to lcadc women captive, and their lufts- call ml- full Seffar/eSy hely profejjirs \ Open Conventicles , Sabbath-Repetitions ; Braine-ficke Mechannickes , the Generations of the )ujl ; Presbyter tall Orna- ments , the Drejfesof the whore; the Rochet and the E- phod , Raggs of Anticbrifl ; In a word, would 1 leave the commendable Rites of an eftablifhed Church: for the new f angled fancies of mine owne brainc , rurne Rebell to that Difcipline which I haue fuck'd from the Breads of uncorrupt Ami- quitie^ and grow Separatijl abroad ; Damne all pra^ices of Orthodoxe predeceffors , by a new forme of Siicraw entail vttves: pulldowncCcrernonresi and build up Anarchy, Leave an old church in this Land, 'Thefuolt/h Trvpbet. 259 Land, to plane a new one in another; and all this under the pietcncc of an immediate calling, when it is nothing but the heart-burning, and proud difcoment of mine owlc/> hflySfiru^ Sub- limiferiartfdcra, vertices Earth is too vile to containe mee then, my zcale knockes at the jltr rts, and though my perfonall impcrfedtions wcghmee downe,and the knowledge of my thoufandthou- fand weakneiTes cloggand depreiTemec even tJ the gates of hell ; yctthc Magnificats of the Peo- ple fhall keepe mce on my wings; and as their voice fbal elevate or mount mc^fo I muOiSoare^bc my rebellions toGod,or his Church, never fo in- tolerable. And this ptoceeds,at firft from a popu- lar facility iw fome,who receiving & entertaining whatfoeveris propos'd, but in a colour of Truths for onMoxe&n.i Authentique^ot lifting the ker- nel! and depth of things; but pre-occupaced by a hafty beliefc of particular men, and their opini- ons, fubferibing wholly to their bare aiTevcrati on or negation, without more adoc, by a loofcand idle lightnefle and precipitation oftheir judge- ment, teed therafelves with Lks^verfatnosyetpr*' cipitat, traditHSperfHanUs error ^eimalumus credere , cfuam )ndicare , Error, if it bee once Traditionary , dnhftrangely waft &tranfport the hearts of the Simple; which arc more prone raffily to confenr then judge; which is a matneSymptome of Spirits emafculate and ficke; indifcrcetly, and woma- nifhly zealMf, that are carried along with Beliefes meerely , not out of choice and Judgement, but a partiall Opinion of bim they fancy. The umes are Kk grownc <^ap* i6 i The fooltJJ) Tropbet. Char; on cap. 43. lib.t growne fo perverfe and pcevifti (and is there no cure Q God, for this ftubbornPi™*£/*?)Thacas I I will forfooth,fo I am opinion' d , & as I am opi- nion'djfolpleafetounderftand. and as I pleafe to underftand , fo I rauft bee edified • and as I am edified, fo is my zeale inflam'd ; when he that un- derftands an > thing,knowcs that this way;is both prepofterous and falfc ^ For my will fhould fol- low my underftanding,& my understanding affift myjudgement,& my judgment guide my opini- on^and my opinion,tbus guided,dirc<2: my zeale, and then I cannot but looke on men compleatly harneffed, fall of Sappe, and vigor, and not car- ried about with shells and RattUs, things turbu- lent and empty, made only for the torture of the eare, and the perplexity of ingenuous congrega, tions. But oh the Phanaticke wilfullneffe of forne, who though they meete with a Prophet of the Lord indeed , one richly clad with the prime endowments both of grace, and nature (the per- fections and Rarities of both men)infomuch that their owncconfciences, (if not pervcrflyerroni-- nious)muft needs tell them, that this man hath his, vecdtus ficut Aaron ^ yet their Fancy (hall fit above their Judgement \ and as they pleafe to hu- mour another, or hee them, (0 he, onely fhall edi- fie^ the othernot, though all this while heebc nobcttcr then the Prtfbet'm thetextheere, A foole thatftHowcs his owne Spirit , and batbfetnt no- thing. That learned Sctpticie in his voluminous dif- |courfcof^/y^ w God fiall raine Jnares uponthe wicked, Pfal. n. 6. plaies on the word depluer, and to make the Allegoric, and his Fancy kifle, call's ge- nerally all Prophets^ nubes clouds ;. but more par- tial larly,the Pfeudo'propbetjhe brother of the foo- UPn,hcrc in the Text ; who are ordained by God, faith the Father ^ ut dt his^UqueosJuper improbos dz- pluet, lb that, it is the property of fdlfc prophets, \ you heare, to bee as clouds, by which there are fnaresrain'd ,fnares on the wicked, not clfe (doc- trines that fhall not fo much informers intangle them)and when the minds of the people arc once intangled with their doclrines (though thefe doc- trines, all thiswhile, are but fnarcsj it is not in the power oileAtning either to diflblve or untwift them ; Fer, Popular conceite isheadftrong; and whereas wifedome is ever carried by ftrength of Allcga- TbefooIi/bTropbet. 161 Allegation ^Folly and Popularity are Tyrants to rhem fclvcs ' y their realon is their will,and this will fo pcrverfe> and this pciverfenefle fo ftupid, that reafon is no more a Guide , buta /lave ; and you mayfooner perfwadca/many hundred yeeres agoe $ that of the ! Prophets^ manyathoufand. All new ruptures in I the Church are but the grey haires of an ancient j Schtfme,v\ew kemb dandcolour'd, or the bones of fome primitive Hercfic reviv'd ; the like pro- portion of diipofitions arid occurrences now, as of old. Encrs ftill live, though their Founders and Ages vanifh,and the vices of men arc heredi- tary, though the times dye. The word Catburct was damn'd for an Herc- tickemanyanagefincc, and yet fome of thofe locufts are now crawling about the Churchy and it were well if they did crawle oncly, they flutter almoft in every congregation^ Vonattfme^ 9s€flabtptifmei SabatarUnifme , in every corner. Thofe Tenets which were worme-eaten,and even 1 duftcd with antiquity,are now again new brufli'd and flourifh'd, and thofe very principles which Co long lay urn'd and buried with the afhes of their corrupter Grand/ires, are rak'd up againe ! fo plentifully, that they flye abroad in the eyes 1 of the multitude, and fo blinde them ; that what I ofoldpaftforafoule Schifme or Herefie, hath becne lately preach'd astheDoft&ine of the Re- formed Church. But their maine Ring- leaders and Seedcf-men have bin fiich,as Vmverfities have vomited cither as their burdens or their trifles, and Authority juftly condemn'd to filencc or fuf- peRfionj or fome other horrid AmtbtmA $ ofwhofe feditious Thefoohjh Prophet. \ l6 l fcditious do&rincs and uncontrolled praftiics our weflcmc Pulpits have not beenca little guil- tie, whence they have departed, neither with- out popular applaufe, nor reward 5 neither with an empty lame, nor purfe. But,*' '/que quo ,Z> omtne le(u,Ffjut quo? How long Lord Jefus, how long > how long (hall thy feaenc- 1 leffccoatc be thus rent and divided ? how long thofe wounds in thy fide } this fpittle in thy face? thefe thornes on thy head ? thefe lafhes on thy body ? How long thefe daggers and darts in the bofomc ohhy beloved Spoufe ? The Church hath the fame ground for complaint now , that it had of old •, Tilt) matris me/t pugntveruM contra me y M y mothers children mrt a*grj with me, or fought 4- gainft me. Cant. 1.6. Et fulchri filtcsmitrts mid (faith Saint Y>emax<\)ti0*autcmpAtris fnij Hhs to- cat ; quianonhAbebamfdtrtm, Devm s fed Diabelvm. Solomon was in the right, when he call'd Muti- ww in Religion, Sonnes of their Mother, the Church •, not of their Fathcr,God ; there arc ma- ny In, and From her, that are not of her; feme by - blowcs through Faction, and Hypocrify, not ail legitimate 5 and therefore the fonnes of my Mo- ther, not my Brothers, nor the fonnes of my Father , as if God had nothing to doe with yjffacinata and Retells in the Church ; no- thing as a Father, ora God • asa Judge he hath; as a Father he hath not; Hefaies, AKingdome or Family divided cannot ftand 5 as a God hee hath not, Hee is called The God of peace, not fpukenof by Saint Faul y Viiquictncfjc ^ BxAgitattcn^'Tutnfilt^ox^ (as we newly render ix) Confnfion. And indeed, that word is mod proper to the Stare and Church, where the D>.u>< pacts hath nought to doe; Con fnfion there, thtrene- ccflarily. Peace is the Nurfe both of ftrcngth and plenty, if it be PaxDe? j Butthcreisakmde of peace, that the Beta pacts will not father , and there he is Dew evtrfionis as Tertulltan tolde the Marcmift in his 4. booke, 3 . chapter. In Schifmes^Herefies^ Sedtti$ns, there isakinde of peace in re fpedt of the Agents, though not of their Ends, and Agreement in their Intentions , though not in their Execution (if this be not more properly a combination than an agreement) Now T God is not there Deus pacts, but Deus everfi- onis. 'Tis true, God is not the God of con fu {ion, ; but of peace, faith Saint Paul 3 But where is hee fo f In all the Churches of the Saints , I Cor. 14.33. So that amongft his Saints onely hee is Deus pa- ds , but amongft their enemies & difturbers he is Dens ever fionis. Of the Arke ( which was a Type of the true Church ) and the Flouds on which it was tofs'd, of the troubles and perfections of it, God was heretofore Deus confervattonis : But when men to prefcrve thcmfelvcs from the flouds of their own fancies The foe li/b Trophet. l6p farcies j will raifc up an Arkcof bricke^aTowcr whofe cop fhould even reach the Heavens fas if the earth were not large enough for their pride and folly) God was Dws confronts. And doubt- lefle, when the Walls of lerufalem arc pulling downe, and thofeof B>bel raifirg up, the peace and unity of the Church demolilhing, and An.tr- chic building on fofaft, God will not bee long there, Deusconfcrvattonis b hccwill be at length, Deus confufionis. Though thou but Id 'aloft , andnejlle Among the Clouds , yet I mil bring thcccUrpne into the dull) faith the Lord God. And 'tis well, that what the God of Heaven thus threatneth, the Gods of the Earth will put in execution. Authority which this way hath been long time aflcepe, begins to rub up her eyes againe ; and Aarons Rod which fcem'd in our latter times to droope and wichc;*, doth at length bloflbme and bud afrefh. Canons , Conflitmions^ Decrees j which were formerly without fonle or nation f Oh bleffed be the religious care of an in- comparable Soveraignc, a powerfull Metropoli- tan, and by them here an adtiveDioce fan) have recover'd a new life and vegetation. Ceremonies^ harmekffe Ceremonies^ which fome in the heat of their foolifh fpiri^had Anathematized y and thruft out of our Church as AnticbriJlianandfupcrj1itiot Pfar.i57.7- Gal. ?. 11. cent and ornamental! drefle. Thofc knees that , were heretofore fo ftubborne and ftiffe-joynted, that they would not ftoope at a Sacrament, begin atkngth (without feare it fecmes of their mur- mured idolatry) to bowe at the Name of J esus: Nay, thofe tongues which were feton fire, and Mar-FriUted you knowofold,againft the Ecclefi- ajlickeHitr&rch')> can pray now (how humbly or heartily I know norj for the moft Reverend Arch- Bifhops,and the Reverend Bi&ops. And where- as that place of * Sacrifice, which not longfince was fo odious to them, that they beilabbcr'd it with their greafie imputations of Drejfers and Oyfter-bwds $ they now begin to re-mould their language, and reftore it to the primitive Title and Stile of The Holy Table at lcaft > though not the Holy Altar : Though there arcftilllcon. fefiefomeblack-mouth'd cenfurers, which will not onely barkeandfharleat this Reformation • but if they were not muzzel'd by Authority, bite too : Men that this way even hate to be refor- med , flopping their eares at the voyce of our charmings, and crying downe the Ordinances of our Church, as the Edomitcs of old did lerufelem, Downt with them^dotvn mtb tbeitojven to the ground-^ forfuch is ordain'd that Apoftolicallfworcl, Ab- fcindantur qui difiurban$ vts 3 Let them be cut off that t.'CU'.h ye*. Here Aaron and his Oylc muft part 3 and exer- cife his Rod onely, remembring that of Saint le- rome tvhis HeliffdertiSj Solum fktatis genu* eft, in hac re ejft crudelern^ Cruelty in this kindc is a great L j . t ict h I 7 be jOQiijv m J'ropDct< victy, nay, a menu that thofc who have beenc fo gratioufly invited to tbis ftippcr of the goexj King, and they rcfufingtocomc, that of the pa rablemayat laftcaftigatc and bring home, i.ogc tngredi, Compellthcmto come in. There are among us (right Reverend; and I even bleed to fpeake it, ccrtaine Hermcfhrcdite Divines , mecre Centaures in Religion ; Saint ^in- ftincs Amphibians, in lefemblance lewes and Cbri- \flians both, in truth neither ; Cakes on the heart b not turn V, certainedow-bak'dprofeflbrs, which have a tongue for Geneva, and a heart for Amjler- ddm; their pretence for Old England, and their project for New ; to the lew they become as a lew • to them that are under the Law, as under the Law; to them that are weake, as weake ; but not with the fame intention of the Apoftle, to gaine fome, butto betray alt. Twere well if fuch hadahookeputin their Noftrils, andabridlein their jawes • that as there is now a gcneraJl uni- formity in our habit, fo there may be in our mind and manners too, one Heart, one Conformity > $ge Obedience. I fhut up all with the adviceof Saint Paul to his Epbefians , Since he hath given fome Affiles, fome Prophets, fome PaJIorsand Teachers^ tor the perfe&ing of the Saints, for the worke of the M i- niftery, for the edifying of the body of Chrift 5 Be not henceforth any more children, teffed to and fro, and carried about with every wind of Doffrine, by the flight of men, and cunning craf- tineiTeof thofe whereby they lye in wait to de- ______ ^1 3 ceive; 471 Luke 1 4. j£*i dum vo- lant effcivd*i & tbriftuni, ncc CbnJtuM. Hof.7.8. 1 Cor. 9. 20. Ephef.4. l-]l 7 be fooiiiD TropDet< iThcf.J.*3- ceive^ but fpcaking the truth in love, grow up to him in all things which is our head , even Chrijl: from whom the whole body fitly joyn'd together and compared , by that which every joynt fupplycth, according to the effectuall wor- king in the mcafure of every parr, maketh in- creafeof the body to the edifying of it felfe in love. And therefore, iftherebeanyconfolation inChrift, if any comfort of love, if any fellow- fhip of the Spirit, if any bowels and mercies, j fulfill my joy, thatyee be like minded, having the fame love, being of one accord, and of one judgement, endeavouring to kcepe the unity of the Spirit ia the bond of peace, knowing that there is but one Body, one Spirit, one hope of our calling, one Faith, one Baptifme , one God and Fatber of all t who is above all, and through all, and in you all. And Now the very God of peace fan- fitifie you throughout^ and I pray God that your whole fpirit^an^fouk^andbody , may le preferred bUmeleffe unto the comming of our Lordlefus Cbrtft. Amen, Amen. Gloria in cxcelfts T>e$* Fl&tis. -. The Good Paftor. A SERMON $Ad Qlernrn->. Preached at the Primary Vifitation of the right %t^trerd bather in GoD WILLI AM by divine providence Lord Bifhopof£*/£and Welti. $At Chard/7* Sommerset, Anno T>om. 16$/$. Matth, 7. 15. Ca'Pete y>obis a p/eudo-'Propbetis, qut tenitmt ad 7>os m vefttmentis oViura y fed intrmficus funt (upi rap aces. t London, Printed by I o H N B e A L E, for Htmphrty Robivfon^ at the Signe of the Three Pigeons inPAULS Church-yard. 1637. i 3r> 2 75 MY REVEREND LEARNED FRIEND Dr. R A! E i,G h Chaplaine in Ordinary to his iWajefty, and Re&or of Chedfcj in Sowwtrfet. SlU, s Ondcrnot^ that in [uch a troop c ^/Dedications, 7 ] fet a Learned Do&our in the Reare j for it is my cujlome in pub like Epifles, as in my private Letters , To remember my choi(eft Friend in a Poftfcript. Bejteies, you know lama Divine, M m and\ 176 f The Epiftle Dedicatory. i and no Herauld j and there fere foould not fo much ftudy priority o/place^ as merit j or had 1 done bothy in thefe s Ifbould have met with no great At/parity, ftn n e vcrtue was ever thought a companion for bloud dWfortune, efpeciaily in them which can challenge as ^oell an eminency o/Defcent^j Knowledge. And therefore to fuppoje a difia m here, were bin to diftwguifh men at Ordinaries, and make an upper end at a round Table. To you then I cannot hut feud this wandering Paftor of mine, who a- mongfl my other Pilgrims abroad Jbopes to find countenance ^ entertainment fro yoM^and^om you in ajufi claim* and intereflftobere (Uke/eVe- rall fireames in a full channel!) Integritie , Learning, and Charity meet 9 and what elfe may jpeake a Paftor, good j or a good man, glorious* In confidence whereof I tender this, with my fel fe (andyou can have no more of your hefl votaries than a\\)afluringyouthat you have not a truer honour er any where, than with Your mod rcfpe&ive Friend, and Servant, Hum. Sydenham. 277 THE GOOD PASTOR. J E R E M» £ 15- / wilt give you Tajiors according to my heart , which (hall feede you with knowledge and underflan* ODistheGodpf//?^/, and ifraet is now fickc at heart., and her P after s as fickc as ifrael. Her Difeafcs arc in chicfe two, Jgncrancc and lde m tatry, and t he fc no lcfTe fatall than infe&ious. This contagion hach o- ver-fpread the Land, and amongftfo many hundred thoufands in her Mm 2* Tribes, Numb. x.4^. *7« Ez.cch.i3.3 Jcr. 3- 6- Jer.7« !*■ J.. 2. 3* 4* Tfo */?<^ TribeSjWhich have bin worfhippers of the true god ( fo many that they have bin compar'd to the ftars of Heaven for multitude) there is buta remnant free, feven thou fand left that have mt bowed to Baal. Shee that had fo long the affe&ionate and fami- liar ftile of the Daughter ef my people, aidin puri- ty prcferv'd her Virgin Teats unbruifed (as the Prophet fpeakes) is at length become theStr/om- pet of the Nations : Vfon every hi^h Mountain?, and under every greene Tree y fhee bath flayed the Harlot , and through the light ne£e of her whoredvmeshath com- mitted Adultery withftockes and ft ones* Thofe Al. tan which were wont to fmoake onely to the Lord of HoftcS, now caft up their incenfe to falfe and imaginary 6 ids : The children gather wood \ and the Fathers kindle the fire, and the women knead the D ough y to make Cakes to the ^ueene of Heave*. The Gods ofiheA&ntonitennd the Moahite have their Offerings of drinke and bloud \ when the Mighty One of Jacob hath not fo much as a Sheepe or an Oxe for Sacrifice. In this great diforder of the Chuichj G o i>himfelfewillbccomei^^y,and intend* a rifitdtionftolcftcfcvere than fptcdie ^and becaufe he will reformer well as vi/stc^kc threat- ncth the depo/ing of the old, with the choice of a New Prkflhood. Wherein yoa may plcafc to ob- serve, firft, rhe manner of Ordination • and that in the I>ab*vobi* 3 IvrillfcnA 3 OTgive ye* $ Next, the parties to be ordered, and they are intitled here ro the word Paflores, 1 will give you Pafiors 5 Thirdly^theirQiialificationa^a/W^w^rw^w, \ Paftors according to my heart 5 Fourthly, their Office. I The gooi Taftor. \ *19 Office, Fajcartves) tbcy (h*P feed y$v \ Laftly, the power and manner of that feeding, inrcfpc&of their racncall endowments, Sctentta> and intelli- gent t&> with Knowledge and Fnderftandtng. Dabo vobis> I will give you. 1 Begin this Dabovobis, with the glofTeofJ/^ upon that Mittam vos, of Chrift to his Difci- plcs, Luke 10. ?{** efl omnium Je divino mtnijlerio ingerere^fedqui a Beodatur^eligitur. Inftead of a Tra»flator herc> pray take an Apoftle, who gives us the fence, though not the words, No man takes this honour to bimfelfe> but hee that is called of God^ as Aaron was > Heb. 5,4. In matters of di- vine Miniftery, to rttnne> andnotbe/?/??, is 3 not to undertake, but to invade it; which invafion is no lefle bold thin dangerous 5 and therefore amongft the fetves, fuch as prophefied without a Vifion^ were called Dreamers ,and not Prophets ; cr if Prophets, Prophets of the deceit sf their owne heart , and by the Sword and Famine fuch Prophets were confumed, 7*r. 14. 15. The Scribe that made a voluntary render of himfelfc to Chrift^rcfolving to follow him wher- fo'crchc went, was refufed with a fecrerchccke, Mat. 8. 19. whilft another, that in a religious excufe would needs goe bury the Dead (bury perhaps his owne dead 5 his corruptions) the Lord commanded inftatitly to goe and preach theKingdomeofGod, Luk.9*6o. Mm 3 Thu c 5. P.vs r. Jcr. 23.2^. *8o .* D-Aug.de ier. Dom- m Mat. Scrm. 6« Icron.prrt. 3. 8z. The good T after. ! Midi l funt 1'oca.ti maqi.- ftripcromus ccclejtas 3 mu?ti vocati mn\r fin : fedncf- cio en elect i mpgiflri & m:nfl'fi. U .id. Thus the intruder upon divine Ordinances doth juftly meet with his Quomodo hue introifti, Friend how cameji thou father f V\ hen the humble man that chides his owne abilities by undervalu- ing them, (hall be honour' d with an Amende al* tins ,Friendftt up higher, and in that height findes worfhip with aflthat areabout A/*»,Lnke 14. 10. It is the obfervation of Saint Augufiine, that Chrift was boldly invited tothehoufeof aPha- rifee, but modeftly deny cd thcroofeof a Ccntu- ricn. Audi (faith the Father) in d$m$ erat, in cirde non erat, hee was in the houfeof the Pharifec, not in his heart; And why? the pbarifee was ambi- tious, and pride is not the feate of Religion : On the other fide, in corde erat, in dome non erat, hee was in the heart of the Centurion^ net in his houfe • why } the Centurion was humble, and humility is the ground-worke ©fall fpirituall advancement. And doubtleffc hee that is thus accommodated, is fitted for a facred defigne 5 whither for Gods call, ox chice, or employment (fox to call, to cboefe, and to employ, aretermes diftin<9) upon which, fome of the Fathers playing as well the Cr/7/Vfo as the Divine, would have the word voeathn to belong indifferently to God and man , eleBion properly and folely unto God; the Church (fay they) might, and did then^r^jbut not eligere; Hence it was that Saint ierome tells his Heracltus, That theTe were Rafters and CMinijlcrs in the Church, to his knowledge, abundantly titled, but whither cf>oftn % or not, he left tothefearcher of their hearts , and his ; And thereupon con- cludes. f The '^jood Pa/tor, 281 clu Jcs,rhat it was with fome Paflors^.% with fomc Aiartyrs,Xljn vocitifunt Afar tyres cr non el(Cii\ & he inltanccs in thofe,^/ pojlca to rmentor am Agones ^& Career urn y non ufque tdfinem in Confesfionis toLrtutt* ferfevervunt; So that, belike, that Paftor that fhrinkes and gives ground intimeofperfecuti- onyisbm Paflor vocatw i But he that fobuckleth on his armour, that neither Sav/-^, the Fager, nor the Wbeele, nor all the dreadfull Engines of the Tormentor can itartle one inch from the conftant profeifionof his faith • He is ekcttu Pafltr, or ra- ther Pafttr corwAtus ; the Lord aflbring him, that if he be faithful! unto death , he will give him a crewne of life. Kev. 2. 10. Bucdoubtlefle, the Father, there by the word Elellus, meant rather the eter- nall, then the tcmporall ele6Hon ; 7"/>4/tothee- verlaftingKingdome,not/^/> barely to the Prieft- hoode; For, if we examine the body of divine writ, wc (hall finde, that the ufuall liveries of God's fpeciall fervants, are in this kindc, princi- pally two, UWisfio and VocAtio l or elfe, the Dabo vo. bis inthetcxt; lmHgiveyou^ Hence it is, that wefb often meete withzmitto Prophet as y and a mittet Operants , and a mittam Legates , anda^// Ksdngelos-y LabourerSyZnd Mefjengcrs , and Prophets ^ andApoJflesy and Ewbafladors, and Angells them- felves are under the condition of a mittam vos^ or zdabo vobiSyhc fends >or gives, or calls them; And, certainly, they were not Co neerly Godsji God did not Co fendj or call them. Thofe are not truly Pa- ftors, that have not heard the voyce of the great Shcphcard, that have not beene acquainted with his I l(M>rl- : b d- Mar. 2' -34. Mar. \). 18. Mar. 1. 1. Mac. 20,73. 28» a* IColofs Colofs. 4. 3. Aft. M* Ifai 6.*. i£* ycwr Ttyror, . y*s whittle, orhisC4/7. 7 ht femes of Zebedee were °ut pore fi fur men mending i "heir net 7, '//// the Lord caff d them. Math. 4. 12, Saint Paul is in fury run- ning to Damafcus> 'till by the grace of God he was called. Gal. 1. 15. Nay> the great By (hop, andShep- heatdof our foutes, Chrifi Jefus himfelfe, comes not to his office without a calling neither 5 lhave called thee in rightcoufnes ( faith the Prophet ) and / have called thee from the Wombe\ from the Bowells of thy mother h *vc I made mention 0] c thj name , lhave made thy mouth as a (barpefword, and as apotifbcdfhaft in my Quiver have 1 hid thee. Ifai. 4?.i, 2. vcrfes. Thus unbidden Guefts may notcome to thefup- per of the Lord, and a wedding garment is requir'd to the marriageof the Kings fonne ; Whom God employes in his fervices, hccalls; and whom he calls, he ?/&*?£; ; giveth as well abilities of doing 3 as authority to doe j And where both thefe are 3 the Lord hath fome fpeciall intcreft. If Saiut, Paul have a doore of utterance^ God him felfe mu ft o- penit • If the Apoftles fpeake wonderfully the myfteriesofGod, ihtholy Gho/l muft corhedowrie upon them in fiery tongues ; If Ifaiahs/ipps be puri- fied from their uncleannefTc, a Serafbim muft touch them with a code from the Altar. There is nothing to be done in fpirituall undertakings , without ihisdabo vohis^ l will give you. Hence it was , that in time of confederation, certaine pec- ccs of the Sacrifice were given or put into the Priefis hands under the Law. Exod, 2?. (the cere- monies of that age, looking belike, to thole of ours ■ > The (jo9d Taflor, *s, ours) where as an emblem of our ite^ and PrxJl 4- te^ the Byihop, in time of ordination, gives a Bi- ble into our hands, not only as a rule and plat- forme of that which fhoulddiicft us, but alfoa facred witneflq of that profeflion, into which wc arc bv a divine hand inverted. Hereupon, the //*- Irenes of old were wont to fti!e c$»fecfAti$n^ the fiRingof the hand) (o it ftands uponrccord againft leroboum, as his perpetual! wound and infamy 5 whofocver would, he rilled his hand > that is 3 co 1- fccratedrvhorxheUfh *ndow. of thebafft of the people , nedepriejis efthe high places. Kings. 13.33. The Church of God is never fo much fenfible of hcrBlemim & Difhonour,as when her Paftors arc thus fifted out of the very droffe & rubbifh of the multitude. And therefore, in the firft planta - tionofit, God himfelfe gives o^^janefpccialt charge, and Mofes K^iaron^ thac his Levites( for the text faies, they were wholly his) fhould be firft/^- vend from among the children of lfraell, and then their cloathes wafhed, were prefented4j- 4* offe- ring before the Lord. Numb. 8. v. 14,1 5,21. Now their manner of Severing was double ; Firfl: in the initiation of their office, which was 3 when they were but a moneth old • & then ar rheir ct.vfecrAtion^ ar the age of 2 J. which was folcmnly done through the im- { ofttioyi o(h Andes , by the fonnes of ifraell (Come rendej others, by thefir/t borne of jfrael >who were then the reprefentati^e Church and in alluhon ro this,Tfo ChurchofCbriff is called the Church of the firfl bornc.Heb i2.23.Infomuch,tha? thiscuftome of fevering or feparafing from the Nn mul- r. g. levifh Anttqd.b* i . Numb ;. T? Numb. 8- 24. ; '<8^ s.13*. TC-l Antiq. Lir> 1 .6. 1 7 he Good Taflor. multitude, was nolefTepradifed in the time of theGofpc!!, then under the Law- Saint Lukes 'A£op.ro7s, looking as well to the chriilian minifi- ery, asro the Jewifh Pricfthood. Separate mce Paid and Barnabas :\£is.i}. 2. And God hath fepa- r&ieci mce from mi mothers wjmbe. Gal. 1. 16 . To flhew belike, that Gods ErcibafTadors fhouldbe diftinft from others, as well in matter ofSanfiftty, as choice; Sowcreade, that Stephen, Philip and Nicancr were ftparated from the multitude, and the Aptflcs (etting them before thcm,prA]ed y wdafter- wards laid 'their hands uf on them . A&s 6. 6. In which manner of theirs, for conferring of holy orders, there was Us our cnglifh hfephus ob- fervesja double pofture obferved, &a***i*> the impoftionofhand^ in token of con fecrat ion Ads. 8. 17. and we*™*** t he holding up r f hands , in token or ' csnfirmaiion. Ads 14. 22. The firft of thefe borrowed from the Hebrewes^ the fecond from the Athenians ) who had two forts of Magiftrates; tlieonechcienbyz^f, the other by holding up of \ hands. And this impfitiontf kinds was primitive- ly a cuftomefo hallowed, that there was fcarce a remarkeablc Staffing, or Honour, whither fecu- !ar or fpirituall, conferred publickly on any , without this ceremony oftaytngonofhands^ Info- rmicfc, that Saint Paul chargeth ftridlly his bt-Io— ved Timothy to keepe him(elfe pure , and to lay hands fuddtnly en no manjeafl he he partaker cf other mens finnes. i.Tim. 5. 22. Here is a good Remembrancer for the Bphod , a fit Caution for Aaron himfelfe- that our learned Pre- I be good ra/tor, 285 Prelates admit not fuch into holy orders, as may pull either difhonour on themfelves, orfcaixiaij on the Church; that thofc they lay their Reverend /;jWj on may bcx/though not altogether *•#&* swot- nJtn eminently gfcdinallvancty cj knowledge ; yetatleaft «rt*iA»sfai irreprihcrfibiks, unreprcve*blc cither for Life or Learnings whereupon the great Do&orof the Gentiles tells his yong By/hop 3 that he that is enable of the office of a Beacon, mnfi holdc the my fiery of the faith ma pure confcichcc 1 . Tim . 3.5?. Tiqn felum perttus in rtltgiene debet \ fed c&flus monbtts^ Aretim gloffes thai place ; he muft be well verli both in the Fundamental^ of Learning and the praflicall part of Manners; Infomuch . that the Apoftle there, calls Faith a Myftery, and a myftcry (you know) Ignorance cannot reach to • moreover, the Confcience he defireth tobe kept pure, and purity diffolutenefTe will not comply with. And therefore he comes af- 1 terwardswithhis//^f^^;«rinthe io.verfe, let thefc be' firft proved $ Probation is required both for matter of ability, and deportmenr. 'Tis not fafe,no not difcreet to take mens learning or man- ners upon truft; Andthereforcj in this cafe, the advice of Saint B.rmrdto his Eugenia*, will palTe for Authentique/V^/^^tar operterc deligi • nonprobandos ; Such as are admitted muft be of a tried fufficiency, and their worth, not of a naked Eccho, and report ; which hath beene fuch a neg- ligence, or rather an abufe, crept into our latter times, that with fome enemies of the Churcb,E- pifcopall Honour hath beene brought not only in S.Bernard, lb. 4- d: CGi;. fat. ad Euep> ffium. Nn to f 150 A ve VjVUU J aiiur • ' [fa.$£ 10. tocjueftion,but fonic cenfure ; Attfls/WKtAll Utter (as fchcy murmureir) (ccsan Ignoramus intocr- ders without examination ; And the approbation of the next )t £5. chapter. Nay,^w^herfelfe (though fhe much vaunt in the Title of the CMotbcr church) is nor without her mules and Scar res this way ; Some of her owne Sonnes, I know not whether out of ZealcoxEnvte have befpaul'd her fhrewdly.de- clayming againft her Prelates for their fuddaine jumpefrom the Court to the Confijlory y whofefor- mer imployments and endeavours were wholly devoted, luri Ca/areo, and could give no other ac- count ofthcir learning, <%u}m Venauoni& Volupta- ubus fladtm. At Connects jhey were but as ciphers and margents^ or rather mutes ; whilft others fpake, they were Injlar ligni elmguU^ vellap'iciis mu- ti) As a dumbe ftone,or a tonguetefTepccceof wood, and fuch there were inSacrdCenctlioTrt- ^tf/w D thefacredand famous Councell of Trent was not exempted from this infamy, one of their Friers tells me fo in his Commentaries upon the fixthofiL«^39,verfe. • — Pudet h/tc opp rohria — • Etdicipotuijfe^ey nonpotuijfe >e[(Ui. Now the Ground and Originall ofthefe cor- rupt abufes in the Church, Ifuppofc to bee that , which Saint Gregory mournlully obtrudes to I lomc Prelates of bis Age 3 generally condemning here- 7fa goo i Trfor. Sp herein the practices of l raitcc and Gtrt»a*y ^ where rhcrc were none adn ttcJ to Sacred Or- ders- jlnzcomviodi datione without a Gratuity or Prefeiu ; not rcmembring, ic fcemes, that fhi^t precept of Chriit tohisDifciplcs; Whogiving ; them power againflunclcane Spirits,and fending j them abroad to cure all manner of difeafes, bids them Haile theSicke^deanfe the Lepers j&t f the Dead) cafiout Divclts, but wkh this caution gratis auctptft- is, gratis date ; neither provide goide your felvcs, nor accept any offered you : Loe, freely you have received^freelygive Math.io. 10. The taking of a few fhekcls of Silver, and a few changes of Ray- mentjftuck N damans Leprofy upon Gehazi, and his upon his houfe for ever. And upon this ground belike it was, that our Saviour afterwards com- ming into the Temple oflcrufalem, with great in- dignation o\ crthrew the Tables of the noney chw gersj and t&t Seates of them that folic doves : And why > why ? The Church is not a place o[merchandife , thefelling of doves is dangerous in the Temple & ifwe may bclecve the Fathers comment on that place, a finnefo hainous, that it toucheth upon ■ the holy Ghoft b Columbas vendc re efl de fpiritufjvcJo commodum temper ale pcrcipere^ he that makes a rem - pora!! commodity by the gifts of the holy Ghoil, doth but fell doves in the Temple, tranflatcsa Church to an Exchange, makes a houfe of prayer, - ^' but a den for theeves . And for this, or the like oc- cafion, oncSjmondoomQS another with a peennta tua tecum in perditio^c 3 Thy money ptrijh with thee Adts. 8.10. An:l 51. U. 4-. 1 " I *9 *lbe Ljccd Tatqr. i. Sam.£. i j. lob- 3^- 8. i. Cor. $. $• Pfal. 13. And now forredrefTc ofrhofe groiTc enormities in the Churches where they raigne ( as God for- bid they fhould raigne or couch here in a Church reformed) there are two things neceffarily requi- red in their Guides and Govcrnours, VigtUncj , and Integrity ; that they looke on men fraught with f ufficiency and worth : and not tranfported with any iinifteror by-refpe&s, either of profit, or partiality. 'Tis lamentable, that Ignorance and Simplicity fliouldbethus^v^ out the o ■ racltsoi God,thatfuchbcafts fhould be emploicd about the carriage of his Arkc, which can doc no- thing but low after theircalves at home. CMofes tells phinely the 7fraelt>e ,Mn}tt0gCi Bovem& zs4fi- num^an Oxe and an y^dffe jhall not fl&ugb together j Deut.22. that is(as the Father moralls it) Sdft- entem cum ft elide non )un?cs inpradicaticnc verbi. In the fpirituall plough VYifedome and Folly are unequally yok'd ; Knowledge and Ignorance will never draw together ^ and therefore wecreade, that the Raunge of the mount aines is the fading for the wi/de t^fffe ; but the fruitful! hteide for the Oxc that treadethout the corne. Send then the illiterate a grazing on the mountaines; Ignoianceand Barrenncfle will dwell together 5 Bwt place the Schollar with the laborious Oxe, dired Learning to the ccrm-ji 'eld, and the (ruitjuU Fine tb the gretne fuftures? and the ft til rvaters to the p> (fat ed Table , and the cup that overftoweth $ from the Vak of death to the Path of K/ghtCQHlncfJe> that hee n.ay dwell in the Lcufc oft he I or J for ever, I conclude this tedious point with the advice of The Cjovci T a/tor. 291 \ of that devout Allot to hisadwanccd P r of Jjtc^-A by way of humble fuitepretuic the fame to the, reverend care ol him, whom God's fpeciall pro- vidence hath made a fuper-intehdem of his Church here • Bcleccbii ghiminthebowelhof Chviftlcfus, that thofe which (lull bee hereafter paitakers.of his Ddo wte, whom he fhall either fandifyby laying hands on, or orherwifc pub- likly admit to any fervice inthe Church, may be fuch as the Father there f quaies-eut, a President andaPatterne unto others- Qutfuntcompofitidd mores , probati && [cincltmoruam , parati adobedi- entiamjah)etti dddifciflwAm y cAtholici adjidem^fi 'de- le: addi[ft*f*tiwtW) Concordes adfactm , conformed ad umtatem : this is not all, I yet pre fie cloferwith Saint Bernard, Sint injudicio rcUi^n jubtndo difcreti, in loquendo mode (if, inprojesfnm devoti, in zelofobr]i, inmifericordianonremijfi, inotio non vtiofi, quorum um:ckca'i ingress pactjeus, non mokfius exitns , qui Ecc/efias Mnfpolicnt/fedemendcnt, qui fama provide ay* ft ■& , nee invideant alien*. Heereisall, and that ise- nough, enough, I am fure for the matter of ordina- tion tis time now to looke on the Parties orde- red, and they are defcribed here by the word Paft. ors,PjJlors with a qualification • after mine owne , which is the fecond part,/ xoiHgivejou Pafiors after mint ownt heart. S- Bernari- 1 h 4- dc c en fide- rat, ad Eir. um> Oo Dabo ip2 v i he yooa vajtor, P.srs a. I -ici5» I r. I0«-2I» Z)^ Paftores> I Will give you P afters. The word PASTOR is of a large dimenfi- on^ and if wee traverfe the latitude and ex. tent ihercof, it will involve in the generality , any Tcather in the C hurch . But becaufc fome of them indeed of ftarresfixt in their Orbes 3 have prov'd Wand-sing Jiarres^reftrvid for darkenejje ; and the Text being in a dired Antipathy with fucb, whom the Prophets ftyle, I dole 3 corrupt, brutifb^ defroying T^ftors i Let's goe up a little to the Mouncaines of Iffiell} to the Fat pa [lures 3 where the Lord's Flockc and Folds 1 e 3 and there from the fcriptures them- felvesj take a view whom he hath made choyce of, what Paflors he hath cull'dout, after bis owne heart i where wee fhall finde that as God is a God of Providence, foofOrder* And as in all other things, fo principally in his Church. And that wee may beginne in CMefcs{ for before every man was King, and Prophet, and Prieft in his ovvnc Family,) 1 1 will appcarc, that the firft foundation ofitwaslaidin inequality, God then diftin- guifhing her Attendants into three orders or degrees, Pricfis^Levites ^etbinims^nd above thefe an ^Aaron , as Superintendent and Conmander. After Mojcs death ( long after) the people retur- ning out of Babylon , wee have a fpeciall mention of ccrtaine Teachers in ifraelL which were alfo diitinguifhed into three feverall rankes Wifemcn, Scribes, Difputers \ and thefc not onely fuccceding but ibbordinate to the Prophets which Saint« Paul The qoQd Taftor, 191 /Whatha glauncc atagainfl: thclcwo, whereis thcWtft^ whtrtis the Scribe, where is the Dijputcr f i. Cor. i. 20. When the Temple was rebuilt, though thefe Orders grew into Se<5ts, and in Head of them wee Rude EjJencs,PhanJes 3 and Sadduces, yet not thefc , without their Primate, and MetropUxtan : And in the time of our Saviour, when Sc£h and Orders were fo intermingled , that wee couid fcaree dill- inguiih them, yet they all joyne in a Superior ; and wee meetc with Pri, flocking for advife t$ the pallace of C/iiaphas the high PrieJl.fvUth.26. 3« After thefe, wee RndcPafi.. or$) Affiles •, Prophets 1 Evangelifls, and they, thus diftinguifhed by the great Do<9or Saint Paul: Avdteftly , Elders y Prefbyters, Deacons, and thefe under their BifhupTwWy. i.Tim. i. 5. So that apriority of degreee and power in the Prieft- hood, wee may draw downe from Mofes to Chrifl, from Chrift to the Apoftles^ and from them to the J Fathers, and Prelates of the Church ; not only by Ecclefiafticallor Apoftolicall tradition or consti- tution, but, for ought I am hitherto pofleefs'd of otherwifefand I would fome higher Judgement would enforme mee better) After Gods ownt heart and*///r^ri///;*Jnfomuch,thar Saint lerowe*him felfe, who hath beene reputed a great ftickler for j the equality of Church-men, and a Father that hath fometimes rival I'd Presbyters with Strops , writing tohis Evagrins, tells him, thus, Vtfcia- mustraditiones Apoftoltcas, fumptas delegc &c, that wee may knew A foflolicall traditions to bee derived O02 frew Ephef. 4. 1 1. *3£uatoui$ j ■■<,.:■?. res ipfic in Ecclefia avi- ftJSU ■ 'toil vfh aEc- cuff aft. -ci juris ob- LigJtio ad He- verentiam c>- promptamO* bcdtcrdhim t&- libus Ecc i fix confiitut'wm- bus exhibejt- dam 3 eftjtti Dztm : lux in . ill a did a E~ i- angel. ca 3 Math. 1 8. 17; l,COT. I4. 32. Hcb. 13. 17. lo. Forb'J.Ir c- nicum 3 ljb> 2. . cap, i.fa. yj *S. Icrotj. conr ment. : n E ad Tic. cap. 1. idem Parte $. trdfi* 4. Epift 9- ad *p+ The Ifood Tajlcr. Eft. in Lb- 4- t. dift. 2,4. * Ecdcfi.-e far lid in [uffim\ Sacerdotis dig- it tate poidet: cm fi 'aonEx* cr\- qu.-edj.rn, & ab om ibns eminent detur. potc[l t u lot m EcrfefiU r ffc'L entttt Schifma* tx, quot S.i- ccrdo'cu S. Hkro??..mD:a- log. advcrftis Jo from the old Law ; wee doubt not but of what goh- ; dition Aaron, his Sonnes 5 and the Leuites were in the Temple > Hoc (IbiEptfcopi^ ejre. 1 he fame, Bi. flops } Mimfiers and Dtucans challenge in the Church, Now, who kfiowes not that Aaron by Gods owne appointment was fuperiour to his Sonnes, his Sonnes to the Lruiies, the Levitts tethe Ne- tbinlms > So that a Bifhop may claime a tran- fcendency in the Chriftian Church, evenbydi- vine Ordinance and Inftitution ^ or if the truth hereof could not be cleerely evidenced out of thofe (acred Monuments, ( yet as the fame* Fa- ther addesj for avoiding of fadtions, and mini- nics, andconfufionin the Church, there is one, I eminently. One 3 requir'd necefiarily to fit at the ! Helmeand Rudder, a Pilot and Steersman in thofe differences (A Biflop) othcrwife there would bee as many Scbifmcs in the Church , as Palters , And certainely, where diforders havebeene fo frequent, they have proceeded principal- ly through a defect of fupcr/cnrs , who either had not the edge of Authority $ or having it >havc blunted it* through fome, who have beetle im- bark'd wholly in matters of Difcipline, have from the difcontcnted fpirits of their age, re- cciv'd'thcir cenfure rather of ffrUtusA and -;r?- cvjvrol than Epifcopi. And yet it wee lookc tathe Analogy of ReaJon x as well as Scripture, wc muft cither grant them a fupcrintendcncy,or elfe make an abfolutc confulion. For it is here, as it is with Infmnncnt?, if all the firings bcunifonsj there can , — mm* ■» The < j ood T a/tor. I W can be no harmony. Thac hand is un'hapen and little better than monftrous, where all the fin- gers are of the fame length ; Parity ^ in a Church, is prodigious. There mull be as wcllafnperwrity in Ecclefhtflicke as in Civill government, there being required in both, One twincm above the reft, as Paul was higher than any of the people from the (hotel* tiers upwards^ i Sam. 9* 2. * 1 is not enough" that there are in the Church mmou mercers but there mud bealfo fottstfc** Overftcrs $ fo Saint Paul cfaargeth the Elders of Ephefas, Take heed to the Flocke^ of which the Holy Ghojl hath made you Ovtr- feers y A£\s 20.28 . The old Rvmanwas but laugh'd ar, that would make an Army of all Comman- ders, for where there were none to sbey, there cou'd be none to governe. And therefore the iYfe ' man fayes, that the Church is Tan-jttam acies order n«^ by theappointmentof Saint Paul (fromGojd no doubt, othcrwife what had Saint Paul to doe to appoint Titus ?) was leftat O eet, to ordaine Elders there in every City, to rejeel Hereticks, *nd to fet in order the things which were amijje ? Tit. I, 5. And Titm was the Bifhofa the RrftBifhop of the Cretians. Moreover, how came it to pafTc, that Timothy had by the fame Saint Paul, power committed unto him over Presbyters, and counfell given him to admit an accufAtion^ or not : The ^joodT a/tor. 297 not; topunifh 5 ornottopuni -h- i Tim. 5. 19. And that, Ttmethj was 1 ^//^ too, the tirft Bt(bop ot Epbefus*, who can contradict? Now, what can thefe inftanccs othcrwife imply then a Superiority by divine law? and yct 5 thisisagaine lifted by the Brethren from Btjhops to their Prcfiy- ten, who may rcceiveanaccufation (as they pre- tend) no lefle then others ^ And for any Priority Timothy had over the Elders of his time, or any Authority to puniih, or not, they ftiffly deny; not allowing Him, or any other bifhop^ utium^- rum EeclefiaJiicuWy prater forum confeienti* ; \Ja - me pus in great hcate would awhile perfwade mee fo? yet afterwards blowes his fingers, acknow- ledging, that there were in the Primitive Churchy befides thofe the Father ftyletho; tS hoy* vrotw-ns CMen eminent in the word- certaine/V^y- ter^Bifhops he willnot call them, orifhedoe, he , reconciles the TermesJ which did only attend Governcment; and for proofe hereof, hee quotes Qrigen againft£Y//itf ; where the Henrique e\pto- bratins the chriftian Doctors for their weakeand i fimple Auditors, the Father anfvers s that the chriftian Teachers had firft for their Schollars, fame that wcre^£«£* w ^7^Probarioncrs 5 and after they were approved, didinftitute two Orders, Vnwnincipienritim the one ofNev;Jls> which they calkdCatecbumem ; Alttrumfcrfeftiorum the other of riper and maturcr judgement ^ and amongft them fome were prspoftti which enquired only in- to the manners and life of others • and thofe which were vitioufiy inclin'd they punifhed and chc- Eufeb* Lb. 7. I A). I j . Org. Ti contra t ■ z. cap. 4. - loti.n'c ■ E P'f- piU- bjteri* zoS Vbe ijCOdTajtor. M.n.ig. 17. Rom. 1 3 • i ■ cherillui them which were otherwife difpos'd rovertuc. Thus, whilft he would Enervate Bel- Urwwum^ hee doth but EncrvareEcdefi*m 9 and playing too much with that Candle,fmdgerh his owne wings. Firft, he drovvnes the word Ej>? [co- pus in Presbyter, and makes them both one, and lb reftraincs them tothofe, and onely to rhofe, whom he calls, Laberantes i# DccJrina $ yet after- wards he new ranks them againe, and in one file places his Predicants $ in another, Govermurs* What's this, but that Prelates themfelvcs will allow inferiour Pallors? That there is idem Mi- tirjlerittm ^but Diverfapotcftas; and thatthcy difiev not, Jgucadvirtutem Sacerdotii^ but quoad potent Urn lurifdiclionis. There are fome (and I would there were not) turbulent Spirits in our Church , which are at fuch defiance with the Romifh See^ that they are impatient of any other- and whilft they endea- vour to difpope her, they would un-Bifhep all Ckri- ftendeme. For mine owne part } a Papalllurijdiftion, I equally renounce, and difapprove 3 as a Prero- gative both infolcnt and ufurp'd , but an Epijco- ' ' pall doth not onely ingage my confent, but my obedience > and that upon a double tye, oiReafon and Religion. If I fhould not rcfpe<3: order, I were abeaft • if not the Ordinance of my Church, a Heathen* Saint Paul requires fubjecHon to higher pow- ers on a flrong ground, becaufe there is no power (faith hee) but of God, no power, no civill one (you'l fay) nay,no Eccle/iajlicke neither $ they are both The good To/tor, *99 beth the Ordinances of God, He hath a finger in them; f hey are after h/s cw^e Heart ; and he that dothoppofe them, the Apoitle tells you what he purchafeth; what? Contempt I yes, and only fo? No, Condimvationtoo^ Rom. 13.2. • 'Tis well nigh growne proverbially now, in the EPglijh Church, no Bijhop^ no King j and if nei ther £//£*/>, nor JC/^ 5 howa6W? God profefleth Method and Order in his univerfall Governe ment • and without thefe, there would bee fome manifeft Breach and flaw in the carriage of infe- rior things. He knowes, that Equality lookesto Anarchy, and Anarchy to Confufion. And cer- tainely Epifcupall honour hath gone downc the winde, fince this dreamcofydmy firftftarted in the Church, fince the Ltvite hath beene ftript of his proper portion , and fed with the naked bene- volences of the people. Geneva, doubtleffe, was well pleafcd i when Bi/hopricks were firft analiz'd intoPenfionsj when the large revenewes of her Church were un-ravelld to a ftipend of 40. pounds per Annum , The Layicke, whofe religior lieth mod in his purfe, little cares how the Oxc beemuzl'd, fo he have the profit of treading- our the come ^ Infomuch, that her great Presbyter Calvtne himfcife, (who before, had laid the Au- thority of the Church in the hands of the people and thereupon made ftipcndaryj in his commen- taries on t'lelefler Prophets, fadly complaineth ofafhort proportion and a flow Paie. And in- deed, the Glory of the Paftor hath nota little wrap d and declined, fince Divinity hath beene Pp fo : }0Q i ve gooa rapor* 1.5am*!?*!?* i.SanM3 zl « fo much acquainted with the Stipend, and the Trencher. V\eeraifeDo£i:rinesnow-a-daics ac- cording to our pay ; fill others Eares, as they our Hands, or Belly : put Honey in our Sacrifice 3 inftead of Salt -, fweeten our difcourfc to the pa- late of our Contributors ; Wccfing of their pow- er, and cry downe our owne; Adde vigour and quickneflfetothofe temporall hands, which can only binde and lole, on Earth, no more ; and (hackle the venue of thofc fpirituall ones., which as they lofe or binde on Earth , fo they Lofe and B inde ? n Heaven alfo. Wee have fo long untwiftcd the power of the Clergy, aa! woond up that of the Lajickt^ that now we are intanglcd in our owne webbe, flruckc through with our owne Darts. Saint /Whad a time, when he could not onely threaten his Corin- thian with the Rod^ but the Galuhian with the Swordloo, with an Jbjcindamur quids fiurbantvos i Let them bee cutoff that trouble you ; Gal. 5.12. Butnow, our £word is not only Blunt, orlluftie , but wreftedoutof our hand; andhowtoregainc ornew-furbifh it wee know not. The Philtjtims have not left us rom&ch as sl Smith i*lfrdeH'> So chat> it fpceds now with the poore Paftors as it d id then with SWjheartlefTefouldiers., who had nei- ther Sword nor Speorefor the day of Battle. Wee have fo long given advantage to the meerefecu- lar power, that at length our Sword 'isbcate* into I the Sit be , and cur Spearc into the pruning Hooko ; The I penall ftar.ite hath a Jirkc at us, and the Bench I begins to ufurpc that Authority which hath been for- NfH The good T aft or. 301 formerly peculiar to coniiftoriall proceedings. This is our mifery , and this miicry wee h«*ve pul- led upon our felvcs, partly by iniinuation, partly bynegliger.ee, partly by puJllanimity, princi- pally by onrownedifcords. ( Qftot Capita, tot Dog. mata, So many Opinions almolt, as Paftors, and Fa&iai}s,as Congregations : One is to: PahI, ano- ther for Apollo, another for Cephas; This man is a Ca/vinifl, that a Lutheran, and a Third a Carth- mtthian ; Infomuch, that Religion begins to lookcafnuint, and hath one caft for Geneva, ano- ther for Rhemes, another for Amfttrdam. iM«lti I hodie in Eatefia (faith Saint Icrsmc ) Mnpaftores,Jtd *jf* m dejlruc7tres,fed Lnpi.fed UMercenarii, ddquos nihil \finft* pirtinetde Ovibut, nifi nt deverantur ; There are many at this day, in the Church of Chrift, under the name of Pa (tors, which ante to you in Sheepes c It-thing, but inwardly thy are Ravening Wolves • They pretend feeding, bur the event is devou- ring the flocke. Nihil abomindbdih ,quamckm fie, qui cuflodire debet, disfiptt, faith the fame Father, j There have beene a long time cluttering about ' this Vineyard of the Lord, the Brownifl, the Ana- haptijl,thcran9iltjl, and of late the Perfcclijl^ and that wee may lay all the heads of Faction upon onefhoulder. the Catharifi^ a Seel:, long fince cried downe by the Fathers, for Heretical?, but now Buttrefs'd a d Back'd up as the maine Pillar of Religion, the pdUjhed corner of the Temple, and he that is not hewed out for that Garbe, hath the fpittle of the multitude rhrowne in his face, weares the afperfion of a Libertine^ and of late , _______ P p 2 the nfitu Hiercti. 3 01 I tie \jooa jrajwr. 1 the broad Livery ofaSycopbant^ or Knave. Good Lord, that glow-wormes and rotten Stickes, which were wont to glimmer only in thedarke, fhould thus fhine more and more unto the per- fed day; That this dull candle which hath beene fo long hid Cinder a Bufliell, lhould atlengthbce fet on a candlefticke, and give fo proud a light to all that are about him* There was a time, when Fa&ion was neither fo ftrong nor fo bolde, when tl cchiefc Patriarchs , and Founders ofithadfor their Cities of refuge only Woods and Barnes , and their Difciples but the Suburbs and Of a II of the people; But now, forfooth, the Fare Tree muft bee a dwelling for the ftorke, and the lefty Cedars fprcad their boughes over them, great men arc become both their Profelytesznd Protelhrs* y In- fomuch,that the Cultures have their nejls, andthe lit- tleFoKes their holes ; They Earth themfelves in Corporations^ & Peculiars ^vthcrc they arefhot-free ofthe power ofa ConfiJIory 3 &nin)ungendo manda- mus cannot reach them, or if it doe, a common purfe defends them both from bruize and batte- ry ; So that the mouth ofthe Canon cannot reach them, the Thunder-bolt of Excommunication not j fo much as fcarre them ; and then Ceremonies >and the Surplice^ and the Rochet ', and the Myttr too are no better then remnants of Supcrftition, weeds Bal?yloni[hy and ApocryphalL But oh, that Aaron would remember he had a Rod , as well as Oyle • Difcipline, as Inftru#ion 5 that where the one cannot fupple and make pliable, the other may bridle and reftraine SchtJmaticaUmd contentious *&. I The (jood Taftor, M S fir its • that fo his Rod may be ever budding, hi* Au- thority grcene an dblo fronting, to the Glory of God , the flourifting of his Church, the conformity of hcrSonnes, the concord of her Paftors, and the Peaccofusall; F;*/fy, Vnity^ Vnity the Church groanesfor; O, let this Dew of Hermon dropp plen- tifully en the Itttle HtltofSyon^ Let this precious O ynt- mentjo overflew the headoj Aaron , that it may runne downe hi* beard, and from thence to the flirts of hts cloathing ; That fo there may be a perfed Har- mony in the Church, that wee may fing joyfully together the fong of Syoninoiu ownc land 5 that we may be all Paftors as wee fhould bee, Paftors after Gods owne Hearty Paftors feeding his flocke in love, feeding it as it ought to bee fed, with Know - ledge* m&Vnderflandmiy which is mylaftparc. PaficntvoS) They fiat Ifeede you with Knowledge and Vnderjlanding. > T Here is no Paftor, properly, without a Flocke, Vm *■ no Flocke without feeding it, no true feeding without knowledge and underftanding; which like Salomons two Pillars are to bee fet in the Porch of the Temple, in the very front and en- trance of our Miniftery. Knowledge dire&s our feeding, and Vnderfiandtng doth wield our Know- ledge* and God enlightens our understanding \ fo thac the Paftor after his he ut muft both fare and intelligerty and he that doth not, feeds not a flock, butbetrayes it. InthatD^r/^WfofChrift to Saint Peter , there is a double key left for the Ppj GoJ - 1 ■*■ . _ ._ i.K ings7- ii. 3°-f 1 he yood Tajtor, Zach.n.7. Ephcf.4.1 1 V.Aug.Eptft. nunu Stella map. 6. Government of the Church,the one o l power, the ether of knowledge, and both thefc by Divines refembled to Zaibarys twoftaves, Bauty and Bands, DottrineandDifciplw, of power and £>//- cipliHe the rafter had his (hare inthelaftpart; of Knowledge and Doclrine hee challengeth in this, which is foelTential to the condign of a church- man, indeed, that without it he is not a Paftor truly,but animpoftor or deceiver 5 fnfomuch, that Saint Paul carefully diftinguifhing betweene A- pojlles and Profits, and Prophets and Evangeh 'ft s , 1 and Evangelifls and Paftors, fets Paftors and Ds fit, Do- ciourjnfcinsi 'Tis beyond common abfurdity,to make a blsnde man an Overfeer • an illiterate one, Doctonr of the chair e. Prophets of old, yen know, were The (jooi Ta/lor. were called Seers and Rulers of the people^ lien oj gcedEyes ; Infomuch, that when Mofes was to in- campe in the Wilderncfle, hccdefircd Hobab not to depart from him, Becaufe hz (lioulcl be to htmtn- fleadvfeyes^ Numb, 10.31. A Pallor or Gover- nour with the people is as the eye in the body, or the apple in chat eye 3 or the quicknefle and cleer. nefle in that apple $ 'Tis the Organ by which they fee, and are indeed blind without it. Hence they have their double Title oi Seekers and Watch- men, bath for tnduflry and ferfpicscy. And there- fore Mofes is commanded to tell tAarou from the mouth of God himfelfe, that hee that tvxalame or blindc might not approach to offer the bread of his God, Levit. 21.17. So choife he was of admitting fer- vants about him with any w(r^4//blemifn,that he would not brooke zcorporall. When the lebufus in the fight of David had layd their Blinde and their L&wt upon the walls of leru[4em y the Text faith 3 They were hated of Da- vids (oule % and not permitted to come into his houfe ; and he that would goe up to the G 'utter , andjmite the /e- hufites fbould bee his chief e Captaine and Commander, 2 Sam. 5, 8. And in truth, what have the Blinde and ihtLame to doe with the walls of ierujalem f What On are or inheritance hd.vtlmpetence.ani Darknejfe in the Temple of the Lord I What harh Ignorance to doe in the San 3 nary , where the L amp and the Oyle fhould flourifh I Davidhztcs it with his foule, the man after Gods owne heart will not fufferthemto come under his roofe^ the Cap- taincs of ijrae/lh&vc a commaund to fmite them ; the $°5 Numb. To. "t. Jcr. 10. 21. Lcvic.1r.17. 1 Sam. 5". 8. — .— I }C6 Math. 13. 19* D:ut. if. - 7 0* l/oorf Tajior. pfei. 13. r "a1. m; 1. -.--» the Gofpell it felfe denouncing her bitter woes againltthe bltndeGuide y and the Law prohibi- ting any thing that was Lame or Blind* to kee offered in Sacrifice to the Lor d.Dcut. 15. 21. Thus the Ignorant is totally cafheefd from the office of a Paftor; and they only admitted that are paftorally accommodated, that have their JWand Staff t to comfort, Knowledge and Vnder- flunking 5 And he that is fo harnefled, muft not only Ieade forth his flocke by the pleafant Wa- ters, but he muft alfo feedc it in thegreenepaft- ures, in the Path of RighteoufneflTe, that the lo- vingkmdncffe of the Lotd may fo How him ali the dates of his life. Saint Augufitne paraphrafingon that of the 36. Pfalme. Thy Rtghteoufneffeislike the moun- tains of god verfe 6. doth by Mountains, there, underftand Tafton. Chriftis the Sunne of Righteouf- neffe^and he firft rifeth upon thefe Mountaines of his y bis Paflors y and having£nlightnedthem,he cafteth his bcames upon the leflcr hills, and from them, to the Valleys below, to the people that fit in darknefle and in the fhadow of death : This made the Pfalmift fing, / have lifted up mine \ eyes unto the Hills, whence my comfort and health com- meth : So that there is no comfort to the inferiour people, but from thofe Hills which are above them^ no light to them that fit in darknefTe, but from that Snnne which cafteth his Beamcs on thofe fpirituallMountaincs, The after s Rafter his ovone heart : And therefore we finde a three-fold expoftulation of Chrift with Saint Peter, if thou lovejl me feed my flocke; if thou love (I me, &c. Eve. The Cjovd TajloT. 507 ry Si we dilrgis was fcconded with a Pafcc oves. No ' feeding then, no love to Chnft; Saint Gregory will rcllus Co 5 Si dikclionisefl tcfliwonium cttrap.ijli- oms^quifqzis virtutibus polUns grtgem Dei pajcerc re- nuit ^p&jhrtm fitminum convincitur non amare 3 in the fi rft of his Pajtoralis) 5 . chapter. A feeding then there is ftri&lyrcquir'd, both by duty and com- mand; and we hcare many a fearefull volley and Thunderclap, as well from the Gofpell as from the Law, rowzing the fluggifh Paftor to an in- duftrious vigilancie and attendance on the Lords Flockc. But becaufc we arc fallen into thefe cenforious times, where they deny any kindeof feeding, bin predetjixg • or any kindeof preach- ing, but Sermoning ; or any kinde of Sermons edifying, buc the haftie fancies and voluntaries of fome private heads; when fuch come not pro. perly within the verge either of p* flaring or pre** cbing; butthcApoftles^ ^^ that hunhgarru- lit** Saint Paul fpeakes of, thofe vainc Bd lings 2 . Tim. 2. 16. which as in fome, incrcafe to more Vngodlincfle, fo in others, to more Faction. Seeing then I fay, wee are fodangeroufly befet with cenfurcs, that wee muft either feede accor- ding to fuch mens humours, or clfe have our mouths fhut up with the imputation oidttmbe E>ogSy let us from Chrifts threefold commaun J to feede, obferve a threefold kinde of feeding,*?;^*, Exempted Unporali Subfidio: I fhall beg your pa- tience for a touch at either, and I have done. Vix&Vtrbiy There is a feeding by the Word A - r ■to* CLq and $o8 PfaI.T 4 i.£. a. Tim- 2. 4. Tfo (food T a (lor. \ l&cob- fk l r o- n. 1, and that is either {w lp(lruclwnern^ ox per Reprehen- fioncm. Now InitruSion hath two Breads ( faics Saint Bernard) from whence her milke flowes- The one is for Saint Pauls *Babe 3 1. Cor. 3 and from that Jroppeth Lac confiUtionis^ the other for his ftronger fort, and from this Lac adhcrt attorns $ both theie to be adminiftrcd with gentle hands . forrmutfy is advifed. The Servant of the Lord mufl not (irive t but bt gentle unto all men , tn meckenefje in- flrncl: -get hers ^2. Tim. 2. 24. And in this cafe , Bar nab a* prcvaileth; The Sonne of confoUtion hath bixftea 9 theman of thunder hath nought to doe, but i'hi gentle Windc^ the [eft fire, and the pll Vo)ce , :l p tcious Balrr.ewhtch cures theuounde^not breakts th' head* Pe" rep-, hen/lone** ft/here Inftru&ion by the word | prevjyleth not,Reprchen(ion muft,there muft bea vi,ig b) the Prophets 5 & a flaying by the rvordes of our wo'rth, and then. Argute Objurga, 1 nc re pa , faith Saint Pw#/; Reprove, Rebuke, Exhort- But how > cum mm patient ia ejrdocitrina, Co that,thofe who are of a vicious converfation, are to be rebu- ked; others more religioufly inclined, exhorted, butall \v\t\\bng fujfering and Docirine 2. Tim. 2. 4. Hence it was, that in the Arke of the covenant \ ftis a Poftill obfprvation, and I pray take it fo) was placed the Pot of Manna , the Rod> and the 2V blcsoftbeTeJlamcnty to typifie belike, thatintbe trucPaftor, who is a living Arke, there fhould bee the golden pot of Manna, Sweetnefleof Ex- hortation,and this y.oadbonos^ then the Rod Bud- ding: Difciplineand Corrctfion, and that quo- ad The Cjood Tajior. l G 9 ad Jutes, and laftly, the two Tables written, Knowledge and Vndcrftandir;:, Judgement and Difcrction : and thek q*4* J vrmes. And for this rcafon it was, that joiomon fc: irgraven in t!ie ba- fes of the Temple, Lyons , Oxen^ and Cherniins, (.Kings?.*?, moralizing by the Oxc Gentle- nefTe: by the Lyon, Aufterky :by the Chcrubins, Knowledge: and therefore the pjfto* afnr Gods orvne hem mud be in refpedt of the good, C\€w~ fuerusfif theobftinatc^c^ff/^ofbjch^^/V^/and Dt(cre:us. I know- the Scriptures mention a bro- ktn heart, and the brui zed reede, and thefmo.ihwg flaxc • and for fuch is ordained the fpiric of meek - ncfle, the StafTe of comfort, and the Okftcro vos fir mfcricordias Dei, Rom. 12. 1. On the other fide,wce meerew.tha Stiffc Neckc,and the Iron Sinew 5 and the Heart of Adamant- and there the Hammer mud be employed that brcaketh the (lone, two edged Sword dividing afundcr thtfoule-^ni ibeffirit, the very joints and the mtrrocv. Heb, 4. 12. Is Piety then bloflbming ? flialf I not cherifh it? Is WickednefTe branching forth ? fhall I not prune it? fhall I make a Pulpit, the Throne ofFalfhocde. fhall I teach God to lye? fhall I bitter verttic, and fwceten vice? Call Light, Davkenefle, and Darkenefle Light? Am I not Gods EmbafTadour, his Herauld ? fhall I pio- claime Peace, where there is open Warre ? dcale with the Dulcimer and the CymbaH, when I fhould be at the Trumpet and the Fife? fhalll fingof mens providec e when I fhoulJ Qjq 2 cry Rom. 12. i, I J10 i oe tjooa i-ajior. * Vh Aug cry downc their OprefTi on? magnify their Religi- on, when I fnouid fcourge their Hypocrify ? ; fliall I apply Lenitives and Oyles, where Corra fives are more proper! ftroake a fore, when I flheuld bruize it? Laftly, fhall I indeed of the Rafor, come with the Brufh 3 and the Combe? when I fnouid launce or cut off a growing Info- lence,iha!!l curie and frounfeit? No, bucason licie I condemne the rough hands ofEfau, fo on the other, the foft voyce ofiacob; as well him that gripes the render and relenting Con- ference, as him rhat will not fcarifie theimpoft- urmtrd and corrupt* There is a time as well for Lightning and Thunder, asforRaine* andall thvfe from the cloudes above, from the Minifters oR : od, who are his fpirituall cloudes ; upon which the Fathers have many a dainty flourifh , and continuing thtMeta^or^ drive on roan Alle- ge v, and Cay, that when God threatens by prea- cher s^Tonatpcrnubes : when he doth wonders by them , Corttfcatper nnhes : when he promifech ble s- fingsby thzm^Tlmt per rubes. Thy menj Lord is in the HccivcnSj and thy truth reacbetb unto the chtids. pfa!, 108. 4. By Truth here, Saint i^dugtCum nr.dcrftands the Word, and by the Clouds, the Teachers and Difpcncers of ir. Now how can we that are but Earth ( frith the Father ) know that Gods mercies are in the Heavens I Mitte/tJo veritMem\uAmu{(\Hc adnnbes^ by fendinghis truth unto the clouds, by revealing his word to his • faithful! Ministers, which like thofe bright clouds ' Z ac . 1 . 1 .flhil»k>e their \hmers of run to (Very g ratfc of tbt ' The (joodTPaftori }li the. field* Every maa that is but asthegraffcof the Field, fliall know that thefe nae/c;ies ofQod are heavenly, and provided for him ; if hce fac- Iecvc in the.tnnh of that word which God rca cheth unco his clouds; or rather in thac truth which is Yord th.it comrrK'Jj with the chu-ds^ and even foil I fee* Now, though PAJlors arc Co compar'd unto the clouds, that they can lightened thunder as well as rawe^ yet the m/^ is moil fruitfull to the paftu- ring of their Flockcs. Ic was a fearefull judge- ment, God was,preparing for ludab his Plant,and 7/?^/ his Vineyard,, when he threatned it with a Mandabo nub I bus nipluant frper nw, / will command the clouds that they raine net on it, Ifai. 5 . 6* And certainely, thatPlafit cannot, btitwither; that.' Vineyard; but grow into batrenneffcj and inftead ofthe Grape, brings forth the Thome and the Brier, which is no: refrefhed with the Dew of Heaven, not watered with the droppings of thefe Clouds. And therefore, the Church had need' to pray, that her Pastors bee not fncha3 Saint lade cMsC/otidnvitkovt water (dry and ignorant Pa- llors ) or Saint Ptttr, Clouds carried with a !t>ri- pcH ( turbulent and factious Pasters) but /o^s wcU ballanced chads ,xbo\eboulcnj 'Heaven (ashee (lilcs them) which dropdownc the fruitfull dew, and fend the joyful! raine on the inheritance $ Pallors that can feed as well by inftrutlion^ rcprchcnfic \ \ by kntipledgi) as undtrlUniiyg* el. 1.7. Jucfc : :, I 7. I o . As there w as beiorc a feeding by the Word 3 fo Qfl 3 ha • V z Ike (jood Taftor. P.trtA.paft- here a feeding by Example too- our Life muft preach 5 aswcllasourP^r/>(f^ Anion, as \nHru- clton. Titus muft not onely fpcake the things which become found DgUrine \ but in all things bc/ides , Hit muH pew bimfelfe a pattcrnt of good workes, Tit . 2 • 17. Non decet hom'tnem dttcatumfuf- cipert, qui nefcit homines vtvtndopwre, faith Saint Gregory^ hec that hath the charge and go\erne- meut of others, fhould asfarre out-ftripthem in Example as in office* Thofc whom the Scriptures fo richly cloath with Titles of 'Light j and Candles* and Burning Lamps ^ fhould fo fhine before men, that they may not onely heare their words, but alfo fee their good workes, and then GUrifcabunt pattern^ they fhall glorifie their Father which is in Heaven, Vocem virtuus dabis^fi quodfuades^\ prius tiki cogno[ceris per fuafffe^ vahdiar operis y quam oris vex, as Saint Bernard fweetly, in his 59. Ser- mon upon the Canticles. Hee that will worke a reformation in the mifcarriages of others, muft fir ft cjreumcife his owne ; Si me visfltre> delta dum cslprtus-^ If I will be a curbe to others, I muft firftbeabridlcromy felfe. The Paftor hath not fo great aconfliftwith the^rtfofthemultitude, as with the t^e\ which is more a&ivc and intent upon what hce pra£h'cetb,than what he dorh prc- (cnbc; and this is rather their wadntjfi than their judgement, fince examples are not totally to carry them, but precepts. Nazianzcn* you know was wont to ftile great men, Speaking L&wes, and un- printed St *tt4tts • they were firft Lawesand Sta- tutes to themfelvcs, and then they not only fpakt obedt The goo 1 Ta(lor. obedience to others, butulfo impnj/d and io»* manded what they fpake, Bom mates predicant tun/, SdliQtum Doclrtnx, the integrity and manners or the Preacher is the fait of his Doctrine- And as that Salt which E/tJh.iCdtl into the Spriiig made the waters fwcet, which were before bkter and unfavoury, fo fhallhis convcrfationfvvcctenhis precepts, though they ,'eeme never fo bitter and untoorhfome to the people. He that will be great in the Kingdomeof God, mult both teach and d,e> nay, if he teach well, hemuft firft doe, and then teach. EtiUbius tells D snafus and Tbcodofius , F*cite> Surely, no more than the (hadow of it. Give then CamcUnns ayre , and Mc?j bread. There arc many intruders upon the Santfuary of the Lord, whofe Bells tin- gle fhrewdly$ but their Pomgranate buds not forth ; a wife wee heare of, but no fruity as it* all Religion were planted in the tongue, none in the hands. Gods Word is often in Scripture com* par'd toa Sword, anda Sword > owcana tongue brandilh without a hand ? And therefore the fweet m Kings :.: . Mac. j\ 19. Matj.zi. EuRb-.-d'Dar i t.i & trafitM \ S. H:crorj Caiu. ?,li. J VI "ibe Ljood T a/tor. , ail [ul' iwect Singer of tpttlKkycs of the children of Sy on, that they had Exultationes Deimgutturt^ & ehdium btpenner* in mam \ not only the high prai- fes of God in their mou:h,but a two edged fvvord P&i 14^. 6. '. in their band. And uponthishinr, bclikeitwas, tbatChrift grounded his Fac fiit; & iriits^ not Teach this, but Dnthis> and thonjbslt live, And thettbre y cm Predicants of old were called opera- rieS} quia epere magis qttam crept adie are debent, as Stella gloffesthar, mittet Operarios fuesinwefjem. Lnke io. 6. As there was but now a vc\ball and morall kinde of feeding, fo here a corporally Before, by I nfhucftion and Example, now by Distribution ; There Practice muftconfirmeourdoftrine, here Charity our pra&ife. And this is Saint Pauls [u- per omnia wduimim^his vinculum per feclionis Col. 3. j T he chiefe part of that religion which Saint James C2L\\spura y & immacnlatafixVi % Vifitctbc FatherLffe dnd the Widow in their afflitlion, relieve them? and then the other will follow, tboufialt ktcpe thy-felfe un (potted of the World. James x, 21. Alfonr pro- \ fefronof finceriiy without this, isbutatincling Chriftianiry, no better then the Apoftlcs Cy m- ball,or his founding braflc. Let our congrcga- tlonsringof juftificationby Faith only ; you know who tells you without worke,, Faith is a dead faith* lames 2. 17. He that giveth us tongues to fing aloud of his Righteoufi eflc, doth alio teach our hands towarref or birn, and our fingers to battle. Our Adtions fight more for our re!igion 3 then our words Pfai. 144- *. lean. Hce isa Re&orindeed (faith Saint ^ g* flint) that doch as well retrefh the hungry wi jcrummcs of bis tabic, as fecde. the ignorant with the bread of his knowkdgc;£r^x^>- *udk % c)*$ litiguamloqucHtcm^ cu)usexpt&at dc iprrrigen- tern. Let then, our Hofpitality preach as '.v-ilas our Pulpit- our Almcs edify.no fade then our D trine. Nature doubtlcffe, intended nothing in perfluous,orin vaine; fo that, God allotting us two hands, and but one tongue, wouldhavc us \ k diftributc^swcllas talkc, communicate by cu: fubftance 5 as by our knowledge- where the mouth is alwaies open, and ihebowellsftmt, wee have juftcaufc to fufpe# that mans religion for im- perfeft; feeing God is a God of compafTiQn,as wel as jeloufie.Betweene three Sermons a weeke,and butoneAlmes inanage there is no proportion; Let us as well fill the poore mans Belly, as his Earcs^that is the way to glorify God : and thanke us. I cannot but grieve at the SavagenefTeof thofe difpofttions; that for bread, fometimes give but a flone, for a Fifh a Scorpion . a houfe of cor- rection, inftead of an Hofpitall; a Whip foran Almcs. Bleffed arcthe merctftiUyfor they frail obt dine «wrjf>andby the fame tcataRJBkrfed are themerci- Ufri) for they fhallfinde no mercy. If lam thus unnaturall to my Brother whom I daily fee, what j refpc<9 can I have to my God, whom I never faw? An AngoU tells Cornelius^ that bis Al-ves were come up ts a memoriall before the Lord. God doth not only take neticc of our charityas, but <\cfc 10.4. inrolesthem ; A cup of cold water given in his name doth not lofc a reward, a reward? no, not .[ _ Rr a J f y6 Matth* i5- 3?- The good Taflor. a crcwnc j wee have his ownc word for it, / mm> 'Wgry^findjeCMrtt mcc mUit ; j was tlvrfry^ and yet vimtt drinker what is the end ofihcfe? Thar 1 &ghwLjntJjifh*llgot into life ettrtulL Math, 25. 4*. Qod grant, that wee may bee all of us Pafitrs decor 'dwf 10 its ffcgr$\ that wee raayfb feed our floes s with the fpirituall and the temporall bread, here, that tky with us may bee hereafter fed with the Eternal Bread ^lir cclefiM U*n**xfhk i Food*} ' Arigclh^ in the Kingdomc of Heaven 5 To which the Lord bring us for his Chrifts fake Amen> Amtn+ ehrli w Excel/! j Dct* FINIS* % SB«^ #> <3&> «P ^ ^ ^^N^# ■d^^^s^ i^f^^^^^? Vcrlcgi has Condones in qmbiis nihil reperio /ana fidei, aut bonis monbus contrarium ; ideoq^ dtgnas judico qu* Typi* tnandentur. Thomas Wykes R. P. Epifc. Lond.Cap dome/I^ 16 57' ■ ' y-s^^pvj? * ; . ^ y \ * " T^ * ■ - .' ~TCT T-^7 Jo • ^ So 1 o & cP A, ft y ' y w -jju-i+H,\ j- la i \ vUAMVUUft *J\i*>t ^M/^cf I #* .' » • -^.. * '.- \v-* ^^^^B ^^t^ ^, : > 52£ fS Ht ** ^w J ^B .ft £ ■ ^^K. ^■«l