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 C? PRINCETON, N. J. 
 
 Collection of Puritan Literature. 
 
 Division 
 Sec lion 
 
 Number 
 
 aa 
 
Digitized by the Internet Archive 
 in 2013 
 
 http://archive.org/details/quadrivOOmonl 
 
TO THE RIGHT 
 
 'HONOVRABLE, C.ANt) 
 
 h'sfingulargoodL ord*) Edward, 
 
 Earle of Doriet, Lord Chamberlaine 
 to the Queene,Lord Lievtenant of his Maje* 
 fties Counties ofSuflcx andiMiddlefex: One of 
 the Lords of hisMajeftics mod Honoura- 
 ble Privie Councell , and Knight of the 
 moil Illuftrious Oder of 
 the Garter. 
 
 Right Honourable, 
 
 His Pilgrime of Sion, having betne j 
 beaten with the ficrmes and tern- \ 
 fejls of ahng perfection beyond \ 
 ibe Seas, after hie had learnt the \ 
 fwectneffe, and taflcd the goodncjje \ 
 and Debovayrity.whicb makes your \ 
 ! Nation and Nobility of England honourable , and\ 
 ■rec&ptmer,dable to all the four e corners of the Fmverfe, 
 beeisailaft arrived \in your Ports and Harbours \to 
 flicker himfelfe from the waves and mndes, which fo 
 cruelly had beaten and a flay led him , as they would 
 not permit him y either tofeede, or reft. But cajling 
 anchor here in your H arbours, 1 find that Fame hath 
 infinitely wronged her felfejn not having efficiently 
 A 2 dtfeourfed 
 
The Epistle 
 
 difcourfed,and publtjhtdtht excellencie of your gooi- 
 nejfe and merits : Shes fiemes to be (paring of your 
 prayfes 9 which arefo \ufly due to you ^ For Ex per tern e 
 hath now made me know a thouf and times more there/, 
 then heretofore I heard or under food, because Ifindfi 
 much benignity andgoodneffe among you, a? idefpecially 
 jour Honours h?ufc{that ifljould efleem myfelfe to be 
 guilty of a bafe ingratitude } tf I confecrated not the 
 rtmaynder of my day es to the honour of your \er vice 
 and commands ^F or I conf:ffe,that this (mall Pre fent, 
 which I now pre font and p offer you, cannot counter- 
 vailed equalize ihoje fublime favors ^whereby you 
 have eternally made me jour debtor, 
 
 Jhofe Philofophers, which entreat and difcourfe of 
 naturall caufes ^doe affrme , That the Sunne which 
 makes the Raynebowe in tie firmament , by the dar- 
 ting anddefufion of his rayes , in a watry clowddifpo- 
 fedto receive it ; doth 4here forme and ingender this 
 diver fuy of colours fo pleaftng to our fight. Tour Ho- 
 nour ( my good Lord ) is the Sunne of my happineffe, 
 and I am this clowd covered with the rayes of your 
 favors, which makes alt the world * admin in me \ 
 the greatnefje ofycurGencrofity,and tfa cxcflltrteie of 
 your goo dries. 
 
 But haein ( notwithftanding ) confifs not my 
 fathfddion , but rathe* your honor and glory, and as 
 I defire topublifb that , fo 1 likewife defire to fnde 
 this • For 1 cannct Jive contented , if I made not a 
 pub li que acknowledgement of thofe many favours 5 
 whereby you have perfectly pur chafed and made me 
 your s % andthhConf>f ion confiflethinthe oath pffidelity 
 and obedience, which I have fwornc to the henour of 
 
 wur 
 
 -■ 
 
 / 
 
Dedicatorie, 
 
 your fervice, and to teftifie the immortality of my 
 vowes, wherein with allpofible humility Iprefentyou 
 myfelfe^andthisfmaiiBooke to your Honours feete . ' 
 A worke proportionable to my weakepejfe, butmeerely 
 difrroportionable to your Gnatnejje . j 
 
 If I am any way guilty herein, your goodneffe u 
 the true caufe thereof ^in regard it makes me beleevt 
 ' that you will rather excuse my %eale , then accufe or 
 \ condemne my preemption-, and I doe promt fe myfelfe 
 \this hope , and flatter my Jelfe with this confidence^ 
 that your Honour mil partly excufe this worke of mine, 
 if it be not accuratly or delicately poll find >and that the 
 will remayning where the power wants 3 is free and 
 current payment with great and generous fpirits. j 
 
 Some perchance may affirme and fay /hat 1 have 
 difcourfed and treated thofe Matters with too much ' 
 fmplicity, which indeed is my only intent and deft gne m I 
 Becauft my text and matter doe neceffarily oblige and\ 
 tye me thereunto^ alfo in regard lever find the ea(i- \ 
 ejiway to be the beft>for that the t homes ofStudie and\ 
 Schollerjhip , doe but ingageand ingulph our Wits in 
 the labyrinth of infupfor table length and lauguifiu 
 ment, and the which moft commonly when we have 
 all done andranne thorow> wee in the end fnde but a 
 Minotaur of doubts , and a pen five melancholy anxi - 
 etie which devours them. My Lord, I have mother 
 defigne or ambition in this my Dedication^ but to pay 
 this tribute to your Honour, hoping that your char itie 
 will cover my defebls, and your goodnefjt over-vayk 
 and pardon my wtakenefje and imperfections. 
 
 And my Lord >it is with all manner of right and 
 reafon, that I consecrate andinferibe this [mall Worke 
 
 ±r *r 
 
TfcE Epistlej&c. 
 
 of mine to your Hon$ur, and f he c your Honourable 
 name in theFrontifpice thereof^ a bright P hare and 
 relucent torch , which ft all communicate and lend its 
 luflre and light, to make it fee andfalute the world. 
 
 Andfo my good Lord, I wilt fee ke my delights 
 in the honour of your fervice • my inclinations jhall 
 have no other centre, but the execution of your com- 
 mands .My vowes andprayers fliali be inccJJ'antly pow- 
 red forth for your pro [ferities: and my Ambition fiall 
 never flye orfoare higher y then to conferue the honour 
 of your favours, and to be both to your Honor, and to 
 the young Noblemen y$ur Sennes, 
 
 Your mod humble 3 and 
 trucly devoted Servant, 
 
 I. M. 
 
THE SOVLES 
 
 PILGRIMAGE TO 
 
 Celeftiall (jiorj: 
 
 OR 
 
 THE PERFECT 
 
 WAY TO HEAVEN, 
 
 and to God. 
 
 Math. 5. 7. 
 
 Blefjed are the mercifully fir they /hall ob- 
 taint Mercy. 
 
 Hat which in ascn changeth j 
 
 Reafon , courtefic , and 
 
 humanitie , into a wildc, 
 
 fierce, and brtitifli nature, 
 
 and which makes them lefTe 
 
 pittifull then Lyons, and 
 
 more to be feared thenTy- 
 
 gers,is crueltie ; thatterrible 
 
 vice the mether of cowardize , the spring of, 
 
 difafters,and the death of innocencie, 
 For after a Coward hath once tafted of Wood 
 
 he delights in ho other fpe&acle, 
 
 It is thecaufe of mifchiefcs ; and of Co manie 
 
 fatalland raournefull accidents 5 for there being 
 
 anatu-\ 
 
-/ 
 
 Th* Reward of Merck. 
 
 a naturall Antipathy betweene that vice, and 
 rcafon, fhee expells reafon', and therfore will not 
 hearken unto her , in her furious , violent , and 
 fuddainc counfels. 
 
 In a word, it is the death of innocencie, for 
 to fatisfie her bloody appetite, fhee fpareth nei- 
 ther age 3 nor fcxe , but apon the altar of her fu- 
 rious and brutifh paflion, facrificeth as well the 
 juft , as the guilty, and would not fpare her felfe 
 ifftiee feared not the felfe fame paines and tor- 
 ments, which (he infli&s on others. 
 
 Now this vice is detefted by noble fpirits 
 and generous foules, is abhorred by Angels,and 
 in great abomination to God himfelfe ; fo by 
 the law of contraries , raercie muft be the fub- 
 je&,and royall field,where we muft abundantly 
 rcape the honour of men, the love of Angels, 1 
 the graces and ble flings of our heavenly Father, ; 
 then muft mercy be pra&ifedby men,adnoired ' 
 by Angels ^ and bee delightf ull to >God , and 
 therefore we fee in our Text, that the beloved 
 Sonne of eternity it felfe, Icfus Chift our Savi- 
 our, to perfe# his Apoftlesin the way of falva- 
 tion , faith to them in generall , Blejjed Art the 
 mercifully &c. 
 
 As if hee had faid , I doe much hate and ab- 
 horre cruelty , that I defirealfo that you that 
 are my Difciples, fhould expell and banifli it 
 quite from your hearts , and thoughts , and in 
 her roome to admit and entertaine mercy , that 
 heavenly vcrtue, which I both efteeme deerely., 
 aud love, and refpeft perfectly. 
 
 You 
 
The reward ofMercie. 
 
 ? 
 
 You muft therefore pradife this eternally 
 praife- worthy vcrtue, if you will be blcffedj 
 for it is impoffible to get into my Fathers fa- 
 vour , if you be not furniftied and armed with 
 mercie. 
 
 You cannot afcend to the top of felicity, be- 
 fore you have left finne, this heavie and intole- 
 rable burthen , I fay, before you have received 
 pardon, and abfolution for your faults, which 
 you can never obtaine, before you have for- 
 given your brethren their offences $ before you 
 have fhewed your felves favourable and | wil- 
 ling to affift them «, In a word, before you have 
 extended and pra&ifed on them all forts of 
 mildncfiTe, clemencie, and meekeneffe, which 
 they fliall (land in neede of, for I fay vnto you, 
 
 (A*,vj!eiot 0/ z\i!ifzoyes : In eCurct e\zn5ti'<rov7xv, Blcjjed are 
 
 the mercifully for they fhallobtaine mercie. 
 
 We reade words like unto thefe, Luke 6.36. 
 Be yee mercifully as your Father is mercifull : And 
 againe after, forgive and it flail fa forgiven unto 
 you 1 give and itjhall be given unto you .-And Eccl. 
 4. Be mercifull to the Orphans , he unto them a fa- 
 ther y and to their mothers a husband, and then yee 
 JhaS be the obedient fonnes of the mojt highy who wig 
 yet more liberally difiribute untoym his great mer- 
 cie : And Pro. ii # Thefoule that doth goodyjhall be 
 exceedingly filed and replenijhed. 
 
 It is a principle flowing from our nature,that 
 we muft not doe to another what we would not 
 have done to our felves 5 from which principle 
 is derived that golden fentenccof Chri&.Luk.6. 
 
 B % Wtth 
 
4 
 
 The regard of Mercie. 
 
 With what meafurejott mete , it jhall be againe mea- 
 furcdnntojou. And lames 2. Condemnation with- 
 out mcrcie jhall fall on them that have not ujedmer- 
 cie , and mercie is glorified againfi condemnation. 
 Blejfedthen are the mercifull , for they pall obtaine 
 mercie. 
 
 In which words by Gods afliftancc , which 
 wee to this end implore , wee will confider, 
 1. Whobethefeww///*//. And 2. Thereafon 
 why they are termed blejjed. 
 
 And firft , let us heare the facred voyce of 
 the eternall Sonne of God , the Redeemer of 
 our foules, faying in the firft part of our Text, 
 Bleffed are the mercifuR, as if he had faid , O how 
 great and altogether incomparable , and incom- 
 prehenfible are the favours, blcflings, and gra- 
 ces laid up for them that (hall pradlife the v/orks 
 of mercie, they (hall be Citizens of heaven, the 
 Angels companions , and fhall eternally enjoy j 
 and pofTeffe in heaven , thofe beatitudes which ; 
 eye hath not fecne,eare hath not heard^and that | 
 are not entred into the heart of man • and this gj 
 the recompence that God hath prepared for \ 
 • them which pra&ife mercie. 
 
 Now that we may the better know the defi- 
 nition of this word, Merciful!, vhich is the con- 
 crete, or conjoyned, we will fin'!: confider it in 
 its abftracl, as the Philosophers fpeake, to wit, 
 Mercie, which is commonly defined to be, A 
 hearty griefe, or a forrow, for anothers miferie, 
 whom we affiftand helpewith all our power. 
 The objeft of it, is, the miferie and affliction I 
 
 of 
 
The reward of Merck 
 
 of other, which makes her produce thefe graci- 
 ous and pittifuU effefts , becaufe fhee is unable 
 to behold the fore , without acplying the re- 
 medie. 
 
 God being one, cannot fuffer any kinde of 
 divifion, there be no qualities nor accidents in 
 him , but all things are elfentiall in him ^ the 
 Scripture to reprefent him unto us, doth de- 
 fcribehimailjuftice, and all mercie, fobyrea- 
 fon of the fore-going maxime, wee cannot fay y 
 that mei cie is one of his parts, feeing that being 
 one, hee is indivifible ; but wee will more pro- 
 perly fay, that he is Mettle it felfe, and therefore 
 the faithfull that {hall bee mercifull, that^hall 
 pra&ife the works of charity, of elemencie, and 
 mcckenefTc,may undoubtedly beleeve that they 
 are the fonnes of the mod high, who hath com- 
 municated unto them a ray or fparke of his infi- 
 nite grace, and mercie, that fo they may there- 
 by refplend and fhine with the fame light w ith 
 their heavenly Father, tread upon hisfteps,and 
 be made like him as much as may be , Be merci- 
 \fult (faith leJmChriU) as jour heavenly Father is 
 msrcifu/I,Lvike 6.\6. 
 
 Mercie, faid an ancient DoClor^cHjidei orna- 
 mentum , it is the ornament of faith, for faith 
 fheweth her felfe by her fruits, which are pious 
 and charitable works, and as trees are never fo 
 faireto behold, as when they areloadenand 
 covered with fruits ; fo faith never appeareth 
 fo glorious , as when fhe is adorned and crow- 
 ned wkh the fweet and delightfull fruites of 
 B 3 mercie- 
 
6 
 
 The reward ofMercic. 
 
 mercic ^ Hee called it againe'/i/ate* domicilium, 
 the retreate and lodging of falvation , bccaufe 
 that when finncrs fliall be called to give account 
 of their a&ions before God , when God fhall 
 aske them, the reafon of their adminiftration,as 
 that Lord in the Gofpell ,- then the fliorreft and 
 fafeft remedie , is to fiye to his mercie , and to 
 aske him forgivenefie. 
 
 Salomon that wife King , counfelleth us to 
 make a carcanet of mercie, to put it about our 
 necke, and that io this habit and ornament wee 
 fliall make the accefTc of heaven free to our 
 felves, finding grace before God,and men: and 
 indeed it is one of the moft pretious ftones,aod 
 that is fit to beautifieand adorne the crowne of 
 perfedion it felfe- 
 
 Wee will therefore compare it to the Op- 
 pall ftomc Irius , which reprefents the fame co- 
 lours that appeare in the Raine-bowe, fo the 
 mercifull makes all forts of graces and bleflings 
 to fhine upon his forehead , and to appeare in 
 his a&ions j this Oppall ftone Irius is greene, 
 red, and white, the greenc colour represents 
 unto us that Hope which we have to finde grace 
 before the foveraigne Iudge of our foules and 
 bodies 5 The red colour reprefents unto us the 
 pure blood of Chrift, fhed upon the CrofTe \ to 
 obtaine this grace for us, (he alfo denotcth unto 
 us the rednefleof our finnes^ according to the 
 Prophets phrafe , Though ourfinnes were as redds 
 fear letjhey jhallbe made as white asf»owt 9 lfi. t . 1 8 . 
 and the white colour figureth unto us the divine 
 
 juftice, 
 
The reward ofMercit 
 
 juftice, covered, and overcome by the white- 
 
 neflfe of his merctc , as it is noted in the Raine- 
 bow ; that his white coloir covererh , and ex- 
 ceeded the red if faire weather be to follow • 
 They marke befides that this Oppall eafeth the 
 paines and labours of women with childe, Co 
 raercie lighteneth much the mifeiie and gricfe 
 of the afflicted. 
 
 We will here make no difficulty to lift in this 
 place the fabulous inventions of the Poets, fol- I 
 lowing the example of Salcmc*, who tookeof 
 Hiram (though a Pagan y all the wood 5 ar.d ftones 
 needfull for the building of the temple. 
 
 They ufually defcribe Mercury (the meflen- 
 gerofihe imaginary Gods) with a wand in his 
 handjcompoied of homes of plenty, wreathed ; 
 with ferpents , they alfo give him wings, with 
 which he with incredible celerity , flyes whe- ' 
 rherfoever heisfen:. 
 
 In this fable wee fee a remarkable moral!, 
 which is 5 that it is a fy mboie of the Mercifull, 
 who quickly and without delay takes pitieof 
 the miferie of others, according tothisaxiome, 
 no kflb common then true, Bt*dat,qutaudat, 
 hegiveth twice,thatgiveth fpcedily. Secondly, 
 be lives in all plenty and abundance , becaufe, 
 that God blefleth him in all his goods, as the i 
 Pfdmiji i peaketh, Bee hash given largely to the 
 fcorc> his right eeufnejje remainethfir ever, hk fame 
 Jkall be exalted in glerj y and he ft) && have whereof t* \ 
 lend, aH the ddjes $j hk life. Pfzl. 1 1 2 .9 . 
 
 The (erpeat ufeth once a y eare to caft off his . 
 
 skinned 
 
8 
 
 The reward ofMercie. 
 
 skinne,to affume another, that thereby he may 
 be more healthfull and faire; fo thofe who are 
 mercifull leave, and caft off their wealth and 
 fubftance, in favour of them that need it, that fo 
 they may appeare f aire in the eye of the mofl 
 high, give your almes , and all things (hall bee 
 cleane vnto you, putting offthe old man. 
 
 But that we may walke in the facred pathes 
 of the holy Scripture , fct us compare Merck to 
 the Serpentine rod otMofes , that faithfull fer- 
 vant of God,for if this had done many miracles 
 in Egypt, that hath done as many wonders in the 
 world: If this was called the finger of God, 
 that is an excellent vertue, that maketh us come 
 neare to God 5 but contrary if the rod hath 
 turned the waters into blood, Afw/>turneth the 
 blood of wrath into the water of mildneffe, and 
 manfuetude 5 If that hath caufed darkneffe, this 
 bringeth light, if that wounds, this cures; In 
 this they agree , that as the one divided the red 
 Sea,to deliver the people from Pharaohs flavery, 
 fo the other maketh us paffe the red waters of 
 Gods divine jufHce, to fhunne the devils feizing 
 of us, and to come to the San&uarie of csdefiu 
 all goodne(Te,according to the fenfc of the bea- 
 titude defcribed in our Text, Blejjedarc the mer- 
 cifully for they foallgbtainemercic. 
 
 O happy and infinitely glorious ("therefore) 
 fliall thofe be, thatufe mercie towards their af- 
 flicted brethren, who open the bofome of libe- 
 rality, and reach out the hands ofgoodneflTeand 
 compaflion, to draw them to them, there and 
 
 thereby 
 
The reward ofMercie. 
 
 5 
 
 thereby to fheltcr them, from the miferies and 
 calamities thatcompaffe them about 5 for when 
 the iovetaigne Iudge of our foules and bodies, 
 fhall come to keepe his Aflifes , when hee I fay 
 fhall come accompanied with thoufahd milli- 
 on? of Angels, who are the Heraulds and great 
 Officers of his divine Iuftice, when heaven and 
 earth fhall fhake before his face, when all the 
 elements, and all the creatures together fhall 
 quake for feare in his prefence , when hee fliall 
 j udge by an eternall decree the living and the 
 dead, among all the moft grievous and notable 
 reproaches whereunto the wicked fhall be fub- 
 je<5t , that of cruelty fhall be the moft remark- 
 able, he will not then fo much taxe them of ha- 
 ving beene thecves, drunkards, murtherers,for- 
 nicators , as of not having beene pittifull to the 
 poorc andneedie; Math.is.^i.Goeiwillhcfay) 
 ye cuffed into everlafiing fire, prepared for the dentil 
 And his angels, for I was hungry, and ye gave me not 
 to eate, I was tbirjlie, andyegave me no drinke,! was 
 naked, and you cloathedmemt, lwasinprifon,and 
 ye visited me not. 
 
 But contrariwife hee will alter his voyce, 
 when fpeaking to his Eleft, with a fweet, fmi- 
 ling, and gracious countenance, hee will pro- 
 nounce this favourable fentence of congratula- 
 tion, Math. 25. 34. Come ye bleffed of my Father, 
 pofftffe the inheritance prepared for you before the 
 foundation of the world, for I was hungrie , and ye 
 gave mee to eate : I was thirfiie , and you gave 
 \ mee drinke : I was naked, and you have cloathed 
 
 C wee : 
 
10 
 
 The reward o/Mercie. 
 
 met: I was infrifon,mdyou have vifitedmee. 
 
 The end, and center of the law of God , in 
 the fecond Table , is this , Thou fhalt kve thy 
 neighbours as thy felfe : in thefe few words , wee 
 fee all the offices, all the duties, and all the fer- 
 vices which we owe to our neighbour, to wir, 
 to love him as we love our felves,for as no man 
 " is fo unnatnrall (unleffe hee hath loft theufe of 
 reafon, and be ready to precipitate hi mfelfe in- 
 to defpaire) that would in his neede , for his 
 good , refufe himfelfe any thing that fhculd be 
 in his power: folikewife^ let us reprcfent to 
 our felucs, that our neighbour is our other felfe, 
 and that to refufe him any needfull thing, yea, 
 not to prevent him in his wants and incommo- 
 de ies, is a finne in him that is infe&cd with it, 
 which makes him unworthy to be compared or 
 placed among the Pagans and Infidels, for they 
 helpe one another with all their might:: but 
 with a great deale of rcafon and juftice we may 
 fay, i hat he is farre worfe then a brute beaft, for 
 we may obferue and marke, thatthofeof the 
 fame kinde helpe, and fuccour one another 5 As 
 we read in Vlime, that when a great and heavic 
 Elephant is fallen, being for his heavineflenot 
 able ro rife,feeing fpecially they have no joynts 
 in their legges , his fellowes doe then aflemblc 
 and raife him up with their fnowts. 
 
 It is noted , that when Stagges intend to 
 fwimme over fomefwift River, they gather 
 rhemfclues together- and becaufe their heads 
 laden with fuch great homes, would make them 
 
 finkcv 
 
The reward ofMercie. 
 
 1 i 
 
 finkc , they lay them on the hinder parts th e 
 one of the other, and becaufe the foremoft hath 
 no place to leane his upon , every one in his 
 turne fupplieth that place, and what fhould wee 
 not doe although we had rto naturall affe&ion • 
 would not the very beads accufe us of cruelty : 
 and barbaroufneffe, if being all to pafTe toge- 
 ther the vaft and deepe Ocean of this tempeftu- 
 ous life,in hope once to arrive in the delightfull 
 Haven of falvation • If, I fay, feeling our heads 
 laden with fo many miferies^mperfeftionsjand 
 calamities, we did not mercifully affift and eafe 
 one another , and fo wee fhould not accomplift 
 the Apoftles command, faying , Beare ye one 
 another $ burthens > that you may fulfill the law of 
 Chrifi. 
 
 S c . Chtyfojteme with his golden mouth as his 
 name importeth) tells us in general! , that all 
 men reprefent unto us but one body, whereof 
 the greateft and mod honourable are like the 
 braine, the eyes, the mouth, and the eares, and 
 that fo orderly according to their dignities,thcy 
 poffeffe and take their place 5 and neverthelefle, 
 there is fo great an affinity betweene all thefe 
 different members, that they all helpe and fuc- 
 cour one another ; the eye helpeth the foot, and 
 the foot ferveththe eye 5 the mouth is fervice- 
 able to the hand , and the hand to the mouth • 
 and befides, that experience teacheth us, that if 
 there be the leaft ach in the head , the face be- 
 commeth pale , the eyes often times flow with I 
 teares, and all the other members participate of j 
 
 G 2 her 
 
12 
 
 The reward of Merck. 
 
 her paines, according to the proverb , guando 
 caput dolet , e&tera membra dolent. If the foot 
 chance to tread upon a thorne,and to be pricked 
 by it , the eye though farrc diftarrt feekes pre* 
 fently the place offended • the backe ftoopes, 
 the hands runne to the place , and all the mem- 
 bers in generall are attentive and carefull of the 
 eafing hereof: Alas ! let us remember that wee 
 are members of the fame body , that wee owe j 
 our helpe and afliftance one to another - 3 when 
 we fee any in affi&ion among us, let us not ftay 
 fo much to know the caufeof hisgriefe,but that 
 we may runne to apply the remedy to it, and to 
 helpe him out of his wants and incommodities, 
 and then by thefe anions we {hall teftifie , that 
 we are the children of God,who faith, £/<*/£. i o . 
 42 .That if we give to the poore y a gkjje of cold wa- 
 ter in hu name , bet will held it as done to himfelfe 7 
 fo much doth hee delight in the holy and pious 
 workes of mercic : B faffed (faith hee) arc the \ 
 merciful!. 
 
 Mercie is compared to a tree, planted in the 
 fruitfull ground of the hearts of the faithful!, 
 that is watered by the wholefome waters of 
 blefling and grace, which the holy Ghoft con- 
 tinually diftilleth thereon, and upon which the 
 Sunne ofrighteoufnefle continually fhineth,that 
 fo at all times he may beare abundantly the gra- 
 cious and delegable fruits of charity 3 compani- 
 on, and meekenefle. 
 
 This tree is divided into three branches, 
 which we fee is fct forth unto us,Lukc tf.where- 
 
 of 
 
The rewird of Merck 
 
 *i 
 
 of the firft fheweth us, that wee muft not rafhly 
 judge of our neighbour, but that wee judge of 
 him charitably. 
 
 The fecond teacheth us, that wee rnuft libe- 
 rally distribute , and difpofe of our faculties in 
 favour of the needy, that thereby wee mud par- 
 take of their miferie,and figh with them in their 
 affli&ions. 
 
 The third and laft branch, is, to forgive our 
 enemies , and caft away from us all defire of re- 
 venge. 
 
 Saint Luke in the Chapter before cited, after 
 hee had exhorted us to bee mcrcifuH , as our 
 heavenly Father is mercifull, divideth this mer- 
 cirinto three kindcs,as we havealready Ihevved, 
 faying, firft, 
 
 1 ludge not, andye/hall not be judged. 
 
 2 Give, anditfhallbe given unto you. 
 
 3 Love your enemies, and ye Jhali be the children 
 of the moft high, for he is kinde unto the unkinde, and 
 to the wicked. 
 
 Let us a while attentively confider the three 
 offices and duties of the mercifull 3 but rather 
 let us pra&ife them heartily, that wc may be re- 
 compenfed with the felicity promifed unto us. 
 
 Bit fed are the mercifull, for they jhali obtaine 
 mercie* 
 
 The corruption of this age is come to that 
 height , that it feemeth that the beft difcourfe 
 that men can finde 5 is to fpeake ill of one, to de- 
 tract from another, & to judge fo hardly of the 
 befta&ion^that one might think them voyd of 
 ; C 3 reafon, 
 
'4 
 
 The reward ofMercie* 
 
 reafon, and of the feare of God, and to be par- 
 takers with the devill, in vexing andflandering 
 the life of thofe, who are good examples to all, 
 and the fubjc& of thankfgiving to all them that 
 fearetheLord $ -and therefore the holy Ghoft 
 admonifheth us in this firft kinde of mercie not 
 to be rafli in our judgements, leaft we fuffer the 
 paines,and incurre the rigours ot'Taliom law. 
 
 M« Kelps7i,ha ,utf Kfi&iTi. Judge not) that ye be not 
 jW^.Math.7.1. 
 
 Wee muft then obferve thefe maximes in 
 judging the anions of others , that if they be 
 manifeuly good , wee praifeand imitate them, 
 that thofe that did them may be encouraged to 
 continue,and that the wicked leaving their wic- 
 ked wayes , may follow them , for examples 
 move more then rules or precepts. 
 
 If in all likelihood they may bee thought 
 evill , neverthelefle wee muft pradife and con- 
 ferre on them the works of charity , and conftrue 
 them favourably , feeing that it is God alone 
 who fearcheth the hearts , and who trieth the 
 I reynes and thoughts, and who is onely able to 
 judge of our good, or bad intentions , for now 
 Satan transformeth himfelfe iHfc> an Angell of 
 light, and hypocrites (his imitatours) doe fo 
 perfectly counterfeit the juft , that it is altoge- 
 ther impoffibleto difcerne truth from falfhood, 
 Satan hath made them fo deceiptfully crafty. 
 
 On the other fide , the juft doe fometimes 
 commit a&ions, which feeme to be evill , and 
 notwithftanding are in thcmfelues very good, 
 though 
 
The reward ofMercie 
 
 though they doc not appeare to bee fuch 3 as 
 when Chrift was found alone fpeaking with the 
 Samaritane, but it was to teach her the way of 
 Salvation. 
 
 When hee delighted in the kifles of Mary 
 Magdalene ,vjho was lb impudent in her iife,and 
 manners , in fo much that the Phanfiethat had 
 invited him was offended arit , yet the end and 
 theanfwer which Chrift gave them made them 
 thinke other wifc,whcn fpeaking to the Pharific, 
 he faid, Ioh. 1 1 . 2 . 1 2 . 3 . Simon, feeH thm this wo- 
 man 1 1 enter edinto thine houfe, and tbougavejlmee 
 no water to wajl) my feete , but [J)ce hath wafhed my 
 feetc with teares , and wiped them with the haires of 
 her head, 1 hou gavefl me ro kiffe , lutfitcfwcethe 
 time I came in hath not aafed to kijje my p. etc. Thou 
 diddett not annoint my he^d with oyk 7 but pec hath 
 anno'inted my feete with petiotu oyntment. Where- 
 fore Jfaj unto thee many fimes are forgiven her 9 for 
 fhee loved much, to whom a little is ft* given, he aoth 
 love a tittle. And hejaidnnto her, tl/y finnes are for- 
 given thee, Luke 7.44,50:. 
 
 Iefus ChriftOakethis example more) did of- 
 ten eat with Publicans and finners , but it was 
 purpofcly to convert them, and yet the Scribes 
 and Pharifies that envied him, did not interpret 
 it fo, for they called hiaa a glutton , a wine bib- 
 ber, a friend of Publicans and finners, Afaflfr. 11 . 
 ip. Behold how the beft and wholcfomeft 
 meates are converted into ill humors by ill dif- 
 pofed ftomacks, whence comes the proverb, 
 Iftericis omnia videntur ejjeftvia,all things feeme 
 
 ______ yellow 
 
 *5 
 
%6 
 
 The reward of Merck* 
 
 yellow to them that have the Iaundize,the wic- 
 'ked meafure other by themfelues , and thinke 
 that all imitate them in doing ill. 
 
 The fccond branch of this divine tree, is, 
 A/Jbn^JbMM-nuvjuur, Give, and it frail be given *»- 
 toy oh, that is, thatlefusChriftby thefe words 
 exhorteth us, to diiiribute freely, and liberally 
 of our mcanes to the pootfe , affuring us to hold 
 it as done to himfelfe,and that he will repay it a 
 thoufandfold unto us, by giving ms eternall life. 
 Make jou friends, faith hee 7 Luke 16,9. with the 
 riches of iniquity, that when ye frail want, they may 
 receive you into ever lading habitations. 
 
 XefusChrift Math. 19.21. fpeakesthustoa 
 young man,that asked him what he fhould doe 
 to inherite eternall life 3 after he had bidden him 
 keepethecommandcments, he faith moreover 
 unto him, // thou wilt be perfect , goe fe/laff that 
 thou hafi, and give it to the pore, and then thou /halt 
 have treafure in heaven . 
 
 One of the chiefeft lawes which Cod com- 
 manded and recommended to his people Ifrael, 
 was to bemercifull to the poore, and needy, as 
 we reade DeuK ij. 7. If one of thy brethren with 
 thee be poor e, within any of the gates of thy land, thou 
 fhaltmt harden thine heart againft him, norfrut thy 
 hand from thy poor e brother, but thou /halt open thine 
 hand unto him , and fb alt lend him fuffcient to fu- 
 Jlaine his needs and wants, and let it not grieve thine 
 heart to give it unto him, for becaufe of this the Lord 
 thy Godjhall blejje thetin all thy works, andin aUthat 
 thou put te^ thine hand to. And Prw. 2 8 . 2 7 . Bee 
 
 that 
 
The reward ofMercie. 
 
 *7 
 
 tbatghetb unto the f oor e fball not lack* , but bet that 
 bidtthandlhuttctb bis ejesfrom bin*, Jhafl have ma- 
 ny<urfes. 
 
 It is a wonder to fee and behold the admi- 
 rable eflfecSs, and workes of the Almighty, that 
 which commonly makes thofe to abound in 
 wealth, thatbeftowe largely upon the poore, 
 like a good fpring or fountaine , which the 
 more it is emptied , the more it overflowes in 
 the cxcellencie of her waters ; fo the more the 
 faithful! gives to the poore , the more God 
 fendeth his graces and bleflings upon his wealth, 
 fo that the almes which hce giyes are likefeede 
 fallen into good ground, which yeeldeth a hun- 
 dred for one. 
 
 It is like a little piece of leaven among a great 
 dealeof dowe, which raifeth, and maketh it to 
 encreafe, and therefore the Wifeman exhorteth 
 us,to give the firft of our fruits to the poore,and 
 that the reft will make our Barnes to overflow 
 with plenty and abundance* 
 
 The widdow ofS/trepbta^i Kings 17. making 
 a Cake for the Prophet EliJ4b,vjith a little meale 
 and forac few drops of oyle, which onely were 
 left unto her in that extreamc famine , defiring 
 rather to obey the Prophet, then to fatisfie her 
 owne hunger, and that of her owne fonne : but 
 how can we produce this example without ad- 
 miring this her incomparable charity, to fee the 
 love of her felfe, the naturall afTe&ion ihee bare 
 to her dcare, onely, and wclbeloved child, give 
 place to the pittie and compaflion fliee had of a 
 
 D Stran- 
 
i8 
 
 The reward of Mercie. 
 
 Stranger, for the Prophet asking her fome- j 
 thing to eate, fliee anfwered, I have but a little j 
 oy Ic, and a little meale , which my tonne and I ' 
 will eate, and after wee (hall die, ilicwingunto 
 i us, that the hopes of recovering any elfe- where 
 j would be vainc, and yet mercie pafleth through 
 all thefe difficulties, fhee makes a Cake for the 
 Prophet j but where is the iecom pence ? it fol- 
 lowed immediatly , as the fhadow the body, 
 that is, that during that cxtrcamefimine, fhee ; 
 wanted no mealc , and her oyle was never 
 dried up. 
 
 Mercifull effe&s are commonly followed by 
 thofe which are miraculous ; as we have already 
 (hewed, and as we could yet more largely flic w,. 
 if wee did not fcare to be too tedious ; but let 
 us fee how God delightcth fo much in mercie., 
 that betides that hee rcwardcth it in this woild 
 with many temporal! bleifings , hee doth alfo 
 fhowre downe on the mercifull, his c ternall and 
 fpirituali graces. 
 
 In the 29. Chapter of EccleftaHictu , Lay up 
 thy treasure according to the commandment of the 
 moft high , and it ft *ll be wore profitable to thtt then 
 gold, put up mercie in thy Cabinets, and it will draw 
 thee out of all affliction, the bounty of every one being 
 [hut up in him , as in a purfe [hall confer ue hisgrace^ 
 a£ the apple of the eye ^ and at the end mil give the 
 reward unto every one. And Dan. 4. The Pro- 
 phet fpeaketh thus to Nabuchadonofor the King, 
 Dan.^.iy. King, take my counjell, breakcofftby 
 finnes by inflict , and thy iniquities by being merci- 
 full 
 
The retpard o/Mercie. 
 
 19 
 
 full unto thefoore. And Luke 1 1 .4.1 . Give almes of 
 what you have , and behold all things fiall be cleane 
 unto you. 
 
 But becaufe many fecke precautions , going 
 about ropra&ife the workes of charity , I will 
 give my opinion upon this matter, that is, that 
 we muft not be like Martha , curious to bee in- 
 formed of fo manythings } butasIefusChrift, 
 before whom there is no regard of perfons, but 
 tmketh his Sun equally to fhine both on the juft, 
 and on the unjuft , and maketh his raine to fall 
 upon the good and bad , the Sunne (hineth as 
 well upon mud and dirt as upon Rofes on the 
 valleyes, as on the mountaioes; the raine fal- 
 leth as well upon the rocks and fands , as upon 1 
 the good and fertile ground : fo the mercifull 
 wherefoevcr hfc feeth any calamity, he partaketh 
 of it, and applieththe beft remedie to it that 
 poflibly he can. 
 
 Intention is the lcvell and fquare wherewith 
 
 I all our actions are meafured. It is the rule to 
 
 i meafure them ; the touchftone to know their 
 
 ! value: Havens and Harbours receive as well 
 
 the broken and torne pieces of a fliipwrack, as a 
 
 : great and rich lading in a good vefTell • the earth 
 
 which is the mother and cradle of all mortall 
 
 men, receiveth equally Lazarus, and Dives ,lw, 
 
 and Cyrus, Diogenes, and Alexander. 
 
 So the mercifull muft alwayes propofe this 
 obje& to himfelfe, to obey Gods (Jommande- 
 ment, in afllftingthe poore, and in comforting 
 and confolating the affli&ed, without Searching 
 
 D 2 further 
 
f 2 
 
 The reward of Merck. 
 
 further if he be worthy ornot of your compani- 
 ons, if it be his lazincne , or his folly that have 
 made him miferable ; thefe things are not to be 
 examined by yoiijit belongeth to God to judge 
 of it , and to you to obey Gods holy ordi- 
 nances. 
 
 Icfus Chrift being here on earth, exercifed 
 his charity on all thofe that asked it of him : He 
 fed feverall times great multitudes: Hee healed 
 the ficke : He made the lame walke, the blindc 
 fee, and that at the firft requeft, without further 
 enquiring. 
 
 Mercie is the banke and haven of miferie, if 
 thou receive the unworthy, after thou fhalt en- 
 tertaine the worthy : Abraham making an Hof- 
 pitalt of his tent, received therein^ll Strangers 
 indifferently that came to him, and in pra&ifing 
 this courteous and bountifull hofpitality, hee 
 J received Angels into his houfe : SKPanl,Heb. 1 3. J 
 biddeth us forget not hofpitality, for fome have 
 lodged Angels, net knowing it. When thine ene- ; 
 mie is hungry, give him to eaie,and to him that at keth 
 give, faith Chrift. 
 
 Saint Matb. Chap. 4. The dcvill feeing that i 
 Chriftwas hungry , asked him if hee were the ' 
 Sonne of God: you like wife when you fee the. 
 poore languifhing andftarvingat yourdoorcs., 
 fuccourhim quickly, andaskehim not if he be 
 the child of God , if he bean honed man and 
 worthy of your almes,becaufe that Chrift fiith, 
 Math. 1 0.41. He that receiveth a Prophet in the name 
 of a Prophet, frail receive a Prophets reward. 
 
 The' 
 
The reward ofMercie. 
 
 21 
 
 The good Tobias finding any ofhis brethren 
 lying dead in the middeft of the ftreetes , ufed 
 to rife from his bed,aad left his meajes to come 
 and burie him. 
 
 Lot ftayeth very late at the gates of Sedome, 
 to receive and entertaine into his houfe poore 
 Strangers, yea, defendeth them valiantly , and 
 lovingly againft the Sodomites rage and vio- 
 lence. 
 
 From all thefe examples we muft draw this ; 
 wholefome do&rine, That there is no vertue ! 
 that makes ks fo conformable and dclightfull ! 
 to our heavenly Father, as Mercie,znd therefore I 
 that wee beare not wrongfully the title of the I 
 fonnes of God , Ictus extend our liberalities to > 
 the poore ; Let us give them checrefully, and ■ j 
 without grudging or enquiring,the firfVand befl J 
 of our almes deedes , let us not ftay to bee ! 
 troubled with their cries. 
 
 The Ifraelitifhwomen at thefirft asking of 
 Aaron difpoiled themfelues of their Rings, Car- 
 canets , and Jewels to make that Idoll, the gol- 
 den Calfe, Exod. 52. and fhould wee be able to 
 flop our eares, and nottoheare thofe pimfull 
 and lamentable cries of Chrift, fpcaking by the 
 mouthesof the poore, ufe charity, give and it 
 fhall be given unto you: thofe almes or benefits 
 which are done either by importunity , or by 
 force , or for fliamc, defcruenot the name of 
 Mercie: thinks you that it was a great favour 
 which the wicked and malicious Iewesdidto 
 Chrifr, to give him gali and vinegcr to driakc, 
 D 3 ' in 
 
%z 
 
 Tl:e reward ofMercie* 
 
 in the agony of his PaiTion, when hec pronoun- 
 ced thefe grievous words ; I am dry , thofe that 
 give almes for fpight, to be rid of the poore,for 
 griefe, or for lliame, if they commit not an 
 equall malice, they commitalikeofFence. 
 
 What then is that Tyger , and Dragon-like 
 courage, tempered in the water ofeagcrnes,and 
 cruelty, that is not penetrable to the (hot of 
 thefe powerfull reafons, who is Co unnaturall as 
 to behold with dry eyes a poore Chriftian lan- 
 guifliing for hunger, ftarved with cold, and full 
 of wounds, and doth not give him bread to eat, 
 calleth him not into his houfe to warme him $ 
 and that like the Samarirane , powreth not oy le 
 into his wounds, what Adamantine heart is«fo 
 hardned, as not to open and cleave with griefe, 
 at the objeft of fuch'pittifull fpe&acles, and 
 fights. 
 
 There be fome that take the Etymologie of 
 Miftricordia , Mercie , from that it makes the 
 hearts of men miferable, by beholding the mi- 
 ferie of others , and that with as much truth, as 
 reafon , for the truly mercifull fceleth in hiai- 
 felfe all the miferies of others, which was it that 
 drew fo many teares out o£Heraclit$u his eyes, 
 being able to behold nothing on earth , but 
 what was lamentably miferable. 
 
 Saint fWexhortCth u^Rotn. 12.15. ^rxecfe 
 with them that weefe , and to he of like affection one 
 towards another. 
 
 Good lob in his complaints. Chap. 30. 25. 
 faid, DidnotJweepe with him that wai in trouble ' 
 
 was 
 
The reward ofMercie 
 
 wot not my fttle in bcavixejje for the poore } 
 
 It is one of the rao:t pious and generous ani- 
 ons of the foule, to take upon her the afflictions 
 of others, and to eafe them of them : Iris the 
 facrificcthsmoftdelightfull, with which the 
 Lord is pleafed , they are IiremUhs ragges,, but 
 they draw us from the Cave of finne, from the 
 pit of iniquity 5 it is the dry rock of the moun- 
 fatneof#0re£ 5 from whence flowes aboundantly 
 the wholefome waters of grace,and bleffing. 
 
 In a word, it is a Iacobs ladder, by the which 
 the Angels of confolations and divine favours 
 defcend upon us, by the which our faith , our 
 love and affeftion afcend up to Chrift , who 
 flaycth for us on the top, to fay unto us , Come 
 ye blejpdofwy Father, inherit the Kingdome pre fa- 
 red for you Jjt 'fore the foundation of the world. 
 
 And will not therefore our hope to heare 
 thofe fweet and gracious words , oblige us to 
 comfort and confolate the afflicted , and with 
 our mcams to eafe and rcfrelh the poore and 
 needic,. fince thofe are anions fo pleafing & ac- 
 ceptable to God,that S.Augufl. faith, That cha- 
 rity towards the poore,was a fecond Baptifme, 
 becaufe,that as the water of bapti;fme,is a facred 
 figneunto us, that the fire of originall finne is 
 ex inguifhed in ourfoules : fo pitie and com- 
 panion of the affli&cd, is an undoubted raarke 
 that God hath powred out the facred waters of 
 his grace and for^ivenefTe , upon the burning 
 coales of our tranfgrefiions to quench them. 
 
 Saint Chryfrttome calles it the friend of God, 
 
 that 
 
 2? 
 
*4 
 
 The reward of Merck. 
 
 that obtaineth of him all (he asketh, fhee fetteth 
 prifoners at liberty > recalls the banifhed, and 
 implores and obtaines grace for the condem- 
 ned • the hand of the poore is the purfc of God, 
 it is the Altar whereon wee leave our gifts, to 
 goe and reconcile our felues to our cldeft bro- 
 ther Iefus Cfarift our Saviour , whom the wic- 
 kedneffe of our finnes 3 did cruelly fixe and naile 
 to the CrofTe. 
 
 Having fufficiently confidered the two firft 
 branches of mercie, let us now behold the third 
 branch of this divine plant vyhich Saint Luke 
 hath perfectly taught us,faying, 'AjaWs w\* ix*F** 
 if(wv,ii gVjr ^ J 9 * ™ v°4fiw. Love your enemies , and ye 
 fhallbe the children of ' the mojt high, Math. 5. 44. 
 Luk.6.27. Lu k.$.z$. for hec is kinde unto the 
 unkindc, and to the evill. And indeed this part 
 of mercie doth greatly beaurifie, and make glo- 
 rious her body • for her two fitters, Pitie in gi- 
 ving, and Companion in condoling,area<5t:ons 
 which humanity cannot refufe,to the lamentable 
 cries of the languifliing, to the fad and forrovv- 
 full obje&s of poore and miferable men , but 
 mud move your hearts were they of fteele, and 
 draw tearcs from your eyes, though they were 
 ofmarble. 
 
 But to forgive our enemies, is to vanquifli 
 and overcome our felues,it is a nearer approach- 
 ing to the divine nature, then to the humane. 
 
 AH Hiftories are full of charitable adlions 
 of men towards their neighbours, and without 
 taking them out of Scripture , the examples arc 
 
 thankes 
 
The reward ofMercie. 
 
 *5 
 
 (thankes be to God) ufually to be feene , but to 
 forgive our enemies , not to annoy them when 
 it is in ouf power, is to be cnlightned by the fa- 
 cred prefence of the holy Ghoft , to be regene- 
 rated by his grace, to bee fully pofTefTed of 
 mercy. 
 Mofes (that great fervant of God) who had 
 beheld him face to face, that had feene him 
 pradtife this rare and excellent verrue i towards 
 the people of Ifrael, falling into Idolatry • Hec 
 that had mediated for them , fpeaking to God 
 after this manner : O Lord what will thy ene- 
 mies fay, that thou haft brought thy people out 
 of Egypt , by a ftrong hand and ftretched out 
 arme, to kill them in the wilderneffe, feeing 
 that thou couldeft not bring them into the land 
 which thou diddeft promife them, and himfelfe 
 notwithftanding is carried away by this paflion 
 of revenge, when hee made the earth open and 
 fwallow vp alive C$re, Dathan^ and Abiram, 
 with their families , though it bee not mentio- 
 ned that they had participated in the murmu- 
 ring of their heads •, yea, he did not fpare Mary 
 his owne fifter , whom he covered with lepro- 
 fie. Neither is it to the purpofe to fay that it 
 was in Gods caufe that hee ufed this revenge, 
 that is vallable in putting Nadab and Abihu to 
 death, becaufe they had violated the divine or- 
 dinance • God forbid that I fhould excufe their 
 fault, butldefire onely to (hew, that though 
 Mofes were fo holy a man , yet hee had fome 
 i touch of humane weakeneffc. 
 I E But 
 
26 
 
 7%e reward ofMercie* 
 
 But in this circumftance what {hall wee fay 
 of David, a man after Gods owne heart, that fo 
 often curfeth his enemies, that giveth charge to 
 Salmon his fonne 5 to revenge him of the inju* 
 ries,and curfes which Shimbi had fpokcn againft 
 him, as he fled from before Abfalom. 
 
 What greater Prophet then Elijah , never- 
 thelefle becaufe two of Aehazias Captaines 
 were gone to feeke him to take him, and bring 
 him to the King, as hee had commanded them, 
 he made the fire fall downefromheaven 3 which 
 confumed them with their fifties. 
 
 And the Apoftles therafelues having not 
 bcene well received in a certaine place , faid to 
 Chrift, Wilt thou thai we make fire fall from heauen y 
 upon that Citie ? hut lefm diverted and hindered 
 them. 
 
 Wee produce all thefe examples not to imi- 
 tate, but to fhunne them , and thereby to make 
 it appeare that wee muft not revenge our felucs 
 when wee can doe it, but rather to doe good to 
 our enemies, when they have done us hurt , is 
 to make our felues perfecft in this excellent ver- 
 tue of Mercy. It is to becom conformable to the 
 Saviour and Redeemer of our foules , who fee- 
 ing and feeling the horrible cruelties of the 
 Ievves again!): him , hearing the bhfphcmies 
 which they pronounced againft his divine Ma* 
 jeftic , notwithftanding in ftead of revenging 
 himfelfc, he prayeth his Father, and cricth out 
 thus. Father forgive them ? for they know not what 
 they doe. 
 
 That 
 
The reward of Metric 
 
 *7 
 
 That which made Saint Stephens martirdome 
 the more honourable , is that in the middeft of 
 his torments, among a fearefull fliower of faaile 
 offtonescaftagainfthim,hec defireth not God 
 to punifh his tormentours, but rather being pof- 
 feficd with thefpirit of mercie,and meekeneffe, 
 he prayeth to God for them , herein imitating 
 his good and blefled Mafter Iefus Chrift , fay- 
 ing, Lord impute not this finne unto them, As wee 
 read A5is"/.6o. 
 
 IfMofes in the precedent examples hath bin 
 feene fomething too much defirous of revenge, 
 we may alfo reade,that many times he hath for- 
 given thofe that had oflfcnded him,yea and hath 
 mediated and prayed to God for them, lead hee 
 flic uld have revenged them. 
 
 David having received innumerable offences 
 and wrongs of Saul, notwithftanding finding 
 him wearie in the Cave, having him in his bed 
 at his difcretion, he forgave him all the injuries 
 and harnaes he had made him fuffer, faying on- 
 ly, The Lard is ajufi ludge, that will avenge meeoj 
 mine enemies, arid will render unto me after the inte- 
 grity efmy heart. 
 
 The Apoftles indeed fuffered themfelues to 
 be carried away by this fweetdefire and appe- 
 tite of revenge, when they would make fire fall 
 from heaven upon that Towne, that had offen- 
 ded them, but it was becaufc they were frv ^ 
 and weake men,like us when they fell into tb ii 
 faults and crrours, but they were foonert (Sifted 
 and raifed upagaineby the grace of the holy 
 ! E 2 Ghoft. 
 
28 
 
 The reward efMercie* 
 
 Ghoft ; fo that at length when any gave them 
 injuries, they rendered none againe, they were 
 whipped and ftoned,thcy werecaft into prifon, 
 and yet they bleffcd , and prayed for them that 
 did it , and fought by all raeanes to Preach the 
 Gofpell unto thcm 3 and to {hew them the way 
 of falvation : thefe feeond examples wee rauft 
 follow, that we may appeare to be the children 
 of God, Difciples of Chrift, and imitatoursof 
 his Apoftles. 
 
 This noble and godly a&ion of forgivirg 
 our enemies , we muft pra&ife , firft if we defire 
 that God {hall acknowledge us for his children, 
 we muft ftrive to be like him who is the foua- 
 taine of forgivenefle , who is meekenefle and 
 curtefie it felfe , and nothing but mercic : Se- 
 condly, wee muft pardon others, if wee defire 
 that God {hall forgive us, fince that is conditio- 
 nal^ which wee aske him , Lord forgive us our 
 trefpajfes 9 as we forgive them that trefpajjc again f #*• 
 Now if we doc not forgive men their trefpaffes, 
 no more will our heavenly Father forgive us. 
 Math. 6.1^. For with the fame me a fur e that we mete, 
 it(haH be alfo me a fared unto us againe. 
 
 And that which muft the more oblige us to 
 put off the infeded and poyfonfome coate of 
 cruelty and revenge , fince it is an abomination 
 to God, which he hath prohibited us in fo ma- 
 ny places of Scripture 3 as Proverb. 20. 22. Say 
 not thou y 1 will recommence evitl, but w ait e upon the 
 Lord , and hee full Jave thee. And Rom. 1 2 . 19. 
 Dcarely beloved avenge not your flues , but give 
 
The reward o/Mercie 
 
 place unto math , for it is written, Vengeance is 
 mine, I will repay, faith the Lord : tf then thy ene- 
 miebehungrie, give him to eat e, tfheebethirjiie, 
 give him drinke, for in fo doing , thou /halt heape 
 burning coalts upon hii head. And Ecclus 2 8 . The 
 Lord mil be avenged of him that revengeth him- 
 felfe, andhee will keepe carefully his faults for him : 
 forgive thy neighbour his mtjdeedes , and when thou 
 Jhaltpray, thy fimesfh all bt forgiven thee. Shall 
 man keepe his wrath againft man , and askcto 
 be cured by the Lord, he will not take pitie of 
 manliketohimfelfe, and will aske pardon of 
 his finncs ; fince he that is but flefh keep:th his 
 wrath , and asketh forgivenefle to God , who 
 (hall obliterate and blot out his finnes < 
 
 It is a common faying and proverb, There is 
 nothing fo fweet as revenge ^ but for my part I 
 cannot perceive this fweetnefle, unlefle it bee 
 compared to a well fcowred blade of a fword, 
 that pierceth and paffcth through eafily , but at 
 the lame time take;h away ourlives,as the Bees 
 that leavethcir fting where they ftrike,and with 
 it their life, Animajq^ in vulnertponunt, fo when 
 we revenge our felues, we leave the fting of our 
 wrath in the wounds of our enemie ; but wee 
 doe not confider (fo blmde are we) that withall 
 ; we thereby wound our foules to death. 
 
 Heliodorui tells us of one that faid , That 
 death would be fwectand welcome to him, if 
 he knew that his cn^-mie fliould a!fo die, and of 
 another iealous woman ;hy cryed^ur, O how 
 dclightfull would death be to mee , if I could 
 
 E ? fall 
 
 29 
 
i° 
 
 Jle reward of Mercie. 
 
 fall dead upon the dead bodie of ray rivall. 
 
 Plutarch faith very well, That of all the wild 
 beads , there is nonefo favage and cruell, as a 
 man that hath the liberty and power to execute 
 his revenge. But if wee confider it diligently^ 
 we fliall fee, that this impatience, and not to be 
 able to beare an injurie, is a great infirmitic and 
 weakenefTc; but as noble hearts, and generous, 
 and magnanimous foules , doe fcorne and de- 
 fpife wrongs, fo doe they alfo forgive, and for- 
 get all kindes of revenge. 
 
 Pericles of all the anions of his life,eftcemed 
 this the moft remarkable , that hee had never 
 revenged himfelfe , for any wrong done unto 
 him. 
 
 And Phocion being put to death unjuftly, 
 feeling the effe&s of that mortall Hemlock, to 
 bring himneareto the lafl: period of his life, re- 
 commended nothing fo much to his fonne as 
 this, that he fhould forget the memorie of this 
 offence, and that he fhould never fecke to be re- 
 venged for it, that in medling with it, he would 
 ftay the gods fcom taking in hand the juftice of 
 his caufe, who would queftionlefTc revenge him 
 of this offence. 
 
 Let us ufe the fame Do&rine , though com- 
 ming from the prophane mouth of a Pagao,rhey 
 are ne vert heleffe of infallible truth , as a Dia- 
 mond loofeth nothing of his value , though it 
 be in the dirt : let us then pra&ife ir, and let us 
 remember, that whilefl we defire to punifli our 
 enemies, wee doe them a great favour, and are 
 
 reveng 'd 
 
The reward of Merck, 
 
 3* 
 
 reveng'd of our fclues , for the offence which 
 they have done unto us , which would deferue 
 a far re more rigorous labour if wee left it to 
 God ; but hee feeing that wee will neither re- 
 ferre it to his juftice , nor to his commaunde- 
 mentSj nor to his promifes, being unwilling to 
 endure a companion in any of his works, hee 
 fuffereth us to try our uttermoft, which is moft 
 commonly thecaufeof our ruine. 
 
 Let us then breake offthis difcourfe, which 
 would never end, if wee fhould pun&ually fol- 
 low it-, and let us remember that revenge is our 
 Matters owne difh,which none can touch with- 
 out incurring his indignation: And letus (imi- 
 tating our heavenly Father) forgive our ene- 
 mies, for if hee fhould take revenge of all the 
 offences which wee at every moment commit j 
 againft his facred Majeftie, hee would then re- ! 
 duce us to that nothing from whence we came, 
 or would inflict upon us eternall paines and pu- 
 nifhmenrs, fince the leaft offence committed 
 againft an infinite goodnefTe , deferveth an infi- 
 nite paine and torment. Let us then follow 
 Saint Lakes admonition , Be mercifully as your 
 heavenly Father is mercifully and prefently after 
 wee (hall heare that blefTed recompense, which 
 we (hall receive for ir, to wit, Blejfedarcibe mtr~ 
 cifulUjor the) frail obt aim mercie. 
 
 Wee have already fliewed how God rccom- 
 penfechthemercifill, yea in this lifc, withbleC 
 fings, favours, x\d graces, fpirituall, and tem- 
 porally givjng iuato them a hundred times more 
 
 then 
 
9* 
 
 The reward of Merck* 
 
 then they have given to the poore , and giving 
 them confolation in their diftrefle, as they alfo 
 have fuffered with their neighbour in his affli- 
 ction : But let us confider the third fruit of cha- 
 ritable workes , which is the higheft degree of 
 honour, unto which the mercifull fliall afcend, 
 so wit, cternallbleflednefTe, and withall we will 
 alfo examine the caufc J , wherefore thefaithfull 
 receive graces fpiritualI,tcmporall,and eternall, 
 which doeth clearely enough appeare in our 
 Text, Blejjedarethe mercifufljor they fhaliobtawe 
 mercie. 
 
 The onely and perfeft felicity of man both 
 in this life and in that tocome, confifteth (im- 
 ply and foly in the pofleflion of the favour of 
 God , which the wicked, cruell, and impious 
 fliall never be partakers of $ but only the Saints, 
 the bountiful], and mercifull fhall pitch their 
 tents there ; the reafon why the one are put 
 backe from this infinite good , and that the 
 others fliall bee received and chcrifhed therein 
 for ever is, becaufe the firft have lived in cruel- 
 tie, rigour, and tyrannie, and fhall therefore be 
 thus puniflicd 5 but the fecond having beene 
 gracious, bountiful, and meeke, they fliall ob- 
 taine mercy ^according to that faying of Chrift, 
 With what weafure you mete > itjhallbec measured 
 unto you againe. 
 
 In thefe words to obtaine mercie, wee have 
 many very remarkable circumftances, for God 
 willfhew himfelfe fuchuntons, as wee fliall 
 fliew our felues to our neighbours , if wee give 
 
 acrumme 
 
The reward of Merck. 
 
 33 
 
 a crumme of bread to the poore languifhing at 
 our doorcs, hce will call us into his royall Pal- 
 lace - 3 hee will make us fir downe at his Table, 
 he will fill us with the dainties of his houfe,and 
 will make us drinke abundantly in the river of 
 his delights, if wee bearc with griefe our neigh- 
 I bours affliction, if wee dreffe his wounds, and 
 powre oyle on them ; hee will comfort us in * 
 our forrowes, hee will wipe offthe tcares from 
 our eyes , and will fill our hearts with joy and 
 gladneffe, if wee forgive ouHbrethren their of- 
 fences , when either malicioufly , or through 
 infirmity they have offended us, hee promifcth 
 and afTureth us , to be fo bountifull and mcrci- 
 full to us , that hee will drive our finnes away 
 from before his face ; hee will fcatter our mif- 
 deedes like a cloud difperfedby the parching 
 beames of the Sunnc , and in this part fhall wee 
 finde the center where the fulnefTe of our fclici- 
 tie reflet hand refideth. 
 
 This forgivenefTeof our finnes is,that which 
 ccvereth us from the divine jufticc, that giveth 
 into our hands the fhield of affurance, which is 
 impenetrable by the revenging (hot of his juft 
 judgements,that makcth us walke voyd of feare 
 towards the throne of grace, and that without 
 the leaft doubting,for fincc God is with us,who 
 fhall be againft us * fhall the world , why it is 
 vanquifhed * fhall hell , why it is fettered and 
 fhackled i Shall death, why it is dead < fhall 
 finne , why it is prevented and pardoned 1 Fi- 
 nally, fhall the flefli, why it is crucified i Wee 
 
 F may 
 
! 
 
 ■ 
 
 ■ 
 
 34 
 
 The reward of Merck. 
 
 may therefore fay and conclude with the Apo | 
 ftle Saint Paul, death where is thyfiing , hell 
 where is thy viftory ? now thanks be to God that hath 
 given us vittory through his Sonne lejus Chrifl. 
 
 From this word obtaine, wee will alfo derive 
 and draw this remarkable do&rine, for he pre. 
 fuppofeth asking , feeing wee cannot obtaine a 
 thing before wee have demaunded it , which 
 teacheth us our duties towards God , acknow- 
 ledging our felues poore, weake,and mifcrable ; 
 both in body ancWbule/ubjcft in bpdy to thou- 
 fands of ficknefles, weaknefies, and necessities, 
 troubled in minde with a world of bufinefle, 
 crofTes, and affli&ions, and fo laden in foule 
 with finnes 3 mifdeedes, and iniquities,thatthey 
 are more in number then thefand that is on the 
 Sea fhore ; But the oncly remedy to thefe fick- 
 nefles is, to have our recqurfe to Gods mercie 3 
 which is the facred anchor of our hopes , the 
 haven of our fal vation,and the eternall refidence 
 of our incomparable, and incomprehensible fe- 
 licities. 
 
 And let ins hold for certaine and infallibly 
 that wee (hall never bee refufed by his facred 
 goodneffe, which calleth out aloud unto us, 
 Math. 1 1 .2 8 . Come unto me ail ye that are troubled \ 
 and heavie laden , and I will eafe you : take my yoake 
 uponyen, for it ts light , andye fhaH finde refi to your 
 fiules 5 his yoake is nothing elfe, but the afflicti- 
 on, weakeneffc, and neceflity of the poore, that 
 is the yoake he commandeth us to beare, that is 
 to fay, we muft take off the loade of mifery and 
 ■ calamity 
 
The reward o/Mercie. 
 
 15 
 
 calamity from the poore , to lade it upon our 
 
 owne fhoulders , and wee fhall finde that his 
 yoake is ealie, and his burthen light, becaufe he 
 will then augment our ftrength , and will make 
 us foable to bcare it, that we fliould be forrow- 
 full ever to ca'l it off againe. 
 
 As a King findeth rhe waight of a crowne 
 but fmall/when it is upon his head , by reafon 
 of the wealth, honour, and power that follow 
 the heavineflc of this burthen, as hee would ne 
 ver leave his Kingdom?, his power, and his 
 Empire, for the waight of a Scepter,feeingthey 
 make him honourable to his Subjcds, and fea- 
 red of Strangers , fo that faithfull man which 
 hath compared and environed his forehead 
 with thecrowne of love ten his neighbour, that 
 hath adorned his hand with the Scepter of cha- 
 rity, to the needy, and miferable, hee without 
 doubt fhall finde reft in his foule , which is the 
 fulneffe of all felicity. 
 
 Now fince fuch great and admirable effe<5b, 
 fince fo excellent profits and advantages , pro- 
 ceedc from our mercie, charity, and bounty to 
 our neighbour, fince in the pradife of it, wee 
 finde our felicity , which confifteth in the love 
 which Godbearethuntous, in the confirmati- 
 on of the pardon for our offences 5 fince againe 
 God affureth us, that the charity which we give 
 and exercife to our neighbours, hee will accept 
 as done to himfelfe : alas, who would be fo fa- 
 vage, and hardened with rigour $ who would 
 be fo defiled with ingratitude , that having re- 
 
 F 2 ceived 
 
3<5 
 
 The reward ofMercie* 
 
 ceivcd favours from a King,wculd yet refufe to 
 obey him , and to feruc him with all his pow- \ 
 er , fhouldnot hec be worthy of the greateft | 
 torments, ofthemoftcrucllpunilhraems, that ; 
 have ever beene imagined • would not the hea- j 
 ven,theelcments,and all the creatures together j 
 rife up fa judgement, to aske puniftmem for (o \ 
 grievous a crime • fince it is moft true, that in- ! 
 gratitude is the bafeftand damnableft vice, that 
 can infeft the foule of man. 
 
 Let us remember that \ve have nothing but i 
 what we haue received of our heavenly Father- 
 and if wee have received it from his favourable 
 and fatherly hand > why fhould wee be fc un- 
 gratefully as to refufe him afmall portion of it, 
 when hec asketh for It : Now, and at all times 
 when we heare asd fee the poore praying, and j 
 crying unto us in the ftrcetes, or at our doores, | 
 it is the voy ce of God himfelfe , that calleth us • 
 to acknowledge his benefits, as often as wee fee 
 one affii&ed that asketh us helpe, and confola- 
 tion - let us runnc to him , and give him occa- 
 sion ef joy, and gladneffe, for it is Chrift him- 
 felfc which was comforted by an Angell ia^the 
 Garden, when praying to God his Father, hec 
 fwcated drops of blood, which made him pro- 
 nounce thefe lamentable words , fe full of 
 griefe ' • My Joule u/ttB effornw even unto it*tb m 
 
 When we have bin offended by our neigh- 
 bour, and that he will caft himfelfe at our fere, 
 to aske us forgiveneffe , \zi us not befuch ty- 
 gers, and fo unnatuiall, as to refuf him his re. 
 
 3**> 
 
The reward of Merck. 
 
 queft , remembring that it is a condition need- 
 full to obtaine the pardon for our owne finnes^ 
 which wee {hall never obtaine 5 untill wee have 
 firft forgiven our brethren their offences : but 
 let us follow the example of our heavenly Fa- 
 ther, who faith, That at what time fe ever a ftmer 
 repenteth him ofhufmnes , he will put away his wic* 
 kednejfe out of his remembrance. 
 
 And when wee muft appeare before the ter- 
 rible and dreadfull Throne of the Soveraigne 
 Iudge, when wee (hall be calledtoaftrift ac- 
 count for the talents and adminiftration which 
 hath beene committed to our charge by our 
 heavenly Matter: let us then I fay follow the 
 example of that wife Steward , let us make our 
 felues friends with the riches of iniquity • let us 
 fill the hand of the poore, which is the Ahar 
 of God, upon the which hee affe&ionatly re- 
 ceiveth the Inccnfe of our prayers, as a dclight- 
 full and pleafing Sacrifice , to the glory of his 
 holy name. 
 
 Then I fay , (hall vree heare that fweec and 
 heavenly voyce of the Saviour of our foules, 
 fpeaking gracioufly to us after this manner: 
 Come j e blejfedofmy Father, inherit the Kwgdome 
 frcfarcd for you, btfofitht foundation *f the tro>ld. 
 Amen. Amen. 
 
 $3 ■ 
 
 7bt 
 
 
 ?7 
 
?s 
 
 The reward o/M&xie, 
 
 c rbe Trajer. 
 
 OLord God,full of mercy and compaffion, 
 O favourable Father , that art the foun- 
 tainrof pardon and remifiion, and the refuge of 
 them that truely repent, who defireft not the 
 death of a (inner, but rather that hee may tutne 
 from his wickednefTe and live ; wee thy poore 
 and raiferable creatures, who by the weaknes of 
 our flcfli,by the malice of our mindes,&by our 
 owne Vktetri inclination to follow ill examples, 
 have provoked thee to make thy wrath and in- 
 dignation fall upon our finfull heads ; we have 
 many wayes and times by our tranfgreffions 
 incited thee, to caft upon our finfull foules the 
 thunderbolts of thy judgements, wc have made 
 finne our del:ght,and iniquity the height of our 
 happinefle. Thy julice did cry and runne af- 
 ter us, like a roaring and ravening Lyon fcefcing 
 todevoureus, thy judgements were ready to 
 caft our bodies and foules into hell,buf that the 
 excellent greatnefle of thy mercie, (O bounti* 
 full and gracious Father) hath hterpofed her 
 felfe, and hath not permitted that we fliould be 
 caft downe into the depth of eternall death t and 
 condemnation 5 thy hand CO fweet Saviour) 
 hath upheld us , and thy elemencie (O our Re- 
 deemer) hath perfe&ly delivered us : therefore 
 (O gracious Father) feeing thou haftpreferued 
 us from evill, conferue us ftill in good things, 
 reccive(if fuch be thy good plcafure)the incenfe 
 
 of 
 
The reward ofMercie* 
 
 ^9 
 
 of our prayers, ourfacrificeofthankefgiving, 
 which wee moft humbly offer upon the feeeod 
 Alar of thy divine compaffions. Put up our 
 teares into thy bottels , accept our contrite 
 hearts broken with griefe, to have offended 
 thee,fora pleafing Sacrifice: receive our griefes 
 and difpleafuresforthy fatisfadiion,and behold 
 thy Sonne, thy onely, thy welbeioved Sonne, j 
 his head pricked with thornes , for our finnes, ; 
 his hands, his fides, and his feete pierced with I 
 Lances, and nayles for our iniquities, for his ' 
 torments fake^ for his paines, and for his deaths 
 lake, reftoreus unto life , forgive us our finnes, 
 (O great GodJ blot out our iniquities, thatfo ; 
 following thy example , wee may doe the like ! 
 to them that have offended us • change in us 
 our hard hearts, and make rhem gentle and cafie 
 to pardon and forgive • and fuffer not our foules 
 to be defiled, and infeded with the venome of 
 revenge : but that leaving it unto thee, we may 
 thinke of nothing elfe but to be obedient unto 
 thee, blefling thofe that curfe us, fpcaking well 
 of thofe that (launder us, and praying for thofe 
 that perfecuteus. 
 
 O good God , kindle in our foules an holy 
 love towards our affii&ed brethren, that wee 
 may partake with them iiTtheirafflidions, and , 
 fo cafe them that they may the better beare that 
 burthcfl,whichthou haft impofed upon them. 
 
 We moft humbly befeech thee alfo (O good 
 Saviour) to give us charitable hearts, and full 
 of companion to helpe the poore in their neede, 
 
 remeru- 
 
!"~4^ 
 
 The reward ofMercie* 
 
 remembring that they are our brethren , that 
 thou art the Father of us all, and that we are the 
 children of the fame mother , that a glaffe of 
 cold water onely given unto them , is of an in- 
 eftimable price before thee , becaufe thou ac- 
 cepted of it as willingly, and recorapenfeft it as 
 largely, as if it had beene given tothyfelfe- 
 make us underftand and know that rhou art the 
 King and great Matter of the world , that all 
 that is therein juftly belongeth unto thee, that 
 wee are but thy Stewards , to difpofe of thy 
 goods j to them of thy houfhold , to wit, the 
 poore, who as well as we have that honour to 
 belong to thy houfe, to be thy fervants, yea to 
 beare the name of thy children , that whea it 
 fhall pleafe thee to call us to account, wee may 
 bee found to have ufed with profit the talent 
 committed unto us : and that it may pleafe thine 
 infinite goodnefft,not for our fakes,but through 
 thy mercy, for thy welbclovcd Sonnes fake, to 
 call us good and faithfull fervants , and to 
 make us enter into our Mailers joy, 
 which is the heavenly Icru- 
 falem. Amen. 
 
 Se r m. 
 
The fecond Way to Sion . 
 
 THE PRAISE 
 
 OF PVRITIE. 
 
 Math. 5. 8. 
 
 Tilejfed are the pure in heart, for theyfball 
 fie God. 
 
 N the holy and facred 
 Temple of wife King Sa- 
 lomon , there were three 
 things chiefely conside- 
 rable, that is, 1. The bo- 
 dy of the temple whereto 
 the people came. 2. The 
 holy place appointed for 
 the Lcvites, and thofe that miniftred at the Sa- 
 crifices. And 3. the Sanftum S a»fl [ or urn t y or the 
 moft holy place,confecrated for the Arke of the 
 Lord, who had appointed it for.hisordinarie 
 dwelling and refidence, wherein he commonly 
 appeared, in the forme of a darkc clowd, out of 
 
 G which 
 
 4' 
 
4* 
 
 The praife of Turkic 
 
 which were heard,the divine Oracles, and the 
 I irrevocable fentences of his facred judgements. 
 It was a place whereinto none (upon paine of 
 death) could come, except the high Prieft, and 
 that but onely once every yeare, and yet with 
 many precautions, andcircurnftances, fcrhee 
 was firft to purific himfelfe, to wafli his body, 
 and to change his cloathes, before he appeared 
 in the terrible and fearefull prefence of the li- 
 ving God. 
 
 By this faire and meruailous Temple of King 
 Salomon, is lively reprefented unto us the world, 
 adorned, and diversified with fo many faire and 
 admirable creatures. 
 
 By the Body of the Temple, where the chil- 
 dren of Ifrael heard the reading of the law of 
 God, his Spoufe the Church is naturally deno- 
 ted and figured unto us. 
 
 By the holy place 5 \vhereunto came onely the 
 Levites , and thofe which miniftred at the Sa- 
 crifices, are fignified unto us, the Mimftcrt of the 
 word of God, who are chofen and put a part in his 
 Church, to be Heraulds, andEmbafladoursof 
 his holy wiIl,offcring the ordinary Sacrifices of 
 prayer and thankfgiving, whichare his delega- 
 ble and well accepted fer vice- 
 By the SAnttttm Sdnctwum , or the mod holy 
 placets truly figured unto us Heaven; for,as the 
 high Pried cntrcd not into that place, before he 
 had firft purified, & wafhed himfelfe according 
 to the Divine ordinance : fothefaithfull cannot 
 enter into heaven , untill hee hath firft diverted 
 j finne, 
 
TU reward o/Mercie. 
 
 4? 
 
 finne 3 and be covered with the cloakeof Iufticc, 
 holincfTe,and innocencie ; therfore Iefias Chrift 
 himfelfe declareth the fame thing unto uswith 
 his ownc facred mouth, faying, 
 
 Blefjed are the pure in hearty for they jhatl fee 
 GOD. 
 
 The Prophet Ttavtd cxpreffeth exceeding 
 well the fame w^rds, in the 15. Pjatme, faying, 
 Lord, who jhall abide in thy TabernacL ? wbofl)alt 
 dweH in thy holy kill? he that walketb uprightly ,and 
 worketh righteoujnejfe ? and jpeaketh 'the truth in hu 
 heart. 
 
 And in the 24. Pjalme, Who ^ all afc end into the 
 hi li eft he Lord'! andwheftaMftandin his holy place? 
 bee that hath cleaneband^ and a pun hea;t ; who 
 hath not lifted up hti joule unto vanity 5 mr frv - nt 
 deceitfully . He? ft) all receive the blcpng from the 
 Lord , and rtghttonfnejje from the God of hts faL 
 vation. 
 
 And ih the 5 ?. Chap, oflfaiahvev. T4. Who 
 among us foall dwell with the devouring fire $ who 
 among ft us fh all dwell with ever lofting burnings * 
 He that w. Ik f h nghteoufly^ and fpeaketh uprightly : 
 be that dejpifctb the gai^e ofopprepton:^ thatjhakeih 
 his band* from receiving of tribes 3 thatfloppeth his 
 ear cs from hearing ofblooa,and fljutteth his eyes from 
 [etirg evill. Heflmll dwell on high : hu place ofde 
 fence Jhall be the munitions ofrockes, bread \lali be 
 given htm, his waters /?; aII be jure. His eyes flail fee 
 the King in ht& beauty • they jhall behold the land that 
 is very fane off. 
 
 O what admirable places, how many faire 
 G 2 and 
 
44 
 
 
 The prai/t effnritie. 
 
 and rare prcmifes, doe all thcfe Prophets make 
 to the faithfull, who (hall keepers hear* from 
 finne, and his hands from iniquity * and Iefus 
 Chrift himfelfc commeth after to confirmc 
 their teftimonie, and to ratifie their words, fay* 
 ing in this place, 
 
 Bleffedarethe pure in heart 9 for the) \]halt fee 
 COD. 
 
 Words very cnergeticall, and fignificant,as if 
 hcchadfaid, Dearely beloved, thconely and 
 perfe& way to pofTelTe all happinefle , all plea- 
 fures, and all the advantages that you can wifh . 
 and in a word, to enjoy eternall felicity, to con- 
 template face to face Gods divine MajefHe s 
 wherein confifteth the fulndle of happinefle, 
 and all contentment, following the ferpents ex- 
 ample, to caft off the olde skinne^hat j$, to pull 
 off the oldecoate of finne, infefted with the le- 
 profie of iniquity , to fly and efchew evill , to 
 embrace good, to hate vice, and perfedly to 
 ] love vertue , which is the true way to heaven, 
 >to thepofleffion of heavenly graces ; and in a 
 word , tothcfulncflcand pcrfe&ion of all true 
 happineffe. 
 
 Bleffed are then the pure in heart, fir they (halt 
 fee God. 
 
 Now to enter into a more particular expli- 
 cation of thefe words, we will divide them in- 
 totvvo principallparts,and will conficcr> i.who 
 are the pure in heart. And fecondly, thecaufe 
 j why they are bleffed. 
 
 The roy all Prophet David in the i $.Pfalme, 
 
 defcribeth 
 
The pratfe offntitie* 
 
 dcfcribeth perfe&Iy unto us thofc that arc pure 
 in heart, They are thofe, faith hec, that lye not, and 
 who live uprightly • they mho backbite not with their 
 tongues , nor doe evil! to their neighbours , and in 
 vphofe eyes a vile per fin is contemned , but they ho- 
 nour them that fare the Lord : they that [wear e to 
 their orpne hurt, and change not : they that put not 
 out their money to ufurie , nor take bribes or reward 
 dgainfl the innocent. 
 
 This is a very faire, true, and ample defcrip. 
 tion of the Righteous man , who hath a pure 
 heart, that is, who hath his confeience pure and 
 juft, and who lives in integrity, juftice, andin- 
 nocencie. 
 
 For this word heart, is not here to be under- 
 wood or taken for the materiall & carnall hearr, 
 placed ineurbreafts, which -isthefbuntaine and 
 beginning oflife, the firft living, thelaft dying 
 in man, but for the foule that keepech there her 
 ordinary Selfions , as we commonly fay that is 
 corne, by fliowing onely the facks that hold it • 
 there is the Kings Treafure, by (hewing onely 
 the Exchequer Chamber where it is kept , the 
 place containing being called and taken by the 
 name of the thing contained : fo muft we under- 
 ftand a pure heart to bee taken for the confei- 
 ence, which therein makes her rcfidence. 
 
 Where at the firft fight we findeathing ve- 
 ry remarkable, and worthy our consideration, 
 that to wit , that finne being as it were a black 
 and venomous Inke, or an infe&td and corrup- 
 ted poyfon , as fooneasit comes neare our 
 G 3 hearts, 
 
 45 
 
r 4 6 
 
 Tl\k reward of Merck* 
 
 hearts, thefeateofour foules, itdefiletb, infe- 
 deth, and makes them foftinking, that God 
 cannot endure them before his face,fo much ab- 
 horreth he the very fent and fmell of fin, and fo 
 much the very objeft of iniquity is noyfomc 
 and troublefometo him. 
 
 Now Iefus (Shrift knowing that man brought 
 into the world from his mothers wombe with 
 life, the caufe of death, tharis,originallfinne, 
 curied finne, a difaftrous blade or ftalke, which 
 like thewilde and cvill plants cafteth continu- 
 ally forth fo many young fpiigge>, which doth 
 fo people and (tore the field of our fonks, that 
 in the ead in ftead of a Garden oiEdtn , where 
 Godtookcpleafureto walke, in ftead of a de- 
 lightfull River, where the Angels bathed, it be 
 conies a hideous and drcadfull wildcrneffe, 
 where the devils and wicked fpirits keepe their 
 Sabaths , and criminall Aflifes and Seffions, a 
 filthy finkc , where wicked and impious men 
 like Hogges continually wallowe : And there- 
 fore Iefus Chrifl: (I fay)tobring his Apoftles to 
 perfe&ion, and to put them and all the faithful! 
 in the way to heaven, he exhorts them to keepe 
 their hearts pure, cleane, and naked from all 
 finne, filthineffc, and iniquity, to extirpate the 
 thirties, & bryers from the fields of their foules, 
 to plow and till ir carefully 3 with the fliareand 
 harrow of contrition and repentance for their 
 finncs: Ina word, to make it a ground fit, and 
 fruitfull to receive the holy feed of the word of 
 life, and to make it bearefruites to immortality 
 and cternalllife. As 
 
The remidofMercie, 
 
 47 
 
 As men would bee curious to fwecpe and • 
 cleanfe a houfr , wherein a King refolucsfor a I 
 while to bercfident, and may juftly accu e him 
 ofimpudenceand impudence, who having ad-' 
 vice and notice of his comming, would not 
 make haft to perfume it , to adoi ne, and enrich j 
 it with the faireft furniture, to cmbellifli it with 
 all the rarities and moft prctious jewels they 
 could recover : So, alas ! the hearts of the faith- 
 full are nothing elfe but the houfe of God, the 
 glorious throne of his beloved Sonne > and the 
 tabernacle which the holy Ghoft hath chofen 
 for his habitation • where is then that heart of 
 (tone, that fouleiobafe, and obftinarely refol- 
 vedto beelol , that knowing the happy and ' 
 moft honourable arrival! of the great King of 
 Kings, of the three divine perfons, of the in- 
 effable and incomprehenfible Trinity,and trine- 
 unity, doth not fweepe and cleanfe the houfe 
 of his heart , and doth not purifieit from all 
 dirt and filthinefle, who I fay will not adorne it 
 with the richeft treaftnes, and wrh the rich or- 
 naments that holineffe, jufticc, andinnocencie 
 abundantly affords • purpofely to receive with 
 hoiourand reverence fo magnificent a King, 
 who promifeth us to come unto us , when hec 
 faith in the 14. Oiap. of Saint lohn , If a man 
 love me, he mil keepe my words, and my Father will 
 , love him, and we will come tn unto him , and make 
 eur abode with him. 
 
 Our good Mafter lefus Chrift (the Saviour 
 of our f ules) teachech us in the 22. Chap of 
 
 Saint 
 
Tbepraife of Tun tic 
 
 Sail c Marhew , how much and how dearely 
 purenefle is accepta lc before him, faying,? A*/ 
 the Ktngdome of heaven is like a certaine King which 
 made a marriage for hisfonne , and having invtu d 
 many , the banquetting roome wax fitted, and the 
 Ktng himfelfe being come in to fee the guefls m bee 
 there fawe a man which had net a wedding garment, 
 nnd f aid unto him , Friend how camejl thou in hi- 
 thcr, not having a wedding garment ? And hit wad 
 fpeechlejfe. Then [aid the King to the fervants, bind 
 him hand and foote , and cajl him into utter dark- 
 neffe, where jhalt be weeping and gnajbwg of teeth: 
 \Jor many are catted, but f ewe are chofen* 
 
 Can we defire a more lively reprcfentation, 
 or an example more formail, to rtiew us that 
 God delighteth in the finccrity and pureneffe 
 of our foules ; andcontrariwife, that he abhor- 
 reth, and dctefteth the filthinefTe of fione, the 
 inke and coales of iniquity , which blacks and 
 defiles our confidences, for it is impoflible ever 
 to tafl: of the dainty and delicious Viands fer- 
 ved at the Lambs wedding , at the fumptuous 
 and magnificent feaft of theonely Sonne of the 
 great King of Kings, before we have left off our 
 working dayes cloathes, the infe&ed and ftink- 
 ingcoatc of our naturall corruption, to'put on 
 the white roabe of holine(Te,purity,and amend- 
 ment of life,and to ufc the very words of Scrip, 
 ture, Colof 3 . Wee nsuft caft off the old man with his 
 deedes , and put on the new man which is renewed iri' 
 knowledge after the image of him that created him. 
 And Ephef.^. concerning the former converfa- 
 
 tion. 
 
77 e ffdfe cftPuritie, 
 
 49 
 
 fation, Caft cffthcddtxw , which * c$rrupedae- 
 ! cording to the dccettfoU /uj!s of din he.tr i , and here 
 \ Mived in the (fir it cfytur mi»de : andfut $n the 
 \ new m An , winch like unH God is ere Med ' in right e- 
 I euptjfe^andtrue helsneffe. And in torn. 6. 6. Our j 
 1 aid man is crucified with Chrift , tiut theiedj §f\ 
 ! fume might be defrayed , th^t henceforth tvee jhould 
 feme finnem mare t but wtlke before him in renova- 
 tion Andmwneffe of life. 
 
 The cleared waters are always the be^and 
 therefore commonly fee that the excellenteft 
 fprings are derived from the rockcs,and fetch'd 
 from the higheft hills , becaufe that the water 
 diftilling through many nai row paffages, and 
 ftrait places, the farther it goes the more it is 
 purified, & the moft fubtill and cleared: fprings 
 feeke the higheft places, as approaching nea 
 rer to the nature of the ay re, whofe nature and 
 propriety is ftill to afcend. And conrrariwifc, 
 you may obferveand marke, that the thick and 
 heavie waters are alwayes filthy and (linking, 
 and areconferved in pitts and deepe finkes , as 
 participating of the nature of the earth , and 
 therefore are fit for nothing but to breed fer- 
 pents, and Frogges , whereof forae kill us by 
 | their mortallvenome, and the other trouble us 
 with their unfufferablc croaking. 
 
 Thefe -cleare and pure waters dee lively 
 
 prefigure and fet forth unto us, the faithfall fer- 
 
 I vantoftheLord, who hath purified, and as it 
 
 I were diftilled himfelfe at the fire of the love of 
 
 j God, thereby to leave off what was earthly 
 
 H ponde- 
 
5° 
 
 "The praife cf&witie* 
 
 ponderous, and troublefome in him, as hatred, 
 ambition, fcnfuality, and vaine glory purpofely 
 I to foarc aloft , and to elevate himfelfe to the 
 | holy mountaine of Syot> towards heaven, which 
 I is the center whither the circumference of his 
 I defires, defignes, and thoughts tendeth. 
 
 Thefe black and muddy waters may expreffe 
 and fet forth hell unto us , where there is no- 
 thing but horrible darknefifc and fearefull ob- 
 | fcurity, where that old ferpent is iuftly banifhed 
 1 for his deferts, and where the damned , gaftly, 
 and frightfull foules doc nothing elfc but vexe 
 themfelves and curfe. 
 
 But to apply it to the fubje<5t of our text,thefe 
 {linking and corrupted waters,may very fitly be 
 compared to the wicked, and to the men of this 
 world,who have Woolfes or Lyons hearts un- 
 der the flnpe and forme of men , who wallowe 
 likeHoggcsinthemirC; and dirt of caroallfc- 
 curity , who runne not after pietie and vertue, 
 but remaine fafl chained and bound to fenfuali- 
 tie, and vice ; cafting all their affedions on the 
 earth, whereof their body is made and compo- 
 fed, never ayming nor levelling their thoughts 
 at heaven, whence their foule had their origi- 
 nall 5 True ferpents in malice, hatred, and en- 
 vie, that with mortall venome infed: theLil- 
 lics and Rofes of the beft confcienccs, Frogges 
 in prating and flandering, that never open their 
 mouthes, but to utter unfufforable blafphemies, 
 oathes, lyes, and detractions. 
 
 Take yet this farther conceit upon the purity 
 
 of 
 
The traift ofPmtie. 
 
 5* 
 
 of the heart, to wit, that as the eyes ore-vay led 
 with dowds,or with catara<5h ;md webbs,can- 
 not clearely difcerne the obje&s, or colours, 
 which areexpofed before them , becaufe their 
 faculty is prevented and hindered, by the inter- 
 pofition of thefe obftaclcs,which are placed be- 
 twecne th%obje<5t and the fight ; whereas con- 
 trariwife good found and well difpofed eyes as 
 are thefe of Eagles , who though foaring in the 
 higheft clowds , doe neverthelefle fee very 
 plaindy in the thickeft bullies, in the remoteft 
 furrowesofthefarrediftant fields, and which 
 is mod admirable, is, that her fight is fo flrong 
 and powerful!, that contrary to the nature and 
 praftife of other living creatures,fhe can fteddily 
 behold and contemplate the Sunne, without 
 winking at all ; yea, when fhee is neareft him, 
 and (landing on the higheft branch of a tree, 
 planted on the top of the loftieft mountaine. 
 
 Now to appropriate this to our matter, wee 
 fay , That hee whofe heart is incombred with 
 the things of this world , whofe foule is orc- 
 vayled with ambition, with the clowds of va- 
 nity, and vaine glory, whofe coafcience is ob- 
 fcured, and darkned with hatred, envie,and ma- 
 lice, can never contemplate God , nor fee his 
 face, which is all theconfolation, all the joy, 
 and in a word, the true center of ourhappiaefle, 
 the fulneffe of all our felicity , and thegreateft 
 delights which the faithfull can wifh or defire. \ 
 But thofe that fhall be carefull and diligent to 
 keepe their foules pure and cleane from thcfil- 
 
 H a thinefle 
 
5* 
 
 The pmfe of&witie. 
 
 thineffc of finne > thofc like Eagles indecde al- 
 wayes foaring in heavealy and godly anions, 
 fhallbe perched and placed in the higheft place 
 of mount Syon, from thence- forth ever to view 
 the heavenly Sunne rifing , that beareth health 
 I in his rayes and wings, to behold fleddily , and 
 ! without winking, the glittering, and*>right flii- 
 ■ ning beames of the Sunne of righteoufneffe, 
 without any feare of hurt, being affured of his 
 wonderfull favour,manifefted by his inviolable 
 promifes, for he faith in our Text, 
 
 Bkjfcd are the fure in heart , fir they fhall fee 
 GOD. 
 
 By this purity of heart, we may underftand 
 the fimplicity of our lives and aftions , and fo 
 this fentence, Bkjfcd are the pure in heart, may be 
 thus interpreted j Bleffed are thofe that walkc 
 fimple in their adions, whofe heart is voyd of 
 fraud, and of any thoughts of iniquity, whofe 
 1 tongue fpeakes nothing but the hearts meaning, 
 1 that fhuanes vanity ,and the glory of this world, 
 ' that fo they may be perfe&ly glorious in that \ 
 which is to come. S c . Avguftine lib. i.de Strtn. \ 
 Dom. is of this opinion , becaufe that as SKIohn \ 
 faith, i. Bfifi. ckaf\%* ver.19. The whole mildly- 
 eth in mckedneffe , and that the Apofilcs were to t&ki 
 men, and to bring them to the wayoffalvation \ nei- 
 ther by craft, nor by force, but by met kern jje andfim* 
 flicitie. 
 
 And therefore Ghrift fending through all 
 the world, to publifh the Gofpell of the King- 
 dome of heaven, the redemption of captive fin- 
 
 . aers, 
 
TlepraifeofPuritU. 
 
 51 \ 
 
 Hers, from the chaincs and torments of hell,and 
 to preach openly the acceptable yeare of rhej 
 Lord, faith unto them ; Behold I fend you forth as 
 foeepeinthem'tdflofWoolves^ be ye therefore wife as 
 ferpents, and harmeleffe and innocent as Doves . as ] 
 wereadintheio.Chap.ofS.itf^ver.16, And | 
 in the fame Gofpell,Chap.<5.ver.2 2. The light of 
 the body is the eye, if therefore thine eye beftngle, thy 
 whole body fra/i be foil of light. 
 
 Thisfo excellent vcrtue of meekcnefTe and 
 fimplicity , hath alwayes beene hated of the 
 world, as being contrary to the vanity and fol- 
 ly of it, and the high way to mount Sinai, there 
 to fee God face to face as Mofes, who preferred 
 the fimplicity of a Shcpheards crooke, to the 
 honours , riches , and preferments which hee 
 might juftly have expeded in Pharaohs Court, 
 as being reputed his daughters fonne. 
 
 This vertuc cannot but be very pleafing to 
 God, fince he himfelfe hath putit in pra&ife, in 
 appearing to Mofes inabufh, which is a bafe 
 and abje<5i plant, defpifing the lofty Pine trees, 
 and Cedars of Libanus , which in height and 
 beauty exceed all other trees of the earth. 
 
 The Angels alfo have praftifed it, when ha- 
 ving left the heavens to appeare unto men, they 
 have not taken the forme and majeftieofKings, 
 to be refpe&ed of all , but rather the habit of 
 . Pilgrimes,and men of biff, quality, to teach us 
 ' to fhunnc pride and vainc glory , and to (h-w us 
 by their cloathes that we arc-Strangers and Pil- 
 grimes in this world , that our houfes are but 
 
 H 5 innes, 
 
\T 54 
 
 Tbepraife offwhie. 
 
 Innes, where we fhould ftay onely as pofts doc 
 under a tree till the (torme be paft , and Co to 
 continue our way as long as the day of our life 
 fhineth , that the night envclloping and wrap- 
 ping us up in her darke cloake, wee may arrive 
 at the heavenly Canaan , which is our native 
 Country from whence we firft departed. 
 
 We read in the 1 8,Chap,of GinefVaax. Abra- \ 
 ham fi itisg at his tent doors, favv three men paf- 
 fing that way, whom hee called, and defired to 
 come and fit under a tree with him , to eate a 
 morfell of bread, to comfort their hearts. Now 
 if it were God himfelfc in the forme of three 
 men, to reprefent the three perfons of the blefl 
 fed Trinity,or if they were Angels fentby him, 
 is a queftion out of the fubjeft of our Text ; but 
 becaufe many Fathers of the Church are of 
 thefecond opinion, we alfo will hold ^groun- 
 ded on the 1 3. Chap.to the Htb. Be not forget full 
 to entertaine Strangers , for thereby fome have enter- 
 tained i^dngels unawares 9 which u commonly refer - 
 red to this action of the Father of the faith foU, and of \ 
 Lot his brothers forme , who alfo entertained in So- 
 dome two Angels, in the Jbape of Strangers , and of 
 men that were travelling further. 
 
 In the 5 , Chap. oiTobit wee reade , that the 
 Angell Raphael appeared to the young Tobit,and 
 offered to bring him into M edta, which hee did 
 afterwards pcrforme. 
 
 But leaving many other cxamples,which we 
 could alledgeof the humility, and fimplicity of, 
 Angels^let us briefly runne over the lives of the 
 
 Patriarks 
 
ThepraifeofPuritie* 
 
 Patriarks & Prophcts 3 where the fimplicity and 
 innocent purity of their a&ions doe moft lively 
 appeare. Abrahams Gods command, without 
 any further information, goeth to the place ap- 
 pointed him , to faciifice on an Altarhis onely 
 fonne. 
 
 Jfaack following the fteps of his Fathers obe- 
 dience to God,runnes to his death,never fearing 
 the great torment that he was ready to endure, 
 Iaycth the wood on his fhoutders , and carrieth 
 in his hand that fire that was appointed to burne 
 him to allies j yea, hee encourageth hispoore 
 old Father to execute Gods divine command, 
 reftores unto him by his exhortation j his 
 ftrength already loft, by reafon of the extreame 
 griefe which he endured, to be the executioner 
 of his owne fonne, and to kill hina to whom hee 
 had lately given life. 
 
 But leaft we fhould be too tedious, this ex- 
 ample of fimplicity (hall feive us for all the Pro- 
 phets, as being the moft remarkable that can be 
 ever rehearfed by man ; and indeed was it not 
 l/a great and lofty myfterie, that God fhould 
 j give fo rcfolutea courage, fo great a conftancie, 
 J to the Father of the faithfull , and [o admirable 
 • boldneffeto this obedient fonne- fat Abraham 
 j rcprefenteth unto us God the Father , who to 
 j execute the irrevocable decree of his divine ju- 
 ftice, hath feifed the fword of his terrible judge- 
 ments , to dip it in the blood of the fpotlefle 
 Lambe, that bare the finnes of the world on the 
 Altar of the Croffe.' 
 
 This 
 
 55 
 
\ $6 
 
 Ihepraifs ofTuritie. 
 
 This fweet lefts , whofc fimplicity , and 
 mcekeneffeare both pecreleffe & inexplicable, 
 this good Saviour, following the example of 
 Iftack , by whom during the fhadowes of the 
 lavvhecwas figured, ^oeth freely to his death, 
 bearing the wood, which v/as to bereave him 
 of life upon him , and withh him the burning j 
 fire of love, that inflamed him with an infinite i 
 affedionto favc the Ele&: Hee was brought 
 j faith the Prophet ifaiabas a Lamb to the (laugh- 
 ter • fo opened he not his mouth to complain : 
 he is conducted as a dumbe Sheepe before her 
 Shearer : but in that we fee nothing but part of 
 his fimplicity, appearing inthecataftrophe of 
 hisadttoas, when he was nearc his death- but 
 if we fliould curioufly view the ads of his life, 
 beginning from his birth, we fhould beravifhed 
 in ad miration of thefe infinite wonders -, but let 
 us confider only in generall, that he is borne of 
 a pure virgin, efpoufedtoaCarpentcnwas that 
 befitting his excellent Majeftic, who was the 
 King of the world? 
 
 Hee was borne in a Stable amongfl: beafts, 
 judge if that were the Royall Pallaces , and ho- 
 nourable company , which hee had in heaven 
 among the Angels. 
 
 He wasfwadlcd in clowts,andlaid in a Man- 
 ger } for want of a Cradle, to kecpe him from 
 the injuries of the weather : were thofe the de- 
 lights of his Paradifec 
 
 He was fugitive here and there, to/hunne the 
 envie and furious rage of Herod, who fought to 
 kill him. In 
 
The prdife of f untie* 
 
 la a word , confidcring diligently all the 
 courfe of his life , from the moment of his 
 birch, to the laft period of his death, wee (hall 
 finde all his anions framed in humility,andgui- 
 ded by meekencfle and firuplicity . 
 
 This example and no more , he did not goe 
 chufe within the Pallaces of Kings, the good- 
 lied and gallanted Courtiers $ hee did not ele& 
 die fonnes of Princes to be his Apoftlcs, but 
 went to the receipt of cuftomc, to the Cottages 
 and Boats of Fifhermen,to call that honourable 
 company of his twelue Apoftles, who like well 
 inftru&ed Difciplcs followed the fteps of their 
 loving Lord and Matter $ fo well did they imi- 
 tate and follow his examples , and efpecially 
 that of his firaplicity, that they may be patterns 
 of it themfelues, as the Hiftory of their life fuf. 
 ficienrly fheweth, and as the duty of their place 
 requircd,for men being deepcly plunged in ma- 
 lice, preemption, and arrogancie, there was no 
 way to vanquifli them, but wholy by contrary 
 weapons to them unknownc , that they might 
 the more eafily befubdued and vanquiflied. 
 
 To their arrogancie , they oppofed meeke- 
 neflc, to their porape and vaine glory jhumility, 
 and fimplicity, ever'remembring the command 
 of their good Mafter, Be ye fim fie as Doves. 
 
 Now it is remarkable, that the faithfull,arid 
 fuch as walke uprightly before God, are called 
 by the wicked, and by the children of the God \ 
 of this world, Poor* and ftmfle feople, becaufel 
 they addift not themfclves to fraud and deceir, 1 
 
 I fol 
 
 57 
 
58 
 
 Tht pratfe cftpuritie. 
 
 fo fpakc lots wife to her husband, being yet in 
 affliction upon his dunghill, Docjltboujli/Ire- 
 Utne thine integrity ¥ 
 
 Eut Iefus Chrift to fliew us that hee approo- 
 veth thofe whom the world rejc&eth , fpeakcs 
 as if he had hid^eeyou thtfefimpleana bafe people, 
 they jhall fee God: So Chrift gives them hopes 
 uofthebleftedvifionofGod, as if hee had pro - 
 I mifed light to the blinde, knowledge to the ig- 
 norant, and wifedome to fooles, for fo this wic- j 
 ked world calleth thofe that will not drinke the J 
 cup of his malice, nor tread in hispathes full of \ 
 finne and iniquity. 
 
 Blejfedthen art the pure in heart ,&c. 
 He doeth notonely fay,they fhall be blefled, j 
 but he fpeaketh in the prefenttenfe,faying,they I 
 are already blefled: for God having given them | 
 that holineffe which they poffefle,and upon all ! 
 occafions pra&ife , hath alfo given them two j 
 ftrong and well feathered wings , to foare and ; 
 flie aloft to heaven : whereof the one is faith, j 
 by the which the jufl: trufting and repofing him- ' 
 felfe wholy in the promifes of Chrift, takes his 
 flight towards Paradife, to have a tail of them 5 
 for it is the nature of fiith fas appeareth by her 
 definition) to know how toaffiireitftlfe, how 
 to aske the grace of God promised in his word, 
 how to embrace falvation offered by Iefus 
 Chrift, and during this life, how topofieflein 
 part that cternall and blefled life. 
 
 And becaufe faith beginneth here to taft the 
 delights of the vifion of God, flie is yet upheld 
 
 and 
 
Thepraife of Pursue. 
 
 and fortified by Hepe,which is the fecond wing, 
 that makes her expe& heaven , and promifcth 
 her abfolutcly to fill her abundantly with thofe 
 fweet pleafures whereof (he hath , fhee yet had 
 but a taft, and to make her perfectly know, that 
 which now (he feeth bat obfeurely , and like a 
 fhadow. 
 
 Blejjed are the pure in heart : for they fiaff fee 
 GO D. 
 
 Vpon thefe words there is an objection to 
 be rcfolved, why Chrift faith here tie pure in 
 hearty feeing the Scripture in many places is di- 
 rectly oppofite to this juftice, to (his purity, to 
 this clcaneneffe,as we read Prou 20. p. JVho can 
 fey I have made my heart cleane, 1 am pure from my 
 finnef And in the firft booke of Kings, the 8, 
 Chap .There is no man that fwnethnot. And in the 
 1. Epift. ot Saint lohn, 1. Chap, tfwfky that we 
 have mfinne, we deceive ourfelues, and the truth u 
 not mm. And in the 25. Chap, of lob> Howcan 
 man bejuJ!ipedwithG*f: or how can he be clean* 
 that is borne of a woman f 
 
 Although thefe places,and many more (that 
 we purpofcly leave to avoyd prolixity) feeme 
 to be oppoine to our Text.notwithftanding we 
 will reconcile them together. 
 
 For when the Spirit of God calleth heere 
 thofe that live juftly and holily pure in heart, 
 wc muft not underftand it fo, as if they were to* 
 tally and abfolutely cleane from the filthineffc 
 ! of finne ; for in that fence the royall Prophet 
 David faith, there is nonejufi, no not one. 
 
 I 2 Eut 
 
 59 
 
6o 
 
 The praife effuritie* 
 
 Butwcmuft undcrftand here thofcthat ihivc 
 to walke in the lacrcd pathes of Gods com, 
 mandements , that live holily before God, and 
 without reproach before men, that have bcene j 
 purified, likegold tried feaven times in the fire, ! 
 ' and that fire is the word of God^that enters and j 
 penetrates to the mod fecret thoughts, thereto ! 
 confume the wood and chaffe of our wicked in- i 
 clinations. 
 
 This cleanfing and purification is clearely j 
 fet forth unto us in the 15 . Chap, of Saint John 
 in thefc words of Chrift , Ntw ye are sleane 
 through the ward which I havtffoken. And in the 
 13.Chap.ver.10. of the fame Gofpdl, Heethat ; 
 it wafted, needeth notjave to wajh his ftete , hut is 
 deane every whit : and ye are deane, but not all. 
 
 In a word, the faithfull that live holily, may 
 be called juft, and pure in bean, Secundum qutd, 
 nonfimpliciter , Iuft in that degree of Iuftice that 
 may fall on man whileft he is here below figh- 
 ting againft flefh and blood his domcfticall ene- 
 mies, that often overcome him , and would 
 quite keepe him downe if hee were not upheld 
 and fortified by the fpirit of grace , and by the 
 Almighty hand of God that raifeth and deli- 
 vered him. 
 
 The faithfull fcrvant of the Lord is againe 
 called pure in heart , becaufc hee is fuch in part 
 already, and that befides the great difpofiuon 
 that is in him to tend to his perfedion, hee al- 
 ready here begins to tad the excellent fweernes 
 of that delicate fruit whereof he (hall hereafter 
 
 be' 
 
ThtfraiftofVuritk. 
 
 be fully and perfetfly fatisfied and fatiated in 
 Gods Paradife. 
 
 Blejfedthen ah tic fur tin heart > for they (halt 
 fee God. 
 
 Wee have another circumftance here very 
 pregnant and remarkable, to wit, that Chrift 
 exhorteth us here to br pure in heart, and not of 
 our head, or hands,bccaufc that the heait being 
 the feate of the foule, finne is moft bufie to viti- 
 ate and infed it with his foule and filthy cor- 
 ruption, which it doth not in the other parts of 
 the body, and therefore you fee that God doth 
 fo ftri&ly command us to keepe our hearts for 
 his part and behoofe, faying, My fonnegivemee 
 thy heart. 
 
 Now to omit or let pafic nothing worthy 
 confideration like the inhabitants of Nilus, wee 
 will draw water in running. 
 
 We fay then that this word heart,is diverfly 
 
 taken in the Scripture, Firft,it is taken for faith, 
 
 as Rom. 10. For with the heart man btleeveth unto 
 
 1 righteoufnejje, and with the mouth confefion is made 
 
 untofalvation. 
 
 2. It is taken for the thoughts , and for the 
 I gift of regeneration, as i. Epift. of Saint Peter, 
 I Chapj.ver^. The hidden man of ^the heart in that 
 
 which is not corruptible, even the ornament of a meeke i 
 and quiet f'pirit , vehtch is in the fight of Godof great 
 price andepmation. 
 
 3. For the undemanding, ateJtaft 2. They | 
 /hew the worke of the law written in their hearts. 
 
 4. It is taken for the confeience, as in the 1 , 
 
 I 3 of 
 
 61 
 
62 
 
 The praife offpmtie ; 
 
 ■ o£Sam. the 24. chap. 5. ver. Davids heart [mote 
 \htm, becaufe he had cut cffSduls skirt. And in the 
 I 1 .to the TheJJaLc\\2ip.^.To eflablijl) your hearts un- 
 
 I blameable in holineffe before God. Here is yet ano- 
 
 I I her very cleare paffage in the i.Epift. of Saint 
 
 \ lehn chap. 3 . vcr. 2 c . J four heart condemne us> God 
 J ii greater then cur hearty and knoweth all things y and 
 ] if our heart condemne as not, wee have confidence to- 
 ! wards God. 
 
 And in this laft fignification it is taken in our 
 Text, to wir, for the Confcience, as if Chrift had 
 faid, BleJJed are thofe thaipoffeffe a holy ,pure, and )ujl 
 ! Jo file, a good, cleane, andfpotleffe confcience. 
 
 David defirous to raife himfelfc from his 
 ! fall, amd to reftore the temple of his body pol- 
 j luted by wicked adultery,defired of God a new 
 ! Altar , paying him to create in him a clcane hearty 
 \ and to renew a right fpirit within him. Pfal. 51.12. 
 J Iudts Maccabem having feenc the Temple of 
 \ lerujalem prophaned by Antiochm his facrilegi- 
 I ous hands, he purifieth it, deftroyes all the Al- 
 I tars where that Pagan had facrificed to his Idols, 
 land called that the renewing of the Temple: 
 Our bodies are the living temples of the holy 
 Ghoft, our hearts the Altars , on the which ha* 
 ving wickedly facrificcd to the Idols ofourpaf- 
 fions,we muftbreakethem and deftroy them,by 
 our true repentanccand converfion to God, who 
 dcfpifcth net a broken and a contrite heart : And a£ 
 tcrward we rauft build new ones pure and clean, 
 on the which wee mufr offer to God Heca- 
 tombes of Iuftice , and folemne burnt offe- 
 
 T§1\ 
 
The praife ofVuritie. 
 
 63 \ 
 
 rings and facrifices wherein hcc delighteth. 
 
 The Etymologifts hold , that this word Cor 
 is derived of Cur a, that is, care, becaufe that 
 partcommunicareth, fender h, and dothdiftri- 
 bure blood and life to the reft of the body/Even 
 fo all our ftudy , all our exercife, and occupation 
 fhould be to feeke the meanes fit for thecon- 
 fervation of our foules : for wh.it wiU it profit a 
 tnanifheegaine the while world, and loo fe hufonle. 
 Math. 16. 26. 
 
 As foone as the Embrion is conceived , the 
 firfl: part which is formed is the heart, being as 
 I it were the center whence the feverall lines are 
 , drawne to the circumference of our bodies, it is 
 ! alfo the firfl: member living,and when thepaine; 
 ; of death have compafled a man,the blood from 
 j all parts retires to the heart, as to a citadc 11, fo 
 J that iris alfo thelaft part that dieth inus, ac- 
 cording to that common faying, Cor eflfrimutn 
 vivens, & ultimum moritns. 
 
 So when the faithfull of the Lord refolveth to ' 
 live piouily 5 hemuft caft for a fure and immove- 
 able foundation , the righteoufneffe of a pure 
 and cleaneconfcience,which mud be the Ocean 
 where all the rivers of hisaffedions muft ruane 
 and tend, the corner and fundamentall (lone,on 
 the which muft be edified this his Pilgrimage : 
 All the building of this mortalland tranfirorie 
 life, muft begin with the juftrnans beginning, 
 and never end till his death , when it (hall bee 
 augmented and perfeded in heaven. 
 
 It was Godscommandement under the law, 
 
 that 
 
64 
 
 Tbepraife offuritie 
 
 that all Israelites, all the feed otAbrabtm fhould 
 offer and confecrate to him the firft borne, both 
 of man and beaft; now if wee unvayle the let- 
 ter, and confiderwhat it therein figured unto 
 us, we may note among other things, that God 
 defircd by this Decree , whofe letter and figure 
 is abrogated, though the truth and fence of ic be 
 eternall , that wee fhould offer and confecrate 
 unto him our hearts , which are the firft borne 
 ofourfclues. 
 
 The greatefl: part of Phyfitians hoId,thatthc 
 I foule being generally all over the body , hath 
 j her principal! feat in the heart, as the King hath 
 in his Court , although his power reach tho- 
 row all his Kingdome ; fo that the foule being 
 that very man which God requireth , it is then 
 not without reafon , that God demandeth our 
 heart, which is her throne : Mjfonntgivemcthy 
 lart. 
 
 The heart is knownc to bee the originall of 
 naturall heat ; now God being a burning fire 
 of love, and affection towards his children, wee 
 ought to confecrate that part to him for his Ta- 
 bernacle. 
 
 The heart is red and bloody, to fliew us the 
 fervencieand zealethatfhouldbc in us to Gods 
 fer vice and glory, and that ourthoughtsfhould 
 alwayes burnc with love to him, and with cha- 
 rity to our neighbours. 
 
 It is little 5 whence wee may lcarne not to 
 puffe, or fwell it with pride, but to Lcepe it al- 
 wayes humble and modeft. Vertues that feeke 
 
 not 
 
J he praife of Turkic 
 
 65 
 
 notafer largeaidfpacious Pallaces , but are 
 contented in the narrowed and remoteft places. 
 
 His beating and panting is upwards; foall 
 our defires and thoughts fhould tend towards 
 the end of our fupernaturall vocation , accor- 
 ding to the A parties advice, Scekc the things that 
 are above. 
 
 The heart is agitated by a com inuall motion, 
 by reafon of his vitall fpirits, that animate and 
 nourifhit: Soour thoughts fhould bearc and 
 condud us to the anions of IufticCjinnocencic. 
 and godline(Te , and tofollow the fteps of the 
 Scripture, Charity ahvayes vvoi kcth, and is ne- 
 ver idle, by nafonof the fpirit of grace dwel- 
 ling in our foules , who inipires continually in 
 us holy and religious thoughts. 
 
 There is but one heart in man , and yet his 
 fliapeand forme is triangular j a figure bearing 
 proportion to his obj<?<ft , that is God , one in 
 EfTence, and three in perfons : So our foules 
 fhould bee adorned wkhthefe three beautifull 
 vertues,Faith,hope and Charity. 
 
 He is open at the top, and that way he recei- 
 ved his nourifliment : Which teachcth us,that 
 our foules fhould al wayes be open,to proclaime 
 the praifes of our Creator and Redeemer, that 
 nourifheth them with tHfe holy and wholfomc 
 meat of his facred word , fent downe from 
 heaven. 
 
 The leaft angle or corner is turned downe- , 
 wards, to fhew us that our leaft care fhould bee j 
 for earthly things. 
 
 K It 1 
 
66 
 
 The praife o/Turitie. 
 
 It is againe not hayrie , to teach us that our | 
 
 fouls which is his hofteffe, muft be voyd of the ! 
 
 foolifhand light imaginations, oftheweake and j 
 
 [ unconftant confederations of this worlds that fo j 
 
 [ flic may hope and ayme at nothing but heaven, | 
 
 ' herbleffcd Countrey , wherein it is impoffible | 
 
 1 to enter, before our heart (after Mtfes his ex- j 
 
 ; ample) have pulled off the Shooes of our cor- j 
 
 ruption and worldly affe&ion, that fo wee may 
 
 I come neare this burning bufli, this feartFull fire, ! 
 
 Gods divine juftice. 
 
 The Oracle of Apollo , being once enquired, 
 j what was the moft pleafingft thing of God 5 af- | 
 ter his ordinary manner hee anfwcied ambigu- 
 oufly, and obfeurely : 
 
 Z> imidium fpb&r<c,fi)li&ram cum prixcipe Rom*. 
 An anfwer moft true , though it came from 
 the father of lies/or a C isthehalfe of a Sphere, 
 an is a Sphere, and the beginning of the word 
 Rome, is an R, which letters pu: together make I 
 COR, that is, the heart,and queftionietfe it is the | 
 moft pleafingft gift- that can bee offered unto | 
 God, and which no man can juftly refufe him. | 
 Thepooremay fay, I cannot give altpes- the 
 fickc, I cannot goeto Church , t can neither 
 watch nor pray j but none can fay , I cannot 
 love God j for thy other defects may be excu- 
 fed by thy poverty, or ficknefife , but to refufe 
 God with thy heart it cannot be excufedbu: by 
 malice,as S.AttguftieevQry learnedly faith. 
 
 Let us remember that how charitable fo ever 
 our a&ions be 5 if our heart doe not goe before 
 
 to 
 
The praife ofPurhie, 
 
 67 
 
 to enlighten them , all of them will tumbl e 
 downe together into the obfcure darknefie o^ 
 the deepe. 
 
 Our a&ions arc of no value without the 
 heart, but the heart may bee good without the 
 adtions^God had refpedt to Abel, and afterwards 
 to his offering; the good Thicfe to obtaine 
 mercy gave nothing but his heart ; Marie Mag. 
 ddent but her teares , and Saint Peter but fighes 
 and lamentations, proceeding from the depth of 
 his foule. 
 
 Now that this heart may b? pleafing and ac- 
 ceptable to God, it mud be cleare, bright, and 
 fliining, to the end that as in a glaiTe God may 
 ! fee his owne image and likenefle afcer which he 
 : at the firfl: created it, and when it is oncecleane 
 I and pure, then right fo, and in that manner, we 
 I muft keepe it in the fame glorious eftate,for 
 Non minor eft virtue quam qu<ercre,partA turn. 
 And to that end we muft imitate the Bees,which 
 to hinder the drones and fpiders from comming 
 into their Hives,to corrupt or devouretheir ho- 
 ney , flop the entries of them with bitter and 
 ftinging hearbs, as good Husbandmen who en- 
 clofe their grounds, left paflengers or the wild 
 beads fliould fpoile them. Even fo fhould wee 
 alwayes keepe the paffages of our fenfes,of our 
 hearts, and of our thoughts , fenced with the 
 feare of God, which is a bitter Rue,and Worm- 
 wood • that the devill cannot endure to taft or 
 relifh. 
 
 Marke and obferve with me the care and di 
 K 2 ligence 
 
I 68 
 
 Ih praife of Turkic 
 
 ligcnce whichisufedtoconferve Chrifhll,and 
 China Difhes , what paines are taken to keepe 
 hem cleane, bright, and fhining, becaufe they 
 arc deareand rare. And what can wee finde m 
 this world more precious and rare then our 
 heart, then let us with a diligent care, and care- 
 full foliicitudCj feeke the cleaneneiTcand purity 
 thereof, following the Apoftles counfel] , Let I 
 j every onepoffeffe his itcfjeflwth fatichfiCAUM,<wd ho- 
 [npur^i.Theff^^. 
 
 When a veffcll is cleft or crackt, it is unfit to j 
 ! containc any liquid thing 5 Now the xvtcked heart \ 
 1 is a crackt veffell, faith Ecclesxhap.ix . 
 
 A broken heart threatneth death to a living | 
 crciture v as a Ship fplitand tornewith the vio j 
 lenceofthe waves,threatneth undoubted death, » 
 uine and fliipwrack ; lb that heart that is not I 
 well united to God, that i> broken and fhattered j 
 by the force of worldly aflfe&ions , threatneth ! 
 and fore-tellcth an infallible ruiae and deftru- j 
 <3ion.. 
 
 To fill a veffcll in a Well or in a Foumaine, ' 
 we mull needs bend it downwards ; fo mud we i 
 humble our heart, to fill it with heavenly gra- j 
 ces, ih&vtenclincdmy care , and I have received I 
 wifcdome'JiLitii the wife man, Sap r 6i. 
 
 Againe, we know, that none can fill a veffell 
 with any good and wholefomc liquor, wherein 
 there is fomccorruptcd,beforehe firft empty h^ 
 and. make it very cleane : If we defire to fill our 
 hearts with the iove and other graces of God, 
 wee muft firft expeU and exempt the love and 
 _ delights 
 
The praife of V untie < 
 
 69 \ 
 
 delights of this world, that have beene fo long 
 rcfident there, and then when wee have done 
 thofethi gs, we /hall be fure fully to enjoy the 
 inestimable effe&s of this divine promife. 
 
 BleJJcd are the fure in heart ; for they frail fee 
 GOD. 
 
 In this fecond part wee have demonstrated 
 unto us the reafon, why (Thrift calleth the pure 
 in heart Bltjfed, it is faith he, becanft they frail fee 
 GO D. 
 
 This conjun&ion/orjoyning thofctwo fen- 
 tenccs , fhewech and markerh out unto us the 
 reafon of this felicity, and happinefle, that can 
 not receive a name enough empharicalhand fig. 
 nificant to rcprefent to our fenfes , and to our 
 understandings, the leaftbeamc, the lead fpark, 
 thelcaft drop of that incxhauftible Ocean of 
 that devouring fire, of that Sunnc of righteouf 
 neffe, whofe brightneffc if we Should undertake 
 to contemplate, it would Strike us b!inde,whofe 
 immenfe dep:h if wee Should fearch , it would 
 fwallow us up , whofe burning heat if wee ap 
 proacb, it would convert us to afhes,and would 
 make us pay deere for our curiofity. 
 
 The Poets fainc, that the Giants attcmp v ing 
 to clime up to heaven, were thunder-Stricken, 
 as they were heaping Olympus , and Pelion upon 
 toffa, one mountaine upon another : A fable de- 
 rived from that truth taught us in the Scripture, 
 touching the building of the Tower of Bab<ll\ 
 whofe Builders were Shamefully confounded- 
 the Allegoric of this truth, the moraliry of this 
 
 K 3 fable 
 
 . i 
 
The praife of Turkic 
 
 fable fets forth unco us the curiofity of them, 
 who thinking to pierce too farre into Gods fe- 
 crets,are caft downe into a deepe Abifle of con- 
 fufion, by their audacious preemption. 
 
 Emptdocles defiring to know the caufe why 
 i mount Rtna did caft forth fuch flames, was 
 ! fwallowed and devoured by them. 
 
 Cod indeed depreffeth, and deje&eth the 
 I proud defign^s of thofe that are fo ralh , as to 
 I difcourfe of that which is altogether ineffable, 
 and incomprehenfible , but yet is fo gracious 
 and favourable, that he enlightnerhand fortifi- 
 cth thofe, that with feare & humility approach 
 thegreatneffe of hismyftcries, as D^/^teach- 
 eth u^Pfalm.2 .n. Serue the Lord in feare, andrt- 
 iojee with trembling : And Solomon his fonne, 
 Thofe that truft in the Lord, [hall under f and the 
 truth ; and the faith fuK jh all know his love. 
 
 Then with thefpiritof feare, and humility, 
 we are to feeke after this hidden glory, and un- 
 der the vayle of faith, which teacheth us to be- 
 leeve the things which wee fee nor, nor cannot j 
 be the objeft of our fenfes, Hope will make us 
 defire them, Charity to love them, and the gra- 
 cious goodneffe of God will helpe us to attaine 
 them. 
 
 O blefftdthtn fhatlbe the pure in heart : for they 
 pall fee God. 
 
 S c . Iohn Chap. 1 7. faithjTii is life eternall , to 
 know thee the oneiy true God , andlefm Chrift whom 
 thou haflfent. And in the j. Epift. of Saint John, 
 chap. j. Beloved j now we are the formes of 'God, And it 
 
 doth 
 
The fraife of V untie. 
 
 doth not yet appear e what we frail be:but we knorv th.xt 
 when hi frail appeare , wee fb all he like him, for wee 
 Jhallfee him as he U. And every man that hath this 
 hope in himpurifieth himfelfc , even ai heeispurt. 
 And in the 22. chap. ohht Revel. His fervantsfiall 
 
 j feme him, and they Jhallfee hisfdce* 
 
 The infinite greatneffe of this divine pro- 
 
 ; mife, whofe performance is infallible, makes lis 
 skip and leapc for joy, charmeth our fenfes, and 
 
 f ravifheth our mindes , for itfeemeth altogether 
 
 ! i:npofliblc,that living tombes,morta!JcarcafTes 5 
 the prey of death , and the foode of woimes, 
 fhould ever afpircfo high , as to pretend to fee 
 and view that felicity which is better defcribed 
 byfilence, and admiration, then by any other 
 defcription , for the) are things which eye hath not 
 feene, tare hath not heard, and that are not entred in- 
 to the heart of man , which God hath prepared for 
 them that love him ,1. Cor, 2.9. 
 
 But the children of Ifrael did not pitch the 
 Tabernacle in lerttjalem , before they had 
 cleanfed the mountains of Sion.oi thofe enemies 
 that were oppofite to their reft : So weemuft 
 not fettle ourfelues in the contemplation of the 
 divine Tabernacle,before we have cleared fome 
 places of Scripture, that feeme to forbid us en- 
 
 [ trance. 
 
 in the 33.Chap.ofExod.ver.20. God faith to 
 M fifes , Thou canfi not fee my face ,for there fluff no 
 man fee me and live. And in the 1 . chap, of Saint 
 Iohn, No man hath feene God at any time. And in 
 the i.Efift.QftheCor.chdp.ij.ver.12- X*" *>tfa 
 
 _______ through 
 
 7' \ 
 
7 z 
 
 The praife of Turkic 
 
 through a gUffe darkely. And in the 28. chap, of 
 lob, God is hidden from all living eyes. In a word, 
 there are many other places to confirme this, 
 which will be too long to rchearfe. 
 
 Wee with one content (aid, That God is in- 
 visible • which feerneth to be oppofite,and con- 
 trary to the promife made unto us in our Text, 
 Blejfed are the pure in heart : for they ft a /I fee God, 
 
 Ncverthclelle , to. reconcile them together, 
 for the holy Ghoftis never contrary tohim- 
 felfe ; wee fay that the places before alledged 
 a e Co to bee underftood , that whileft man is in 
 his mcrtall prifon , in this valley of reares Co 
 obfeure, and daike, whileft like an O wle he de- 
 lightvth in the mghtof finne, his eyes can no 
 way endure the leaft beames of the Sunne of 
 iightecufnelTe,for God being an infinite Spirit, 
 cannot be feene by a finite body ■ but when we 
 (ball leave offthis morrall prifon of our bodies, 
 our foules then perfe&ly enlightened by the 
 heavenly grace,fliall be endued with that know* 
 ledge, and faculty, that they (hall openly con- j 
 template their Creator, and their God, as Saint ! 
 F<i*/ faith, iXor-j^.Chap Now wee fee through a 
 glafft durkelj, but then wee fh all fee him face tiface. 
 
 This word See God , is much controverted 
 among Divines , which be of two fcvcrall opi- 1 
 nions; whereof the one holdeth , That foules 
 delivered of this corporall vayle, cannot fee 
 Gods face, for two reafons ., thefirft.is, that; 
 God being a fpirituall ElTencc, infinite, incom- 
 prehcnfible, cannot bee feene by a finite crea- 
 ture, 
 
The praife offuritie. 
 
 75 
 
 aire , without implying contradi<5Uon , for 
 then the containing, to wit, the bleflfed foule 
 fhouldbcc greater then the contained , that is, 
 God, which is abfurd, by this axiome, that the I 
 objed is contained by the vifuall faculty : A$ if; 
 a man placed in the midft of the earth, or of the ; 
 fea, looking round about a great diftance off, as j 
 farrc as his fight could reach , could not for 
 all that fay , That hce favv all the earth, or all 
 the kdi. 
 
 Thofe of thefecond opinion anfwere to this / 
 firftreafon, faying, That the Creator' may not! 
 be compared with the creatures, that God is all 
 in all, and all, and whole in every part, that hee 
 is one, and confequently indivisible ; that all 
 things in him are Effentiall , and is not fubjedi 
 todivifion, that whofocver fcethhim, feeth 
 him totally. 
 
 The fecondrcafon of the firft, is, that wee 
 racafure ourfoulcsby our bodies, imagining j 
 that they fliall have eyes , with the which they 
 fliall be able to difcerncand diftinguifh the pre- 
 fentobjedis. 
 
 To which the others anfwere, that indecde 
 the foules in heaven fliall have nocorporall eyes 
 like ours 5 but that notwithftanding God will 
 give them a feeing faculty ? by the which they 
 fliall perceive the prefenc obje&s : 2. When 
 thefe foules fliall be rejoyned , and revnited to 
 their bodies , God having purified thena from j 
 all vnclcaneneflc, will make them like unto the 
 glorious body of his Sonne lefts Chrift our; 
 
 L Lord, 
 
74 
 
 ThepraifeoftPuritie. 
 
 Lord, who faith, Math. 22. That our Mies flail 
 be as the Angels of God\n heaven , who alwayes be- 
 holdthe face of God, Math. i§. that is, that are aL 
 wayes in his pre fence , and that fee him ferfe&ly , in 
 refpeft of themfelues,as much as it pleafed God 
 to permit,but not petfe&ly in refpeft of God,as 
 he that feeth the Sunne, may fay, that hce fceth 
 it pcrfeSly, in refpc£ of himfelfe, if his faculty 
 be good, and notwithftandinghe cannot fee him 
 as he is,becaufe of the weakeneffeof his eyes. 
 
 The fecond opinion which is more generally 
 .received, holdsth, that this word See, is taken 
 fimply, and abfolutely, for to Know, and thofe 
 that hold it, fay, That lefus Chrift in cur Text 
 promifeth to the pure in heart, a perfeft know- 
 ledge of the divine goodnefle- wheiein confift- 
 eth the fulnefle of our felicity, of our delights, 
 and concent,whichthcy doe wellproovcby the 
 14. Chap, of Saint /tf/^ver. 7. if ye haA knownt \ 
 me ,ye fhould have kmwne my Father alfi , and from \ 
 henceforth ye know him, avd have feene him ^ where j 
 Chrift ifheweth to his Difciples, that they have \ 
 feene his Fatherjbccaufe they haveknowne him 
 by fo many miracles done before their eyes, 
 Andinthe jy.Chap.ofthefame Gofpcll, This 
 is life eternal , that they might know thee the onely 
 true God, and lefus Chrifl whom thou hafl fern : 
 where it plainely appeareth , that this word to 
 know God/is as much as to poffeffe life eternal/* 
 
 And fo from thofe two places joy ned to our 
 Text, this conclufion foltoweth,thar, ?<?/<?* God, 
 know God, and have et email life, are the fame thing. 
 
 As 
 
The praife of Turkic. 
 
 75 
 
 As the Angels then fee the face of God,even 
 fo fhall we alfb fee if, for that bleffed fight is re- 
 ferred for a recompencc of our faith , as Saint 
 lohn in his i. £pift.?« Chap When he fiall afpeare 
 rve fl)all be like him, for we frail fee him face to face. 
 
 Not that we miift imagine , that God hath 
 any members, although it be faid , that man is 
 made in the image of God, for that is thus to be 
 underftood, that man hath beene created in per- 
 fect j uft ice, and innocencie, after the example 
 of God. 
 
 But by this face of God, we mufl: vnderftand ; 
 with the Scripture, the Church, and the Fa- 
 thers, and namely Saint Augufline in his booke 
 Decivit. Dei, the manifeftation of his g!ory,and 
 a perfect knowledge of his wonderful! mcrcie, 
 which he will communicate unto vs , 
 
 It is a hard qucftion, and difficult to handle, 
 Whether the Saints after the Refurredion fhall 
 fee God with their corporall eyes , after they 
 be glorified ; fo lob faith , In my flefh fhall l fee 
 God : there lob prophefieth the Refurredion of 
 his body : but hec doth not fzy , I will fee him 
 by my flefh • and if he had, it might have beene 
 undcrftood of Chrift, that fhall come at the laft 
 judgement in the fight of all ; but his meaning 
 was, that when heefhould fee God, hee fhould 
 be in his flefh, though the wormes and corrup- 
 tion had devoured it. 
 
 Saint K^ivgufttnc is excellent upon this fub- 
 je#, faying, We (hall fee God with our corpo- 
 rall glorified eyes, as wc fee the life of a man by 
 
 L 2 his 
 
7 6 
 
 Thepraifeoffuritie. 
 
 his living a&ions, not feeing life it felfc ; fo is it ; 
 likely ,that being enlightened by a heavenly and ' 
 divine light, we (hall be able to fee the Creator 
 of all things both in them, and bimfelfe , fo 
 doubtfully the learnedft fpeake of it. 
 
 In the 5.Chap.of the 2. bookc of Kings, we 
 reade, that Elijha after that he had healed Naa* 
 \ man the Syrian, faw Gchazi his fervant take Pre- 
 fents from him, although hee were,beyond the 
 common reach of the fight 5 and when Gehazi 
 was returned , hee faid unto him , Went not my 
 heart with thee, when the man turned 'againe from his 
 Chant to mat thee. Now ifthis Prophet hath bin 
 able to fee the anions of his fervant , although 
 abfent from him^how much more ftall our glo- 
 rified bodies fee all,when God jfhal be aM in all; ! 
 Now Elijha faw this a&ion of his fervant,ei- 1 
 thcr by a fpcciall revelation from God , or by i 
 I thefight of a fpirituall imagination of the Pro- I 
 ' pher, that (hewed him the thing , after which j 
 manner he knew the moft fecret counfells of the 
 King of Syria. 
 
 We fpeake of thefe things, as blind men doe 
 of colours, wee findeno certainty of them any 
 where 1 , the Fathers thcrafelues fpeake fo oh- 
 fcurely of them , they goc as foftly on, in the 
 handling of this queftion , as if they trod on 
 thornes , they grope along, as if they went in 
 the obfeure darknes oftheblackeft night, hard- 
 ly can you findc two agreeing together , and 
 which is more ftrange , not one that is agreed 
 with himfelfe- and indeed how fliould a worme 
 
 of 
 
The frai/e ofVuritie* 
 
 77 
 
 of the earth, the dwelling of errours,the fubjeft 
 of ignorance ^ know or comprehend that great 
 God, which is the fountaine of all knowledge, 
 and the bottomleffe and ftiorelcflc Ocean of 
 wifedome,and prudence. 
 
 It is true, that when our foules (hall be blef- 
 fed with that cternall happines,& that they fhal 
 enjoy the divine vifion, in which confifteth our 
 
 1 chicfeft felicity, we (hall then fee God as he is, 
 but to conceive and comprehend the infinity of 
 
 j his being^it will be altogether impoflible to us. 
 Thofe that fayleinthc maine Sea, which 
 
 | way foever they looke, finde no other obje<5l 
 but the heaven, or the waves , their fight being 
 too weake to penetrate to the bottomc , or to 
 view the fliores ; Even fo (hall we fee God, and 
 know him as farre as it ("hall pleafe him to en- 
 able us, but fo farre fhall wee be from comprc- 
 hcading him, that he doth comprehend us, and 
 wee fliould then be no more feene there then a 
 drop of wine in the Ocean. 
 
 Saint Bafilc handling this queftion in the E- 
 piftle to Emmnim , hath an excellent compari- 
 fon, from the lead to the greareft, If we cannot 
 comprehend the compofition of a Pifmire, for 
 thefmalncffeofit, how {hall wee comprehend 
 the infinite greatneflc of God. 
 
 We (hall comprehend it indeede, but icfliall 
 be as a fpunge caft into the Ocean, which is fil- 
 led quite with water,but is overcomcand com- 
 paffed round about by it. 
 
 I ihonld want time rather then matter , to 
 Ljj ^ fpeake 
 
8 
 
 Tbepraife of Partite. 
 
 fpeakeonafubjc&fohigh, and excellent, wee 
 fhould never have done if we fliould propound, 
 and refolucthe infinite number of arguments, 
 and opinions moved upon this quefticn oi our 
 fight of God. 
 
 But for us, let us hold as the Mathematicians 
 doe, lint* rtlU eft brevtpmajhzt the ftraitcit line 
 is the fhorteft , and in this the fhorteft way is 
 the fureft : let us turne neither to the right hand, 
 nor to the left , from the certaine way of truth, 
 taught unto us by the truth it fc!fe,to wit,by Ie- 
 fus Chrift, in our Tcxt,faying, 
 
 Bhjjid are the pure in heart : fir they fbtlt fee 
 GOD. 
 
 Let us then purifie our hearts, andcleanfe 
 our foules,from the filthineffe of finne 5 and from 
 the fpots of iniquity . let our confeiences bee 
 white as fnow, and cleane as wafhed wooll • let 
 us take the firmc and inviolable oath of Allea- 
 1 geance to our God , and let us not fuffer Satan 
 our mortall cnemie to take poffeffion of the fort 
 of our foules, of the hill o£Sy&$, that is of our 
 confeiences: let us not fuffer him to make a 
 breach in that vow, that we vowed to his obe- 
 dience at our firft reception into the Church by 
 Baptifmc , and fo wee fhall be wafhed feaven 
 times in the Iordanof repentance, and of con- 
 trition for our faults $ when we have put on the 
 white roabes of holinefic, juftice, and innocen- 
 cie, we fhall be invited to the Lambs wedding, 
 we fliall fit downeat table with the Kings fonne, 
 wee fhall be abundantly filled with the dainties 
 
 of; 
 
The frai/e offurith 
 
 ofhishoufe, and fhall drinke in the river of his 
 delights. 
 
 In a word, when like the high Pried we have 
 left off the habits of our naturall corruption, 
 and put on the white and cleane garment offan- 
 ftification for our felues, of love for our God, | 
 of charity for our neighbour • then, even then, 
 the gate of the mod holy place,which is heaven 
 fhall be opened unto us, wee fhall fee Gods Ma- 
 jeftie, not darkly, and as in a clowd, as it hath 
 long appeared to our fore fathers, but rather as 
 a bright Alining Sunne , whofc vertuc fhall en- 
 lighten us , whofe love fhall warmc us , and 
 whofe companions fhall animate us , at whofe 
 fight wee fhall be vivified, confolated, and glo- 
 rified. 
 
 For heewillenrowlcus among his Angels, 
 will make us Citizens of heaven, and impatriate 
 us to be abfolute pofTeffors of the rich treafures 
 of eternall life, where it is farre cafier to know 
 what is not there., then to difcourfe what is. 
 
 There, there is no death, no wearineffe, no 
 infirmity, no hunger, no thirft,no hcatyio cold, 
 
 no corruption , no want , no mourning 3 nor 
 forrow. 
 
 Wee have told you what there is not there, 
 but what there is there, eye hath notfeene , eare 
 hath mt heard y neither n it entred into the heart of 
 man , what God hath prepared for them that love 
 him / now becaufe thefc joyes and felicities 
 have not entred into the heart of man,therefore 
 
 man muft ftrive to enter into them. 
 
 God 
 
 79 ) 
 
So 
 
 Tbepraife ofTurkie. 
 
 I 
 
 God fpcakes thus by his Prophet lfti*k,cbdp. 
 
 ! 32. My people ]})a II dwell in a peaceable habit atom^ 
 
 and i» fur e dwellings, and in quiet rejling places. In 
 
 I this blefTcd life there is a certaine affurance, a 
 
 1 flire tranquillity, a happy eternity , an eternall 
 
 J happincile, a pcrfed charity, a pei petuall day, a 
 
 quick motion • in a word, all fhaltbe there led, 
 
 and governed by the fame Spirit. 
 
 Here let us burncwith zeale to afcend to 
 thofef aire places; let us be enflamed withex- 
 treamedefire ofpoffeffing fo goodly an inheri- 
 tance, and ifour bodies cannot as yet goc thi- 
 ther, yet let our hearts afcend up, if our foule be 
 as yet bound and faftned within this mortall 
 prifonj atthelcaft, let our faith flieuptothofe 
 delicious places , and there reft and Say untill 
 our foules be perfedfy pure, cleafie, and white, 
 that one day both in body and fbule , wee may 
 contemplate Gods divine Majeftie, and fing 
 eternally with the holy Angels, Holy, holy is the 
 Lord Godef hop for evermore. Amen. 
 
 OMoft bountifull God, and raoft mercifull 
 King , wee thy fervants and children here 
 proftratc and humbled before the high and ho- 
 ly tribunall of thy facred and foveraigne Ma- 
 jeftie, doe ingenuoufly confefle, that we arc not 1 
 worthy to lift up our eyes , or our hands to- 
 wards heaven, to call upon thee in our ncccfli- 
 ties, for our finnes are raifed over our hcadslikc 1 
 terrible mountaines, which feeme to threaten 
 and deficthy judgements, from the top of their j 
 pre-; 
 
The prai/e e/Turitie. r 8 I 
 
 prefumptuous impudencie : Iniquity hath made 
 our foules as black as firebrands, andthetranf- 
 greffion of thy divine commaundements hath , 
 made our consciences more red thenfcarlct 5 in 
 a word, forgetting thee, we haue forgotten our | 
 felues , and remember but as a dreame our be- 
 ginning derived from heaven : Wherefore, O 
 good Iefus, O fwect Saviour of our bodies and 
 foules , kindle in our hearts the fire of thy di- 
 vine love, and let it be a candle to our feetc 3 and 
 a light unto our pathes , that wee may fafcly 
 efcape out of thefe terrible downefalls^ which 
 threaten unto us death and condemnation : waih 
 our foules in the precious blood ifluing from 
 thy wounds, make them by thy favour whiter 
 then fnow, and then wafhed wooll $ we cannot 
 enter into thy Tabernacle, before wee be clean- 
 fed of our faults : graunt then unto us by thy 
 mercy one onely drop of this large , and vaft 
 ocean of thy great compaflions-wafh our roabes 
 in the blood of the Lambe , that wee may be 
 made worthy to follow him , whither ioevcr 
 hegocth. 
 
 Change our eyes into two lively fountaines 
 of penitent tcares,which may become a Iordane 
 of griefe, and difpleafure , for having beene fo 
 wicked before thy face, within the which wee 
 ! may dip our felues feaven times, yea feaventy 
 1 times feaven times, that we may be delivered of 
 the fpirituall leprofieoffinne, which makes us 
 fo f oule and ugly in thy fight and preferce. 
 
 And after thou haft pulled offfrom us the old 
 M man, 
 
82 
 
 The praife of T untie. 
 
 man , and cloathed us with the new , which is 
 with juftice and holineffe, when thou haft given 
 us the wedding gament, then we fliail fit down 
 with Abraham, ifac^ and Jacob, at the delicate 
 feaft which thou haft prepared for us ; and the 
 which muft be kept upon the mountainc of the 
 heavenly Sion , where wee fliail fee thee face to 
 face, where wc (hall be ravjfhed in this con- 
 templation and fliail bee quite ex- 
 changed and transformed in- 
 to the extafie of this 
 raviftimenr. 
 Amen, 
 
 una 
 
8* 
 
 The third ypay to Sion. 
 
 TH E CROVVNE 
 
 OF PEACE AND 
 CONCORD. 
 
 M AT H. J. 9. 
 
 <BleJfed are the Peacemakers :for theyfliall 
 be called the children of God. 
 
 & Hen two Kings to decide 
 £* Tome quarrell t are ready to 
 ty rake Armes , they firft of all 
 f4*jP enkindle the fire of warre in 
 £^H their fubje&s hearts, through 
 * all their Dominions, then all 
 is introuble,combuftion 3 and 
 difordcr , and all newes are forrowfull and la- 
 mentable - 5 on the one fide you may fee defo- 
 late Parents, poore olde men , leaning on the 
 brim of their graves, confidering, with eyes 
 overflowing with teares, their deare children, 
 whotn for the greatnes and multiplicity of their 
 
 M 2 cruel! 
 
I 84 
 
 Tht Crowie offence and Concord, 
 
 cruell wounds they can fcarcely know. On the 
 other fide, you arc frighted by the lamentable 
 complaints, by the loudc cries, and pitifull la- 
 mentations, ofthebewayling widowes, over 
 the dead bodies of their dcarcly beloved huf- 
 S bands : In a word , there is nothing but fire, 
 ! blood, and (laughter to be feene , to that one 
 \ may properly fay, ThatWarre (the mother of 
 j all mifchicfir) is as it were a feaft celebrated to 
 j the honour of death, to whom are continually 
 offered up many pitifull and bloody facrifices, 
 which flie exa&ly kcepes in the grave. 
 
 But when fome great Prince or earthly Mo- 
 narch undertaketh to agree them, his EmbafTa- 
 dors are every where received with openarmes, I 
 bone-fires , and triumphall arches , ereded in > 
 token of that joy and contentment which they j 
 receive, by their mediation for peace,according | 
 to that faying of the Lord, Bleffed are thefeete of 
 theft that bring tidings of peace, Rom, 10,16. 
 
 Iefus Chrift here continueth his Sermon to 
 his Difciples , where in a continued order hee 
 fheweth them the perfedUon of bleffednefTe, he 
 m keth them fcale the heavens by eight de- 
 grees , which they muftafcend here on earth. 
 And having fpoken formerly of fix , hee com- 
 meth now to the feaventh, faying, Ble(Jedarethe 
 Peacemakers: for they fhall be called the children 
 cfGed. 
 
 Which words by Gods afliftancc , wee will 
 divide into two principal! parts • 1 . the propo- 
 sition ; 2. the reafon of it • the proposition con- 
 
 cerneth 
 
Tl)C Crorme ofTeace and Concord. 
 
 cernech the Peacemakers, and their felicity : the 
 reafon of this beatitude, is, to be called the children 
 of Go d. 
 
 Now for our better undemanding ofthefe 
 words, let us handle them all ftverally, and let 
 us for a while leave this concrete word Peace- 
 maker, and Co come to his abftraft, to vtitgedie, 
 the which is diverfly defined according to the 
 fcverall forts and degrees of it. 
 
 For there is the peace of the body , which is 
 a juft temperature of the parts. 
 
 There is a peace of the irreafonable foule, 
 which is an inordinate reft of the appetite. 
 
 There is a peace of the reafonable foule, 
 which is a moderated confent of the a&ion,and 
 understanding. 
 
 There is a peace of the foule and body, which 
 is a well governed life, and the health of the li- 
 ving creature. 
 
 There is a peace of tnortall man, which is a 
 well ordered obedience in faith , under the go- 
 vernment of the cternall,and divine law* 
 
 There is a peace of the houfe , which con- 
 fiftcth in a juft concord of the domefticall, both 
 in commanding,and obeying. 
 
 There is a peace of the Citie, which is a 
 concord among the Citizens. 
 
 There is a peace of the heavenly Gitie,which. 
 | is a well governed Societie , wholly and eter- 
 nally to CDJoy God. 
 
 Thei e is a peace of men, which is a mutual! 
 
 concord. And againe , tkere is a peace of all 
 
 M 3 things, 
 
 85 
 
1 86 \ Tie Crownt off e ace and Concord, 
 
 things, which is a perfcd tranquillity of order: 
 now order is nothing elfc but a true difpofition, 
 giving to every thing his true ranke and place. 
 
 The Hebrew word U^v^ fhalom, reprefenteth 
 unto us exceeding well her EfTence ; for it fig- 
 nifieth a happy fucceffe of all things in God. 
 
 Where we may note that every word hath 
 his weight, and inefrimable value. 
 
 For firft it is a fucceffe, and not a hazard, 
 which is happy and not unlucky, of all, and not 
 of fomething onely, in God, and not in the 
 world. 
 
 The Grecians call it 'E/j>ia/», quiet , fweet, 
 gracious, asdeferving that name *>*?*&&; by 
 cxccllencic , becaule there is nothing in the 
 world to bee compared to the excellencie of a 
 publickand particular reft, and tranquillity. 
 
 The Lctmescall it Pax, qttafipacata, becaufe 
 it is peaceable , and no way mooved by the 
 vvindes of feditions, nor of defperate pa/lions ; 
 Shee is like the Sea when it is calme and quiet, 
 there is nothing fairer to behold, then the hu- 
 mid and fercne plaines of it, allfeemingtobe 
 an entire piece of Chrifrall. 
 
 And to prove that peace is nothing elfe but 
 gentleneffe, and courte(ie,let us heare the Apo- 
 ftleS c ./W,#rf,ii.$i. 
 
 By faith Rabat the harlot periflied not, with 
 them that bekeved not, when /he had received 
 the fpies with peace, which is gently, and cour- 
 
 teoufly. 
 
I 
 
 The Gowte of Peace and Concord. 
 
 tedufly,fo that fhe did them no harroe, nor fuf- 
 fered any to be done unto them,any way at all. 
 
 So we read chat Chnft after his refun e<fh m 
 came among his Difciples , laying unto them. 
 Peace be unto you. 
 
 We rcadealfo in the 2. Chap, of Saint Luke, 
 
 VCr . 2 9 . vvv £roto/«? 70V Jb'j\$7 <rsv cNttoIci, *t\ jj p^^ avji 
 eriV|«»y. Lordnox* lettejl thou thy fervant depart in j 
 peace according to thy wzrd, chat is, thou fuffereft | 
 him to depart with happinefifc,and felicity ,fince 
 he hath feene thy face. 
 
 And in the ic.Chap. of Saint Math, ver.r}. 
 Ifthehoufe be worthy to receive you ^ let your peacf 
 come upon tt : but if the houfe be not worthy. let your 
 peace returnt to you. Where all interpreters agree, 
 that by this word^4^,Chriftunderftandc(halJ 
 things good and favourable, allbleflings, and 
 all graces. 
 
 Now that wee may the more delight in the 
 defcription of this garden of peace- let u$ there- 
 in imitate thefe Painters, who intending to re- 
 prefent unto us fome very excellent beauty, ufe 
 to draw and place clofe by it fome black, and 
 ghaftly picture , that by the oppofition of thfif 
 deformity , our eyes may take the more pica- 
 fure and delight , in beholding that faire and 
 beautifull face oppofite to it , according to the 
 truth of the Latine Proverb , Contraria contraries 
 oppofita magis elucefcunt. One contrary appeareth 
 better by the opp )fition of his contrary; fo the 
 darknefie of the night makes vs find the Sunncs 
 light more pleafant, thethornesembdlifhthe 
 
 Rofes, 
 
 87 \ 
 
^— » — — — — ^— — ■«*» 
 
 88 I 7he Crowne of Teace and Concord* 
 
 1 Rofes , and the roughncfle of the black briers 
 i feeme to adde excellencie to the fof t whitenrffe 
 oftheLillies: Evenfo if wee fpeake a little of 
 the mifchiefes of warre, we (hall find thefweet- 
 neffe of peace farre the more cxccllent,aad with- i 
 out (laying , let us here fay with PlntArch in the 
 I life of Fabius Maximum , That warrc is a time ! 
 i when neither right nor reafon can finde place i i 
 I C^rfaid, that the time of warre, and that of ; 
 lawes were two-, It is a time when luftice h y 
 trodden uadcr feetc, when the time of ill doing j 
 is in feafon , when unfaithfulneffe is taken for I 
 v;ertuc : O time pitifully miferable, fince force 
 tramplcth luftice under foote, when nothing is 
 tobefeene but fire, Slaughters, treafons, rob- 
 | beries, cruelties, tortures ; in a word 5 all that 
 j fearefulncffe which hell can afford , there you 
 i may fee virgins ravifhed , children hanging on 
 I their mothers bread flaine,honcft women moc- 
 ked and abufed by the infolent fouldier, Chur- 
 ches robbed, houfes pillaged • there is nothing 
 to be feene but burning, but Slaughtered bodies, 
 butblood; nothing is to be heard but lamen- 
 table fighes, cries, and groanes ; in a word, all 
 humanity is baniffied from thence, fo that wee 
 fay , that warre eft bomrum mors , omnium vero 
 maUrum fins & fc&turigo : Warre is the death j 
 of goodneffe , and the life and beginning of 
 allcvill. 
 
 Now is not this face at the firft fight capable 
 to make us abhorrc it, even before we perceive 
 the leaft lineament , or the lead draught or Sha- 
 dow 
 
The Cro»m o/feaee and Concord. 
 
 2 9 
 
 dow of beauty, which appeares in the face of 
 his contrary, that is of peace. 
 
 But let us fee the ef£&s of warre in the hearts 
 where it is predominant , certainly ex malo cor- 
 no, malum ovum, ex malo dvo, malum omen. Of an 
 ill Raven, an illegge, of an ill egge, an illpre- 
 fage • for as the Philofophers fay , JW# caufa 
 talis cffecttu,zs is the caufe,fo is the effect Eagles 
 doe not bring forth Doves, nor warre this hor- 
 rible and fearefull monfter, any thing elfe bur 
 cruelty, rigour, and ficrcenefle. 
 
 When man is pofTefTed by any ofthefe foo- 
 lift paflions, (daughters of difafter , and mo- 
 thers of misfortune/ then his reafon is all dif 
 figured by it, the ufc of it is loft , Denigrata eft 
 fapcr carbones faciei i]hs , The functions of his 
 minde are turned upfide downe, they are like a 
 broken clock, wherein all is in diforder, and to 
 which there is no trufting : The royall Prophet 
 David faewcxh us the effects of it,ia few words, 
 In mine anger (faith he) mine eye was troubled, my 
 foule, and my belly were m$ved. 
 
 And indeed in that cafe man is quite perver- 
 ted, his functions depraved, hec foames at the 
 mouth,hiseyes glifter, hefhaketh 3 and fweateth 
 all over his body, 
 
 Or a tument ira, nigrefcunt [anguine vent, 
 Lumina gergoneo fxvius igne micant. 
 
 As in the clowds are formed all the meteors, 
 all the ftormes, thunders, hay les, mifts, raincs, \ 
 fogges , that trouble the ayre , make the earth j 
 dirty , and caufe a thoufand incommoditics to J 
 
 N the 
 
po 
 
 The Crmm vffeace and Concord* 
 
 the world , even fo in the micmofme , or little ! 
 world, wrath confoundeth all, and overthrow- ' 
 eth all order. | 
 
 Eut when that powerfull planet, the funne of 
 reafon hath difpell'd and fcaitercd the mifts of 
 thofc confufiors, theclowds of fo many difor- 
 ders,then his light picrceth and paffcth through j 
 all thofe obfeure darkneffes^tofhine on the acfti- ' 
 oris, and to put the rainde in her firft ftation and 
 temper. 
 
 Acholcrick man maketb me remember the 1 
 Bee, that being troubled, ftingeth him that an- j 
 gereth her, but in flinging, leaveth her fling in I 
 the wound, and with it her life, AmmAfy h InvnL \ 
 mreponunt: So the cholerick man thinking tc 
 wound others,killeth his owne foulc, and mur- | 
 thcreth itwrh his owne weapons, fauturtdiz\ 
 v»lncrafacl<i (uis. 
 
 Salomon that wife King faith, That the Kir,g$- 
 wrath u like the rowing of a- -Lyon, &ndagawjl which 
 who canfubfifl, and that hk mildnefje is like themor- j 
 ningdewe. 
 
 When the Sunne paffeth through theZodi- ! 
 ack, and is entered into rhe figne of Leo , we en- ! 
 dure unfufferable heat, fo when wraih is joy ned ! 
 with power, and fome likelihood of reafon, it! 
 produceth ftrange efft&s. 
 
 The Lyon is a beaft of an exceeding hot 
 complexion , which caufeth in his mouth fo 
 ftrongan infe&ion, and ftinke, that when hee 
 hath devoured thehalfe of his prey, that which \ 
 heleavethisfuddcnlyputrified, and corrupted, I 
 
 this 1 
 
_ v > ." j* ". . ' -:r t ■ /: 
 
 
 . 
 
 
 .-':■: [•' :::•:»: : ^: r • : - 
 
 
 
 - 
 
 
 
 - . 
 
 
 i- *> « .rr ; 
 
 
 
 
 
 
 
 
 
 r 4 : .:- : - • 
 
 \ 
 
 - 
 
 : 
 
9* 
 
 Tbt Crowne ef Peace and Concord. 
 
 which flie beareth,& propagates in the hearts of 
 peacemakers, which are fo grcat,that S'.Auguft. 
 faith, Tantum eft pacts bonu, ut in rebut ttrrenis nihil j 
 gralim [oleat audit i , nihil defidtrabilim concupijei, 
 nihil pojiremt pofit mtliw invemri. Peace is fo ; 
 great a good upon the earth , that no pleafanter 
 thing can be heard , nothing more delightful! 
 defired, and nothing better found. 
 
 Saint Bernard'm the 9. Serm. on the Lords ! 
 Supper fpeaketh thus of it, The peace of this j 
 world is in the which whileft we dvvell,wc van- 
 quifli our enemies, wee love one Another, and ! 
 judge not of thofe things that are hidden from ! 
 us, that peace which fhall bee in the world to ! 
 come , fhall be when wee fhall raigne without \ 
 enemies where one fhall not be of contrary ad- 
 uice to the other 3 in a word, where all things | 
 fhall bee knowne , and open to every one, and ! 
 endeththus, Iefus Chrift is this true peace, be- 
 caufehee hath reconciled us to God his Father., 
 by the ineftimable price of his blood. 
 
 Saint Augupne in the Sermon of the word of 1 
 the Lord fpeaketh thus of it , Tax ejl ferenitas \ 
 mentis ^ranqmHitas.animi^irnflicitas cordk, vincu- ! 
 lum ampris, consortium charttatis, hac eff qtt&fimul- j 
 fates to/lit t be/la compefiit, irat comprimii , fitferbts 
 calcaty humilcs amat, difcordes cedat, immicos con- 
 cordat , cunttis efiplaeida , nefcit cxtolti , nefcit in- 
 flari, banc qui aecepait teneat, quiperdtdertt repe- 
 tat,qut amiferit exqulrat, quoniam qui in eadem non 
 erit inventus -A pM f c abdicatur y a Filio exharedatar, 
 a Spirit n Santtoalienut efficitur> nee ad bar edit at em 
 
 Domini 
 
The Crowne ofTeace and Concord. \ a * 
 
 / Domini potent venire ^uiteflimonium pacts noluerit 
 otyrvar /.Thefe be golden words deferving well 
 to be knowne,and to be exa&Iy obferued. 
 
 Pence } faith hce, is acalmenefTe of the under- 
 
 (landing, a tranquillity of the minde, afimpli- 
 
 city of the heart, the bond of peace, the pradifc 
 
 of charity; it is peace that taketh away qua- 
 
 rels 3 endeth warres, appcafcth wrath, trcadeth 
 
 the proud under foote, loves the humble, paci 
 
 fieth thequare!fomc,agreeth theenemies 5 which 
 
 is gracious to all,which is not high minded,nor 
 
 proud, which whofoever hath received,let him 
 
 conferueit, who fo hath lo1it , lechimfeeke 
 
 and recover it , for heethatfhall not be found 
 
 t in it,is difclaimedby the Father,difinherited by 
 
 | the Sonne, alienated from the Holy Ghoft, nor 
 
 ! (hall heeever attaine to the Lords inheritance, 
 
 that would not obferuethe bonds and teftimo- 
 
 nie of peace. 
 
 Now we haue heard thefe two pillars of the 
 Church of God • let us hearken to himfelE", 
 I fpcaking by the mouth of his chofen veiTel], Co. 
 | /<?/?. 3 . i J . Let the peace of God rule input hearts , to 
 ; the which alfe ye are catted , in one body, and he ye 
 j thankfutl. And Philip. 4. 7. The peace of Godwhich 
 \ pnjfeth all under -(landing , keepe yeur hearts and 
 mindes, through IifusChrifi. 
 
 And that which fhould moft bind u? to love 
 this Peace, is the f ring or head foun'a'nc from 
 whence it floweth ; for as the warre of finne 
 proceeded from the wicked one , fo the peace 
 ©four conferences commeth from the Father of 
 N? eternity, 
 
94 
 
 ■ ■ - ■ *** 
 
 7k Crowne office and Concord 
 
 eternity , from the King of mercy, as wee read 
 I . Tbejjal. 5.23. The very G»d of peace, fanciifieyw 
 tvhtlly. 
 
 This peace of conference is a marke, aod'an 
 cffe<5i of our iuftification by faith, as wee reade 
 Rom. j . 1 . Therefore being jufiifedby faith ,we have. 
 peace with Ged, thrmgh our Lordlefiu Chriji. 
 
 All thefe places fhould induce and incite us 
 I to the pra&ife of peace , fince the recornpence ! 
 I promifed to it is fo excellent ; In a word, let us j 
 fhut the gate of peace, with that faying of Xeno- \ 
 
 dY (jUyt **xoV. Peace! is the greateft good can hap- 
 pen to men, and wane the greateft hurt. 
 
 Blefjedare the peacemakers :fortheyjhaflbe called 
 the chddren of God. 
 
 This word peacemaker is diverfly interpreted 
 by Authors , for fome hold that thofe arc they 
 which live juftly, and who by their adions ne- 
 ver provoke the divine Iuftice. 
 
 Others as Augujl. hold, that thofe are meant, ; 
 which poflefle a very peaceable confeience, i 
 that is , that are not agitated by the troubles of I 
 finne. 
 
 Others beleeve, that thofe are they that are i 
 not Authors of quarrels,and diflcmions. 
 
 Others underftand it of thpfe that forgive ] 
 freely the injuries, and wrongs done unto them, 
 as Hdmuf. 
 
 The lafl:,and mod likely to be the heft opi- 
 nion, of the which number are chryfiftome, £»- 
 thymus, and Theophylatte, is, that the true peace- 
 makers 
 
The Crvtneoffeace and Concord. 
 
 makers arc thofe that are thcmfelues , and in 
 rhemfelucs peaceable, and pacified,and that be. 
 fides, that try their uttermoft endcvours and po- 
 wer 3 to compound differences, and to intro- 
 duce peace where diffention & diforder raignc : 
 And this interpretation commcth nearer to the 
 Greeke word of our Text , «/p«wre/©/, J£v«Ji pa- 
 cemfacientcs, aut conciliantes , Thofe that com- 
 pound quarrels ; and this interpretation is alfo 
 very convenient to the charge and duty which 
 was enjoyned the Apoftles , to whom lefiis 
 Chrift fpake thefe words } who were to keepe 
 maximes altogether contrary to thofe which 
 the world pra&ifeth, who doth efteeme farrc 
 more thofe that fight valiantly, and that con- 
 tinue obftinately in conbat, then thofe that 
 make peace, and pacifie all things ; now this 
 maxime was to bcpra&ifedby the Apoftles, as 
 bcingto fight and overcome the world, not by 
 force of Armes , but by gentleneffe and mild- 
 neife, as we read Saiat Luke to.cfmp. vtr.5. Into 
 wbatfotvir bou/eye enter, frftfiy , Peace be to ibis 
 boufe. 
 
 Befides, the Apoftles were to imitate the 
 
 I Prince of the Apoftles, lefu* ChriH^ the true and 
 
 j perfect reprefentation of meckeneflc, humility, 
 
 j and mildn.e(fe,as we may underftand and know, 
 
 j if we runne over all the a&ions of his life, untill 
 
 hisafcenfionup to heaven : now this meeke- 
 
 neffc proceeded from him, both by inclination, 
 
 for he was the Lamb of God, and by imitation, 
 
 for he was like his Father , that is not a God of 
 
 con- 
 
 95 
 
9 6 J The Crowne of Peace and Concord 
 
 jconfufion, but a God of peace, asthcApoftle 
 
 | faith, in the i. to the Cor. 14.33. And Rom. \6. 
 
 2C The God of peace foalibruifc Satan under jour 
 
 \feetejhortly. Ana2.C0r.11. Brethren live in peace \ 
 
 I and the Cod of love and peace jhall be wit b you ; It 
 
 I was necdfull, I fay, that thefe good Difciples 
 
 fhould bee like their Matter , whofe duty and 
 
 charge it was to reconcile men unto God , as 
 
 we read Rom. 5. 10. For if when we were enemies we 
 
 were reconciled t$ God, by the death of his Sm^ much 
 
 more being reconciled , wei (halt befaved by his life. 
 
 And 2 .Cor. 5.18.20. God hath reconciled } m to him- 
 
 fdfe by lefus C brill ,and hath given u* the miniflery 
 
 of reconciliation. For God was in Chrift reconciling 
 
 the world unto himf elf e, and not imputing their trcf- 
 
 pafjes unto them. 
 
 And Colofi. 1. 20. It flea fed the Father to recon- 
 cile all things to htmfelfe , through the blood of hU 
 croffe. 
 
 O what praife deferue thofe foules, that fee- 
 ing fo many diffemions and quarrells kindled, 
 runne prefently, and make haft, to bring the j 
 wholefome water of peace and quietneffej lead J 
 the continuation fhould caufe a totall ruine, or 
 fome irreparable hurt*, thofe, I fay, aredoubt- 
 lefTc , and without comparifon to be preferred 
 to the valianteft Champions, that come into 
 the field, for thofe overcome the bodies, thefe 
 vanquifli and tame the mindes, thofe fight for a 
 crowne that will wither, thefe eternally carrie 
 away a greene crowne of bcnedi&ions and blef- 
 fings • thofe teare and breakc their bodies, thefe 
 
 beautifie 
 
1%e Crowne of Peace and Concord. 
 
 97 
 
 beautifieand ftrengthen their foules^ In a Word, 
 theiffueof the combat of thofe is recompen- 
 fcd, but by a little vvcake renowne,in the uncon- 
 ftant & different minds ofmca,butthcendof 
 thcfe is an exceeding excellent glory, aneternall 
 triumph, and trophces that never die , in the 
 bleffed remembrance of God and the Angels. 
 
 God commanded Noah to build an Arke of 
 poliflied wood, covered with pitch, fo rauft all 
 faithfull Chriftians bec inftparably united the 
 one to the other, by chaines of love, and bonds 
 of concord and amity, that fo they may efcape 
 from the deluge of unrcconcilcablc hatred, and 
 quarrclls. 
 
 A fhip fplit, and that "takes in water every 
 where, givcth fearc of an infallible fhipwrack, 
 for every Kingdorac divided fhall fall into de- 
 flation, faith Iefus Chrift, right Co rough and 
 unfociable fpirits, that will never cohfent to an 
 agreement, arc thereby nearer their grave. 
 
 * In the Arkc otNoab, the Lyon was With the 
 Hart s the Woolfe with the Lamb , the Eagle 
 with the Pigeon, the Hawk with the Partridge^ 
 fo the peacemaker nauft procure peace, not one- 
 ly among his neighbours , Whea they are fal- 
 len out, but he mult alio receive into the Arlc 
 of his heart friends and foes,without diftin&ion 
 or difference ofpertons, Thotjhdlt lovctky ntigh- 
 lour ts thy felfc , faith the law of M$fcs • but the 
 law of grace goes farther 5 and fayeth , Love 
 your tntmies, frty for tbtm tb'dt ferfecute you, Ma- 
 thtwy 
 
 O It 
 
9 S 
 
 Tk Crowne offeace and Concord* 
 
 It hath bcene noted , that Bees never ftay 
 their fwarmes,nor build their Hives where Ec- 
 choes refound, by the repercuflionof the ay re, 
 fo the Spirit of grace dwelleth not in foulcs full j 
 of diffentions and wrath. 
 
 Whileft the Temple of Salomon was build- ! 
 ing,there was heard neither Hammer nor Sawe 3 | 
 which teacheth us , that for the building of a j 
 good confeience, there mu'l bee heard neither J 
 the hammers of debate,nor the faw of quarrels, j 
 to the end that God who dwelleth in the temple 
 of our hearts , may receive gracioufly the in- 
 cenfe of our prayers , and -accept freely of our 
 peace offerings. 
 
 It is alfo noted, that the gates were made of 
 Olive tree, which is the true fymbole of peace, 
 to fhew us that the gates of our foule , to wit, 
 our -fenfes , muft bee nothing but peace and 
 gentlenefTc. 
 
 When Abraham came from the overthrow 
 of the five Kings, that had pillaged Sodeme, Mel- J 
 chifedeck King of Salem , that is King of peace, 
 went to meet him, gave his fouldiers bread and : , 
 wine, and after bleffed them. 
 
 A rare pi&ure for our defigne 3 is Abraham 
 the Father of the faithfully who with all hisfou!- | 
 diers, reprefent unto us the faithful], who under 
 the ftandard of Faith, goe fight againft the ene- 
 mies of their faluation, which are lactei with 
 thefpoyles of fpirituall Sodomc > and returning 
 from their happy vi&ory, fhall mcete the true 
 Melchiftdeck , that King of peace Iefus Chrift 
 J our 
 
lie Crowne of Peace and Concord. 
 
 our Saviour, of which the other was but lively 
 a type and figure, who (hall fill them with the 1 
 bread of peace, and with wine of joy , and who 
 will bleiTe them in the reft of their way , which 
 they have to make in this life, unrill with Abra- 
 ham they are'eome to their defired reft , to that 
 heavenly Canaan, for the which they figh and 
 refpire. 
 
 We read in the i .of Kings, chap. 19. ver. \\\ 
 that God faid to Elijah , Goe fort hand ft 'and upon 
 the mount before the Lord, and behold the Lord pa f. 
 fed by, and a great and jlrongwinde rent the moun- 
 tames, and brake in pieces the rockes before the Lord, 
 but the Lord was not in the mnde,and after the ivir.de 
 an earthquake , but the Lord wot not in the earth- 
 quake* And after the earthquake afire, but the Lord 
 was not in the fire , and after the fire a fitlfmafl 
 noife.andGodwas there. Which teacheth vs,that 
 God dwelleth not in the windes of wrath , in 
 the earthquakes of paflions, in the fire of ma- 
 lice and envie , but in the tranquillity of reft 
 and peace. 
 
 When the great Meflias , the Redeemer of 
 our foules, the true Salomon, the King of peace, 
 came to guild and decorate the world with the 
 brightnefTeof his graces and bleiTings,the earth 
 was quiet,the nations lived in a profound peace, 
 the Angels denouncing to the Sheepheards his 
 arrivall, tuned thofe melodious Ditties in their 
 facred Hymnes , Glory bee to Godonhigh , and on 
 earth peace , good will towards men^ L uk • 2 • T 4 . 
 
 When heeentred into any houfe, thefilu- 
 O 2 tation 
 
 99 
 
IOO 
 
 Tbt Crowfoffeace and Concord* 
 
 tation and blefling which he gave, was, Peace be 
 to this boufc, (hewing unto us by that, that the 
 greateft good and blefling that can happen to 
 I man, confift in peace. 
 
 When hec was ready to depart out of this 
 world, hee faidtohis Apoftles , Igivejtu my 
 pedce, I leave jov my feace, as being the rarcft gift 
 after faluation, which he could give unto them, 
 
 SimxAugufiine is very witty imhefe points, | 
 Sicut fpiritsu huw*riu4nunqu&m vivificAt membra, I 
 mfifuerint unit a :fcfpiritiufrfittH4 nnnquam m$ \ 
 vivipAtnifipdce unites. As (faith hec) the foule j 
 of man doth not quicken or vivifie ourmem- 
 ibers unlefTc they be joyned together: fo the 
 holy Ghoft doth never vivifie or quicken us,but 
 when we are united by the bond of peace. 
 
 Ignatius faith, «</Vr %#v*ti*tnv Ufnm. There is 
 nothing better then peace. 
 
 And Saint Bafil ««#* $ «t»c tAw as w? **s tz Ap*. 
 ;; nmiu%. There is nothing more.pfopcr and natu- 
 ral! to a Chriftian , then to reconcile and pa- 
 cific 
 
 Let us fay with an ancient Author, that peace 
 is the fait of this life 5 without which it is unfa- 
 vorie, and without relifii* 
 
 When fait is put into the water, it meltcth, 
 andinfenfibly becomes liquid, but when it is 
 throwne into the fire, it cracketh, untillitbec 
 quite confume^ ^Evcnfo is the peacemaker, for 
 heconformcthand fafhioneth himfelfc foqui- 
 * etly to peace atid tranquillity, that hee liveth 
 
 therein 
 
The Crowne of Peace and Concord. 
 
 therein as in his- owne element , out of the 
 which hee cannot filbfift , but when either by 
 chance, or misfortune, he findes himfelfc in the 
 midft of noyfe , in the fire of diforder , and 
 among the flames of contentions & riots , then 
 he crieth , runneth, and tormenteth himfelfc, 
 untill by his agitation and diligence , hee have 
 quenched and reprefled all*holdirg this indubi- 
 table maxime, that 
 
 CtndtUd pdx famines, trnx dec a irafcras. 
 In- a word, to end this difcourfe of politique 
 peace, we fay, that if warre be a thorne, peace 
 isaRofe; if that be bitterneffc, thisisfweet- 
 nefle; ifthatbeaftormc, this is a calme wea- 
 ther -, if that be full of mifchicfes, this is full of 
 goodneflc • if that caufeth poverty, this brings j 
 and gives riches s In a word, ifthatkiJleth, this 
 givcth life 5 and to end with the Poet, let us fay, 
 NuIkfalui-belhyfAcemtcpofiimH* omnes. 
 But let us after the example of the high 
 Prieft, enter into the moft holy place of the 
 Temple ofSdhmon, and there vifite that facred 
 arkc ofour confcienccs, within the which God 
 will kecpe his feiSons: let us contemplate that \ 
 ineftimablc peace,imraediatly proceeding from j 
 the remiflion ofour finnes, and moft particular 
 and perfeft afliftance of the holy Ghoft , dwd- | 
 litig in our foulcs; for it is impofliblc that any j 
 other, but the juft ihould poflTelTe that peace of j 
 confeience, feeing that betwecne finne (the de- 
 vils child, and the father of trouble) and peace, 
 and quietrteffe , there is fo great an antipathy, 
 
 O 3 that 
 
 JO J 
 
1 o% 
 
 7 be Crowne o/Teace and Concord. 
 
 that if finne can fct the leaft footing in atiy 
 place, hee driveth away prefently from thence 
 peace and reft, and in the,ir roome introduced 
 and breedeth therein qaarrellsand contentions, 
 which like tormentors , doe miferably torture, 
 and cruelly handle the miferable hearts where 
 they lodge ; and therefore the ancient Fathers 
 of the Church openly pronounce, that the grea- 
 teft felicity wherein Adam the fiiftmodellof 
 mankinde was created , was peace of the heart, 
 that reft of confidence, which hee poffeffed ab- 
 folutely within Paradife , having no other care 
 or thought, but to love his Creator, to honour 
 his Conferuator,and to adore his God. 
 
 But after that hee was fallen from that ftate 
 of innocencie, by the greatneflfe of his fault, af* 
 tcrthat finne by difobedience had driven away 
 peace from his heart, then you fee him in trou- 
 ble, he flieth, he hideth himfelfe, he is afraid of 
 himfelfe, he coverethhis nakednefTe with figge 
 leaves, he trembleth, and dareth not anfvvere to 
 that terrible and fearefull voyce , which hee 
 heard walking in the Garden , behold the firft 
 effeds which his finne brought forth. 
 
 TheRoyall Prophet David, Pfalm. 85. 10. 
 £d\xh>Rigbteoufnef[e and peace have ktjfedeacb other, 
 vpon which Saint ^^«/^difcourfeth thus ; 
 
 Dh& funt arnica, jufiitia (frpax, tu forte unam\ 
 vis, & alteram non facts, nemo cnim eft qui non <vt~ ■ 
 Utfactm , fed non omnes volunt operari jufiitiam, 
 ft amicam facts non amaveris , nequt te amabit 
 pax ipfa. 
 
 Righli 
 
I 
 
 The Cromte ofTeace and Concord.. 
 
 Righteoufnefle and Peace bee two friends, 
 thou it may bee defireft the one, and wilt not 
 pradUfe the other 5 there bee r. one but wift for 
 peace, but all will not doe righteoufnefle • if 
 thou love not the friend ofpcace 3 peacealfo will 
 not loue thee. 
 
 Iuftice with reafon is called the mother of 
 peace, becaufe it goethalwayes before, and is 
 immediatly followed by it , Peace is the w&rke of 
 julf ice, faith the Prophet Tfaia h, chap. 3 2 . > 7 And 
 the Pfalmijt in the 72. Pfalm. vtr.y. Inthofe dayes 
 right eoufneffe ftati flour ifn , and abundance of peace. 
 AndPfe'w. 119. wr. ^6y Great peact have they 
 which love thy law. 
 
 From which propofitions i wee draw this 
 
 j conclusion , that to have this peace of confei- 
 
 | ence it is needfull for us to be juft,to feare God, 
 
 j and to walke exaflly in the obferuation of his 
 
 facredcommandements. 
 
 So contrarily the wicked can have no p?acc, 
 j becaufe of the worme of finne, that gnaweth 
 ' continually their foules, as we read P/i/w.28.3 . 
 \lUlncktand unhappineffe is in their w ayes , and the I 
 ! way ef peace have they not knowne. There is no peace ' 
 \ for the wicked, faith the Lord 5 thcythinke ne- I 
 j vertheleffe that they have this peace, when they 
 j enjoy their pleafures; but this peace lafteth but j 
 I a moment, and like their plcafure isprefently : 
 j followed by an extreame griefe, it is lethargick 
 j fleepe, very dangerous • it is a fecurity, but it is 
 carnall, it is a fleepe, but that reprefenteth unto 
 them a thoufand apparitions , and a thoufand 
 ftrange 
 
 I *°3 
 
f 104 
 
 7k Crowne offeace and Concord 
 
 ftrange virions. The wicked mans peace is like 
 thofe fires which by night appeare burning in 
 hills and medowes, the which if a man follow, 
 they will infcnfibly leade him into terrible 
 downefalls , but the true peace of a good con- 1 
 fcience, as faith an ancient Author , is the title ! 
 of Religion, the Temple of Salomon, the field of 
 blcffing, the garden of delights, the Angels joy, 
 the Arke of the covenant, the trcafure of the 
 great King, the Court of God , the Tabernacle 
 of his Sonne, the tent of his Spirit, the tower of 
 Sion, the booke with feaven feales, which is to 
 be opened upon that great and fearefull day of 
 judgement. 
 
 Saint Anguftim (in his Citie of God)fpeaketh 
 thus Qfh, Pax nostra propria y hie eft, cumDeoptr 
 fidem, (jr in sternum crit cum illo perfpedem, talis 1 
 eft pdxutfoUtium miferU fit f otitis quam beatitttdt- 
 nisgaudiuw. Our ownc peace (that is the peace 
 of our hearts) is here with God by faith, and in i 
 eternall life fhall it be with him by vifion : that 
 peace which now we enjoy, is butafparkein 
 refpc<3: of thatgrcatfire,here it fubfiftcth but by* , 
 faith, then it (hall be cffe&cd. 
 
 In a word let us fay , that the peace of con- ; 
 fcience is a particular feeling and knowledge! 
 that God is pacified with us, that he hath blot- 
 ted out our mifdeedes , that hce hath caft away 
 our iniquities from before his facc,likc a clowd, 
 that wee are no longer under the Kingdomc of 
 Satan, nor of the flefh , but are received in our 
 heavenly Fathers favour , like the prodigall 
 
 child 
 
The Crowm of Peace and Concord. 
 
 105 
 
 child, that wee fliall dwell in his houfe all the 
 dayes of our life, and there receive thofe goods, 
 joyes, and delights which he hath referucd for 
 his children. 
 
 Hitherto wee have fpoken of peace in gene- 
 ral!, and in particular of politique peace, and of 
 the care mud bee ufed to bring it to palfe, of 
 peace of confcience,orwith God,of the worlds, 
 or wicked mans peace , that troubleth all them 
 that live not like him : now let us fpeake of that 
 peace which i3 in our felues, and of the venue 
 of it. 
 
 Among all the perfc&ions wherewith our 
 firfl: Father Adam was adorned, during theftate 
 of his innocencie,mildneffe was one, at the fent 
 whereof all living creatures ranne to him , to 
 doe him homage, and yeeld him obedience. 
 
 Mo(e$ in the booke of Numbers , is called the 
 dtbonnairt, or gracious, for which quality, God 
 loved him dearely, and for a teftimoniall of his 
 love, called him to that honourable charge of 
 deliverer, Prince and lawgiver of his people. 
 
 The Kinc» and Prophet David had this ver- 
 tne in great meafureinhiro , for which caufe 
 God changing his Sheepheards crooke into a 
 Royall Scepter, gave him vidory over a world 
 of enemies , that rofe up continually againft 
 ! him, which maketh him to cry out in one of his > 
 VhXmzs^Lirdrcmcmbcr Davidand hUmanfuetude \ 
 or clcmencit. In the booke of Leviticus, God I 
 I commandcth the Priefts to offer him a Lam' e 
 without blemifh for a peace offering 5 a Lambe 
 
 P is! 
 
io6 
 
 The Crowne offeace and Concord. 
 
 is the fymbole of mildneffe, then according to ! 
 that command, hce that will receive the peace- 
 makers recompence from God, muft offer him 
 his foulefull of gentlenefTe and mildneffe. 
 
 The Lambe in the Revelation of all living 
 creatures, was onely found worthy to open the ; 
 booke fealed with feaven feales:, fo among all j 
 I men the faithfull onely, and among the faithfull j 
 ] themeeke, ihall bee able to open the booke of 
 life,there to behold his name written before the 
 foundation of the world. 
 
 The Bridegroome in the Cuticles , calleth 
 thus his beloved. Come my Dove, that art in the 
 deftsoftherecke 9 thy eyes are like Doves eyes, and 
 thy theckes like Turtles , my Dove is alone , and \ 
 per/eft. 
 
 Now it is fatniliarand common enough 3 that 
 of all creatures Doves are the fymbols of mild- 
 nefle, andmeekeneffe, for it is noted that they 
 have no gall. And here to apply thefe places to 
 our defignc, let us know that the Bridegroome 
 in this tftthaUmium or marriage fong , is Iefus 
 Chrifthimfelfe^fpeakingto his Church,fetring 
 her forth by her larely colours , by the penfill 
 of his love 3 fhewing us in this coenparifon of 
 the Dove , the perfc&ions wherewith /hec is 
 adorned, where if wee waigh and confider dili- 
 gently the force of every word, wee fliall fiside 
 them allemphaticall 5 and defcruing a more par- 
 ticular fearch and obferuation. 
 
 He faith firft Vent Columbamea, come my 
 Dove, hce doth not call faer my Eagle, or my 
 
 Havvke. 
 
The Cromne of Peace and Concord. 
 
 107 
 
 Hawke > for thofc arc creatures too cruell, lo- 
 ving nothing but blood, and daughter, and 
 their humour is incompatible with the Bride- 
 groomes bounty, who defircth that the Church 
 (his well beloved Spoafe) bee altogether like 
 him, and therefore he calleth her my Dove, as 
 having no gall, nor bitterneffe in her foule: 
 
 When that fweet Iesvs was baptized by 
 lobn in lorddnc , the three divine perfons of the 
 glorious Trinity wereclearcly manifefted, for 
 the majeftuous voyce of the Father was heard 
 fpeaking from heaven thus, This u my well be- 
 loved Sonne > in whom I am well pleafed. Mathew 
 
 Iefus Chrift was in Iordane , and the holy 
 Ghofl defcended from heaven like a Dove, and 
 lighted upon him, from which place wee may 
 draw this inftru&ion , that if wee defire to bee 
 called the children of God, if we wifh toheare 
 from heaven that gracious voyce , fpeaking to 
 our foules, Thou art my well beloved StMMJnwbem 
 I am welt f leafed. 
 
 If wee afpire to that great happinefTc to re- 
 ceive the fpirit of grace, mildnefTe,and meeke- 
 neffe in our confcicnces. 
 
 Let us remember that wee muft be like uato 
 fweet Iesvs our exam pie, hee was naked, fo 
 rauft we put offcruelty, malice, and hatred : he 
 was in the water , even fo to enjoy (6 great a fa- 
 vour, we muft plunge our felues in the rivers of 
 ourteares ; in the Iordane of a holy and true re- 
 pentance, which may open our hearts, and con- 
 
 P » tinually 
 
ioS 
 
 The Crowie of Peace and Concord. 
 
 tinually touch them with gricfc , for our fore- 
 part ofRnccs. 
 
 It was Gods ordinance under the law of Mo- \ 
 fes, that when a man was uncleane, hee fhould I 
 for his purification refort to the Temple , and ! 
 there offer two Turtle Do.es. 
 
 Thar we may light the torch of truth with- j 
 h the fliidow oiMofes law, let us fay, that there 
 ; is nothing that more infedeth and fovlcth the 
 I foule, then cruel;y, debases, and hatred 5 It is a 
 j Gangrene that gaaweth and undermineth her, j 
 luntillitfceth her abfolutely pofTdTcd by wic- J 
 ! kedfpirits • but theonely remedy to this obfti- 
 natedifeafc, is, toruancto the facred Temple I 
 ofGodsdivinemercy , thereto offer him the I 
 gift of a mild, meeke,and peaceable confeience. 
 When Noah would know if the waters were 
 withdrawnefrom upon the face of the earth, he 
 fent forth a Dove , which came to him in the 
 evening with an Olive branch in her mouthy 
 alfo he fent forth a Raven, which returned not, 
 becaufe hee ftayd on the dead bodies , and 
 (linking carcafTes of thofe which died in this 
 inundation. 
 
 God (in this example) is reprefemed unto 
 us by Noafj y ourfbulc by the Dove, peace by the 
 Olive branch,it is God that flaying in the Arke 
 of heaven , fendeth our foules to vifite the in- 
 undations of this world , which meffage faith- 
 fully to performe, they do not fit on the higheft 
 and loftieft tops of Cedars, and Pine trees, for 
 they love not vanity , nor the glory of this 
 
 world* 
 
The Crome of Peace and Concord. 
 
 world , they doc nor pearch upon the luniper, 
 northornes of quarrels and contentions, but 
 upon the Olive tree of mildneffe, and mecke- 
 neile, wherewith they adorne themfelurs, and 
 fo prepare themfelucs to retumeinto their hea- 
 venly Omntry, there cog.ve a true account of 
 their journey. 
 
 Bur tl-k* Ravens t hat fayed upon the carcafTes 
 j drowned by the flood , are thofe blaclce and in- 
 fedled foules, thar delight in nothing bur quar- 
 rels and contentions , and who fo exceffively 
 love the corruptions of this world, that they 
 never rcturne to heaven 3 from whence they 
 tooke their firft flight. 
 
 Theexcellencie of this particular peace can- 
 not be fufficiently knownc, without we confider 
 the privation of it, that is contemplate her con- 
 trary ; let us j udge it by our felucs, for there is 
 no man that finneth not, there is nothing more 
 extrauagant in the world then a feared confer- 
 ence, nothing mors toffed up and downe then 
 a foulc troubled and vexed by the unquietneflc 
 of finnc, for example doe wee fecke the meanes 
 to revenge fome injurie { prefently our minde 
 runneth and rangcth all about, to obtaine a Suf- 
 ficient fatisfa&ion, Our eyes dart and caS forth 
 burning flamesof wrath, and rage- our mouth 
 prof&rcth nothing but injuries , and blafphe- 
 mies ; our feete cannot (land ftill 5 our hands 
 itch ^ our hearts vomit revcnge,and our braines 
 are fo preoccupated by this damnable paffion, 
 that there is nothing but coafufion to be feenc, 
 
 p * as 
 
 lap 
 
1 1 q I T/;e Crowne o/Teace and Concord. 
 
 .asinaclockeoutoforder, whofcwhecles are 
 I difmcunt'.-d 5 thefebetheeffe&soffinne, that 
 ; never gives reft to afoule,neverfo little touched 
 i by the venome of his paflion. 
 
 Confider 1 pray, amalefa&or how bold and 
 
 fecret foevcr his crime be, hee thinks neverthe- 
 
 1 leffe that all know it, the feaft looke altereth his 
 
 S face, and for his contenance , If hee thinke that 
 
 ! to keepe off be good for him, when he is in the 
 
 | fields, he thinketh every bufli a Sergeant, to lay 
 
 hold on him, every tree a Hangman, thatftayes 
 
 ( for him, and every leafe that ftirreth, a witnefle 
 
 to teftifie his wickednefle. 
 
 Now contrariwife, let us fee the fweet reft 
 and tranquillity of a foule that hath made her 
 peace with her God , whom fliee loves with all 
 her ftrength, and that chcrifheth her neighbour 
 as much as her felk^ who is not puffed up with 
 the winde of ambition, and that is notinfe&ed 
 with covetoufncfTe, who laugheth at wrongs, 
 and careth not for revenge, who goeth boldly 
 every where, and feareth nothing, for he that is 
 deepely in Gods favour, fliould be afraid of no- 
 thing ; in a word, a quiet and peaceable foule 
 ftudieth and bufieth her felfe about nothing, but 
 to love,ferue, and honour her God, fhec is al- 
 j wayes betweene love and feare , love to pleafe 
 him, feare of offending him, a fcare,Ifay filiall, 
 but not fcruile. 
 
 When I thinke upon this peace and tran- 
 quillity of the minde and t foulc ,|I am like the 
 needleofaCompaffc, thatalwayes turacs to- 
 wards 
 
The Crowne of fete? and Concord* 
 
 I wards the North of my defi; es,towards my le- 
 fts, my Saviour, and my God 5 which is the 
 excellenteft and perfe&eft patterne of peace and 
 mildnefTe that I am able to chufe, or propofe in 
 thisbehalfe and matter : I Am (faith he by the 
 mouth of the Prophet Jfai*h) the meeke Lambe, 
 he is brought as a Lambe to the Jlaughter, and a* a 
 dumbt Shet 'pt before her Jhearers, and hee opened not 
 humttthjlfaiah^.j. 
 
 It is a thing very frequently, and commonly 
 knowne , that the Panther fmclleth fo fweet, 
 that all other beafts come to fmell to her : Our 
 fweet Iefus isreprefentedby her, both by her 
 name and effefts , forinGrecke **y %nifieth 
 all, as God was defined by ¥Uto. 
 
 Iefus Chrift breathes forth fo fweet and fra- 
 grant a fmell , that it embalmeth the faithfulls 
 fbules, fofpeaketh the Spoufe in the Canticles, 
 Tbemme of my beloved is Itke oyle fhed, therefore 
 hAve the young maydens loved thee fo deArely : by 
 thefe maydens wee muft undcrftand the virgins 
 of finne , thofe that have not knowne iniquity, 
 that love peace, and feeke after it • after hee go- 
 eth 0%Cbap 4.1 1 . Thy lips, O my Spoufe ! drop as 
 tie hony combe .• hony And mi Ike are under thy 
 tongue , andthefmell of thy garments is like the ftnefl 
 ofLtbAnon* 
 
 Wee fhould paffe to© often over the fame 
 fteps and path, if we fhould here againe fpeafce 
 of the admirable and inimitable mildnefTe, and 
 tranquillity of our good Matter and Saviour 
 Iefus Chrift , whofe birth preacheth unto us 
 
 humi- 
 
 111 \ 
 
1 1 z 7he Crowne offeace and Concord, 
 
 humility , his life peace, and his death com- 
 panion. 
 
 Let us then ftrive to imitate him as much 
 as wee can poffible, in our youth , being very 
 humble : in our virilage, peaceable, and in our 
 old age pitifull; and in all the courfc ofourlife 
 mildc, bountifull, and loving,follo wing Davids 
 counfell, Love peace andfeeke it, for Godmth a fa- 
 vourable and gracious eye , beholds him that uftt*- 
 diom of peace, And he heareth his moft humble pray- 
 ers, inthctiweofhis affliction, Ffalm. 34, 16. Be- 
 hold great and divine profits, faire a^ d admira- 
 ble rewards and recompences, that the faithfull 
 get, by feeking after peace with God , and by 
 having procured all the meanes of agreement 
 with their neighbours,both in things that con - 
 cerne them, and in things needfull to the union 
 and concord of all our brethren. 
 
 Let us now heare that gracious and favou- 
 rable voyce, {hewing unto us the profit and rc- 
 compencc which wee muft without doubt ex- 
 pe<ft, for having beene peacemakers , it is lefts 
 Chrift himfelfe, who is not a man, thathee 
 fliould lye, nor the Sonne of man,that he fliould 
 repent,when he faith in our text, 
 
 Bleffea are the peacemakers ; for they fhalt be cal- 
 led the children of God. 
 
 He doth not onely fay they fhall be blcffed, 
 after their death,buc they are fo already>bccaufc 
 that he makes them know in their foules,the de- 
 light he takes in k , and the goods which they 
 (hall receive, which is etcrnall peace, BleJJedthen x - 
 
 are\ 
 
The Crowne offeace and Concord. 
 
 "I 
 
 nrethefeete ofthofe that bring tidings cfpeace } lduh 
 
 This particle, For , fheweth the reafon of 
 their bleflcdneiie, and not the caufe, for If all | 
 the peacemakers were the children of God, by j 
 conicquence many Turkes and Pagans fhould j 
 be fucb,becau(e they are peacemakers. 
 
 But the tree mud be firft good, before it can 
 bearc good fruit, fowecmuft firft be the chil- 
 dren of God j before wee can be true peacema- 
 | kers, for thofe that are peacemakers not being 
 : the children of God , have already received 
 their reward , that is, they have received the 
 praife and applaufe of the world , which they 
 1 were peacemakers to obtaine, but zll that is no- 
 thing but a maske and falfe apparifion of that 
 true peace, which God recommendcth unto us. 
 
 In this reafon of Chrifts,why thepeacema 
 kersfhall be called the children of God , wee 
 mud note and obferue a double Hebraifrne, the 
 one in the word Children, the other in the verbe, 
 they fhall be called, vocabuntur. 
 
 The firft Hebraifrne is in the word Filij, 
 Children, which in the holy tongue fignifieth 
 conforme, and like, as Af4/A. 5.44.45. Loveyour 
 enemies, blejfe them that cur fe you, doe good to them 
 that hate you a andpraj for them which defpitefuffy 
 ufeyou, and persecute you, that ye may be the chil- 
 dren that is like to your Father which is in heaven \ 
 
 The other Hebraifrne is in the word w^^. 
 
 I in Hebrew *>Op Kara, that is trunt , or vocabnn. 
 
 tur, they fhall be called , which is turned erunt, 
 
 Q_ they 
 
I 14 
 
 The CronmecfTeace and Concord* 
 
 they fhall be , whereof wee have an example, 
 Genef 21. 12. God fpeakingto Abraham, faith, 
 In Ifiac fhall t by [cede be called , that is jbd/I thy 
 [cede be. 
 
 Of which words Saint Paul is an irrepre- 
 henfible interpreter, J^w.9.7.8. Neither becaufe 
 they are thefeede of Abraham , are they ail children, 
 but in ifaae (hatt thyfeede be catted, that is , they 
 ] which are the children of the flefh,thefe are not 
 the children of God : but the children of the 
 promife are counted for the feed. 
 
 The Prophet Ifaiah 36. 7. ufeth the fame 
 phrafe, My houfe fhall be called an houfe of prayer for 
 all people. And Saint Luke interpreting thefe 
 words, chap.19. 46. faith, It is v/rirten, Myhouje 
 is the houfe of prayer , but ye have madeit a denne of 
 theeves 5 and indeede this word pall be called, 
 feemeth to mee much more emphaticall, and 
 comprehending more then the word to be one- 
 !y, becaufe this to be called , eHinrerumnatnra, 
 is in the nature of the things , and befides, that 
 it is knowneand publifhed of every man .-there- 
 fore Bkffed are the peacemakers, for they fhall not 
 onely be the children of God , but alfo fhall be 
 knowne, and acknowledged for fuch , even by 
 their greatest enemies , who before thought 
 them to be foolifh and pufillanimous , but then 
 they fhall be forced to confefle that they are the 
 true children of God , and to fpeake like the 
 wicked, Wifedome the 5. Chap. 7 'hen faith fhe, fhall 
 thejufi appear e in fafely before the face of them that 
 have tormented him , and that jhali have rcjecled 
 
 his 
 
The Crowne of 'Peace and Concord. 
 
 115 
 
 his labours , who feeing him fkall'be feafed with hor- 
 rible fear e , and /ha/lbee frighted to fee him beyond 
 their expectation Javed^.hcn changing their opini- 
 ons, & fighing for griefe fhall be in their hearts, 
 they will fay among themfelues , Behold this is 
 he of whom fornctimes we laughed, and made 
 proverbs of difhonour ; We fooles thought his I 
 life imdnefTe,and his death infamie, and how is 
 hee counted among the children of God , and 
 hath his portion among the Saints i 
 
 Buffed then arc the peacemakers : fir they jh alt be 
 called the children of God. 
 
 This word ChiUeofGod, is diverfly taken in 
 Scripture, and accordingto the Hebrew phrafe, 
 this word Sonne fignificth him that is vowed and 
 ordained to any thing : fo we reade Saint Math. 
 9. 15. The children of the Bridecbamber , thatis, 
 thofe that are ordained for the wedding , can- 
 not mourne as long as the Bridegroome is with 
 them. And Sain: lohn 17. 12. While I was with 
 them in the world \l kept them in thy name, thofe that 
 thou gov eft me 1 have kept, and none of them is loft, 
 but the Sonne of perdition, that is, he that was ordai- 
 ned to defiruelion : but this kind of fpeech touch- 
 eth not our text. 
 
 But let us fay that this word Sonne of God, is 
 commonly attributed in Scripture either to Ie- 
 fus Chrift, as being the naturall Sonne of God, 
 fyw«©-, confubftantiall, and coeternall with his 
 Father, of the fame will, ^jvv«^, and fame 
 power with him , being both true God , and 
 
 true man, the divine nature neither confound- 
 
 ed 
 
 mg, 
 
i i 6 
 
 The Crowne of Peace and Concord* 
 
 ing, nor deftroying the humane, and the huma- 
 nity not being mingled and changed into the j 
 Gcdhead, both natures remaining entire and ', 
 perfect, make but one perfon • He I fay is cal- ' 
 led the Sonne of God, by the acknowledge- 
 merit and confeflion of the Father himfelfe, I 
 Math. 17 . j. When Ufa Chrijl tooke with him Pe- j 
 ier, lames, and Iohn y and brought them up into an \ 
 high mountaine, and being transfigured before them } 
 they heard a voyce from heaven, faying, This is my \ 
 beloved Sonne, in whom I am well pleafed,heare him. 
 We read alfo the fame words in the 3-Chap.iy, 
 ver. of the fameEvangelift. 
 
 The Father and the Sonntfant relata, fay the 
 Philosophers, are relatives, that is, are referred ! 
 the one to the other ; for there is no Father,but 
 there muft likewifc be a Sonne, whence I draw 
 this conclufion , That God the Father being 
 fuch, that is, having that title and quality be- 1 
 fore the Creation of the world , cenfequently ] 
 Iefus Chrift was before it, alfo his generation 
 then is immediatly from the Father, as being 
 begotten of him from all eternity , by.a way iff- j 
 comprehenfible, to us • for, Jn the beginning was 
 the word , and the word was with God, and the word 
 was God, the fame was in the beginning with God, 
 lohni. i. And in the i . Chap. 10 the Htb.ver.] , 
 unto which of the Angels faith he at any time, 
 Thou art my Sonne , this day have I begotten thee : 
 Andagaine, IwiHbc to Irima Father, andhecfkatl 
 be to me a Sonnet 'tU u£%i w vfi w'wi&v y.ytvw& cn\ £ 
 
 VZLhtv'E.^10 iOOJUOJ OJJTvXu 77*T4£2, *) ttVTOS i9^J {U)lilSv\*V. 
 
 Hcc 
 
The Crowe of Peace and Concord. 
 
 I "7 
 
 Hee is not then called Sonne by adoption, or j 
 for refpe&s of Jove, or for any confederation ! 
 but onely becaufe hee is begotten of the Father 
 before the Creation of all things , as wee rcade 
 Colof i.i^Hetstbc Image eft be imifible God, the 
 I firft borne of every creature : which is prooved 
 againe out of the i. Chap, of Saint John, ver. 1 8. 
 No man hath fecve God at any time, the onely begou 
 ten Sonne which is in the bofome of the Father hee 
 hath declared him. 
 Vponthis phccHilarif&fli. 6 .faitb 3 thai Hoc no- \ 
 j mine vnigemti adoptio de trinitate excluding, & m- 
 \turamagtsafferittir. By this word onely begot- 
 ten, adoption is excluded from the Trimtic 5 and 
 nature the more confirmed. 
 
 And Saint Chryfolfomeywy fubtilly, Chrijlum 
 mn todtm modo quo uteri homines umgemtum dtci, 
 \ nam cttcros quidem quod fill ex parentibm mtifmt 
 > unigenenitos diet , Chriflum nonjolum quod film ex 
 1 patre,fedetiam quod ftnguUri & ineffahilt modo na- 
 \ tin efittnigemium appellari. Chrift is not called 
 the onely Sonne after the fort of other men, 
 *who are called fitch, becaufe they are b^rne 
 I alone to their Parents ; now Chrift is no: cal- 
 led the onely Sonne in that refped alone, that 
 | he is the onely naturall Sonne of his Father, but 
 alfo becaufe he hath beene begotten by a fpzei- 
 allandimffble way. 
 
 But whither doth the winde of our difcourfe 
 carrie us, why doe we touch this divine fubje<ft, 
 more worthy of admiration then capable of de- 
 fcription; wee ftall more lively defcribe it by 
 
 Q^3 our 
 
1 8 1'be Crowne offeace tnd Concord, 
 
 our filence>then by our obfcurereprefentations- 
 Neverthelcffc for fatisfa&ion to our curiofity, 
 which is never contented with reafon,and that 
 will not be contained within the limits of civi- 
 lity, and modefty • let us bring one onely com- 
 parifon, to give us fomefparke of knowledge 
 of this ineffable generation of the Sonne of God. 
 When a man feeth himfelfe in a well poiifhed | 
 glaffe, he prefently feeth his image, and the fi- 
 gure of himfelfe, having the fame markes, and 
 motions with his, whichiscaufedby the re- 
 ! fle&ion of the fpecies within the eyc 3 and there 
 | is fo great a relation betweene the fpecies , and 
 I the image, that one cannot be taken away with- 
 out annihilating the other 5 and although both 
 the fight and rcafon make us fee, that they arc 
 feverall things, truth alfoand experience makes 
 us know that thofe two things fubfift by one 
 onely Effence, and that both have but one and 
 the fame fubfiftance, to wit, that of the fpecies 
 oppofite to the glafle. 
 
 So God from all Eternity , contemplating L 
 his divine Effence, made fuch a reflexion upon 
 his perfon, that of this refic<5Hon hce produced 
 and begot that eternall Wifedome, which is the j 
 Saviour and Redeemer of our foules; thefoo- 
 ner we can goe from this matter is our beft, for j 
 wee fliould be like them that will paint and re- ! 
 prefent the Sunne with a coale. 
 
 And indeede how fhould it be poffible, that ; 
 we that are poore Owles and Batts , fliould be- I 
 j hold fo great a light- how fliould wee that are 
 poore ' 
 
The Crowie ofTeace and Concord. 
 
 lip 
 
 poore Pifmires ftirre fo great raountaines t We 
 fliall fooncr put the whole fca in thepalme of 
 our hands, then wee can any way comprehend 
 this large and fpatious ocean of the divine ge- 
 neration, within the little compafle of our un- 
 demanding. 
 
 Since then, that we cannot afcend fo high, let 
 us flop and flay our contemplation upon our 
 felues, where we (hall have a more free acceiTe- 
 and continuing our firft difcourfe,let ns remem- 
 ber, that we may be called the children of God 
 three wayes, i . Firft,the Scripture maketh men- 
 tion of the naturall generation ofChrift, indi- 
 vidual!, and incommunicable to any other ; but 
 to him onely. 
 
 There is a filiation, or (not to fpeake bai ba- 
 roufly with the Schoolemen) the Scripture gi- 
 ver h this title of Sonne of God, to the Angels and 
 Princes of the earth, which is atitle of honour 
 and affedion, as wee read lob i .6. Now there wo* 
 a day when the [owes of God (that is the Angels) 
 came toprefent themfdues before the Lor d } and Satan 
 1 came alfo among tbem. And Genef.6. 4, When the 
 I fomes of God came in unto the daughters of men • 
 The feaventy Interpreters by thefbnnes of God 
 here underftand the Angels : but Saint Augnftine 
 m the Citie of God by the fonnes of God, un- 
 derftandeth the children of Seth y which was a 
 bleffed family, which came in unto the daugh - 
 ters of Cain. 
 
 Among the children of God,in affe&ion and 
 honour are firft placed, the Princes and Poten- 
 tates 
 
HO 
 
 7be Crowne ofPeace and Concord 
 
 tatcs of the earth, as we read Pplm.S2.6J 
 [aid ye are Geds , and all of you are children of the 
 mojt high. 
 
 And lerem. 31.9. Iwillcaufe them to walke by 
 the rivers of waters in ajlraight way , wherein they 
 jhaH not fumble , for I am a Father to Jjrael , and 
 Ephraim Is my firji borne. 
 
 The third fort of the children of God,is of 
 them that ate fuch by adoption and by grace, as 
 \vc reade Ephefi.j. God hath prcdefinated m unto 
 the adoption of children , by lefus thrift, according 
 to the good plcafure of his w;ll. And Galath. 4. 5. 
 God fern forth his Some made of a woman, that wee 
 might receive the adoption of fennes. And lames 1 . 
 1 S. Of his owne will begat e hce us, with the word of 
 trueth, that wefhoutdbea kinde of fir tt fruits of his 
 creatures. 
 
 And 1. Efift.oC Saint Iohn, Chap. 3. 1. Behold 
 what manner of love the Father hath bejlowed upon 
 ns, that weflwuldbe called the fonnes of God .-beloved, 
 now are we the fonnes of God ^ and it doth not yet ap- 
 pear e what we fh all be. 
 
 4thanafim or at .2 . that which is naturally be- 
 gotten of another, muftbee efteaned his true 
 progeniture: but thofe that receive the title of 
 \ Sonne onely by grace, and by vertue , receive 
 not the right of bonnes by nature, but onely 
 by grace: 
 
 Quod fecundum naturam ex a It que gignitur ; id 
 vera cjm progenies cenfendum eft , qui vero ixvir* 
 tute, & gratia.mmenfilierumfeltlm modoobtinent, 
 non natura, fed gratia ]usfliorum obtinent. 
 
The Crowne offeace and Concord. 
 
 AmbrofJib. i.dt fide cap. p. Wee are called 
 Sonncs by adoption,but he(fpeakiagof Chrift) 
 is fuch by the truth of his nature, per adoptionem 
 nosfilij dicimur, tile per ventatem mtura eft. 
 
 Auguflw.Epifi.no.cap.^. Wee were fome- 
 thing before we wereSonnes, and wee have re- 
 ceived that benefit to be made what wee were 
 not, as hee that is adopted was not the fonne of 
 him that adopteth him ; nevertheleffe hee was, 
 fince he hath beene adopted, and from that gra- 
 cious generation is diftinguifhed 3 he that being 
 the Sonne of God, came downe to be made the 
 Sonne of man, that he mi^ht make us that were 
 thefonnes of raen,the children of God, Eramu* 
 aliqutdantequam e(\'cmtu filij , & acccpimw benefi- 
 cium y ut fieremw quodnoneramtts , ficut qui ado p. 
 tatur, antequam adoptaretur nondum erat eju* filiu* 
 a quo adoptatur, erat jam tamen, qui adoptaretur, & 
 ab fjjc generation gratU dtfeernitur ilk filim , qui 
 cum effit filim Dei , venit ut fieret filim hominu, 
 dortaretq, mbu qui erammfilq btminum, film Dei 
 fieri. 
 
 Many of the Fathers doe daintily defcribc 
 this free adoption 8c filiation,for fothe Greekes 
 interpret this word Adoptionjeaxing no other to 
 exprefle hi? fignification, but this word untol* 
 filiation or adoption, but that wee may remem- 
 ber, that when our firft Father Adam fell from 
 the ftate of grace in which he was created , hee 
 became the enemie of God, for finne by his 
 gluttonic having feafed the dungeon of his 
 foule 3 inciteth and provoketh him continu- 
 _ R _____ ally 
 
 1*1 
 
\%% 
 
 The Crwnt offeace and Concord, 
 
 ally to wane againft God by difobedience to 
 his divine commaundemenrs, and by the fame 
 iinnehemade Godrrsenemie, fothat his re- 
 venging juftice inftantly tooke from him that 
 faire R obe of Iu rt ice 5 holinetfe, and innocencie 3 
 in which he was crean d. 
 
 But his mercie being not able to fufferthat j 
 man, that maiftcr-piece of his hands, fliould be ! 
 for ever banifhed & confine d within the j aines 
 and torments of hell, to (atisfie his Iu'Hce,hath 
 left fome in their Reprobation, to endure and 
 fufferthe punifhmentdue to their failts, and 
 hath chofen andelcdted forne to tc fhfie in them 
 the effect of his compaffrjns , br.aking the 
 chaines wherewith Satan kept them bound, and 
 that by (ending into the world his onely and 
 well beloved Sonne, who hath pa'd their ran- 
 fome by the ineftimable pi ice of his pretious 
 blood - and moreover, having given them li- 
 berty j heehath befides bef towed on them the 
 gift tobemadethechiUren of God, andco- 
 heires with his Sonne of eternal 1 and mod blef- 
 fedlife: And thus it is, that wee are called the 
 children of God in our text, children by adop* 
 don, by favour and by grace. This cuftome of 
 adopting is common and familiar amonr men, 
 for we ice many that having caft their affc £ion 
 upon ftrange children, receive them into their 
 houfes, love them dearely, bring them tip with 
 great care , and at their lifes end appoint unto 
 them either all 3 or part of their beft inhcri- 
 ttance. 
 ? Let 
 
The Crowne o/Teace and Concord. 
 
 Let us now draw fome infauftions from al* 
 this difcourfe, aid lee us fay, Thatfincc God 
 hath Co much honoured us , as to adopt us for 
 his children, that we rauft not bcare unworthi- 
 ly that title, to the end that we may receive the 
 effofi of his invariable promifes, to wit, the in- 
 herranceof he w.n, and life eternall. 
 
 Good chil Jren ftrive to tread upon the holy 
 fteps of their Parents, imitating in all things 
 their good and laudable a&ions; fo muftwee 
 with all our power follow the fteps,and imitate 
 the anions of ojr heavenly Father, whofe name 
 is the great God of peace. 
 
 Let us alfo imitate our eldeft brother Iefus 
 Chrift our Saviour, who is the trueimageof 
 the Father , who exhorteth us by themourh of 
 the veflell of his eleflion , to fly quarrels and 
 contentions, faying, i£$r. 13. 1 1. Brethren live 
 in peace , and the GOD eflove and feace jball bt 
 mth you . 
 
 Let us live a blameleffe aid innocent life 
 both before God and before men, before G )d 
 in hulineffe, before men in juftice, that fa God 
 maybeapp.ufeJ with us, and that our foules 
 may be v ^yd of thole feares which finnecon- 
 ceiveth in rhe heirs of the wicked, who conti- 
 nually reprefenteth ; andfetterh b?fore his eyes 
 the d?po(ition of the wtneff s, rhe moitall Sen- 
 tence of the Iidges, and rhe inrollerable cruelty 
 of 1 he han^ma 1 , al» hojgh ofrencim s no man 
 hav~any k 10 \!edgeof hi- crime. 
 
 This p. -ace i 3 for our f lues, for the red and 
 P 2 tran- 
 
 1*} 
 
1*4 
 
 The Crowne of Peace and Concord* 
 
 tranquillity of our conferences, and for the fal 
 vationofourfoules. 
 
 Let us alfo feeke to have peace with all the j 
 world, as much as in us licth, let us hate noy fe 3 
 and fly from ryots and contentions, that foour 
 converfation may be pleafingto all theworfd, 
 and this is the true politick or civill peace. 
 \ Let us be like Lamps and Torches lighted 
 in the middeft of darkneffe $ let vs be that wa- 
 ter f pacification and reft, to quench ihe fire of 
 quarrels and contentions , that are among our 
 brethren, leaft that fire con fume them to afhes • 
 And in fo doing, wee fliallbe true imita f ours of 
 our heavenly Father, who j-dftly fiiks and calls 
 h mfelfe the God of peace, and then with a 
 gieat dcale of right and equity, wee (hall b' are 
 the blefled and glorious title of his children. 
 
 And after we have quenched and put out the 
 trouble of oiy: hearts, & vexation of our foules, 
 caufed by the fire of finne when wee fhall have 
 1 fcattered thofe flames that deftroy and devourc 
 that union and concord , which God hath fo 
 ftri&ly commanded us to kecpe, then fhall wee 
 be called to that heavenly /m*/^**, which is 
 he Citie of peace, and there fhall wee enter into 
 the poffeflion of the inheritance promifed to 
 adopted children in Iefus Chrift our Lord, wee 
 fhall partake with him eternall blefTedneflfe, hee 
 fhall be our head,in thofe divine feffionsjand we 
 fhall be his members, wee fhall fhine as the Sun 3 
 the holy Ghoft fliall enlighten us, and the God 
 of peace fliallbe for ever with us. Amtn. 
 
 O Sove- 
 
7ke Crowne of^eace and Concord, 
 
 OSoveraigne Monarch ofheaven and earth, 
 that governed all things by thy provi- 
 dence, which to us is altogether incomprehen- 
 sible, we thy moft humble Subje&s, calling un- 
 to thee from the bottome of our foules, befeech 
 thee by the greatnefle of thy compaffions, that 
 it may pleafe thee to plant in our hearts a holy 
 and perfcdl juftice, vrhich taking deepe rootes 
 therein, may bring forth fruites of peace, and 
 I concord, which thou ftraightly recommended 
 | unto us in thy holy word. Make us perfe&Iy 
 I juft, thac we may love peace perfe&ly, as being 
 | the daughter of juftice •, enkindle (O good God) 
 I the fire of thy love in our hearts andfoules,that 
 we may love our brethren even as thou haft lo- 
 ved us: give us a fpirit of gcntlcnes & meekenes, 
 that we may fly & efchew quarrels &contenri- 
 ons 3 not only in our fclues,butalfo when we fhal 
 fee them kindled among our brethren 5 make us 
 knowe (O good Saviour) that thofe enmities 
 and distentions are the devils daughters , who 
 loves norhing but noyfc anddiforder, ancfthat 
 peace and mildpeffertrethe daughters of divine 
 juftice, which thou loveft dearcly , which wee 
 mud embrace and pra<ftife,if we will be honou- 
 red with the tide of thy children ; and hot one- 
 ly be called fo, but alfo to be indeed children of 
 God, and heires ofeternall and Wetted life , to 
 the which, the Father, Sonne, and holy Ghoft 
 bring \\s<Amtn. 
 
 R 3 Tie 
 
 125 \ 
 
z6 
 
 The fourth way to Sion. 
 
 j.Peter. 2. 17. 
 Feare God;*nd ho?wur the King. 
 
 S rayes (orSunne-bearaes) 
 follow and beare obfer- 
 vaice to the Sunnc 5 As all 
 rivers runne to the Sea,and 
 as many lines end and ter- 
 minate in their center 5 f> 
 there are many wayes to 
 bring us to the Paradi/e of 
 . God, to lerujdcm above, which is our heavenly 
 and happy Country h NevertrWefTe, weemu:t 
 herein 11 e the Maxime of the Mathematicians, 
 who hold, that the fliorteft line *s ftill the righ- 
 teft; alfo in all thefe different wayes of new Si- 
 on, the fhorteft is the beft and furefh 
 
 When God gave his Law to Mofts upon the 
 Mountaineof 5>/^)', he divided it into ten c;m- 
 mandements, which are fo many perft<3 waves 
 t« > conduft and bring u to heaven $ for I E s v s 
 Christ (the fweet Saviour of our foules) bc- 
 
 |ng 
 
Feare God y an J honour the f\ing. 
 
 127 \ 
 
 ing himfclfe defcended from Heaven, to ftew 
 and point us oir this way ; hee dew a fliort 
 Compendium and Abridg merit of all thefe 
 Ten Commandcmcnts of the Law,and reduced 
 them to two, as wee flial! finde it written in the 
 22. Chapter of S'.hatAew, where wee fee h.'m 
 difputhg againfta Do&or of the Law,who de- 
 manded of him which was rh : fir ft and greatest 
 Commaund/ment • and I< fus anfwered him, 
 Then [halt love God with all thy h art , mth all thy 
 fouie.andmth all thy mnde, which is the Frft and 
 greateft commandemenr • and the fecond is like 
 unto it ; which is, Thovfialt love thy neighbour as 
 thy (eft; and of thefetwo Commaundements 
 depend the whole Law and the Prophet*,as our 
 Apoftle Saint Piter (in the imitation of his blcf- 
 fed Matter Chrift) after hee had inftiu&ed and 
 admonifhedhisfaitbfull R^cke^ in all their du 
 ties, in the precedent vcrfes of our Text • hee 
 drawes an abridgement of all which concerned 
 their faluation, when hefaid, 
 
 Feare God, andlotiotr the King, 
 Tlv Stay $oG(J<&i j rov fictjihict, tiia&t*, 
 
 In thefe words s we have all r he tnQru&ions 
 which we mud pa<ftife in our fou!c> and bodies 
 concerning th >fe div'r.e and humane duties j 
 which wee mutt convert , and reduce into 
 p a£tife 5 which wordes (naturally divide them- 
 felues)into wo feverall branches , or hcids , 
 fro wit) i, xh^ feare which wee ou^ht to bearc 
 uito G )d : and 2. The hemur which wee muft 
 obfcrueancLive to the. Kins. 
 
 The 
 
% S Feare God } and honour the Kjng. 
 
 The fweeteft, and moft pleafingft facrificc 
 which wc can offer up unro the Lord Almigh- 
 ty, is a heart replenifhed and fraughted with the 
 feare of his holy name , a minde trembling be- 
 fore his facred Majeftic , and a foule terrified 
 with the fublimrity and greatneffc of his feare* 
 full judgements, as the royall Prophet affirmeth 
 in Ffel. 2 . 1 1 . Seme the Lord with feare , and reioyce 
 with trembling - D Andagame/yi/.a.y. I will come 
 into thy bou fe in the multitude of thy vtercy , and in 
 thy feare will I worjhip towards thy holy Temple. 
 
 We can offer up no facrifice fo plcafing, nor 
 performe no a&ion or duty fo acceptable to 
 God, as when wee adore him in all feare, and 
 reverence him in allaftonifhment & trembling, 
 which lively depaynteth and prefigureth his 
 GreatnefTeand Magnificence, perfectly demon- 
 ftrateth us our Duties, and witneffcth our humi- 
 lity and obedience,which is exceeding delight- 
 full, and pleafing to him. 
 
 That Romanc Emperour perfpicuoufly cx- 
 prciTcd and deciphered the excellent power 
 and cffe&s of this feare , when he caried for his 
 Motto and Devife, Odertnt dam metuant , Let 
 thofe hate me that will,fo they feare me • Shew- 
 ing thereby what fmall account and efteeme hee 
 made of the hatred, and how dearely he prifed 
 and refpeded the feare which hce would have- 
 given and borne to him . 
 
 Morall Philofophers affirme and fay, That 
 Love and feare arc two fifter gcrmaaes, becaufc 
 the one is conjoyned to the other , and both 
 
 linked 
 
Feare Gad, and honour the fytg* 
 
 *9 
 
 linked together produce one & the fame effc<as$ 
 ! for ftill the Lover is in care and feare of the 
 thing beloved ; whereas wee never feare to lofe 
 that which wee hate, but that which wee love 
 dcarely, and cherifh tenderly, and both of thefe 
 together produce the conferuatian of their ob- 
 jc<ft. But this diftin&ion takes rfb place , bur 
 here on earth among creatures , and doth nei- 
 ther regard nor looke up towards Heaven to 
 God the Creator $ For God is all Love, but 
 he can never be capable of alteration or defeft, 
 as is that feare which he hath left and given un ■ 
 to man for his portion and inheritance. 
 So he which is poflefled with a perfed feare,to 
 offend his God,or to lofe his favour,he is linked 
 and joyned to God with the Gordian knots of 
 his love, which are then wholly made indivi- 
 sible and infeparable • and the Love of God 
 conjoyaed with the feare of raan 5 cau(e thecon- 
 fervationofthefoule • and this it is, where the 
 Apoftle Saint Peter tells us in our text, Feare Ged, 
 By which word feare wee muft not underftand, 
 acovvardize, a pufillanimity , or any irregular 
 pafTion,which freezeth our blood in our veines, 
 which caufeth our hearts to pant and beat with - 
 an inccffammotion,which calls and attra&sour 
 blood from all parts.of our bodies ; to conic to 
 afliftand fuccour our heart, which (butts and j 
 hoodwinkes our eyes againft reafbn. and ima- \ 
 gineth , that all objt&s wharfoever prefented \ 
 to us, have all together conjured and confpired 
 our mine - 7 as thofe who fly from a battaile,feare 
 
 S every 
 
i 5 o 
 
 Feare God, and fanour the ffyvg. 
 
 every bufli which they fee or mcete with to be 
 their enemies, who purpofely purfue them, and 
 mnne every where to kill them: Or elfe as thofe 
 who are led to their executions and deathes, 
 whom feare doth fo powerfully feize and fur- 
 prife , that by thefe paffions and efFe&s, it in a 
 . manner deprives them of life, before they think 
 , thereof, the which wee can tcftific and approve 
 by many irrevocable precedents and examples. 
 No,no: It is not of this defeft of judgement, 
 or of this cowardly apprehenfion and feare, 
 which our Apoftle tells us of; but it a holy, 
 juft,and commendable feare^which we ought to 
 have and retained in bearing an admirable re- 
 fpe<5t, and honour to the Creator and conferuer 
 of our bodies and foules; As to feare and trem- 
 ble before the terrible throne of his divine lu- 
 ftice , and by not rafhly abufing of his favours 
 and mercies, fo liberally, fo bountifully exten- 
 ded to us, becaufe his prefence is a confuming 
 fire, which devoures and confumes to afhes, all 
 thofe who unrevere itly approach his facred 
 Throne, his raoft holy hill - as heretofore hee 
 forbad the children of ifwl , not to approach 
 mount S/tf/^becaufe hee was there purpofely to 
 fpeake with his fervant Mofts i But not to ftay 
 any longer on. this point , let us fay with the 
 | Philofophers and Theologians, that there is ge- 
 nerally two forts of feare (that is to fay) Divine 
 and Humane , which agaiac fubdivide them- 
 felucs every one into three feverall parts and 
 branches $ 
 
 The 
 
Feare God, and honour the %ing. 
 
 3* 
 
 The Humane feare comprifeth and com- 
 prehcndech : 
 
 i . The Naturall,which hath wholly buried 
 in her,the fenles,all PhiIofophy,and the ftrong- 
 eft and moftaflfured courage cannot hinder him 
 from Glutting his eyes at the fuldainefurprife 
 of a fla(h of lightning, or at the feignednefTe of a 
 hand , which unexpectedly approacheth our 
 face ; or that we withdraw not, or turne not our 
 head from the fight of a fearefull precipice; or 
 that a fuddaine crack or noyfe doe not at firfi 
 hearing terrific or aftonifo us : 
 
 Frimi iSi mottis nenfunt hominis. 
 
 The firft motions (or terrours) are not in our 
 power. 
 
 a. Corporall, whereby wee naturally ab- 
 horre Death , and feare to expofc and cart our 
 felues into danger. 
 
 j. Mundane,(or worldly) whereby we feare 
 to lofc our wealth, honours, and dignities, but 
 it is of neither of thefe forts of feares, which 
 I our Apoftlc fpcakes unto us, but onely of Z)/- 
 vine fearc , which likewife ftrearaes foorth in 
 three riyolets: 
 
 i . Servile • whereby we fearc God, for the 
 apprehenfion we have of the infernall tortures , 
 and torments of Hell, and this degree and fort 
 offeareisnotgoodofitfelfe, becaufe it hath 
 no good object , nor is made or formed to a 
 good end ; nevertheleflc, it is held and termed 
 good, becaufe itconduceth to good. 
 
 2. Initiant, which lookes two wayes : i.to- 
 S 2 wards 
 
I 3 S 
 
 Feare God % and honour the JfQng. 
 
 wards the torments wee fcare: 2. towards the 
 glory wedefirc^and it is alfo termed, enter- 
 woven, or mixt v becaufe it iscompofed both of 
 a good and bad feare. | 
 
 3. Filiall, which is the Iaft and beft fort of j 
 divine fcarc,whereby we love God not only for j 
 our owne glory » or for theapprehenfion of tor- [ 
 ments.but for hisgoodnes 3 exceIlency 5 pcrfcd:i- j 
 on,and in a word, for and in regard of himfclfc. j 
 Saint S<77W>^ lively defcribes,and pertinent- j 
 Iy reprefents thofe three forts of feare ; 1 . Ne 
 cruciemur a geherwa : 2. Neexc/ufta vifionctam 
 intftimabih gloria privemnr : 3. Re-let animum fol. 
 licit ttdine nt deferatur a gratia. 
 
 Which is to fay : The firft fcarc apprehends 
 torments 5 The fecond, the privation ofglory; 
 and the third wholly pofkfleth our hearts and 
 mindes with care and anxiety, as fearing not to 
 lo(e Gods grace and favoijr. 
 
 The fervile fcare is attributed to the wicked* 
 The filiall, to the good > I meane to thofe 
 who are the children of God. 
 
 The Initiant (or intermixed)is proper as well 
 to the good> as the bad 3 and alfo it is the mod 
 frequent and general!. 
 
 Thofe three forts of feare are fo many wing^ 
 which condu<ft 5 clcvate,& foareus up to heaven^ 
 The Servile begins firft , which denouncer h to 
 fi nners eternal! death and damnation, and that 
 fharpcand fenfiblc apprehen/ion to be devou- 
 red with the flames of hell fire. It opens him 
 the gate to be forrowfull for his offences, which 
 
 threaten 
 
Teare God, and honour tbel^ing 
 
 threaten to precipitate him m that unquench- 
 able fire , and afterwards entering into a firme 
 and lively lepentance for his former finnes, hee 
 begins to conceive the future felicity and glory 
 of Heaven, for the love whereof hee partly re- 
 folnes to forfake and abandon finne: as Salmon 
 faith, By the feare of the Lord men depart from evill, 
 Prov. 16.6. Although nevcrthcleffethat hedoc 
 it, partly for feare of punifliment which will in- 
 fallibly follow him 5 aid aferthat, it agame 
 leades him into this perfe<5t filiall feare 3 where- 
 by he fo infinitely loves God, that hee had ra- 
 ther dye , then offend him in the leaft thing of 
 the world • fo necrely he loves him, fo deerely 
 hehonoureth and adores him. 
 
 S\ Augufine makes onely two forts of feare, 
 (to wit) Filially and Servtle,and makes them dif- 
 ferent in this , That the Servile hath for objed 
 malum paw , the evill of punifliment , and the 
 HWdWmalum culpa :-, the evill of guiltincfTe* lllo 
 timetur ne incidtfur in tormcntumfupplicij , ifto nt 
 amittatur gratia btneficij : Bythefirft, wee feare 
 the torments of hell fire ; By thefecond, wee 
 feare to lofe the grace and favour -of God. 
 
 It is this faire , this fweet fpirituall vertu?, 
 which gives us admittance and entrance into 
 the clofet of God • which openeth unto us the 
 trcafuresof his favour and mercy, and which 
 makes us enter into the poffeffion < >f life eternal!; 
 Forthofe who feare the Lord fliatt behold his face , 
 fhatthavefrojoerity, and fee gooddajes , faith the 
 royall Prophet King David, Pfdm. 34. ti. It is 
 1 S ? this 
 
 *?? 
 
if 4 
 
 Feare God } and honour the Kjng. 
 
 this fcare of the Lord , which makes mea pro- 
 
 fper on earth,as faith Salomon the Prince of wife 
 
 men, and the vvifeft of Princes , The feare of the 
 
 Lordfrolongeth dayes, but the ye Arcs of the wicked 
 
 jhaUbe fiwtned \ Prov. 10.27. This wife King, in 
 
 all his afflidions and troubles, had flill hisre- 
 
 courfe to the fcare of the Lord , which was his 
 
 fortreffe, his San&uary, his comfort and con - 
 
 folation , as wee (hall read in the 14. Chap, of 
 
 Proverbs ,ln the fear e of the Lord i* fir 'ong confidence, 
 
 and his children (halt have a place of refuge, The feare 
 
 of the Lord is a fount aim of life to depart from the 
 
 fnares of death: Heagaine teacheth us,that wealth 
 
 is unprofitable , yea prejudicial! to us without 
 
 this falubrious^this facred feare of God,& that 
 
 poverty is to be preferred before fading and pe- 
 
 rifhable riches : Better is a little with the feare of the 
 
 Lord, then great treafure and trouble therewith. 
 
 This feare of the Lord, is (as it were) Iacobs 
 Ladder, whereby the Angels (of divine confo- 
 lationsj defcend upon us on earth, and our ho- 
 ly prayers , and religious thoughts and medita- 
 tions afcend unto Heaven. This Ladder hath 
 three principall fteps $ As the feare of the Lord 
 makes us afcend unto leftu Chrisl, which is our wife- 
 dome :for through and by God he hath made us wife- 
 dome ,1. Cor .1.30. Iefus Chrift Ieades us to God 
 his Father, and God receives and lodgethus in ! 
 Heaven, and therefore we firft feare him, if ever j 
 we hope or thinkc to enter into his favour. 
 
 This feare of God, is the head fpring and j 
 fountaine, from whence wee draw and exhauft i 
 
 M 
 
Feare God y and honour the i\mg> 
 
 thefacredmyfteriesofour falvation^ and Da- 
 vidtclh us in formall and exprefle termes, That 
 the feare of the Lord u the beginning of wife dome, 
 Pfal.i 1 1 . i o. Thereby to teach us , that all this 
 knowledge and learning whereof men vaunt and 
 glory, is nothing elfe but pure f ol/y , if it derive 
 not his Origen, or beginning from the feare of 
 the Lord. This feare is here taken for the prin- 
 ciple of wifedome,andIefus Chrifthimfelfe(in 
 many places of Scripture) harh afTumed and ta- 
 ken the title of Wifdome, becaufc he is the wif- 
 dome of the Father, as wee readeinthc former 
 alledged Chapter of i .Cor. i . 3 o . But in the book 
 ofGenefchap.^ i.42.He himfelfeisby Mofes Cal- 
 led the feare of ifaac . Except the Cod of my Fathtr, 
 tht God of Abraham, and the feare oflfaac hadbeene 
 with me, thou hadftfent me away empty. 
 
 But here the beft Interpreters, by th\$ feare of 
 ifaac , doe underftand the fecondperfon of the 
 Trinity, Iefus Chrift our Saviour, who had not 
 yet aflumed and cloathed our humane nature, 
 and of whom lfiac was the true type and figure, 
 It is an excellent queftion of Saint dtfgufim (In 
 his Cine of God) that is, Ifthisfiliall feare af- 
 ter the death of the faithfull Children of the 
 Lord iemainewkh them in Heaven yea or no : 
 Thofe who maintaine the contrary , fortifie 
 themfclucs from the Apoftlc Saint hhnfihap^. 
 ver. 1 8 . There it no feare in love, but perfect love 
 cafieth out feare, becanfe feare hath torment, andhee 
 t hat/ear eth is not made perfect in love,{xova whence 
 
 ?5 
 
 they argue, 
 
 Where 
 
I g 6 Feare God y and honour the Kjng. 
 
 Where there is perfect Love , there is no 
 feare. 
 
 But among the Saints in Heaven there is per- 
 fe& Love. 
 
 Therefore among the Saints in Heaven there 
 is no feare. 
 
 And from the fame place and palTage of Saint 
 Ioh, they derive and draw another Argument 
 thus: 
 
 All feare is accompanied with torment. 
 
 But in Heaven there is no torment. 
 
 Therefore in Heaven there is no feare. 
 
 They fay ( moreover ) That this feare 
 fhould then deprive them of their reft and re- 
 pofe, and confequently that they could not en- 
 joy a perfcrfl felicity ,whiles they were troubled 
 and tormented with any apprehenfion or feare. 
 Others anfwere , That the Apoftle Saint lohn 
 understands not to fpeake there of a chart and 
 filiall, but ofafervile feare, and to fortifieand 
 fupport their opinion they alledgc, the Pfil.ig. 
 9. The feare of the Lord is cleane ^enduring for ever. 
 
 And Saint A*guJUm expounding this fort of 
 feare, faith, Noh enim efi timor exterrem a male 
 q*ed decider ep$tefl> fedtenensin bono, qttod amitti 
 non poteft 5 This kinde of feare makes us not ap- 
 prehend any cvill which can befall us,but makes 
 us fo to keepe faft good, that wee may not lofe 
 it ; And afterwards he againe addeth , Ttmork 
 Cafti nomine , ea voluntas, fignifictts efi, quo nos ne- 
 ceffe erit nolle Ptccare , mnfolicit*dine necefitAtis, 
 fedtranquiHiute crjmtatis, He fayes, that by this 
 
 name 
 
%~ 
 
 Feare God y and honour the %ing, 
 
 name of chaft feare, is fignified, the will where- 
 by it is neceflary, that we will not finnc, not for 
 the care of neceffity, but for the tranquillity of 
 Charity, Hee then concludes, that indeed Ser- 
 vile feare cannot enter into Heaven butonely 
 the filiall, and yet(notwithftanding) it muftbe 
 after it hath loft the effe&s which it produceth 
 in this prefent life, (to wit) this naturallappre- 
 henfion, whereby fheefcares that the foule falls 
 from the State of Grace : No, no, this feare in 
 Heaven ftallbe but a perfed reverence,honour, 
 and piety , and a full and abfolute devotion, 
 which wee (hall beare to the fervice of G O D • 
 whereby every one feeing the divine MajefHe, 
 (hall profoundly and perfedly ftudy to ferue 
 and honour him in all reverence : And f jr this 
 caufe it is why the 70. Interpreters have turned 
 Timor*** Vci> the feare of God, into this Greek 
 word ®io7i$H<u, (to wit) Beipietatem > the piety 
 which we beare to God,and fo it remaines true, 
 which the Prophet Dwidhzd faid long before, 
 The ft Art of the Lord is dune en during for ever. 
 , In this Elementary world, the feare of God 
 is the mod aflurcd way to goe to celeftiall Hie- 
 rnfalem - Thofe who havenot beene to a place, 
 if they foolifhly & rafhly runne athwart fields, 
 they then runne a great hazard to goe aftray, 
 and tolofe themfelues among woods or bryars, 
 or peradventure to fall into the hands of cruel! 
 and mercilefTe theeves : So thofe who will af- 
 cend to the top of the holy Mountaine of facred 
 Sion - If they are not curbed and retained by rhe 
 
 T golden 
 
 *7 
 
Ill 
 
 Feare God } and honour the %ing 9 
 
 golden bridle of the feare of God; If without 
 wifedome or judgement they runne over crag- 
 gierockes fullofthornesandbryars (for fuch 
 are the wayes to Sion 8c Heaven) without doubt 
 they will fall into the errour of precipices , or j 
 elfe they will fervc for prey , or leweH to cter- i 
 nail flames. 
 
 The feare of God , is the pledge and fealc ' 
 of his love and favour , the which hee placeth 
 and planteth in the mLdft of our hearts , when 
 he will call us to him , and conferue us to his 
 fervice • For he hath united and tyed us to him 
 with the linkes and chaynes of his love in his 
 owne houfe ; Hee for ever makes us his dome- 
 fticallfervants,yea,his heiresand adoptive chil- 
 dren, and in this quality hee makes vs to enter 
 into the inheritance of eternail life above in 
 Heaven with Iefus Chrift his only welbeloved 
 Sonne, who is our eldeft Brother h Neither are 
 they phantaftick imaginations 3 or light pre- 
 emptions, which muft make us beleevethefe 
 things, for it is God himfelfe which hath pro- 
 nounced them by his Prophet Jeremy, Chap. 22. 
 39.40. Imllgtve them one heart and one way, that 
 they may feare me for ever, and I mil make an ever- 
 Uftin* covenant xvith them, that I will not turne away 
 from them to doe them good , but I mil put my feare 
 into their hearts, that they Jhali not depart from me. 
 The feare of the Lord takes place among the 
 rarcfl: prefents , and richeft Iewels which the 
 Holy Ghoft difcovcreth to his Ele<ft , and it is 
 the entry to the grcaieft 3 which is wifedome it 
 
 fclfC; 
 
Feare God, and honour the IQng. 
 
 felfe ; for as Salomon faith truth. The beginning of 
 mftdome u the feare of God: For when the Holy 
 Ghoft will operate in the heart of any man,hee 
 then ftampes and markes him with his feale, 
 which is the feare of God , and then conducts 
 him by degrees unto the very laft point of per- 
 fe&ion which is wifdome, or the perfedi know- 
 ledge of facred myfteries , as wee read in the 
 Prophet leremj, Chap. u .2. Thefpiritofthe Lord 
 /ball reft upon him, thefpirit ofwifedome and under- 
 jlanding, the fpirit of counfetl and might , the fpirit 
 of know ledge, and the feare oft he Lord* 
 
 The old proverbe faith truly,That feare and 
 diffidence is the mother of fecurity , for when 
 we feare our enemie, and are vigilant over his 
 anions, then we prevent his ambu(hcs,& avoyd 
 his power. Let us remember that Sathan (the 
 deadly enemie of our foulesj watcheth (till at 
 the doore of our hearts , as a roaring Lyon at- 
 tending to devourehis prey, {o that if wee have 
 not ftill the feare of God before our eyes, to 
 avoyd the nets and ginnes which he layes in the 
 way for us, we fhall become his prey and food. 
 But if wee (land upon our guards, and no way 
 feare his aflaults orthreatniigs 5 then hee will 
 infallibly fly from us both with haft and fhamej 
 For God commonly beftoweth his graces and 
 favours, to thofe who feare to offend him, and 
 hee diftributeth and imparteth hisrichefttrea- 
 fures to thofe that ferve him with reverence, 
 feare, and trembling: Wee reade Afts 2, That 
 when the day efpentecoft was fully come , they were 
 
 T 2 all 
 
 M9 
 
 1 
 
140 
 
 Feare God y and honour the fyg* 
 
 all with one accord in one f lace , andfuddenly there 
 came a found from heaven 44 (f a ^u^ng mighty 
 wlnde, and it filled all thi huft where they were fit* I 
 ting, and there af pircd unto them cloven tongues, 
 like iU of fire, and it (ate upon each of them, and they 
 were all filed with the holy Ghofl. Firfi 1 his great 
 noyfe, this impetuous winde, which flaked all 
 thchoufe at the comming of the holy Ghofr, 
 (lives to teach us, that thofe who feare God,and 
 who tremble under the authority of his all po- 
 werful hand, are thofe whom he vifiteth by his 
 holy Ghoft, and whom hee repleniftieth with 
 h s benefits and graces, as he did here his Apo- 
 ftles. We read in Saint UhnChap. 2c. 19. When 
 thtdoores were (hut where the Difcifles were *f[em- 
 bled for feare of the Iewes , that Iefiu came and flood 
 fa the middesofthem, and fay d, Peace he unH yen : 
 And what is this but a lefTon to teach us , that 
 the children of God ffiould keepe their hearts 
 clofe, and fafl {hut for feare of vices, finnes,and 
 offences • whereunto thedevill (denoted by the 
 Iewes) doth every day by a thoufand fnaresand 
 artifices , feeketo feduce and draw our foules 
 to e'ernall death : Thofe people, I fay, when 
 they were fhut up for feare, then God came and 
 vifited them, and gave them his peace as he did 
 to his Apoftles. 
 
 Mofa receiving the tables of the Law upon 
 Mount Sinay, Exoa. 19.1 6. So many ftormcs,fo 
 many claps of thunder, and flafhes of ligfarning 
 fearefully fell upon the heads of the children of 
 lfraeltfai they were all aftonifhed with horrour 
 J and 
 
Feare G)d y and honour the I\ing. 
 
 and trembling: But they were prefently exempt 
 and freed from this feare, when Mofcs brought 
 them the contraft of their alliance,written with 
 the proper hand of God 5 fo when wee excee- 
 dingly feare and reverence God, then fpeedily 
 he makes a firme friendship and alliance with 
 our foulcs. 
 
 Whiles the children oflfrdd had the feare 
 of God before their eyes, they were fraughted 
 and replenifhed with a thoufand bleflings j pre- 
 ferved from a thoufand misfortunes; by a thou- 
 fand miracles they were preferved from bon- 
 dage and flavery, by a thoufand prodigies they 
 part thorow the red Sea , drew water out of 
 Rockes, and were fed in the wilderneffe with 
 Manna and Quayles from heaven. But as foone 
 as ( by their impious and treacherous Idolatry ) 
 they had caft off the yoke of the fweet and gra- 
 tious feare of God, and fhut their eyes againft 
 the judgements of the ever living God, and in- 
 ftantly after they had adored the golden Calfc, 
 then God fent flying Serpents who flew them 
 by thou fands, which fheweth and teacheth us, 
 That thofe who walk uprightly inth^ parhes of 
 Gods commandements , and are marked with 
 the fealc of awfull feare, are ftill filled with 
 his bleflings and benefits ; but the perver/c 
 and obftinate , who caft away the fnzfile, 
 they I fay , ftumble at a thoufand miferies 
 and misfortunes , and being forfaken and a- 
 bandoned of G O D , they are expofed and 
 precipitated to ctcrnall death , and given in 
 !_i_ pte£_ 
 
 | '4* 
 
14* 
 
 Feart God, and honour the Kjng. 
 
 prey to that oldc Serpent the devill. 
 
 The auncient Pagans have perfe&ly and 
 truly depay nted feare, when they faid it was al 1 
 environed with fire and flames , as Love ; and 
 fo they undcrftood of corporalland Mundane 
 (or worldly feare) and likewifc of divine feare, 
 concerning their falfe imaginary Gods. Here 
 we will doe as Nodh did $ Wee will make ufe of 
 finners to build the Arke of our falvation , or as 
 S demon did of the timber & (tones of King Hi- 
 ram } to build thctemple ofthe Etcrnall,i.5fj # 5. 
 That which Pagans have fpoken without know- 
 ledge, wee will fpeake with rcafon and know, 
 ledge , That all forts of feare , is a fire in our 
 foules , which fcorcheth and confumes us as 
 long as it remaines there: But let us here ende- 
 vour particularly , to confider the Analogies 
 and refemblanccs, that there is betweene fire, 
 and the feare of God, which is the fubjeft of 
 our text. 
 
 Fire is a furious, haftie, and a&ive Element, 
 and fo likewife are the points of apprehenfion 
 and feare ; Fire is the cleaneft, the pureft, the 
 wholfomeft ofall Elements 5 It cleanfeth,it pu- 
 rifieth, it drives out all filthinefle and corrupti- 
 on 5 as being neither able nor capable to fuffer 
 in it felfe any impurity, for it either confumes, 
 or expells it ; And all this agrees well with the 
 feare of God , which is the. raoft wholfomeft 
 Phyfick that we can take to purge our fdues of 
 finne, and to purifie our hearts ofall vnclranc- 
 nefle ; for there is no vice but it will purge and 
 ,* , ,/"'•' '",' rejefl- 
 
Feare God, and honour falling. 
 
 rcjeft • Fire is an Element which confumes and 
 devouresall that is prefented to it, and the feare 
 of God is a coale and flame , which devoureth 
 all our concupifcences. 
 
 To make ftraightacrookedpeeceofwood 
 or timber, wee ufe fire , thereby to make it be- 
 come more foft and flexible. So to replace 
 foulesinthc way of Iife 3 when they are either 
 crooked, or gone aftray, in the by pathes of 
 vice, then the feare of God, of all other reme- 
 dies is thebeftand mod foveraigne. 
 
 Fire (by AntifcriflAJe) as it heates thofe who 
 are cold, fo it refreflieth andcomforteth thofe 
 who are hot 5 The feare of God heates and en* 
 flames thofe foules to doe well , who are raoft 
 frozen in piety • and contrariwife , it cooleth 
 thofe who arc mo!! enflamed with their bur- 
 ning fenfualities and concupifcences. 
 
 To venemous Apoftumes,mortal Gangreerts, 
 and defperate difeafes, wee for the laft remedy 
 apply Irons and fire to cure it. 
 
 To finners inveterated in their wickednefTe, 
 and as it were defpairing of their falvation, wee 
 mud apply the Ironand fire of the feare of God, 
 to makti them apprehend and know his divine 
 judgements if they remainc impenitent, and vn- ; 
 repentant. 
 
 Hiftorians report, that the Arabian Phoenix, 
 (the onely bird of his race) is accuftomed every 
 five bundrcd yeares, to build an Arrificiall neft, 
 whereunto ^he rayes of the Sunne reflecting and 
 darting , it at one time reduceth to afhes both 
 
 the 
 
 *4? 
 
i44 
 
 Feare God } and honour the B\ing* 
 
 the worke and the workman: So if wee defire 
 to revive to the love of immortall beatitude and 
 celeftiall felicity, wee muft fet fire to our vices, 
 by the art and flame of a true and lively repen- 
 tance , and burnethem all together in the feare 
 of God. 
 
 All the world is a field richly ftrevved and 
 diapred with the miracles and wonders of God, 
 whereof man istheprincipali Mafter-peece,and 
 the chiefeft workmanfhip of his hands \ and the 
 facred Scriptures are as it were the Epitomie 
 and Compendium thereof , wherein I every 
 way fee nothing but Gods love (of his fide) to- 
 wards man; and read nothing but fubje&s of 
 honour, and caufes feare of man towards God $ 
 But among divers other places, I findc one ex- 
 ceedingly agreeable and concurring with our 
 text, which isDanielCkdp.2.^2* concerning the 
 Statue which Nabuchadonozer faw in his dreame, 
 7 he head of this Ima^e was of fine gold, his brcfland 
 armes of fiver , his belly and thighes of braffe , his 
 leggesofiron^ his fete fart of iron and part of clay, 
 ajlone was cnt out without hands , which fmoie the 
 Image upon hufette that were ofiron.and brake them 
 to peeces , and having broken them , the Statue feS 
 backwards, and was reduced to Summer duft* This 
 Statue doth lively repreient unto us afinner • 
 By his golden head, Iunderftand Pride, Vani- 
 ty, and Ambition , whxh fumes and fwims in 
 the head of a finner , who efteemes himfelfe as 
 pretious as gold , and as rare as Pearles ; His 
 breft and armes of filver, markes unto us his af- 
 
 fe&ioa 
 
Feare God, and honour the l\jng* 
 
 fe&ion to covetoufnefle , as having all his de- 
 fires every way bent and levelled to rapine and 
 exrortion 5 His belly and thighes of brafle, rc- 
 prefents unto us his voluptuoufnefle and infa- 
 tiety- His legges of iron fhewus his cruelty- 
 Hisfeete of earth depaynts us his weakeneffe 
 and fragility ; and this (tone cut without hand 
 from the mountaine ofSion, is the feare of God, 
 which God cafts and rolles at our feete, to beat 
 us to dufr 5 and to make us confider the nothing 
 from whence we came. 
 
 The world, the flefli and the devill (the pro- 
 fefled raortall enemies of our foules, who will 
 never want fubrilty or malice to make us dura- 
 ble in the way to life) feeing that this feare of 
 God r is a foveraigne Antidote agatnft all the 
 difeafes of the /ou!e, not being able to diminifh 
 its vertue, by their artifice and deceipts, at leaft 
 they will make us lofe the rellifh thereof, by 
 their insinuations and perfwafions , figuring us 
 out this feare of God to be fo hard, fharpe, and 
 bitter, that it is impoflible for us to enjoy any 
 reft, or tranquillity of minde , as long as wee 
 arepoffefled of that paflion • That the wayes to 
 heavenly Sion, are not fo craggie and difficult, 
 but that they arc all paved withfilke, withde* 
 lights,ahd contentments $ But the faithfull man 
 fearing God , ought to be as wife as a Serpent • 
 Hce tnuft flop his eares to this falfe Importer, 
 and Inchanter , who would furprife him to 
 ftrtaglc him; Hee muft remembrr the words! 
 which Chrift Iefus fpake and di&ated to him 
 
 V by 
 
 f 45 
 
146 
 
 Feare God $ and honour the I\j><g- 
 
 by Saint Luke, Acts 14.2:. We muji threw much 
 tribulation enter into the Kingdom e of God, And 
 againc by Saint Mathew 7. 13. Enter yte in at the 
 fir ait gate, for wide U the gate ', and broad u the way 
 that leadeth to deJirucJion. 
 
 No,no,let us not flatter our felues.there aieno 
 Roles without prickles ; we {hall never obtaine 
 and carie away the incorruptible Crowne of 
 glory before wee have fir ft fought the good 
 fight , wee (hall never put our foote in celcftiall 
 Canaan, before wee have firft paft the red fea of 
 the afflidions of this life, and departed forth of 
 the wilderneffe of our finnes* and in a word,bc* 
 fore we have fought with the infcrnall Gyants 
 and Devils,who ftrive and endevour to prevent 
 and hinder our entry thereinto. 
 
 For it is abfolutely impofllble , ever to pof- 
 fefTe or enjoy the love of God , here belowe in i 
 Earth, or much leffe above in Heaven , before 
 we have firft fworncto him, a perfect fcare D ho- 
 nour,and obedience, Amorislanua timorell ; The 
 feare of God , is the entry and gate to his love., 
 as alfo Love is a feare entermix'd with care and 
 anxiety, Res eltfolliciti plena timer is amor, 
 
 Inthe i9.Chap.verfe4. of the 1. Bookeof 
 Kings, the Prophet Elijah flying the perfecution 
 of Qaeene Jezebel, being weary of his way, hce 
 fatedovvne & flept under a Iuniper Tree,where 
 an Angell came and found him oir, and caried 
 him a Cake baked upon coales, which hec plea- 
 fingly eateandrcIiflied,andfofatL>ficd his hecrt 
 and ftomackc for forty day es and forty nights, 
 
 after 
 
Feare God, and honour the Ring. 
 
 47 
 
 after which they came to the mountainc oionb, 
 the place of his refuge and fecurity. This Ieza- 
 Mis the devill , and this Prophet may lively 
 reprefent unto us our foule, which of all fides is 
 perfecuted by this cruell and implacable ene- 
 mie, who flying his aflaults, if fheecomc to re- 
 pofe her felfe under the fharpe luniper of a truly 
 holy and filiall feare ; Then without doubt the 
 Angell of Divine confolations , will bring him 
 the bread of Love, favour, and mercy, baked 
 upon the coales of his affe&ion, and the good 
 will and clemency of God, which will then rc- 
 frefliand replenish our hearts and foulcs during 
 all the pilgrimage of this our mortall life, rt* 
 till wee are arrived to the mountaine of Sion, 
 which is the centre of our defires, the refidence 
 of our delights, and the impregnable Fort and 
 Caftle of our felicities. 
 
 I finde Saint Angulfims comparifon to be ve 
 ry excellent and pretty, upon Feare and Love, 
 and that we rauft paiTe thorow that, before wee 
 can arrive to this ; Hcc fayes, that feare is as a 
 Needle, and Love as the filke which it drawes 
 after it ; The Needle is iliarpe, hard, and pier- 
 cing , but the filke is foft, faire, and pleating . 
 Feare is indeede a fharpe and diftaftfull paffion, 
 but that which doth fweeten, lenifie, and cure 
 his prickings ; it is love which imraediatly fol- 
 lowes it^ being fraughted with courtefie, good- 
 neflc, and favour • Wee mud not therefore ap- 
 prehend the fmall flings of Bees , becaufc they 
 afterwards protnife to delight & fatiate us with 
 
 V 2 their 
 
148 
 
 FeareGod x and honour the $Qng. 
 
 their honey, which diftills and flowes from the 
 rocke of our falvation \ And it is the Enigmc of 
 Samffon to the Philiftiras •, from the bitter came 
 fweet$from the rage and gall of the Lion,iffued I 
 fweet honey to delight and rcfrefhSampfin . If ' 
 Iefus Chrift(the true Lyon of the tribe ofluda) \ 
 had not endured for us the bitter and cruell ; 
 death of theCroffe, then wee had never rafted | 
 xcellent vertueof the honey of his refur- 
 on : Indeed to flefh and blood the Feare of 
 Goa t is as it were a kinde of gall and bicternefTe, 
 becaufe it daunts , and out-braves his paffion?, 
 and it ftill keepes him waking,as we doe to wild 
 birds, thereby to tame him , and to make him 
 quiet and docible; and fotoinftrud and civi- 
 lize him to the fervice of God. It ftill fhewes 
 him the eminent dangers wherein (hee will in- 
 gulph & precipitate him, in offending his God, 
 but ftill with an indulgent intent to prevent and 
 hinder him from it, Pondus timer is eH anchor* 
 cordis • The burthen which feare caries with it, 
 is the hearts anchor $ to prevent that it bee not 
 reverfed, and overblowne by the waves, nor of 
 all fides fplit and fhipwrack'd by the violence 
 and impetuofity oftempeftuouspailions, which 
 without intermifllon aflayle and beat upon it 5 
 But the mercy of the Lord (faith David) u from ge- 
 neration to generation upon alithofe who feare him. 
 
 In a word, (and fo to draw to the conclu 
 fionj of this part of the Text , the two prin- 
 cipal! pillars of Chriftian Dodrine , and the 
 two firme and vnremovcable foundationsthere- 
 
 of. 
 
Feare God, and honour the J^ing. 
 
 149 
 
 of, is Feare And Love, which are the two proper 
 raeanes to containe the godly , and to retaine 
 thewickedin the obfervation of Gods Com- 
 mandements ; The wicked by Feare, the godly 
 by Love, as the Poet /pcakes, but morally, in a 
 Chriftian fenfe and language : 
 
 Odernnt pec fare malijormidwe Votm. 
 Oderuntfeccare bom, virtutuamore. 
 The wicked abhorre to offend for feare of 
 punifhment, and the Godly will not bedrawne 
 to finne, becaufc of their love of vertue. 
 
 But here fearing leaft I fhould runne aftray, 
 and fo loft and ingulph my felfe in this great 
 and vaft Ocean oitbefeareofGod, it makes mee 
 rowe abord, thereby to gainc the defired /hore, 
 and fo to treat and difcourfe of the fecond part 
 of the Text, which is T#v g*<r//i* r^e*™, Honour 
 the King. 
 
 The two nobleft and moft excellent offices, 
 which the Angels , and blefled foulcs enjoy 
 above in the triumphant Cburch,are the vifion 
 of God , and the ordinary a<ftton of glorifying 
 and honouring God, about the which they are 
 eternally imployed , and therefore the holy 
 Ghoft to fafhion and difpofe us here belowe in 
 the militant Church, to glorifie in time his /a~ 
 cred Majeftie in heaven, commandeth us in our 
 text likewife , to Honour the King , as being the 
 true Image and lively reprefentation of that 
 great King of glory , of the Father of Eterni- 
 tie, of the mighty God of Hoaff s , Feare God, 
 
 V? faith 
 
i5° 
 
 Feare God y and honour the Jfyng. 
 
 faith hee , and Honour the King. 
 
 Divine, and altogether admirable words, as 
 being the fumme and abridgement of all the 
 duties which we ought to pra&ife in this world, 
 both in body and fbule, both for the cnorall and 
 fpirituall life , the performance whereof brings 
 us to abfolute perfe&ion ^ for if we feare God, 
 wee fervehitn, and never offend him ; and in 
 honouring the King , befidesthe performance 
 of our duty , wee obey the Commaundement 
 i of God. 
 
 So thefe i. commandements are fo ftraight- 
 ly link'd and joyned together, that the breach 
 of the one, is the violation of the other 5 for we 
 cannot difpleafe the King , without offending 
 God, nor offend God , without violating the 
 Kings Iawes. 
 
 Let us fee what that cfaofen vefTell faith, in 
 very earned and preffing words, Rom.i 3.1, Let 
 every fouk befrth\ect to the higher fowers , for there 
 is no power tut from God y and aU authority ii given 
 from the Lord h which is the reafon of the com- 
 mandement , followed prefently with a threat- 
 ning ; wherefore who fo refifteth the power, 
 refifteth the ordinance of God , and therefore 
 incurres condemnation , for the Prince beares 
 not the fword in vaiae, feeing he is the fervant 
 and minifterof God, to punifh evill doers,thcr- 
 fpre rauft ye be fubjeft not onely for feare, but 
 alfo for confciencc fake 5 and therefore pay ye 
 tribute , becaufe tkey are the miniflers of God 
 ordained to that end , Give then unto every one 
 
Fetre God, and honour the £\iri£ 
 
 his due, tribute to whom tribute , cnflometowhom 
 cuflomt , feare to whom f "care, and honour t§ whom 
 honour. 
 
 Before we enter into an exaft and particular 
 exposition of the words of our Text, wee will 
 examine the confequencc of this commaunde- 
 ment , and as thofe who defire to know the 
 fweetnefTe and goodneffe of water , afcend to 
 fetch it from the fpring ? that wee may efteemc 
 the more the excellencie and greatnefle of this 
 commandement; we mud obferve, that this or- 
 dinance is not made by men , either to flatter 
 Kings , for feare of their fovcraignc authority, 
 but that it is Gods owne ordinance 3 di&atcd 
 unto our Apoftle by the holy Ghoft. 
 
 Which brings great matter of confolation, 
 co thofe who with zeale undertake the execu- 
 tion of it, knowing that God loves thofe that 
 feare him, and bleffcth thofe that are obedient 
 
 to him. 
 
 And contrarily, it muft greatly terrifie the 
 difobedient, when they remember the infalli- 
 ble threatnings , and the irrevocable fentencc, 
 pronounced by Gods owrie facred mouth, fay- 
 ins, Cur fed is bee that breakes the leafi oftkefe com- 
 &andemems,Mdxh.5 .19. Curfed is hee that Jhall 
 not be permanent in all the things written in the book 
 of the Law, todoe r£»,Deur.2 7. 26. 
 
 We muft againe note, that the Commande- | 
 ments of God, arc- like the Sciences which are 
 more or leffe eftcemed , according to the no 
 bility and excellencie of their object , for as 
 
 that 
 
 *5' 
 
I 1 5 a I Feare God, and honour the %ing. 
 
 that affe&ion and charity which we owe to our 
 neighbour, without comparifon gives place to 
 that extreame and infinite love which wee owe 
 to our God , and heavenly Father $ Co the ho- 
 nour we are to beare to all men in general!, is fo 
 much inferiour to that we owe the King, as his 
 dignity is elevated above that of other men^and 
 therefore you fee , that as foone as our Apoftlc 
 commandeth us to feare God, hee addeth pre- 
 I fently, Honour the King. 
 
 Shewing by that order, that the honour and 
 fervice due to the King , imoiediarly followes 
 that which wee owe to God, and therefore a 
 great fervant of God of our times, expounding 
 thefe words, faith after Tertulttw % That in the 
 performance of thefe two precepts, the Chri- 
 ftian makes himfelfeperfe<9, both for the reli- 
 gious and moralllife, for in fearing God, hee 
 walkes through the pathes of juftice, holincfle, 
 and innocencie, which leades in the end to eter- 
 nall felicity. 
 
 And in honouring the King, he obferveshis 
 lawes , and by thofe meanes buildeth up for 
 himfclfe a delightfuH reft,aad an incomparable 
 felicity. 
 
 But becaufe it is to undertake to fayle over a 
 boundleflfe and bottomlefle Ocean, if wc fhould 
 goe about to alledge here all the places which 
 wc might cite out of the Fathers , and many 
 others • let us hearken to the holy Gho(t,in the 
 moft common places of Scripture , and imita- 
 ting the lfraclites, we will onely take fome few 
 '"' ' ~ '•'' drops 
 
Feare God y and honour the I\jng. 
 
 drops of water out of the land of Edow , and 
 (hew onely the fprings afarfe off- we will paffe 
 over quickly, like the doggeof the river Ntlw, 
 leaftfome Crocodile, thirfting after our inno- 
 cencie, ftiould open his ftinking mouth to accufe 
 us, as though our intention were other, then 
 tending to the fervice and glory of God,which 
 is the onely centre, unto the which all the lines 
 of our intentions iramediatly tend and ayme. 
 
 Wee very cafily learne the definition, or de- 
 fcription of this word to Honour \w the 6. Chap 
 otEjther , when Ahafhuerefli asked Haman what 
 fliould be done unto the man whom the King 
 would honour ; Haman thinking the King fpake 
 fo for him , invented all the wayes and meanes 
 hee could, to enjoy and encreafethis honour 5 
 therefore he an( wered the King thus. As for the 
 man whom the King will honour , let them 
 bring for him royall apparell, which the King 
 i ufeth to weare , and the horfe that the King ri- 
 dethupon, and that the crowne royall may be 
 fet upon his head , and that one of the greateft 
 Princes fhould goc before him, and proclaime, 
 Thu4 fisll it be done unto the man whom the King 
 mUhonwr* 
 
 In this ample defcriptioa of #<w*r,we note 
 the definition of it 5 to wit, to give glory, to 
 doe homage to any one, to feeke all the meanes 
 that may be to advance his credit, and encreaie 
 his reputation through all the world , and thus 
 that cmkdH Aman thought to be honoured. 
 
 But this word to Honour the King, in that 
 X fenfe 
 
 *53 
 
*54 
 
 Feare God, and honour the Ifytg. 
 
 lenfe that our Apoftle takes it, is like to that 
 honour mentioned in the firft Commandement 
 of the fecond table, Honour thy Father ana thy 
 wether, which fignifieth in general!, to ferve, re- 
 verence, obey, aflift thofe whom wee honour, 
 and of that reverence, obedience, and affiftance, 
 Saint /Wfpeakethexprefly, i.f/w.j. 17. The 
 Elders that rule well , are worthy of a double honour, 
 where obftrve and note , that by the firft ho- 
 nour, heeunderftandethacivill and common 
 honour, like that which is due to other honou- 
 rable men ; but by the fecond honour hee un- 
 derftandethafubvention, and reward of his la- 
 bours, as it appeareth by the following words, 
 Thou fhalt not mujle the mouth of the Oxe that tread* 
 eth out the come , and the labourer is worthy of his 
 wages, ( Luk A c.7. 
 
 And of all thefe foure duties which wee are 
 to pra&ife, to honour the Kin%, is fpoken at large, 
 i.Sam. Chap. 8. When the Israelites did fo ear- 
 neftly defire him to give them a King, hee doth 
 lively fct forth unto them , how perfeSly they 
 muft be fubje<S to him , how they muft reve- 
 rence him, how they muft obey him. 
 
 But becauft: commonly among good corne 
 there be tares, or fome other bad feed, we will 
 (hew by exprefle words of Scripture , and by 
 invincible reafons, That hee that obeyeth not to the 
 higher powers , offendeth dircftly Godhimfelfe 7 who 
 wiUdeftroy him. 
 
 Saint Paul, Tit. 3.1 . Put them in remembrance 
 that they be fubjecf to principalities, and powers, and 
 
 that 
 
Feare God, and honour the fyig< 
 
 that they be tbedient>and ready to every good tforke. 
 
 And Rom. 13.4. The Prtnce is the Minifler of 
 of God for thy good y hut if thou doe evili, tbefearc, 
 for he bearech not the (word for nought, for he 
 is the Minifter of God,to execute yiilicc on him 
 that doth evill 5 therefore ye mutt bee fubjc<ft, 
 not for feare onely,butalfo for confciencc fake • 
 wherefore thofe that refift the power, refift <he 
 ordinance of God, and thofe that refift this or- 
 dinancc,draweson themfelues condemnation. 
 
 But if thefe rules bee notftrong enough to 
 convert thofe pervcrfe men 5 at leaft let them be 
 frighted by the fearefull judgements which tell 
 on fo many wicked men, which aunciently re 
 belled againft Mofes their Prince & Soverai^ne, 
 who by Gods commaund had deliuered them 
 from the hands oiPharao , the cruelleft of men, 
 and had led and condu&ed them with a won 
 derfull wifedome into the wifderneflc ; let 
 them fee before their eyes the example of Core, 
 Vathan , and Akram , who with two hundred 
 and fifcy Princes of the Ifraelites, Numb. 16. 2. 
 rebelled againft their Prince • but God avenger 
 of their folly , caufed the earth to open her 
 mouth,and co fwallow them up alive with their 
 families, Nadib.znd Abihuyhh owne Nephewes, 
 becaufe they had not obeyed him, were confu- 
 med with their ft Howes by fire, that went out 
 from the Altar, Levit.10.2. and his owr fitter 
 Marie,iov fpeaking undifcrcetly of hirn, was by 
 the Lord infe&cd wiih Ieprofie, what fhall wee 
 fay ofAbijhai, and Abfalom y againft King David, 
 
 X 2 the 
 
 '55 
 
1 56 
 
 Feare God y and honour the King* 
 
 the Hiftory of whofc deftru&ion and confufion 
 is fo well knowne \ that wee neede not infift 
 upon it. 
 
 But here are yet very expreffe words, Exod. 
 22 , 28. Thou Jhalt not ray le upon the Judges, neither 
 [peake evillofthe ruler of thy people. And Att$ 2 yd 
 Thoujbalt notfpeake ill of thy Prince, of him that go* j 
 verneth thee. 
 
 But becaufethefe lawes and examples like ; 
 waves of the Sea follow one another, wee will j 
 infift on the confederation of the horror of this j 
 crime, which cannot take place in a foule never I 
 fo little endued with heavenly graces 5 for that j 
 heart muft be defperately wicked , and that | 
 foule poffefTedwithathoufand furies, thatfuf- j 
 fereth the lead thought of it to harbour in his 
 will ; that foule, I fay, muft not onely be voyd 
 of reafon , but worfe then bruit beafls , who 
 without contradiction follow and obey their 
 Kings: The birds yeeld to the Eagle, the fifties j 
 follow the Dolphin, and thebeaftsare pliant 
 and humble before the Lyon 5 and fhould man s 
 that is made after Gods image, be worfe then ! 
 all other living creatures ? This is to be neither 
 mannorbeaft, buttheoff-fpringofthofe abo. 
 minable fpirits,which rebelled in heavenagainft 
 God , and therefore received the puaifhment 
 due to their foolifli ambition in hell- but wee 
 will no longer ftay our contemplation about 
 thefe dctcftable men, hop ing that our age is not 
 fo unhappy as to be corrupted by them. 
 
 But we will now fpeake of the rcward,profir, 
 
 andi 
 
Feare God, and honour the Z\in£ 
 
 and recomp?nee , which thofe (hall ccrtaincly 
 receive that obey this commandement of God, 
 in honouring the King. 
 
 All the Interpreters of the law of God, with 
 one confent agree,that the firft commandement 
 of the fecond table, to wit, Honour thy Father 
 and shy Mother, is to be underftood of all them 
 that have any power or dominion over us, and 
 chiefely of Kings , and Princes, to whom wee 
 are fubjed , and to whom wee owe both our 
 lives and goods; and befides, that all the Fa- 
 thers are of that opinion, yet we alfo fee ir pro- 
 ved in the 1 3. Chap, to the Romanes, where the 
 Apoftle teaching the faithfull all the lawes 
 which they muft obferve 5 hee runnes overall 
 the Commandements of God, and yet fpeakes 
 J not of this word Father, becaufe hee compre- 
 | hendeth it fufficiently under that of King, be- 
 j caufe the Father is King in his Family, and the 
 ! King is the Father of his people. 
 
 As for that obje&ion, that there is nomen- 
 j tion made of a King in the Decalogue, the rea- 
 1 fon is cleare and manifeft ; firft, the Ifraelitcs 
 ! had no neede of it, becaufe God did every day 
 I appeare vifibly unto them, fpake to them at all 
 times, and wrought continually io many mira- 
 clesamong them, thatthey could notbe doubt- 
 full of his prcfence i fecondly , there is no men- 
 tion made neither of Governour, nor of Prince, 
 and ye: it is unlikely that God had forgotten 
 Mojes, who had delivered them, before God 
 wrote the Law with his ownc ringer on the 
 X 3 moun- 
 
 *57 
 
K 8 
 
 Feare God y and honour the Jfyng. 
 
 mountainc of Sinai ; but the rcafon is, that by 
 the word Father > God underftandeth, as well 
 Kings and Princes, as thofe that have begotten 
 us 5 all the curies made againft the rebellious, 
 and difobedient to this commandement, are 
 ! common both to the rebellious to their Prince, 
 and to the difobedient to their Father 5 as on 
 ! the contrary, thofe that are obedient to both, 
 1 fliall bee equally rewarded with the fame blef- 
 fing, and the promife made to them by God, 
 j who doe honour their parents , is alfo to be ex- 
 tended to thofe who honour their Kings, and 
 Princes 5 which promife is happinefle,and length 
 of dayesupon the land. 
 
 Which promife( though it often feemeothcr- 
 wife) is alwayes fulfilled, for when an obedient 
 fonneto his father, orafaithfull fubjecttohis 
 Prince dieth young , and in the flower of his 
 age,God nevertheleffe accomplifheth his word, 
 and fulfilled! truely his promife; for if it bee 
 good for the fairhfull to rcmainc in the land, 
 GOD will make him abundantly to profper 
 therein ; but if his admirable and incomprehen- 
 fible providence, fee that heefliouldbe fundry 
 wayes grievoufly afflifted, he of en times put- 
 teth hiai in fafety, and calleth him unto him in 
 his mercy , and yet hee is ftill as good as his 
 word , as if a man promifed mee a hundred 
 pounds, and fhould give me three hundred, hee 
 thereby breakes not his promife; foGod ha- 
 ving promifed us here belowc the poffeflion of 
 this world, and feeing that our dwelling in it is 
 
 not 
 
Fcare God, and honour the fyng. 
 
 not for our profit, bereaving ns of this, hee ad- 
 mitteth us into the incorruptible Kingdome of 
 glory , more excellent without coraparifon then 
 the firft , and fo whether hee let us dwell here 
 belowc , or whether hee call us above to him- 
 felfe, we (hall alwaycs be in a mod happy con- 
 dition, if we obey his commandement , in Ho- 
 nouring the King. 
 
 This word , and dignity of a King is fo 
 knowne , and familiar to all kinde of nations, 
 that we fhould feeme to light a candle at noone 
 day, to fee the light of the Sunnc, if wee fhould 
 cxadtty feekeoutthe definitions, and Etymolo- 
 gies of it. 
 
 We will onely fty with Saint K^iuguftintm 
 the Citie of God , that the name of King is the 
 aunctettteft title, given to the Governours, and 
 Rulers of peoples, yea, when the earth devoyd 
 of all ambition , enjoyed the fweecnefTe and fe- 
 licity of an ineftimable peace. 
 
 For as N$n miner cH virtu* y quam qutrercjar* 
 ta tutriy There is no leffe vertue in conferving 
 then in purchafiag; fo you fcethat thepeace- 
 ableft of the A undents, have provided for their 
 confervation in chufing Kings and Princes, un- 
 der whofe fhadowe they enjoyed quiet reft, for 
 the Kingdomc being as a body, the King muft 
 alwayes be the hcad,which being feated on the 
 top, and elevated over thcieft of the mem- 
 bers .hee fore-feeth the dangers to avoyd them, 
 and confidercth the advantages to embrace 
 them. 
 
 Now 
 
 J 59 
 
i6o 
 
 Feare God, and honour the Jfyng. 
 
 Now as in the head is feene the glory, and 
 beauty of man , according to thefe auncient 
 verfes. 
 
 Prwatfi cum ffeftent AnimdU cater a icrram, 
 Os komwifublime dedit, ccelumque tueri 
 Infancy creel 01 adfydera totter e vultus. 
 All living creatures al vvayes behold the earth, 
 but God hath made and ere&ed mans face, that 
 he might behold the heaven, and the ftarres • 
 | even (o muft weconfider the beauty ofthefub- 
 je&s, in the Kings face and Majeftie , as being 
 the head thereof 
 
 As you fee that all the fenfes both interoall 
 and extcrnall are feated , and take their begin- 
 ning from the head • fo all the counfells, all the 
 refolutions, juftice,the lavves, in a word, all that 
 is neceffary for the Kingdomes confervation, is 
 all to be found in the King, as in his center, and 
 in the place whence they take their beginning. 
 
 Let us then examine particularly , fince wee 
 have a Royall fubjed: in hand , all the circum- 
 ftances , by which the King in comparifon of 
 his fubjc&s , is juft as the head is over the reft 
 of the members,, wherein reafon holdeth her 
 Affizes and Seflions , the better to governe this 
 Micrtcofme, or little world. 
 
 The two chiefeft andnobleft faculties of the 
 foule, are the Vnderflanding, and the Will' the 
 fame which we note in the foule, wee may alfo 
 marke to be in the King, which is as it were the 
 foule of the people , for as from the under- 
 ftandingproceedethc counfels, refolutions, and 
 
 enter- 
 
Feare God t and honour the %big. 
 
 enterprifcs , accdfull for the confervation of 
 mans body ; even fo from the King proceedes 
 themeanes, and inventions for the right, and 
 juft government of his Realme ; As by the 
 Will, wee fee that roan accepterh thofe things 
 which are good , and rejefteth thofe that are 
 hurtfull 5 evenfo the King by his wonderfull 
 prudence, and wifedomc fecketh what is good, 
 profitable to his fubje<fts, &contrarily reje&eth 
 and preventeth whatfoeveris hurtfall and dan- 
 gerous to thera. 
 
 In a word, as all the parts of the body , aid 
 all the appetites of the foule, ftirre according 
 to the morion of the will; fo the people fhould 
 never have any other defirc, thought, or inten- 
 tion , but the defire, thought, and defigne of 
 their King, who is the Lords anointed , fent 
 by God to adminifter Iuftice , and to governe 
 his people in Equity , as the Pfalnaift fpeaketh. 
 
 The hands of Kings are like that divine ri- 
 ver, which compaffed about the Garden of 
 Edtn, and being divided into foure branches, 
 communicated to the hearbs, and plants of that 
 inclofurc , a continuall moyfture, and which 
 was altogether moft wonderfull and miracu- 
 lous, in that thofe foure brookes , befidesthe 
 excellent fweetneffe of their water, were well 
 ftored, fome with fine gold , and others with 
 precious (tones. 
 
 With infinite right and rcafon,may we there- 
 fore compare the hands and anions of Kings, 
 
 Y to 
 
 161 
 
\6 z 
 
 Feare God y and honour the %ing 
 
 to this undraynabk fpring and river of the 
 earthly Paradife,fincethey are imployed about 
 nothing elfe , but lovingly to cherifh and ten 
 der their Subje&s by liberally diftributing, and 
 communicating to them the meanes of their 
 fubfiftance and profpcrity. 
 
 But leaft wee Ihould be carried away,by the 
 fwift ftreame of the many feverall cogitations, 
 which arife from fo royall a fubje<5i • let us re- 
 turne to our former difcourfe , to wit, thar the 
 King being to his people , as the head is to the 
 reft of the body, all the rare and admirable 
 parts contayned therein, as the internall and 
 excernall fenfes , ought juftly to bee compared 
 to him. 
 
 Andfirft, thziSenfehy precedence and ex- 
 cellencie, which the Philofophers call Commm y 
 that is , that which receives all the obje&s of 
 the externall fenfes,to bring the fpecies of them 
 to the phantafie , and what is the King elfe but 
 this common fenfe, fince he is profitable to all, 
 he receiveth the objects, that is the wifhes, and 
 petitions of all,toconvay them to the phantafie, 
 that is, to his imaginative and mature delibera- 
 tion, there to confultand refolve, what is good, 
 ufefull, honeft, needfull, and profitable for his 
 fuppliants and people. 
 
 Let us now behold that goldcrn head, as Da- 
 wV/expOunding titbuchadntz^ars dream callcth 
 him 5 Let us I fay fee how all the fine externall 
 fenfes are very fitly and properly appliable 
 to him. 
 
 Firfc 
 
Feare God, and honour the tQng. 
 
 Firft, the King, the head ofthe people,hath 
 in himfelfe the Prince ofthe fenfes, the fight, he 
 pofleffeth it in the higheft degree ©fperfc&ion 5 
 he is like the Lyon that never ffoutteth his eye 
 lids, he feeth all hisKigdome, he beholdeth all 
 hisfubje<fts; in a word, hee hath eyes, Eagles 
 eyes, which though foaring and flying in the 
 higheft clouds, yet feeth clearcly in the loweft 
 places ofthe earth. 
 
 Hu eares are alwayes open , to heare the 
 cries and complaints of his fubje&s, he deligh- 
 teth in that pleafant harmony, in that fweet 
 confort, and in thofe delightfull tones and Dia- 
 pafons, caufed by the fweet union, and concord 
 of all his Provinces and Subje&s. 
 
 Hee fmelleth with an incredible content, the 
 delegable odours , which embalme his fpirits, 
 hee fenteth with delight the perfumes , pro- 
 ceeding from the vowes, prayers, and obedi- 
 ence, which his faithfull fubje£s fweare to his 
 fervice. 
 
 Hee ujieth what is good or cvill, what is 
 fweet or bitter , for the good and eafe of his 
 people. 
 
 Hee himfelfe fetletb , hee fets his hand to the 
 worke, hee confidereth what is hard and offen- 
 five, to cut it off, hee choodeth what is foftand 
 eafie,toconferueit. 
 
 In a word , the time would faile us fooner 
 then ourxonceptions upon fo royall a fubje&, 
 full of admirable confederations, notwithftand- 
 ing we will be contented onely with this. 
 
 Y 2 As 
 
 i6; 
 
164 
 
 Feare God, and honour the %jng- I 
 
 As wc fee that all the members of the body 
 take their nourifhment, and receive their fufie- 
 nanceby the mouth , wbieh fendeth the fbode 
 into the ftomack, as into a common ftorehoufe, 
 thence to bee diftributed according to every 
 members neede , from whence are firft fent to 
 the head , by a very remarkable gratitude and 
 acknowledgement, the bed and mod fubtill, for 
 the nouriihrnent of thebraine, thefeateofthe 
 underftanding, the fpring of the fenfes, and the 
 caufe of his fubfiftancc, fomuftthebeft and 
 faireft of the Kingdome be rcferved, and dedi- 
 cated to the Prince , which is the head and firft 
 mover thereof. 
 
 The examples of it are yet now a day es fa 
 miliar, that Kings and Princes give their parti 
 cular poffeflioas to their Subje&s, on condition 
 of fome yeerely acknowledgement, which they 
 are obliged to, according to their agreement 
 and conventions. 
 
 Againe, there is no Kingdome in the world 
 but hath beene fometimes conquered, andcon- 
 fcqucntly all the lands thereof are abfolutely in 
 the Conquerours hand , to difpofe of at his 
 pleafure; now is is the cuftome ofanevvaad 
 victorious Prince , to beftowe them on whom 
 hepleafeth, alwayes refer ving to himfelfe fome 
 tribute, or homage for it,that the remembrance 
 of his liberall favour may never be forgotten. 
 
 Againe, we reade not that thofe which went 
 to fcekc new habitations , did goe confufedly, 
 and diforderly, and in equal 1 authority, but they 
 
 went 
 
Feare God 3 and hmwr the f\ing. 
 
 went all under the colours and conduct of fome 
 chiefe, which afterwards became the King and 
 Prince of that land , the which hee diftribured 
 according to the defcrts or affe&ion which hee 
 baretohisfouldiers. 
 
 So wereade iV*/ȣ.34.Chapter,that Eleazar 
 and Iofottah divided among the Ifraelites the 
 landol Canaan, which they had conquered by 
 thefword, and yet no mention is made that 
 that valiant Captaine Jojbuah , which had 
 brought them into that land flowing with milk 
 and honey,rcferved any portion thereof for his 
 fliarc, for the which he had beene queftionlefle 
 blamed by the Ifraelites , had they not fuflfici- 
 ently kaowne , that feeing hee had put them in 
 pofTeffion of fo large a territory , they were at 
 His command. 
 
 ThcApoftles had nothing, and yet pofleffed 
 all the riches of the faithfull , of whom they 
 were as Kings and Princes, and therforein fignc 
 of acknowledgement , all the new Chriftians 
 brought their goods to their fett^Acis Chap, 5 . 
 for who would not defpife all his wealth for 
 love ; if a manjlwuld give all the fubfiance $fhis 
 heufefor love, they wquU greatly contemne it, faith 
 Salomon yCantic. 8*7. 
 
 But what horrible ingratitude would that be 
 in him that fhould doe otherwife, feeing that 
 paines, care, and unquietneffe follow common- 
 ly the Scepter , and that there is no burthen fo 
 heavie as a Crowne , and the rcafon hereof is 
 manifeft j to wit, that a private and particular 
 
 Y 3 man 
 
 165 
 
i66 
 
 Feare God } and honour the I{ing 
 
 man aymeth no further then to his houfhold 
 bufinetfe , but the King muft embrace all the 
 affaires of his Kingdome, hee muft care for all, 
 and provide for all, which maketh Saluftfay, 
 That a great Empire is alwayes accompanied 
 with great cares, and troublefome labours, and 
 with much anxiety, and vexation of minde» 
 
 Stlcucm in Plvtarkc /aid , That if men knew 
 how troublefom a thing it is to governe a King- 
 dome, they would fcornc to reach and take up 
 a Diadem from the ground ; this was the caufe 
 why Numazt the firft refufed the Kingdome of- 
 fered unto him by the Romanes, but in the end 
 overcome by their importunity, he accepted it 
 with griefe, faying, That to raigne was greatly 
 to ferue the gods , thinking to deferuc much 
 from them , by taking upon him fo heavie a 
 burthen. 
 
 In a word, let us fay mthCaftiedortu , that, 
 Sabimptrio bonifrimtpis, omnium fortune morefq^ 
 projiciunt. Vnder a good Princes government, 
 the goods of all encrcafe, and their manners are 
 augmented and enriched in civility. 
 
 Now as in a faire rneadowe enamelled , and 
 beautified with a thoufand different kindes of 
 flowers , one may findc Serpents, Vipers, and 
 Toades, which defile, and infecft by their mor- 
 tall venome, the rich and naturall Tapiftry , the 
 beauty , goodneffe and vertue of an infinite 
 number of Simples , and wholefome hearbs, 
 wherewith it is richly diapred 5 So wee fee to 
 our griefe, that in the bofome and middeft of 
 
 the 
 
Feare God y and honour the l^tng. 
 
 the faireft , richcft , and mod illuftrious King- 
 d>mes, the corruption of the age, aid the infe- 
 ction of vices , are produced and propagated. 
 Some Ravens , which goc about prefacing and 
 fore-telling their finifter and lamentable predi- 
 ctions, who by their odious voyce, (to them at 
 lead that have goodfoules, and generous hearts 
 and aflfe&ions)cry out aloud , That it is the fa- 
 cility & weaknefie of men,which hath brought 
 in this ambition of mattering and governing the 
 nations ; That it is more by ufurp ition, then 
 byele<3ion, or by divine ordinance, that they 
 have taken the rule and Empire over King 
 domes, and they alledge for proofe of their 
 faying , that the firft King that ever was in the 
 world, to wit, Nimrod, cime to the Crowne 
 by force and violence,and not by the ordinance 
 of God. 
 
 That all Empires (for the moft part) nvere 
 gotten by the fword,by force of Armes 3 by de- 
 ceit, by njulice , by a foolifh and defperate 
 ambition , that hath often covered the fields 
 with flauglrered bodies, and made them over- 
 flowe with blood , when one Prince offended 
 and angry with another , fought to revenge 
 himfelfe with the lives of his miferable fub- 
 jefts. 
 
 That the eftablifhing of Monarchs is fimply 
 humane, alledging that of Saint Peter, i.Epiftle 
 2 . Chap. ver. 1 3 . Submit your felues unto ail man* 
 ner of ordinance of man , for the Lords fake , whe- 
 ther it be unts the King as unto the Superiour , or 
 
 unto 
 
 i6 ? 
 
1 63 \ FeareGod,andfa>WHrtheI{ing 
 
 wto Governors, at unto them thafarcjentofhim. 
 
 But thcfe both ignorant & malicious Loyo- 
 lites and Anabaptifts, flop for the nonce their 
 cares , that they may not heare this lowd re- 
 founding voycefrom heaven,whichconvinceth 
 them of malice , and would recall them from 
 their ignorance. 
 
 I Let us fee if Salomon (like them) belecved 
 that Kingdomes fall by chance into the hands 
 * of men , and that Kings are not exprefly called 
 and ordained of God to governe his people ; 
 Now then (faith he) Oyee Kings, hearken, learneye 
 that are Iudges of the earth, heart yee that governe 
 the nations, for fewer is given umyw by the Lord, 
 and principality by themojl high. 
 
 And as we have already obferved, Ror* t i$. 
 the Apofllerefolveth fo perfe&ly this queftion, 
 that it is impoffible to fay or adde any thing 
 after him , unleffe one bee refolved to finnc 
 againft the holy Ghoft, in refifting the knowne 
 truth, There is (faith he) no power but from G$i,and 
 thofe powers that are, he ordained of God , therefore 
 tvhofi refttteth the power , refisteth the ordinance of 
 God, yemufi befubjeff to the Prince , not for wrath 
 Mely.butalfofor confidence fake fiom. 13.?. 
 
 And as God fent fuch blindneffe on the 
 Philiftims , thinking to overcome anddeftroy 
 the Armies of l frael, that every one turned his 
 fvvord againft his fellow, and fo flewe one ano- 
 ther, the people of God being at the moftbut 
 beholders of their deliverance • Even fo our 
 adverfaries having marlhalled a fquadron of 
 
 reafons 
 
Fe are God, and hmwr the IQng. 
 
 169 
 
 reafons againft us, before we thought upon our 
 ownc defence, to enter into combat with then? 
 have cut one another s throat , and have left us 
 their Armes to make trophees for this our vi&o- l 
 ric ; for thinlang to make a buckler for their de- 
 fence of that place of S.JVfrr.wher he exhorteth I 
 us to beare the yoake,and to fubmit our fives unto 
 i all manner of ordinance of man for the Lgrds fake 
 [ whether it be to the King or Supreame, 1 .Pet. 2.1 2. ! 
 This reafon killeth them, for if it be for the I 
 Lords fake, that we mud be fubjeft • it argucth 
 that God liketh it, delighteth in it • and this or- 
 der is by his command and fpeciall ordinance. 
 
 Although Nabttchadnezzer King oi Babylon, 
 were one ofthemoft wicked and impious men 
 of the earth , yet let us hcare how the Prophet 
 £>40/V/fpeaketh to him, in the fecond Chapter 
 of his Prophefies , O King, thou art the King of 
 Kings for the God of heaven hath given thee a King, 
 dome, pwer fir cngth,and glory. 
 
 But I would have thefc difturbcrs of thepub- 
 lique tranquillity ; thefe Adders fwellcd and 
 fuflfbeated with the venome offcdition,and dis- 
 order, tell me, whether Mofes the firft Prince 
 and Lawgiver of Ifrael (the names change not 
 the things, for he was their King and Monarch, 
 fiace hec ruled them with an abfolute power, 
 depending onely from God) whether, I fay, he 
 entered by force, by craft, or by art into the 
 government of the people • and if it was not I 
 God himfelfe that fpafce to him out of the | 
 middeft of the burning bufh, and commanded j 
 
 Z him 
 
 
1 7° 
 
 Feare God y and honour the I{ing. 1 
 
 him to goc deliver his people from the hands 
 of Pharaoh } Exod. 3.2. 
 
 If Saul thought to adorne his head with a 
 Crowne, when hee fought about the fields the 
 Affes of Kit his father, if he made fuit to Samuel 
 to anoint him King over all {[rati; 
 
 If David when he fed his flocke, meditated 
 how hee might change his Shepheards crooke 
 into a tegall Scepter 5 
 
 IfSclomin his fonne, the King of wife men, 
 3nd the wifeft of Kings , hath deceived or cor- 
 rupted the people, to enter by thewindowes, 
 or back gate into the kingly Pallace. 
 
 But rather is it not God himfelfe, who by 
 his facred mouth commanded Samuel in the 9. 
 Chapter of his booke 3 as foone as he had feene 
 Saulthzx wtntto enquire of him about his Fa- 
 thers Aflfes,at the fame time God faid unto him, 
 Thick themanofwhom Ijpake unto thee, he pal! rule 
 over my people. 
 
 Arid in the 1 6. Chapter of the fame booke, 
 God cotnmaunded him to goe to Bethlehem, to 
 anoint David, whom hee chofe among all his 
 brethren, the Lord faying unto him, Arife and 
 anoint him, for this is he. 
 
 In the fame bookc , God promifeth Davia 
 to confirrae his fonne upon his Throne. 
 
 And in the 1. of Kings, Chzpj. God appea- 
 red to Salomon in a dreame in Gahaon , presently 
 after his Coronation, and faid unto him, Askt 
 what thou mlt, that I give thee ; A fufficienr tefti- 
 r /pnie , that God was well pleafed with his af- 
 • cending 
 
Feare Sod, avd honour the IQng. 
 
 cending to the Royall throne, aad Salomon ask- 
 ing of him onely rifedome to governe his peo- 
 ple, Godfaid, Bceaufe thou haf not asked of mee 
 riches, glory, nor power , I wtli give thee what thou 
 askefi me, and other things hefides. 
 
 Wee reade 2. Kings, Chapter g. that Htli- 
 feus fendeth one of the children of the Prophets 
 to Iehu, one ofJhahs Captaincs, to anoint him 
 from the Lord King over ifrael. And PftLy^.j. 
 To come to preferment ts neither from the EaH, nor 
 from the Weft, nor from the South , hut God is the 
 Indge, he it is that humblttb andcxaltetb. 
 
 And tfilm, 1 13.7. The Lord raifetb the nee die 
 out of the duft , and lifteth up the poorc out of the 
 dung, that bee mayfet him with the Princes , even 
 with the Princes of his people : Wee might alledge 
 many other examples 5 andproofes out of Scrip- 
 ture • but thefe are fufficient to proove our af- 
 {ertion. 
 
 It is an erronious and damnable opinion to 
 hold,that Kings come to the Crowne by fraud, 
 force, or fucceflion , without the Divine provi- 
 dence and facred decree , for one haire of our 
 head falleth not , without the providence of 
 God, much more a thing of fo great a confe- 
 quence , as the eftablifhing of a King over the 
 Provinces of a Kingdomc, and over fo many 
 millions of men , that are bound to fvveare o- 
 bediencc to him. I fay not onely , that his 
 commingto the Crowne is ordered by Gods 
 gcnerall providence • but moreover , that it 
 is his fpeciall intention and defigne , that 
 
 Z 2 made | 
 
 *7< 
 
 LuP.u.74. 
 
17* 
 
 Vmt God> ani hmmtr At %ing. 
 
 made him ^fcend the Throne. 
 
 Let vs hearken to the wifedomc of GOD, 
 Prw.Chapter 8.8cc, after wee iiiall fee if it be 
 fraud, force, or fucceffion, which arc thecau- 
 fes, and wayes, by the which they afcend unto 
 that dignity ; By me (faith Chrift, true God, co- 
 effentiail with his Father , under the name of 
 thatwifedome) Kings r aigne , and Princes decree 
 jail ice , By me Princes rule, and the Nobles, and all 
 the Judges eft he earth. 
 
 The Prophet Jfaiah fpeaketh very pertinent- 
 j ly and manifeftly upon this fubjeft, Chap. 45.1. 
 Thus faith the Lord unto Cyrus his anointed, whofe 
 right hand J have holden, to fubdue nations before 
 him, therefore mill I weaken the loynes of Kings, and 
 open the deorcs before him , and the gates flail not be 
 fhut^ IwiUgoe before thee, and make the cr coked- 
 way esjlr eight, I wii breakethe brafen docres, and 
 burfithe tron barres • I girded thee, though thou haft 
 not home me. 
 
 The Prophet leremiah^ Chap. 27. fpeaketh 
 fo openly, that he^ alone is fufficient to flop 
 thofc prophage and feditious mouthes. Thus 
 faith the Lord of Hoftes , I have given all thefe 
 j landslnto the hand ^/Nebuchadnezzar, the King 
 of Babel, myfervant,and all nations fhattferue him, 
 and hisfonne , and his fonnesfonne , and the nation, 
 andKiugdome which wii nctferue thejame Nebu- 
 chadnczzzr Ktng of Babel , and that put net their 
 necke under theyoake of the King of Babel, the fame 
 nation wii I vifite (faith the Lord) with thefword, 
 andwith the famine, and with the fejlilence , there- 
 J fire 
 
Feare God, and honour the I\jng. 
 
 fire hear e not jour Prtphets , nor your Southfeyers, nor 
 jour dreamers, nor your inch >ani ers, tor ycttr Sorce- 
 rers, which fay unto you thus , 7 e Jhall not ferue the 
 King of Babel , fir they propht fie a lye unto you , to 
 caufi you to goe fine from your land, and that I 
 fbouldcaftyouout, andyeu/houldperijh, but the na- 
 
 i tien that put their necks under the yoake of the King 
 of Babel, an d ferue him ; thofe mil 1 let remaine fill 
 
 | in their owne land, faith the Lord, and they Jhall oc- 
 
 \ cupie it, and dmll therein. 
 
 Words worthy of a great and profound con- 
 
 i fideration, and which totally defides, and cuts 
 
 I offthat queftion, which we now have in hand, 
 for it is God himfelfe that fpeaketh to his peo- 
 
 1 pie , that ftri&ly chargeth them to obey the 
 King of Babylon, into whofe hands he had deli- 
 vered them ; and although hee was an Idola- 
 trous and unfaithfull King, yet they will obey 
 him , on paine of his curfe and maledi<5Hon ; 
 what judgements, what punifliments fliould we 
 much more caufe to fall upon us, if the leaft 
 thought of rebellion, or difobedience to the 
 Lords anointed fhould enter into our mindes, if 
 we were not perfe&ly obedient to Kings , who 
 
 I arc good, faithfull , and zealous to further the 
 
 i glory of God , if our hearts and our mouthes 
 be not alwayes filled with prayers , and vowes 
 dc dicated to their fervice. 
 
 But to the end that imitating Hercules , wee 
 may clenfe & fweepecleane this Augean ftable, 
 wee will anfwere to that objc<5Hon propounded 
 touching Nimrodj who hath been the ffrft King 
 
 Z 3 of 
 
 ■7? 
 
i 174 I Feare God,*ndfonoHr thel^ing 
 
 of the earth, who (fay they) hath attaiaed to 
 the crowne by force, and by violence, words 
 which we finde not in the Scripture- but con- 
 trarily we read,G<7^/io.8. that Cu/h begat Nim> 
 rod, who began to be mighty in the earth, hec 
 was a mighty Hunter before the Lord. Thefe 
 words will never oblige us to conclude, that hee 
 hath raifed himfclfe violently ; but wee may I 
 more truely expound the wordes , Hee was 
 mighty before the Lord, that is, he was lifted up to 
 greatnefle by the mod High, hee walked in his 
 way es, and followed his ordinances ; and when 
 Mffes faith, that he began to be mighty in the earthy 
 he meaneth, that hee was more feared then his 
 predecefTours, who were alfo Kings,Priefis,and 
 foveraigne Princes of their families : For after 
 the generall deluge , which overflowed the 
 whole earth, men lived commonly five or fixe 
 hundred ycarcs , and fo one of his pofterity 
 might fee aboue a hundred thoufand pcrfons, 
 over whom he was Prince, and foveraigne Mo- 
 narch, betaufe there was then no other forme 
 of government in the earth • fo we reade Ge»ef. 
 23. Chap, that theHittites, of whom Abraham 
 asked a Sepulchre to bury Sara, thefe I fay cal- 
 led him a Prince of God, or a moft excellent 
 Prince, which hee clearely manifefted at the 
 overthrow of the five Kings, which had beatca 
 the King of Sodeme , had pillaged the Towne, 
 and carried away his Nephew Lot prifoner, for 
 at the rumour of thefe forrowfull newes , he ar- 
 med three hundred and eightcene of his fer- 
 
 vants 
 
Fearc God } and honour the I\jng. 
 
 van's borne in his houfe 3 and yet had no chil- 
 
 It is then in vaine toalledge , that violence, 
 craft, and hereditary fucceffion , are the onely 
 meanes to attaine to Croivnes ; for although 
 fome attaine to it by humane meanes.and fore- 
 times by dangerous wayes, gso/^jQZw, who 
 caufed hirafelh to be aaointed King by expel- 
 ling his Father, as Abimelcch by the death of 70 
 of his brethren upon the fame ftone$ yet for 
 all thefe wayc^ to come to raignc, are never 
 brought ta pa^e, without a manifeft fore-fighr, 
 and providence of God , permitting it fbme- 
 times to punifh thofe peoples , andfometimes 
 for a punifhment to the Kings that raigne over 
 them • yet whaefbevcrthey be, God comman- 
 dcth us to obey, and perfectly to honour them : 
 now curfedjCurfed be he that fljall refift the will 
 of God, and that fhall not obey his commaun- 
 dements. 
 
 After we haue heard both Scripture,and rea- 
 fon, manifeftly evincing the truth, Let us now 
 heare SzmiAHguHines opinion in this matter, in 
 his booke De civit.Dei. The caufe (faith he) of 
 the greatneflTe of Empires, is neither cafuall,nor 
 fatal!, it commeth neither by chance, nor by 
 deftinic 5 By chancel understand (faith he) the 
 things that happen ; we not being able to know 
 the caufes of them, or that happen without any 
 premeditated order of rcafon ^ affifting their 
 conception and birth : By fatall things I under- 
 ftand(as Pagans cuceme) what happeneth with- 
 out 
 
 J 75 
 
I- 
 
 1 7 6 \ Bare GoA, and honour the JSp/g. 
 
 out the will of God, and men , by the neceflity 
 of forae particular order 5 which opinion is 
 greatly injurious to Gods divine providence, 
 but rather wee muft certainely beleeve , that 
 Kingdomes are constituted , and eftablifhed 
 fimply , and abfolutely by the divine provi- 
 dence of God. 
 
 And in another place, Let us not attribute 
 the power ©fgiving,or difpofing of an Empire, 
 | but onely to the true God , that givcth eternal! 
 happineffe in heaven to his children onely s but 
 for earthly Kingdornes,hegiveth them to good 
 and bad, as it feemeth go©d to him , as it plea- 
 feth him, who is delighted in no unjuft thing . 
 therefore this true and onely God, that alvvayes 
 provideth mankinde,both with aydeand coun- 
 fell, when he would, and as long as he^pleafed, 
 hath given the governement, and Empire to the 
 people of Reme ; hee is the giver of all felicity, 
 that giveth earthly Kingdomes to whom bee 
 plcafeth, and yet alwayes with juftice and rea- 
 fon, though the meanes feeme to us oftentimes 
 manifeftly contrary to both. 
 
 I thinke we have employed too much time, 
 and too many good weapons, to fight againft 
 this horrible monfter, and monftrous Hydra, 
 and therefore the ftiorteft and fureft way , is to 
 follow the example of that valiant HereuUs,znd 
 fo to cut off this monger , for hee that will not 
 heare the Scripture, fo manifeftly fhewing unto 
 us our duty to our Kings, that fo cxprefly com- 
 mandeth us to yeeld unto thena all obedience, 
 
 he 
 
Feate God, and honour the ffyng. 
 
 hcethat ftoppeth hisearcs tothofe fweetand 
 moft gracious invitations of reafon , and natu- 
 f all inclination^ honour and feruc him,whooi 
 the bounty and will of G O D hath eftablrflied 
 over us 5 He who watcheth in labour, to make 
 us fleepe in reft ; Hee who fits on the throne to 
 doe us right, that to eafe us.beareth the burthen 
 of all our affaires • and in a word, Hee whofe 
 mindeis alwayes in trouble and anxiety, to pre- 
 ferve the quietneffe of his people, and to keepe 
 ofFthe invafion and tyrannie of Strangers^thofe 
 Subje&s, I fay , are worthy of all the misfor- 
 tunes, difofters, and?alamities which can hap- 
 pen, through the privation of fo good things. 
 
 But wee, who by the grace of G O D are 
 brought up m his Schoole , that together with 
 our mothers milke have fucked the honour, fer- 
 vice , and obedience which wee owe to our 
 Kings and Princes • Let us not fuffet thofe wic- 
 ked and dangerous plagues, to infed the purity 
 of our hearts, and let not the whitenefle of our 
 foules be fpottcd and defiled , by fo blacke and 
 venomous a crime, affuring our fclves, that the 
 leaft thought of difobedience and rebellion, 
 which poffeffcth the minde • befides, that it is 
 an evident token of an ungodly minde , is wor- 
 thy of the moft feyerepunifhments that can be 
 imagined. 
 
 But let us {hew, that we are begotten among 
 the children of G O D , and regenerated by the 
 Spirit of his grace , let our ambition never flye 
 higher then to the execution of his facred com- 
 
 Aa mande- 
 
 J 77 
 
i 7 8 
 
 Feare God y and, honour the fijng* 
 
 mandements , wherein lyeth the fulnefTe and 
 ! centre of all delights, and of all felicity both 
 \ fpirituall and temporall , and fince particularly | 
 ; he defireth, that we (hould fcare him,and honour \ 
 \ the King, which he hath eftablifhed over us,fee- 1 
 \ ing that in the accompliflimem, and fulfilling of j 
 j thcfetwocommandcments, we have as it were) 
 t the fumme of all his law- let us be carefull to 
 \ honour & ferve him, and to yeeld unto him all 
 ! forrs of duties, for he is the Lords anointed, af- 
 fixing our felves, that whileft we fhall ftudie to 
 yeeld unto hirn due cb:dience, whileft we pray 
 } fervently for his long liflSJand profperity,as we 
 j are in duty bound, God for his part will make 
 good unto us his promifes 5 to wit, to make us 
 esjoy a delightfull reft , and an admirable con*- \ 
 tentment, to blefTe the land wherein we dwell, ! 
 to multiply our dayes upon it , in joy and feli. 
 city, and after we fhall have ferved,obeyed,and ! 
 and honoured the King, heewill call us unto j 
 eternall felicity y to crowne us wich the incor-l 
 ruptible Crowne of glory, that feated with the | 
 24 Elders, in the Revelation, we may with them 
 cart downe our crownes before him, whoisfet 
 on the Throne , to fing before him altogether : 
 O Lord, thou art worthy to receive honour, 
 blcffmg,and glory • to thee therefore, O eter- 
 nall, immortall, admirable, to thee onely wife 
 God, Creatcr of all things , beafcribed all ho- 
 nour, glory , and magnificence > now and for 
 evermore. Amen, Amen. 
 
 O 
 
. i e God, and honour the f\jng. 
 
 O Almighty Go J, mi foveratgne Monarch 
 of chc whole worl J , who haft by thy in- 
 comprehcnfible vcrtuc created all things, both 
 in heaven and earth, that by thy fore-tight and 
 , vvonderfull providence \ doeft conduct and go- 
 j verne with fo great wifedome , and with fo 
 beautiful!, good, and juft order, all thy crca- 
 ; tures, that the contemplation thereof rayifheth 
 ! us in admiration , and forceth the wicked and 
 Atheifts to confefle , that the difpofition fo ad - 
 mirable of the ftarres, the fwifc motions of the 
 heavens , itfic conftanrriiverfity of thefcafons, 
 happen not by chance, nor hazard , but that 
 there muft be fome firft and Soveraigne mover, 
 to turne thofe great Spheres, fome great Cap. 
 tahe, to fet in order the whole hoaft of \ caven, 
 and to make the feafons march in their order • 
 this order I fay fo exa&ly obferved, opencth 
 thy childrcns mouthes , and maketh them fay 
 with the Royall Prophet David, The heavens 
 declare the glory of God, and the firmament fietvetb 
 bis handy rvorke. 
 
 O God of peace, thathateft confufion, and 
 diforder, grauntus (if fuch be thy good plca- 
 furc) the grace to obey thy lawes, and to follow 
 in all things thy holy and divine ordinances, 
 and fincethouflieweft hereunto us one of the 
 wayes, leading to the mountaine of thy holi- 
 neffe,to thefpirituall Iemfalem.to wit 3 this com- 
 mandement which thou makeft here unto u? 5 
 to Honour mrKing : give us the grace, O loving 
 
 A a 2 and 
 
 »?s> 
 
iSo 
 
 Feare G&d> and honour the Jfyng* 
 
 and gracious father,that we may perfe&ly pcr- 
 
 forme it, that our eyes may be alwayes turned 
 
 towards the Lords anointcd,that our eares may 
 
 be al way es open, to receive and obey his com- 
 
 mandements,that our mouthes may be alwayes 
 
 filled with his praifes , that our hearts may be 
 
 alwayes enflamed with zeale, to his fervice, to 
 
 teflifie unto him on all occafions our mod 
 
 humble obedience, that after we have here 
 
 belowe beene faithfull fubje&s, wee 
 
 may bee crowned above in 
 
 heaven, with the incor- ... 
 
 ruptible trowne 
 
 of glorie. 
 
 Amen. 
 
 FI^IS. 
 
 
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