Mount Sion.

Not literally that Mount Sion whereon Salomon built the Temple, and Dauid his Palace. That locall Sion be­came like Shiloh: first, exceedingly and superlatiuely Psal. 87. 2. lo­ued, afterwards Psa. 78. 60. abhorred and forsaken, like the Tabernacle of Shiloh, the Tent that he pitched among men. This was threatned to that sacred place, as a iust punishment of their rebellious profanenesse. Therefore will I doe vnto this house, that is called by my Name, as I haue done to Shiloh. It lies in the power of sinne, to make the most blessed places [Page 8] accursed. Psal. 107. 34. God turnes a fruitfull land into barrennesse, for the wickednesse of the inhabitants that dwell therein. Ciui­tatis euersio morum, non murorum casus. The ruine of a Citie is not the breach of the walls, but the apostacie of manners. Were our Fences stronger then the se­uen-folde walls of Babylon, the sinnes within would hurle downe the Bulwarkes without. If there be Pra­uilegium among vs, there is no Priuilegium for vs.

This Sion then stands not on earthly foundations; for at the generall dissolution, 2. Pet. 3. 10. the earth with all the workes in it, Cities, Castles, Townes, Towres, shall be burnt vp. If it were built on a Mat. 7. 27. sa [...]dy foundation, when the raine, the flouds, and windes shall conspire against it, it would fall, and the fall of it would be great. But Sion is built on Christ: 1. Pet. 2. 6. Behold, I say, in Sion a chiefe corner stone, elect and precious, he that beleeueth on him, shall not be confounded. This is conspicuous by the Antithesis of Mount Sion with the Gospell, to Mount Sinai with the Law. The Apostlecals that montem [...], a mount that might be touched: if this had beene vpon earth, it had also beene contrecta­bilis, touchable: but it is onely spirituall. Hee alludes to Gods Prophesies and Promises, Euangelium proditurum de monte Sion, that the Gospel should come out of Mount Sion. This is manifest to those that will consider and conferre these places, Obad. vers. 21. Esa. 2. 3. Mie. 4. 2. Come, let vs goe vp to the Mount of the Lord; for out of Sion shall goe forth the Law, and the word of God from Ierusalem, Esa. 59. 20. with Rom. 11. 26. There shall come out of Sion the Deliuerer, and shall turne away vngodlinesse from Iacob. Sinai gaue thraldome by Moses, Sion giues freedome and saluation by Iesus.

These two words giue vs two comforts of grace. For­titudinem quia mons, Beatitudinem quia mons Sion. Secu­ritie, because it is a mountaine; Felicity, because it is Mount Sion.

1. Heere is considerable, the validity and strength of [Page 9] grace that comes by Christ: we are not built in a valley, but on a mount. A mountaine hath euer beene held the place of safety. Psal. 30. 8. I said in my prosperity, I shall neuer be mo­ued. What is his reason? Lord, thou of thy fauour hast made my mountaine so strong. But alas, what are all the mountaines of the earth to mount Sion? Amos 6. 1. Woe to them that trust in the mountaines of Samaria. The prophane Edo­mite stands on his Esa. 21. 11. mountain, and derides the iudgement of God. The Syrians thought God only Deum montium, 1. King. 20. 23. a God of the mountaines. It was vpon Ierem. 3. 6. the high mountaine that Israel played the harlot. Many sit on their mountains, and giue defiance to heauen. The couetous mans moun­taine is his riches, there he thinkes himselfe safe; Luk. 12. 19. Soule rest, thou hast much goods layd vp for many yeares. The am­bitious mans mountaine is his honour, and who dares finde fault with so promontorious a celsitude? yes, Esay 40. 4. Eue­ry mountaine shall be brought low. Sensualitie is the volup­tuous mans mountaine, there he refugeth himselfe against all reproofes. But when the iudgements of God shall come vpon the earth, in vaine they shal cry Luk. 23. 30. to the moun­taines, Fallon vs, and to the hills, Couer vs. As neyther a­gainst the waters in the former Deluge, so nor against the fire in the latter dissolution, shall the mountaines defend; onely this Mount Sion shall saue vs.

The mountaine of worldly confidence hath not more strength of defending against the assaults of men, then danger of exposing to the violences of heauen. Heere is the difference betwixt the worldlings building, and the Christians.

1. They thinke themselues onely to build high, aspi­ring to an equality with mountaines: and as low buil­ders, poore, deiected, and reiected creatures. But indeed they build low, for all sublunary things are low buildings, onely he that builds on this Mount Sion, builds high and sure; when all oppositions, and aduersary forces haue done their worst, he stands firme Psal. 125. 1. like Mount Sion, which [Page 10] cannot be remoued, but abideth fast for euer.

The Sen. Wise mans mind is euer aboue the Moone, yea, a­boue the Sun. What turbulencies soeuer be in the world, all is peace there. Iohn 14. 2. In my Fathers house there are many man­sions. In domo, it is a house, not a Tabernacle: Of my Fa­ther, for if he hath afforded such a house for his enemies, how glorious is that he hath reserued for himselfe, and his friends! Patris mei, saith Christ, My Father: your Fa­ther is able to giue you a cottage for your short life: My Father giues a house for euer. There are Mansions, à ma­nendo; not moueable tents, but mansions. Many, enow for all, none shall be troubled for want of elbow-roome. Therefore let all Mountaines stoope to this. Esay 2. 2. The moun­taine of the Lord shall be established in the top of mountaines, and shall be exalted aboue the hills, and all Nations shal flowe vnto it. This is Gods Mountaine, who hath chosen of all Nations, Israel; of all Tribes, Iuda; of all Cities, Ierusa­lem; of all Temples, that of Salomon; of all Mountaines, Mount Sion.

2. The worldlings thinke this Mountaine is but a dreame, because they cannot see it, nor touch it. But our Apostle sayes, it is intrectabilis: it cannot be touched with earthly fingers; no profane feet must tread in those holy Courts. Naturall mens vnderstandings are led by their senses; Plus oculo quàm oraculo: they will belieue no fur­ther then they see. Giue mee good cheare, sayes the Epi­cure, this I can see and taste: and tell not me of your spi­rituall banket in heauen. Giue me good liquour, sayes the Drunkard, the bloud of the grape: this giues colorem, sa­porem, odorem; colour to the eye, sauour to the palate, o­dour to the sent: heauen hath no Nectar like this. Giue me honour, saith the Ambitious, which may aduaunce me: that from this Mountaine of preferment I may ouer­looke the inferiour world, and behold vassals prostrate to my Celsitude; this I can feele and see: tel not me of your inuisible kingdome, and Psal. 149. 9. Such honour haue all his Saints. [Page 11] Giue mee gorgeous apparell, sayes the proud: this vvill make me admir'd, & giue me admission among the great ones: tell not me of our Robe of Glory. Giue me gold, saies the Couetous, this I can see; it is my Sunne by day, and my Moone by night. I can spend my time delightfully in telling, feeling, treasuring this: neuer tell me of your trea­sure in heauen. Well, if there be no remedy, but Sense must be your Religion, and this world your God; take your choise; these grosse & palpable things; trust you in these Mountaines: but Lord giue vs this Mount Sion, which our Lord Iesus Christ hath established for vs.

Now, sith we are built vpon a Mountaine, let vs know that we are conspicuous; all the world takes notice of vs. The faithfull are not ordained to liue in corners, vnob­serued: but are set on a Mountaine, as examples of good­nesse to all. Mat. 5. 14. A Citie that is set on a hill cannot be hid. God meant you notable, take heed you become not notorious. As Mount Sion Psal. 48. 2. is the ioy of the whole earth, so it is the light of the whole earth. If that light become darknesse, how great, & how greatly to be condemned is that dark­nesse? This was that great exception God tooke against Israel, that Rom. 2. 24. through them his Name (which should haue beene honoured) was blasphemed among the Gentiles. You are founded on a Mountaine, therefore 1. Pet. 2. 12. haue your conuer­sation honest among men, that by your good works which they behold, they may glorifie God in the day of visitation.

2. The felicitie that comes by Christ, insinuated by Sion, which was a place of blessednes. This is either Prae­missa, or Promissa: already sent into our hearts, or cer­tainely obiected by promise to our faiths. It is either as­sumed, or assured. Inre, or in spe: either that we haue, or that we shall haue. The happinesse wee haue already by this Mount Sion, consists in three priuiledges: the Fauour of God; Ioy of the holy Ghost; and peace of Consci­ence.

1. In the Fauour of GOD, which is to Sion, as the [Page 12] Exod. 10. 23. light was once to Goshen: shining there, and no vvhere else. Or as to Gedeon, the Iud. 6. 37. Fleece on the Mountaine is wet with the dew of Heauen, when all the earth is dry besides: This Lux vultus tui, Psal. 4. 6. the light of thy Counte­nance, which puts more gladnes into our hearts, then the a­boundance of earthly fruites reioyce the couetous: The wicked shall neuer see it, vnlesse so much as may encrease their anguish, when they must depart from it for euer.

2. In the ioy of the Spirit, which is (hilaris cum pon­dere virtus) a gladnes that can neither be suppressed, nor expressed. Sentire est cordis, dicere non est oris: The heart doth feele it, the tongue cannot tell it. It is that Reu. 2. 17. Stone with the new Name written in it, which no man knoweth, sa­uing be that receiueth it. There is much reioycing in the world, but the matter of it is mutable. These lower de­lights are more sensitiue, but more fluid. They sooner cloy vs; Magna foelicitas est à foelicitate non vinci. It is a great happinesse not to be ouercome of happinesse. Cor­porall Sen. delights work in vs a great hunger till they are at­tained. But Spirituall, Cùm non habentur sunt in fastidio: cùm habentur in desiderio: Whiles we haue them not, we Greg. care not for them, but when we haue them, wee more ea­gerly desire them. There is no hunger of it, till we taste it. In illis appetitus generat saturitatem saturitas fastidium. In istis appetitus parat fruitione [...], fruitio parit appetitum. In carnall pleasures, appetite begets fulnesse; fulnesse, lo­thing: in spirituall, desire prepares fruition, fruition be­gets desiring. Voluptuous pleasure, is like a blister: it be­ginnes first with an itching, but at last it swells, & breakes forth in anguish and putrid corruption. There are two obseruations able to keepe vs from ouer-affecting the ioyes of this world, and from vilipending the ioyes of Sion.

1. First, resolue euery carnall delight in the first mat­ter and principle of it, and there will be more likelihood of despising, then danger of much desiring. The Coue­tous [Page 13] makes Iob. 31. 24. gold his hope, and sayes to the Wedge, Thou art my confidence: and what are those precious metals hee so worshippeth, but veines of the earth better coloured. T [...] Ambitious builder, that erects a Dan. 4. 30. Babel for the honour of his owne Maiesty, thinkes all eyes standamazed at his mag­nificence. And what are those sumptuous monuments wherein hee so glorieth, but monumentall witnesses of his folly, a little hewne tymber, some burnt and hardned earth? The Adulterer admires the beauty of his harlot, kneeles to a pledge of her memory, by wanton sonnets Idolises her, turnes his soule to an Elephant, and worships this Sun. Now what is that stately building of a humane lumpe, but the same earth his foote treads vpon, better tempered, because painted worse; when it wants the guest, the soule that quickens it worst of all? The proud dotes on his costly robes, centers his eye vpon himselfe, as if no second obiect was worth looking on; the Tailors hand hath made him a man, and his purse makes the Tay­lor a Gentleman. And what are those curious ragges, but such are giuen of wormes; and consumed of mothes? Consider the materials of your lower ioyes, & if you will persist in their dotage, you shall doe it without our enuy.

2. Obserue their Conclusion; looke from their be­ginning to their end. Delectatio vulnerat, & transit: in­foelicem Ambr. reddidit, & reliquit. Pleasure, like an Irish man, wounds with her dart, and is sodainly gone: it makes a man miserable, and so leaues him. Mors in ollâ; behold laughter concluded in teares. The protasis delights, the apodosis wounds. The Conscience receiues a long vexa­tion, for a transient delectation: for an vnperfect con­tent, perfect torment. This is a hard penniworth, so little pleasure for so much repentance. He that for a little ioy, giues that Christ bought with so much paine, Stul­tum Aug. Christum reputat mercatorem; thinkes Christ a foolish buyer; but the euent proues him a foolish seller. Esau bit­terly repented this bargaine.

[Page 14] This for the world: but now the ioyes of Mount Sion are for matter spirituall, for substance reall, for vse vni­uersall, for continuance eternall.

3. In the peace of Conscience. There is little outward peace in the world; wee haue eyther an Esau with his hand, or an Ismael with his tongue, bent against vs. Gal. 4. 29. As then he that was borne after the flesh, persecuted him that was borne after the Spirit, euen so it is now. So it is, and so it will be to the end of the world. This is the diffe­rence betwixt Mount Sion militant, and Mount Sion tri­umphant. In heauen are all comforts without any cros­ses: in hell are all crosses without any comforts: on earth comforts and crosses, ioy and griefe, peace and trouble, misery and mercy are blended together. We may say of a Christian, as Lorinus the Iesuite writes of an Archbishop of Toledo, who weighing the much disputed cōtrouersie, whether Salomon was saued or damned, and not being satisfied with the arguments of eyther side, caused Salo­mon to be painted on the walls of his Chappell, halfe in Heauen, and halfe in hell. So the Christian in respect of his outward calamities, seemes to be halfe in hell, but in respect of his inward comforts, he is the better halfe in heauen. Howsoeuer, Rom. 5. 1. Being iustified by Faith, wee haue peace with God. And wheresoeuer wee are dispersed, or howsoeuer distressed, the Peace of God which passeth all vnderstanding, and surpasseth all commending, preserueth our hearts in Iesus Christ euermore.

But all this in Possesso, we haue already: there is some­thing more in Promisso, which we shall haue: 1. Iohn 3. 2. Wee are now the sonnes of God, but it appeares not yet what we shall be. Hast thou heere much peace? there is more: here wee haue desiderium pacis, there pacem desiderij: Heere a desire of peace, there the peace of our desires. Hast thou heere some ioy? there is more: now ioy with sorrow, checker­worke, white and blacke; roses, but thornes with them: then ioy with safety, safety with eternity; such ioy Ioh 16. 22. as [Page 15] shall neuer be taken from vs. There Rex veritas, Lex cha­ritas, Aug. pax foelicitas, vita aeternitas. If Psal. 84. 10. one day in lower Sion be better then a thousand daies in the tents of wicked­nesse, then one day in vpper Sion, is better then a thou­sand yeeres in this valley of teares. If Peter was so raui­shed with Mat. 17. 2. Mount Tabor, where onely Christ was trans­figured, what is he with this Mount Sion where all are glorified? Psal. 84. 1. How amiable are thy Tabernacles, O Lord! If Gods Tabernacles be so louely, what is his mansion? If there bee such ioy in the remission of sinne, what is there in the abolition of sinne? If there bee now such sweet peace in thy heart, such musicke in thy conscience, what mayst thou thinke there is in heauen? But because non capimus illa, illa capiant nos: we cannot comprehend those pleasures, let those pleasures comprehend vs. Good seruant, (the ioy is too great to enter into thee, therfore) Mat. 25. 23. enter thou into the ioy of thy Lord.

This Mount Sion did God giue to Christ, and Christ to vs. God to his Sonne, Psal. 2. 6. Yet haue I set my King vpon my holy hill of Sion. The Sonne to vs; Reu. 14. 1. A Lambe stood on Mount Sion, and with him 144. thousand, &c. A Lambe in figure, slaine from the foundation of the world. A Lambe in fact, Acts 8. 32. led like a Lambe to the slaughter, stan­deth, sits not idle, nor lies asleepe: Psal. 121. 4. hee that kepeth Israel, neyther slumbers nor sleepes: whereon? not as the two beasts his opposites, that rise out of the earth and Sea, but on a Mount. What Mount? not Sinai, but Sion. Other mountaines quake at his presence. Psal. 97. 5, 8. The hils melted like waxe at the presence of the Lord. But Sion heard and was glad, and the daughters of Iuda reioyced. Other mountains in homage to this, haue skipped and danced about it. Psal. 114. 4. The mountaines skipped like Rams, and the little hils like Lambes. He stands, therefore is willing to defend; on a Mount, therefore able to defend; on Mount Sion, there­fore ready to defend, because hee is in the middest of his owne, and sees his Church round about him. So that [Page 16] though all the red Dragons on earth, and blacke Deuils in hell, rage against vs, yet the Lambe on Mount Sion will defend vs. There now hee stands, calling vs by grace, there we shall one day behold him calling vs to glory, vn­till hee giue this glory to vs; yea, then and euer, let vs giue all glory to the Lambe that stands on Mount Sion.

This is the place which the Lord chose and loues. He refused the Tabernacle of Ioseph, and chose not the Tribe of Ephraim, Psal 78. 68. But chose the Tribe of Iudah, the Mount Sion which he loued. This praise did inherit and inhabite Sion: Psal. 132. 13. The Lord hath chosen Sion, he hath desired it for his habi­tation. This is my rest for euer; heere will I dwell, for I haue desired it. Let the precedent of Gods affection worke in all our hearts a zeale to Sion. The Lord that chose Sion, chuse vs to Sion; he that desired it his habitation, make it the habitation of our desires. It is his rest, let it be ours, that we may rest with him: Here will I dwell, saith he; let vs all pray to dwell there. Though it bee a hill, a high hill; though paines and toyle in getting vp, yet let vs ascend, for aboue there is eternall ioy.

I come from the Situation, to the Citie: you heare where it is, heare now what it is. A City in a Mountaine. Psal. 48. 4. &c Great is the Lord, and greatly to be praised in the City of our God, in the Mountaine of his holinesse. Beautifull for situation, the ioy of the whole earth is Mount Sion, on the sides of the North, the City of the great King. God is knowne in her Palaces for a sure refuge. Heere be foure circumstances. 1. Quae sit, not a Village, but a City. 2. Cuius, not mans, but Gods, not a faigned, but the liuing Gods. 3. Qualis, not earthly, but heauenly. 4. Quo no­mine, not Sodome or Samaria, but the City of peace, Ie­rusalem.

The Citie.

The Church may be compared to a Citie for three re­semblances; of Safety, Vnitie, Paucity.

[Page 17] 1. For safety: Cities haue euer bene held the securest places. So Lot said of little Zoar; Gene. 19. 20. Let me escape thither, & my soul shall liue. Cain fearing the execution of his curse, built him a Gen. 4. 17. Citie for refuge, and called it Enoch. The motiue that caused those wicked to build a City, was secu­rity, Gene. 11. 4. lest we be scattered abroad vpon the face of the whole earth. The Israelites had their Cities of refuge, and a Law of their protection. Num. 35. 27. But there is no Citie of sure refuge, but this Citie of the liuing God. It is ordi­nary with men, to put too much trust, like Israel, in their walled Cities. Psal. 127. 1. Except the Lord keep the Citie, the watchman waketh but in vaine. Iere. 22. 15. Shalt thou raigne because thou closest thy selfe in Cedar? Thou thinkest thy selfe secure, because an inhabitant of this famous London. No, thou liuest in an Iland, therefore in danger of the Sea: in a Christian I­land, therefore in danger of the Turke: in a Protestant I­land, therefore in danger of the Pope: in a chiefe City of this Iland, therefore in danger of the diuell. The Citie is perilous for pride: the more spectators, the more accla­mations: the larger the Theater, the lowder the applause. The solemne assembly in Cesaria, puffed vp ambitious Herod to his owne destruction. The people showted Acts 12. 23 Vox Dei, but the wormes confuted their flattery, & his folly. Simon Magus ventured that flight in a Citie, to which in an obscure Village he had neither been tempted, nor would haue attempted. And whether quicke com­mings in of money, make not this Citie vnsafe to many soules, miserable experience hath euinced. Praeceps locum, princeps damnum: suddaine profit is capitall losse. But sup­pose men care not so much for the safety of their soules, are their bodies secure? Thieues, homicides, fires deny it. But if they scape all these fires, yet not the last fire. Your buckets may quench other fires, not this: no milke nor vineger can extinguish that wild fire. As in the dayes of Noah, a Doue could not set downe her foote for water, so nor at this day for fire. Let this meditation like a fortu­nate [Page 18] storme driue you to harbour: the weakenesse of all Cities in the world to the safety of the Citie of God.

2. For vnitie; Familiarity hath the name, Quasi eius­dem familiae, as it were of the same familie. Concord and agreement is taught by the Corporation of one Citie. Psal. 122. 3. Ierusalem is built as a Citie well compacted together. Here is no need of Lawyers, all are at peace. Not a tell-tale, not an Incendiary in it. Inferiour Cities haue good orders for vnitie, but all will not embrace the vnity of order. Saepe in­ter ciues turbauerit amnia diues. It must be as the rich will haue it, or there is no rule. These Citizens are not Urbani, but Turbani. It was Dauids care to Psal. 101. 8. cut off such vvicked doers from the Citie of GOD. Here they Mat. 10. 23. persecute vs from Citie to Citie, going ouer the Cities of Israel: not leaue vs till wee are driuen to this Citie, then shall wee rest in peace: euery one louing another, and the Lord Iesus lo­uing vs all.

3. For Paucitie: indeed a Citie is great compared with a Village, but what is it in respect of the earth? Luk. 13. 23. Are there fewe that shall be saued? No, there are many: Rom. 8. 29. Christ is the first borne among many brethren. Rom. 7. 9. Loe, a great multi­tude which no man could number, of all Nations, and langua­ges, stoode before the Throne. Are there many that shal be saued? No, few: Mat 10. 16. Many are called, but few are chosen. Christs is a Luke 12. 32 little flocke. The best courses haue the fewest followers: Numerus paucior, numerus melior. Gods reser­uation is Esay 1. 9. a very small remnant: a very Tenth. Esay 6. 13. In it shall be a Tenth, many leaues, the sappe is but a Tythe. Esay 17. 6. As the shaking of an Oliue tree, two or three berries in the top of the vppermost bough; foure or fiue in the outmost fruitfull bran­ches. They are compared to the Esay 24. 13. Gleaning of the Grapes after the Vintage. It was the Churches complaint; Mich. 7. 1. Woe is mee, for I am as the gleanings. This was Gods collecti­on, Iere. 3. 14. I will take you one of a Citie, and two of a familie. God is a Shepheard that saues some from the Lyon; Amos 3. 12 taking out of his mouth two legges, or the peece of an eare: rescues a [Page 19] few from that vniuersall Apostasie. Of the 600. thou­sand that came out of Egypt, but two entred into Cana­an, Caleb and Ioshua. Euen the best is but Titio ereptus ab igne, a brand snatched out of the fire. Gene. 6. 12. All flesh had cor­rupted their way, onely Noah escaped. Not one righteous in Sodome, but Lot. Foure hundred and fifty Prophets for Baal, but one for the Lord: foure hundred flatterers for Ahab, one Michaiah for the truth. Esay 8. 18. Behold, I and the children whom the Lord hath giuen me, are for signes and for wonders in Israel. So few and rare, that they are gazed on for Monsters. When they sate in councell against Christ, none spake for him but Ioh. 7. 51. Nicodemus. Paul answering before Nero, 2 Tim. 4. 16 no man stood with him, but all men for sooke him. But to the Idol all consent, Exod. 32. From young to old giuen to Sodomie, Gen. 19. Pilate asking what shall be done with Iesus, All cry, Crucifie him. There was a generall shoute for Diana two houres together, Act. 19. 34. Great is Diana of the Ephesians. Reu. 13. 16. All, both small and great, rich & poore, free & bond, receiued the marke of the Beast in their foreheads. 1. Kin. 20. 27. The children of Israel are like to little flocks of Kids; but the wicked like the Syrians fill the Country. But those few Innocents speed best. Rom. 9. 27. Though the number of Israel be as the sand, a remnant shall be saued. Among vs many rob the Church, few adde to the dition of it: there are many Vsurers, few restorers. Lord, Reue. 3. 1. thou hast but a few names in Sardi.

That of Esdras concerning Israel, is true of this my­sticall Citie. 2. Esdr. 5. 23. Of all the trees thou hast chosen thee onely one Vine: of all the Lands of the whole world, thou hast chosen thee one pit: of all the flowers, one Lilly: of all the depths of the Sea, thou hast filled thee one Riuer: of all builded Cities, thou hast hallowed Sion vnto thy selfe. Of all the fowles created, thou hast named thee one Doue: of all the cattell, thou hast prouided thee one sheep: Among all the multitudes of peoples, thou hast gotten thee one people. If wee should diuide the world into thirty parts, [Page 20] scarce fiue of them are Christian. Of those fiue, the Pope challengeth (at the least) halfe. Hee sayes, I haue one Church in Italie, one in Germanie, one in Spaine, one in France, one in England. One in England? Now the Lord one day conuince him, and grant vs he may haue none in England. Now it is a quarrell betwixt vs and Antichrist whether they or we belong to this Citie, we cannot agree about it. One day it will be a quarrell betwixt Antichrist and the Deuill, and they shall agree about it. Now subdi­uide all these fiue parts of the world, whether theirs or ours, and scarce one is truely sincere. Hypocrisie hath one part, Heresie another part, Profanenesse a third part, Luke-warmenesse a fourth, God hath least that owes all. O the small number sealed vp by the Spirit of the liuing God! Let this teach euery one to suspect himselfe: when Christ said, One of you shall betray mee, they presently all cry, Master, is it I? when he was asked, whether onely few should be saued, hee tells them of neyther many nor few, but charged them to looke to themselues, that they might be of the number; Luk. 13. 14. Striue to enter in at the streight gate. 2. Esd. 7. 6. There is a City built in a broad field, full of all good things, but the entrance thereof is narrow, besides the dan­gerous passage betweene a violent fire, and a deepe water. Study, striue, pray, that thou maist passe through the nar­row way, by the sweet-guiding hand of Christ.

Of God.

God is the Proprietary of this City. Est vna ciuitas, & vna ciuitas: vnus populus, & vnus populus: vnu [...] Rex, & Aug. vnus Rex: vna Lex, & vna Lex. There are two Cities, two peoples, two Kings, and two Lawes. For the Cities, there is Reu. 18. 2. Babylon the great, and Gal. 4. 26. Ierusalem the Mother of vs all. For the peoples, there is the seed of the woman, and of the Serpent, Corne and Tares, Sheepe and Goates, vessels of honour, and vessels of dishonour, Iacob and Esau, Christ and Belial. Nec est tertius, nec ad tertium: there is no third person, nor designement to a third place. [Page 21] For the Kings, there is Christ, Psal. 2 6. Yet haue I set my King vpon Sion the mountaine of my holinesse: and Satan Ephes. 2. 2. the Prince of the power of the Ayre. The Prince indeed, not Mundi; sed tenebrarum mundi; not of the world, but of the darke­nesse of the world, 2. Cor. 4. 4. you haue both these Kings together; The god of this world had blinded the mindes of vnbeleeuers, that the light of Christ might not shine vnto them. For the Lawes, Gods Law is, 2. Tim. 2. 19. Let euery oxe that nameth the name of Christ, depart from iniquity. Satans Law is, 1. Ich. 2. 16. the lust of the flesh, the lust of the eyes, and the pride of life. Gods Law is, Thou shalt not sweare: Satans, thou shalt forsweare. Gods Law, Couet not; Satans, couet all. Nihil praecipit Deus nisi charitatem, nihil Diabolus nisi cu­piditatem. God commands nothing but loue, the Deuill nothing but lust.

Now these two Cities were begun in Cain and Abel: Cain a Citizen of the world, Abel a Citizen of God. Their names signifie their natures: Cain signifies a pro­fession, and he built a Citie: for the children of this world are wiser in their generation, then the children of light. Iniqui mentem in amore praesentis vita figunt. Wicked men set Greg. their whole delight in this present world. What moued Cain to this? Not to be defended against wilde beasts, which Plato sayes first moued men to build Cities; for then Abel would haue builded so well as Cain. nor be­cause man is animal sociale, a sociable creature; which Aristotle makes a special motiue hereof: for then the righ­teous would also haue builded. But because Cain was a fugitiue, he builded for a protection against Gods curse; especially because he had no expectation of a better City. Vnlike to Abraham, who Hebr. 11. 10. looked for a City that hath a foundation, whose builder and maker is God. The Greekes say, that Cecropolis built by Cecrops, the Aegyptians that Thebes, the Argiues that Argos, was the first City. But it is manifest, that this City built by Cain was the first. Hee called the name of this City Enoch, but Henoch in the [Page 22] righteous line is the seuenth; Iud. ver. 14. Enoch the seuenth from Adam. So the wicked dedicate worldly possessions in the first place, the righteous in the last. Cain and Henoch had their possession and dedication here. But Abel sig­nifies mourning, and he built no Citie. Our possession is in heauen, this City of God, inuisible to the eye, incredi­ble to the faith of the world, but infallible to all be­leeuers.

And for Cain, it is not properly translated, Aedifica­uit, but Erat aedificator, as Iunius: erat aedificans, as the Septuagint; he began to build, but he finished not: hee was still a runnagate. So all worldlings are but aedificantes; like the Babel-erecters, they but began to reare the tower, but neuer could come to roofe it. This man began to build, saith Christ, but could not make an end. They are perswa­ded, yea, Psal. 49. 13. their inward thought is, that they build houses to all ensuing generations; but this their way is their folly. Aedi­ficat mortalis, mors diruit aedificantem: Mortall man builds, and death puls downe both builder and edifice. You haue heard it talked of Castles built by day, and still (no man knowes how) pul'd downe againe by night. That fabulous report is mystically true of the worldlings hope: what euer he erecteth in the day of his prosperity, the night of his ruine shall ouerthrow.

Here are the two Cities: Omnis homo vel in coelis regna­turus cum Christo, vel in infernis cruciandus cum Diabolo. Aug. Euery one shall eyther reigne with Christ in Heauen, or be tormented with the Deuill in hell. But how then is it said, that 2. Cor. 5. 19. God was in Christ, reconciling the world to him­selfe? therefore the whole world is reconciled. But Saint Iohn contradicts it, Mundus positus in maligno, 1. Iohn 5. 29. the whole world lieth in wickednesse: therefore the world is not recon­ciled to this Citie. Heere qui bene distinguit, bene doeet; a proper distinction doth cleare this difficulty. The world is sometimes taken for good, then Denominatio sequitur meliorem partem: often for euill, then Denominatio sequi­tur [Page 23] maiorem partem. In a word, saith Augustine, Amor Dei constituit Ierusalem, amor mundi Babylonem. The loue of God intitles vs to Ierusalem, the loue of the world to Babylon. Thus may wee distinguish the Citizens: for Bonos vel malos mores faciunt boni vel mali amores: Our good or bad loues, make our good or bad liues. There is no man which belongs not to one of these two Cities: No? To which of them belongs the Hypocrite? to Ba­bylon? his face is toward Ierusalem. To Ierusalem? his heart is with Babylon. His misery is great: because hee weares Gods outside, the world will not be his mother: because he weares the worlds inside, God will not be his Father. Hee hath lost eart [...] for Heauens sake, and Hea­uen for earths sake. We haue some such rushers into au­thority vncalled, vicious correctors of vice, that vnder­take to cleanse the Augean stables, perhaps somewhat the sweeter till themselues came in: officious Scauengers of iniquitie. If with this lome they dawbe ouer their owne debauchednesse, they are like dung, which is rotten and stinking of it selfe, yet compasseth the ground, & makes it fruitfull. Or like the shepheards dogge, that hunts the stragling sheepe to the fold, yet is a dogge still, and hath his teeth beaten out, lest hee should worry them. Will you heare to what City hypocrites belong? The wicked seruant shall haue Mat. 24. 51. his portion with hypocrites, where shall be weeping, and gnashing of teeth. So then the Hypocrites home is the city of weeping and gnashing of teeth.

But in this blessed City God is King, Christ his Hebr. 1. 6. eldest Sonne, the elect are his younger Rom. 8. 29. brethren, his Viceroyes are Kings, Angels his Nobles, Rom. 13. 4. Iust Iudges his Magi­strates, 2. Cor. 5. 20. good Preachers his Ministers, 1. Thes. 4. 3. holines his Law, the godly his Subiects, Mat. 6. 32. Prouidence his gouernement, Mat. 5. 34. Heauen his Court, and Rom. 6. 23. saluation his recompence.

Further obserue, that if this City be Gods, then so are all things in it. Whence I inferre, that all sacred things in this City beeing Gods, must not bee violated. For the [Page 24] things in heau [...]n they are safe enough, out of the Incro­chers reach: but the holy things of this militant City are vniuersally abused. Sacrilegium, quasi sacrilaedium, a pro­faning that is holy. Now holinesse is ascribed to Persons, Places, or Things. Sacriledge may be committed, saith Aquinas, 1. Uel in Personam, against a person, vvhen one Ecclesiasticall man is abused. Luk. 10. 16. Hee that despiseth you, despi­seth me. 2. Vel in locum, against a place, when the Tem­ple is profaned. Mark 11. 17. My house is called the house of prayer, but yee haue made it a den of thieues. 3. Vel in Rem, when things dedicated to holy vses are peruerted. Mala. 3. 8. You haue robbed me in tithes and offerings. Simon Magus would haue bought a Act. 8. 19. power to giue the holy Ghost [...] imposition of hands. Hee would haue giuen money for it, no doubt to haue gotten money by it. No Spirituall things are to bee barterd for money. Now Spirituall things are of foure sorts.

1. Essentialiter, the gifts of Gods Spirit, iustification, sanctification, Gala. 5. 22. loue, peace, patience, goodnesse, faith: Charismata salutis: which make those that haue them spi­rituall.

2. Causaliter, The Word and Sacraments, which are the conduct-pipes to conuey our soules those graces, from the fountaine of all grace, Iesus Christ: Ioh. 6. 63. The words that I speake vnto you, they are spirit, and they are life.

3. Effectualiter, as power to heale, to worke miracles, to excommunicate, to absolue: gifts not imparted to se­cular hands, but committed with the keyes to the Church.

4. Per annectionem, such are spirituall Liuings and endowments: these are not to be profaned in buying and selling. Selling is like the sinne of Gehesi; buying, like the sinne of Simon Magus. Anathema danti, anathema ac­cipi [...]nti. There is a curse to the giuer, and a curse to the re­ceiuer. Now Sacriledge to these holy things of God is committed three waies.

1. Quando ausertur sacrum de sacro: when a holy thing [Page 25] is taken from a holy place: as the consecrated vessels out of the Temple. Foelix seeing the costly Chalices Constan­tinus and Constantius had bestowed on the Church, ma­liciously scoffed, What stately plate is there for the Car­penters Theodoret. Son? But he that had so base a conceit of Christs bloud, did himselfe nothing night and day but vomit bloud, till his vnhappy soule was fetched from his wret­ched carkase. Wee haue too many of those, that like Bel­shazzar, with the riches of the Church haue furnished their cup-bords of Plate.

2. Quando non sacrum de sacro, when a common thing is stolne from a sacred place. As if a thiefe breakes open a Church to steale some priuate treasure hid in it. So the Church-wardens may defraud the poore of the money in the boxe. It is the poores, not sacred to the Church, yet is it sacriledge to embezzel it.

3. Quando sacrum de non sacro, when a holy thing is taken out of a common place: as when the Church is rob­bed of her possessions and endowments. O the mercie of God, what shall become of England for thus robbing Gods Citie! Our Patrons are like those Christ whipped out of the Temple; yea worse: for they bought and sold in the Church, these buy and sell the Church it selfe. Prou. 20. 25. It is a snare to the man that deuoureth that which is holy. A snare hath three properties. 1. It catcheth suddenly: Vz­za did but touch the Arke, and presently fell down dead. 2. It holds surely, 2. Chr. 26. 19. Vzziah will offer Incense, but the Leprosie (which was his plague) held him to his dying day. 3. It destroyes certainely, the earth swallowed Co­rah and his confederates, when the rest escaped.

The Prophet bestowes a whole Psalme against this sinne, Psalme 83. The Center of it, vpon whom all the lines and proiections of his inuectiues meet, are those ver. 12. that say, Let vs take to our selues the houses of God in possession. He calls them Gods enemies, tumultuous, proud, God-haters, ver. 2. Crafty enemies, with their plots, [Page 26] tricks, subtilties; much like our Impropriators legall▪ iu­stifyings. ver. 3. Confederate enemies, combining them­selues to annihilate a Church; Come, let vs cut thē off from being a Nation. ver. 4. endeuouring to extinguish the ve­ry Name of Israel; breaking downe the pale, that the Psal. 80. 13. Bore the depopulator, and the wild beast the corrupt Pa­tron, may waste and deuoure it. They would plow vp the Vniuersities, and sowe them with the seed of Barbarisme. Now marke how hee prayes for them. ver. 9. Doe vnto them, as vnto the Medianites: Iudg. 7. 22. who were by the trumpets and lampes so terrified, that they drew their swords one vpon another: so that these by the trumpets of the Law, and lampes of the Gospel, might be awaked. As to Sise­ra & to Iabin at the brooke of Kison: Iudg. 4. 9. that great Captaine, whom God deliuered into the hands of a woman. ver. 11. Make their Nobles like Oreb, and like Zeeb: yea all their Princes as Zebah, and Zalmunna. All Princes, yet died vi­olent and ignominious deaths, and became like dung for the earth. Doth he stay here? No, ver. 13. O my GOD, make them like a wheele, and as the stubble before the vvind: Infatuate all their plots, turne their braines, and disperse their stratagems. Is he yet satisfied? No. ver. 14. As the fire burneth a wood, and as the flame setteth on fire the moun­taines; so persecute them with thy tempest. Hee vseth impre­cations to open the floud-gates of Gods wrath; that like fire it might consume them, either naturally as fire burnes the wood, or miraculously, as it enflameth the Moun­taines. ver. 16. Fill their faces with shame. If this be to take Gods houses in possession, who dares lay sacrilegious hands vpon them? Yet for all this, those men did not what they desired. Let vs take, ver. 12. they said it, they did it not. Perhaps no thanks to thē, they would if they could. We haue done it, taken, inhabited, inherited: as Elias said to Ahab; 1. King. 21. 19 We haue killed, & also taken possession. His tithes, his offerings, all his holy rites, yea his very Churches: we haue gotten them, and led them captiue away, bound in [Page 27] chaines of yron, conueyed by deedes, grants, seales, fines, as if you would make sure, they should neuer returne to the owner; God is robbed of them for euer.

Ier. 5. 29. Shall I not visit for these things, saith the Lord? shall not my soule be auenged on such a Nation? What familie, that hath had but a finger in these sacriledges, hath not beene ruinated by them? They haue beene more infortunate to the Gentry of England, then was the gold of Tholossa to the followers of Scipio. Remember the Prouerbe; Hee that eates the Kings goose, shall haue the fethers sticke in his throate seuen yeeres after. Iustinian said; Proximum sacrilegio crimen est quod maiestatis dicitur. Treason is a petty sinne in respect of sacriledge. Augustine seemes to giue the reason: Tantò grauius est peccatum, quantò com­mitti non potest nisi in Deum. It is so much the more hay­nous, because it cannot be committed, but immediately against God himselfe. Well then, as the Philistines made haste to send home the Arke; and the Aegyptians to rid 1 Sam. 5. 11. Exod. 12. 31. themselues of Gods people; so let vs restore to God his dues with all speed. Otherwise, as hee smote the Phili­stines with Emrods secretly, and the Aegyptians with plagues publikely: so onely himselfe knowes what he hath determined against vs. With what face canst thou expect an Inheritance from Christ in heauen, that detai­nest from Aug. Christ his Inheritance here on earth? Let vs not so Iewishly with the spoyles of Christ, purchase fields of bloud.

It is much, if at all this any guilty soule tremble: but howsoeuer, like Pharaoh, when the thunder and light­ning are done, they are where they were. O this is a dif­ficult Deuill to be cast out.

Mark. 12. 17. Aug. Render vnto Caesar the things that are Caesars, and to God the things that are Gods. Reddite Deo sua, vt Deus restituat vobis vestra. Returne vnto God that which is his, that God may allow you that which is yours. Wee pay to the King Impost, Subsidies, and Fifteenes; so giue [Page 28] we all these in a resemblance to God. The Lords impost for all his blessings, is our gratitude. Psal. 116. 12. What shall I render to the Lord for all his benefits toward me? I will take the cup of saluation, and blesse the Name of the Lord. If wee forget to pay this Impost, the commodity is forfeit; God will take it backe. Our Subsidies are according to our parts. The subsidies of our eyes are our teares: he that payes not this tribute of raine, shall want the sun-shine of mercy. The subsidies of our mouthes are our praises. Tibi omne os confitebitur. Psal. 51. 15. Lord open thou my lips, and my mouth shall shew forth thy praise. The subsidies of our eares are atten­tion to his word. Luk. 10. 39. Mary sate at Iesus feete, and heard his word. The subsidies of our heads are meditations of his power, iustice, mercy, truth. Gal. 1. 2. The blessed man doth medi­tate in the Law of the Lord day and night. This reduceth Christianity to practice: a rare habite; and yet it is as pos­sible to be good without it, as to swallow and neuer chew the cudde. A Sermon without consequent meditation may come to be remembred againe in hell. The subsidies of our knees are geniculations. Eph. 3. 14. I bow my knees to the Fa­ther of our Lord Iesus Christ. Act. 7. 60. Steuen kneeled downe & pray­ed, &c. If our knees be too stout to pay this tribute, hea­uen gate will be too low for our entrance. The subsidies of our hands are almes to the poore: the due paiment of this interest shall blesse and increase the principall. Luk. 6. 38. Giue, and it shall bee giuen you. To the King wee pay Fifteenes, to God Tenths: these he hath separated to himselfe. The honest Pharise could say, Tyth and be rich: the dishonest Christian sayes, Tyth and bee poore. But what men get by this detinie, shall be their fatall destiny: they shall leaue the gold behind them, but carry the guilt with them to euerlasting fire. Robbe not this Citie militant, lest God turne you from the City triumphant.

Of the liuing God.

This hath beene an ancient attribute to God; liuing: [Page 29] and it is added heere partly for distinction, partly for de­monstration. First, it distinguisheth the owner of this Citie from other titular gods. For 1. Cor. 8. 5. there bee gods many, and lords many. The name of gods hath beene giuen to men, to Idols, to lusts. Homines Dij mortales, Idola dij mor­tui, Libidines dij mortiferi. Men are gods dying, Idols dead, lusts deadly. There are

1. Dij deputati; reputed and deputed gods: such are Magistrates and Princes. Psal. 82 6. I haue said, Yee are gods: but these are mortall gods; ye shall die like men. You haue your life from this liuing GOD: both the life of nature common with others, and the life of power superiour to others. Rom. 13. 1. The powers that be, are ordained of God. Pilate re­ceiued that power from God, whereby hee vniustly condemned the Sonne of God. Ioh. 19. 11. Thou couldest haue no power against me, except it were giuen thee from aboue. Wee must giue to those gods obedience, eyther actiue or pas­siue: actiue when they command well, passiue though they command ill. Otherwise we incurre Rom. 13. 2. damnation for obstinate disobeying, as themselues haue damnation for vniust commanding. These are momentany gods, as men are Kings on the stage, till the play is done.

2. Dij fictitij, fayned gods, as Mars the god of warre, Neptune the god of the sea, &c. They were strange gods, that ran a whoring after women, made way to their lusts, if not by flattery, by bloud. Scarce ranker villany in the Deuils, then was found in those gods. This the Philoso­phers obiected against Paul, that he was Acts 17. 18. a setter forth of strange gods. The superstitious Lystrians tooke Paul and Barnabas for such gods; Dij descenderunt: Acts 14. 11. the gods are come downe to vs in the likenesse of men. But Paul, vers. 15. points them to the liuing GOD that made heauen and earth. Those fayned gods are confounded by this liuing GOD.

3. Dij manufacti, gods made with mens hands; Idols, but these are Psal. 106. 28. dead gods. Yea, not onely dead, but no­thing. [Page 30] 1. Cor. 8. 4. An Idol is nothing in the world. It is true that they haue matter and forme: the gold, brasse, wood, or stone whereof they are made, be substances: they haue some­thing in esse naturae, nothing in esse vitae: they haue stuffe, but no life in them. Psal. 135. 17. They haue eyes and see not, there is no breath in their mouthes. S. Paul commends in the Thessa­lonians this happy conuersion, 1. Thes. 1. 9. from dead idols to the li­uing God. O that it were as easie to confute Idolaters, as it is to confound Idols. Res hominis conculcat talem Deum. No Idol is so great a god, but the foote of man can kicke it downe.

4. Dij vsurpantes, vsurping gods, deuils. So Paul calls Satan 2. Cor. 4. 4. the god of this world. Of the whole world? What is then left for God? Not so, he is Deus improborum, not elementorum: God of the wicked, not of the frame, of the world. Iohn 16. 11. The Prince of this world is already iudged. A goodly god that is already iudged! Rom. 16. 20. The God of peace shall tread Satan vnder your feet. Not you, but God shall tread him down (to your comfort) vnder your feet. There­fore Eph. 4. 27. give no place to the Deuill: for there is no place for the Deuill, but where it is giuen him.

5. Dij sensuales, sensuall gods. Some make their belly their god, and delicate cheare his sacrifices. [...]. Cor. 6. 13. Meates for the belly, and the belly for meates, but God shall destroy both it and them. Others make gold and siluer their gods: worse then Pagan Idolatrie: they had gods of corne, and of wine, But Esa. 2. 20. These idols of siluer, and of gold, which they made for themselues to worship, they shall one day castaway with malediction. Some make their wife a goddesse, dote vpon her with the extremest Idolatry: a faire coloured peece of clay hath more worship then the Lord of hea­uen. To some their Patron is a god: they more quake at his frowne, then at all the curses in the Bible. These are not onely dead, but deadly gods.

For demonstration, the owner of this City is the liuing God: both formaliter in himselfe, and effectiuè to others, [Page 31] 1. Tim 6. 16. who onely hath immortality. Onely? Are not Angels and mens soules immortall? But God giues to them this im­mortality; onely he hath it in himselfe. Therefore hee is called the liuing God, and the God of life: there be three degrees of life, all giuen by this liuing God. 1. Vniuersall, which consists of sense and motion: of this the beasts par­ticipate. Psal 104. 3. Thou sendest forth thy Spirit, and they are created. 2. Rationall, a life proper to man, not to other earthly creatures. 3. Supernaturall, which belongs onely to the faithfull. Christ himselfe is this life in vs. Gal. 2. 20. Now liue not I, but Christ liueth in mee. Haec vita reponitur, deponitur nunquam. This life is laid vp, but neuer lost. The world sees it not, because Col. 3. 3. it is hid with Christ in God. We now feele it, liue by it. Ver. 4. But when Christ, who is our life, shall ap­peare, then shall we appeare with him in glory.

Behold here with comfort the master wee serue, the liuing God. Riches is a flying Master; it hasts away Prou. 23. 5. with the wings of an Eagle. Honour is a dying master, it brings a man to the sepulcher, and then goes backe with the He­ralds. Pleasure is a spilling Master; Luk. 6. 25. Wo to them that laugh, for they shall weepe. Satan is a killing master, his wages is hell fire. But all in grace is liuing and enliuing. Idols are dead, and neuer were aliue: men are aliue, but shall bee dead: pleasures are neyther aliue nor dead: Deuils are both aliue and dead; for they shall liue a dying life, and dye a liuing death. Onely the liuing God giues euerla­sting life.

Ierusalem.

This is the appellation of the Citie. As Canaan was a figure of heauen; either of them called the Land of Pro­mise: so locall Ierusalem is a type of this mysticall Citie. There are many conceits concerning the denomination of Ierusalem. Hierom thinks that the former part of the word comes from the Greeke [...], Holy: because Ierusa­lem is called Mat. 27. 53. the holy Citie: But then there should bee a [Page 32] mixture of two seuerall languages, Greek and Hebrew, to the making vp of the word. The Hebrewes deriue it bet­ter: they say, Sem called it Salem, Peace: and Abraham Iireh. The place where he attempted the sacrifice of his sonne, he called Gene. 22. 14. Iehouah-Iireh: The Lord will see. Thus put together it is Ierusalem, visiopacis. This is more pro­bable, then from the Greek [...], as Ierom: or from Ie­bus, as Pererius. This is euident from the 76. Psalme. ver. 2. In Salem is his Tabernacle, and his dwelling place in Sion. So that Salem & Sion were both in one place. The Iewes haue a Tradition; that in one and the same place Cain and Abel offred, in the same place Noah comming out of the Arke sacrificed, in the same place Abraham offered Isaac, in the same place stood Areunah's threshing floore which Dauid bought, in the same place Melchisedek the Priest dwelt, in the same place Salomon built the Temple, and our Lord Iesus Christ was crucified.

But to let goe ambiguities, Ierusalem is a City of Peace. This is plaine, Heb. 7. 2. Melchisedek was King of Salem, that is, King of Peace. Gods Church is a Church of peace. That of Plato ouer his dore, is worth our remembrance. Nemo nisi veritatis et pacis studiosus [...]trabit. Let none enter, but such as loue peace and truth. Saint Paul is bold to his Ga­lathians; Gala. 5. 12. I would to God they were euen cut off that trou­ble you. Contra rationem nemo sobrius, contra Scripturas nemo Christianus, contra Ecclesiam nemo pacificus sen­serit. No sober man speakes against reason, no Chri­stian against the Scriptures, no peaceable man against the Church. Hee that is not a man of peace, is not a man of GOD. Peace is the effect of patience: if men would beare iniuries, and offer none, all would be peace. It is the greatest honour for a man to suffer himselfe conquered in that, wherin he should yeeld. 2. Cor. 13. 11. Be of one mind, liue in peace, and the God of loue and peace be with you. A iust reward; if we haue one mind, and liue in loue and peace, the God of loue and peace shall be with vs.

Heauenly.

This Citie is on earth, but not of earth. This is not ter­restriall Ierusalem: Gala. 4. 25. She is in bondage with her children. She was not onely then vnder the Romane seruitude literally: but according to Pauls meaning allegorically, shee could not attaine the liberty of the Spirit, but abideth vnder the wrath of God, and horrour of conscience. But this Ieru­salem is heauenly. Reu. 21. 2. I saw the holy City, new Ierusalem com­ming downe from God out of heauen, prepared as a Bride a­dorned for her husband.

Now it is called Heauenly in three respects; Of Birth, of Conuersation, of Inheritance. Ortus coelestis quoad ori­ginem: progressus coelestis quoad conuersationem; finis coele­stis quoad translationem. Here is all heauenly. Gala. 4. 26 Hugo Card. Ierusalem that is aboue is free, the mother of vs all. In hoc quòd dicitur sursum, originis altitudo: quòd Ierusalem, pacis multitudo: quòd libera, libertatis magnitudo: quòd mater, faecunditatis amplitudo: quòd nostrum omnium, charitatis latitudo. The Church in the Creede hath three properties; Holy, Catholike, knit in a communion. The word Aboue inti­mates, she is Holy: the word Mother, that shee is knit in a communion: the word Of all, that she is Catholike.

Ierusalem is a type of the Catholike Church, in Elec­tion, Collection, Dilection. First for Election, Psal. 132. 13. The Lord hath chosen Sion. That out of all Cities, this out of all Nations. 1. Pet. 2. 9. Ye are a chosen generation, a peculiar people: enclosed from the Commons of this world, Gods owne appropriation. 2. For Collection; that was walled with stone, this hedged in with grace. Esay 5. 2. God planted a vineyard in a very fruitfull hill: and he fenced it. It is well mounded, and the Citizens of it linked together with the Eph. 4. 3. Bond of peace. 3. For dilection; Beautifull for situation, the Palace of the great King: the Sanctuary of his holy worship, his Presence-chamber: 1. Tim. 3. 15. the pillar and ground of the truth. There Psal. 122. 5. was the seate of Dauid: here the Throne of the [Page 32] [...] [Page 33] [...] [Page 34] Reue. 3. 7. Sonne of Dauid, that openeth and no man shutteth, that shutteth and no man openeth. A heauenly Citie.

1. In respect of her Birth and beginning heauenly. For the Lord of heauen hath Iam. 1. 18. begate her of immortall seed by the word of truth. Art thou a Christian? behold thy honourable birth and beginning. Was it an honourable stile, Troianus origine Caesar? Then much more, Coelestis origine sanctus: Euery Saint is by his originall heauenly. Beare thy selfe nobly, thou hast a celestiall generati­on.

2. In respect of growth and continuance heauenly. Our conuersation is in heauen: Wee liue on earth, yet saith the Phil. 3. 20. Apostle, our conuersation is expresly in heauen. Our af­fections are so set on it, that wee scarce looke vpon this world: wee so runne to our treasure there, that wee for­get to be rich here: but like the Saints cast our money at our feet. Act. 4. Corpore ambulantes in terris, corde habitan­tes in coelis. Our bodies walke on earth, our hearts dwell in heauen. To the hating and despising world vvee an­swere; Nil nobis cum Mundo, nil vobis cum Coelo. Wee haue small share in this world, you haue lesse in the world to come.

3. In respect of the End. Ideo dicitur coelestis, quia coe­lum sedes eius. Our soules are neuer quiet, till they come Ambr. to their wished home. Ephe. 1. 3. Thus hath GOD blessed vs with all spirituall blessings in heauenly places. The Church in her worst part is below, in her best aboue. Earth is Patria loci, but heauen Patria iuris. As Irishmen are dwellers in Ireland, but Denisons of England. We Iob 4. 19. dwell in houses of clay, vvhose foundation is in the dust, but are ruled by the Lawes of that supernall Citie. Iohn 17. 24. Father, my will is that those thou hast giuen mee, may be with mee where I am. A­mator mortuus est in corpore proprio, vi [...]us in alieno. A Louer is dead in his owne body, aliue in anothers. Animus velut Plato. pondere, amore fertur, quocunque fertur; saith August. Loue waighes and swayes the soule, whither soeuer it be car­ried. [Page 35] Exi de terra tua, said God to Abraham; Gen. 12. 1. Get thee out of thy Country: yea rather de terra non tua, from a Coun­try that is none of thine, vnto a Land that I will shew thee; thy owne Land, the kingdome of Heauen. Though man be called Iere. 22. 29. Earth, Earth, Earth; thrice with one breath: (earth by procreation, earth by sustentation, earth by cor­ruption, saith Bernard) yet the Christian is not Habitator, sed accolaterrae; not a dweller, but a passenger on the earth. Hebr. 13. 14 For here we haue no continuing City, but we seek one to come. An Englishman that traffiques in Turkie, and gets wealth in Turkie, yet plants not in Turkie, but transports for England. A Christian what euer hee gets on earth, trea­sures vp in heauen. Socrates being asked what Country­man he was, answered, Sum ciues mundi, I am a Citizen of the world. But a Christian must answere, Sum ciues coeli, I am a Citizen of heauen. Forsake wee this home-stall with a ready mind, when GOD calls vs. And the Lord grant vs so to liue in this Citie of Grace, that wee may all liue for euer in the City of Glory, through Iesus Christ.

To an innumerable company of Angels.

Behold one speciall dignity the Gospel brings vs, Con­sociari Angelis; to be made companions with the Angels. The incorporeall spirits are of two sorts; Celestiall & In­fernall. If we weigh the malignancie of the one with the benignitie of the other, we shall truly meditate this bene­fite. Infernall spirits are tempters to euill, and tormentors for euill. Homines seducunt, seductos damnant, damnatos torquent. They seduce mortalls, seduced they damne thē, damned they torment them. Because they lost being like God, they striue to make men like themselues. The diuell enhanceth his owne damnation, to procure others. Hee knowes himselfe irrecouerably lost, therefore is despe­rate. These are wretched companions; Lord grant vs to know no more of them then by hearesay. But the good Angels striue by all meanes to vphold vs in our integritie, [Page 36] to keepe vs in the feare of that God they know and wor­ship: to preserue vs from dangers whilst we liue, and bee­ing dead to transport vs to euerlasting ioy. Blesse vs O Lord with the society of these Angels for euer.

Here we must consider two circumstances; Quales and Quoti: the Persons what they are, Angels: the number, how many they are, An innumerable company. First what they are, Angels. An Angel is an intellectuall and incorpo­reall substance, free of will, a seruant to God, & by his grace Damasc. immortall in blessednes. Cuius substantiae speciem et termi­num solus qui creauit, nouit. We cannot sufficiently know them whiles we are on earth; O may wee one day see and know them in heauen. That we may receiue comfort by this consorting with Angels, and vnderstand what good they doe vnto vs, let vs consider in them these sixe parti­culars. Their nature, their knowledge, their power, their dignitie, their distinction, their ministery.

1. Their nature; they are not qualities and motions, but spirituall substances, really subsisting. This their ac­tions testifie, running on Gods commands; executing his hests, &c. They are not flesh and bone, yet sometimes haue taken visible formes. Abraham intertaining three Angels, set meate before them, Gene. 18. 8. and they did eate. Theo­doret sayes, they did take the meate simulatis manibus, and did put it into simulatum os: they seemed to eate, not in truth. But they had palpable and tractable bodies for the time, as appeares plainely, verse. 4. by washing their feete. Thomas, thinkes they assumed a true body, but non fuit ve­ra comestura, it was not a true eating. But this is an idle opinion, for there may be a true eating, though the meat be not conuerted into the substance of the body. So our Sauiour did eate after his rising from death, yet no man thinkes his meate was turned into his substance. It is safe to say with the Text, they did eate, and performe other offices of a body truly. Now this was by diuine dispen­sation for a time, the bettter to accomplish their enioyned [Page 37] duties. Yet were these bodies no part of their natures, but onely as garments are to vs. But whence had they these bodies? They were eyther immediately created of God, or conflate of some presubsistent matter. What Caluin. became of these induments deposed? Eyther as they were made of nothing, so resolued into nothing: or else tur­ned into the first matter whereof they were composed: and so was also the meate they did eate. Thus they haue beene called men: Gen. 18. 2. Three men came to Abraham: The women that came to Christs Sepulcher, found Luk. 24. 4. two men standing by them in shining garments. This is their nature, which in it selfe, saith Isodore, is mutable: for some of them Iude. ver. 6. fell from that blessed estate, and left their owne habita­tion. But now for the rest, Seruauit eos incorruptos chari­tas aeterna: the eternall loue of God hath made them vn­changeable. For Christ Col. 1. 20. hath reconciled all things to him­selfe, whether they bee things in earth, or things in heauen. This is their excellent nature, inferiour to God, superior to man. In the Prophets vision, Esa. 6. 2. each of the Seraphins had sixe wings: with twaine he couered his face, and with twaine be couered his feete, and with twa [...] hee did flie. They haue two wings to couer their faces, as not able to behold the glory of God; and two to couer their feet, because wee are not able to behold them in their excellency.

2. Their knowledge. Austin sayes, They are taught of God, in the eternal contemplation of whose truth, they are most blessed. Quomodo quae scienda sunt nesciant, qui scientem omnia sciunt? How should they bee ignorant of such Greg. things as are fit to be known, that know him that knowes all? Their knowledge is three-fold; Naturall, Experimen­tall, and Reuealed. 1. Naturall, receiued of God in their creation, endued with an extraordinary light aboue man. 2. Reuealed, as God according to processe of time hath manifested to them. God reuealed things to the Angels, they to the Prophets. 3. Experimentall, which they haue acquired by obseruation: they marke Gods doings. For [Page 38] it is certaine, the Angels did not know all things from the beginning, which they know now. They knew not perfectly the manner of mans redemption. That myste­ry from the beginning of the world hath beene hidde in God: and is Eph. 3. 10. Now made knowne to the principalities and powers in heauenly places. Great is the mystery of godli­nesse; God is manifested in the flesh, iustified in the Spi­rit, 1. Tim. 3. 16. seene of Angels. Res mira Angelis, quanta hominibus! A matter worthy the wonder of Angels, much more of men.

There be things which yet the Angels do not know. 1. not the day of iudgement. Mat. 24. 36. Of that day & houre know­eth no man, no not the Angels of heauen. 2. not mans heart. Acts 1. 24. Thou Lord onely knowest the hearts of all men. If Angels knew mens hearts, they were Gods. 3. Neyther doe I thinke with Saint Augustine, that they know Quanti nu­meri supplementum de genere humano integritas illus ciuita­tis expectat; what definite number of mankind must con­curre to the perfection of that heauenly Citie. Man is circumscribed in place, knowledge, and mortality. An­gels are circumscribed in place and knowledge, not in mortality. God is not circumscribed in eyther place, knowledge, or mortality. Man knoweth much, Angels know more, onely God knoweth all.

3. Their Power. Christ suffering himselfe to be ap­prehended, said hee could command more then twelue Legions of Angels. Whereupon one notes the mighti­nesse of his rescue: for euery Angell is stronger then a Le­gion of men. They are said to excell in strength. Psal. 103. 20. Blesse the Lord, [...]e his Angels that excest in strength. Mighty Angels. 2. Thes. 1. 7. The Lord Iesus shall be reuealed from heauen with his migh­ty Angels. Mighty, but His: the originall hath it, the An­gels of his mighty power. Innumerable, first borne of Ae­gypt were slaine by one Angell. An hundred eighty fiue thousand Assyrians smitten by one Angell, 2. Sam. 24. 2. Kings. 19. 35. Seuenty thousand killed by one Angell. Therefore they [Page 39] are called Potestates, Powers. Powerfull in themselues, but how mighty, when they are strengthened by the Almighty!

This is wonderfull comfort to vs; they are not weake that fight for vs. Reu. 12. 8. Michael and his Angels fought against the Dragon, and the Dragon fought and his angels; but pre­uailed not. The Deuill hath a raging malice, but no pre­uailing power. One Angell is too hard for many deuils. But against the power of Angels it is obiected, that a man preuailed against an Angell. Hos. 12. 9. Iacob had power ouer the Angoll, and preuailed. Some had a sottish opinion, that this Angell was the Deuill in Esau's likenesse, and that by the power of a good Angell Iacob ouercame. Now lest hee should ascribe the victory to himselfe and his owne strength, the Angell smote him on the thigh, so that hee halted. But there is no mention made saue of one Angel: he that wrastled with him, was the same that blessed him: he that blessed him, was the same that touched him: a good Angell, for an euill would neuer haue blessed him. But indeed this Angell was the Sonne of God. 1. Because he blessed him, God blesseth, not Angels. 2. It is said, Gen. 32. 28. that he preuayled with GOD; and verse 30. that hee saw God face to face: therefore it was God, not an Angell. Whether it were God or an Angell, you may see the power of faith, that it can preuail with migh­ty Angels, with almighty God. Hee that wrastled with Iacob, gaue him power to ouercome. Seipso fortior est, so God is stronger then himselfe. Hee could not preuaile be­cause he would not: he disposeth his power according to his will, not his will according to his power. Gen. 19. 22. Haste thee to Zoar, for I cannot doe any thing till thou bee come thither. Exod. 32. 10. Let mee alone, that I may consume them. As if Lot and Moses could hinder God. Faith & Prayer are manicles to his hands, vvhereunto he giues victorie against himselfe.

4. Their dignity consists in two things; In respect of their Place, and of their Grace. 1. For their abode, it is in [Page 40] heauen. Euill Angels dwell belowe, 2. Pet. 2. 4. they are cast downe into hell: good aboue, Mat. 18. 10. The Angels doe behold the face of my Father in heauen. They are heauenly Courtiers, and heauenly Quiristers, eternally singing Ichouahs praise. 2. In respect of their Grace, so that they are called the An­gels of GOD: and are farre more excellent then man. It is true that the Sonne of God dignified mans nature more then theirs: Heb. 2. 16. For he tooke not on him the nature of Angels, but the seed of Abraham. Greg. Timet Angelus adorari ab hu­mana natura, quam videt in Deo sublima [...]am: The Angels refuse to be worshipped of mans nature, which they see GOD himselfe hath accepted. But though he tooke not their nature, yet he dignified their office: for he is often called by the name of Angel. Gene. 48. 16. The Angel that redeemed mee, sayes aged Israel: the onely redeeming Angel is Christ. Exo. 14. 19. The Angel that went with the Campe of Israel, is called, ver. 24. The Lord. Paul sayes expresly, it was Christ. 1. Cor. 10. 4. 9. He is called Angelus foederis, the Mal. 3. 1. Angel of the Couenant. Reue. 20. 1. I saw an Angel hauing the key of the bottomlesse pit: and he bound Satan: but onely Christ can bind Satan, and Reue. 1. 18. hath the keyes of death and hell. Thus Christ hath accepted the name of Angels, yet hee tooke not on him the nature of Angels, but of man: no more then the Angels tooke on them the nature of man, vvhen they appeared in an humane shape.

5. Their distinction. Gregory collects from the Scrip­tures Nouem Angelorum ordines, nine seuerall orders of Angels. Angels, Archangels, Vertues, Powers, Principa­lities, Dominations, Thrones, Cherubim and Seraphim. We grant indeed that there be certaine distinctions & degrees in the Quire of Heauen: but whether distinguished by nature, gifts, or offices, none can determine. The Papists plead much for the Princedome of Michael aboue all o­ther Angels. Their ground is Reuel. 12. 7. Michael & his Angels fought &c. Bellarmine affirmes, that euer since the fall of Lucifer, Michael is head of the glorious Angels: [Page 41] and the Rhemists collect from that place the reason, why Michael is ordinarily painted fighting with a Dragon. But the foolish Painter so well as wise Bellarmine, can tell vs how Michael came to be chose in Lucifers roome. Iude saith, the wicked Angels that left their habitation, are re­serued in chaines of darknesse: but hee tells vs not, that such as did not fall are preferred to higher places, but rather cō ­tinue still in their first estate and dignitie. Indeed Iude calls Michael an Archangel, and Daniel Vnum de principibus, one of the principall Angels: but it can neuer be proued, that he was, is, or shall be Monarch, or head of all Angels. Themselues say, that the greatest Angel is vsed in the grea­test Embassage: but Gabriel, not Michael, was sent for the contracting of that sacred match betweene the GOD of Luke 1. Heauen and the blessed Virgin. Therefore Gabriel, not Michael, should be supreme both in naturall graces, and supernaturall prerogatiues. Indeed Christ is the Michael there mentioned: for the blessed Angels cannot be said to be any other Michaels Angels, then Christ. So August. Bulling. Marlor. Perhaps in the vision Michael & an host of Angels appeared to Iohn, but they represented Christ and his members. Christus est Ecclesiae suae Promachus, An­geli eius Symachi: It is against the principles of holy be­liefe, Aretius. to ascribe this victory to Michael or any other An­gel whatsoeuer. Reu. 12. 11. They ouercame Satan by the bloud of the Lambe, not by Michael, or any Angel.

6. Their ministerie: from hence, some of the Fathers say, the Angels tooke their names. So Gregor. Angeli vo­cabulum nomen est officij, non naturae: Angel is a name of office, not of nature. The Inhabitants of that celestiall Country are alwaies Spirits, but cannot alwaies be called Angels. Tunc solùm sunt Angeli, quando per eos aliqua nun­tiantur: they are then onely Angels, or (it is all one) mes­sengers, when they are sent on some message. Therefore he concludes; Hi qui minima nuntiant Angeli, qui summa nuntiant Archangeli vocantur: They that are sent on busi­nesse [Page 42] of lesse moment are called Angels, of greater impor­tance Archangels. August. Ex eo quod est, Spiritus est: ex eo quod agit, Angelus est. They are Spirits in regard of their Being, Angels in regard of their Dooing. Good An­gels, saith Isidor, are deputed for the ministery of mans salua­tion. God hath giuen man three helps: Sense to see dan­ger neere, Reason to suspect danger far off, Angels to pre­uent that he neither sees nor suspects. Now the ministery of Angels is three-fold; to God, to his Church, to his E­nemies.

1. To God, which consists principally in two things. 1. In adoring, and ascribing glory to him. So the Sera­phims cryed Esay 6. 3. Holy, holy, holy is the Lord of hosts. An Army sung, Luk. 2. 14. Glory to God on high. The whole Quire of heauen, Reue. 4. Thou art worthy, O Lord, to receiue honour and power. 2. In standing in his presence, ready at his command. Psa. 103. 20. They do his commandements, harkning to the voice of his Word. For this promptnes of obedience wee pray, Thy will be done in earth, as it is in heauen. Quod oramus, agamus. Thus An­gels were messengers, that Christ should bee conceiued. Luke 1. 31. that he was conceiued. Mat. 1. 20. that he was borne. Luke 2. 11. that he was risen. Luke 24. 4. that hee vvas ascended. Act. 1. 11. These were great myste­ries, therefore were confirmed vvith the testimonie of Angels.

2. To the Church. Heb. 1. 14. Are they not all ministring Spirits, sent forth to minister for them, who shall be heires of saluation? And by this their ordination to seruice the Apostle shewes, how infinitely farre the preeminence of Christ transcends theirs. But did not Christ put Phil. 2. 7. vpon him the forme of a seruant? Doth not himselfe professe, that Mat. 20. 28. hee came not to be ministred vnto, but to minister? The answer is easy; Non esse hoc naturae, sed voluntariae exinanitionis: This was not a natural or enforced, but a willing abasement of himself. Humilitatem non habitam induit, celsitatem habitam non exuit. Hee put on an humiliation that he had not, hee [Page 43] did not put off the glory that he had: But the Angels were created to this end, that they should serue; Totamque con­ditionem sub ministerio contineri. Istis naturale, illi aduentiti­um. Caluin. To them it was necessary, to Christ voluntary. Now then ministery to the Church is three wayes considera­ble.

1. In this life, and that to our Bodies, and to our Soules. 1. To our Bodies: for they necessarily tend to the preseruation of our temporall estates, euen from our Cradles to our Graues. This is true in Doctrine, and in Example. In Doctrine: Psa. 91. 10. There shall no euill befall thee, nor any plague come nigh thy dwelling. Why, how shall wee be protected? ver. 11. Angelis mandabit; For hee shall giue his Angels charge ouer thee, to keepe thee in all thy waies. They shall beare thee vp in their hands, lest thou dash thy foote against a stone. In example: an Angel comforts, directs, feedes Elias. Angels plucke Lot out of Sodome. An An­gel aduiseth Ioseph to fly into Egypt with Iesus. Abraham so encouraged his seruant, Gen 24. 7. The Lord will send his Angell before thee. Gene. 32. 1. Iacob went on his way, and the Angels of God [...]et him. Peter was in prison, and Acts 12. 7. the Angel of the Lord freed him.

2. To our Soules, furthering the meanes of our salua­tion. The Law was giuen by them, sayth Steuen. Acts 7. 53. Yee receiued the Law by the disposition of Angels. GOD makes them instruments to conuey knowledge to his Church. It was Gods charge; Dan. 8 16. Gabriel, make this man to vnderstand the Uision: it was the Angels performance; Dan. 9. 22. Daniel, I am come forth to giue thee skil and vnderstanding. Saint Iohn ac­knowledgeth in his Reuelations, that Reu. 22. 8. an Angel shewed him those things. They preserue vs in the true worship of God, and cannot endure any attribution of his glory to a creature, no not to themselues. When Iohn fell downe at the Angels feete to worshippe him, he preuented him; Reue. 19. 10. See thou doe it not. They reioyce in our conuersion; Luke 15. 10. There is ioy in the presence of the Angels of God, ouer one sinner that [Page 44] repenteth. They ioy in this for two causes. 1. To behold the glorious fruite of their labours: for it delights a man to see the works of his hands prosper. GOD hath sent them to guide vs to good, to gard vs from euill: when we follow their guidance, they reioyce. Let vs hate to sinne, as we would not wish to bring griefe to the thresholds of heauen. 2. That their number might be made vp againe. They lost a number of Spirits, they are glad to haue it made vp with Soules. The Angels ioyned company with men, praysing God on earth: so they delight to haue men made their fellow-Choristers in heauen. Luke 2.

2. At the end of this life to carry our soules to hea­uen. Luk. 16. 22. When the begger died, hee was carried by the Angels into Abrahams bosome. He that in life was scorned of men, and had no companions but the dogges, is so regarded of God, that he is garded by Angels. Hee that could neither goe, nor sit, nor stand, is now carried: not on the shoul­ders of men, as the Pope the proudest on earth, but hee rides on the wings of Angels. He is carried to a glorious Port, by gracious Porters.

3. At the last day, Math. 24. 31 Christ shall send his Angels vvith a great sound of a trumpet, and they shall gather together the Elect from the foure winds, from one end of heauen to the other. These are those Mat. 13. 30. Reapers, that in the time of haruest must gather the tares to the fire, and the Wheat to Gods barne.

This is their ministerie to vs. But it is the Lord, Psal. 37. 23. that ordereth all our steppes: hee spreads the gracious wings of his prouidence ouer vs: and the Lord Iesus Christ is all in all vnto vs. Now the rule is, Non multiplicanda En­tie sine necessitate; and Frustra fit per plura, quod fieri potest per pauciora. It seemes then the helpe of Angels is more then needes. For 2 Psal. 121. 4. hee that keepeth Israel neither slumbers nor sleepes. I answere, that Angelicall custody doth not extenuate, but extoll Gods goodnesse and Greatnesse to­wards vs: for this is but the execution of his high & holy [Page 45] Prouidence. It is the wisedome of the King, that gouerns all the Cities and Castels in his Dominions: yet he leaues not these vnfurnished of men and munition, to withstand the enemies inuasion. The diuels range and rage against vs in euery corner, therefore God hath ordained for our gard an Host of Angels. Psal. 34. 7. The Angel of the Lord encam­peth round about them that feare him, and deliuereth them. True it is that God is able to defend vs himselfe by him­selfe, through that immediate concourse that hee hath in all things. But to shew that the Almighty God being tied to no meanes, doth yet worke by meanes, to vphold the weakenesse of our natures. A Prince sees his little children besieged, and sends his stronger sonnes, able souldiers to relieue them. Their helpe to vs is certaine, though not visible: we cannot describe it, nor prescribe it, but vvee feele it in the successe: they preserue vs. Against the Sy­rian band, [...]. King. 6. 17. the mountaine was full of horses, and charets of fire, to defend Elisha. Neither is this all, but to manifest his abundant goodnesse to mankind. Psal. 8. 4. What is man, O Lord, or the sonne of man, that thou so (gardest and) regar­dest him? They are dust and vanity, and rottennesse, yet the Lord sends his glorious Angels, his Pages of honour, and Princes of his Court, for their messengers and mini­sters. As if a King should not onely giue his subiect a char­ter and Patent of safe conduct, but also sends his own gard to attend him. So the Lord honors vs with his own gard royall through Iesus Christ.

3. To enemies; not for their safety, but for the execu­tion of Gods iudgements on them. The huge Armie of Senacherib was ouerthrowne by an Angel. Indeed they will not the destruction of any man, further then the Iu­stice of God ordaines it. But sometimes they are sent out for the protection of the very wicked: so Daniel speakes of the Grecians Angel, and of the Persians Angel. The Daniel 10. Romists allot a particular tutelar Angel to euery Colledge and Corporation: yea to the generation of flies, fleas, and [Page 46] ants: yea to euery Infidell kingdome such an Angel: yea to Antichrist; lastly, euen to hell it selfe. Sure then they vvill not pinch themselues: they appoynt to the Pope two principall Seraphims, Michael and Gabriel, euer at­tending his Person. For that Michael is the chiefest, Vic­torellus produceth two very equall witnesses: the Roman Liturgie, and Tasso's Ierusalem: as a worthy Diuine ob­serued. To the Conclaue they assigne one speciall assi­stant Angel. But mee thinks, as they Ideate their Hierar­chy, this Angel should desire the roome, and become a suter to the holy Ghost to name him Pope in the next Conclaue. For by this meanes hee doth wonderfully en­large his Diocesse, hauing all the lower world vnder him; all particular Angels of speciall Societies subiect to him: yea all the Archangels and Principalities officed to seueral Estates, must concurre to his gard and assistance.

The truth is, God sometimes allowes the help of An­gels to the very reprobates: but to this scope & purpose, Populs sui promouere salutem, to further the welfare of his owne people. For all the atchieuements and victories, which come to the heathen by helpe of Angels, are in­tended not for their good, but the good of the Saints. It is for the Sonne of Gods sake they minister to vs: and to none do they performe these comfortable seruices, but to the Elect in Iesus Christ.

Thus you see what these Angels are; now let vs con­sider how many. An innumerable company. The originall is Myriades. Myrias is tenne thousand; innumerable: a finite number is put for an indefinite. Dan. 7. 10. Thousand thou­sands ministred vnto him, and tenne thousand times ten thou­sand stoode before him. Reue. 5. 11. I heard the voice of many Angels round about the Throue, and the number of them vvas tenne thousand times tenne thousand, and thousands of thou­sands. Hom. 34. in Euang. Gregory thinks there are so many Angels, as there are Elect. Super [...]a illa ciuitas ex Angelis et hominibus con­stat: ad quam tantum credimus humanum genus ascendere, [Page 47] quantos illi [...] contigit electos Angelos remansisse. Vt scriptum est; statuit terminos Gentium iuxta numerum Angelorum Dei. So many Angels, saith hee, as fell from heauen, so many soules shall goe vp to heauen.

It is a question much disputed, whether besides the protection of Angels in common, euery particular man haue one particular Angel for his Guardian. I find many of the Fathers allotting euery one a particular Angel. Isi­dor. Singulae Gentes praepositos Angelos habere creduntur: imo omnes homines Angelos suos. Origen, Basil, Hierome, Chrysostome, Theophylact, Gregory Nyssen, Primasius, Iustin Martyr, Augustin, most of the Schoolemen, and some Protestant Diuines: all conclude that euery man from his birth, or especially from his Baptisme, hath a particular Angel. I will not dispute it, yet I must doubt it; because I see no cleare ground in the Scriptures to proue it. The two chiefe places cited are these, Math. 18. 10. Despise not these little ones, for their Angels behold the face of my Father in heauen. This place Caietan and others expound, not that euery little one hath a peculiar guardant Angel, but Om­nes omnibus; that all the Angels take care of all Gods little ones. As the Scriptures construe it selfe; Luke 15. 10. All the An­gels reioyce at the conuersion of one sinner. The other place is, Acts 12. 15. Peter being vnexpectedly deliuered out of prison, came to Maries house where the Saints were gathered together. Rhoda hearing his voice, ranne in, and told them how Peter stood at the gate. They said to her, Thou art mad: but when shee constantly affirmed it, they said, It is his Angel. I answere that the Disciples a­mazed at the strange report, spake they knew not vvhat. On the like reason, because Peter transported in behold­ing Christ transfigured, said, Math. 17. 4. Let vs build here three Ta­bernacles: some might inferre that Saints departed dwell in Tabernacles. Because the two sonnes of Zebede desired to Mat. 20. 21. sit one at Christs right hand, the other on his left in his kingdome; they might haue concluded that Christ [Page 48] was to be a temporall King. Or because the Disciples see­ing Iesus walking on the Sea, in their troubled minds, said Math. 14. 26. It was a spirit; others might proue that spirits walke. Omne dictum sancti non est dictum sanctum. All are not Christian truths, that true Christians haue spoken. Di­cunt errores non Christiani, sed homines: they erre not as they are Christians, but as they are men.

But it is obiected, that they spake after the common o­pinion of men in that age. Wee reply, that in that age it was a common opinion that dead men walked: so it ap­peares by Herod hearing the fame of Iesus; Math. 14. 2. This is Iohn the Baptist, he is risen from the dead. Uox populi is not euer vox Dei: common errors are no rules of truth. And if the place were so manifest, as they could wish it, why might it not rather be vnderstood thus? It is his Angel, that is, some Angel that God hath sent for his deliuerance. Some­times many men haue but one Angel, other times one man hath many Angels. Exod. 14. 10. There was but one An­gel for many people. 2. King. 6. 17. There were many An­gels for one man. Let vs now make some vses concerning this discourse of Angels. These may be two-fold; some for imitation, others for application.

First for imitation; there are three things specially to be obserued in Angels: Purenesse of substance, Readines of obedience, Feruour of Charitie. These are couertly im­plied from Psal. 104. He maketh his Angels spirits, his mi­nisters Psalme 104. 4. a flaming fire. Spirits, there is the Puritie of their substance: ministers, there's the Readinesse of their obe­dience: Flame of fire, there's the heate of their Charitie. Thus were the Cherubims of the Tabernacle made, figu­ring these three vertues in the Angels. Exod. 25. First, they were made of Pure gold. ver. 18. This shewes the ex­cellencie of their substance, for gold is the purest and best of mettals. To this Gods owne Word is compared: Cant. 1. 11. We will make thee borders of gold, with studdes of siluer. Second­ly, they had two wings stretched out, to witnesse Promp­titudinem [Page 49] obedientiae; Dan. 9. 21. Gabriel did fly swiftly. Of all crea­tures the winged are the swiftest. Psal. 55. 6. O that I had wings like a Doue, then would I fly away, and be at rest. The most sud­denly transient thing, riches is compared to a winged crea­ture: Prou. 23. 5. Riches makes it selfe wings like an Eagle. Thirdly, they were made with their faces one towards another, to manifest the truth of their loue; not like proud men tur­ning away their countenance from their brethren. Lastly, though one were toward another, yet both toward the Mercie-seate: beholding him in sight, to whō they were beholden in dutie.

Thus we see, 1. that their nature is pure; and this their mansion declares, which is heauen: for into it shall enter no vncleane thing. They are shining and singing starres: Iob 38. 7. When the morning starres sang together, and all the sonnes of God shouted for ioy. Heauen like fire, Similem sibi reddit in­gredientem, makes that it receiues like it selfe. 2. That their obedience is ready and swift, their very name imports, Angels. Aquo dominatio, ab eo denominatio: for a name is giuen from some supereminent qualitie. Psal. 18. 10. Hee rode vpon a Cherub, and did fly. 3. That their Charity is great, ap­peares by their busie protecting vs, grieuing at our falls, reioycing at our perseuerance in good, & helping vs for­ward to saluation. Let vs imitate them in foure things.

1. In Puritie: nothing is more pleasing to God. It hath the blessing of this life, & of the life to come. Of this life; Psal. 73. 1. Truly God is good to Israel, euen to such as are of a pure heart. God is good to the whole vvorld with his com­mon benefites, better to Israel with extraordinary bles­sings, but best of all to the Pure in heart with his sauing Graces. Of the life to come: Psal 24. 4. Who shall stand in Gods ho­ly place? he that hath cleane hands, and a pure heart. Mat. 5. 8. Bles­sed are the pure in heart, for they shall see God. Thereis no ioy like to this beatificall vision, to see God is the height of happinesse. But so shall the wicked; Reue. 1. 7. they shal see him whom they haue pierced. Diuines vsually distinguish of that [Page 50] sight: Luk. 11. 27. They shall see the Sonne of man comming in a cloud; they shall see him as man, not as God; as their iust Iudge, not mercifull Sauiour.

2. In Pietie and obedience, wherein the Angels are ready and speedy, resolute and absolute. As they helpe vs to commaund the creature, so let them teach vs to obey the Creator. They fly when God sends them: true obe­dience hath no lead at the heeles. Paul herein was like an Angel; hauing his Commission, hee stood not to Gala. 1. 16. con­ferre with flesh and bloud. Quantum morae addis, tantum o­bedientiae detrahis. So much as a man addes to delay, hee takes away from obedience. The truely obedient man doth not procrastinate: Sed statim parat aures auditui, lin­guam voci, pedem itineri, manum operi, cor praecipienti. He Bern. instantly prepareth his eare for the message: 1. Sam. 3. 10. Speak Lord, for thy seruant heareth. His tongue giueth a ready answer to the question: Ioh. 21. 16. Simon, louest thou me? Lord, thou know­est that I loue thee. His foote is shod for the iourney; Eph. 6. 15. his feete be shod with the preparation of the Gospel of peace. His hand is fit for the worke, Gene. 22. 10. Abraham stretched forth his hand to slay his sonne. His heart is pliable to the Comman­der: Paratum cor: O Lord, my heart is ready.

3. In Charitie: Angels looke vpon and loue one ano­ther, and all loue vs: Let this teach vs to loue them & our selues. Doe they seeke our peace, and shall wee vncharita­bly warre? It was the Angels song, Luke 2. Pax in terris, Peace vpon earth: warre with none but with Antichrist & the diuell. The Angels haue no need of our loue, vve of theirs. Loue we that on earth, which shall dwell vvith vs for euer in heauen, Charitie.

4. In humility: those glorious spirits stoope to do vs seruice, let vs not thinke it bad or base to serue one ano­ther in loue. No one man can so farre exceede ano­ther, as the Angels excell the best men: doe they abase themselues to our succour, and shall we in a foolish pride soorne our brethren? The haughty peece lookes on the [Page 51] poore betwixt scorne and anger; Touch mee not, I am of purer mould: yet Mors dominos seruis; blended toge­ther in the forgotten graue, none makes the finer dust: we cannot say, such a Ladies rottennesse smells sweeter then such a beggers. Come downe thou proud spirit, deny not succour to thy distressed brother, lest God deny his high Angels to succour thee. Thus for imitation, now for application, learne we other vses.

1. This is terror to the vvicked, who contemne and condemne the righteous. Math. 18. 10 Despise not these little ones, for their Angels are with my Father in heauen. Beware you that scoffe at poore Innocents, their Angels may plague you. They for their parts may be content to put vp abu­ses, and to forgiue iniuries: but their Angels may take vengeance. Acts 12. 1. Herod vexed certaine of the Church, killed Iames with the sword, and seeing it please the Iewes, hee tooke Peter also. They could not helpe this; but their Angels did: for verse 23. an Angel of the Lord smote him that he died. Thou maiest haue euasion from the executioners of men, but no protection against the Officers of GOD. When they are bidden to strike, they will lay on sure strokes. Gene. 19. 13. Wee will destroy this place, for the Lord hath sent vs to destroy it.

2. They teach vs deuout reuerence, so to behaue our selues as in the sight and presence of holy Angels. The consideration of so blessed a company, doth not onely Conferre fiduciam, and afferre deuotionem, but inferre reue­rentiam; saith Bernard. When to Iacob in his dreame was presented that Ladder, and the Angels ascending and de­scending on it: wakening hee saies; How fearefull is this place! Gen. 28. 17. This is none other but the house of God, and this is the gate of heauen. Seneca said, that the conceit of Cato and Plato, & such graue men in our company would restraine vs from euill: but what are these to the holy Angels of heauen? 1. Cor. 4. 9. Wee are a spectacle to the Angels: they are ob­seruers and witnesses of all our actions. 1. Cor. 11. 10. For this cause the [Page 52] vvoman ought to haue power on her head, because of the Angels. This is not to be vnderstood of offence onely gi­uen to the Ministers of the Church: but to signifie that a woman throwing off the vaile of modestie, and token of subiection to her husband, doth make euen the Angels of heauen witnesses of her dissolute contumacie. The An­gels are present with thee when all men on the earth are absent from thee. I aske thee, when thou pollutest the marriage bed, attemptest an homicide, plottest a treason, forgest a vvriting, wouldest thou then haue the Angels present with thee, or absent from thee? If thou desirest them present, why dost thou offend them by thy turpi­tudes? If absent, thy protectors are gone, and the diuels would easily confound thee. Nonfacias coram Angelis Dei, yea coram Deo Angelorum: Do not that thing before the Angels of God; yea before the GOD of Angels; vvhich thou wouldest shame to doe in the sight and pre­sence of an earthly man.

Yet let vs marke here by the way, that albeit the An­gels deserue our reuerence, yet they desire not our adora­tion. Indeed the euill Angels request it: it was a speciall boone which the Diuell begd of Christ, Math. 4. 9. to fall downe & worship him. But the good refuse it; Reue. 19. 10. See thou doe it not, for I am thy fellow seruant; saith the Angell to kneeling Iohn. As we vsually come too short in our due reuerence to the Angels; so the Papists goe too farre in vndue ado­ration. They haue a set prayer for it: Angele Dei, Custos mei me tibi commissum lege super [...]a, semper rege, custodi gu­berna. This sacrilegious honour those holy spirits refuse: they take no charge of such superstitious soules. Accipi­unt commissum, non arripi [...]nt inconcessum. Honorandi, non a­dorandi sunt Angeli. Let them be honored, but not ado­red. Loue and reuerence the Angels, onely worship God and Iesus Christ.

3. This declares to vs the excellent company that is in heauen. Were the place lesse noble and maiesticall, yet the [Page 53] company it affords is able to make the soule right blessed. We are loth to leaue this earth for the societie of some friends, in whom we delight; yet wee are all subiect to mutuall dislikes. Besides the meeting of those good friends againe in heauen, there be also glorious Angels. There is nothing in them but is amiable, admirable: no­thing in possibilitie of changing our pleasures. There thou shalt see and conuerse with those ancient Worthies, Patriarchs, Prophets, Apostles, Martyrs, Confessors, Fa­thers of the Primitiue times, all of them out-shining the starres: where our loue shall be as eternall, as is our glory. There wee shall liue familiarly in the sight of those An­gels, whom now we receiue good from, and see not. Yea there is the fountaine of all felicity, that Sauiour of ours, whose grace onely brings vs to the blessed vision of the whole Trinitie. Neither can there be a higher happinesse, then the eternall fruition of Iesus Christ. Let this teach vs all to blesse our God that hath thus aduanced vs. Man is corporeall dust; O that this clay of ours should come to dwel with those incorporeal spirits! Math. 22. 30. We shalbe as the An­gels of God in heauen. Sicut, non ipsi; like Angels, though not Angels in nature. Communicatione spei, non speciei: we haue now a communion of hope with them, hereafter of glory. To this place, O thou Creator of men & Angels bring vs through Iesus Christ.

To the generall assembly, and Church of the first borne which are written in Heauen.

Our Apostle hath spoken of the Churches glory typi­cally, and topically: now he describes it materially. First, the Essence of it, what it is; The Church. Secondly, the Propertie of it, what kind of Church it is; Generall or Catholike. Thirdly, what are the parts of it, & of whom it consists; Of the first borne written in Heauen.

The Church. This word is taken in diuerse significati­ons. [Page 54] For the materiall Temple. 1. Cor. 11. 18. When ye come together in the Church, I heare there are diuisions a­mong you. For the faithfull domestikes of one Familie. 1. Cor. 16. 19. Aquila and Priscilla salute you, vvith the Church that is in their house. For the professors of one Prouince; The Church of Corinth, of Ephesus, &c. For some famous company of Beleeuers gathered together in one place. 1. Cor. 14. 4. He that prophecieth, edifies the Church. For an Ecclesiasticall Senate or Synode. Mat. 18. 17. If he shall neglect to heare them, Dic Ecclesiae, tell it vnto the Church. For the whole number of the Elect. Mat. 16. 18. Vpon this Rocke I will build my Church. Acts 5. 11. Great feare came vpon all the Church. 1. Tim. 3. 15. Which is the Church of the liuing GOD, the pillar and ground of truth. Here first let me premise three circumstances con­cerning the Church.

1. Though it be a Generall Assembly, yet it is but one. Cant. 6. 8. There be threescore Queenes, and fourescore Concu­bines, and Virgins without number: but my Doue, my vndefiled is but one: shee is the onely one of her Mother. In­deed there be two parts of this One Church: Trium­phant in Heauen, and Militant on Earth. The Trium­phant part is a company of Iustified spirits, triumphing ouer the flesh, vvorld, and diuell: spirits, I say, for Except our Sauiours, and the bodyes of Enoch and Eli­as, and of those Saints that rose at Christs Resurrection, of which yet many Diuines doubt. bodies are not yet ascended. They haue two hap­py priuiledges. 1. To reioyce in the conquest ouer sinne and death: the most righteous man liuing is in praelio, in a continuall warfare. But so are the other: for Saint Iohn saith, Reue. 12. 7. There was warre in Heauen. This must be vnderstood of heauen on earth; vvhere there is no truce with Satan; Pax cum Deo, bellum cum diabolo: We haue peace with God, but (on this condition, that) warre with the diuell. Therefore so runne the promises, Uincenti dabitur: To him that ouercomes, shall be giuen Reue. 7. 9. Palmes: to shew that they had been warriours, are now conquerours, 1. To praise God continually, and to sing [Page 55] Amen: Blessing and glory, thankesgiuing and honour be vn­to God for euer and euer.

The militant part is a company of men liuing vnder the crosse, and desiring to be with Christ. They suffer, and this is their way to glory; Act. 14 22. through much tribulation entring into the kingdome of God. They desire dissolution, being 2. Cor. 5. 8. willing rather to be absent from the body, and to bee present with the Lord, not simply and absolutely desiring death: but first that they might leaue sinning, and so cease to displease God: and then to come neerer to their blessed Sauiour, whose loue hath rauished their hearts. Now this militant Church may haue many parts: as the Ocean sea is but one, yet distinguished according to the Regions vpon which it lies. So there is the Spanish Ocean, the English Ocean, the German Ocean. There is a Church in England, a Church in France, a Church in Germany: yet there is but one militant Church. Multa Ecclesiae, vna Ecclesia; saith S. Augustine. One Sunne, many beames; one Kingdome, many shires; one tree, many branches.

2. We must note, that Christ is the alone head of his Church, and can haue no other partner to share with him in this dignity. Ephes. 2. 21. Iesus Christ is the corner stone, in whom all the building fitly framed together, growes vnto an holy Tem­ple in the Lord. Hee doth not onely by his authority go­uerne it, but also by his grace quicken it: so that wee liue not, but Christ liueth in vs. Col. 2. 19. Let vs hold the head, from which all the body by ioynts and bands hauing nourishment ministred, increaseth with the increase of God. He requires no deputy, he needs none. For Mat. 18. 20. wheresoeuer you are ga­thered together in my name, I am in the middest of you. Now euery Commission ceaseth in the presence of him that giues it.

It is therefore as great arrogancy in the Pope to call himselfe Caput Ecclesiae, Head of the Church; as for a subiect to keepe himselfe in commission in the presence [Page 56] of the King. But they distinguish of heads; there is a Principall, and a Ministeriall Head. Christ is not so weake in himselfe, or so respectlesse of vs, as to need any Mini­steriall head. Indeed there be Heads Materialiter, who are no other then principall members. So Saul was cal­led Head of the Tribes, Psal. 18. 43. Thou hast made me the head of the heathen, 2. Sam. 23. 8. The Tachmonite head of the Captaines. Nehem. 11. 16. Iozabad head of the Leuites. The eldest was called head of the familie, Exod. 6. 14. These bee the heads of their fathers houses. But there is a Head Formaliter, to giue sense, motion, vertue, gouer­nance: this none but onely Christ.

3. Wee must know, that there is no saluation out of this Church; such as neuer become members of it, must eternally perish: they that are true members, shall be sa­ued. 1. Ioh. 2. 19. If they had beene of vs, they would haue continued with vs: but they went out from vs, that it might be manifest they were not of vs. Reu. 22. 15. Without are dogs and scorners, &c. All out of the Arke perished in the waters. Act. 2. 47. The Lord added to the Church daily such as should bee saued. First, because there is no meanes of saluation out of it; no word to teach, no Sacraments to confirm. And especially because out of the Church there is no Christ, and out of Christ no sal­uation. Who haue not the Church their Mother, cannot haue God their Father. This teacheth vs to honour our Mother, and like little children to hang at her brests for our sustenance. Esa. 66. 11. Sucke and bee satisfied with the brests of her consolations, milke out and bee delighted with the abun­dance of her glory. Run not to strange nurses for poyson, when you may haue pure milke of your owne mother. 1. Pet. 2. 2. Desire like babes, that sincere milke of the Gospell, that yee may grow by it. Qualis nutritio, talis complexio. The com­plexion of your manners, the disposition of your liues, will witnesse whose children they are.

The generall assembly: this is the property of the Church; Generall. It is Catholike in three respects; of [Page 57] Time, of Persons, of Place. 1. Of Time, because the Church had a beeing in all ages, euer since the Promise was giuen to our first Parents in Paradise. If there had beene a time when no Church had beene on earth, the world should haue then perished: for it stands for the E­lects sake. 2. Of persons; for it consists of all degrees and sorts of men; rich and poore, Princes and subiects, bond and free. There is no order nor state excluded, if they exclude not themselues. 1. Iohn 2. 1. Christ is the Propitiation for our sinnes. He may be so indeed for the sinnes of Iohn, and the Disciples, but how appeares it for mine? yes; Vers. 2. not for our sinnes onely, but for the sinnes of the wholeworld; euery condition of beleeuers. 3. Of Place, it is gathered from all parts of the earth; especially vnder the new Testament. Mat. 26. 13. Wheresoeuer this Gospell shall bee preached in the whole world. When Christ gaue his Apostles their Commissi­on, hee gaue also the whole world for their Parish. Goe teach all nations, and baptize, &c. Mat. 28. 19.

Thus we see the property of this Church, Catholike or Generall. It is one, but not tyed to one time, nor one place, nor one person: it is Catholike to all times, to all places, to all persons. Augustine sayes that the Dona­tists in his dayes would haue tyed the Church to Carten­na in Africa: as the Papists in our dayes to Rome in Italy. How is it then a Generall assembly? Thus that Antichri­stian rabble, which haue almost nothing in their mouthes but the Church, the Church; yet doe mostly infringe the liberties of the Church, and hedge it in. All of them haue made the Catholike Church, to be nothing else but the Ro­mane Church; and some of them the Romane Church to be nothing else but the Pope. So in effect Papa virtualiter est [...]ota Ecclesia; say they. The Anabaptists imagined a Church like the Ticke, all body and no head: the Papists haue made a Church like the Toadstoole, all head and no body. What a monster is their Pope, that will bee all in all; eye and tongue, body and head, & taile too? As Cali­gula [Page 58] tooke off the head of Iupiter, and set on another of his owne: so they haue smitten off Christs head, and set on the Pope. Let them take their imaginary head: say we onely to Christ: Whom haue we in heauen but thee? and on earth none besides thee. Our dependance be for euer on our Head the Lord Iesus.

Before I leaue this point, I desire to expresse two things: one for distinction, the other for instruction. First for distinction betwixt this Generall assembly, and parti­cular Churches: then for instruction, to shew who bee true members of this Catholike Church.

1. The maine difference betweene them consists in this: that the Catholike Church is alwaies inuisible, the members thereof only knowne to God: particular Chur­ches are sometimes inuisible, and lying hid; other times manifest in the open profession of Christs name. As the Moone is eft-soones ecclipsed or clouded, and often shineth in the full.

1. It lies hid through want of the word preached, and publike administration of the Sacraments. So it was in the dayes of Elias, when hee wished to die; 1. King. 19. 14. I onely am left. Strange Apostacie, when so notable a Prophet could not discerne the Church! yet; vers. 18. I haue left seuen thou­sand, that neuer bowed their knees to Baal. So it was in the raigne of Asa; 2. Chro. 15. 3. For a long season Israel hath bene without the true God without a teaching Priest, and without the Law. The Papists demand where our Church was before the daies of Luther: we answer, that an vniuersall Apostacie was ouer the face of the world, the true Church was not then visible: but the graine of trueth lay hid vnder a great heape of popish chaffe. But this inuisibility doth not proue a nullitie. They cannot impugne the antiquity of our Church, vnlesse they conuince themselues. For the Church of England holds no other doctrin then that the Church of Rome primarily did hold, and that which S. Paul deliuered to them in sacred writing; Iustification [Page 59] onely by the bloud of Christ. If they be falne from this, who can blame vs for falling from them? It was high time to leaue them, when they left the Lord Iesus. So long as we preserue the truths antiquity, wee must smile at their fond obiection of nouelty. The Church of God is Ca­tholike, not Romane Catholike: thats iust as foolish a phrase, as the by-word of Kent and Christendome. Par­ticular and vniuersall are contradictories. If we haue any thing from them, that they had from God; it is our bles­sing that we haue kept it, their woe that they haue lost it. Esau's blessing and birth-right is lost to himselfe, and gi­uen vnto Iacob. They haue not so much reason to boast, as we to reioyce.

Our Church had a substantiall being before, but hath gotten a better being by the repurgation of the Gospell: which is maintained by our Christian Princes, iustly sti­led Defenders of the ancient Faith. It was Gods Floore be­fore, though full of chaffe: but now since Mat. 3. 12. hee that hath his fanne in his hand hath purged it, it is clearer in shew and substance. It was before a wedge of pure gold, but vsurped by the hands of Impostors: that by their mix­tures, and sophistications for gaine and sinister respects, augmented it into a huge body and masse. It had the tin­cture of gold still, but mingled with the drosse of traditi­ons, superstitions, will-worships. You ask where was the gold? shew vs the place. We answer, it was in that masse: now for extracting and purifying it from the drosse, God gaue vs the touchstone of his word, which made it sound, & manifests it to be sound. The Lord doth not then for­sake his: the time was that the whole world seemed to groan, factum se videns Arrianum, beholding it selfe made Arrian; yet God had his nūber. Sardis is said to be dead, Reu. 3. 1. thou hast a name that thou liuest, but thou art dead: yet there be Vers. 4. a few names in Sardis, which haue not defiled their garments. When ordinary meanes faile, by extraordina­ry the Lord gathers his elect. The Israelites in the wil­dernesse [Page 60] wanted both Circumcision and Passeouer, yet GOD made supply by Manna, and the Pillar of the cloud.

2. A Church is visible when it flourisheth: not that the faith and secret election of men is seene; but there are apparant signes by frequenting the Sanctuary, and submitting themselues to the Ministery of the Word. Now this visible Church is a mixt company of men pro­fessing the faith. I call it mixt, for in it are both belee­uers and hypocrites, corne and tares: it is a band of men, where be some valiant souldiers, and many cowards. It is called a Church from the better, not from the greater part. The vngodly, though they are in the Church, are not of the Church: as the superfluous humours in the veynes are not parts of the body, but rather the sicknesse of it. These professe veram fidem, sed non verè; the true faith, but not truly. Hence it appeares, that there be two sorts of members in the Church: members before God, such as beside the outward profession keepe a pure heart, a good conscience, and faith vnfained. Members before men, such as haue onely the colour and huske of Religion, in heart denying the power of godlinesse: yet these are by vs to be esteemed members, according to the rule of charity iudging the best.

2. Now for Instruction, what I haue to say consists in the examination of two points. First, whether the Church of England be a part of this Catholike Church: then next, whether the Church of Rome haue the same prerogatiue.

For our selues; the most infallible marke of the true Church, is the right ministration of the Sacraments, and sincere Preaching the true Doctrine of the Gospell. That is the true Mother and Spouse of Christ, that brings forth children to him 1. Pet. 1. 23. of immortall seed, by the Word of GOD which abideth for euer: not of traditions, miracles, dreames; but of this incorruptible seed. And when they are borne [Page 61] anew, feedes them with syncere Milke out of her tvvo brests, the two Testaments. This you know in your cō ­sciences to be true in our Mother: shee doth not giue vs pro lacte venenum, but milke; euen the same that Christ himselfe put into her brests. When we grow strong, shee giues vs meate, not bones: troubles vs not with the sub­tilties of the Schooles; that haue Plus argutiarum quàm doctrinae, plus doctrinae quàm vsus: but Quod accepit a Do­mino, what shee hath receiued of the Lord; neither more nor lesse, but iust weight. She doth not say, Haec dicit Pa­pa, but Haec dicit Dominus: not thus saith the Pope in his Decretalls, but thus saith the Lord in his Scriptures. She doth Rom. 9. 1. say the truth in Christ, and lyeth not, her conscience bearing her witnesse in the holy Ghost. She doth not sophi­sticate truth, not mingle wine with water, not dawbe the walls of Gods house with vntempered morter: not build vpon the foundation straw & stubble: not adulterate the Word; like a lustfull man, whose end is not to encrease mankind, but to satisfie concupiscence. O then let vs hang vpon her lips, that preserue this true knowledge: and say with Peter; Iohn 6. 68. Lord, to whom should we goe? Thou hast the words of eternall life.

Thus wee haue prooued the truth of our Church by Scripture: but our aduersaries oppose the sufficiencie of this proofe, by disabling the Scriptures. They say wee cannot know Scripture to be Scripture, but by the testi­mony of the Church. It is false, for the witnesse of man subiect to error, is nothing to the testimony of GOD that cannot erre. Therefore the Scripture is called the Esay 8 20. Testimonie, because it beares witnesse to it selfe. Besides, the Church hath her beginning from the Word, for there can be no Church without faith, no faith without the Word, no Word without the Scriptures. So the Church depēds on the Scripture, not the Scripture on the church. The Lawyer that hath only power to expound the Law, is vnder the Law. But they obiect, that Faith comes by Rom. 10. 17. [Page 62] hearing, and hearing by the voice of the Church. Paul intends there not that generall faith whereby wee belieue Scripture to be Scripture: but that iustifying faith where­by we attaine saluation. And this comes by the voice of the Church, not of it selfe, but as it is the ministerie of Gods Word. Iohn is but Uox clamantis, Christ is Verbum clamans. Particular Churches haue erred; therefore the best securitie from error is in the Scriptures.

This is a Lesbian rule, able to decide all Controuer­sies, and it is vitio hominum, by the fault of bad Interpre­ters that it doth not. For whether Aliorum incuriâ that despise it, or Aliorum iniuriâ that peruert it, it suffers mar­tyrdome, and may not be heard declare it selfe. The Pa­pist in expounding Scripture after his owne fancie, makes himselfe Iudge, not the Scripture. But all their drift is with Gods losse to promoue the Popes gaine. He must be Iudge, yea he shall be an vnerring Iudge. Yet if the Pope haue this infallibility, I wonder what need there is of Councells. Here they fly to distinctions, as to familiar spirits. The Pope may erre Argumentatiuè, not Definitiuè: in his chamber, not in his chaire: Personaliter, non Forma­liter: as man, not as Pope. How proue they such an expo­sition of the Scripture? Here they fly to the Pope, hee so expounds it. How prooue they the Pope cannot erre? Here straight they fly back againe to Scripture; Peter, I haue prayed for thee that thy faith shal not faile. These hang gether like a sick mans dreame. Insequeris? fugio. Fugis? insequor. Yet thus they conclude against their own wills; whiles they only proue the Pope by the Scripture, spight of their teeth they preferre the Scripture aboue the Pope.

If this be so, that the truth of the Gospell being profes­sed, belieued, obeyed among vs, manifest vs against all aduersaries, to be true members of this Generall assembly: then two subordinate questions offer themselues collate­rally here to be handled. First, whether corrupters of our Truth, and disturbers of our peace are to bee tolerated. [Page 63] Secondly, whether for some corruptions of doctrine, or vices in manners, it be lawfull for any of vs, to make sepa­ration from vs.

1. Seditious and pestilent seedsmen of heresies are to be restrained. If a little leuen sowre the whole lumpe, what will a little poison do? If Paul to his Gala. 5. 9. Galatians could not endure Christ and Moses together: how would he to his Corinthians, endure 2. Cor. 6. 14. Christ and Belial together? Hee sticks not to ingeminate Anathema's to them that prea­ched another Gospel. The Papists cry out against vs for persecution: they that shame not to bely the Scriptures, will not blush to bely vs. Their prosperity, their riches, their numbers among vs, directly proue; that a man may be a Papist in England, and liue. But if their religion turne to treason, shall it scape vnpunished? A Papist may liue, a Traitor may not liue. To perswade that a Christian king at the Popes will may, yea must be decrowned or murde­red: is this the voice of Religion, or Treason? If this be conscience, there is no villany: if such an act merite Hea­uen, let no man feare Hell. I would aske a Papist, vvhe­ther he be not bound by his religion to execute the Popes doctrinall will: whether if he bid him kill his King, hee may refraine from that sacred bloud, and not sinne. If he refuse treason, he is not constant to his Religion: if hee keepe his Religion, hee must not sticke at any act of trea­son. So that who knowes whether this day a mere Pa­pist, may not on the Popes command to morrow be a Traytor?

But say they, this a supposition as likely as if Heauen should fall: the Pope will neuer command it. I answere, that Popes haue commanded it. But we hope his present Holinesse will not: we were in a pitious case, if our secu­ritie was no better then your hope. God blesse our gra­cious Soueraigne from euer standing at the Popes mercy. Why should such Seminaries of heresie, and Incendiaries of conspiracie be suffered? What atonement of affection [Page 64] can there be in such disparitie of Religion? when some cry, God helpe vs: others, Baal heare vs. They to An­gels and Saints, wee to the Lord that made Heauen and Earth. But the euent hath often prooued, which of these could best heare prayers. As in that memorable fight on the Leuant Seas, of fiue English ships against eleuen Spa­nish; they crying for victory to our Lady, wee to our Lord: it seemes, the Sonne heard better then the Mother, for the victory was ours. The Common-vvealth that stands vpon legges, partly of yron, and partly of clay, is neuer sure. One wombe held Romulus & Remus in peace, one kingdome could not containe them.

But euery mans mind is as free as the Emperors: Con­science is a Castle, and there is nothing so voluntarie as re­ligion: faith comes by perswasion, not by compulsion. Yield all this: and say with Tertullian; Nihil minus fidei est, quàm fidem cogere. And with Bernard; Suspendite ver­bera, ostendite vbera. Make a man in error rather blush, then bleede. But if they breake the foundation, Non feren­di, sed feriendi. First speake to the Conscience by good counsell: but if that eare be stopt, shake the whole house about it. Speake to the eares of the inheritance, of the li­berty, of the body; by mulct, by prison, by exile. Let the Liberty say to the Conscience, For thy sake I am restrai­ned: let the Inheritance say, For thy sake I am empoueri­shed: let the Body say, For thy sake I am afflicted. But be­cause heresie dies not with the particular person, but kills also others: and Centum inficit, dum vnum intersicit. And because it strikes at the life of a Christian, that is his Faith; For the iust shal liue by his faith. Therfore pereat vnus, potius quàm vnitas. Haretici corrigendi ne pereant, reprimendi ne perimant. Heretikes are to be corrected lest they damne themselues, to be restrained lest they damne others. Perse­cutio facit Martyres, haeresis apostatas: plus nocuerunt ho­rum Tertull. tog [...], quàm illorum galeae. Persecution made Martyrs, heresie makes Apostates: the Heretikes words haue done [Page 65] more hurt then the tyrants swords. Apertè sauit persecu­tor Aug. vt Leo: haereticus insidiatur vt draco. Ille negare Chri­stum cogit, iste docet. Aduersus illum opus patientià, aduersus istum opus vigilantia. The persecutor rageth like a Lyon, the heretike insinuates himselfe like a serpent. To deny Christ he compels, this man instructs. Against the for­mer wee haue need of patience, against the latter of vi­gilance.

Excommunication, bondage, exile haue bin thought fit punishments for heretikes: fire and fagot is not Gods Law, but the Popes Canon-shot. An heretike dying in his heresie cannot be saued: therefore Luther thinkes, hee that puts an heretike to death is a double murderer; de­stroying his body with death temporall, his soule with death eternall. But saith Augustine, Diligite homines, in­terficite errores: Loue the persons, kill the errors. Pre­sume on the truth without pride, striue for it without rage. Seueritas, quasi s [...]ua veritas: but verity and seueri­ty doe not agree. Fire and sword may put to death here­tickes, but not heresies. See heere the difference betwixt the Papists proceedings against vs, and ours against them. They dye not among vs for refusing our faith: but vs they burned (not for denying any article of faith, but) for not beleeuing Transubstantiation. So strange an Article, that Bellarmine himselfe doubts whether it may bee pro­ued from Scripture or no: but that the Church hath de­clared it so to be. But though faith be aboue reason, yet it is not against reason. This is my body, saith Christ. Hoc, This bread: this Pronoune demonstratiue they will haue to demonstrate nothing. Hoc aliquid nihil est. How then? this nothing is my body: not this bread, but this nothing. Others will haue something demonstrated to the vnder­standing, nothing to the senses. Some will haue a demon­stration to the senses, nothing to the vnderstanding: some partly to both: others expound it, This body: then it is thus; This body is my body: others say it is indiuiduum va­gum. [Page 66] But Quod multipliciter exponitur, communiter igno­ratur. That which is so variously expounded, is general­ly vnknowne. The most iudicious among them cannot explicate it.

What damnable cruelty then was it in them to burne silly women, for not vnderstanding this their inexplicable mysterie? Those gunpowder diuines condemned others to the fire for not knowing that, which they neuer knew themselues. Wee teach such erring soules bee corrected, that they may bee conuerted: not bee confounded. Ex­communicated 1. Cor. 5. 5. for the destruction of the flesh, that the spi­rit may be saued in the day of the Lord Iesus.

2. Whether a separation may bee iustly made from our Church for some errors or corruptions of life. I know that diuers, who were once among vs, neuer of vs, haue put out their owne lights, indeed excommunicated themselues. What's their plea? that our assemblies are full of enormities. I answer, that the defects and corrup­tions of a Church must be distinguished: they are eyther in doctrine or in manners. For doctrine, some errors are Citra fundamentum, some Circa fundamentum, others Con­tra fundamentum. Errors beside the foundation trouble, errors about the foundation shake, errors against the foun­dation ouerturne all. So long then as no foundation is harmed, it is not lawfull depart. vntill the Church se­parates from Christ, we must not separate from it. In two cases there is warrant of separation. First, when the sub­stance of Gods worship is quite corrupted. 2. Cor, 6. 16. What agree­ment hath the Temple of God with Idols? when this is, ver. 17. Come out from among them, and be ye separate, saith the Lord, when Ieroboam had set vp Idols in Israel, 2. Chr. 11. 14. the Priests and the Leuites left their suburbs and possession, and came to Iudah and Ierusalem. Secondly, when the substance of [Page 67] doctrine is quite corrupted. 1. Tim. 6. 3. If any man consent not to the words of our Lord Iesus Christ, and to the doctrine which is according to godlinesse, &c. From such, vers. 5. withdraw thy selfe. Paul in the Synagogue at Ephesus preached for the space of three moneths together. Acts 19. 9. But when diuers were hardned, and beleeued not, but spake euill of that way, he departed from them, and separated the Disciples. In these two cases lawfull, not else.

For corruption in manners, they make not Nullam Ecclesiam, sed malam ecclesiam; not no Church, but a bad Church. Wicked Scribes sitting in Moses chaire, and teaching the things he wrote, must be heard. Mat. 23. 3. Whatsoeuer they bid you obserue, that obserue and doe: but doe not after their workes. Separate from their priuate society, not from the publike assembly. But they charge vs, that we deny Christ. I answere, Deniall of Christ is double, ey­ther in iudgement or in fact. Deniall of Christ in iudge­ment, makes a Christian no Christian: denyall in fact, the iudgement being sound, makes him not no Christian, but an euill Christian. When the Iewes had crucified the Lord of life, they remained still a Church, if there were any on the face of the earth: and Ierusalem was still called the Mat. 27. 53. Holy City. To them belonged Acts 2. 39. the promise, and to their children. Rom. 9. 4. To them pertaineth the adoption, and the glory, and the couenants. I would to God this bloudy issue were stanched: but what age hath not complained it? This mischiefe is intestine. Amara persecutio in cruore martyrum, amarior in pugna haereticorum, amarissima in ma­lis moribus domesticorum. The persecution of Tyrants was bitter, the poyson of heretikes more bitter, but the euill liues of Christians most bitter of all. Phil. 3. 18. Many walke, of whom I haue told you often, and now tell you weeping, that they are enemies of the crosse of Christ. Whereupon saith Augustine; How comes that great Champion to fall a weeping? Could he endure 2. Cor. 11. 24. stripes aboue measure, pri­sons frequent, shipwrackes, perils by sea and land; among ene­mies, [Page 68] among false brethren; hunger, thirst, cold, wearinesse, painfulnesse: 1. Cor. 15. 32. Did he fight with beasts after the manner of men; was he rap'd vp among the Angels? Did hee beare all these miseries? was hee honoured with all these mercies? and now does he weepe? Yes, sinne and sensuality was crept into the Church; and this made that vndanted spi­rit fall a weeping. Pax a Paganis, Pax ab H [...]reticis, nulla pax a falsis filijs. We haue quiet from the Pagans, quiet from heretikes, but no quiet from wicked and exorbitant professors. Our greatest enemies are they of our owne house. Lord Iesus heale this plague.

Now wee haue proued and approued the truth of our owne Church at home; let vs examine whether the Church of Rome be also a true member of this Catholike Assembly. Errors that annihilate a Church, are of two sorts, some weakening, others destroying the foundation. Weakening error is the building of 1. Cor. 3. 12. hay and stubble on the foundation: the stubble burnt, their soules may be Ver. 15. saued. A man breakes downe the windowes of his house, the house stands though defaced: he puls downe the lead or tiles, the house stands though vncouered: he beats downe the wals, the house stands though deformed? he plucks vp the foundation, the house falls, and ceaseth to be an house. Those which destroy the foundation, are the ouerthrow­ing errors; by them a Church ceaseth to bee a Church. Yet if an error be against the foundation, we are to consi­der the persons; whether they erre of malice, or of weak­nesse. If of malice, 2. Tim. 3. 8. like Iannes and Iambres that with­stood Moses, resisting the truth; it is no longer a Church. But if of weakenesse, wee must not so peremptorily con­clude: for Paul writes to the Galatians as a Church of God, though they were peruerted to another doctrine; embra­cing a fundamentall error of Iustification by works. The Church of Rome doth wilfully & obstinately destroy the foundation, therfore may be concluded for no Church. If they wil be iustified by the works of the law, they are faln from Grace.

[Page 69] Let vs heare how they quit themselues. First, they would doe it by retorting all this backe vpon vs: they tell vs flatly, that we are no Church, and thus they prooue it. They say, we haue no Bishops, so no Ministers, so no Sa­craments, therefore no Church. Here they clappe their wings, and crow, Victory, Victory. Esay 9. 21. As Manasseh a­gainst Ephraim, and Ephraim against Manasseh, and both a­gainst Iudah. So they haue set our brothers against vs, vs against our brothers, Papists against vs all. Behold the ex­igent we are in: the Papists say we haue no Ministers, be­cause they are not made by Bishops; the Puritans say we haue no Ministers, because they are made by Bishops. Which of these speake true? Neither. First to answer the Puritan; Bishops may make Ministers: Paul chargeth Timothy to 1. Tim. 5. 22. lay hands suddenly on no man: therfore he may lay hands on some. To Titus: Titus 1. 5. For this cause I left thee in Crete, that thou shouldest ordaine Elders in euery City. Now we haue true Bishops, therefore in Gods name allow vs to haue true Ministers. For the Romanists, that tell vs vve haue none of these, how strangely do they bely vs, and themselues? Oportet mendacem esse memorem. Haue they forgot their obrayding vs, that we haue all our Episcopall rites from them? All our ministeriall orders from them? If we haue it from them, then we haue it. They are Bri­sto's owne words in his Motiues: The Protestants are Apes of the Papists, the Communion-booke is made al­together out of the Masse-booke. Why then do they not communicate with vs? It is not for conscience, but for malice. Let it be granted, that wee haue this from them: but then they must grant withall, that Iacob by Gods dis­posing hath gotten Esau's Birthright. So the Israelites were faine to go to the Philistines to sharpen their sythes. We abhorre not Episcopall ordinations, but Papall. Our substance from them, their circumstances to themselues. Papales ordinationes sunt foedaenundinationes. We haue their gold, they haue left themselues nothing but Tinkers me­tall. [Page 70] Let them keepe their owne, giue vs ours.

But further they obiect the continuance of their suc­cession. We answere, the succession of Person is nothing worth without the succession of Doctrine; which they want. If it were by vs granted, what neuer shall be by them proued, that Peter is succeeded by the Pope: Yet as Matthias succeeding Iudas was neuer the worse, so the Pope succeeding Peter is neuer the better. Perijt dignitas Cathedrae, quando veritas Doctrinae. But they say that in the Romane Church, Baptisme is rightly for the sub­stance of it administred; therefore it is a true Church. In­deed they haue the outward washing, but quite ouer­throwne the inward; which stands in iustification by the imputed righteousnesse of Christ. But the Samaritans had Circumcision, yet were they not a true Church. Baptisme seuered from the preaching of the Gospel, is of no more force, then a seale when it is plucked off from the Inden­ture. Indeed truly, though they haue Baptisme, yet it be­longs not to them, but to a hidden Church among them. For doubtlesse God hath his chosen and sealed number in the midst of those Apostates. As the light in the Lanthorn belongs not properly to the Lanthorne, but to the Passen­ger. That Sacrament in the assembly of Rome, is like a true mans purse in a thiefes hand: it no more proues them a true Church, then that purse prooues the theefe a true man. The Lord of his goodnesse, that hath giuen them the signe of the Grace, giue them also the grace of the signe, true vvashing away of their sinnes in the bloud of Christ.

Some haue obiected, and they seeme to be kind friends to Rome: that Antichrist must sit in the Temple, that is the Church: therefore this sitting of Antichrist in Rome, proues them to be a true Church. But I am sure by this argument what they get in the hundred, they lose in the Shire: they may put these gaines in their eye. I hope they will not confesse their Pope Antichrist, to haue vs grant [Page 71] them a true Church. Therefore some of them haue affir­med, Hominem non Christianum posse esse Romanum Ponti­ficem. And would not hee be a strange Head of Christs Church, that is not a true member of Christs Body? But howsoeuer, their argument holds not: for it is one thing to be in the Church, another thing to be of the Church. Antichrist sits in that place, not as a mēber of the Church, but as an Vsurper. So the Pyrate sits in the Merchants ship, yet hath no right to it. All that can be prooued here­by is, that among the Papists there is a hidden Church, in the midst whereof Antichrist dominereth, but hath no part of saluation in it. What cause then haue we to blesse our GOD, that hath brought vs from Babylon to Ierusa­lem, out of darknesse into his maruelous light, from the Romish Synagogue to the Generall Assembly, and Church of the first borne vvhich are vvritten in Heauen? and the Lord of his mercie preserue vs in it for euer and euer.

To conclude, there be diuerse Censures of the Romane Church. Some say it is no Church, but Aequiuocè; as the picture of a man is called a man: or a painted fire, a fire. It is no more a Church, then the carkase of a dead man, that hath on a liuing mans garments, is a liuing man, looke it neuer so like him. These looke vpon it Oculo ve­ro, sed seuero: with a true, but a sharpe eye. Others say, It is non sanum membrum, sed membrum: It is not a sound member, but a member. It hath Scriptures, but corrup­ted with Traditions: but indeed they haue nullified the natiue sense; and so are Lanthornes that shew light to o­thers, none to themselues. They haue the Articles of the Creed, and make the same generall confession of faith: yet ouerthrow all this another way. Herein they are like a fond Father, that with much indulgence tenders the bo­dy of his child, would not suffer the cold wind to blowe vpon him, yet by secret conueyances inwardly infects the heart, & destroyes him. Thus they say, it is still a member, [Page 72] still a Church; as a braine-sick man is a man. The Romane Assembly is Verè Ecclesia, sed non vera Ecclesia: truely a Church, but not a true Church. A leprous man is a man: Adultera vxor, tamen vxor est: an adulterous wife is still a wife. So Duraus. In Papatu est Ecclesia, et Papatus non est Ecclesia. Vt Ecclesia Dei, vt Papalis Diaboli. In Pope­rie is a Church, yet Popery is not the Church. As it is a Church, it is of God; as Popish, of the diuell. It is Incu­rata Ecclesia, an incurable Church, that hates to be refor­med: therefore no Church. Wee would haue cured Babel, but she would not be cured. She hath apostated into treason, clipped Regiam monetam, the great Kings coine, the Word of God: turned that pure gold into sophisticate Alchimy: prayer to Christ, into inuocation of Saints. These men conclude, that it is not a body diseased, & full of wounds, that hath the throat cut, yet with some life and breath re­maining: but a rotten and dead carkase, void of spirituall life. It hath blended Iudaisme and Paganisme together with Christianitie, and so sweld vp a superstitious wor­ship of God; therefore no Church.

For my part I iudge not: GOD reserues to himselfe three things; The reuenge of iniuries, The glory of deeds, The iudgement of secrets. I will not iudge, but like a wit­nesse giue in my testimony. And here Qui bene distinguit, bene docet. The best construction is that which enclines to charitie: that is, there is no probable saluation in the Zanch. Church of Rome. Infants dying before they come to these errors, I beleeue saued: for others, Nescio quid dicere; I know not what to say. They haue damnable he­resies, as that of Free will, of Merites, &c. yet the persons that of weakenesse defend them, may be saued. God par­dons euen wilfull errors, if they be truly repented. There­fore I belieue that many of our forefathers went to Hea­uen, though through blindnesse. Now indeede they are more inexcusable, because our sound is gone out among them. There are Seducentes and Seducti: the wilfull blind [Page 73] lead the wofull blind, vntill both fall into the ditch. If they will not see, there is no helpe, no hope. If simple ig­norance mislead, there is hope of return: but if affected, it is most wretched. Our office is to helpe them with our prayers: and let vs pray for them as Paul for his Ephesi­ans; That the eyes of our vnderstanding beeing enlightened, Ephe. 1. 18. they may know what is the hope of Gods calling, and what the riches of the glory of his inheritance is in the Saints. Many of them haue ready hearts, but they want eyes: wee haue o­pen eyes, God grant vs ready hearts.

The first borne which are written in heauen. This is a de­scription of the persons, of whom the Church consists. The Church it selfe is a number of men, which God hath set apart by an eternall decree, and in time sanctified to become reall members of it. They are written in heauen, there's their eternall election; and they are the first borne, that is [...] borne, theres their Sanctification. For the two parts of the description, Their Primogeniture, and Regi­string in Gods booke; are but borrowed speeches, where­by God would ratifie the euerlasting Predestination and saluation of his Church. That as the First borne is not to bee defeated of his inheritance; and the Enrolled names are neuer to be obliterated: so certainly shall they inherite eternall life.

The first borne. Some vnderstand by the first borne not all the Elect; but onely the Patriarchs, and such ancient Saints, the noble & primitiue parts of the Church. Cal­uin. Then this should haue beene referred onely to the Church triumphant in heauen; but the Catholike Church is here expresly meant, which cōprehends also the Saints vpon earth: therefore they also are first borne. Besides, they are said to be written in heauen, which had beene a superfluous speech of those who are already in heauen: they that are there, need no writing. Unusquisque Elec­t [...]est Pimogenitus.

But this seemes to infringe the Primogeniture of [Page 74] Christ, to whom that Name is by speciall title and right giuen. Primogenitus inter multos fratres, saith Paul: he is the Rom. 8. 29. First begotten among many brethren. Primogenitus vniuersae creaturae; the Col. 1. 15. first borne of euery creature. Pri­mogenitus mortuorum; the Vers. 18. first borne from the dead. He is the first borne, as he is the Sonne of God, and as hee is man. As he is the Sonne of God, in respect of time, be­fore all things, the beginning of all: in respect of dignity, because hee is the foundation of all good to his Church. Ioh. 1. 16. Of his fulnesse haue we all receiued, and grace for grace. As he is man, he is the first borne, not in respect of time, but of excellency and vertue. In respect of his miraculous conception; the first that euer was conceiued without sinne, and Luk. 1. 35. by the ouershadowing of the holy Ghost. In res­pect of his birth, he was the first borue of Mary. Mat. 1. 25. Shee brought forth her first borne Sonne, and called his name Ie­sus. In respect of his resurrection; when GOD raised him out of the graue, he is said to beget his Sonne. Psal. 2. 7. Thou art my Sonne, this day haue I begotten thee. And lest the in­terpretation of birth onely should be deduced from that place, Saint Paul expressely applies it to his resurrection. Acts 13. 33. God raised vp Iesus againe, as it is written in the second Psalme; Thou art my Sonne, this day haue I be­gotten thee. Lastly, in respect of his preeminence: Col. 1. 18. hee is the first borne from the dead, that in all things he might haue the preeminence. So the priuiledge of primogeniture is singularly and indiuidually his.

How then are the faithfull heere called the first borne? To answer this, we must know that God hath sonnes by nature, and by grace. Christ by nature onely, all the elect by grace. Christ is a Sonne begotten, not made; we are sonnes made, not begotten in respect of nature. Christ as God is begotten, not borne: as man he is borne, not be­gotten. We see the priuiledge of Christs primogeniture: from his let vs looke to ours, for from him wee haue it. The elect are called First-borne in three respects.

[Page 75] 1. Because they are vnited to the first borne. Hebr. 2. 11. For both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them brethren. Hee that is made vnus cum primogenito, may be well called pri­mogenitus: one with the first borne is a first borne.

2. Because they are culled and called out of the world. Many wicked are created before them, but they are ele­cted in Gods decree to life before the other; for the wic­ked are not chosen at all. Esau was Isaaks first borne, but Iacob was Gods first borne. Many of the worlds first­borne haue beene reiected. Gen. 48. 17. Israel laid his right hand vp­on Ephraim the younger, and his left vpon Manasseh the elder. Gen. 49. 4. Reuben, thou art my first borne, but thou shalt not be excellent. Cain Adams first borne; Ismael, Abrahams first borne, were cast off. Exod. 4. 22. Thus saith the Lord, Israel is my sonne, euen my first borne. The Lord had first chosen that nation to be his people, yet afterward reiected them, and accepted the Gentiles: so that the elder serue the younger. But Gods first borne are neuer refused: whom hee hath predestinated to be sonnes, hee hath also called to bee heyres. So that this primogeniture is not in respect of generation, but of regeneration. Though they be not primò conditi, they are primò reconditi. Iohn 1. 13. Flesh and bloud hath no worke in this birth, nor the will of man; but the will of God. Iam. 1. 18. Of his owne will begate he vs, with the word of trueth, that wee should be a kinde of first fruits of his creatures. The Spirit begets of immortall seed, grace; in the wombe of the Church; the meanes of this Birth being the Word. Iohn. 3. 3. Ex­cept a man be borne againe, he cannot see the kingdom of God. Out of that vniuersall apostacie God sent his Sonne, to beget some first borne to himselfe.

3. Because the priuiledges of the first borne are theirs. These were many, as we may find in allusion to the Law. 1. The excellency of strength: Gen. 49. 3. Reuben my first borne, my might, and the beginning of my strength, the excellency of dig­nitie, and the excellencie of power. Man decayes, and the [Page 76] children of age are not so strong as the children of youth: therefore the first borne are called the beginning of power, and the excellency of strength. True it is, that there's no decay in Gods Spirit that begets: yet because the faith­full are first in Gods intention of fauour, and hee giues them that strength of grace to resist sinne, and to serue him, which the world hath not; therefore they are called his Firstborne, the excellency of his power. Though we be weake in our selues, yet his strength is glorified in our weakenes, his 2. Cor. 12. 9. Grace is sufficient for vs.

2. The name of the family was giuen to the first borne. 1. Sam. 9. 21. Is not my family the least of all the families of the Tribe of Beniamin, saith Saul? Iudg. 11. 1. Gilead made his whole family to be called Gileadites. For further exemplying of this priuiledge, read Numbers. chap. 26. ver. 23. to ver. 52. Is this dignity lost vnder the Gospell to the first borne in Christ? no, for euen the wicked dwelling a­mong the righteous, are for their sakes vouchsafed the name of Christians. The name of the first borne hath christned all the familie.

3. Priesthood and the right to sacrifice. Exod. 24. 5. Moses sent twelue young men, according to the twelue tribes of Israel, to offer burnt offerings, and sacrifice peace offerings vnto the Lord. Those young men are thought to bee no other, but twelue of the first borne of the chiefe of the Tribes: to whom the right of sacrificing & Priesthood did belong, till the Leuites were separated for that end. Num. 3. 45. Take the Leuites in stead of all the first borne among the children of Is­rael. Neither is this priuiledge lost by the Gospel: Reu. 1. 6. Christ hath made vs Kings and Priests vnto God his Father; to of­fer vp spirituall sacrifice of thanksgiuing to him. Priests, but Priests to God; lest the Schismaticke should take ad­uantage thereby to trouble the ciuill state. The Propitia­tory sacrifice is offered for vs by our high Priest Iesus: the sacrifices of our Priesthood are onely gratulatory.

4. Double portion. Deut. 21. 17. If a man haue two wiues, one [Page 77] beloued, and another hated, and children by them both: if the first borne sonne be hers that is hated, yet when he ma­keth his sonnes to inherit, though perhaps hee would fa­uour the sonne of the loued, yet hee shall acknowledge the sonne of the hated, by giuing him a double portion of all that he hath: for hee is the beginning of his strength, the right of the first borne is his. So the elect haue a double portion: not onely a share in the things of this life, but much more in heauen. 1. Tim. 4. 8. Godlinesse hath the promise both of the life that now is, and of that which is to come. It is a false imaginati­on that God makes none of his children happy in this life. Abraham was rich, Dauid a King. But if he denies them opulencie, hee neuer denies them content. This is the cheefe riches; for we see others Esurientes in popina; as the by-word is, staruing in a Cookes shop, wretched in their highest fortunes. The godly haue so much share of this world, as may stand with their eternall blessednesse in the world to come. And such may bee content with a small portion here, that are sure of the inheritance heereafter. Iehoshaphat gaue great gifts of siluer and gold, and preci­ous things, to all his children: 2. Chr. 21. 3. but the kingdome hee gaue to Iehoram, because he was the first borne. Our Law giues the first borne sonne the inheritance: God will not de­priue his of it. Thus hath Christ promised a double por­tion to the faithfull; Mark. 10. 30. He shall receiue an hundred fold now in this time, and in the world to come eternall life. And in­deed the Birth-right with the Iewes was a type of euerla­sting life. The consideration of this excellent priuiledge doth teach vs three lessons.

1. That we are dedicated to God. Exod. 13. 2. Numb. 3. 13. Sanctifie to me all the first borne. 1. Sam. 1. 28. So Ha [...]nah dedi­cated her first borne Samuel to the Lord. Luk. 2. 22. Mary brought Christ to Ierusalem, to present him to the Lord; as it is writ­ten in the Law; Euery male that openeth the wombe, shall be called holy to the Lord. To robbe God of his tythes is sa­criledge; but to take away from him our soules, this is the [Page 78] highest sacriledge. In this we haue a sequestration from common vse, we are no longer as we were. They are mine, saith the Lord: not onely by a common right, so al things are his. The earth is the Lords, and the fulnesse of it. nor onely for a gratefull acknowledgement, that the increase of all things comes from him. But as the Israelites were Gods by a speciall claime; because he preserued them in E­gypt, when the first borne were slaine. For whose re­demption he accepted the first borne of their beasts: when he might haue commanded all, lest this should seem grie­uous to them, he required but the first part. Hee onely reserued what he preserued. So we were all by nature in as much danger of Gods wrath, as were the Israelites of the destroying Angell when the first borne of the Aegyp­tians were smitten dead. But the Lord sprinkled the dores of our hearts with the bloud of his holy Lambe Iesus. Hath the Lord spared vs? then hee chalengeth vs. To take from man his owne is iniurious, from God sa­crilegious. 1. Cor. 6. 20. Glorifie God in your body, and in your spirit. why? for they are Gods, ye are not your owne, saith the A­postle. Thus hee confessed himselfe not his owne man: Acts 27. 23. There stood by me this night the Angell of God, whose I am, and whom I serue. Wee are Gods possession, the first borne which he hath redeemed by his owne First-borne, Christ. This wee acknowledge when wee present our children to God in Baptisme. Yet O strange and forget­full inconstancy! when wee haue giuen them to God in baptisme, by a foolish indulgence wee take them away a­gaine in education. A Prince abhorres to haue his eldest sonne marry with a harlot; this were to vilifie and igno­ble that royall bloud. And shall God brooke his First borne to be contracted with that vgly strumpet, Sinne? This were to forfeit and make void the right of primo­geniture.

2. Seeing we are Gods first borne, let vs offer our first and best things to him. The Lord hath deserued the pri­ority [Page 79] of our seruice: Mat. 6. 33. First seeke the kingdome of God, and the righteousnesse thereof. Our first studies, our first labours must bee consecrated to God. The Law required three properties in the sacrifices offered to God. 1. They must be first borne: vt illi reddamus prima, qui nobis debil omnia: that vvee should vvillingly giue him the first, that had bountifully giuen vs all. So vve must giue the first houre of the day, the first vvorke of our hands, the first wordes of our lips to the Lord. 2. They must bee cleane beasts, for God abhorred the vncleane, maimed, or deformed. Mal. 1. 8. Ye offer polluted bread vpon mine Altar. If ye offer the blinde for sacrifice, is it not euill? if ye offer the lame & sicke, is it not euill? offer it now to the gouernor, will hee be pleased with it? So vvee must hold vp to God cleane hands, and send vp pure hearts: Hebr. 12. 13. making straight paths for our feete, lest that which is halting be turned out of the way. 3. The sacri­fices must be Males, because the best and most perfect things are to be giuen to God. Multi homines, pauci viri. Let vs offer vp our masculine vertues, Eph. 4. 13. growing to a per­fect man, to the measure of the stature of the fulnesse of Christ. We must aime at this perfect sacrifice.

Besides in the Law there were three other rules obser­uable in the consecration of the first borne. 1. That they should be seuen daies with the damme, and the eight day be giuen to God. Exod. 22. 30. wherein there vvas not onely a respondence to the rule of circumcision, limited to the eight day, Gen. 17. 12. But to preuent their fraud in offering to God things of no seruice, being too soone taken from the damme. 2. In voluntary oblations they were forbidden to dedicate to the Lord any of the first borne. Leuit. 27. 26. The firstling of the beasts which should be the Lords firstling, no man shall sanctifie it. The reason is, because that vvas the Lords already. Wee haue such names highly re­corded on our Hospitall-walls, painted on the windowes of our Churches, often engrauen in marble the memora­ble tenent of worthy acts, for excellent benefactors. Yet [Page 80] All their beneuolence to God, is not the Tenth of that they haue robbed God, & taken from his Church. Foole, giue of thine owne, if thou wilt haue reward in Heauen: first restore iustly what thou hast gathered vniustly. To giue of that is not Liberaliter dare, sed partialiter retribu­ere: thou bestowest on God a Lambe of his owne Evve. Doost thou looke for thanks for such a gift? Alas, it was Gods owne before. 3. They were commanded neither to worke nor sheare the first borne. Deut. 15. 19. Thou shalt doe no worke with the firstling of thy Bullocke, nor sheare the first­ling of thy Sheepe. To curbe their couetousnesse: though they would not deceiue the Lord of his first borne, yet they would take so much profit of it as they could. But they are restrained from diminution; they must not pre­sent a worne Bullocke, nor a shorne Sheepe. Now if the Lord was so ielous of first borne beasts, how is hee ielous of first borne soules? Let vs not thinke our choisest and most excellent things too deare for God, that hath made vs his first borne in Iesus Christ.

3. Lastly, let vs vpon no condition part vvith our Birthright. Hath God aduanced vs to this honour? (Psal. 89. 27. I will make him my first borne, higher then the Kings of the earth) then let vs neuer sell it. Heb. 12. 16. Let there be no person pro­fane as Esau, who for one morsell of meate sold his Birthright. Hath the elder brother Primariam potestatem? Gene. 27. 29. Be Lord ouer thy brethren, and let thy mothers sonnes bow downe vnto thee. Let no lust subiect vs seruire minori, to serue the younger. The enemies rage against them, but saith God to Pharaoh; Let my sonne goe that hee may serue me: if thou refuse to let him goe, behold I will slay thy sonne, euen thy first Exod. 4. 23. borne. Thus saith the Psalmist; God reproues euen Kings for their sakes. Now Omne beneficium petit officium: euery benefite is obligatory, and binds to some thankful duty Hath God dignified vs with a Priuiledge, he expects that our carefulnesse should neuer forfetit. Naboth would not sell his Vineyard: yet his Vineyard was but a part of his [Page 81] Inheritance, & his Inheritance but a part of his birthright. Though Ahab profferd him a better vineyard, or the worth of it in money; yet saith Naboth, 1. King. 21. 3. The Lord forbid it me, that I should giue the inheritance of my fathers vnto thee. And shal we for trifles passe away our eternall Birthright? It is a wretched bargaine: yet the Blasphemer sweares away his birthright, the Epicure feasts away his birthright, the wine­bibber drinks away his Birthright, the Lauish spends his birthright, the couetous sels his birthright for ready mony.

There be some, 1. that sell their Birthright: it is said of the Lawyer that hee hath linguam venalem, a saleable tongue: the couetous venalem animam, a saleable soule: the harlot venalem carnem: a saleable flesh. Esau sold his birthright, Ahab sold himselfe to worke wickednesse, Iu­das sold his soule for thirty peeces. Eccle. 10. 9. There is not a more wicked thing then a couetous man: for such a one setteth his soule to sale, because while he liueth he casteth away his bow­els. Others pawne their Birthright: they are not so des­perate as to sell it outright, but they will pawne it for a while. They seeme to make conscience of their waies generally, and to be good husbands of their talents: but when an opportune temptation comes, with meat in the mouth; a fit aduantage of much wealth, of high honour, of secret pleasure; they will embrace and fasten on it, though they pawne their soules for a season. And indeed he that knowingly ventures to sin, doth as it were mor­gage his birthright, puts it to the hazard of redeeming by repentance. But it is dangerous to be a Marchant ventu­rer in this case: the birthright is precious, if that infernall Broker get but a colour of title in it, hee will vse tricks to make thee breake thy day, and then sue out a Iudgement against thee. 3. Some lose their Birthright; profane and negligent wretches, that leaue their soule perpetually vn­guarded, vnregarded. They may be carefull about many things, but one thing is necessary, to keepe their Birth­right. While they sleepe, the enemy sowes tares: it is a [Page 82] wretched slumber, that sleepes, and slips away the birth­right. 4. Others giue away their birthright, & these are specially the enuious and the desperate. Malice giues it a­way, and hath nothing for it. The Ambitious bargaines to haue a little honour for his Birthright, the Couetous to haue some gold for his birthright, the voluptuous to haue some sensuall pleasure for his birthright: but the malicious giues it away for nothing, except it be vexation, that doth anguish him, and languish him. The desperate destroy­ing his body, giues away his birthright: hee hath nought for it but horrors within, and terrors without. These men serue the diuels turne for nothing. Looke O miserable man vpon the Purchaser of thy Birthright Christ, & con­sider the price it cost him: if thou sell that for a little plea­sure, that he bought with so much paine, thou thinkest him an idle Marchant. No Lord, as thou hast giuē it to vs, so keepe it for vs: that hauing now the assurance of it in grace, vvee may haue one day the full possession of it in glory.

Written in heauen. This phrase is often vsed in the Scripture, and is but a metaphor whereby God declares the certaintie of some mens eternall predestination, and eternall saluation. Tostatus makes three written bookes of GOD. 1. The great booke, wherein are written all persons, actions, and euents, both good and bad. Out of this are taken two other bookes. 2. The booke of Prede­stination, consisting onely of the Elect. 3. The booke of Gods Prescience, which he calls the Blacke booke, wher­in are registred onely the Reprobate. But this latter booke hath no warrant in the Scriptures: it is true, that as there is a certaine number to be saued, so the Lord knoweth them that are ordained to destruction: but the Scripture giues onely a name of booke to the first, not to the worst. Non quòd scribuntur in aliquo libro, sed quòd non scribuntur in illo libro. Psal. 69. 28. Let them be blotted out of the booke of the li­uing, & let them not be written among the righteous. Reue. 17. 8. Whose [Page 83] names are not written in the Booke of Life from the foundati­on of the World. Not that they are written in any other booke, but that they are not written in that booke. In­deed God may be said to haue diuerse Bookes.

1. Liber Prouidentiae, the booke of his Prouidence, wherein God seeth and disposeth all things that are done by himselfe in the World. Psal. 139. 16. Thine eyes did see my sub­stance yet being vnperfect: and in thy booke were all my mem­bers written, when as yet there was none of them. Not a spar­row falls from the house, not a haire from our heads, with­out the record of this booke.

2. Liber Memori [...], the booke of Gods memorie, wherein all things done by men, whether good or euill, are registred. Mala. 3. 16. A booke of remembrance was written before GOD, for them that feared the Lord, and thought vpon his Name. Reu. 20. 12. The bookes were opened, and another booke was o­pened, which is the booke of Life. Hence it is plaine, that there are other bookes besides the booke of Life. This is that which manifesteth all secrets, whether mentall, orall, or actuall. Eccl. 12. 14. Whereby GOD shall bring euery vvorke into iudgement, with euery secret thing, be it good or euill. This Booke shal be opened in that day, Rom. 2. 16. vvhen God shall iudge the secrets of all hearts by Iesus Christ.

3. Liber Conscientiae, the booke of euery mans consci­ence: this is a booke of Record or testimony; not so much of Iudicature, as of witnesse. 1. Ioh. 3. 20. If our heart condemne vs, God is greater then our heart, and knoweth all things. There is Conscientiae per [...]rsa, that doth wholly condemne: there is Conscientiae dubia, that doth neither condemne nor ac­quit: there is Conscientiae b [...]e ordinata; such a one had Paul, Rom. 9. 1. I say the truth in Christ, I lye not, my conscience also bearing me witnesse in the holy Ghost. Euery mans consci­ence beareth witnesse: but vbi cogitatio non habet quòd ac­cuset, where the thought hath no matter of accusation a­gainst a man, that conscience doth beare vvitnesse in the holy Ghost. Looke well to thy life, for thou bearest about [Page 84] thee a booke of Testimonie, that shall speake either with or against thee.

4. Liber monumentorum, a booke of Monuments; which containes the acts of the Saints for the memorie of times to come. Of this nature were the Chronicles, the Acts of the Apostles, that martyrologie or golden Le­gend of the Saints in the Chapter preceding my Text. God threatens the false prophets, that Ezek. 13. 9. they shall not bee written in the writing of the house of Israel.

5. Liber veritatis, the booke of Truth: this may also be called the booke of Life, because it containes those rules, that lead and direct vs to life eternall. As that is cal­led a booke of vvarfare, wherein the precepts of the Mili­tary Art are written. Iohn 5. 39. Search the Scriptures, for therein yee haue eternall life. Eccl. 24. 23. All these things are the booke of the Co­uenant of the most high God.

6. Liber Vitae, the booke of Life it selfe, wherein onely are written the names of the Elect, whom GOD hath or­dained to saluation for euer. This is to be written in h [...] ­uen. Reu. [...]1. 27. Into that holy City shall enter nothing that defileth: but only they which are written in the Lambes booke of Life. Paul speakes of his fellow labourers, Phil. 4. 3. vvhose names are in the booke of Life. When the Disciples returned said; Lord, euen the diuells are subiect to vs through thy Name: true saith Christ, I saw Satan as lightning fall from Heauen. Luke. 10. 20. Notwithstanding, in this reioyce not, that the spirits are subiect vnto you: but rather reioyce because your names are written in Heauen. This is a borrowed speech; Sicut nos ea literis consignamus, As we cōmit that to wri­ting, the memory whereof we would haue kept. So doth God, not that he needes any booke of remembrance, but because all things are present with him, as if they were written in a booke. They among men which are chosen to any speciall place or seruice, are written in a booke: so the Romane Senators were called Patres conscripti: and it is called the Muster-booke, wherein stand the names [Page 85] of the Souldiers pressed to the warres. To conclude, this writing in heauen, is the booke of Election, wherein all that shall be saued, are registred.

Here vnauoydably wee come to the maine question, that may seeme to infringe this happy priuiledge of the Church. Whether to be written in Heauen be an infalli­ble assurance of saluation: or whether any there registred may come to be blotted out. The truth is, that none writ­ten in heauen can euer be lost; yet they obiect against it, Psal. 69. 28. Let them be blotted out of the booke of the li­uing, and let them not be written among the righteous. Hence they inferre, that some names once there recorded, are afterwards put out. But this opinion casteth a double a­spersion vpon God himselfe. Either it makes him igno­rant of future things, as if he foresaw not the end of elect and reprobate, and so were deceiued in decreeing some to be saued, that shal not be saued. Or that his decree is muta­ble, in excluding those vpon their sinnes, vvhom he hath formerly chosen. From both these weakenesses S. Paul vindicates him. 2. Tim. 2. 19. The foundation of GOD standeth sure, hauing the seale, The Lord knoweth them that are his. First, the Lord knowes them that are his; this were not true if Gods Prescience could be deluded. Then his foundation stands sure: but that were no sure foundation, if those hee hath decreed to be his, should afterward fall out not to bee his. The very Conclusion of truth is this; Impossibilis est deletio: they vvhich are vvritten in hea­uen, can neuer come into hell. To cleare this from the opposed doubt, among many I will cull out three pro­per distinctions.

1. One may be said to be written in heauen simpliciter, and secundum quid. Hee that is simply written there, In quantum praedestinatus ad vitam, because elected to life, can neuer be blotted out. Hee that is but written after a sort, may; for hee is written Non secundum Dei praescien­tiam, sed secundum praesentem iustitiam: not according to [Page 86] Gods former decree, but according to their present righ­teousnesse. So they are said to be blotted out, not in res­pect of Gods knowledge: for hee knowes they were ne­uer written there; but according to their present condi­tion, apostating from grace to sinne. Lyran.

2. Some are blotted out, non secundum rei veritatem, sed hominum opinionem: not according to the truth of the thing, but according to mens opinion. It is vsuall in the Scriptures, to say a thing is done, quando innotescat fieri, when it is declared to bee done. Hypocrites haue a simulation of outward sanctitie, so that men in charity iudge them to be written in heauen. But when those gli­stering starres appeare to be onely Ignes fatui, foolish me­teors; and fall from the firmament of the Church; then we say they are blotted out. The written ex existentiâ, by a perfect being, neuer lost; but ex apparentiâ, by a dis­sembled appearance, may. Some God so writes, In se vt simpliciter habituri vitam; that they haue life simply in themselues, though not of themselues. Others hee so writes, vt habeant non in se, sed in sua causa; from which falling they are said to be obliterated. Aquin.

3. Augustine sayes, wee must not so take it, that God first writes, and then dasheth out. For if a Pilate could say, Quod scripsi, scripsi; what I haue written, I haue written; and it shall stand. Shall God say, Quod scripsi expungam, what I haue written I will wipe out, and it stall not stand? They are written then Secundum spem ipsorum, qui ibi se scriptos putabant; according to their owne hope that pre­sumed their names there. And are blotted out, Quando ipsis constet illos non ibi fuisse; when it is manifest to them­selues that their names neuer had any such honour of in­scription. This euen that Psalme strengthens, whence they fetch their opposition. Psal. 69. 28. Let them bee blotted out of the booke of the liuing: and let them not be written among the right [...]ous. So that to bee blotted out of that booke, is in­deed neuer to bewritten there. To bee wiped out in the [Page 87] end, is but a declaration that such were not written in the beginning.

But how then shall wee iustifie Moses his desire? Exod. 32. 32. If thou wilt forgiue their sinne, faire and good: but if not, blot me, I pray thee, out of thy booke, which thou hast written. Did Moses wish an impossibility? Some opinionate, that this was not the booke of life that Moses meant: but they erre. 1. Some by this vnderstand the booke of the Law: as if this were his meaning. If thou destroy the people to whom thou hast giuen the Law, let not my name be men­tioned as the Law giuer. But it is answered. 1. that the booke of the Law was not yet written; and he could not desire blotting forth of a booke that was not. 2. This was in Moses his power when he wrote the Law, to leaue out his owne name; he needed not to trouble God about it. 3. He opposeth the greatest losse he could sustaine, against the greatest benefit the people could obtaine: but this was no great losse to bee blotted out of that booke. 4. Moses speakes of a booke that God had written: but the booke of the Law, sauing onely the Decalogue, Moses wrote himselfe. 2. Ierome vnderstands this desire of Moses for death in this life; Perire in praesentem, non in perpetuum. But if he conceiues no more then a temporall death, Gods an­swere confutes it; Whosoeuer hath sinned against mee, him will I blot out. ver. 33. Onely sinners are raced out of this booke; but from the booke of terrene life, both sinners and iust come to be blotted: for good and bad are subiect to temporall death. 3. Caietan vnderstands it De libro Principatus in hac vita, to be the booke of Soueraignty: because it is decreed by God as in a booke, quòd isti vel illi principentur: that this or that man should haue the do­minion. But God answeres, onely sinners are raced out of the booke: but in the booke of gouernment are bad Kings, so well as good. And for that booke, Ezek. 13. 9. as if he wished no more, but not to be counted of Israel; or haue his name among the Patriarchs and Prophets. If [Page 88] Israel had perished, the booke of his Couenant with Is­rael had also perished. So for that booke of Iasher. Iosh. 10. 13. it is thought to be lost; therefore no great matter to be put out of it. It must needs bee then the booke of life, and how could Moses wish a racing out of that booke?

Some say, that by sinne a man may come to be blotted out of that booke, wherein he thought himselfe written. But if it could not be done without sinne, this constru­ction were to make Moses Petere peccare mortaliter; to beg power to sinne mortally, that hee might bee blotted out. Neyther doth God for vnrighteousnesse race out a­ny, but indeed they race out themselues. Some take it to be a parabolicall speech, to shew the intention of his de­sire. As Rachel said to Iacob, Gen. 30. 1. Giue mee children, or else I die. Yet she had rather liue and haue no children, then haue children and presently dye. As if one should say; Do this, or else kill me: yet he had rather haue the thing omitted, then himselfe killed. Tostat. But this were to make Moses speake one thing, & meane another: where­as he desired it from his heart. Others thinke Moses spake affirmatiuely, after this sense: that if God would not par­don the peoples sinne, it would follow that himselfe should be blotted out. Rupert. But this had been against the iustice of God, that one should be damned for the sinne of another. Againe this had conuinced Moses of wauering and doubtfulnesse of his saluation: but the faithfull haue confidence, that though thousands should perish, yet they are sure of eternall blisse.

Some say, Moses wished this after the disposition of the inferiour part of his soule; and not in voluntate ratio­nem superiorem sequente; not in that will which is gouer­ned by reason. They exemplifie it in Christ, who desi­red the cup to passe from him, yet simpliciter vellet pati, sim­ply he would suffer. But there is great difference in the example. 1. Christ eschewes death, Moses ensues death: [Page 89] the obiect of their desires was vnlike. 2. Christ by his office was to beare the sinne and punishment of his peo­ple: Moses was neuer called to such a mediatorship. 3. Christ prayeth there as a man: for as God hee prayeth not, but is prayed to. There is Duplex affectus, Mentis & Sensus. Christ in the affection of his minde was willing to suffer, but in his affection of Sense he desired the cup to passe. So that in Christ to escape death, was a naturall desire: in Moses to wish death, yea an eternall death, was a contranaturall desire: it proceeded not from the sen­suall part, but from his inward feeling and meditation.

Others thinke hee prayed, quia turbatus erat, being troubled: not considering at that instant whether that was possible that he begged. [...]x impetu passionis, saith Ly­ranus, vehementia fuisse abreptum, vt loquatur quasi ecsta­ticus; saith Caluin. But this accuseth him of rashnesse: for it is fit he that prayeth, should bee of a calme and compo­sed spirit. Others conclude, that Moses preferred the safe­ty of the people before his own soule. Caluin. He thought of nothing, but vt s [...]luus sit populus, that the people might be saued. But this is against the rule of charity: for though anothers soule be dearer to me then my owne body: yet my owne soule ought to be dearer vnto me then all mens soules in the world. yea if all the soules of the Saints; yea of the Virgin Mary her selfe, should perish, except my soule perished for them: saith Tostatus: Citius deberem eligere omnes illas perire quàm animam meam. I ought ra­ther to chuse to saue my owne soule, then all theirs.

Lastly, the most and best rest vpon this sense. Because the saluation of Israel was ioyned with the glory of God: both in respect of the promises made to the Fathers, which was not for his honour to frustrate: and to preuent the blasphemies of the enemies insulting on their ruine; God hath forsaken his people: Moses ante omnia gloriam Deispecta [...]t: He respected the glory of God aboue all: in regard whereof, he was carelesse of his owne saluation. [Page 90] Precious to vs is the saluation of others, more precious the saluation of our selues, but most precious of all is the glory of God. Such a wish as this great Prophet of the olde Testament, had that great Apostle of the new. Rom. 9. 3. I could wish my-selfe accursed from Christ, for my brethren my kinsmen according to the flesh. They say, to cleare both these desires from sinne, there is no other solution but this: that both of them for Gods glory in Israels safety desired a separation from glory for a time, not damnation of body and soule for euer. Howsoeuer, there was some difference in their wishes. Chrys. Moses wished Perire cum caeteris, Paul perire pro caeteris. Moses cum pereuntibus, Paulus ne pereant. Moses desired to perish with them that perished: Paul desired to perish, that they might not pe­rish. But the aime of both was the Lords glory, and the peoples safety. Their zeale was ineffable, their example inimitable, their affection vnmatchable. Yet thus farre desirable, that all Ministers, like Moses and Paul, zealous­ly seeke their peoples saluation. And I am perswaded, that a Parent doth not more earnestly desire the welfare of his childe, then doth a good Minister the sauing of his flocke. What we desire for you, doe you labor for your selues, and the Lord Iesus worke for vs all.

There be some that would haue it granted, that Moses and Paul did sinne in those wishes; and the concession thereof doth safely end all controuersie. I see no preiudice in this answere, for the best Saints liuing haue had their weakenesses. But if you please after all these, to admitte also the hearing of my opinion. Mine I call it, because I neuer read or heard any yet giue it: I call it an opinion, because vnusquis (que) abundat sensu suo, and may take which his owne iudgement best liketh. By this Booke I thinke he meanes Gods fauour: as we vsually say, to be in a mans fauour, is to be in his bookes. We speake of one that dis­semblingly cousoned vs, such a man shall neuer come in my bookes. For you will not enter that man into your [Page 91] booke, whom you doe not both trust and fauour. To be blotted out of Gods booke, is to bee liable to his displea­sure, subiectuall to his iudgements. Now I cannot bee perswaded, that Moses euer imagined God would eter­nally destroy Israel: therefore nor did he beg eternall de­struction to himselfe. Hee wished no more to himselfe, then he feared to them. But it is expresly set downe, ver. 14. that God would not cast away Israel to euerlasting perdition. The Lord repented of the euill, which hee thought to doe vnto his people. But thus; Lord, if they must needs vndergoe thy wrath and seuere punishment for their sin, so punish me in the same measure that haue not sinned. If thou wilt not fauour them, forget to fauour me: let mee feele thy hand with them. It was not then euerlasting damnation, that hee eyther feared to them, or desired to himselfe: but onely the desertion of Gods present loue and good pleasure to him, together with subiection to his iudgements; whereof they should taste so deepely, as if God had neuer booked them for his owne. This seemes to be the true sense by Gods answere; Those that haue sin­ned, I will blot out of my booke. The offenders shall smart, they that haue sinned shall bee punished. So Dauid and o­ther Saints felt grieuous impositions, though they neuer perished, but were ordained to eternall life.

To conclude, they that are written in heauen can neuer be lost. Woe then to that Religion, which teacheth euen the best Saint to doubt of his saluation while hee liueth. Hath Christ said, Beleeue: and shall man say, Doubt? This is a racke and strappado to the conscience: for hee that doubteth of his saluation, doubteth of Gods loue: and he that doubteth of Gods loue, cannot heartily loue him a­gaine. If this loue be wanting, it is not possible to haue true peace. O the terrors of this troubled conscience! It is like an Ague, it may haue intermission, but the fit will come and shake him. An vntoward beast is a trouble to a man, an vnto ward seruant a great trouble, an vntoward [Page 92] wife a greater trouble, but the greatest trouble of all is an vntoward conscience. Psal. 32. 1. Blessed is the man whose sinnes are forgiuen: where there is no remission of sinnes, there is no blessednesse. Now there is no true blessednesse but that is enioyed, and none is enioyed vnlesse it be felt, and it cannot be felt vnlesse it be possessed, and it is not posses­sed vnlesse a man know it, and how does he know it, that doubts whether he hath it or not?

All soules are passengers in this world, our way is in the middle of the sea: we haue no sure footing: which way soeuer we cast our eyes, wee see nothing but deepe waters, the Deuill and our owne flesh raising vp against vs infinite stormes. God directs vs to Christ, as to a sure Anchor-hold, he bids vs vndoe our Cables, and fling vp our Anchors in the vaile, fasten them vpon Iesus: we doe so and are safe. But a sister of ours passing in the shippe with vs, that hath long taken vpon her to rule the helme, deales vnkindly with vs; shee cuts in pieces our Cables, throwes away our Anchors, and tels vs wee may not pre­sume to fasten them on the Rocke, our Mediatour. Shee rowes and roues vs in the midst of the sea, through the greatest fogs, and fearefullest tempests: if wee follow her course, wee must looke for ineuitable shipwracke. The least flaw of winde will ouerturne vs, and sink our soules to the lowest gulfe. No, they that are written in the eter­nall leaues of heauen, shall neuer be wrapped in the clou­dy sheetes of darkenes. A man may haue his name writ­ten in the Chronicles, yet lost: written in durable marble, yet perish: written on a monument equall to a Colossus, yet be ignominious: written on the Hospitall-gates, yet goe to hell: written on his own house, yet another come to possesse it. All these are but writings in the dnst, or vp­on the vvaters; where the characters perish so soone as they are made. They no more proue a man happy, then the foole could proue Pontius Pilate a Saint, because his name was written in the Creed. But they that be written [Page 93] in heauen, are sure to inherite it.

Now to apply all this vsefully to our selues; some per­haps would be satisfied how wee may know our names written in heauen. It is certaine that no eye hath looked in­to Gods booke, yet himselfe hath allowed certaine argu­ments and proofes, whereby wee haue more then a con­iecturall knowledge. The principall is the Testimonie of Gods Spirit concurring with our spirit. Rom. 8. 16. But of this I haue liberally spoken in some later passages of this booke; together with the most pregnant signes of our e­lection. Here therefore I am straightned to insert onely some (there omitted) effects. Which are these foure; If our hearts be on Gods booke, If the poore be in our booke, If wee well order the booke of our conscience, Lastly, if we can write our selues holy in earth, then be bold we are vvritten happy in heauen.

1. If our heart be on Gods booke; and this wee shall find è conuerso, if Gods booke be in our heart. Mary laid vp Christs words in her heart. It must not lye like loose corne on the floore, subiect to the pecking vp of euery fowle; but it is ground by meditation, digested by faith: manet alto corde repostum. God saies, My sonne, giue thy heart to me: doe thou pray, My Father, first giue thy selfe to my heart. I aske not whether this booke lyes in thy study, but whether the study of it lyes in thy heart. The life of the Scriptures is not in verborum folijs, sed in medul­la cordis; not in the letters and leaues, but in the inwards of the heart. It is not lectio, nor relectio, but dilectio: not reading, but leading a life answerable, that assures vs. If we syncerely loue this booke, wee are certainly in Gods booke. Mary zealously louing Christs word, is said to chuse the better part, that shall neuer be taken from her.

2. If the poore be in thy booke: and this is recipro­call, then thou art in their booke: and the conclusion is infallible, thou art in the booke of Life. For the relieued poore by their prayers, Luke 16. 9. entertaine, or make way for thy [Page 94] entertainement into euerlasting habitations. And Christ at the last day calls them to himselfe, that haue beene cha­ritable to his members; Come yee blessed, receiue the king­dome prepared for you. Your works haue not merited this kingdome, for it was prepared for you: but as that vvas prepared for you; so your charitie hath prepared you for it: Come and take it. Let not thy left hand knowe vvhat thy right hand doth: Doe thou write it in the dust, the poore will write it in their hearts, GOD findes it in their pray­ers, their prayers preuaile for thy mercie, & mercy writes thy name in heauen. Acts 10. 4. Thy prayers and thy almes are come vp for a memoriall before God. Therefore Cast thy bread vpon the waters, drowne it in those watry eyes: it is not lost in that Riuer; like Peter thou throwest in an angle, & bringest vp siluer; enough to make thee blessed. Via coeli est pauper: si non vis errare, incipe erogare. The poore is the Aug. high-way to heauen: if thou wouldest not wander in thy iourney, shew mercy. Non potes habere nisi quòd acceperis: non potes non habere quod dederis. Thou canst haue nothing vnlesse thou receiue it: thou canst keepe nothing vnlesse thou giue it. Him that the poore writes not charitable on earth, nor doth God write saueable in heauen.

3. If thy name be written Christian in the booke of thy Conscience, this is a speciall argument of thy regi­string in heauen 1. Iohn 3. 21. For if our heart condemne vs not, vvee haue boldnesse and confidence towards God. Ang. VVhat if mans ignorance and vnmercifull ielousie blot thee out of the booke of his credite; Si de libro vinentium nunquam propria deleat conscientia: so long as thy owne conscience doth not blot thee forth the booke of blessednesse. If the good spoken of vs be not found in our conscience, that glory is our shame. If the euill spoken of vs be not found in our conscience, that shame is our glory. Therefore it is that Hugo calls the cōscience Librum signatum et clausum, in die Indicij aperiendum, a booke shut and sealed, onely at the Resurrection to be opened. Conscientiam, magis quàm [...]. [Page 95] famam attende: falls saepe poterit fama, conscientiae nunquam. Looke to thy Conscience more then to thy credite: fame may often be deceiued, conscience neuer. The beames that play vpon the water, are shot from the Sunne in hea­uen: the peace and ioy that danceth in the conscience, comes from the Sonne of righteousnes, the Lord Iesus. If a hearty laughter dimple the cheeke, there is a smooth and quiet mind within. Vpon the wall there is a writing; a man sitting with his backe to the wall, how should hee read it? but let a looking-glasse be set before him, it vvill reflect it to his eyes, he shall read it by the resultance. The writing our names in heauen is hid, yet in the glasse of a good conscience it is presented to our eye of faith, and the soule reades it. For it is impossible to haue a good consci­ence on earth, except a man be written in heauen.

4. If the booke of Sanctification haue our names writ­ten, then surely the booke of Glorification hath them, and they shall neuer be blotted out. For God Ephe. 4. 1. hath chosen vs in Christ before the foundation of the vvorld; that wee should be holy and vvithout blame before him in loue. Now as we may reason from the cause to the effect, so certainely from the effect to the cause. Election is the cause, Holinesse the effect: as therefore euery one written in heauen, shall be holy on earth, so euery one holy on earth, is written in hea­uen.

This sanctitie is manifested in our obedience; vvhich must be Ad totum; Psal. 119. 6. I had respect to all thy commande­ments. Per totum; ver. 112. I haue enclined my heart to keepe thy statutes Alway, euen to the end. De tote; ver. 69. to keepe thy pre­cepts with my whole heart. In Rome the Patres conscripti were distinguished by their robes: and they of the Liue­ry in London haue a peculiar habite by themselues, to dif­fer from the rest of the Company. Is thy name enrolled in that Legend of Saints? thy liuery will witnes it; Phil. 3. 20. thy conuersation is in heauen. A Senator relating to his sonne the great honours decreed to a number of Souldiers, [Page 96] whose names vvere written in a booke: the sonne was im­portunate to see that booke. The father shewes him the outside; it seemed so glorious that he desired him to o­pen it: No, it was sealed by the Councell. Then saith the sonne, tell me if my name be there: the father replyes, the names are secreted to the Senate. The son studying how he might get some satisfaction, desired him to deliuer the merits of those inscribed Souldiers. The father relates to him their noble atchieuements, and worthy actions of valour, wherewith they had eternized their names. Such are written, and none but such must be written in this booke. The sonne consulting with his owne heart, that he had no such trophies to shew; but had spent his time in courting Ladies, rather then encountring Knights; that he was better for a dance then a march: that he knew no drumme but the tabret, no courage but to be drunke. Hereupon he presently retyr'd himselfe, repented, entred into a combate with his owne affections: subdued them, became temperate, continent, valiant, vertuous. VVhen the Souldiers came to receiue their wreathes, he steps in to challenge one for himselfe. Being asked, vpon vvhat title; he answered, If honours be giuen to Conquerers, I haue gotten the most noble conquest of all. Wherein? These haue subdued strange foes, but I haue conquered my selfe: and indeed this is iudged the greatest victory. The application is familiar: thou desirest to know whose names are written in blessednes, it shall not be told thee, This or that indiuiduall person: but generally thus, men so qualified: faithfull in Christ, and to Christ: obedient to the truth, and for the truth: that haue subiected their owne affections, and resigned themselues to the guidance of the heauenly will: these men haue made noble con­quests, and shall haue Princely Crownes: find in thy selfe this sanctimony, and thou hast a sure testimonie: thou art written in heauen.

But all men challenge this: they beleeue and obey, and [Page 97] doe good deeds: and therefore some to be sure of putting in themselues, constantly affirme all men are written. But infinite numbers vvill be deceiued at the last. For if there were vniuersall inscription, there should follow vniuer­fall Election: if vniuersall election, then vniuersall saluati­on. If the former vvere true, then vvere not election any such name. If the latter, to vvhat purpose did God make hell? 1. Ioh. 3. 16. God so loued the world, that he gaue his onely begotten Sonne: What, that all should be saued? no, but that Who­soeuer beleeues, might haue euerlasting life. Not all; for he that takes all cannot be said to chuse. Let this stirre vs vp to get security that our names are vvritten there. Benefits common to all, as light of the Sunne, dewes of heauen, are little regarded: but quae rarissima, carissima: things hard to come by, are much set by. Because God doth not giue riches to all men; but isti multum, illi paruum, huic nullum: much to one, little to another, none at all to a third: here­upon men debase themselues to moiling slaues, yea to earth-rooting beasts, to get them. For the race of this vvorld, vvhere onel the first obtaines the goale, gets the money; all trusse vp their loynes, run apace, none vvill be hindmost. For heauen, vvhere all that runne well, shall speed well, and haue for their prize a Crowne of righteous­nesse; men are so courteous, they will giue another leaue to goe before them. But let thy grace in this life, witnesse thy hope of glory in the life to come.

To God the Iudge of all.

We haue considered the Citizens, let vs now looke vpon the glorious maiesty of the King that gouerns them. Where first let vs obserue in generall, that there shall be a day of Iudgement, otherwise to vvhat purpose is there a Iudge? If there were no such scoffers, as to say: 2. Pe [...]. 3. 4. Where is the promise of his comming? For since the Fathers fell asleep: all things continue as they were from the beginning of the cre­ation: this obseruation might vvell haue bin spared. The [Page 98] reason to proue it is deriued from the iustice and good­nesse of God. 2. Thes. 1. 6. It is a iust thing with God, to recompence tribulation to them that trouble you. And to you who are troubled, rest with vs, vvhen the Lord Iesus shall bee reuealed from heauen vvith his mighty Angels. This for the honour of the faithfull, and for the horrour of repro­bates. Here the good man findes the sharpest misery, the euill man sweetest felicity: therefore it is iust that there should be a time of changing turnes and places. Prou. 21. 18. The wicked shall be a ransome for the righteous, and the transgres­sour for the vpright. The rich mans table stood full of de­licates, Lazarus lackes crummes: therefore they must change states; Luk. 16. 25. Hee is comforted, and thou art tormented. There is a time to get, and a time to lose: Luk. 6. 25. Woe to you that laugh, for you shall mourne: Mat. 5. 4. Blessed are you that mourne, for you shall reioyce. God shall giue the one Fletum pro ris [...], the other Risum pro fletu: wiping away all teares from their eyes. Reioyce thou irrefragably dissolute, follow the lusts of thy owne heart: Eccl. 11. 9. but remember for all these things thou must come into iudgement. It is a deere penniworth, to buy the merry madnesse of one houre, vvith ages of pangs, infinite and eternall. If there were no iudgement, how should God be iust? But the righteous shall see the vengeance: Psal. 58. 11. So that a man shall say, Uerily there is a re­ward for the righteous, verily there is a God that iudgeth the earth. otherwise vvhere is our hope? 1. Cor. 15. 19. For if in this life onely we haue hope in Christ, we of all men are most miserable. But it is obiected:

1. That the whole vvorld consists of belieuers or vn­beleeuers: now there is no last iudgement for eyther of these. none for belieuers, for Ioh. 5. 24. He that belieueth hath euer­lasting life, and shall not come into iudgement. None for vn­beleeuers, for Iohn 3. 18. He that beleeueth not, is condemned already. I answere, first for the latter: the vnbelieuer is condem­ned already in effect three wayes. 1. By the purpose of God, who did foresee and appoint his condemnation, as [Page 99] a punishment for his sinne, and execution of his Iustice. 2. By the vvord of God, where his condemnation is set downe. 3. By his owne conscience, vvhich euery houre doth iudge and condemne him. Yet all this hinders not, but that he may also passe the iudgement of Christ at that generall Assises: vvhich is the manifestation and comple­tion of that inchoate iudgement. To the former I an­swere; it is not said The beleeuer shall not come into iudge­ment; but he shall not come into condemnation. 1. Cor. 5. 10. For we must all appeare before the iudgement seate of Christ; euen the ve­ry faithfull, absoluendicausa, that Christ may publikely acquit them.

2. That Conscience is a sufficient iudge, what needes more? I answere, properly Conscientia testis, non iudex: the Conscience is a witnesse, rather then a iudge. Indeed it hath a great office heere, and so it shall-haue there. It is felt now, but then more sensibly. Now many are so borne away with the precipices and streames of their sen­suall pleasures; vt cogitationes accusatrices non audiant. Ly­ran. That they heare not the accusation of their thoughts: but then it vvill be heard and felt. Novv it may plucke a man by the sleeue, and craue audience, but it is drowned vvith the noyse of good fellowship. Besides Hactenus est [...]ccultus testis, it is hitherto a secret vvitnesse, only known to him that hath it: but then the booke that is now sealed, shall be opened, and all the world shall read it. As the seale leaues a print in the waxe behinde it; so the conscience an impression of past sinnes in the thoughts; indeleble cha­racters, vvhich death it selfe shall not eate out. Consci­ence here doth vvitnesse, Rom. 2. 15. 16. accuse or excuse: but Christ shall there iudge the secrets of all hearts.

God the Iudge of all: let vs now looke into the particu­lars; Quis, Qualis, Quorum. Deus, Iudex, vniuer sorum. The three vvords answer to three questions. Who? God. What is he? A Iudge. Of whom? Of all.

God. It is manifest that this honour belongs to Christ, [Page 100] therefore Christ is God. Acts 17. 31. God hath appointed a day, wherin he vvil iudge the world in righteousnes, by that man whom he hath ordained. Ioh. 5. 27. He hath giuen him authority to execute iudgment, because he is the Son of man. To this consents that article of our faith in the Creed; that he who suffred vnder Pilate, shall come to iudge quicke and dead. But it is obiected, that to iudge is the action of the whole Trinity: true, it is commō to all, but the execution of it pertains to one. God iudgeth, but by the Son: so distinctly. Rom. 2. 16. God shal iudge the secrets of al harts by Iesus Christ: God by Christ.

But it is further obiected, that the Saints shall iudge. Mat. 19. 28. Ye shall sit vpon twelue thrones, iudging the twelue Tribes of Israel. 1. Cor. 6. 2. Know ye not, that the Saints shall iudge the world? This truly is a great honour to the Apostles and Saints. To be Iudge of a Circuit is an honourable of­fice, vvhat is it then to iudge the vvorld? But there is great difference, they haue potestatem accessoriam; an ac­cessory power; Christ imperatoriam, a principall and im­periall power. Math. 28. 18. All power is giuen to me in heauen and in earth. He hath Honorem Primarium, the prime honour; they subordinatum, deriued from his. Christ giues Sen­tentiam iudicatoriam, they onely appr [...]batoriam: hee the sentence of iudgement, they of approbation. As the Iu­stices on the bench are in some manner Iudges: not in giuing the sentence, but in approuing the sentence giuen. The Saints therefore may be said to iudge; Vel exemplo, vel testimonio, vel [...]ffragio. 1. By their example: for their liues shal condemn the wicked, as Noahs handy work did the old vvorld. So the Apostles shall iudge Israel, because their faith shall take frō Israel all excuse. Such a iudgement Christ speaks of: Mat. 12. 41. The Niniuits shal rise in iudgement with this generation, & shall condemn it. The Queen of the South shall rise vp in iudgement with it, and shall condemne it. The goodnes of the one shal iudge & condemne the badnes of the other. So Christ stops the blasphemous mouthes of the Iewes; accusing him to worke by Beelzebub. If I [Page 101] doe it by him, by whom doe your children cast out De­uils? Mat. 12. 27. Therfore they shall be your Iudges. 2. By their Testi­mony, who can vvitnes that the meanes of saluation was offered them in the Gospell, which they not accepting are iustly condemned? Ioh. 12. 48. Hee that reiecteth me and receiueth not my words, hath one that iudgeth him. The word that I haue spoken, the same shall iudge him in the last day. So shal Babylon be iudged by those that would haue cured her, but she would not be cured. 3. By their suffrage and ap­prouall of Christs righteous sentence. Thus shall the E­lect iudge the world, yea euen the Angels. 1. Cor. 6. 3. Know ye not that we shall iudge the Angels? By world we must vnder­stand the wicked, and by the Angels Deuils. And certain­ly the Saints haue some place in this iudgment. Wisd. 3. 8. They shall iudge the Nations, and haue dominion ouer the people, & their Lord shall raigne for euer. Christ shall set all his ad­uersaries before his own face, and the face of his Church: where they shall behold those become their Iudges, whom they once esteemed and vsed as their slaues. Wisd. 5. 5. This is he whom we sometimes had in derision: now hee is numbred among the children of GOD, and his portion is among the Saints. But vvhy is the execution of this iudgement committed to the second person in the Trinitie; to Christ?

1. It is fit that he, who came to be iudged, should also come to iudge. Tunc manifestus veniet inter iustos iudica­turus Aug. iustè, qui occultè vener at iudicandus ab iniustis iniustè. He that came in humility to be iudged by the vniust vn­iustly, shall come in glory to iudge all iustly.

2. As it is for the honour of Christ, so is it for the horror of his enemies; when they shall see him wh [...]m they haue pierced: intreating the Reu. 6. 16. Greg. Rockes and mountaines to hide them from the presence of him that sits on the Throne. In ma­iestate visuri sunt, quem in humilitate videre noluerunt. Vt tantò districtius virtutem sentiant, quantò contemptius infir­mitatem d [...]riserunt. They shall behold him in Maiesty, [Page 102] whom they would not daigne to looke vpon in humility. The baser they esteemed his vveakenesse, the heauier they shall finde and feele his mightinesse. Then Christ stood like a Lambe before Pilate a Lyon: now Pilate like a ma­lefactor shall stand before Christ his Iudge. Crucifie him, crucifie him, vvas the sentence of the Iewes: Bind them hand and foote, and throw them into vtter darkenesse, will be the sentence of Christ. Luk. 19. 14. We will not haue this man raigne ouer vs, was their sentence. Ver. 27. Bring those mine enemies which would not that I should raigne [...]uer them, & slay them before me; this is Christs sentence. The vngodly conspire, Psal. 2. 3. Let vs breake his bonds afunder, and cast away his c [...]rds from vs: therefore, vers. 9. hee shall breake them with a rod of yron, and dish them in pieces like a potters vessell. Thus he that was once made the footstoole of his enemies, shall raigne Psal. 110. 1. till hee hath made all his enemies his footstoole. As Ioshua dealt vvith the fiue Kings hid in the Caue of Mak­kedah, Iosh. 10. 24. brought them out, caused his Captaines of warre to set their feet on the neckes of them, then slew them, and hanged them on trees. So shall Christ triumph ouer his enemies; their neckes subiected to the feet of the Saints, and their substances cast into endlesse torments.

3. For the comfort of his chosen ones, hee is their Iudge, that is their Sauiour. He that gaue the bloud of mercy to saue them from the hand of Iustice, wil not now condemne them. O blessed mercy, that so triumphs a­gainst Iudgement! yea Iustice and Mercy are met toge­ther in this Iudge: Iustice vpon them that despised him, mercy to them that feared him. Happy faith that shall not be ashamed at that day! 1. Ioh. 2. 28. Abide in him, that when he shall appeare, we may haue confidence, and not be ashamed before him at his comming. The heauens shall be on fire, the ele­ments melt vvith the flame; the earth be burnt, Castles, Cities, Townes and Towers be turned to one pile: the Deuils shall make a hideous noyse, the reprobates shrieke and howle like Dragons: all because this Iudges wrath is [Page 103] kindled. But the faithfull shall reioyce: Ioh. 16. 22. I will see you a­gaine, and your hearts shall reioyce, and your ioy no man ta­keth from you. The musike of Saints and Angels shall be ioyned in one Quire; and all sing, Reu. 5. 13. Blessing, honor, glo­ry and power be vnto him that sits on the Throne, and to the Lambe for euer.

The Iudge. This is his authority: now there are cer­taine properties required in a iust Iudge; some of them are found in some Iudges, many in few Iudges, all per­fectly in no Iudge, but this Iudge of all, Iesus Christ.

1. Perspicacitas ingenij: sharpenesse of apprehension, and soundnesse of vnderstanding. Ignorance in a priuate person is a weakenes, in a Iudge a wickednesse. Ignoran­tia Aug. Iudicis, calamitas innocentis. A Iudge ignorant, makes wretched the innocent. It was a curse; Esa. 3. 4. I will giue chil­dren to be their Princes, and babes shall rule ouer them: that is, Gouernors of a childish discretion. It is a woe; Eccl. 10. 16. Woe to thee, O Land, when thy King is a childe. Iustice was an­ciently painted blinde, to shew that no fauour be giuen to persons: but it vvas not meant so blinde, as not to dis­cerne causes. It is vvofull when Iudges are so blinde, that they are faine to feele the right. No man vvould haue his body come vnder the cure of a foolish Physician. nor his estate vnder an ignorant Iudge. But this Iudge of heauen and earth is so wise, that hee knowes the very secrets of mens hearts. Hebr. 4. 13. All things are naked and opened vnto the eyes of him, with whom wee haue to doe. The wicked can haue no hope, that a bad cause flourished ouer, should passe vnconstrued, vncensured. Reu. 1. 14. His eyes are as a flame of fire, cleare to search and finde out all secrets. Accordingly, he hath now put in his interlocutory, then will giue his de­finitiue sentence.

2. Audacitas animi; boldnesse of courage: a timerous Iudge looseth a good cause. In the fable, vvhen the Hart is made Iudge betweene the Wolfe and the Lambe; it must needs goe on the Wolfes side. The feare of displea­sing [Page 104] Greatnesse is a sore Remora to the vessell of Iustice. Therefore the poore complaine; Psal. 11. 3. If the foundations bee cast downe, what can the righteous doe? Quis metuet offen­dere, cum Iudex metuat abscindere? Who will feare to doe mischiefe, when he knowes the Iudge dares not punish him? Therefore when GOD made [...]oshua Iudge of Is­rael, obserue how he doubles this charge. Iosh. 1. ver. 6. 7. 8. 9. Be strong, and of a good courage. And the people a­gaine. ver. 18. We will obey thee, onely be thou strong, and of a good courage. But this Iudge will not be danted with faces of men. Reue. 6. 15. The Kings of the earth, the great men, the rich men, the chiefe Captaines, and the mighty-men, hid them­selues in the dennes, & in the rocks of the Mountaines. Those terrors of slaues, and mirrors of fooles; that made the vn­derlings tremble, & Heb. 11. 38. hide themselues in caues: now for all their puissance are glad to runne into a hole, and cowardly shrowd themselues. Adducetur cum suis stultus Plato dis­cipulis, Aristotelis argumenta non proderunt: Hero [...]is ma­iestas Hierom. deijcietur: cùm filius pauperculae venerit iudicat [...]rus terram. Then foolish Plato shall appeare with his scho­lers, Aristotle shall be confuted with all his arguments, Herod [...] pompe shall be turned to shame, when that Sonne of the Virgin shall come to iudge the world.

3. Honestas conscientiae, honesty of conscience. The Iudge that will be corrupted, dares corrupt the truth. Wofull is that iudgement which comes from him, who hath vaen [...]lem [...]nimam, a saleable soule. F [...]lix was such a Iudge, who Act. 29. 26. hoped that money should haue beene giuen him of Paul. Qui vendit iustitiam pro pecuniae, perdit pecuniam cum anima. He that sells iustice for mony, shall lose mer­cy and his soule. Amos 5. 12. You afflict the iust, you take a bribe, and turne aside the poore in the gate from their right. They haue built them houses of [...]ewen stone. ver. 11. How? By bribes. What shall become of them? They shall not dwell in them: for Iob. 15. 34. fire shall consume the Tabernacles of bribery. If any Iusti­cers thinke so to raise themselues, it is but vt lapsu grauiore [Page 105] ruant; that they may haue the sorer fall. There are cer­taine rich stuffes forbidden by the Statute: but to weare clothes cut out of bribes, and laced with exactions; is specially forbidden by the Statute of heauen. When mo­ney can open the locke of Iustices dore, the worst cause is first heard. This pocket-key is fitted for all dores. One spake vnhappily: I haue a key in my pocket, saith he, that will passe me in all Countryes: he meant his purse. In Ita­lie it can open the dore of life: Doe you hate a man? for mony you may haue him pistold or poysond. In Fr [...]nce it can open the dore of loue: lust you for such a vvoman? money makes her your harlot. In Spayne it opens the dore of Iustice: the case shall goe on the rich mans side. In England it can open the dore of honour; mony makes a Gentleman, and reputation swels with the Barnes. In Rome it can open the dore of heauen, for they sell Claues, Altari [...], Christum; peace, and pardon, and heauen, and Christ himselfe. Gra [...]s lacerantur pauperes à prauis Iu­dicibus, Isidor. quàm à cruentissimis hostibus. Nullus praedo t [...]m cu­pidus in alienis, quàm Iudex iniquns in suis. The robes of peace couering corruption, are worse to the poore then hostile inuasion. But this Iudge of heauen will take no bribes: other Iudges may procrastinate, put off, or per­uert causes. Saepe non finiunt negotia, quousque exhauriant marsupia: they will often see an end of the Clyents mo­ney, before the Clyents see an end of their cause. They often determine to heare, but seldome heare to deter­mine. But Christ shall iudge those Iudges. Psal. 2. 12. Be instructed ye Iudges of the earth: kisse the Sonne lest he be angry, and ye perish. At that day Plus valebunt pura corda, quàm as [...]ta Bern. verba: conscientia bona, quàm marsupia plena. Pure hearts shall speed better then subtile words: a good conscience better then a full purse. Iudex non falletur verbis, nec flectetur donis. That Iudge will neither be mooued with our gifts, nor deceiued with our shifts. Happy soule, that forsaking the loue of money, hath gotten a pure heart to [Page 106] appeare before Iesus Christ.

4. Impartialitas Iustitiae, impartiall Iustice. Tully tells vs of a Prouerbe. Exuit personam Iudicis, quisquis amici in­duit: He hath put off the person of a Iudge, that puts on the person of a friend. The good Iudge neither hath his right hand filled with loue, nor his left with hatred: the scole of Iustice is not swayed. Indeed tamdiu Iudex, quam­diu Iustus: he is so long a Iudge, as he is iust. Nomen quod ab [...]quitate sumitur, per praeuaricationem admittitur. Zeleu­cus was commended, that when (according to his Law for adultery, which tooke frō the offender both his eyes) his sonne was deprehended in that fact; put out one of his owne eyes, and one of his sonnes. Duo lumina cacantur iuxta legem, duo supersunt iuxta misericordiam. Two eyes are lost according to iustice, and two remaine according to mercy. A maruelous temper Inter iustum Iudicem, & misericordiem Patrem: betweene a iust Iudge, and a kind Father. But GOD is so iust, that because sin would let him saue none of vs, hee slew his Sonne to saue all of vs. Rom. 5. 8. God commendeth his loue to vs, in that vvhile wee were yet sinners, Christ died for vs. God commends his loue; in­deed he might iustly commend it: and to vs by this token, that being rebels he bought vs with the bloud of his own Sonne. He will euer continue so iust, in punishing tray­tors, in crowning his faithfull subiects. Iudex damnatur, cùm nocens absoluitur. Sen. He that iustifies the guilty, transferres the guilt to himselfe. But Gene. 18. 25. Shall not the Iudge of all the earth doe right? Yes, we haue all sinned, but Thou continuest holy, O thou vvorship of Israel.

5. Aequitas Sententiae; the equity of Sentence; it shal be giuen vpon good testimonie. Ambrose saies, It is not the part of a Iudge to condemne any man without an ac­cuser. Christ did not cast away Iudas, though hee knew him a theefe, because he was not accused. When that adul­teresse was left alone before Christ, he said Iohn 8. 10. Woman where are thine accusers? Hath no man condemned thee? She said, [Page 107] No man, Lord. Then said Iesus; Neither doe I condemne thee: goe and sinne no more. But here shall be no want of ac­cusers; their owne conscience, all the creatures, all the Elements, Angels, men, diuells shall accuse: then Christ shall iudge. Heu miser! sic deprehensus quò fugias? Anselm. Latere erit impossibile, apparere intolerabile. Whither wilt thou flie, O wretch thus accused? To lie hidden it wil be impossible, to appeare, insufferable. 2. Cor. 5. 10. Euery man shall re­ceiue the things done in his body, according to that hee hath done, whether it be good or euill. The same, neither more nor lesse, but iust waight. The wicked wrought their pleasure while God did suffer: therefore God will worke his pleasure while they suffer.

Of all; both good and euill, Elect and Reprobates, men and Angels: but of these in a different manner. To shew how this shall be done, I must lead your attentions orderly through fiue passages; a Citation, Separation, Probation, Sentence, and Retribution.

1. The Citation: there is a summons sent out to make all appeare before Christs Tribunall. This citing is done by the voice of Christ. Iohn 5. 28. All that are in the graues shall heare his voyce, and shall come forth. The power of this voice is vnspeakeable: to empty earth, sea, ayre, heauen, and hell: and presently to fill earth, ayre, heauen and hell. To empty all vpon his summons, and to fill all vpon his Sentence. Therefore it is compared to a Trumpet, the lowdest of all musicall instruments. 1. Cor. 15. 52. Chrys. The Trumpet shall sound, and the dead shall be raised. Uerè vox tub [...] terribilis, cui omnia obediunt elementa. Petras scindit, Inferos aperit, portas aereas frangit, vinculae mortis dirumpit, et de profund [...] abyssi animas liberatis corporibus assignat. A terrible voice, that shall shake the world, rend the rocks, breake the mountaines, dissolue the bonds of death, burst down the gates of hell, and vnite all spirits to their owne bodies. There shall be no concealing, no keeping backe from this voice. Now Christ calls; Math. 11. 28. Come vnto me all that labour: [Page 108] Iohn 5. 40. yet you wil not come vnto me that you might haue life. Then he shall call, Come you that must labour in torments, and be laden for euer; then they must come to receiue the doome of death. Now Ephe. 5. 14. awake thou that sleepest, & Christ shall giue thee light: but they will not rise. At that day a­wake thou wicked that art dead, and Christ shall send thee to darknesse: and then they must rise. This is that generall day, that shall congregate all: they shall come from the foure winds, and corners of the world, to make an vniuersall apparance. But if this be the voice of Christ, how is it then said, the Archangel shall sound the Trum­pet of collection? Mat. 24. 31. Hee shall send his Angels with a great sound of a Trumpet, and they shall gather all together. 1. Thes. 4. 16. The Lord shall descend from heauen with a shout, with the voice of the Archangel, and with the trumpe of God. I answere, the voice is originally Christs, ministerially the Angels. As now he speakes to vs 2. Cor. 5. 20. by men, so at that day by Angels. O what a glory of our Sauiour shall then appeare, vvhen he is set on his Throne, before so full a Court, as all the reasonable creatures GOD euer made! Uideat nosiam in sanctimonia, vt tunc videamus eum in gaudio. Let him now behold vs in holinesse, that then we may behold him in happinesse.

2. The Separation: wee haue thus brought all toge­ther, now we must separate one from another. The forme hereof is giuen by Christ himselfe. Mat. 25. 32. Before h [...]m shall be gathered all Nations, and he shall separate them one from an­other, as a Shepheard diuideth his sheepe from the goates. This full and finall separation is reserued for Christ, and not performed till that day. For Si [...]ite crescere; Math. [...]3. 30. Let them grow both together, corne and tares, vntill the haruest. This world is the floore, fan while you will there will be some chaffe: fish neuer so discreetly, you shall meet with some sturdy dogge-fish that will rend the nette. In Heauen are none but Saints, in Hell none but reprobates, on earth they are both promiscuously blended together.

[Page 109] Do you wonder that the Lambes cannot liue in quiet? consider the number of goates among them. Ezek. 34. 18. They eate vp the good pasture, and tread downe the residue with their feet: they drinke of the fountaines, and foule the residue with their feet. My flocke are faine to eate that they haue troden, and to drinke that they haue fouled with their feet. But GOD shall iudge and sepa­rate. ver. 20. Behold, I, euen I will iudge betweene the fatte cattell, and the leane cattell. Because they haue thrust with side and shoulder, and push'd all the diseased vvith their hornes: therefore I will saue my flocke, and they shal no more be a prey, and I will iudge betweene cattell and cattell. The goates will annoy till they be quite separated. Too many among vs haue these goatish conditions: they climbe vp ambitiously to the mountres of preferment, like goates: they pill and barke the Common-wealth, like goates: they lust after women as hote as goates: they trouble the vva­ters of Israel, the peace of the Church, like goates: they tread vnder feet Gods blessings; like goates: they smell of impietie, as ranke as goates: and therefore they must be separated, as goates.

We haue all from Adam the nature of the goate: let vs weepe away, and keepe away such goatish qualities. And let vs put on the properties of sheepe: which Christ Iohn 10. giues to be three; Audire, obedire, sequi: to heare Christs word, to obey Christs wil, to follow Christs steps. Search thy soule for these brands and markes of a sheepe, or else thou wilt prooue a goate. Hast thou fidem agni, the faith of a Lambe reposed in the Lambe of God? Hast thou innocentiam agni, the innocence of a Lambe, free from wrong? Vellus agni, the fleece of a Lambe, to warme the poore? humilitatem agni, the humblenesse of a Lambe, a stranger to pride? patientiam agni, the pati­ence of a Lambe, ready to lay downe thy life for Christ? then thou shalt haue gloriam agni, the reward of a Lambe, assured saluation in heauen.

[Page 110] Thus the goates and the sheepe be like in externall fa­shion: they feed both in one pasture, lie both in one fold, all their life time: but Christ will put them asunder at the last day. Like two trauellers that goe together to one Towne, take vp one Inne, feed together at one boord, sleepe together in one bedde: but in the morning their wayes part. The sheepe and goates eate together, drinke together, sleepe together, rot together, but at this day there shall be a separation. The goates may deceiue man both in life and death, they may be taken for sheepe, but Christ can discerne betweene cattell and cattell. God iud­geth by the Liuer, man by the Liuery. If the Liuer be rotten, looke the flesh neuer so faire, the good market­man will not buy it. If Christ finde not the hart sound, he vvill none of the carkasse.

3. The Probation; euery man must vndergoe his try­all. From the prison of the graue; they are set before the Iudge, and there suffer discussion or tryall. There are certaine bookes to be opened for this probation: some rolles Reu. 20. 12. or Records filled vp in the Court of Heauen. There is Li­ber praeceptorum secundum quem, & liber conscientiae ex quo iudicamur. Quicquid praecipitur scriptum in illo, quicquid delinquitur in isto. Here is Diuina scientia, & humana con­scientia met together. Wee may forget our sinnes, but God keepes a true Register. If the sufferings of the Saints be recorded, then sure their violences by whom they suf­fer are not forgotten. Now the book of the Law where­by men are iudged containes three leaues: Nature, the Law written, and the Gospell. Some must be tryed by the first onely, some by the first and second, others by all three.

First, that some shall be iudged onely by the Law of Nature, it is cleare. Rom. 2. 12. As many as haue sinned without the Law, shall perish without the Law. Here two things are considerable, two things; one, what this Law of nature is: the other, whether the breach of it be sufficient to con­demne.

[Page 111] 1. It is a knowledge of certaine principles tending to liue well; and of conclusions thence necessarily inferred, agreeable with the eternall rule of Truth, planted by God in man, and teaching him to worship his maker. Thus Melancthon defines it. The matter of it is Principles with conclusions directing to a good life. Parents are to be honoured; this is a principle engraffed: therefore I must honour my Parents, this is a conclusion deducted. The forme of it is an accordance with the rule of truth, Gods morall Law: for the Law naturall is the summary abridgement of the Law morall. The Author of it is God, who hath written it in mans heart. Ambros. Deus om­nium Creator singulorum pectoribus infudit. The end is, that it might be a testimony of that Diuine prouidence whereby God now ruleth, and of that Iustice whereby he will iudge men. This agrees with the Apostles definitiō. Rom. 2. 15. Which shew the work of the Law written in their hearts, their conscience bearing witnesse, and their thoughts excusing or accusing. The worke, there's the matter of it: of the Law, there's the forme: written, there's the Author that imprints it: the conscience accusing or excusing, there's the end. In this inward testimony arising from nature, are these two principall things: [...], a comprehen­sion of practicall principles, and naturall discerning be­tween iust and vniust. And [...], conscience chide­ing for chusing euill, and approuing for doing good. The one makes the proposition, the other the assumption.

2. The other point to be discussed is, vvhether the breach of this Law doth condemne. Some obiect, that it is quite blotted out of man, therefore cannot bind him. No question, it is much obscured in respect, both of in­tellectuall and effectuall faculties. For vnderstanding it gropeth, Acts 17. 27. ifhaply it might feele after God. Adam had the knowledge of good by experience, of euill onely by contemplation: but falling he had also an experimentall knowledge of euill. For affection, mans will is so per­uerse, [Page 112] that when as naturally he desires to be happy, yet hee wiilingly commits those things against his first in­tendment, that make him most vnhappy. As a thiefe steales, to keepe himselfe from famine, and so from mi­sery: thus Ne miser fit, malus fit: & ideo miserior, quia malus. Lest hee should be wretched, he becomes wick­ed: and is so much the more wretched by beeing wick­ed. Beatus vult esse h [...]mo, etiam non sic viuendo vt possit Aug. esse. Man seekes for blessednesse in all places, but where it is. Yea, custome brings this will to contempt of sinne. Peccata quamuis ho [...]renda, cùm in consu [...]tudinem vene­rint, creduntur parua, aut nulla. Aug. Sinnes horrid and vncouth at first, become triuiall and familiar by pra­ctice.

Thus is this naturall light dimmed and ouercast by the corruption of prosperous lusts: yet ne ipsa quidem delet ini­quitas: sinne doth not quite race it out. 1. Because there are certaine principles reuiuing in the most dissolute. As the desire of happinesse; and euery one would attaine that end, though they erre in the meanes. Yea they know that euill is to bee auoided, which appeares in that they would not haue any wrong offered to themselues. These generall rules all know, albeit in the particular ap­plications they are blinded. Hence it came, that some grosse sinnes were not condemned of them: as robbery among the Germans, lust of males among the Grecians. Rom. 1. 27. Indeed God did punish malitiam per duri­tiem: yet still remaine some sparkes and cold sinders of that primary and originall fire. 2. That the light of na­ture is not quite extinct, appeares by the force and wor­king of the conscience; for this doth vexe and sting the most obstinate soule. By this Cain was driuen to confesse the monstrousnesse of his sinne. 3. The practice of natu­rall men euinceth it, who by force of nature performed some things agreeable to equity. Rom. 2. 14. The Gentiles hauing not the Law, doe by nature the things contained in the Law. [Page 113] The very Gentiles had many excellent politicke Lawes, and positiue constitutions. This seemes to cleare the meaning of Plato's two assertions: Legem esse inuentionem veritatis, that was the Law of Nature: Legem esse imita­tionem veritatis, such were the positiue decrees grounded vpon the other. But what precepts doth this Law con­taine, and what remnants of it doth man retaine?

The Law of nature commands man, to liue religi­ously to God aboue him, iustly to man with him, soberly to things vnder him. To deale iustly with men nature giues him two rules: one affirmatiue, What thou wouldest haue others to doe to thee, so doe to them: the other nega­tiue, Quod [...]ibi fieri non vis, alteri ne feceris: Do not that to others, which thou wouldst not haue them doe to thee. Euen nature Instructs a man how to rule his affections. So Tullie; Animus imperat corpori, vt Rex ciuibus: ratio li­bidmi, vt seruis dominus. The minde gouernes the body, as a King raignes ouer his subiects: the reason lust, as a master ouer his seruants. Whence had hee this, but from nature? There is vis rationis, orationis, adorationis. By the vertue of reason man loues man, by the power of discourse man regards himselfe, by the power of worship man respects God. If wee should examine the particular commandements. 1. They acknowledged one God: T [...]lly protested, that when he wrote seriously, he mentioned but one God: and he did but ludere, play the Poet when he spake of more. Moses called this God [...], and Plato [...]. 2. Numa Pompilius iudged it vnlawfull to ascribe any forme to God inuisible. 3. They durst indeed play with their puppets, imaginary gods; Uenus and Cupid, &c. But for the Deity, O may not the reuerence of his vn­knowne name condemne vs! They cry out, Great is their Diana: this vindicates them from vilipending the name. If they had knowne a greater God, they would haue gi­uen greater reuerence to his Name. 4. Diuers of the Gen­tiles had their Sabbaoths, mingled with strange superstiti­ons: [Page 114] but they were taught by nature to set apart some time for worship. 5. They commanded and commended honour to Parents: Solon ordaining no law for Parricides, answered there were none so vnnaturall for to attempt it. 6. That murder was held abominable, appeares by their punishing it, according to Gods Law, with death. 7. That Adultery was odious, it is manifest by Pharaoh. Gen. 12. 19. Why saidst thou, She is my sister? so I might haue taken her to me to wife. By Abimelech to Abraham; Gen. 20. 9. What haue I offended thee, that thou hast brought on mee, and my king­dome a great sinne? By Abimelech to Isaac: Gen. 26. 10. What is this thou hast done vnto vs? one might haue lyen with thy Wife, and thou shouldest haue brought guiltines vpon vs. 8. Theft some punished with death, other with double restitution. Cato being asked, Quid foenerari? what it was to practise vsury; answered, Quid hominem [...]ccidere? the same, that to kill a man. 9. They so hated and auoided falshood and lying, that they would not suffer a man to be witnesse a­gainst his enemy. 10. They thought it vnlawfull to co­uet other mens goods. One of them said, Concupiscere alien [...], sit à me alienat [...].

But now their naturall knowledge being so obscured, shall yet the Law of nature condemn? yes, for Rom. 1. 20. the inui­sible things of God might be vnderstood by the things that are made: so that they are without excuse. God could not bee apprehended by them any other way then by nature: yet sinning against him they are without excuse. Ier. 10. 25. Powre out thy fury vpon the heathen that know thee not: Psal. 79. 6. and vpon the kingdomes that haue not called on thy name. 2. Thes. 1. 8. He shall come in flaming fire, taking vengeance on them that know not God. By this shall many millions of men be condemned. Inex­cusabilis oft omnis peccator, vel reat [...] originis. Originall guilt makes vs inexcusable, without voluntary addita­ment. Aug. Ignorantia [...]ius qui [...]oluit intelligere, est peccantis cul­pa: Ignorantia eius qui no [...] potuit intelligere, est peccati p [...]na. In virisque non est iusta [...]xcusatio, sed est iusta dam [...]atio. [Page 115] His Ignorance that would not vnderstand, is the wicked­nesse of sinne: his ignorance that could not vnderstand, is the punishment of sinne. Doth not this latter excuse? Yes a Tanto, but not a Toto: from so much guiltines, but not from all guiltines. Ignorance can be no plea, for all are bound to know: it serues not a malefactors turne, to plead Ignor [...]tiam iuris, that hee knew not the Law of his Prince which he hath broken. I know that simple nesci­ence is minoris culpae, but not nullae; a lesse fault, not no fault. The Luk. 12. 47. knowing seruant disobedient shall haue many stripes: the ignorant is not spared, though lesse punished. To the ignorant are two wants, knowledge and a good will: but hee that sinnes wittingly, hath but one want, onely a good will. Hee that failes on knowledge, hath voluntatem facti & peccati, a will both to the deed, and to the sinne. He that failes in ignorance, hath onely volunta­tem facti non peccati, a will of the deed not of the sinne, though the deed be a sinne. Perer. Ignorantia duplex; vna quae est causa culpae, altera cuius causa culpa est. There is an ignorance that is the cause of sinne; and there is a sinne that is the cause of ignorance. No ignorant hath his sinne mitigated; but Is solùm qui non habuit vnde discere, saith August. He onely that had no meanes of learning. For Christ is a iust Iudge, and would not condemne without fault. We haue all good meanes of knowledge, GOD keepe vs from the condemnation of ignorance.

The next booke is the Law: that others shall be iudged by this, it is cleare without question. Rom. 2. 12. As many as haue sinned in the Law, shall be iudged by the Law. The Iewes shall be thus iudged rather then the Gentiles, who had not the Law written. The Law of Moses did onely bind the Hebrewes, the Prophets were not commanded to publish it to the Gentiles. Paul calls the times before Christ, Acts 17. 30. the times of ignorance; and the Gospell Rom. 16. 25. a my­stery kept secret since the world began. Now to obiect, first that the Iewish Merchants taught other Nations the Law, [Page 116] is vaine: for they were generally more apt discere religio­nem alienam, quàm docere suam; to learne false religions, then to teach the true. And many of them did not euen by their owne types and sacrifices, perfectly vnderstand the sacrifice of Christ. Then to say, their bookes were manifest, is false: for the Iewes kept them. Rom. 3. 2. Vnto them were committed the oracles of God. They were first d [...]posi­tarij, then oeconomi, dispensers. Esa. 2. 3. For out of Sion shall goe forth the Law, and the word of the Lord from Ierusalem. Psal. 147. 19. He sheweth his word vnto Iacob, his statutes vnto Israel, he hath not dealt so with any Nation. So Christ to the Sama­ritan woman; Iohn 4. 22. Saluation is of the Iewes. Now as this crediting facit ad honorem persona cui confidimus. Ambr. makes to the honour of the person whom we credit. This was a great credit to the Iewes; so it brings them to a strict account: exigendum cum vs [...]is; as in the Talents; God lookes for his owne with vsury. Some of them kept them in their hands, but not in their hearts; alijs magis pro­fu [...]ura quàm ipsis. Erasm. for the benefit of other, more then of themselues.

Now this booke is the Touchstone or tryall of our workes: whatsoeuer wee haue eyther thought, said, or done; is eyther with or against this Law of God. How we wrangle heere to iustifie many things, which there will not abide the tryall? How many arguments doth a contentious man produce, to countenance his wrangling Law-suites? Defensio iuris, Intentio legis, retardatio iniuri­arum. The defending of his right, the purpose of the Law, the keeping backe of iniuries; forbeare one wrong, and prouoke more: and Correctio iniustorum, the punish­ing of euill doers: and be not these smooth colours? who can now say, Peccasti in litigando? thou hast done ill in go­ing to law? but still we reckon vvithout our Oast: thou thinkest thy penny good siluer, as the foole thought his peble a diamond: bring it to the test. [...]. Cor. 6. 7. There is vtterly a fault among you, because ye goe to law one with another. [Page 117] Whether vvill God iudge thee according to thine owne humour, or according to this precept? Alas he vvill then try thee Secundum legem suam, non secundum legem tuam; after his law, not after thy lust. It is opus carnis, and will not abide tentationem ignis. Gal. 5. 20. Contention, strife, variance, are works of the flesh: & they which do such things shall not inherit the kingdom of God. Hell fire wil confute alreasons.

So among others, an angry word calls on a challenge: they haue plausible reasons for it. Their credit lyes vpon it: and better lose life then reputation. If being wron­ged they chalenge not, or being chalenged they answere not; the vvorld condemnes them cowards. So they fight not so much against anothers life, as against their owne reproach. This were somewhat if it were tam bene, quàm magnè propositum: if the proiect were as Christian, as it is Romane. Now they must go to the field, pray, embrace, forgiue; then fight and kill. But is this the Law that God vvil iudge by? no, that Law is, Thou shalt not kill. But per­haps they purpose not to kill; yet saith God; Returne not euil for euil: how doth this agree with thy color & humor? Yet more peremptorily. Rom. 12. 19. A [...]enge not your selues, but giue place vnto wrath. For vengeance is mine, sayth the Lord. Will you steale this from him in a glorious theft? hazard your soule more then your body? thrusting one vpon an enemies sword, the other on Gods sword? Will you meet together in so bloudy a designe; wherein vterque le­taliter peccat, saepe alter aeternaliter perit, both sinne deadly, often one or both perish eternally▪ Thus your pretences may blanch it ouer with the name of honour: but the law you must be tried by, will finde it homicide.

For Vsury, how is it bedawbed with arguments, pro­babilities, patronages, examples! Bookes haue been writ­ten to iustifie it: But none of these is that law wherby the Vsurer must be iudged. They doe not onely reason thus; I must giue to the poore, therefore I must take vsury of the rich: an argument of Stand-gate hole: I may robbe [Page 118] some, that I may giue to others. But they defend it by Scripture. Exod. 22. 25. If thou lend money to the poore, thou shalt not lay vpon him vsury. Not on the poore; therefore they in­ferre, vvee may lay it on the rich. Prou. 22. 22. Robbe not the poore, be­cause hee is poore, faith Salomon, therefore wee may robbe the rich, because he is rich, and can spare it. Is not this a goodly strong argument? So because it is said, Exo. 22. 22. Ye shall not afflict the widow, or fatherlesse child: it must needes follow, that they may trouble a woman maried, or a child that hath a father. There are infinite excuses: but the Law of triall is; Thou shalt not lend vpon vsury: studie an answere to that question. As much may be said for Impropriations: what shall become of all our legal pleas, our Alienations, Prohibitions, Customs, Fines? all fine excuses? when Christ shal set the sacrilegious before him, and read this Law; Math. 3. 8. Thou shalt not robbe God of his tythes and offerings? VVhere now are all reasons and excuses? This spirituall Court will admit of no corrupt customes, no deuices: Mee thou hast robbed, by me thou shalt be condemned. Lord, enter not into iudgement with vs: who shall be iustified in thy sight? We cannot answere ex millibus vnum, one of a thousand. Helpe vs, O thou Iudge and Sauiour: let thy mercy as Iesus, help vs against thy Iustice as Iudge. VVe must come vnder probation, defend vs from reprobation, and let vs find approbation; not for our workes, but thy mercies, O blessed Redee­mer. Amen.

Lastly, others are to be iudged by the Gospell: and this certainly bindeth our conscience he [...]e, for it shall iudge vs hereafter. Iohn 3. 18. He that beleeueth not on Christ, is con­demned. Now the Gospel requires of vs two things, Faith and Obedience. Faith; Mark 1. 15. Repent and beleeue the Gospel. O­bedience; Rom. 6. 17. Ye haue obeyed from the heart that forme of doc­trine. Which obedience must be Prompta, yee haue obeyed: voluntaria, from the heart: discreta, that true forme of doc­trine. Lyran. Indeed Obedientia Euangelica est ipsa fides. [Page 119] Many thinke they are not bound to beleeue the Gospel; but by this they shall be iudged.

True it is, that all are not bound to it: they to whom Christ neuer spoke, was neuer spoken, haue an excuse; not of euery sinne, but of this sinne, that they haue not beleeued on Christ. It is obiected, The Law bound all, therefore the Gospel bindes all. No, for the Law was gi­uen to mans nature: so though the knowledge was lost by mans default, yet the bond remaines on Gods part. The Gospel was neuer giuen to mans nature, but after the fall, and is aboue nature. Adam was the roote of man­kind in respect of nature, not in respect of grace. When God gaue the Law to him, hee bound him and all his po­sterity to keepe it. When he gaue the Promise to him, & faith to beleeue it, hee did not withall giue it to all man­kind. Neither if Adam had afterwards falne from faith, should all mankind haue falne with him. The first Adam was not the roote of the Promise, but the second.

But now to our selues; we must all stand before the Tribunal of Christ: to the Statutes of the former bookes who can answere? All our helpe is in this latter booke, we flie to the Gospel. We Iohn 1. 29. behold the Lambe of GOD, that taketh away the sinne of the vvorld: and comfort our selues, that 1. Iohn 2. 2. if any man sinne, wee haue an Aduocate vvith the Father, Iesus Christ the righ [...]ous: and hee is the propitia­tion for our sinnes. Now as Festus said to Paul. Acts 25. 12. Hast thou appealed vnto Caesar? vnto Caesar shalt thou go. So, hast thou appealed to the Gospel? thou shalt goe to the Gospel for thy tryall. Vel te totaliter absoluit, vel te capitaliter damnat. It shall either throughly iustifie thee, or extremely con­demne thee. The Spirit shall conuince the world of sinne, saith Christ; Iohn 16. 9. Because they beleeue not on mee. Now what is the holy Ghosts iudgement here, will be Christs here­after. But why are they condemned of sinne for not be­lieuing? 1. Because other sinnes are condemned by na­ture and Law; as murder, adulterie: both among Iewes [Page 120] and Gentiles: but not to belieue is the proper sin of Chri­stians; and it is a grand sinne, because they haue the doc­trine of faith. 2. Because infidelity is the roote of all sins, as faith is of all good works: the want of faith leads from transgression to presumption, from presumption to de­spaire. 3. Especially, because faith takes away the guilt of all sinnes, and freeth from condemnation: but infidelitie retaines the guilt of it selfe and others. Omnia peccata per infidelitatem retinentur, per fidem remittuntur. Aug. Luther hath it out of Augustine. Nullum peccatum nisi infidelitas, nulla iustitia nisi fides. There is no sinne but infidelitie, no righteousnesse but faith. Not that Adultery, Intempe­rance, Malice are no sinnes: but Infidelitate manente, ma­net omne peccatum: eadem decedente absolu [...]tur, omnia quoad reatum. Vnfaithfulnesse remaining, euery sinne re­maines, that departing, euery sinne is pardoned, and quite taken away in respect of the guiltinesse. Peccata sunt, tua peccata non sunt. After thou becommest a Beleeuer, the sinnes thou doost are sinnes; but not thy sinnes, because they are forgiuen thee. This appeares by the purpose of Christs comming; which was to 1. Iohn 3. 8. dissolue the works of the deuil: belieue on him, & thy sins are dissolued, absolued: thou art as if thou neuer hadst offended. Non quòd peccatū omninò non erit, sed quòd non omninò imp [...]atum erit. Not that sinne altogether should not be, but that it shall not be imputed. How quicke a riddance penitent faith makes with our sinnes! They are too heauy for our shoulders, faith presently turnes them ouer to Christ. Whereas there would goe with vs to iudgement a huge kennell of lusts, an Army of vaine words, a legion of euill deedes: faith instantly dischargeth them all, kneeling downe to Iesus Christ, beseeching him to answere for them.

Therfore make we much of faith: if our soules be bal­laced with this, they shall neuer shipwracke. A [...]asuerus had many virgins, none pleased him like Ester: none pleaseth God but faith; all the rest for her sake. Shee is [Page 121] that Iudith, that saueth the life of all thy good workes, by cutting off the vsurping head of Satan. Thou canst not be vnwelcome to God, if thou come with confidence: nothing more offends God, then the not taking his word. Sinne offends his Law, but vnbeliefe offends his Gospel. Though we doe not what he bids vs, yet let vs be sure he will doe what he tells vs. It is good to obey the for­mer, better to belieue the latter: because he is more able, and more good then we. Well now, after this Gospel we must be iudged: so Paul writes to his Romanes; Rom. 2. 16. GOD shall iudge the secrets of all hearts by Iesus Christ, according to my Gospel. Thou canst not satisfie the Law, therefore study thy soule an answere to this booke. Otherwise, saith Christ, The vvord that I haue spoken, the same shall iudge Iohn 12. 46. thee in the last day. The Sermons thou hast heard, shall rise vp in iudgement to condemne thee. Hence arise three conclusions.

1. It is no presumption for a Christian to belieue the pardon of his sinnes in Christ: for to doe the will of God is not to presume. If we doe not belieue this, Christ shal iudge vs damnable by the Gospell: therefore if wee doe conscionably belieue this, he shall acquite vs by the Go­spel. Non est praesumptio credentis, vbi est authoritas iuben­tis. There is no presumption in man to belieue it, when there is the authority of God to command it. Of all things in a Christian, God doth not loue a nice dainty, and mai­denly faith. He loues to haue a mans modesty bashfull, his humility fearefull, his penitence sorrowfull, his pati­ence ioyful, his compassion pitifull: but he loues a faith that hath boldnesse in it. That is not afraid to trouble God with a [...]iance, or suppliance: but is confident ruat [...]rcus et ortus. Without faith it is dangerous pressing into the Presence Chamber; as it was to the marriage without the wedding garment: but in faith Sequere et consequere; qui cupit, capit; speake and speed. Iohn 16. 23. Whatsoeuer you shall aske the Father in my Name, hee will giue it you. It is no sin [Page 122] to trust God with thy soule: Paul teacheth it by example. 2. Tim. 1. 12. I know whom I haue beleeued, that he will keepe that I haue committed to him against that day. Peter by counsel, 1. Pet. 4. 19. Com­mit your soules to God in weldooing. It is no sin to call God Father; for he hath sent the Spirit of his Son into our hearts, crying, Abba Father. It is no sin to trouble him with our Gala. 4. [...]. suites: Heb. 1 [...]. 22 Let vs draw neere with a true heart in full assurance of faith. Not to doe this faithfully, is against the Gospel; therefore to be iudged of that sinne.

The infallible certaintie of a true Christians saluation, is knowne to himselfe, and cannot be doubted vvithout sinne. For if it be sinne to distrust this, it is then righte­ousnesse to belieue it. The summe of the Gospel is mans saluation by Christ: he that belieues not this, belieues not the Gospell: and he that knowes the Gospel, and belieues it not, shall by it be condemned. Now God in the Go­spel doth not require that absolute perfection, which he did in the Law, vnder the perill of damnation: but quali­fies the rigour of the Law by the satisfaction of a Media­tor. So that the Gospell accepts the intent and endeuour for the act; as the will to repent for penitence, and the wil to belieue for faith. It is then not onely a weakenes, but a wickednes to distrust Gods mercy in thy saluation; let not this faultiudge thee before Iesus Christ.

3. The Gospel requires probation of faith by a good life. Norma fides, forma vitae: as we belieue we must liue. Doe we belieue Christ hath redeemed vs? We must liue like such as are redeemed: if freed, let vs demeane our selues as children of freedome. It is nothing at this iudge­ment to say, I haue belieued, when the life shall witnesse the contrary: thy lips affirme, but thy works deny. As our Sauiour said, Opera testantur de me; my workes beare witnesse of me, that I am Christ: so thou must say, Opera te­stantur de me, my works beare witnesse of me, that I am a Christian. Thou shalt be saued for thy faith, not for thy works: but for such a faith as is without works thou shalt [Page 123] neuer be saued. Works are disioyned A iustificando, non a iustificato; from the act of iustifying, not from the per­son iustified. If this Iudge for his owne merits giue vs saluation, wee must shew him the faire copy of our con­uersation. Quicquid Christus operatur pro nobis, operatur in nobis. Whatsoeuer Christ vvorkes for vs, he also workes in vs. If he hath freed vs from the damnation of sinne, he hath also freed vs from the dominion of sinne. Albeit in our iustification Fiet nobis secundum fidem nostram; Be it vnto vs according to our Faith: yet in saluation Reddetur vnicuique secundum operasua; Euery man shall bee rewar­ded according to his workes. Let not that which is a word of comfort to vs, be a bill of inditement against vs.

4. The Sentence. As there be two sorts of men to be sentenced, so there is a double sentence: one of Absoluti­on, the other of Damnation. With Absolution our Saui­our begins in action, with that let vs begin in meditation. He begins with fauour, O he is ready to shew mercy: and comes slowly to wrath and iudgement. In the Absolution are considerable foure circumstances; A Calling, a Com­mending, a Reply, and an Answere. First, the calling is set downe. Math. 25. 34. Come ye blessed of my Father, in­herit the kingdome prepared for you from the foundation of the world. In which gracious speech wee may perceiue sixe gradations.

1. Amabilis vocatio; Come. This was the voyce of Christ generally to all in the day of Grace, is particularly to the Elect in the day of Glory. Now he calls more then vvill come, then he will not call all that would come. Now he giues many Venite's. Mat. 11. 28. Come to me all that labour. Ioh. 7. 37. If any man thirst, let him come to me and drinke. Reu. [...]2. [...]7. The Spirit and Bride say, Come, and let him that heareth say, Come: and let him that is athirst come. Send not others, but come your selues. Come to no others, eyther Saints or An­gels, but come to me. Let vs take heed of that Discedite, quia nol [...]stis venire; Mat. 7. 23. Depart from me; good reason, for [Page 124] Ioh. 5. 40. you would not come vnto mee. You declined my call when I was humbled. Mat. 13. 55. Is not this the Carpenters Sonne? I vvill decline you now I am exalted; Luk. 14. 24. None of those men that were called shall tast of my supper. But such as haue obediently heard his Come in holines, shall also graciously heare his second Come in happinesse.

2. Su [...]is Benedictio; Ye Blessed. Neuer man was, is, or shall be, but desires secundum sensum suum, after his own sense to be blessed; saith Aristotle: though the most haue sought it out of the right vbi, vvhere it vvas not to bee found. In Christ onely it is found, vvho is indeed the Father of blessednesse. Mat. 3. 3. Blessed are the poore in spi­rit. The first vvord of the first lesson of Christs first Ser­mon is Blessed. So he beginnes, so there he continues, so here he concludes, Come ye blessed: a vvord able to make a man blessed.

3. Patris dilectio, Of my Father: to be blessed of God, is to be surely blessed. Parents doe vvell in blessing their children, Princes in blessing their people: here's the dif­ference, Benedicunt, but not Beatificant: they may wish them blessed, but not make them blessed. But saith God to Abraham; Gen. 22. 17. In blessing I will blesse thee: Gen. 27. 33. I haue bles­sed him, and he shall be blessed. All blessednes springs from that fountaine: the Lord hath blessed vs, and requires vs to blesse him; Rom. 9. 5. who is ouer all, God blessed for euer. Amen. This the vniuersall song of all creatures giues him; Reu. 5. 13. Blessing, honour, &c.

4. Foelicitatis Possessio, Inherite. Inheritance is of Birth, not industry: the younger brother is often of more desert then the elder, yet cannot this make him his Fathers Heyre. This is of Inheritance, therefore not of merit. It differs from an earthly Inheritance in three things. 1. In that the Testator must be dead, and the successor liuing: in this God the Testator is euer liuing, and his heyres be­fore they can fully possesse it, must bee dead. Ambr. A temporall inheritance diuided, is diminished: one is of [Page 125] so much land shortned, as is to another shared. The heires heere are without number; Reu. 7. 9. of all nations, kinred and lan­guages; yet though the inheritance be imparted, it is not empaired. Tanta singulis, quanta omnibus. Euery one hath as [...]ch as any one. Ardens. 3. The partition of an earth­ly inheritance breeds among the coheyres enuy & grudg­ing: but in this the ioy of one is the ioy of all. Dispar glo­ria singulorum, tamen communis laetitia omnium. Aug. One starre may excell another starre in glory, but none shall enuy another in glory. There shall be no repining at a­nothers more glorious clearenesse, where remaines in all one gracious dearenesse. Inherite.

5. Haereditatis Perfectio; a kingdom. The top of mans desires is a kingdom; nil nisi Regna placent. Yet if they be earthly kingdoms, they will not satisfie: Alexander is not content with his vniuersall Monarchy. But here is a king­dom will satisfie: you will say, there are many Kings, & but one kingdome; therfore not roome enough: yes, for the bounds of the least are not narrower then heauen it selfe.

6. Regni Paratio; Prepared for you: Not merited in your times, but prepared before all times. It had no be­ginning in respect of Gods intention: it shall haue no end in respect of your possession. Gods decree to giue it vs had no beginning, but shall haue an end: our fruition of it shal haue a beginning, but no end: Gods mercy in both hath neither beginning nor end; but is from euerlasting to euerlasting. Had the Lord such care to prouide a kingdom for his children before they were; then sure hee will giue it them at the appointed time. So certaine are they of blessednesse, that it is prepared for them from the foundation of the world. For you: not for all: there is no vniuersall ele­ction, God decrees not all to bee saued. Then Christ should haue said thus, Inherit the kingdome; Paratum om­nibus, Datum vobis: prepared for all, and giuen to you: but he saith, Prepared for you, therefore not purposed to all. Seeing there is so good cheare prepared for vs, let vs pre­pared [Page 126] for vs, let vs prepare our selues for that: like some dainty guest, who knowing there is such delicate fare be­hinde, keepes his stomacke for it. Let vs disdaine the course diet of this world, that dangers vs to the dropsie of couetice, or the surfets of ryot. We vse to fast on the Eeues, that vve may feast on the Holy-dayes: let vs here abstaine from the table of sinne, that wee may heereafter banket in the Kingdome of Heauen.

This is matter of comfort to vs: heere the world con­demns the godly: therefore they shall haue a time of ab­soluing. When that Generall Session comes, Luke 21. 28. then looke vp, and lift vp your heads, for your redemption draweth nye. There is no mercy to be had in this vvorld, for the wick­ed themselues are accusers, witnesses, iudges: but at that day a poore mans case will be heard. Therefore Psal. 10. 14. the poore committeth himselfe vnto thee, for thou art the helper of the fatherlesse. Christ vvill take the cause into his own hand. Reu. 6. 10. The soules vnder the Altar cry with a loud voyce; How long, O Lord, holy and true, dost thou not iudge and auenge our bloud on them that dwell on the earth! Yes, it is fit euery one should haue a day of hearing. This is theirs, that shall be ours: Psal. 58. 10. The righteous shall reioyce when hee seeth the vengeance. Reioyce? yes, they haue no charity to vs on earth, vve must haue no charity to them in hell.

2. The Commendation followes the calling, Mat. 25. 35. For I was hungry, and ye gaue me meate: I was thirsty, and ye gaue mee drinke, &c. Christ witnesseth their faith from the effects: they brought foorth fruits of mercy. Thus it is euident, that not according to the internall ha­bite of faith and charity, but according to the externall acts proceeding from them, is the reward bestowed. Christ before iustified them by their faith, apprehending his merits: now hee iustifies them by testimony (of that faith) arising from their vvorkes. The point Christ in­sists in, is their workes of mercy; which are sixe, visito, poto, cibo, redimo, tego, colligo fratres. Giuing them meat, [Page 127] drinke, harbour, clothing, visitation in sicknesse, redemption from bondage.

Where obserue, that the maine point Christ will scanne at the last, is the point of mercy. Not how wise, nor how learned, nor how iust, but how mercifull. Ambr. Now if a Scholler standing for preferment, knew directly that one question vvherein hee should be opposed; he would study a full and ready answer to it. We all know that one and maine question wherein Christ vvill examine vs, vvhat vvorkes of mercy haue we done: if we haue gotten no demonstration of mercy, vve are vvorthily condem­ned. Now their mercy is commended, partly in respect of the obiect, and partly in respect of the act. For the obiect, it is done to Christ: happy mercy that is done to the Lord Iesus; it shall neuer passe vnrewarded. 2. Chr. 24. 22. Ioash forgot the kindnesse of Iehoiada; but the King of heauen will remember all the good done vnto him. Sayes that good malefactor; Luk. 23. 42. Lord, remember me when thou commest into thy kingdome. I will not forget thee, answeres Iesus; To day thou shalt be with me in Paradise. I was hungry, and ye fedme. I, and me, saith Christ.

In regard of the act, the thing they distribute and con­tribute, is not bare vvords, but actuall mercies; food, clo­thing, &c. This is the effect of a true faith, not a verball, but a reall working faith. A faith, not like that the Psal­mist seemes to mention, (though in another sense) I be­lieued, & ideo locutus sum, and therefore I spake: but such as the Apostle speakes of; I belieued, & ideo operatus sum, and therefore I wrought a faith working by loue. It is easie to mistake Saint Paul, Rom. 14. 22. Hast thou faith? haue it to thy selfe before God. vnlesse vve expound him by S. Iames, Iam. 2. 18. Hast thou faith? shew thy faith by thy workes. If vve vvill be the children of Abraham, Rom. 4. 11. who is the Father of them that belieue: wee must bee so by Sara, vvho is the mother of 1. Pet. 3. 6. them that obey. They that vvill be trees of righteousnesse in Gods garden, must not bee [Page 128] like the fig-tree in the Gospell, that had onely leaues, no fruit: but like the Psal. 1. 3. tree that brings forth her fruit in due sea­son. Or like Aarons rod, that of a dead sticke, hauing life and sappe put into it; presently bare Almonds; fruit, no leaues spoken of.

Some giue words enow; contrary to Moses, who was a man of few vvords. The Papists vvill rather loose a penny then a Paternoster: these vvill giue ten Paterno­sters before one penny. They giue the words of Nep­thali, pleasant words; but no meate. As if the poore were like Ephraim, Hos. 12. 1. fed with the wind. Or as if their word were verbum Domini, the Mat. 4. 4. word of God, that men might liue by it. Salomon sayes, Wisedome is good with an inheritance, so good counsell is good vvith an almes. If a famished man begge bread of thee, and thou onely fallest to instruct his soule, but deniest food to his body: hee may reply, as Hushai said to Absolon of Achitophels counsell. 2. Sam. 17. 7. The counsell that Achitophel hath giuen is good, but not at this time. Martial demands of Caius a small piece of siluer; Quod vel donanti non graue. Caius blamed him for his idle profession of Poetry, counselled him to study the Lavv, that vvould enrich him. To him Martial; Quod peto da mihi tu, non peto consilium. Giue me that I aske thee, I doe not aske thee counsell. Many are like S. Peters fish; it had money in the mouth, but not a hand to giue it. Or like Diues his dogs; they can licke a poore man vvith their tongues, else giue him no reliefe. Diogenes a witty beg­ger would vsually walke in a place where earthen Statues were erected, in honour of some that died for their coun­try. To them he would pray, to them reach out his hand, bow, and beg: being asked the reason, he answered; Ni­hil aliud quàm repulsam meditor. I thinke of nothing, but a repulse and deniall. Wee haue many such liuing Sta­tues, meere Idols: that haue mouthes and speake not, eyes and pity not, hands and giue not: the poore are sure of nothing but a repulse.

[Page 129] 3. The reply, or question vpon this commendation made by the Saints. Math. 25. 37. Then shall the righteous answere him; Lord, when saw we thee an hungred, and fedde thee? or thirstie, and gaue thee drinke? &c. This is no de­niall of that truth Christ hath auouched. But 1. to mag­nifie Christs mercy, who takes these workes as done to himselfe, which are done for his sake. Let no couetous Churle plead, he wants subiects vpon whom to exercise his mercy; Pauper vbique iacet: which way can he walke, and not behold one hungry, another thirsty, &c? 2. To testifie their humilitie, that albeit these things are true, yet they acknowledge no merite in them: they haue not done so much of these as they ought. Besides, they might haue an after-consideration of their sinnes past; which va­lued with their good works, they find one to out-weigh a thousand. The Papists ostent their merits on earth, the Saints dare not doe so euen ready for heauen: but Reu. 4. 10. cast downe their crownes before the Throne: saying, Thou, O Lord, art onely vvoorthy to receiue glory and honour. They haue nec boni inopiam, nec in bono superbiam. They are not poore in good workes, nor proud of good workes. They wrote their charity in the dust, therefore did God write it in Marble. They seeme to forget the works of mercie they haue done, therefore are they remembred by Iesus Christ.

4. The answere of Christ, Mat. 25. 40. In as much as yee haue done it to one of the least of these my brethren, ye haue done it vnto me. The miseries of my brethren are my own miseries. Heb. 4. 15. Wee haue an high Priest touched with the feeling of our infirmities. That invulnerable and glorified brest, is still touched with the sense of our wounds. Saul, thou per­secutest mee: he sayes not mine, but me: me in mine. Zach. 2. 8. He that toucheth you, toucheth the apple of mine eye. Surely he will pity the misery of euery one, that is afflicted with the sorowes of all. Quis recusabit pro Christo pati, quando Christus compatitur patienti? Who would refuse to suffer [Page 130] for Christ, when he is sure that Christ suffers with him?

Here is excellent direction for our works of mercy: that no sinister end draw them from vs, but syncere loue to Christ. If any fish for the applause of men, his bait shal be his owne hooke, to snare himselfe. Da Christo; looke on the poore man, and in that member behold the Head, Christ. Mat. 10. 42. He that shall giue a cup of cold water to one of these little ones, in the name of a Disciple, he shall in no wise lose his reward. A cup of water is but a small gift, yet done in that Name, and for that cause, it is rewarded, as an excellent worke of mercy. It is the true note of a child of God, to shew mercy to a Christian, because he is a Christian. Na­turall men haue their priuate ends, and aduantagious re­spects, in their beneficences. Such a one shall doe me ser­uice, flatter my addiction, bring intelligences to mine eare; I will make him my property: my charity shal bind him to me. Morall men will sometimes giue, euen for pi­ties sake: but the true Christian doth it for Christ his sake, and lookes no further. Gala. 6. 10. Dooing good vnto all, especially to them that are of the houshold of faith. Some thinke, that the best worke is to build Temples and Monasteries: but in­deed the best worke is to relieue (not the dead, but) the liuing Temples of Christs mysticall Body. It was an an­cient complaint; Fulget Ecclesia in parietibus, [...]get in pau­peribus. The Church flourisheth in her glorious buil­dings, but mourneth and pines away in her poore mem­bers. Deny not due cost to the dead walls, but first satis­fie the liuing bowels; that Christ may say, Come yee blessed.

I come now to the sentence of Condemnation, Math. 25. 41. Then shall he say to them on the left hand; Depart from mee yee cursed, into euerlasting fire prepared for the De­uill and his angels. In this forme of damnatory iudgement, are foure points considerable. A Reiection of the vvic­ked, a Reason of that reiection, an Obiection against that reason, a Confutation of that obiection. In the Reiection [Page 131] are many particulars gradually inhancing their iudge­ment. They are partly Priuatiue, & partly Positiue. De­part from mee yee cursed, there is Poenadam [...]i: Into euerla­sting fire, there is Poena sensus. As there be two kindes of sinne: Delictum and Peccatum. Delictum est desertio boni, Bern. Peccatum perpetratio mali: the one a forsaking of that is good, the other a committing of that is euill. So there is a like proportion of punishment; a depriuing of ioy, and a giuing ouer to torment. Heere is

1. A grieuous refusall; Depart. This seemes nothing to the wicked now, such is their dead securitie. Depart? Why they are content to be gone. Ecclc. 8. 11. Because sentence a­gainst an euill worke is not executed speedily, therefore their heart is fully set in them to doe euill. But as when a Prince o­pening his long locked vp Treasurie, graciously takes some in with him, and saying to other ill-meriting fol­lowers, Depart: it will be a disgracefull vexation. So when the glory of heauen, and those vnualuable treasures shall be opened, and dealt about to the faithfull; vvhat horror will it be to the Reprobates to be cast off with a Depart? Luke 10. 23. Blessed are the eyes that see the things vvhich yee see: saith Christ to his Saints. For Kings haue desired to see them, and were not suffered. If it were such a Blessednes to see Iesus in humility, what is it to see him in glory? But from this the wicked are bidden, Depart.

2. The losse of Saluation; From mee: your Sauiour that was wounded for you; that offered my bloud to you, which was offered for you. And if from mee, then from all that is mine; my mercy, my glory, my saluation. Con­sider here, what an excellent thing it is to haue familiarity with Christ on earth, that he may not cast vs off as stran­gers from heauen. He that would haue Christ know him there, must not be a stranger to Christ here. He must haue some fellowship with GOD: How? If wee walke in the light, we haue fellowship with God, and with his Sonne Iesus 1. Iohn 1. Christ. To walke in the darke, is to haue fellowship with [Page 132] the Prince of darknesse: to walke in the light, is to haue fellowship with the Father of lights. VVill a Reprobate that hath alwaies turned his back vpon Christ, here presse into his company? Vpon what acquaintance? Yes, Luk. 13. 26. Wee haue eate and drunke in thy presence, and thou hast taught in our streets: as if they should say, We haue fed at thy Com­munion table, and heard thee preach in our Pulpits. Still this proues no acquaintance: for in the one you did eate Panem Domini, non Panem Dominum; the bread of Christ, but not Christ with the bread. In the other you haue heard Uerbum Domini, not regarded Dominum verbi. Your eare hath beene open, but your conscience shutte. Therefore, ver. 25. Non noui vos; as familiar as you pre­sume, yet you are such strangers to me, that I know you not. They neuer vvillingly came neere Christ but to perse­cute him; therefore hee shall then cast them farre enough off for euer.

3. The deserued Malediction; Yee cursed. Hee is cur­sed, that being borne in sinne, liues in it, and dyes in it, without seeking recouery. I call this curse merited, be­cause they loue it. Psal. 109. 17. As hee loued cursing, so let it come vn­to him. Hath he loued it? Let him take his loue. As hee clothed himselfe with cursing as with a garment: so let it come into his bowels like vvater, and like oyle into his bones. ver. 18. It was his outside, let it be his linings: it was his outward stuffe, let it be his inward stuffing. Euery one that hath not first a pardon by Christ, must heare this curse pro­nounced against him from Christ. O then suffer not thine eyes to sleep, till Christ hath sealed thee a Quetus est. Giue no peace to thy selfe, till thou haue peace with GOD. Quamdiù imp [...]nitentia manet, maledictio imminet. So long as vnrepentance abides in vs, Cursednesse hangs ouer vs. He that wilfully goes on in knowne wickednesse, hazards himselfe to ineuitable cursednesse. Goe ye cursed.

4. The horrour of the paines; Into euerlasting fire. Fire; of all elements the most violent, therefore fittest to [Page 133] describe those pangs. Esay 30. 33. The pile thereof is [...]ire and much wood: the breath of the Lord, like a riuer of bri [...]stone, doth kindle it. Euerlasting; the torments thereof are euer fry­ing, neuer dying. Mark. 9. 44. Where the worme dieth not, and the fire is not quenched. Aug. Vermis corrodet conscientiam, ignis comburet carnem; quia & corde & corpore deliquerunt. The fire shall torture their flesh, the worme their spirit: because both in flesh and spirit they haue sinned. The reprobates shall be packed and crowded together, like [...]rickes in a fiery furnace, hauing not so much as a chinke where any winde may enter in to coole them.

5. The preordinance of their torments; Prepared for the Deuill and his Angels: ordained before-hand. Origen held that the Deuill and his angels should one day be re­leased from their tortures: and that these words of Christ vvere spoken Minaciter, potiùs quàm veraciter; rather by way of threatning, then true meaning. But Augustine an­swers, that the Scripture hath confuted him plenissime ac planissimè. For the fire prepared for Satan is not tempo­rarie, but euerlasting: vvhere though flouds of teares bee continually raining vpon it, yet can it not bee put out.

Prepared: to the terror of vvicked men, that couenant with hell: alas they are deceiued, it vvas made for some purpose. That fire vvas prepared for some, and some haue prepared themselues for it. Burning in lusts, in ma­lice, in reuenge; vntill themselues, their lusts, malice and reuenge, and all burne in hell. The Deuill was crafty, yet he could not scape hell: be as vvily as you can, yet be­ware hell. It is not policy, but piety, that must escape this fire. Now as this brings to the vvicked much terror, so it helpes to preserue the godly against error. And this vvas one principall cause of the penning this sentence. The vvise master of the family vvill chide his seruants, vea and vpon desert correct them, in the presence of his child, that he may learne by it to stand in awe of his Father. So [Page 134] deales God; Minatur quod faciet improbis, ne faciat quod minatur sanctis. He threatens the vvicked vvhat he vvill doe to their sinnes, that the godly may auoid vvhat hee threatens for sinnes. Omnis minatio amica monitio: euery threatning is a faire vvarning. The Lord giue vs mutare sententiam nostram, vt ipse mutet sententiam suam; to change our minde, that God may change his menace. Let vs now come humbly to him in repentance, that vve may neuer depart from him into vengeance. The other circumstan­ces I will but touch.

2. The reason of this reiection, Mat. 25. 42. For I was hungry, and ye gaue mee no no meate: I was thirsty, and yee gaue me no drinke. They are not iudged Ex malis commis­sis, sedex bonis omissis; not by the euill deedes they haue done, but by the good things they haue not done. Christ saies not, Yee tooke away my meat vvhen I vvas hungry: but you gaue me not your meate. You did not strip mee of the clothes I had, but you gaue me no clothes vvhen I had not. Mat. 3. 10. The axe cuts vp the tree which brought not forth good fruit; though it bee not accused for bringing foorth bad fruit. Innocency is good, but not enough: vve see that not to haue relieued, is an vnanswerable inditement at that day. How heauy vvill this sentence fall vpon ma­ny among vs! What heapes haue many in this City; per­haps some got vvithout a tenter'd conscience, yeeld it no worse: yet vvould to God it vvere so vvell: for it is hard Bonum cito [...]uadere diuitem; for an honest man to become rich on the sodaine. They haue it, and now may they not keepe it? is it not their owne? But O it is fearefull, vvhen for this keeping they shall be condemned. It is not a groat weekely, or monethly to the poore, and a small pension to the much-robbed Church, that can discharge you: but you must giue proportionably. Pleade what you can to the poore, Christ vvill not be so answered. Who can force me to giue? none: but because thou wilt not giue vnfor­ced, thou shalt iustly be condemned.

[Page 135] 3. The obiection against this reason, Math. 25. 44. Lord, when saw wee thee an hungred, or athi [...]st, &c. and did not minister vnto thee? They haue a kinde of impudence still adhering to their foreheads: they would seeme to iu­stifie themselues, though they bee deseruedly punished. When did we see thee? Often. When this poore widow hath departed without thy mercy, that orphan vvithout thy helpe, that blinde or lame vvithout thy almes. When? when not? euery occasion shall be a bill of enditement a­gainst thee. Who will wonder to see a Romish Pharise sooth and flatter himselfe on earth, when hee is not asha­med to doe it in iudgement [...]efore the Lord Iesus Christ? Sed nulla defensio absoluet reum, nulla infensio dissoluet iudici­um. Plead they whether subtilly, or angrily, as if some vvrong vvere done them; it is Equity it selfe that doth sentence them.

4. The confutation of their obiection. Math. 25. 45. Insomuch as ye did it not to one of the least of these, ye did it not to me. This one distinction takes away all their argu­ments: here is a full answer to their Quando: a declarati­on of their death-deseruing wickednesse: that would haue no pitty on the Lord Iesus. Iam. 2. 13. Iudgement mercilesse shall be giuen to them that shew no mercy: you know this. Diues was denied a drop, because he would not giue a crumme: you know this: Hee that stoppeth his eare at the cry of the poore, shall cry himselfe and not be heard. Did not I tell you Prou. 21. 13. thus? The poore you had euer, this mercy you shewed neuer: therefore Goe ye cursed.

5. Lastly the Retribution: this is set downe in briefe; but the matter it containes, is long and euerlasting. Iohn 5. 29. All shall come forth; they that haue done good, to the resurrection of life; they that haue done euil, to the resurrection of condem­nation. Mat. 25. 46. These shall goe away into euerlasting punishment: but the righteous into life eternall. An estate soone versed: neuer to bee reuersed. The voice of Christ shall speake it; and the power of Christ shall effect it. No Angell shall [Page 136] speake against it, no deuill shall withstand it.

How should this teach Saint Pauls vse; who conside­ring that there shall be a resurrectian of the dead, both of the iust and vniust; resolued with himselfe Acts 24. 16. to haue alwaies a good conscience void of offence toward God, and toward man. Let it instruct vs al to watch for this day; a decaied charge, then which nothing was more current in the mouth of Christ. Let mee conclude with that sigh from his soule; Could ye not watch with me one houre? It will not bee long ere the glasse be runne, the houre out; Iudas is at hand, iudgement is not farre off: then may you sleepe and take your rest. This day is neerer you now, then when you first entred the Church. Twice haue the blasted eares eat vp the full corne: twice haue the leane kine deuoured the fatte: Pharaohs dreame is doubled for the certainty and expedition. Heb. 10. 37. Yet a little while, and he that shall come, will come and will not tarry. If wee shall haue comfort in this day when it is come, wee must long for it before it doe come. What comfort shall the Vsurer haue? hee desires not this day: for then the Reu. 10. 6. Angell sweares there shall bee no more time; and his profession is to sell time. He sels it deare, very costly to anothers purse, but most costly to his owne soule. Such as bribe for Offices, farme Mono­polies, contract an vsurious rent for life; doe they desire it? Amos 5. 18. Woe vnto you that desire the day of the Lord: to what end is it for you? the day of the Lord is darkenesse, and not light. The soule groaning vnder sinne desires it. Rom. 7. 24. Who shall de­liuer me from the body of this death? The suffering soule may desire it. Come Lord Iesus. The faithfull Spouse wedded to Christ desires this comming of her Husband: she is now espoused, that is the plenary consummation of the marriage. Reu. 19. 7. Let vs be glad and reioyce, and giue honour to him: for the marriage of the Lambe is come, and the Bride hath made her selfe ready. Blessed are they that bee called to this marriage supper.

To the vngodly it will be a fearefull day. Ignis vbique [Page 137] ferox ruptis regnabit habenis: there shall follow an vniuer­sall dissolution. Downewards goe Satan, his angels, and reprobates; howling, and shriking, & gnashing of teeth: the effect of a most impatient fury: to be bound hand and foote with euerlasting chaines of darkenesse. Where fire shall torture, yet giue no light: wormes gnaw the heart, yet neuer gnaw in sunder the strings: eternall paines pu­nire, non finire corpora. Small sorrowes grow great with continuance: but O misery of miseries, to haue torments vniuersall, and withall eternall: not to be endured, yet not to be ended. Vpwards goes Christ, the blessed Angels and Saints, singing with melodie as neuer mortall eare heard. The onely song which that Quire sung audible to man, was that which the Shepheards heard: Luk. 2. 14. Glory to God in the highest, and on earth peace, good will towards men. Yet Christ was then comming to suffer: what may we thinke are those Halleluiahs euerlastingly chanted in the Courts of Heauen! we know not, yet we may know one speciall note, which an vniuersall Quire of all nations, kinred, and tongues; Angels, Elders, All shall sing; Reu. 7. 12. Blessing, and glory, and wisedome, and thankesgiuing, and honour, and power, and might bee vnto our God for euer and e­uer. Amen.

To the spirits of iust men made perfect. The Citizens of he [...]uen are of two sorts; by Creation or Adoption. Crea­ted and naturall Citizens are the Angels, Adopted are Men. Of these be two kindes, some Assumed, and others Assigned. The Assigned, such as are decreed in their times to be Citizens; said before to bee written in heauen. The Assumed, such as are already possessed of it, here Spirits of iust men made perfect. But how then is the Apostles meaning cleared? How are the militant on earth said to be come vnto these iust spirits in heauen? Yes, wee haue a Communion with them, participating in Spe, what they possesse in Re. [...]. 2. 19. Now we are no more strangers and for­reiners, but fellow-Citizens with the Saints, and of the [Page 138] houshold of GOD. Onely our apprentiship of the flesh is not yet out; but they haue their freedome. But as wee haue all an vnion with Christ, so a Communion vvith Christians: the combatant on earth, with the triumphant in heauen.

Spirits: this word hath diuerse acceptions. It is taken 1. Pro animo, for the Mind. Luke 10. 21. Iesus reioyced in spirit. 1. Chron. 5. 26. God stirred vp the spirit of the King of Assyria. 2. Pro sede rationis, et [...], 1. Cor. 2. 11. What man knowes the things of man, saue the spirit of man which is within him? 3. Pro Affectuvel Afflatu, for the motion of the mind, whether good or bad. Luke 9. 55. Ye know not what maner spirit ye are of. So there is called the spirit of lust, the spirit of pride, &c. 4. Pro do­nis spiritus sancti, for the gifts of Gods Spirit. Act. 8. 15. Peter and Iohn prayed for the disciples at Samaria, that they might receiue the holy Spirit; meaning the graces of the holy Spirit. Gala. 3. 2. Receiued yee the Spirit by the works of the Law, or by the hearing of faith? 5. Pro ef­ficacia Euangelij, for the effectuall working of the Gospel; and so it is opposed to the letter. 2. Cor. 3. 6. The letter killeth, but the Spirit giueth life. 6. Pro spiritualibus exer­citijs; for spirituall exercises. Gala. 6. 8. He that soweth to the spirit, shall of the spirit reape euerlasting life. Iohn 4. 23. True worshippers shall worship the Father in spirit & truth. 7. Pro regenerata parte: for the regenerate part of a Christian, and so it is opposed to the flesh. Gala. 5. 17. The flesh lusteth against the spirit, and the spirit lusteth against the flesh. 8. Lastly, Pro anima immortal [...], for the immortall soule. Eccl. 12. 7. Dust shall returne to the earth as it was, and the spirit shall returne to God who gaue it. This spirit did Steuen commend into the hands of Christ. Act. 7. 59. And Christ into the hands of his Father. Math. 27. 50. yielding vp the spirit. Thus it is taken here.

Spirits, he doth not say bodies: they lie in the dust vn­der the hope of a better resurrection. Spirits: Wee find [Page 139] here what becomes of good mens soules when they for­sake their bodies: they are in the heauenly Citie. There are many idle opinions, what becomes of mans soule in death. Some haue thought, that the soules then, though they die not, yet are still kept within the body (as it were asleepe) vntill the last day. But the Scripture speakes expresly the contrary: for Diues his soule was in hell, and Lazarus his soule in Abrahams bosome. Reu. 6. 9. I saw vnder the Altar the soules of them that were slaine for the Word of God. Some haue imagined a transmigration of soules forsakē of their owne bodies, into other bodies. Herod seemes to be of this opinion: when newes was brought him concerning the fame of Iesus, he said to his seruants; Mat. 14. 2. This is Iohn the Baptist, he is risen from the dead. He thought that the soule of Iohn was put into the body of Iesus. It is alleaged, that Nebuchadnezzar liuing and feeding with beasts, vntill seuen times were passed ouer him; had lost his owne soule, and the soule of a beast was entered in the roome. But this is a friuolous conceit: indeed God had bereft him of cō ­mon reason, yet he had still the soule of a man. Doe not many among vs, that haue the soules of men, liue like de­bauched beasts? The lustfull like a goate, the couetous like a vvolfe, the drunkard like a hogge, the Politician like a foxe, the rayler like a barking curre. Others think, that the soule neither dieth nor sleepeth, nor passeth out of one body into another, but wandreth vp and downe here on earth among men: and often appeareth to this man, oftē to that: whence came that fabulous opinion that dead men walke. For this purpose they alleage the Witch of Endor, who made Samuel appeare to Saul, and answere him. But the truth is, that was not Samuel indeed, but an apparition, the meere counterset of him. For not all the Witches in the world, nor all the Diuels in hell can dis­quiet the soules of the faithfull: for they are in Gods kee­ping. Dying, their soules are immediatly translated to blessednesse: there are the spirits of iust men made perfect: [Page 140] and there to abide, vntill the generall Resurrection shall restore them to their owne bodies. For the soules of the Reprobates, departing in their sinnes, they goe directly to hell, and are kept there as in a sure prison.

Let this instruct all such as haue a Christian hope, to let their soules depart with comfort. Emittuntur, non amit­tuntur: death doth not lose them, but loosen them, & set them free from the bondage of corruption. Howle and lament if thou thinke thy soule perisheth. There are some that feare not so much to die, as to be dead: they know the pang is bitter, but it is short: it is the comfortlesse e­state of the dead that is their dread. They could well re­solue for the act of their passage, if they were sure to liue afterwards. Animula vagula blandula, Whither goest thou, said that Heathen Emperour on his death-bed? la­menting the doubtful condition of his soule after the par­ture. Very not beeing is abhorred of nature; if death had nothing else to make it feareful. It is vvofull to lie rotting in the silent graue, neither seeing, nor seene. Heere the Christian lifts vp his head of comfort; Lord, into thy hands I commend my spirit. I lose it not, because thou hast it: thou wilt keepe it in peace, and g [...]ue it mee backe againe in eternall ioy.

Of iust men. Iustice is ascribed to a Christian tvvo waies: There is 1. Passiua iustitia, a passiue iustice, Christs righteousnesse imputed to him: and heereby hee stands perfectly iust before God. This the Apostle calls Rom. 3. 22 The righteousnesse of GOD, which is by faith of Iesus Christ vn­to all. 1. Cor. 1. 30. Christ is made vnto vs righteousnesse. This iustice is attained by faith; Heb. 11. 7. Noah became heire of the righteous­nesse which is by faith. Rom. 4. 3. Abraham belieued GOD, and it was counted vnto him for righteousnesse. Without this no spirit shall appeare iust before God in heauen. Our owne righteousnesse is a couering too short to hide our naked­nesse: Christs garment is a long robe, that couers all.

2. Actiua iustitia, actiue righteousnesse, an effect of [Page 141] the former: which is indeed a testimonie that wee are iu­stified by Christ. 1. Iohn 3. 7. Let no man deceiue you: hee that doth righteousnesse, is righteous. Therefore saith Iames, Iam. 2. 24. A man is iustified by his works: if his meaning had beene that our owne works simply acquit vs before GOD; it could ne­uer be reconciled to that of his master; when vvee haue done all we can, we must call our selues vnprofitable ser­uants. Nor to that of his fellow; Rom. 7. 23. I see a law in my mem­bers, warring against the law of my minde: nor to that of himselfe; Iam. 3. 2. In many things wee sinne all. Now this iustice effectiue from God, actiue in vs, is taken two waies; La­tè and Strictè.

In a larger sense it is taken for all Pietie, and so iustice and holinesse are all one. Properly taken, Iustification is imputed, Sanctification inherent: but vnderstanding our iustnesse an effect of Christs iustice imputed to vs, so Iu­stus and Sanctus are conuertible termes. They are Iust spi­rits, that is, they are Saints. Now if we desire to come ad Sanctos, to the Saints: wee must liue sanctè, a holy life. God by telling vs who are in heauen, teacheth vs who shall come to heauen; none but Saints. They are set be­fore vs as examples: Vt eorum sequamur gratiam, et conse­quamur gloriam: that steering their course, wee might come to their Hauen. The Scripture teacheth vs Quid a­gendum, what is to be done: the Saints Quo modo, how it is to be done. Uita sanctorum, interpretatio scripturarum. The liues of holy men is a kind of Commentary or inter­pretation of the holy writ. Let vs as we doe by good co­pies, not onely lay them before vs, and looke on them, but write after them. For it is not sufficient Legere, sed degere vitam sanctorum: not to read, but to lead the liues of Saints. Papists in this goe too farre, as euil men come too short. Good men imitate the Saints, but doe not worship them: Papists worship the Saints, but doe not imitate them: lewd men doe neither. Perhaps they will imitate their infirmities: as if onely for that they liked them, for [Page 142] which onely God misliked them. The Saints are to bee held as Patternes, not as Patrones of our life. But the Pa­pists praise not God in his Saints, nor the Saints for God, but as God. Onely let vs reuerently walke in their grace, that we may ioyfully come to their place.

In a stricter sense it is taken for that morall vertue, which giues to euery man his owne. This vertue hath beene highly commended in the heathen: but one saith truly, Iustitia ethnic orum miranda potius, quàm laudanda: their Iustice deserued more admiration, then commenda­tion: they wanted him that should make them iust. They so affected this iustice, that they tooke Sirnames from it; Aristides was called Iustus: Scipio, Iustus: Fabius, Iustus. Their iustice was no vertue, but a shadow of vertue. They neyther knew the Lord Deum virtutis, nec Christum virtutem Dei; the God of vertue, nor Christ the vertue of God. Onely Iesus is Iustus. 1. Pet. 3. 18. Christ suffered for sinnes, the iust for the vniust. Acts 3. 14. Ye denyed the Holy one, and the Iust. There was another Col. 4. 11. Iesus called Iustus, a helper of the A­postles: but Christ is Dominus Iustitia nostra; Ier. 33. 16. The Lord our Righteousnesse. By him we are onely made iust: Esa. 45. 25. In the Lord shall all the seed of Israel be iustified, and glory.

Being thus iustified, let vs be iust: not doing that to o­thers, which we would not haue others do to vs: and do­ing that to others which wee desire to bee done to our selues. Some are iust in small matters: so the Pharises Mat. 23. 23. pay tithe of mint, & annise, and cummine; but omit waigh­tier things. This is Pharisaica Iustitia, a Puritane righte­ousnesse: not to endure an houres recreation on the Sun­day, yet to robbe the Church by vsurpations, to exact in­terests and forfets; these be nothing. So the mony might not be put into the Treasury, that might hire Iudas to be­tray his master. The tenne brethren were so iust, as to re­turne the mony in their sackes; yet stucke not to sell their brother Ioseph.

Some are iust in great things, not in small. As the o­ther [Page 143] straine at a gnat, and swallow a camell: so these are like the nette, that takes the great fishes, and lets goe th [...] little frie. Wantonnesse is no fault with them, if it extend not to adultery. They sticke not to sweare, so long as they sweare not to a lie. Maliciously to hate, or peeuishly to quarrell, is triuiall; if they proceede not to blowes and bloud. So long as they are not drunke, swallow downe wine, and spare not. De minimis non curat Lex; the Law takes no notice of small faults. But indeed Eadem ratio ro­tunditatis, there is the same respect of roundnesse in a penny, that is in a platter; though not of largenes. To steal the bridle, as to steale the horse, is Tam, though not Tan­tum: such a sin, though not so great a sinne. Thou sayest minimum est, minimum est; it is little, it is little. Sed in mi­nimo fidelem esse magnum est: to bee faithfull in a little is a great vertue. Mat. 5. 19. Whosoeuer shall breake one of these least com­mandements, hee shall be called least in the kingdome of hea­uen. Erit minimus, that is Nullus: he shall be least in hea­uen, that is, he shall not be there at all. But well done good seruant: Luk. 19. 17. Because thou hast beene faithfull in a very little, haue thou authority ouer tenne Cities. Benè vtere paruo, fru­ere magno: the iust dispensation of a little, shall bring thee to be intrusted with much. Whether great or small wee must be iust, if we looke euer to raigne with these iust spi­rits. Ad societatem iustorum non admittuntur nisi iusti.

I wonder what place the defrauder expects; that wraps vp his conscience in a bundle of stuffes, and sweares it a­way. The buyer thinkes he is iust, and hee is iust couso­ned, no more. The Vsurer would storme and stare, as if had seene a spirit, if hee were taxed for vniust. Presently he consults (his Scriptures) his bonds, and (his Priest) his Scriuener: and there the one sweares, the other shewes in blacke and white, that he takes but ten in the hundred. Is he then vniust? Yes, Ezek. 22. 16 Thou hast taken vsury and increase, and hast greedily gained of thy neighbours by extortion. Hee takes hire for that should be freely lent: is not this vniust? [Page 144] Besides, the people curse it, and they curse not but for in­iustice. Ier. 15. 10. I haue neyther lent on vsurie, nor men haue lent me on vsury, yet euery one doth curse me. Insinuating, that if a man lend vpon vsury, it is no wonder if the people curse him. Where must the Lay-Parson sit, that fattes himselfe with the Tyth-graine, & will not giue the poore Minister the straw? Is this iust? He takes the tenth of his neighbours profits, and neuer so much as reades him an Homelie for it: is this iust? Hee layes sactilegious hands on Gods sanctified things, and neuer askes him leaue: is this iust? Where shall the Engrosser appeare, that hoords vp commodities bought with ready mony, and when he vents them, makes the poore pay treble vsury for it: is this iust? What shall become of that vnspeakeably rich Transporter, who carries out men and money, to the im­pouerishing of the Land, and brings home gawdes and puppets, fitte for no bodies vse but prides? Surely, as hea­uen is for Iust spirits, so there is some other place for the vniust. 1. Cor. 6. 9. Know ye not that the vniust shall not inherite the kingdome of God? If not Gods kingdome, then the king­dome of darkenes; downewards, hell. I do not say, that euery vniust deed throwes a soule thither: Iniustum esse damnat, non iniustè semel agere; to be vniust is damnable, not one thing vniustly done: the habite, not the act. But for others; Qui iniustè dominantur, i [...]stè damnantur. They haue vniustly liued, but they shall bee iustly con­demned.

Made perfect. This is a passiue quality; non qui se per­ficiunt, sed qui perficiuntur: not such as haue made them­selues perfect, but are made perfect. The other property is actiuely expressed; Iust, it is not said Iustified: not that they made themselues iust, but that Christs righte­ousnesse hath iustified them; so both they are, and are re­puted iust. But here passiuely, Perfected: which plainely shewes that all is from God: for omne maius includit mi­nus. If onely Christ make them perfect; then only Christ [Page 145] doth make them [...]ust. For it is nothing so difficult for a iust man to become perfect, as for an euill man to become iust. As it is easier for a man healed and directed the way, to come to the goale; then for him that lies lame in dark­nesse. Qui dedit ingressum, must also dare progressum: con­ficere & perficere; to make and to make vp, to doe and to perfect, are both the workes of God. Wee could neuer be iust, vnlesse Christ iustifie vs: neuer come to perfecti­on, vnlesse he perfect vs. He that begun this good work, must also finish it.

Made perfect. In heauen are none but the perfect. Ta­lis sedes expectat talem sessorem: such a house requires such an inhabitant. On earth there is a kind of Perfection: all the faithfull are perfectly iustified, but not perfectly san­ctified. The reprobates are perfectè imperfecti: the godly imperfectè perfecti: those perfectly imperfect, these imper­fectly perfect. They are so perfect that they are acquitted in Christ, and there remaines no iudgement for them, but onely a declaration of their pardon. Iustification admits no latitude, in it nec magis nec minus, for none can be more then iust. But the perfection of sanctity is wrought by degrees: non plenam induimus perfectionem, donec totam exuimus infectionem: all the staines of our infection must first be cleansed, and quite washed away; before this full perfection be giuen vs. Christs bloud doth now wholly take from vs the guiltinesse of sin, not wholly the polluti­on of sinne: that blessednesse is reserued only for heauen.

Let vs therefore be perficientes, going and growing vp, that at last we may be Perfecti, made perfecti. This is not wrought on a sodain; a child doth not presently become a man. Euen the Lord Iesus had his time of growing, and can any member grow faster then the Head? Indeed the malefactor on the crosse shot vp in an houre; but this was miraculous, and God seldome workes by such miracles. God neyther sends Angels from heauen, nor the dead from hell, to giue warning to men vpon earth. Luk. 16. 31. If they [Page 146] heare not Moses and the Prophets, neyther will they bee per­swaded though one rose from the dead. But repentance hath the promise of a Qandocunque; whensoeuer a sinner repents, &c. I will not limit Gods infinite mercy; but onely ad­uise thy sicke soule, who after a desperate and inueterate wound lookest for a suddaine cure by repentance: it is better to make this thy dyet, then thy physicke. Repent euery day, that thou maist haue remission one day. Melior medicus qui excludit morbos, quàm qui curat. He is a bet­ter Physician that keeps diseases off vs, then he that cures them beeing on vs. Preuention is so much better then healing, because it saues the labour of being sicke. Thou allowest not a Surgion vnnecessarily to breake thy head, to try his skill, and the vertue of his plaister. Sprindges were better taken away quae non prosunt, because they doe no good: then the setting of watchmen by them to warn trauellers, ne noceant; that they be not hurt by them. Take away thy lusts quite, this is the way to be sure: for repen­tance may be like Baal, so fast asleepe that all thy cryes are not able to waken her.

To conclude, hee that will weare a crowne in heauen, must be all his life on earth preparing the gold to make it. Not that thy owne vertues crowne thee, but that GOD without thy vertues will neuer crowne thee. The robe of glory that is worne there, must be spun and wouen heere: spun out of the side of Christ by faith, and embroydered with our good workes. That eternall light ariseth from this internall life. 1. Tim. 6. 19. Lay vp in store for your selues a good foundation against the time to come, that you may lay hold on eternall life. The ground worke of saluation is made here: that high Tower of glory that is built for thee in heauen, hath the foundation of it laid vpon earth.

How should a man be Perfectus, that was neuer factus, well begun? I wonder what perfection a wine-bibber lookes for; sure to be a perfect drunkard. What perfection expects the luxurious prodigall: sure to bee a perfect beg­ger. [Page 147] What perfection hopes the couetous Churle; that allowes himselfe a race of fourescore yeares; and sets God at the latter end of it: and he hath that place too with this condition, that hee trouble not his minde about it till the last day comes. Surely to liue vnblessed, and to die vn­pittied: but that some now blesse God hee's gone; and o­ther say, it's pitty he died no sooner. All his proiections haue aimed at this perfection, to make himselfe a perfect slaue. What perfection dreames the Iesuite to himselfe, but to become a perfect traitor? What perfection is likely to the incontinent adulterer, but to bee a perfect Lazar. What the malicious, but a perfect villaine: what the proud, but a perfect foole: what the blasphemer, but a perfect Deuill?

They say, earely holinesse proues ripe corruption: but I am sure, habituated prophanesse proues ranke damnati­on. Alas, how should they make an end, that neuer be­gin? This man began to build, saith Christ, but could not make an end: how should they finish that neuer began? you that spend your dayes in a lazie forgetfulnesse of religion, examine your owne consciences: do you euer think to be perfect? Are you content still to be abortiue, and shall you be perfected in the womb of the graue? God hath giuen you time and meanes: he did not say, Sumite & consumite: take it, and spend it at your pleasure. O begin, that you may continue and end: heare to learne, learne to doe, doe to continue, continue to be perfect. Begin betimes, lest Gods end come before your beginning. Enter into the way of Piety, and follow it: striuing with all your pow­ers to grow vp Eph. 4. 13. to a perfect man, vnto the measure of the sta­ture of the fulnesse of Christ.

And to Iesus the Mediator of the new Couenant, and to the bloud of sprinkling, that speaketh better things then that of Abel. We haue considered the glory of the Citie, the fe­licity of the Citizens; we are lastly come to the Mediator, who brings both these together, and without whom they [Page 148] had beene euerlastingly asunder. We are all by nature be­longing not to Mount Sion, but to the valley of Hinnon: not to the celestiall Ierusalem, but to the infernall Babylon: not to the society of glorious Angels, but of afflicting Deuils: not to the Church of the first borne, but to the as­sembly of abortiue reprobates: wee had no reference to God as a kinde Father, but as a seuere Iudge: not to iust spirits made perfect from sinne, but to lost spirits made per­fect in sinne. Thus were wee by nature, but Iesus hath brought vs to Mount Sion, &c. How blessed a thing will it be to come vnto this Iesus! It was Saint Augustines speciall wish, to haue seene Christ in the flesh. If there were such cōfort in seeing Christ humbled, if such admi­ration in seeing him transfigured, what ioy is it to behold him in heauen glorified! How glorious a matter do some thinke it to stand in the Court of an earthly Prince, to re­ceiue a gracious looke, to heare a royall word, or to bee commanded some honourable seruice! what is it then to stand in the Court of heauen, to haue the King of Kings speake peaceably to vs, to behold our Lord Iesus crow­ned with that immortall Diadem, to sing his prayses as free from flattery, as from inconstancy, and to liue in that Paradise for euer! Vbicunque fueris Domine Iesu: where­soeuer thou art O blessed Sauiour, giue vs no more hap­pinesse then to be with thee. If thou be in the earth, wee will trauell day and night to come to thee; if on the sea, with Peter we will swimme to thee: if on the Crosse, we will stand weeping by thee: if riding in triumph, we will sing Hosanna to thee: if transfigured on Tabor, we will bee rauished with thee: but if sitting in thy heauenly Throne, how blessed euen to looke vpon thee! It is his Iohn 17. 24. will, that we should be with him where he is, and behold his glory. Wee are now come to him by a coniunction mysticall, wee shall then haue a vicinity locall, and e­ternall.

The Mediator, not a Mediator, but The, That Media­tor, [Page 149] that onely one. 1. Tim. 2. 5. For there is one God, and one Media­tor betweene God and men, the man Christ Iesus. God was angry, man was guiltie, Christ is the Mediator betwixt them: who being God, could satisfie God, and beeing man, could suffer for man. We are lost, and desire some­thing to recouer vs: what shall that be? Mercy? No, God is iust: he that hath offended must be punished. Shall it be Iustice? No, we haue need of mercy: that he who hath offended might be spared. Here, to be so merciful as not to wrong his iustice, to be so iust as not to forget his mer­cy; there must be a Mediator. This must not be the world, that was Gods owne before, he made it: not Angels, for they are engaged for their owne creation; and being fi­nite, cannot satisfie an infinite Maiestie by infinite pu­nishment for infinite sinnes.

Gods Sonne must doe it: now if hee come to satisfie for pride, he must put on humilitie: if for rebellion, he must put on obedience: if for stubbornnesse, he must put on patience: he must serue if he will deserue: this God a­lone cannot doe: if to die, he must be mortall, this onely God cannot be. Therefore this Mediator is made man, to be himselfe bound; as he is GOD to free others that are bound. Man to become weake, God to vanquish. Man to die, God to triumph ouer death. This is that sacred Ladder, whose top in heauen reaching to the bosome of God, expresseth his Diuinitie: & his foote on earth close to Iacobs loynes, witnesseth his Humanitie. We are bank­rout debters, God is a sure Creditor, Christ sets all on his score. We are ignorant Clients, God is a skilfull Iudge, Christ is our Aduocate to plead our cause for vs. God is a iust Master, we are vnfaithfull, vnfruitfull, vnprofitable seruants, this Mediator takes vp the matter betweene vs.

Of the new Couenant. For Moses may seeme to be a Mediator of the Old Couenant. Deut. 5. 5. I stood between the Lord and you at that time, to shew you the Word of the Lord. This [Page 150] Mediatorship of the New couenant is a high office, com­petible to none but the Lord Iesus. Who should appeare betweene a iust God, and sinfull men; but he that is mor­tall with men, and iust with God? It is a Couenant, for there is something agreed on both sides: we couenant to belieue, and God to forgiue. A New couenant; there was cold comfort for vs in the old. A man reading, Fac hoc et vines, Doe this and thou shalt liue: thinks of it as if he were bidden to catch a starre from the firmament, & take it for his labour. But in the New, Crede et vine; belieue & liue for euer. The condition on mans part is belieuing, the co­uenant on Gods part is Sauing. Now, though it be true, that it is as easie for man of himselfe to fulfill the Law, as it is to belieue the Gospel, yet the New couenant, Dat cre­dere, giues a man power to belieue: for faith is the faire gift of God. Praecipit non adiuvat Lex, offert et affert E­uangelium. The Law giues commandement, but not a­mendment: the Gospel brings saluation to our hearts, & our hearts to saluation. As it chargeth vs, so it aydeth vs. As this Mediator giues Fidem quam credimus, the faith which we belieue, mercy and remission: so also Fidem qua credimus, the faith whereby we belieue, grace to appre­hend this mercy. Heb. 8. 6. Christ hath obtained a more excellent ministery, by how much also he is the Mediator of a better Couenant, which was established vpon better promises.

Briefely here consider the excellencie of this New and Euangelicall Couenant, aboue the Old and Legall. In the beginning God made man righteous: for he created him Gene. 1. 27. in his owne Image, which the Apostle saies Ephe. 4. 24. consisted in righteousnesse and the holinesse of truth. But man soone de­faced this goodly and godly picture. Eccl. 7. 29. This I haue found, that God made man righteous, but he sought out many inuen­tions; waves to make himselfe wicked and wretched. Hence it followed that our restitution was a greater work then our constitution. The house was with more ease built vp new, then repaired being old and ruinous. That [Page 151] was done per verbum enuntiatum, this per verbum annunti­atum. There he spake the word, and all things were crea­ted: here the Iohn 1. 14. Word was made flesh: Fecit mira, tulit dira: passus dura verba, duriora verbera. There it was done by saying, Dic verbum tantùm: here by doing, yea by dying: suffering grieuous words, more grieuous wounds: Factus in terris, fractus in terris. There all begun in Adam, who was Terrae filius, a sonne of the earth: here all in Christ, who is Coeli Dominus, the Lord of Heauen. Spirituall life is better then naturall, firmer, surer. There man had one­ly a power to stand, but with it a power to fall, according to his owne pleasure: heere he hath a certaintie of insepa­rable coniunction to Christ. He so stands as neuer to fall, so liues as neuer to die, so is loued as neuer to bee hated. There Adam and Eue were married to propagate filios carnis, children of the flesh: heere Christ is married to his Church, to beget filios spirituales, children in the Spirit: and that with a bond neuer to be diuorced. Thus at first God commanded that to exist, which was not before: now he makes one contrary to be changed into another: flesh into spirit, darknesse into light, corruption into ho­linesse: greater miracles, then changing stones into bread; Dignus vindice nodus, a knot worthy the finger of God to vntie. Here is the wonderfull worke of the New Coue­nant: we were made Ex spirituoris, redeemed ex sanguine cordis: created by the breath of Gods mouth, but saued by the bloud of his heart. Therefore not sixe Cherubims as in the vision of Esay, nor foure and twenty Elders, as in the Reuelation of Iohn; but a royall Armie of heauenly souldiers were heard praysing GOD at the birth of Ie­sus Christ.

In summe, there is but one Mediator of the New Coue­nant: neither Saint nor Angel hath any part in this dig­nity. Melancth. Idem est multos Deos fingere, ac sanctos mortuos inuocare: to worship old Saints, is to make new Gods. He that shall pray to dead men, dishonours the li­uing [Page 152] Mediator. Saint Paul saith expresly, 1. Tim. 2. 5. There is one God, and one Mediator betweene God and men, the man Christ Iesus. Whence it is manifest, that it is the same blas­phemous presumption to make moe Mediators then one, that to make moe Gods then one. Heere the Romanists distinguish; Christ is the sole Mediator of Redemption, not of Intercession. Opus est mediatore ad mediatore Chri­stum. VVee must haue a Mediator of intercession to this Mediator of redemption. A blind answere: for Paul di­rectly there speakes of prayers and Intercession. ver. 1. &c. But say they, Our prayers are to be made to God a­lone, tanquam per cum implenda; because our desires are fulfilled onely by him: but vnto the Saints, tanquam per eos impetranda; because they are obtained by them. As if Christ were so busie that hee could not tend to heare vs: or so stately, that hee vvould not bend to heare vs: or so vniust, as to deny his owne Venite, and not to per­forme his promise; Mat. 11. 28. Come vnto me all that labour.

We oppose against them that comfortable saying of S. Iohn. 1. Ioh. 2. 1. If any man sinne, we haue an Aduocate with the Fa­ther, Iesus Christ, the righteous. They answere, Indeed Christ is our chiefe Aduocate, Saints and Angels secon­dary or subordinate Aduocates. But the word Aduocate is borrowed of the Lawyers, & signifies him only that doth plead the iustice of his clients cause. A stranger in the court may become a petitioner to the Iudge, & intreat fauor for the person guilty: but Aduocates are Patrons & Proctors of their Clients. Angels in heauen, & Saints on earth, are suitors in our behalfe to God: but Christ alone is our Ad­uocate. And vpon good cause, for who but he can so well plead his own righteousnes whereby he hath iustified vs? Therefore the Apostle calls him there our Propitiation: he that wil be our Aduocate, must also be our Propitiation: no Saints or Angels can be a Propitiation for vs; therefore no Saints or Angels can be our Aduocates. Augustine sayes, that if S. Iohn had offered himselfe to this office, he had [Page 153] not been Apostolus, sed Antichristus.

We obiect further Christs promise. Iohn 16. 23. Whatsoeuer you shall aske the Father in my Name, he will giue it you. Not in Maries, or Peters, but in my Name. Bellarmine answers, that there may be a Mediator between disagreeing parties three waies. 1. By declaring who hath the wrong: and so there is no controuersie; for all agree that GOD is the party grieued. 2. By paying the Creditor for the Deb­ter; so Christ is alone Mediator. 3. By desiring the Cre­ditor to forgiue the Debter; and in this sense, he saies An­gels and Saints are Mediators. But this distinction is no other then Bellarmines mincing; who indeed seemes to be ashamed of the blasphemous phrases in their Missals. As Maria mater gratiae: Sancte Petre miserere mei, salua me, &c. These, saith he, are our words, but not our mea­nings; that Mary or Peter should conferre grace on vs in this life, or glory in the life to come. Yet both their Schoole and Practice speakes more. For Aquin sayes, our prayers are effectuall by the merits of Saints; & that Christs intercession is gotten by the patronage of A­postles, by the interuention of Martyrs, by the bloud of Becket, and merits of all Saints. And the practice of the people, is to hold Angels and Saints immediate Me­diators, able to satisfie and saue. But as one hath well ob­serued; if euery Saint in the Popes Calender be receiued as a Mediator, we shall worship vnknowne men, as the Athenians did vnknown gods. For the best Papists doubt whether there were euer any S. George, or S. Christopher.

But say they, The Virgin is a knowne Saint: she can and may by the right of a Mother command her Sonne Bon [...]. Christ. Their whole Church sings, O foelix puerpera, no­stra p [...]ans scelera, inre matris impera. And Maria consolatio infirmorum, redemptio captiuorum, liberatio damnatorum, salus uniuersorum. They haue giuen so much to the Mo­ther, that they haue left nothing for the Sonne. Ozorius the Iesuite saies, Caput gratiae Christus, Maria collū: Christ [Page 152] [...] [Page 153] [...] [Page 154] is the Head of grace, but Mary is the Neck: no grace can come from the head, but it must passe through the necke. They inuocate her their Aduocate: but of Christs medi­ation the medium or better halfe is taken from him: as if he were still a child, in subiection to his Mother. But as he is Mariae filius, so he is Mariae Dominus: the Sonne and the Lord of his Mother. Therefore the first words that we read Christ euer spake to his Parents, were rough, and by way of reproofe. According to Saint Luke, these were his first: Luke 2. 49. How is it that yee sought mee? Wist yee not that I must be about my Fathers busines? According to Saint Iohn more sharply, Iohn 2. 4. Woman, vvhat haue I to doe vvith thee? Quanquàm locuta est iure matris, tamen duriter respondet. Where was then their Monstra te esse Matrem? Though at the commaund of his Mother he spake, yet hee spake roughly. Whereas Gods kingdome consists of his Iustice and Mercy; the Papists attribute the greatest part, which is his Mercy, to Mary: making her, as one noted, the La­dy high Chancelour, & Christ as it were the Lord chiefe Iustice. As we appeale from the Kings-Bench barre to the Chancerie, so a Papist may appeale from the Tribunall of God to the Court of our Lady. So they make her Domi­na fac totum: when one flatteringly wrote of Pope Adri­an; Traiectum plantauit, Louanium rigauit, Caesar autem in­crementum dedit. Traiectum planted, Louaine watered, but the Pope gaue the increase: one wittily vnderwrites; De­us interim nihil fecit; God did nothing the while. So if Mary be the comfort of the weake, the redeemer of cap­tiues, the deliuerer of the damned, the saluation of all, the Aduocate of the poore, the Patronesse of the rich; then sure Christ hath nothing to doe. No beloued; Abraham is ignorant of vs, the blessed Virgin knowes vs not; but the Lord Iesus is our Redeemer. Prayer is not a labour of the lippes onely, but an inward groning of the spirit, a powring out of the soule before God. Now Saints and Angels vnderstand not the heart: it is Psalm 7. 9. the righteous God [Page 155] that tryeth the heart and the reynes. Christ is the master of all Requests in the Court of Heauen, there needs no porter nor waiter. It is but praying, Lord Iesus come vnto me: and he presently answeres, I am with thee. Heare mee O Christ, for it is easie to thy power, and vsuall to thy mer­cie, and agreèable to thy promise. O blessed Mediator of the new Couenant, heare vs.

To the bloud of sprinkling. Aspersionis, Hebraico more pro asperso. Two things are implyed in the two words; Sacrificium and Beneficium. Bloud, there is the sacrifice of Sprinkling, there is the benefite.

To the bloud. To speake properly, it is the death of Christ that satisfies the Iustice of God for our sinnes: and that is the true materiall cause of our redemption. Yet is this frequently ascribed to his bloud. Hebr. 9. 14. The bloud of Christ purgeth the Conscience from dead works. Ioh. 19. 34. Out of his pierced side came forth bloud and water. As God wrote nothing in vaine, so what he hath often repeated, hee would haue se­riously considered. Non leuiter praetereat lectura nostra, quod tam frequenter insculpsit Scriptura sacra. There are some reasons why our saluation is ascribed to CHRISTS bloud.

1. Because in the bloud is the life. Gen. 9. 4. Flesh with the bloud therof, which is the life therof, you shall not eat. Leu. 17. 14. The soule of a beast is in the bloud, and in the bloud is the life of euery reasonable creature on earth. The effu­sion thereof doth exhaust the vitall spirits, and death fol­lowes. In Christs bloud was his life; the shedding of that was his death: that death by the losse of that bloud is our redemption.

2. Because this bloud answeres to the types of the le­gall sacrifices. This our Apostle exemplifies in a large con­ference. Heb. 9. 18. &c The first Testament was not dedicated without bloud. Moses sprinkling the booke and all the people, sayd, This is the bloud of the Testament. Almost all things are by the Law purged by bloud, and without shedding of bloud is no [Page 156] remission. No reconciliation, no remission without bloud. All directed vs to this Lambe of GOD, whose bloud onely vindicates vs from eternall condemnation. Not that the bloud of a meere man could thus merite; but of that man who is also God: therefore it is called the Acts 20. 28. Bloud of God.

3. Because bloud is fitter for applyment to the heart of man; who is so weake in apprehension that GOD is faine to lead him as it were by the senses? Not that there is a necessary receiuing of Christs materiall bloud by eue­rie one that shall be saued: so it might sprinkle vpon the souldiers that crucified him, who yet might go to hell. But it is receiued Mentaliter & Sacramentaliter; there is a mentall and a sacramentall application. Thus wee are said to drink his bloud, that receiue it spiritually by faith. The Papists in their opinion are fed orally with the very ma­teriall bloud of Christ: but then surely none of them can goe to hell; for hee that eates the flesh, and drinkes the bloud Iohn 6. of the Sonne of Man, hath eternall life. But now the Priests, for feare belike lest too many of the people should be saued, and so Purgatory the Popedomes pillar be quite ouerthrowne, haue taken away the Cup from them; and turned Christs Bibite omnes into Bibite non omnes; Drinke ye all, into drinke ye onely Priests, not the rest. When they had giuen this bloud so high an honor, they thought it too good for the common sort. First they said, it is re­ally in the Cup; there they gaue it too much: then they tooke it from the people, there they gaue them too little. First they strained it, and then they restrained it. But they answere, the people haue this bloud in the bread; for that is flesh, and can there be flesh without bloud? If so, why then doe themselues take the Cup? Eyther it is necessary for the people, or superfluous for the Priests. Vnlesse they value a Clergy mans soule at a higher rate then a Lay­mans: as if Christs bloud were not shed for the one, so well as for the other.

[Page 157] But to let goe their sacrilegious absurdities, let vs con­tent our selues spiritually to receiue this bloud, shed for vs, and communicated to vs. This bloud is ready for ap­plication, if our hearts be ready for apprehension. To vs it is, though not elementally, yet alimentally profitable. There is a bloud that nourisheth, as the Pelican her young ones with her owne bloud; Christ so feedes our soules to saluation with this bloud. There is a bloud that mollifies; as the warme bloud of a goate softens the Adamant: wee haue obdurate hearts if Christs bloud cannot melt them. There is a bloud that purgeth as the Kids; so the 1. Iohn. 1. 7. bloud of Christ cleanseth vs from all sinne. There is a bloud that colours, as the Deeres; so doth Christs bloud giue a pure colour to his Church; Thou art all faire my loue. Reu. 7. 14. These are they which haue washed their robes, and made them white in the bloud of the Lambe. This bloud is Semen vitae, sub­stantia gratiae, fundamentum iustitiae, aedificium meriti, magna charta coeli. A fluxe of bloud in the head is stanched by opening a veine in the foote: but here to saue all the mem­bers from bleeding to death, bloud must be drawne from the Head. As Eue came out of Adams side sleeping, so the Church is taken out of Christs side bleeding. Thus God disposed it in mercy; Ut effundatur sanguis Christi, ne confundatur anima Christiani: that Christs bloud should be spilt, to saue our soules from spilling.

Of Aspersion; in relation to the typicall maner. Exod. 24. 8. Mo­ses tooke the bloud, and sprinkled it on the people. To this al­ludes Paul here; and Peter calling it 1. Pet. 1. 2. the sprinkling of the bloud of Iesus Christ. In the Passeouer the dores were sprinkled with the bloud of the Paschall Lambe; and the destroying Angell passed ouer them. All those whom the eternall iudgement shall passe ouer, must haue their hearts thus sprinkled. We haue many spots, had need of many droppes. For a spot of auarice a drop of this bloud: for a spot of lust a drop of bloud: for a spot of drunkennesse a drop of bloud: for a spot of oppression a great drop of [Page 156] [...] [Page 157] [...] [Page 158] bloud: for the wounds and gashes of oathes, execrations, blasphemies, many drops of bloud to stanch them. Yea we are not onely sinners, but saith Micah, Sinnes: there­fore must be sows'd and drench'd in this bloud, that wee may be be cleane.

That speaketh better things then that of Abel. This is a Metaphor, to shew the force of Christs bloud, so preuai­ling with God as if it had a tongue. The comparison is between Abels bloud and Christs: now Abels is said to cry; Gen. 4. 10. The voyce of thy brothers bloud cryeth vnto mee from the ground. Clamitat in coelum vox sanguinis. So Christs bloud is said to speake; Quot vulnera, tot voces; so many wounds, so many words.

There is great respondence of Christ to Abel. Abel was slaine by his brother, Christ by his brethren; the voice of the Iewes was Crucifie him. Abel was slaine because he sacrificed; Christ was slaine that he might be sacrificed. Cain enuied Abel because he was accepted; the Iewes ha­ted Christ because hee was good. Abel might say to his brother; For my sacrifice dost thou kill me? Christ did say to the Iewes; For which of my good workes doe you stone mee? Abel was so slaine, that his bloud was aboundantly shed, and that in many places; for it is said Vox sanguinum; the voice of blouds. So Christs bloud was let out with thornes, scourges, nailes, speare. As Cain sustained a threefold pu­nishment; he was cursed in his soule, a vagabond on earth, vnprosperous in his labours. So are the Iewes plagued; they haue no place they can call their owne; when they haue heaped vp riches, some other takes them away; they cannot see their owne City but they must pay for it; they are cursed in their obstinate blindnesse: thus according to their owne request, the bloud of Christ is vpon them and vpon their children.

But now Christs bloud speakes better things: Abels cryed vindictam, Christs speakes misericordiam. That, Lord see and reuenge; this, Father, forgiue them, they know [Page 159] not what they doe. God hath an eare of mercy, so well as of Iustice. If he heard that bloud speaking for confusion, then he will heare this speake for remission. If hee heard the Seruant, he will much rather heare the Sonne: if he heard the seruant for spilling, hee will much more heare the Sonne for sauing. Postula à me, saith God to his Son: Psal. 2. 8. Aske of me, and I will giue thee: the Father will deny the Sonne nothing. Thus hath he saued vs Prece & Pretio, by his bloud, and that a speaking bloud: if that bloud speake for our safetie, nothing shall confound vs. Now the bloud of this Mediator our Lord Iesus speake for vs to the Fa­ther of mercy, that the Holy Ghost may seale vs vp to eternall redemption. To whom, three persons, one blessed God, be praise for euer.

The Agents

Are Men. Thou hast caused men to ride, &c. Man is a sociable liuing creature, and should conuerse with man in loue and tranquillity. Man should be a supporter of man, is he become an ouerthrower? He should help and keep him vp, doth he ride ouer him, and tread him vnder foot? O Apostacie, not onely from diuinitie, but euen from hu­manitie. Quid homini inimicissimum? Homo. The greatest Sen. danger that befalls man, comes whence it should least come; from man himselfe. Caetera animantia, saith Pli­nie, in suo genere, probe degunt, &c. Lyons fight not vvith Lions: Serpents spend not their venims on serpents: but Man is the maine suborner of mischiefe to his ovvne kind.

It is reported of the Bees, that [...]grotante vna, lamen­t [...]ntur omnes: when one is sicke, they all mourne. And of Sheepe, that if one of them be faint, the rest of the flocke will stand betweene it and the Sunne, till it be reuiued, onely man to man is most pernicious. Wee knowe that a bird, yea a bird of rapine, once fed a man in the Wilder­nesse: 1. King. 17. 6. Dan. 6. 22. that a beast, yea a beast of fierce cruelty, spared a man in his denne. Whereupon saith a learned Father, Fe­rae parcunt, aues pascunt, hommes saeuiunt. The birds feed Cypr. Ser. 6. man, and the beasts spare him; but man rageth against him. Wherefore, I may well conclude with Salomon, Prou. 17. Let a Bearerobbed of her whelps meet a man, ra­ther Prou. 17. 12. then a foole in his folly.

God hath hewne vs all out of one rock, temperd all our bodies of one clay, and spirited our soules of one breath. Therefore saith Augustine, Sith we proceed all out of one stock, let vs all be of one mind. Beasts molest not their owne kind; and birds of a feather flie louingly together. Not onely the blessed Angels of heauen agree in a mutuall [Page 167] harmonie; but euen the very diuells of hell are not diui­ded, lest they ruine their kingdome. We haue one greater reason of vnitie and loue obserued, then all the rest. For whereas God made not all Angels of one Angell: nor all beasts of the great Behemoth: nor all fishes of the huge Le­uiathan: nor all birds of the maiesticall Eagle: yet hee made all men of one Man. Let vs then not iarre in the dispensation of our mindes, that so agree in the composi­tion of our natures. You see how inhumane and vnnatu­rall it is, for man to wrong man; of his owne kinde, and as it were, of his owne kinne. Thus for the Agents.

The Action

Is amplified in diuers circumstances; climbing vp by rough staires to a high transcendency of Oppression. It ariseth thus;

In

• Riding.
• Riding ouer vs.
• Riding ouer our Heads.
• Driuing vs through fire and water.

1. They ride. What need they mount themselues vp­on beasts, that haue feete malicious enough to trample on vs? They haue a Foote of Pride, Psalm. 36. from which Psal. 36. 11. Dauid prayed to bee deliuered. A presumptuous heele, which they dare lift vp against God; and therefore a ty­rannous toe, to spurne deiected man. They need not hor­ses and mules, that can kicke with the foote of a reuenge­full Psal. 32. 9. malice.

2. Ouer vs. The way is broad enough wherein they trauell, for it is the Deuils roade; they might well misse the poore: there is roome enough besides, they need not ride Ouer vs. It were more braue for them to iustle with champions, that will not giue them the way: wee neuer contend for their path: they haue it without our enuie, not without our pitie: why should they ride Ouer vs?

3. Ouer our heads. Is it not contentment enough to [Page 168] their pride to ride? to their malice, to ride ouer vs? but must they delight in bloudinesse, to ride ouer our heads? will not the breaking of our armes and legges, and such inferiour limbes, satisfie their indignation? Is it not e­nough to wracke our strength, to mocke our innocence, to prey on our estates; but must they thirst after our blouds and liues? Quò tendit saua libido? whither will their madnesse runne?

But we must not tie our selues to the latter. Heere is a mysticall or metaphoricall gradation of their cruelty.

Their Riding Ouer vs Ouer our heads is Proud Malicious Bloudy Oppression.

They Ride.

This phrase describes a vice compounded of two dam­nable ingredients; Pride, and Tyrannie. It was a part of Gods fearefull curse to rebellious recidiuation, Deut. 28. that their enemies should ride and triumph ouer them; and they should come downe very low, vnder their feet. It is deliuered for a notorious marke of the great Whore of Reuel. 17. 4. Babylons pride, that she rides vpon a scarlet-colou'rd Beast. Saint Paul seemes to apply the same word to oppression. 1. Thes. 4. That no man oppresse his brother. The originall 1. Thes. 4. 6. [...]; to goe vpon him, climbe on him, or tread him vnder foote.

O blasphemous height of villany; not onely by false slanders to betray a mans innocence, nor to lay violent hands vpon his estate; but to trip vp his heels with frauds, or to lay him along with iniuries, and then to trample on him! And because the foote of man, for that should bee soft and fauouring, cannot dispatch him, to mount vpon beasts, wilde and fauage affections, and to ride vpon him.

Ouer vs.

This argues their malice. It were a token of wilfull [Page 169] spight for a horseman, in a great rode, to refuse all way, and to ride ouer a poore traueller. Such is the implacable malice of these persecutors. Esa. 59. Wasting and destructi­on Esa. 59. 7. are in their paths: yea, wasting and destruction are their paths. They haue fierce lookes, and truculent hearts: their very breath is ruine, and euery print of their foot va­station. They neyther reuerence the aged, nor pity the sucking infant: Virgins cannot auoid their rapes, nor women with childe their massacres. They goe, they run, thy stride, they ride ouer vs.

The language of their lippes, is that which Babylon spake concerning Ierusalem: Downe with it, downe with it, Psal. 137. 7. euen to the ground. Rase it, rase it, euen to the foundation thereof. Desolation sits in their eyes, and shootes out through those fiery windowes, the burning glances of waste, hauocke, ruine: till they turne a land into solitude; into a Desart, and habitation for their fellow-beasts, and their worse selues. O vnmercifull men! that should be to men kinde as God; but are more ragingly noxious then wolues. They haue lost the nature, let them also lose the name of men.

Uix repperit vnum,

Talibus è multis, hominem consultus Apollo. But it is e­uer true: Optimi corruptio pessima. The fairest flowers pu­trified, stinke worse then weedes: euen an Angell falling became a Deuill: and man debauched, striues to come as neere this Deuill as he can. They should put their hands vnder our falling heads, and lift vs vp: but they kicke vs downe, and ride ouer vs.

Ouer our heads.

This notes their bloudinesse, vnpacifiable but by our slaughters. The pressing, racking, or breaking of our in­feriour limbes contents not their malice: they must wound the most sensible and vitall part, our heads. The Lord be blessed, that hath now freed vs from these blou­die [Page 170] ridings; and sent vs peace with Truth. Yet can wee not be forgetful of the past calamities in this Land; nor in­sensible of the present in other places. The time vvas when the Bonners and butchers rode ouer the faces of Gods Saints, and madefied the earth with their blouds; euery drop whereof begot a new beleeuer. When they martyred the liuing with the dead; burnt the impotent wife with the husband; who is content to die with him, with whom she may not liue; yea, reioycing to go toge­ther to their Sauior. When they threw the new-born (yea scarce-borne) infant, dropping out of the mothers belly, into the mothers flames: whom, if they had been Christi­ans, they would first haue Christned, if not cherished. This was a fiery zeale indeed; set on flame with the fire of hell. They loue fire still: they were then for fagots, they are now for powder. If these be Catholikes, there are no Canibals. They were then mounted on horses of authority, now they ride on the wings of policy.

Our comfort is, that though all these, whether perse­cutors of our faith, or oppressors of our life, ride ouer our particular heads, yet we haue all one Head, whom they cannot touch. They may massacre this corporall life, and spoyle the locall seate of it, whether in head or heart: but our spirituall life, which lies and liues in our Head Iesus Christ, they cannot reach. No hellish stratagems, nor combined outrages; no humane powers, nor diuellish principalities can touch that life: for it is Colos. 3. 3. hid with Christ in God.

Indeed this Head doth not onely take their blowes, as meant at him; but he euen suffers with vs. Acts 9. 4. Saul, why per­secutest thou me? Saul strikes on earth, Christ Iesus suffers in heauen. There is more liuely sense in the Head, then in other members of the body. Let but the toe ake, and the head manifests by the countenance a sensible greefe. The body of the Church cannot suffer, without the sense of our blessed Head. Thus saith Paul, 2. Cor. 1. 5. The sufferings of [Page 171] Christ abound in vs. These afflictions are the showres that follow the great storme of his passion. Colos. 1. 24. Wee fill vp that which is behinde, of the affliction of Christ in our flesh. Wee must be content for him, as hee was for vs, to weep, and groane, and bleed, and dye, that we may raigne. If wee Psalm. 126. 5. sow not in teares, how shall we look to reape in ioy? how shall we shine like starres in heauen, if we go not through this fierie tryall? or land at the hauen of blisse, if wee passe not the waues of this troublesome water?

You see the Riders: but you wil say, What is this to vs? we haue no such riders. Yes, many; too many; euen so many as we haue Oppressors, eyther by tongue or hand. Shall I name some of them?

The malicious slanderer is a perillous Rider; and hee rides like death vpon a Reuel. 6. 8. pale horse, Enuie. Thus were the Pharises mounted, when they rode ouer Christ, euen the Head of our heads. If Iesus will not be a Pharise, they will naile him to the Crosse. These venemous Cantha­rides light vpon Gods fairest flowers: and striue, either to blast them with their contumelious breaths, or to tread them vnder their malicious feete.

The griping Vsurer is a pestilent Rider; and hee is mounted on a heauy Iade, Mammon or loue of money. Euery step of this beast wounds to the heart, and quasheth out the life-bloud. O that this sordid beast of vsury, with all his ponderous and vnweldy trappings; bils, obligati­ons, pawnes, morgages, were throwne into a fire tem­porall; that the riders conuerted soule might bee saued from the fire eternall. If any Alcibiades had authority and will, to kindle such a fire in England as was once at Athens, I beleeue that no teares would be shed to quench it: but the musike of our peace would sound merrily to it: and the rather, because there would be no more grones to mollifie it.

The destructiue depopulator is another pestiferous [Page 172] Rider. He is a light Horseman; he can leape hedges and ditches, and therefore makes them in the midst of plaine fields. He loues to ride in his owne ground; and for this purpose expelleth all neighbors. Though Salomon sayes, that the King is serued by the field that is tilled: ye hee, as if he were wiser then Salomon, promiseth to serue him bet­ter Eccl. 5. 9. with grasse. Hee posteth after the poore, and hunts them out of his Lordship. He rides from towne to town, from village to village, from land to land, from house to house; à doloso fur to ad publicum latrocinium, and neuer rests till he hath rid to the Deuill.

And there is a fourth Rider gallops after him amaine, as if hee had sworne not to be hindmost, the oppressing Landlord: and hee rides vpon a horse that hath no pace but racking; for that is the Masters delight, racking of rents: and he hath two Lacquays or Pages run by him, Fines, and Carriages. Thus ascended, & attended, twice a yeare at least, he rides ouer the heads and hearts of the poore Tenants: that they can no more grow in wealth, then corne can that is scattered in the high way: for they as that, are continually ouer-ridden by their mercilesse Landlords. Let these riders take heede, lest the curses of the poore stumble their horses, and breake their neckes.

The churlish Cormorant is a mischicuous Rider: hee sits on a black Iade, Couetousnesse; and rides onely from market to market, to buy vp graine, when hee hath store to sell: and so hatcheth vp dearth in a yere of plenty. Our Land is too full of these riders: they repine & complaine of the vnseasonablenesse of the weather, of the barrennesse of the earth: but they conceale the true cause, whereof their owne soules are conscious, their vncharitablenesse. The earth hath neuer been so frozen as their consciences: nor is the ground so fruitlesse of plenty, as they of pitie. This is not mala terra, bona gens; but mala gens, bona ter­ra: vve haue bad minds, good materialls. The earth hath [Page 173] not scanted her fruits, but our concealings haue beene close, our enhancings rauenous, our transportations la­uish. The Lord sends graine, and the diuell sends gar­ners. The imprecations of the poore shall follow these [...]iders, and the eares of God shall attend their cries.

There is the proud Gallant, that comes foorth like a May-morning, decked with all the glory of Art; and his adorned Lady, in her owne imagination a second Flora: and these are Riders too, but closer riders: the world with them runnes vpon wheeles; and they hastning to ouer­take it, out-runne it. Their great reuenues will not hold out with the yeere: the furniture on their backs exceedes their rent-day. Hence they are faine to wring the poore spundges of the Country, to quench the burning heat of the City. Therefore say the Countrey-men, that their Carts are neuer worse employed, then when they do ser­uice to Coaches.

There is the fraudulent Tradesman; that rides no fur­ther then betweene the Bursse and the shop, on the backe of a quick-spirited hobby call'd Cheating: and whereas greatnesse presseth the poore to death with their weight, this man trips vp their heels with his cunning. They haue one God at the Church, another at their shops: and they will fill their coffers, though they fester their consciences. This Rider laughes men in the face, whiles he treads on their hearts; his tongue knowes no other pace, but a false gallop.

The bribe-groping Officer, in what Court soeuer his dition lies, is an oppressing Rider: they that would haue their suites granted, must subiect their necks to his feete, and let him ride ouer them. He confutes the old allegory of Iustice, that is vsually drawne blind; for he will see to doe a Petitioner ease by the light of his angels. Nothing can vnlocke his lips but a golden key. This Riders horse, like that proud Emperors, must be shod with siluer: and the poore man must buy of him, and that at a deare rate, [Page 174] his owne treading on.

I come to him last, whom I haue not least cause to think vpon, the Church-defrauder; that rides vpon a vvinged horse, as if he would flie to the diuell, called Sacriledge. He may appeare in the shape of a Protestant, but he is the most absolute Recusant; for he refuseth to pay God his owne. He weares the Name of Christ, for the same pur­pose the Papists weare the Crosse; onely for a charme. These are the Merchants of soules, the Pyrats of Gods Ship the Church, the vnderminers of Religion; that are still practising traines to blow it vp. They will not pay their Leuites, their Leuites must pay them. They will not part with their Cures, whereof they haue the donation, but vpon purchase. But it is no wonder if they sell the Cures, that haue first sold their soules. The charitable man dreames of building Churches, but starts to thinke that these men will pull them downe againe.

There is yet one other Rid [...]r, though he spurres post, must not passe by me vn-noted: the Truth-hating Iesuite, that comes trotting into England on a redde horse, like Murder; dyp't and dy'd in the bloud of soules; and if he can reach it, in the bloud of bodies too. Neither doth he thirst so much after ordinary bloud, that runnes in com­mon veines, as after the bloud-Royall. There is no dis­case, saith one, that may so properly be called the Kings­euill. He is the diuells make-bate, and his cheefe Officer to set Princes together by the eares. He sittes like the Ra­uen, on a dead bough; and when the Lyon and Leopard come forth to fight, he sounds out a poynt of wa [...]re; ho­ping which soeuer falls, his carkase shall serue him for a prey to feed on. His maine study is to fill the Schooles with clamours, the Church with errors, the Churchyard with corpses, and all Christan states with Tragedies. The Seminaries were once, like that strange weed, Tobaccho at the first comming vp; but here and there one enter­tain'd in some Great mans house; now you may find them [Page 175] smoking in euery cottage. The haue deseruingly encrea­sed the disgrace of that Religion: so that now in the com­mon censure, A Papist is but a new word for a Traytor. They receiued their errand at Tyber, and they deliuer it at Tyburne.

There are many other Riders, so properly ranking thēselues in this number, and assuming this name; which for modesties sake, I bury in silence. Considering, that Quaedam vitia nominata d [...]centur: some sinnes are taught by reprouing their names.

But I perceiue a preuention: I haue not time enough to end our miserie, much lesse to enter the speech of our mercy. The iourney they make vs take through fire and vvater, requires a more punctuall tractation, then your patience will now admit. Two short vses shall send a­way our Oppressors with feare; our selues with ioy.

1. For them; let all these tyrannous Riders know, that there is one rides after them; a great one, a iust one; euen he that rides on the vvings of the wind, and the cloudes are the dust of his feete. He that hath a bridle for these Senache­ribs, and strikes a s [...]affle through their iawes; and turnes their violence with more ease, then the wind doth a fane on the house-top. Then a horse shall be but a vaine thing to saue a man, saith the Psalmist. Horse and Master shall fall together.

Then the couetous Nimrod, that rode on the blacke beast Oppression, shal be thundred down from his proud height; and the Iade that carried him shall dash out his braines, and lye heauier then a thousand talents of lead on his conscience. His oppression shall damne himselfe, as before it did damnifie others. It was to them a momen­tany vexation, it shall be to him an eternall pressure of tor­ment.

Then the bloud-drawing Vsurer, that rode so furi­ously [Page 176] on his Iade Extortion, shall (if timely deprecation and restitution stay him not) runne full butt against the gates of hell, and breake his necke. And hee that at the barres of temporall Iudgements, cryed out for nothing but Iustice, Iustice, and had it: shall now cry lowder for mercy, mercy, and goe without it.

And let the Cormorant, that rides euer on the back of Engrossing, whose soule is like Erisicthons bowels in the Poet,

that starues men to feed vermine; know, that there is a Pursuiuant flies after him; that shall giue him an eternall arrest, and make him leaue both Horreum and hordeum, his barne and his barley; to goe to a place, where is no food but fire and anguish.

And the lofty Gallant, that rides ouer the poore vvith his Coaches and Caroches, drawn by two wilde horses, Pride and Luxurie; let him take heed, lest he meet with a wind that shall take off his Charriot-wheeles, as Pharaoh was punished; & drowne horses, and chariots, & Riders; Exod. 14. not in the Red-Sea; but in that infernall Lake, vvhence there is no redemption.

Let all these Riders beware, lest hee that rides on the wings of vengeance, with a sword drawne in his hand, that will eate flesh, and drinke bloud; that will make such haste in the pursute of his enemies, that he will not bait or refresh himselfe by the way; lest this God before they haue repented ouertake them. Psal. 45. 4. 5. Gird thy sword vpon thy thigh, O most mighty; and in thy maiestie ride prosperously, &c. and thy right hand shall teach thee terrible things. Then shall the Psal. 137. 7. 8. Lord remember the children of Edom in the day of Ierusalem; and reward them, as they serued vs. Loe now the end of these Riders: Psal. 36. 11. Zach. 10. 5. There are the workers of iniquitie fallen: they are cast downe, and shall not be able to rise. Zach. 10. The riders on horses shall be confounded.

[Page 177] 2. For vs, though passion possesse our bodies, let pati­ence possesse our soules. The law of our Profession bindes vs to a warfare: patiendo vincimus our troubles shall end, our victory is eternall. Heare Dauids triumph, Psalm 18. I Psal. 18. 38, 39, 40. haue wounded them that they were not able to rise: they are fallen vnder my feete. Thou hast subdued vnder mee, those that rose vp against mee. Thou hast also giuen me the neck of mine enemies, &c. They haue wounds for their woundes: and the treaders downe of the poore, are troden down by the poore. The Lord will subdue those to vs, that would haue subdued vs to themselues: and though for a short time they rode ouer our heads, yet now at last wee shall euerla­stingly tread vpon their necks. Loe then the reward of humble patience, and confident hope. Speramus et Supe­ramus. Deut. 32. 31 Psalm. 20. 7. Our God is not as their God, euen our enemies bee­ing iudges. Psal. 20. Some put their trust in Chariots, and some in horses. But no Chariot hath strength to oppose, nor horse swiftnesse to escape, when God pursues. They are brought downe, and fallen: we are risen, & stand vpright. Verse. 8. Their trust hath deceiued them; downe they fall, and ne­uer to rise. Our God hath helped vs; wee are risen; not for a breathing space, but to stand vpright for euer.

Tentations, persecutions, oppressions, crosses, infa­mies, bondage, death; are but the way wherein our bles­sed Sauiour went before vs; and many Saints followed him. Behold them with the eyes of faith, now mounted aboue the clowds, trampling all the vanities of this world vnder their glorified feet; standing on the battlements of heauen, and wafting vs to them with the hands of en­couragement. They bid vs fight, and wee shall conquer; suffer, and we shall raigne. And as the Lord Iesus, that once suffered a reprochfull death at the hands of his ene­mies, now sits at the right hand of the Maiestie in the highest places, farre aboue all Principalities and Powers, Thrones and Dominations, till his enemies bee made his footestoole. So one day, they that in their haughty pride, & [Page 178] mercilesse oppressions, rode ouer our heads, shall then lie vnder our feete. Through thee will wee push downe our ene­mies: through thy Name will wee tread them vnder that rise vp against vs. At what time yonder glorious skie, Coe­lum stellatum, which is now our seeling ouer our heads, shall be but a pauement vnder our feet. To which glory, he that made vs by his Word, and bought vs by the bloud of his Sonne, seale vs vp by his blessed Spirit.

Per mare mactantes fugimus, per saxa, per ignes.

1. From the former obserue, that it may be lawfull in time of persecution to flie. This was granted, yea in some respects enioyned by Christ. But must be warily vnder­stood; and the rule in a word may bee this. When our suffering may stand the Church of God in better stead then our flying; we must then lose our liues, to saue Gods honour and our owne soules. To deny God this fealtie and tribute of our blouds, when his glory hath vse of such a seruice at our hands, is not onely to deny him that is his owne by many deare titles; of creation which was ex spi­ritu oris, by the breath of his mouth; and of redemption which was ex sanguine cordis, by the bloud of his heart. But to withdraw this iustly required testimony, is to be­tray and crucifie him; and scarce inferior to their periury, whose false witnesse condemned him.

In this we restore to God his talent with profit; not on­ly our owne soule he gaue vs, but as many more as our example workes vpon, and winnes to him. When the people admired the great bounty of Iohn, called Eleemo­synarius, Lorin. he answered them; O brethren, I haue not yet shed my bloud for you, as I ought to doe for my masters sake and testimony. In the early morning of the world, did Abel dedicate Martyrdome, without example: and the Lord did approue it by accepting Abels sacrifice, and Chrysost. Abel for a sacrifice. I haue read that a worthy Martyr [Page 183] of ours, D^r. Rowland Taylor, wrote first▪ with inke, & after with his bloud; that it is not enough to professe the Gos­pell of Christ ad ignem exclusiue; but we must cleaue to it ad ignem inclusiuè. This was an honor that Christ accep­ted presently after his birth, the Holocaust or Heccatomb of many innocent infants, murdered and martyred for Math. 2. his sake.

So that suffering for Iesus, is a thing to which he pro­miseth an ample reward. No man shall for sake parents, or friends, or inheritance, or liuing, or life for my sake; but hee shall haue in exchange a hundred fold so much comfort in this life, and in the world to come life euerlasting. But all times and occasions yeeld not warrant for such a seruice. Much lesse can the Seminaries, dying in England for trea­son, arrogate to themselues the glory of Martyrdome; though a vicious affectation of it hath hartned and hard­ned them to such a prodigality of their blouds. They come not to maintaine the verity of Scriptures, but the vanity of Traditions; the entangling perplexities of Schoolemen, the obscure, tetricall, and contradictory as­sertions of Popes: who commands them to steale that with their liues, which not onely is in inuolued beeing, but in future contingence; whatsoeuer the Romane Church, that is the Pope, shall heereafter constitute or declare.

2. From the latter words; Through fire and water, ob­serue; that the children of God must not expect a gentle and soft entertainment in this world, but hard exigents; when to flie from their enemies they are faine to passe through fire and water. Affliction for the Gospell is cal­led by Paul, the markes of the Lord Iesus. The world of­ten Gal. 6. 17. sets a man, as those three seruants of God were set in Daniels Prophecie. On the one side a harmony of sweet Dan. 3. musike, the Cornet, Flute, &c. on the other side a bur­ning furnace, hette aboue ordinary seuen times. Worship [Page 184] the Idoll, and enioy the delight of musicke: not worship it, and be cast into the fiery ouen. Ioyne with the world in his vngodly customes, and the world will loue, feast, tickle your eares with musicke. Separate your selues, and it will hate you, Ioh. 15. If you were of the world, the world would loue his owne: but because I haue chosen you out of the Ioh. 15. 19. world, therefore the world hateth you. Thou shalt bee like Abrahams Ramme, tyed in a bush of thornes; from which thou canst not extricate thy selfe, till thou be made a sacrifice. Gen. 22. 13.

I haue read that Caligula the Tyrant being dead, there were found in his Closet Duo libelli; one called a sword, the other a dagger; wherein many were by name prick'd for death, and destin'd to it in the Emperours bloudy intention. Presumptuous enemies so cast lots on a Na­tion before they haue it; and talke of diuiding a spoyle ere they come at it. Iudg. 5. Haue they not sped? haue they Iudges 5. 30. not diuided the prey? So the proud aduersary in that won­derfull yeare, 88.; that came with an Inuincible Nauy, and implacable fury; the Ensignes of whose shippes we [...]e victoria, victoria; brought ready with them instruments of torture; as if the Land of peace and mercy had in it no such engines of cruelty; and swallowed downe an abun­dant hope of our desolation. They threw at dice for our wiues and daughters, lands and vineyards, houses and heritages, shires and kingdome. They purposed to driue vs through fire and water, but fire and water was their de­struction. Fire broke the sinewes of their combination, and the waues deuoured both their hopes & themselues. The godly at last shall be as mighty men, Zach. 10. 5. treading downe their enemies in the myre of the streets in the battell: and they shall fight, because the Lord is with them.

The grieuousnesse of these afflictions must teach vs two vsefull lessons:

• Patience.
• Prayer.

[Page 185] 1. Patience, Acts. 5. The Apostles departed from the presence of the Councell, reioycing that they were counted wor­thy Acts 5. 41. to suffer shame for the name of Christ. A true Christian reioyceth in his tribulation: especially when it is for his Sauiours sake; and takes greater pleasure in his yron fet­ters, then a proud Courtier doth of his golden chaine, Reu. 14. Blessed are they that dye in the Lord. But if it be so blessed a thing to dye in the Lord; what is it to die for the Lord! Precious in the sight of the Lord is the death of his Saints. It was Hardings inuectiue against our reuerend, Psal. 116. 15. learned, and precious Iewell; that Protestants were worse then the Deuill: for whereas bread and water and the crosse could scarre away Deuils; Princes could be rid of them by no meanes, but Fire. To whom that excellent Bishop answeres; that though it pleased his malicious hu­mour, to make but a ieast of the bloud of Gods Saints; yet it was no more ignominie for Lambes to suffer what Christ suffered; then it was praise and credit for wolues to betray him, as Iudas did.

Our patience is our crowne, and others conuersion. Eusebius from Clement reporteth, that when a wicked ac­cuser had brought S. Iames to condemnation; seeing his Christian fortitude, hee was touched in conscience, con­fessed himself a Christian, and so was taken to execution with him. Where earnestly beseeching S. Iames to for­giue him, he after a little pawse kissed him, and said, Peace be to thee, brother; and they were beheaded together. O blessed Patience! which not onely gets honour to our selues, but brings other to saluation; and in all glorifies God.

2. Prayer. This was the Apostles refuge in the time of affliction, Act. 4. 24. Bernard in a Fiction doth excel­lently expresse this necessity, enforce this duty. He sup­poseth the kings of Babylon and Ierusalem (by whom hee meanes the world and the Church) to bee at warre one a­gainst the other. During this hostility, a souldier of Ieru­salem [Page 186] was fled to the Castle of Iustice. Siege was laid to this Castle, and a multitude of enemies enuironed and en­trenched it round. There lyes neere this Souldier a faint­hearted coward, called Feare: this speakes nothing but discomfort: and when Hope would step in to speak some courage, Feare thrusts her out of dores. Whilst these two opposites feare and hope stand debating, the Christian Souldier resolues to appeale to the direction of sacred Wisedome; who was chiefe Councellor to the Captaine of the Castle, Iustice. Heare Wisedome speake. Dost thou not know, faith she, that the God whom wee serue is able to deliuer vs? Is he not the Lord of hostes? euen the Lord Dan. 3. 17. mighty in battell? we will dispatch a messenger to him with information of our necessity.

Feare replies, What messenger? Darkenesse is on the face of the world: our walls are begirt with an armed troupe; which are not onely strong as Lyons, but also watchfull as Dragons. What messenger can eyther scape through such an hoast, or finde the way into so remote a Countrey? Wisedome calls for Hope, and chargeth her with all speed to dispatch away her olde messenger: Hope calls to Prayer, and sayes, Lo heere a messenger speedy, ready, trusty, knowing the way. Ready; you can not sooner call her then she comes. Speedy; shee flies faster then Eagles, as fast as Angels. Trusty; what embassage soeuer you put in her tongue, shee deliuers with faithfull secrecie. She knowes the way to the Court of Mercie; and shee will neuer faint till shee come to the chamber of the royall Presence.

Prayer hath her message, away she flies, borne on the sure and swift wings of faith and zeale: Wisedome hauing giuen her a charge, and Hope a blessing. Finding the gate shut, she knockes and cryes; Open, ye gates of righteousnes, and be ye open ye euerlasting dores of glory: that I may enter, and deliuer to the King of Ierusalem my petition. Iesus Christ heares her knock, opens the gate of mercy, attends [Page 187] her suite, promiseth her infallible comfort and redresse.

Backe returnes Prayer, laden with the newes of conso­lation: she hath a promise, and she deliuers it into the hand of Faith: that were our enemies more innumerable then the Locusts in Egypt, and more strong then the Gy­ants, the sonnes of Anak: yet Power and Mercie shall fight for vs, and we shall be deliuered. Passe wee then through fire and vvater, through all dangers and difficul­ties, yet we haue a messenger, holy, happy, accessible, ac­ceptable to God, that neuer comes backe without com­fort, Prayer.

And here fitly I will end our Misery, & come to Gods Mercy. Desolation hath held vs long, but our consola­tion is eternall. But thou broughtest vs out into a wealthy place.

The Song, you see, is compounded like Musike: it hath acutum and graue, high and low, sharp and flat. Thou causedst men to ride ouer vs. But thou broughtest vs out. Sor­row and ioy, trouble and peace, sowre and sweet, come by vicissitudes. Inuicem cedunt dolor et voluptas. This dis­cord in Musike hurts not, but graceth the song. Whiles greefe and pleasure keepe this alteration in our life, they at once both exercise our patience, and make more vvel­come our ioyes. If you looke for the happinesse of the wicked, you shall find it in primis, at the beginning: but if you would learne what becomes of the righteous, intel­liges in nouissimis, you shall know it at last. Marke the vp­right man, and behold the iust: for the end of that man is Psal. 37. 37. peace. We were sore oppressed, but thou broughtest vs out into a wealthy place.

Euery word is sweetly significant, and amplifies Gods mercie to vs. Foure especially are remarkable; the Deli­uerer, the Deliuerance, the Deliuered, and their felicitie or blessed aduancement. So there is in

vvealthy place. There is highnesse and lownesse; sure­nesse and fulnesse. The Deliuerer is great, the Deliuerance certaine; the Distressed grieuous, their exaltation glori­ous. There is yet a first word, that like a key vnlocks this golden gate of mercy; a veruntamen;

But

This is vox respirationis; a gaspe that fetcheth back a­gaine the very life of comfort. But thou broughtest, &c. We were fearfully endangered into the hands of our ene­mies; they rode and trode vpon vs, and droue vs through hard perplexities: But thou, &c. If there had beene a full point or period at our miserie; if those gulfs of persecuti­on had quite swallowed vs, & all our light of comfort had beene thus smothered and extinguished; we might haue cryed, Perijt spes nostra, yea perijt salus nostra; our hope, our help is quite gone: He had mocked vs that vvould haue spoken, Be of good cheere. This same But is like a happy oare, that turnes our vessell from the rocks of de­spaire, and lands it at the hauen of comfort. But, &c.

Thou.

Thou onely, without helpe or succour of either man or Angell; that art able to saue with a few, as well as with many; that art A man of vvarre. Exod. 15. and com­mest armed against thine enemies, with a speare of wrath, Exod. 15. 3. and a sword of vengeance. Thou, of whose greatnesse there is no end, no limits, no determination. Thou, O Lord, without any partner, either to share thy glory, or our thanks. Thou broughtest vs out.

Thou of thy owne goodnesse, so well as by thy ovvne greatnesse, hast deliuered vs. No merite of ours procured, [Page 189] or deserued this mercy at thy hands: but our freedome comes onely by thy Maiestie, of thy mercy. Here were no armes of flesh, nor Armies of Angels, in this worke of our Redemption: but Thou hast brought vs out, that vvee might praise thy Name. Therefore wee say: Blesse the Lord, O our soules: O Lord, thou art very great, thou art Psal. 104. 1. clothed vvith honour and maiesty.

Eduxisti: Broughtest out.

Great workes become a great God. Opera testantur de me, saith our Sauiour. My workes beare witnesse of mee. I heale the sicke, cleanse the Leprous, giue sight to the blinde, raise the dead, cast out deuils. Will you not be­lieue, O ye carnall eyes, vnlesse you see? will you trust your fiue senses aboue the foure Gospels? vers. 5. Come then, and see the workes of God. See workes: not a fancie, speculation, or deceiuing shadow; but reall, visible, acted, accomplished workes. Eduxists. Sensus assensus. Let de­monstration conuince you: the Snare is broken, and we are deliuered. The Lord workes potenter and patenter. There is not onely manifold mercy, but manifest mercy in his doings. He brought vs out.

When the vngodly see vs so low brought, that perse­cutors ride ouer our heads; they are ready to say; Where is now their G [...]d? Behold, hîc est Deus; our God is heere, where there was need of him: opus Deo, a work fit for the Deity to performe. Misery had wrapped and entangled vs; the wicked hands had ty'd vs, as the Philistines did Samson with the bands of death. Here then was Dignus vindice nodus; a knot worthy the finger of God to vntie. He looked downe from the height of his Sanctuary: from hea­uen Psal. 10 [...]. 20. did the Lord behold the earth. For what purpose? To heare the groning of the prisoner: to loose those that are ap­pointed to death. Behold, the waters went ouer our soule, yet we were not drowned. Malice had doomed vs to the Fire; but our comfort is, Nihil potestatis in nos habu [...]sse ig­nem, [Page 190] that the fire had not power ouer vs. They trode vs vnder their cruell insultations, but the Lord hath lifted vs vp. The Lord of Hosts was with vs: the God of Iacob was Psal. 46. 11. our refuge.

Vs.

To this act of God, if we tye the Subiect wherein hee workes; and knit to Eduxisti, Nos: which I called ver­bum solitudinis, a word of former wretchednesse and cala­mitie: we shall finde our misery a fit obiect for GODS mercy; Especially if you set the others malice against our meeknesse; their wickednesse against our weakenesse: the persons whom God deliuers, & the persons from whom, will greatly commend the mercy of our deliuerance.

It is a pleasure to God, to haue his strength perfected in our infirmitie. When the danger is most violent in it own nature, and our sense, then is his helping arme most welcome. Esa. 17. In the day of griefe, and of desperate sorrow, the haruest shall be great; a plentifull croppe of ioy. Qui Deus est noster, Deus est salutis. Psal. 68. 20. He that is our God, is the God of saluation: and vnto God the Lord belong the issues from death. He delights to haue vs say in this deepe extremity; Eduxisti. Thou hast brought vs out. When Io­nas was taken vp by the Mariners, put from the succour of the Shippe; no helpe in any Rockes, nor mercy in the waters; neither means nor desire to escape by swimming: for he yeelds himselfe into the iaws of death with as mor­tified affection, as if a lumpe of lead had beene throwne into the sea: a man would haue thought that saluation it selfe could not haue saued Ionas. Yet Ionas shall not die. Here is now a deliuery fit for God, a cure for the almigh­tie hand to vndertake.

Mans extremity is Gods opportunity. Distressed de­sire is importunate. Psal. 102. 13. It is time that thou haue mercy vpon vs: yea the time is come. But if God doe not presently an­swere, we are ready to pant out a groane of despaire, The [Page 191] time is past. If our importunity preuaile not, wee thinke all opportunity is gone. But God sayes, Tempus nondum venit; the time is not yet. God waites the maturity of the danger, the more to increase his honour. As Alexander cheared himselfe when hee should fight with men and beasts; haughty enemies, and huge Elephants. Tandem par animo meo periculum video. I see at last a danger some­what equall to my minde. Will you heare when this time is come, Iohn 11. Martha tells Christ: Master, if thou hadst beene heere, my brother had not died. Christ knevv Iohn 11. 21. this before, vers. 15. Lazarus is dead▪ and I am glad for your sakes that I was not there, that you might belieue. Ob­serue the different thoughts of God and man. Martha is sorry, Christ is glad. She thought that the time of helpe was past: Christ thought that the time was not oppor­tune till now. Iairus his seruant comes and tels him, Mark. 5. 35. Thy daughter is dead; trouble the master no further. This was the word Christ expected to heare. And now he sayes, Be not afraid, onely beleeue. Heare the Israelites desperate complaint. The waters of the Sea roare before their fa­ces; the wheeles of the Chariots rattle behinde their backs: hereon they cry to Moses, Exod. 14. 11. Were there no graues in Egypt, that thou hast brought vs hither to die? Now saith Moses; Feare not, stand still, and see the saluation of God.

From that hath beene spoken, and that which follows, we may obserue two workes of Gods mercy. Which consist Remouendo Promouendo: the one remouing avvay much euill, the other preferring to much good. Eduxisti, shewes his kindenesse in freeing vs from calamity; In lo­cum opulentum, his goodnesse in exalting vs to dignity. The former is an act of deliuerance, the latter of aduance­ment. So there is Terminus à quo, from whence vvee are freed; and Terminus ad quem, to which vvee are ex­alted.

[Page 192] For the former, wee haue God heere Educentem, bringing out of trouble. Sometime wee finde GOD Ducentem; leading, guiding, directing. Wilt not thou, O Lord, goe forth vvith our hoastes? And Hee ledde them Ducit. Inducit. Adducit. Reducit. Educit. Non sed [...]. through the wildernesse, by the hand of Moses and Aaron. Sometimes Inducentem, vers. 11. Thou broughtest vs into the net: thou hast laid affliction vpon our loynes. Sometimes Adducentem. Thou, O Lord, hast brought vs home to thy selfe, &c. Sometimes Reducentem, Psalm. 126. 4. Turne againe our captiuitie, O Lord, as the streames in the South. Often Educentem, Psalm. 105. 43. Hee brought forth his people vvith ioy, and his chosen with gladnesse. Ne­uer Seducentem; beguiling, deceiuing, causing to erre: for that is opus Diaboli, who is the Accuser and Seducer of men.

For the latter: Into a wealthy place. The greatnesse of our felicity doth farre transcend the grieuousnesse of our past misery. The dimension of our height exceedes that of our depth: neyther did affliction euer bring it so low, as our eleuation hath aduanced vs high. Hereon S. Paul Rom. 8. The sufferings of this present time are not worthy to Rom. 8. 18. be compared with the glory, which shall bee reuealed in vs. whether we compare or

their

• Strength,
• Length.

For their vigour or strength: the affliction of man, in the greatest extremitie, that he can lay it on man, is but finite as the afflicter. The blow comes but from an arme of flesh, and therefore can wound but flesh. Yeeld the extention of it to reach so farre as any possible malice can driue it: yet it can but racke the body, distend the ioynts, sluce out the bloud, and giue liberty to the imprison'd soule. Which soule they cannot strike. There­fore saith Christ, Feare not him that hath power ouer the body onely, not ouer the soule. And euen in the middest of this dire persecution, God can eyther quite deliuer vs, [Page 193] that the storme shall blow ouer our heads, and hurt vs not: or if he suffers vs to suffer that, yet he will so qualifie the heat of it, that the coole refreshing of his blessed spi­rit inwardly to the Conscience, shall in a manner extin­guish the torment. But now this vvealthy place; the spring of ioy that succeedes this winter of anguish, is il­limited, insuppressible, inexpressible, infinite. So strong­ly guarded with an almighty power, that no robber vi­olently, nor theefe subtilly, can steale it from vs. Some pleasure is mixed with that paine, but no paine is incident to this pleasure. There was some laughter among those teares, but there shall be no teares in this laughter: For Teares shall bee quite wiped from our eyes. By hovv much then the power of God transcends mans; yea Gods mer­cie mans malice; by so much shall our reioysing exceede our passion. By how much the glorious City of heauen, walled with Iasper and pure gold, shining as brasse, is Reu. 21. 12. 18. stronger then the vndefensed and naked cottage of this transient world: our future comforts arise in measure, pleasure and security, aboue our passed distresse. Thus for Strength.

If we compare their Length, we shall finde an infinite inequalitie. Paul calls affliction momentany, glory eternall. 2. Cor. 4. 17. Time shall determine the one; and that a short time, a very winters day: but the other is aboue the wheeles of motion, and therefore beyond the reach of time. For a moment in mine anger, saith the Lord, I did hide my face from thee; but with euerlasting mercy I haue had compassion on thee. Nothing but eternity can make eyther ioy or sorrow absolute. Hee can brooke his imprison­ment, that knowes the short date of it: and he finds poore content in his pleasure, that is certaine of a sodaine losse. We know that our pilgrimage is not long through this valley of teares, and miserable Desart; but our Canaan, home, Inheritance is a wealthy place; glorious for counte­nance, blessed for continuance: vvealthy, vvithout [Page 194] want; stable, vvithout alteration; a constant Man­sion, an immoueable Kingdome. Vnto vvhich our Lord Iesus in his appointed time bring vs. To whom, with the Father and Spirit of consolation, be all praise and glory for euer.

The Debt

Is Thankefulnesse. This is the matter and substance of the wordes. God hauing first by affliction taught vs to know our selues, doth afterwards by deliuerance teach vs to know him. And when his gracious hand hath hel­ped vs out of the low pitte, hee lookes that (like Israel, Exod. 15.) wee should stand vpon the shore, and blesse his name. Dauid that prayed to God de profundis; Psal. 103. 1. (out of the depths haue I called vnto thee) doth after praise him in excelsis, with the highest Organs and instruments of laud.

Generall mercies require our continuall thankes; but new fauours new prayses. Psal. 98. 1. O Sing vnto the Lord a New Song, for he hath done maruellous things. There is a foure­fold life belonging to man, and God is the keeper of all. His naturall, ciuill, spirituall, and eternall life. Eloudie man would take away our naturall life. Psal. 37. The wic­ked watcheth the righteous, and seeketh to slay him. GOD Psal. 37. 32. keepes it. The slanderous world would blast our ciuill life, God blesseth our memory. The corrupted flesh would poyson our spirituall life, God Colos. 3. 3. hides it in Christ. The raging Deuill would kill our eternall life; God pre­serues it in heauen. Vnworthy are wee of rest that night wherein we sleepe, or of the light of the Sunne that day wherein we rise, without praysing God for these mercies. If wee thinke not on him that made vs, vvee thinke not to vvhat purpose hee made vs. When I consider the workes of GOD, saith Augustine, I am wonder­fully mooued to praise the Creator; Contra Fa [...]t. Manich. lib. 21. cap. 5. Qui prorsus ita [Page 197] magnus est in operibus magnis, vt minor non sit in minimis: vvho is so great in his great workes, that hee is not lesse in his least. But when we consider his worke of Re­demption; about which he was (not as about the Creati­on, six dayes, but) aboue thirtie yeeres. Where non sua dedit, sed se; he gaue not his riches, but himselfe; and that non tam in Dominum, quàm in seruum et sacrificium: not to be a Lord, but a seruant, a sacrifice. We haue Adamantine hearts, if the bloud of this saluation cannot melt them in­to praises.

But speciall fauours require speciall thanks, vvhether

they consist in

• Eximendo
• Exhibendo;

either in redeeming vs from dangers, or heaping vpon vs benefites. Our Prophet in fiue instances, Psal. 107. ex­emplifieth this dutie. Of Trauellers, Captiues, sick-men, Psalm. 107. sea-men, & others subiect to the manifold varieties of life.

For Trauellers; Ver. 4. They wander in the Wildernesse in a so­litary way: hungry and thirstie, their soule fainting in them. They cry vnto the Lord in their trouble, and he deliuers them out of their distresses. For Captiues; Ver. 10. They sit in darknesse, and in the shadow of death; fast bound in affliction and yron. Their prayers find a way out of the prison to God, and God deliuers them out of the prison to liberty. For Sick, Ver. 17. Because of their transgression they are afflicted: their soule abhorreth all manner of meat, and they draw neere vnto the gates of death. The strength of their prayers re­couers the strength of their bodies. For Mariners, Ver. 27. They reele to and fro, staggering like a drunken man; and are at their wits end. They by their prayers appease the vvrath of God, and hee appeaseth the wrath of the vvaues and winds.

Now the burden of the Song to all these deliuerances is this; Ver. 8. 15. 21. 31. O that men vvould therfore praise the Lord for his goodnesse; and for his wonderfull works to the children of men. And because these foure dangers are short of the innume­rable [Page 198] calamities incident to mans life; therefore in the end of the Psalme, much misery is heaped vp, and the Lord is the scatterer & dissoluer of that heape: that all flesh might sing; Saluation is of the Lord.

And because these mercies are infinite; so that vvhat Christian may not say with Dauid? Psal. 23. 6. Thy goodnesse hath followed mee all the dayes of my life. Therefore I infer with Paul, 1. Thes. 5. 18 In all things giue thanks. So our Psalmist, My mouth shall be filled with thy praise all the day long. What is meant by All the day, saith Augustine, but a praise without inter­mission? As no houre slips by thee without occasion, let none slippe from thee without manifestation of gratitude. I will praise thee, saith he, O Lord, In prosperis, quia conso­laris, in aduersis, quia corrigis: In a prosperous estate, be­cause thou dost blesse me; in affliction, because thou doost correct me. Fecisti, refecisti, perfecisti: Thou madest mee when I was not, restoredst me when I vvas lost; sup­plyest my wants, forgiuest my sinnes; and crownest my perseuerance. But as, Quò acerbior miseria, eò acceptior misericordia: the more grieuous the miserie, the more gra­cious the mercy. So the richer benefite requires the har­tier thanks. Great deliuerances should not haue small gra­titude: vvhere much is giuen, there is not a little required. To tell you what God hath done for vs, thereby to excite thankfulnesse, would be to lose my selfe in the gates of my Text. I told you this was the ground and module of the Psalme. But I know, your curious eares care not so much for plaine-song; you expect I should runne vpon Diuisi­on. Heare but the next generall point, and I come to your desire: reseruing what I haue more to say of this, to my farewell, and last application.

I come from the Debt to be paid, to his Resolution to pay it. I will goe into thy house, I will pay, &c. Though he be not instantly Soluendo, he is Resoluendo. He is not like those Debters, that haue neither meanes, nor meaning to [Page 199] pay. But though he wants actuall, he hath votall retribu­tion. Though hee cannot so soone come to the place, where this payment is to be made; yet hee hath already paid it in his he [...]rt. I will goe, I will pay. Here then is the Debters

Resolution.

There is in the godly a purpose of heart to serue the Lord. This is the child of a sanctified spirit, borne not without the throbs and throwes of true penitence. Not a transient and perishing flower, like Ionah's Gourd, Filius noctis; oriens, moriens: but the sound fruit, which the sap of grace in the heart sends forth. Luke 15. VVhen the Prodigall Sonne came to himselfe, saith the Text; as if he had been formerly out of his wits: his first speech was, I will arise and goe to my Father: and will say vnto him; Fa­ther, Luke 15. 18. I haue sinned. And what he purposed, he performed: he arose and went.

I know, there are many that intend much, but doe no­thing: and that earth is full of good purposes, but heauen onely full of good works: and that the tree gloriously lea­ued with intentions, without fruit, was cursed: And that a lewd heart may be so farre sinitten and conuinced at a Sermon, as to will a forsaking of some sinne. VVhich thoughts are but swimming notions, and vanishing moti­ons; embrions, or abortiue births.

But this Resolution hath a stronger force: it is the effect of a mature and deliberate iudgement; wrought by Gods Spirit, grounded on a voluntary deuotion; not without true sanctification: though it cannot, without some inter­position of time and meanes, come to performe that act which it intends. It is the harbinger of a holy life: the lit­tle clowd, like a 1. King. 18. 44 hand, that Eliah's seruant saw, pointing to the future showres of deuotion.

Well, this is but the beginning, and you know, many beginne, that doe not accomplish: but what shall become of them that neuer begin? If he doth little, that purposeth, [Page 200] and performes not: what hope is there of them that vvill not purpose? It is hard to make an Vsnrer leaue his extor­tion, the vncleane his lusts, the swearer his dishallowed speeches: when neither of them saith so much, as I vvill leaue them. The habite of godlinesse is farre off, when to vvill is not present: & we despaire of their performance, in whom cannot be wrought a purpose.

But to you of whom there is more hope, that say, vve will praise the Lord; forget not to adde Dauids execution to Dauids intention. God loues the present tense better then the future: a Facto, more then a Faciam. Let him that is President ouer vs, be a precedent for vs. Hebr. 10. [...] Behold, I come: not I will come, but I do come, to Heb. 10. 7. doe [...]y will, O GOD.

You haue heard the matter and manner of the Song: the Substance is Gratitude; the Forme, a Resolution to giue it. To set it in some

Diuision or Method.

That euery present soule may beare his part; heere be three straines, or staires, and graduall ascents: vp which our contemplations must mount, with Dauids actions.

1. An entrance into Gods house: I will goe into thy house. It is well that Dauid will bring thither his praises, him­selfe. But many enter Gods house, that haue no businesse there: that both come and returne empty-hearted: that neither bring to God deuotion, nor carry from God con­solation.

2. Therefore the next straine giues his zeale; he vvill not come empty-handed; but with burnt offerings. Mani­fold and manifest arguments of his harty affection. Mani­fest, because burnt offerings; reall, visible, actuall, and ac­complished works. Manifold, because not one singular oblation, but plurally offerings, vvithout pinching his deuotion.

3. But yet diuerse haue offered Sacrifices and burnt [Page 201] sacrifices, that stunke like Balaams in Gods nosthrils: ten­dring Bullocks and Goates, not their owne hearts. There­fore the third straine affirmes, that Dauid will not onely offer beasts, but himselfe. I will pay thee my vowes. So that in his Gratitude is obseruable

Quo

• Loco
• Modo
• Animo.

In what place, Gods house: after what manner, vvith burnt offerings: with what mind, I will pay thee my vowes. His deuotion is without exception: all the labour is to worke our hearts to an imitation.

I will goe into thy house.

The first note hath two straines,

• Place,
• Entrance.

The place he purposeth to enter, is described by

the

• Property, Domus.
• Proprietary, Dominus.

This house was not the Temple, for that was after built by Salomon: but the Tabernacle, or Sanctuary. GOD had his house in all ages; as the wise Creator of all things, he reserued to him a portion in all things; Non propter in­digentiam, sed in re cognitionem: not that hee had need of them, but that he might be acknowledged in thē. Though he be Lord of all Nations in the world, because the Maker of all men, yet he reserued a particular number of men, & appropriated them to himselfe: and these he called Suum populum, Luke 1. 68. His people.

Though thousands of Angels stand before him, and tenne thousand thousands of those glorious spirits mini­ster vnto him: yet he culleth and calleth out some parti­cular men to celebrate his seruice: sanctifying, or setting thē apart to that office: & these he calls Suos ministros; His Priests, his Ministers.

Though he be a Spirit, immortall, most rich; and Lord [Page 202] of all things: the earth is his and the fulnesse thereof; yea heauen and the glory thereof: Psal. 50. 12. If I were hungry, I would not tell thee: for the world is mine, &c. yet he reserueth to himselfe a certaine share of these inferiour things: and this hee calls Suam sortem: his portion: Mal. 3. 8. His tythes, his offerings.

Though he be Eternall, first and last: without begin­ning, without end: God of all times, and yet vnder no time: with whom a thousand yeares is but as one day: and euerlastingly to be honoured. Yet hee reserueth to him­selfe a certaine time, wherein hee lookes for our generall worship: & this he cals Suum Diem; his day, Esa. 58. 13. his Sabbaths.

Though hee be the Esa. 57. 15. High and Lofty One, that inhabi­teth eternity, vvhose Name is Holy: though infinite and comprehended in no place. Yet he sets apart some speci­all place, wherein his great name shall be called on: and this he calls Suam Domum; His house. So Math. 21. My house shall be called the house of prayer. Here, I will goe into Thy House. Math. 21. 13.

God neuer left his Church destitute of a certain sacred place, wherein he would be worshipped. Adam had a place, wherein he should present himselfe to God, and God did present himselfe to him; Paradise. God appea­red to Abraham in a place, and sanctified it: and there Gen. 12. 7. Abraham built an Altar; for it was holy. When hee commanded him to sacrifice his Sonne Isaac, hee ap­pointed him a place; on Gen. 22. 1. 2. Chron. 3. 1. a mountaine. And on this very mountaine was afterwards Salomons Temple built. 2. Chron. 3. Iacob according to the seuerall pla­ces hee dwelt in, built seuerall Altars to serue God on. The Israelites were translated out of Egypt for this very cause, that they might haue a place to sacrifice to the Lord. When they were come into Canaan, God commanded and directed Moses, to make a Taberna­cle: which was but mobile Tabernaculum, to bee dissolued when Salomons glorious Temple was finished. Now all [Page 203] these particular places were consecrated to the seruice of God; and called Loca Dei, Gods Places; as Dauid calls this Domum Dei, Gods House.

This is the first note of the straine, the Place. The next is his Entrance; wherein obserue;

1. That Dauids first care is to visit Gods house. It is very likely that this Psalme was written by Dauid, eyther in exile vnder Saul, or in persecution by Absalon, or in some grieuous distresse: whereout being deliuered, hee first resolues to salute Gods House. Chrysostome in Opere imperfect. or whosoeuer was the Author of that booke; notes it the property of a good Sonne, when hee comes to towne, first to visite his Fathers house, and to performe the honour that is due to him. We finde this in▪ Christ. Math. 22. so soone as euer he came to Ierusalem, first he visits his Fathers house, He went into the Temple. What Mat. 21. 10. 12. the Sonne and Lord of Dauid did there, the same course doth the Seruant of his Sonne take heere: First, I will goe into thy House.

Oh for one dramme of this respect of Gods house in these dayes. Shall that place haue a principall place in our affections? we would not then thinke one houre tedious in it, when many yeares delight vs in the Tents of Kedar. This was not Dauids opinion. Psal. 84. 10. One day in thy Court is better then a thousand. Nor grudge at euery penny that a Leuy taxeth to the Church: as if Tegumen parietibus im­positum was enough: bare walls and a couer to keepe vs from raine: and aliquid ornatus was but superfluous; ex­cept it be a cushion and a wainscot seate, for a Gentlemans better ease. The greatest preparation vsually against some solemne feast, is but a little fresh straw vnder the feete; the ordinary allowance for hogs in the stye, or horses in the stable. For other cost, let it be Domus opportuna volu [...]m, a cage of vncleane birds: and so it must bee so long as some sacrilegious persons are in it. It was part of the [Page 204] Epitaph of King Edgar.

Templa Deo, Templis Monachos, Monachis dedit agros. He gaue Temples to God, Ministers to those Temples, and maintenance to those Ministers. But the Epitaphs of too many in these dayes may well run in contrary termes. They take Tenths from good Ministers, good Ministers from the Churches, yea and some of them also the Chur­ches from God. But here Quicquid tetigero, vlcus erit: that which I should touch is an vlcer: and I will spend no Physicke in immedicabile vulnus, vpon an incurable wound; but leaue it Enserecidendum Domini; to be cut off with the sword of Gods vengeance.

2. Obserue the reason why Dauid would goe into Gods house; and this hath a double degree. To giue him. 1. Praise. 2. Publike praise▪

1. Praise. Might not Dauid praise God in any place? Yes, Dauid might and must blesse the Lord in any place, in euery place: but the place that is principally destin'd to this purpose, is Domus Dei; Gods House. The name which God imposed on his house, and by which, as it were, he Christned it; was Domus orationis, the house of prayer. As Christ, Math. 21. deriues it from Esa. 56. My house shall be called the house of prayer. Therefore those Math. 21. 13. Esa. 56. 7. houses were called in the Primitiue times, Dominica, the Lords houses; and Oratoria, houses of prayer, deuoted to the praise of God.

I might heere take iust cause to taxe an error of our times. Many come to these holy places, and are so trans­ported with a desire of hearing, that they forget the fer­uencie of praying and praising God. The End is euer held more noble then the meanes, that conduce vnto it. Sin brought in ignorance, and ignorance takes away de­uotion. The Word preached brings in knowledge, and knowledge rectifies deuotion. So that all our preaching is but to beget your praying, to instruct you to praise and [Page 205] worship God. The most immediate & proper seruice and worship of God, is the end, and hearing but the meanes to that end. And the rule is true; Semper finis excellit id quod est ad finem: the end euer excells that which leads to the end. Th. 1. qu. 117 art. 1. Scientia non est qualitas actiua, sed principium quo aliquis dirigitur in operando. Knowledge is not an actiue qualitie, but onely a meanes to direct a man in working.

Non tam audire, quàm obedire requirit Deus. God rec­kons not so much of our audience, as of our obedience: not the hearers, but the Iam. 1. 25. dooers are blessed in their deed. In­deed Christ saith, Blessed are they that heare the Word of God; but with this condition, that they keepe it. The wor­ship of GOD is the fruit of hearing, shew me this fruit. Our Oratoria are turned into Auditoria, and we are con­tent that God should speake earnestly to vs, but wee will not speake deuoutly to him. I hope that no man will so ignorantly and iniuriously vnderstand me, as if I spake a­gainst hearing of Sermons frequently. God forbid: you must heare, and we must preach Acts. 6. The Apostles gaue themselues continually to prayer, and to the preaching of Acts 6. 4. the Word. Where yet Prayer is put in the first place.

I complaine not that our Churches are Auditories, but that they are not Oratories: not that you come to Ser­mons, (for Gods sake come faster) but that you neglect publique prayer. As if it were onely Gods part to blesse you, not yours to blesse God. And hereof I complaine with good company. De Incom­preh. Dei na­turae, Hom. 3. Chrysostome saith, that such a mul­titude came to his Sermons, that there was scarce roome for a late commer: & those would all patiently attend the end of the Sermon: But when prayers were to be read, or Sacraments to be administred, the company was thinne, the seates empty. Uacua, desertaque Ecclesia reddebatur.

Beloued, mistake not. It is not the onely exercise of a Christian to heare a Sermon: nor is that Sabbath well spent, that dispatcheth no other businesse for heauen. I will be bold to tell you, that in Heauen there shall be no [Page 206] Sermons; and yet in Heauen there shall be Halleluiahs. And this same end, for which Dauid came to Gods house, shall remaine in glory; to praise the Lord. So that all Gods seruice is not to be narrowed vp in hearing; it hath greater latitude; there must be prayer, praise, adoration, and worship of God. Neither is it the scope of Christia­nitie to knowe, but the scope of knowledge, is to be a good Christian. You are not Heathen, to aske Quid cre­dendum, What must we belieue? nor Catechists to de­mand Luke 3. 10. Quid faciendum, What must we doe? You know what to belieue, you know what to doe. Our preaching hath not so much need monere, as monere: though you al­so need instruction, yet more need of exhortation: for you haue learnt more then euer you haue followed. Come then hither, both to heare God, and to praise God. As Dauid was not onely here a Praiser, but ver. 16. a Prea­cher. Come and heare all ye that feare God, and I wil tell you what he hath done for my soule.

2. Which fitly brings mee to the further exemplyfy­ing of this cause, mouing Dauid to enter into Gods house. Which was not onely to praise him, but to praise him publiquely. Otherwise, he might haue muttered his ori­sons to himselfe: no, he desires that his mouth should be a trumpet of Gods glory; as frequently in the Psalmes; I will praise thee before the great congregations. There are some, that whatsoeuer seruice they doe to God, desire ma­ny vvitnesses of it: others desire no witnesses at all.

The former are hypocrites; who would haue all mens eyes take notice of their deuotion: as if they durst not trust God vvithout witnesse, for feare he should deny it. Such were the Pharises; they gaue no almes without the proclamation of a trumpet: and their prayers were at the corners of streets; such corners where diuerse streets met, & so more spectable to many passengers. To these Christ, Math. 6. Doe thy deuotion in secret; and hee that see [...] in Math. 6. 4. [Page 207] secret, shall reward thee openly.

The other haue a little desire to serue GOD, but they would haue no witnesses at all. They depend vpon some great man, that will be angry with it. And these would faine haue God take notice of their deuotion, and no body else. So Nichodemus stole to Christ by night: and many a Papists seruant would come to Church, if hee were sure his Master might not know of it. For hee feares more to be turned out of his seruice, then out of Gods seruice. To these Christ, Luke 12. Be not afraid of them that can kill Luke 12. 4. the body, and no more; but feare him that hath power to cast into hell; yea I say vnto you, feare him. A man may better lose his Landlords fauour, then the Lords fauour: his Farme on earth, then his manor or mansion in heauen.

Dauid was neither of these. His thankfulnesse shal not be hidden timore minantium; nor yet will hee manifest it amore laudantium. Neither for feare of Commanders, nor for loue of commenders. He is neither Timidus, nor Tu­midus: not fearefull of frownes, nor luxurious of praises: but onely desires to manifest the integritie of his consci­ence in the sight of God. It is the manner of the godly, not onely to ruminate in their minds Gods mercies, but to divulge them to the bettering of others. When vvee yeeld thus to the world a testimony of our faith, & thank­fulnesse in Gods publique honour; we prouoke others to harken to religion, and inflame their hearts with a feruent desire to partake the like mercies. The fame of Alexan­der gaue heart to Iulius Caesar, to be the more noble vvar­riour. The freedome of our deuotion giues an edge to o­thers.

Sen. de benef. lib. 2. cap. 11. Beneficium qui dedit, taceat: narret qui accepit. Let him that giues a benefit, be silent: let him speake of it, that hath receiued it. There is that law of difference (saith that Philosopher) betwixt the dooer of a good turne, and the receiuer of it. Alter statim obliuisci debet. dati, alter accepti nunquam. The one ought quickly to forget what he hath [Page 208] giuen: the other ought neuer to forget what hee hath re­ceiued. We are the receiuers, and must not forget. God gaue the Law to Israel, and the Custome of the Saints ob­serued it. Psal. 78. 4. What we haue heard and knowne, and our Fa­thers haue told vs: we will not hide from our children, shew­ing to the generations to come, the praises of the Lord.

Indeed there was a time, when Christ forbad the pub­lishing of his benefite. Mark. 1. to the Leper; See thou say Mark. 1. 44. nothing to any man of it. But he went out, and began to publish it much, & to blaze abroad the matter. I know, diuerse Di­uines, by curious distinctions, haue gone about to excuse the matter; by making this an admonitory, not an obli­gatory precept. But I subscribe to Caluin and Marlorat, who taxe it for an offence, and manifest breach of Christs commandement. And Ierome on that place sayes, that Non erat necesse vt sermone iactaret, quod corpore praefere­bat. His tongue might be silent, for his whole body was turned into a tongue to publish it. The act was good, but not good at that time. Disobedient he was, be it gran­ted: yet of all disobedient men commend me to him. Let not then any politicke or sinister respects tye vp our tongues, from blessing him that hath blessed vs. Suffocate not the fire of zeale in thy heart by silent lips, lest it proue key-cold. But say with our Prophet, Psal. 26. 12. My foot standeth in an euen place: in the congregations vvill I blesse the Lord.

We perceiue now the motiue cause that brought Da­uid into Gods house: I would take leaue from hence in a word, to instruct you with what minde you should come to this holy place. We are in substance inheritors of the same faith, which the Iewes held: & haue in stead of their Tabernacle, Sanctuary, Temple; Churches, places set a­part for the Assembly of Gods Saints. Wherein wee re­ceiue diuine Mysteries, and celebrate diuine Ministeries; which are said by Damascen; Orthod. Fid. lib. 1. cap. 16. Plus participare operationis & gratiae diuinae. There is nothing lost by the Gospell, [Page 209] which the Law afforded; but rather all bettered. It is ob­seruable that the building of that glorious Temple, vvas the maturity and consummation of Gods mercy to the Iewes. Infinite were his fauours betwixt their slauery in Egypt, and their peace in Israel. God did, as it were, at­tend vpon them to supply their wants. They haue no guide: why, God himselfe is their guide, and goes before them in a pillar of fire. They haue no shelter: the Lord spreads a cloud ouer them for a Canopy. Are they at a stand, and want way? The Sea shall part and giue them passage, whiles the diuided waters are as walls vnto them. For sustenance, they lacke bread: heauen it selfe shall powre downe the food of Angels. Haue they no meat to their bread? A winde shall blow to them innu­merable Quailes. Bread and flesh is not enough without drinke: behold, a hard rocke smitten with a little vvand shall powre out abundance of water. But what is all this, if they yet in the wildernesse shall vvant apparell? their garments shall not waxe olde on their backes. Doe they besiege? Iericho walls shall fall downe before them: for want of engines, hailestones shall braine their enemies: Lampes, and pitchers, and dreames shall get them victo­rie. The Iosh. 10. 1 [...]. Sunne shall stand still in Gibeon, and the Moone in the valley of Aialon; to behold their conquests. Lacke they yet a Land to inhabite? the Lord will make good his promise against all difficulties, and giue them a land that flowes with milke and honey.

But is all this yet short of our purpose, and their chiefe blessednesse? They want a House to celebrate his praise, that hath done all this for them: behold, the Lord giueth them a goodly Temple, neyther doth hee therein onely accept their offerings, but he also giues them his Oracles; euen vocall oracles between the Cherubins. I might easi­ly paralell England to Israel in the circumference of all these blessings: but my center is their last and best, and whereof they most boasted: The Ier. 7. 4. Temple of the Lord, [Page 210] and the Law of their God. To answere these wee haue the Houses of God, and the Gospell of Iesus Christ. We haue all, though all in a new manner. 2. Cor. 5. Old things 2. Cor. 5. 17. are passed away; behold, all things are become new. They had an Heb. 8. 13. Old Testament, we haue the New Testament. They had the Spirit, wee haue a new Spirit. They had Com­mandements, we haue Nouum mandatum; the Ioh. 13. 34. New com­mandement. They had an Inheritance, Canaan; we haue a new Inheritance promised. Vids nouum coelum, & nouam terram; Reu. 21. 1. I saw a new heauen, and a new earth. To con­clude, they had their Temple, we haue our Churches: to which as they were brought by their Sabbath, so we by our Lords day: wherein as they had their Sacraments, so we haue our Sacraments. Wee must therefore beare the like affection to ours, as they did to that. We haue grea­ter cause. There was the shadow, heere is the substance: there the figure, here the truth: there the sacrifices of beasts, heere of the Lambe of God, taking away the sinne of the vvorld.

I finde my selfe here occasioned to enter a great sea of discourse; but you shall see, I will make but a short cut of it. It is Gods house you enter; a house vvhere the Lord is present; the place where his honour dwelleth. Let this teach vs to come.

1. With Reuerence. Leuit. 19. 30. Ye shall hallow my Sabbaths, and reuerence my Sanctuary: I am the Lord. The very menti­on of this Reuerence, me thinkes, should strike our hearts with our selfe-knowne guiltinesse. How few looke to their feet, before they enter these holy dores? Eccl. 5. and Eccl. 5. 1. so they offer the Sacrifice of imprudent and impudent fooles. If they are to heare, they regard Quis, not Quid: any thing is good that some man speakes, the same in ano­ther triuiall. If the man likes them not, nor shall the Ser­mon. Many thus contend, like those two Germans in a Tauerne; One said he was of Doctor Martins religion, the other protested himselfe of Doctor Luthers religion: [Page 211] and thus among their cups the litigation grew hote be­tweene them: whereas indeed Martin and Luther was but one man. Others, when they come first into the Church, they swappe downe on their seates, clappe their hattes before their eyes, and scarce bow their knees; as if they came to blesse God, not to intreat God to blesse them. They vvould quake in the presence of an offended King; who are thus impudent faced in the house of God. But saith the Lord, whose Esa. 66. 2. Throne is the heauen, and the earth his footstoole; I will looke to him that trembleth at my vvord. So Iacob, Gen. 28. was afraid; and sayd, Hovv fearefull is this place! Gen. 28. 17. This is none other then the house of God, and this is the gate of heauen. Whereupon Bernard, Terribilis planè locus, &c. A fearefull place indeed, & worthy of all reuerence: which Saints inhabit, holy Angels frequent, and God himselfe graceth vvith his owne presence. As the first Adam was placed in Paradise to keepe it; so the se­cond Adam is in the congregation of his Saints, to pre­serue it. Therefore enter not without Reuerence. Psal. 5. 7. I will come into thy house in the multitude of thy mercies; and in thy feare will I vvorship toward thy holy Temple.

2. With Ioy. None but a free-will offering is welcome to God. It is a common opinion in the world, that Reli­gion doth dull a mans wits, and deiect his spirits: as if mirth and mischiefe were onely sworne brothers. But Gods word teacheth, and a good conscience findeth, that no man can be so ioyfull, as the faithfull: nor is there so merry a land, as the holy Land: no place of ioy like the Church. Let the wicked thinke, that they cannot laugh if they be tied to the Law of Grace, nor be merry if God be in the company. But the Christian knowes, there is no true ioy, but the good ioy: and if this be any where, it is in the Temple. Psal. 122. 1. I was glad when they said vnto me: Let vs goe into the house of the Lord. Indeed therefore we are not merry enough, because we are not enough Christians. [Page 212] Can you wish more ioy to be receiued, then that Rom. 14 Peace of conscience, and ioy of the holy Ghost? Hilaris cum Rom. 14. 17. pondere virtus; a ioy that can neither be suppressed, nor ex­pressed. Or more ioy to be communicated, then Colos. 3. in Psalmes, Hymnes, and spirituall songs, singing vvith Col. 3. 16. grace in your hearts to the Lord. Thinke, thinke, thy God is here. The Angels of heauen reioyce in his glorious presence, and crowne it as their cheefe felicity: and shall not poor man reioyce in his gracious presence; as it were, his most blessed society? yes; the Psal. 4. 6. 7. light of thy Counte­nance, O Lord, shall put more gladnesse into our hearts; then into the worldlings their aboundance of corne and wine. Cast away then your dulnesse, and vnwillingnesse of heart; Come merrily and with a ioyfull soule into the house of God.

3. With Holinesse. It is holy ground; not by any inherent holinesse, but in regard of the religious vse. For that place, which was once Bethel, the House of GOD; proued afterwards Bethauen, the house of iniquity. But it is thus Gods Sanctuary, the habitation of his Sanctity: Procul hinc, procul este profani. Put off thy shooes; d' off thy carnall affections; the place vvhere thou standest is holy ground. wash thy hands, yea thy heart in innocency, before thou come neere to Gods Altar. Bee the Minister neuer so simple, neuer so sinfull; the word is holy, the action holy, the time holy, the place holy; ordained by the most Holy, to make vs holy; said a reuerend Diuine: Gods house is for godly exercises: they wrong it therefore that turne San­ctuarium into Promptuarium, the Sanctuary into a Butte­rie; and spirituall food into belly-cheere. And they much more, that peruert it to a place of Pastime; making the house of praise, a house of playes. And they most of all, that make it a house, not laudis, but fraudis: Math. 21. 13. My house is the house of prayer; but ye haue made it a d [...]nne of theeues: robbing, if not men of their goods, yet God of the better [Page 213] part, sincerity of conscience.

What a horrid thing would it bee, Beloued; if you should depart from this Church, where you learne to keepe a good conscience, but into the market; and there practise deceit circumuentiō, oppression, swearing, drun­kennesse! O doe not deriue the commencement of your sinnes from Gods house. What a mockery is this, and how odious in the sight of heauen, if you should begin your wickednesse with a Sermon [...]as the Papists beginne their treasons with a masse: I taxe no knowne person; but for the facts and faults, Non ignota cano, I doe not speake of things vnknowne. I would to God your amended liues might bring me with shame againe hither, to recant and vnsay it.

But it often so falls out, that as those conspirators met at the Capitol, so the Church is made the Communis Ter­minus, where many wickednesses haue appointed to meete. 2. Cor. 6▪ [...]6. What agreement hath the Temple of God with Idols? Begin not the day with God, to spend all the rest vvith Satan. Your tongues haue now blessed the Lord: let not the euening finde them redde with oathes, or black with curses. Let not that saying of Luther be verifyed by you; that In nomine Domini incipit omne malum; in the name of God begins all mischiefe. Whatsoeuer your morning Sacrifice pretend, looke to your afternoone. You haue done so much the worse, as you haue made a shew of good: and it had beene easier for your profane hearts, to haue missed this admonition. This Caueat, before I leaue Gods house, I thought to commend to your practise, when you leaue it.

I haue held you too long in the Church, speaking of the Church. It was the most materiall point I propoun­ded to my discourse: forgiue the prolixity; the breuity of the rest shall make amends. The first straine or staire was his entrance into GODS house: now hee is in, [Page 212] [...] [Page 213] [...] [Page 214] what doth he? what bringeth hee? vve finde

Burnt Offerings.

I haue three disswasions from punctuall tractation of this point. 1. The poore remnant of the fugitiue time. See Serm. on Psal. 118. 27. 2. I haue liberally handled it on former occasions. 3. The necessity is not great of discoursing the Sacrifices of the Law, in these dayes of the Gospell wee haue the light; and therefore need not trouble our selues to call backe the shadowes.

Sacrifices are of great Antiquity: not onely the Booke of God, but euen the Law of nature hath imprinted in mans heart, that Sacrifices must be offered. It is written in the conscience, that an homage was due to the superi­our power, which is able to reuenge it selfe of dishonour and contempt done it; and to regratifie them with kind­nesse that serued it. But Dauids Sacrifice was the earnest of a thankefull heart. I might amplifie it, and perhaps picke vp some good gleanings after others full carts.

I could also obserue, that Dauid came not before God empty-handed; but brought with him some actuall testi­mony of his deuoted affection; Burnt offerings. To the confusion of their faces, who will no longer serue God, if hee growes chargeable to them. If they may receiue from God good things, and pay him onely with good words, they are content to worship him. But if they can­not bee in his fauour, but it must cost them the set­ting on; they will saue their purses, though they lose their soules. If hee requires ought for his Church, poore Mi­nisters, or poore members; they cry vvith Iudas, Ad quid perditio haec? why is this waste? They are onely so long rich in deuotion, as they may be rich by deuotion: and no longer.

But for our selues, be we sure that the best Sacrifice we can giue to God, is obedience: not a dead beast, but a li­uing soule. The Lord takes no delight in the bloud of brutish creatures; a spirit in bodies; the impassible in sa­uours [Page 215] arising from Altars. It is the minde, the life, the soule, the obedience, that he requires: 1. Sam. 15. 22. To obey is better then sacrifice. Let this be our burnt offering, our Holocaust: a sanctified Rom. 12. 1. 2. Body and Mind giuen vp to the Lord. First the heart. My Sonne, giue me thy heart. Is not the heart e­nough? no, the hand also; Esa. 1. 16. wash the hands from bloud and pollution. Is not the hand enough? no, the foot also: Remoue thy foot from euill. Is not the foot enough? no, the lips also; Guard the dores of thy mouth; Psal. 34 13. Refrain thy tongue from euill. Is not the tongue enough? no, the eare also; Let him that hath eares to heare, heare. Is not the eare e­nough? no, the eye also; Let thine eyes be toward the Lord. Is not all this sufficient? No, giue body and spirit. 2. Cor. 6. 20. Ye are bought vvith a price: therfore glorifie GOD in your body, and in your spirit, which are GODS. When the eyes abhor lustfull obiects, the eares slanders, the foote erring paths, the hands wrong and violence, the tongue flattery and blasphemie, the heart pride and hy­pocrisie: this is thy Holocaust; thy whole burnt offering.

I will pay thee my vowes.

The third and highest degree of this Song is, Uowes; I will pay thee my vowes. And here among vowes, I might sooner then with Burnt offerings, lose the time, your patience, and my selfe. This vow was no meritorious or supererogatory worke in Dauid. But though the Lavv generally binds him to Gods seruice, yet to some particu­lar act of Gods seruice, he may newly binde himselfe by a vow. So Gen. 28. 20. 22. Iacob vowed a vow, saying; If God will be vvith me, &c. This stone that I haue set for a pillar, shall be Gods house; and of all that thou shalt giue me, I will surely giue the Tenth vnto thee. Our Prophet did vow performance of that duty, to which without vowing hee was obliged. Psal. 119. I haue vowed or sworne, and will performe it: that Psal. 119. 106. I will keepe thy righteous iudgements.

There are many cautions in vowes, which I must now [Page 216] vow to omitte. Onely Salomons rule excepted, Eccles. 5. When thou vowest a vow to God, deferre not to pay it; for hee Eccl. 5. 4. 6. hath no pleasure in fooles, pay that thou hast vowed. Suffer not thy mouth to cause thy flesh to sinne. Let nothing be vow­ed that is not Penes vonentem, in the power of the vower: and then the thing being good, and thou enabled to per­forme it, this vow must be kept. For thy vowes are a hea­uy charge, Psalm. 56. Thy vowes are heauy vpon mee, O Psal. 56. 12. God.

The Papists haue strange, and often impossible vowes; of Pouerty, Virginity, Pilgrimage. I will teach thee to make these vowes too, God enable thee to keepe them. If thou wilt vow pouertie, let it be in spirit. Vow thy selfe not in the world a begger, but a begger to Christ. Ma­ny blessed Saints haue serued GOD with their wealth, and thought not that religion was only in them that beg­ged. If thou wilt vow virginity, vow thy selfe a Virgin to Christ: whether thou be married or single, keepe the bed vndefiled; that 2. Cor. 11. 2. thou mayest be presented a pure Virgin to Christ. If thou wilt vow Pilgrimage, let it not be to our Lady of Loretto, or of Halle and Zichem, indeed not to our Lady, but to our Lord: vow thy selfe a Pilgrime to Christ: Loade not thy selfe with the luggage of this world, lest it hinder thy iourney; and cease not trauelling till thou come to thy Home; the place of peace and eter­nall rest. These are lawfull, lawdible vowes: the Lord send vs all to make them, and to keepe them.

You see, I am quickly got vp these two latter stayres: Some more speciall vse remaines onely to be made, and so giue way to conclusion. I will take from these three bran­ches, a iust reproofe of three sorts of people: Refusers, In­truders, Back-sliders. Refusers to come, being called. In­truders, that come being not prepared. And Back-sliders, that make vowes, but not keepe them. The first say not, We will goe into thy house. The second say, We will goe into [Page 217] thy house, but not with burnt offerings. The last deny not both the former: We will goe into thy house, and with burnt offerings; but non soluent vota; they will not pay their vowes.

1. Refusers or Recusants are of two sorts; Papists, and Separatists, or Schismatikes.

1. Papists; and they haue so much recourse ad trans­marina Iudicia; to beyond-sea Iudgements; that they dare not come into Gods house, because of the Popes in­terdiction. And the Popes haue so wrought and brought it about now, that they will not onely in abstracto be had in reuerence; but in concreto be feared with obseruation. Though at first thirty Bishops there successiuely yeelded their heads to the blocke for Christ: yet afterwards, by change of Bishops in that See, and of humors in those Bi­shops, such alteration hath followed; that Rome is no li­ker to what Rome was, then 1. Sam. 19. 13 Michals Image on a pillow of goates haire, was like Dauid. The cause therefore of their not communicating with vs, is awe of the Popes Su­premacie. For some of their greatest Writers haue iusti­fied our Communion booke, to containe all doctrine ne­cessary to saluation. The not suffering them to come to Gods house, is then rather a point of Popish policie and state, then of Christian deuotion. But indeed they are the Satanicall Iesuites that set them afoote. The common people, like the Mare mortuum, a dead Sea, would be quiet enough, if these blustring windes did not put them into tumult. And so long as those dogges can barke against Gods house, the poore affrighted people dare not come there. So that England may haue their bodies, but Rome hath their hearts; and the danger is fearefull, lest Satan also come in for his share, and take possession of their soules.

2. Schismatikes; who, because their curious eyes (looking through the spectacles of opinion) spy some Morphew of corruption on the Churches face, will vtter­ly [Page 218] forsake it. There are some that refuse peaceable obedi­ence, as the Poet made his Playes, to please the people; or as Simon Magus was Christned; for company. The Se­paratists are peeuishly wretched: discontent driues them from God; and though they say, they flie for their con­science, indeed they flie from their conscience: leauing all true deuotion behind them, and their wiues and children vpon the Parish.

2. Well, they are gone, and my discourse shall trauell no further after them: but fall vpon others neerer hand. There are some so farre from Refusers, that they are rather Intruders. They will come into Gods house, but they will bring no burnt offerings with them: no preparation of heart to receiue benefit in the Church. They come with­out their wedding garment, and shall one day heare that fearefull and vnanswerable question; Friends, how came you in hither?

These are the vtterly prophane, that come rather with a lame knowledge, then a blinde zeale. For some of them, good clothes carry them to Church: and they had rather men should note the fashion of their habites, then God the habite of their hearts. They can better brooke ten dis­orders in their liues, then one in their locks. Others are the secure semi-atheisticall Cosmopolites; and these come too: and none take a truer measure of the Sermon: for their sleepe beginnes with the prayer before it, and wa­kens iust at the Psalme after it. These thinke, that God may be serued well enough with looking on. And their vtmost dutie, but to bring their bodies a little further li­uing, then they shall be brought dead: for then perhaps they shall come to the Church-yard, now they will bring them to Church. Deuotion and they are almost strangers, and so much as they know of it, they dishonour by their acquaintance. Their burnt offerings are nothing else, but a number of eyes at vtmost lift vp to heauen; their heart [Page 219] hath another center. They bring as many sinnes vvith them euery day to Church, as they haue beene all their liues in committing. Their hands are not washed from a­spersions of lust and bloud: their eyes are full of vvhore­dome, their lips of slander, their affections of couetousnes, their wits of cheating, their soules of impiety. If there were no Saints in the Church, how could they hope, the roofe would not fall on their guilty heads! But I wil leaue them to the Lords reproofe. Iere. 7. Will ye steale, murther, com­mit adultery, and sweare falsely: and come and stand before Iere. 7. 9. 11. mee in this house, staring mee in the face, as if you were innocent? Behold, euen I haue seene it, saith the Lord.

3. There is yet a last-sort; that will come into Gods house, and bring with them burnt offerings, a shew of ex­ternall deuotion; but they will not pay their Vowes. Di­stresse, vvarre, captiuitie, calamitie, famine, sicknes, brings downe the most elate and lofty spirits. It turnes the proud Gallants fether into a kerchefe, pulls the wine from the lippes of the drunkard; ties vp the tongue of the svvea­rer, whom thunder could not adiure to silence: makes the Adulterer lothe the place of his sinne, the bed. And though the Vsurer stuffe his pillow with nothing but his bonds and morgages, softer and sweeter in his opinion then Downe or fethers; yet his head vvill not leaue a­king.

This misery doth so sting, terrifie, and put sense into the dead flesh of the nummed conscience; that (all world­ly delights being found like plumme [...]s of lead, tied about a man while he is exposed in this Sea; so farre from help­ing him to swimme, that they sinke him rather) the eye lookes about for another shore, and finds none but God. To this so long forgotten God, the heart beginnes to ad­dresse a messenger, and that is Prayer. God (the vvicked see) must be called on, but they knowe not how. They haue beene so meere strangers to him, that they cannot [Page 220] tell how to salute him. Like beggers that are blind, they are forced to beg, but they see not of whom. Or if their eyes are so farre open; Vident quasi è longinquo salutem, sed interiacente pelago: vident quò eundum, non quà: They see health a farre off, as it were beyond the Sea: they see whi­ther they would goe, but not which way.

If any inferior thing, or created proppe could vphold them, God should not be sollicited. If friends wil, if Phy­sike will, if money will, if all the delicate obiects for any sense will ease or appease their griefe, they will not seek to heauen. Yea, if Beelzebub the God of Ekron can cure them, they will not trouble the GOD of Israel. But all lower pleasures to one thus sick, is but like a sweet harmo­nie of musike to a deafe man. There is no hope of comfort but from aboue the clowds. Health & prosperity is but as a Coach to carry our desires to heauen, but sicknes is the post-horse. Onely this Sub poena can bring vs to put vp a supplication in the high Court of Requests and Mercie. Now loe, they pray, they beseech, they sigh, they weepe, they bleed, and lastly they vow.

What vow they? Either some new act to be done, or some old act to be left vndone. Now the drunkard vowes abstinence, the lustfull vowes continence, the swearer vowes to leaue his blasphemy: the Incloser vowes to throwe open his taken in commons: the proud vow to leaue their gawdy vanitie: the vvorldling vowes to be charitable, and to relieue the poore. And perhaps at such a pinch or dead lift, one Vsurer in a thousand yeeres may vow to forsake his vsury, and to restore all that he hath so gotten. Now they say, Lord, remoue from me this mala­dy, this extremity; and I will hereafter serue thee better, loue thee more, belieue thy Gospell, relieue thy poore, giue something to an Hospitall, or doe some such act as may testifie my thankfulnes.

Well, God heares and grants; health comes, strength is recouered, the danger is ouer, they are well. Now vbi [Page 221] vota? Where be their vowes? Alas, we rise from our beds of sicknes, and leaue our vowes behind vs.

Physicians haue a rule among themselues, concerning their Patients: Take whiles they be in paine. For whatsoe­uer they promise sick, when they are well, they vvill not performe it. So God had need to take what deuotion hee can get at our hands in our misery; for when prosperitie returnes, we forget our vowes. You haue often heard that old verse:

And as wittily Englished:

The morall of it sutes full to our present purpose. It is re­ported of Constantinople, that a terrible Earthquake had o­uer throwne many houses, slaine much people. Hereupon the remaining Inhabitants affrighted, fel deuoutly to their prayers and vowes: priuately in their chambers, publikely in their Churches: the poore were relieued, iustice admi­nistred, their liues much amended. But afterwards when God held his hand, they held their tongues: hee forbore plaguing, and they forbore praying: the rod ceased, and their pietie withall; they forgot their vowes.

When the Lord hath striken vs by famine; in with­holding the raine frō vs; or in powring down too much too fast vpon vs: Or by a greeuous plague, turning our popular streets into a Desart: we straight growe penitent; Zeale carries vp our cryes to heauen; wee pray, wee sigh, we weepe. Sorrow sits in our eyes, deuotion on our lips, God hath at that time more hearty prayers in an houre, then ordinarily in a yeere. But as the Poet spake,

The Lord no sooner takes off the burden of misery; but we also shake of the burden off pietie; we forget our [Page 222] vowes. O the mercy of God, that such forgetfulnesse should possesse Christian hearts! This was vnthankfull Israels fault, Psalm. 106. They soone forgot his workes: they forgate, yea soone: they made haste to forget: so the Psal. 106. 13. Originall is; They made haste, they forgate. Like men that in sleep shake death by the hand, but when they are awake will not know him.

It is storied of a rich Merchant, that in a great storme at Sea, vowed to Iupiter if he would saue him and his ves­sell, to giue him a Hecatombe. The storme ceaseth, and he bethinkes himselfe that a Hecatombe was vnreasona­ble; he resolues on seuen Oxen. Another tempest comes, and now hee vowes againe the seuen at least. Deliuered then also, he thought that seuen were too many, and one Oxe vvould serue the turne. Yet another perill comes, and now he vowes solemnely to fall no lower: if he might be rescued, an Oxe Iupiter shall haue. Againe freed, the Oxe stickes in his stomacke, and hee would faine dravv his deuotion to a lower rate; a Sheepe vvas sufficient. But at last being set ashore, hee thought a Sheepe too much; and purposeth to carry to the Altar onely a few Dates. But by the way, he eates vp the Dates, and layes on the Altar onely the shels. After this rate doe many performe their vowes. They promise whole Hecatombes in sicke­nesse; but they reduce them lower and lower still, as they grow vvell. He that vowed to build an Hospitall; to restore an Impropriation to the Church; to lay open his inclosures, and to serue God with an honest heart: brings all at last to a poore reckoning; and thinkes to please the Lord with his empty shells. There vvas some hope of this mans soules health, vvhiles his body was sicke: but as his body riseth to strength, his soule falls to vveake­nesse.

It is the reproach of Rome; No peny, no Pater noster: let it not be our reproach and reproofe too; No plague, no Pater-noster; no punishments, no prayers. Thy vowes [Page 223] are Gods debts, and Gods debts must be payd. He vvill not (as men doe desperate debters) dismisse thee on a slight composition. No; Bern. Iustè exigitur ad soluendum, qui non cogitur ad vouendum. He is iustly required to pay, that vvas not compelled to vow. Aug. in Ep. ad Armentar. et Paulinum. Non talis eris, si non feceris quod vouisti, qualis mansisti, si nihil tale vouisses: Mi­nor enim tunc esses, non peior. Thou remainest not the same hauing vowed, and not performed; as thou hadst beene, hadst thou not vowed. Thou hadst then been lesse, thou art now worse.

Well then Beloued; if wee haue vowed a lawfull vow to the Lord, let vs pay it. Let it not be sayd of vs, that we doe Aliud sedentes, aliud stantes: one thing sitting in our chayre of sickenesse, another thing standing in our stati­ons of health. The Lord doth not deliuer vs out of the bond of distresse, that we should deliuer our selues out of the bond of obedience. Gal. 6. 7. Be not deceiued, God is not mock­ed: for whatsoeuer a man soweth, that shall he reape. The next blow of his hand will be heauier, because thou hast soone forgotten this. Who can blame iustice, if he strike vs with yet greater plagues; that haue on our deliuerance from the former, so mocked him with the falling fruites of our vowed deuotion? Come wee then whose hearts the mercy of God, and bloud of Iesus Christ hath softned; and say with our Psalmist; We vvill goe into thy house, O Lord, we will pay thee our vowes.

You see all the parts of this Song: the whole comfort or harmony of all is Praising God. I haue shewed you Quo loco, in his house: Quo modo, with burnt offerings: Quo animo, paying our vowes. Time hath abridged this dis­course, contrary to my promise and purpose.

In a word, which of vs is not infinitely beholding to the Lord our God: for sending to vs many good things, & sending away frō vs many euill things? O where is our praise, where is our thankefulnesse? What shall we doe vnto [Page 204] thee, O thou preseruer of men? What? but take the cup of saluation, and blesse the Name of the Lord? Psal. 100. 4. O let vs enter into his gates with thanksgiuing, and into his Courts vvith praise: let vs be thankefull vnto him, and blesse his Name. And let vs not bring our bodies onely, but our hearts; let our soules be thankfull.

Mans body is closed vp within the Elements; his bloud within his body; his spirits in his bloud, his soule within his spirits; and the Lord resteth in his soule. Let then the soule praise the Lord: let vs not draw neere with our lippes, and leaue our hearts behind vs: but let vs giue the searcher of the hearts, a hartie praise. Ingratitude is the deuills Text; oathes, execrations, blaspemies, & lewd speeches are Commentaries vpon it. But thankfulnesse is the language of heauen; for it becommeth Saints to bee thankefull. As therefore we would giue testimonie to the world, and argument to our owne conscience, that vvee serue the Lord; let vs promise and performe the vvords of my Text: We will goe into thy house with burnt offerings: we will pay thee our vowes. The Lord giue thankfulnesse to vs, and accept it of vs; for Iesus Christ his sake.

The Disswasion: Be not deceiued.

This is the voyce of a friend, studying Aut praeuenire errori, aut reuocare errantem; eyther to preuent a man, be­fore he erres, or to recall him erring. A phrase often vsed by our Apostle, Ephes. 5. Let no man deceiue you vvith Ephes. 5. 6. vaine words. Nihil facilius est, quàm errare. There is no­thing [Page 231] easier, then to erre. There is no man but erres; sometime [...] in via pedum; often in via morum. This pro­uision then is necessary. [...]. Deceits lye as thick vpon the earth, as the Grashoppers did in Egypt; a man can scarce set his foote besides them.

But to preuent the deceiuings of sinne is our Apostles intention, Hebr. 3. Lest any of vs bee hardned, through the Heb. 3. 13. deceitfulnesse of sinne. Sinne is crafty, and full of delusion: there is no sinne but hath his couzonage. Vsury vvalkes in Alderman Thrifty's gowne. Pride gets the name of my Lady Decencie. Idolatry, as if it dwelt by ill neighbours, praiseth it selfe; and that for the purest Deuotion. Homi­cide marcheth like a man of valour; and Lust professeth it selfe Natures Scholler. Couetousnesse is goodman Nabals husbandry: and Enclosing, Master Oppressors policie. We were wont to say, that blacke could neuer be coloured into vvhite: yet the deuill hath some Painters that vndertake it. Euills are neere neighbors to good. Er­rore sub illo, Pro vitio virtus crimina saepe tulit. By that meanes vertue hath borne the blame of vices faults: yea, and more then that; Vice hath had the credite of Vertues goodnes. But be not deceiued.

When mens wits, and the deuils to helpe, haue found out the fairest pretexts for sinne; Gods iustice strikes off all, and leaues Sinne naked and punishable. Many preten­ces haue been found out for many sinnes: besides distinc­tions, mitigations, qualifications, extenuations, colours, questions, necessities, inconueniences, tolerations, igno­rances. But when man hath done, God begins. One ar­gument of Gods now, is stronger then all ours. Thou shalt not doe this. Goe study to perswade thy selfe, that thou mayest: yet at last GOD takes away all thy distinctions, when he poures his wrath on thy naked conscience. Then where is thy paint? If it preuaile not against the Sunne, what will it doe against the fire?

God charged our first Parents, that they should not [Page 232] cate of the forbidden fruite: If you doe, you shall dye. The deuill comes first with a flatte Negatiue; Gene. 3. 4. Non mori [...]mi­ni: Ye shall not dye. Then with subtile promises; Yee shall be as Gods, knowing good and euill. But what is the euent? They eate, and they die; are instantly made mortall, and should haue died for euer, but for a Sauiour. GOD bids Saul slay all in Amalek, 1. Sam. 15. Smite Amalek, vtter­ly destroy all that they haue, and spare them not. Yet Saul 1. Sam. 15. 3. spares Agag, and the fatte cattell. Why is this a fault? I spared the best of the cattell for Sacrifice to the Lord. Will not this serue? No: God reiects Saul from beeing King ouer Israel; who had reiected God from beeing King o­uer Saul. Be not deceiued, God is not m [...]ked.

Consider we here the examples of Uzzah, and Vz­ziah. For 1. Chr. 13. 10. Vzzah; God had charged, that none but the consecrated Priests should touch the Ark [...]. Uzzah see­ing the Oxen shake the Arke, put forth his hand to stay it vp. Was this a sinne to stay the Arke of God from falling? Yes: God proues it; he layes him dead by the Arks side. For Vzziah, God had charged, Numb. 18. that none should inuade the Priests office. The stranger that com­meth Num. 18. 7. nigh, shall be put to death. 2. Chr. 26. 18. Vzziah will come to the Altar with a Censor in his hand to offer Incense. Why, is this an offence to offer to the Lord? Yes: GOD makes it manifest; Vzziah is a Leper to his dying day. God had cō ­manded the Prophet sent to Bethel; 1. King. 13. 17 Thou shalt eate no bread, and drinke no water there. Well, he is going home­wards; and an old Prophet ouer-takes him, & perswades him to refresh himselfe. No saies the other, I must not; For so was it charged me in the Word of the Lord; Thou shalt eate no bread, &c. But sayes the old Prophet; An Angell spake to me, saying, Bring him backe, that he may eate bread. Well, he goes: Is not a Prophets word? an Angels word authoritie enough? No, the Lord proues it; he giues a Li­on leaue to slay him. Bee not deceiued, God is not mocked.

The Iewes knew, that they ought not to despise their [Page 233] Messias. He is come: Loe now, they study arguments a­gainst him. Iohn 7. Wee know this man whence hee is: but Ioh. 7. 27. when Christ commeth, no man knoweth whence hee is. And Ver. 52. Search and looke; for out of Galilee ariseth no Prophet. Be these their cauills against Gods expresse charge? Hee an­swers all, vvhen he leaues their house vnto them desolate. I hope I may take a little, sayes [...]ehazi: but enough tooke him for it, a continuall Lepro [...]e. The euill Seruant hath his plea, Math. 25. I knew that thou wert a hard man, &c. Therefore I hid thy talent in the earth: loe, there thou hast Math. 25. 25. that is thine. But what followes, ver. 30? Cast yee that vn­profitable seruant into vtter darknesse: there shall be weeping and gnashing of [...]eeth.

To come from example to application. It is Gods cō ­mand concerning Princes; Touch not mine Anointed. The Papists will touch them with the hand of death? VVhy, they haue warrant from the Pope. Gods Word saies not so, either in precept or precedent. If any King in Gods booke had beene deposed by a Priest, all the Schooles and Pulpits would haue rung of it: wee should haue had no rule with the Church of Rome. But it falls out happily; Ut quod praecepto non iubetur, etiam exemplo careat. That as it is not commanded by charge, so nor commended by examples. But will they still argue for this shedding of the bloud-royall? The gallhouse confutes them heere; but their worst confutation vvill be confusion hereafter.

God sayes thou shalt not put thy money to vsury: thou hast found out many distinctions to satisfie thy consci­ence, or rather thy couetousnesse. Gods word & thy will are at oddes. He sayes, Thou shalt not: thou sayest, thou may est. On these and these termes, Hell fire shall decide the question. Relieue the poore, saith the Lord. Thou suckest their blouds rather: but howsoeuer wilt giue no­thing. Why, may we not doe with our owne vvhat wee list? Well, this same Ite maledict [...]; Goe yee cursed, is a fearefull and vnanswerable argument. Thus flesh and [Page 234] bloud speedes, when it will deale with God on termes of disputation. If Gods owne reason, Thou shalt not do this, be not stronger then all ours now; it shal be one day. Eph. 5. 6. Let no man deceiue you with vaine wordes: for, for these things, the wrath of God shall come vpon the children of disobedience. Be not deceiued.

As euery particular Sinne hath the particular colour: so there are generall pretexts for generall sinnes; whereby many soules are deceiued. I find this doctrine, though plaine, so necessary, that I must be bold to pursue it. You may easily forgiue all good faults. There are seuen gene­rall pleas for sinne.

1. Predestination is pleaded. If I be written to life, I may doe this: for many are saued that haue done vvorse. If not, were my life neuer so strict, hell appointed is not to be auoided. These men looke to the toppe of the Lad­der, but not to the foote. God ordaines not men to iump to Heauen, but to climbe thither by prescribed degrees. Non per saltum, sed scansum. Qui ordinauit finem, ordina­uit media ad finem. He that decreed the end, decreed also the meanes that conduce to it. If thou take liberty to sin, this is none of the way. Peter describes the rounds of this ladder, 2. Pet. 1. [...]. faith, vertue, knowledge, tēperance, patience, godlines, charity. Thou rūnest a cōtrary course, in the wild paths of vnbeleefe, profanenes, ignorance, riot, impatience, impie­tie, malice: this is none of the way. These are the rounds of a Ladder that goes downeward to hell. Gods predesti­nation Augu. de Prae­dest. Sanctorum. est multis causa standi, nemini labendi: helps many to stand, pusheth none downe. Looke thou to the vvay, let God alone with the end. Belieue, repent, amend, and thou hast Gods promise to be saued. Be not deceiued, God is not mocked.

2. It is Gods will I should doe this vvickednesse: hee saw it, and might haue preuented it. It is vniust to damne a man for that he will [...] him to doe.

[Page 235] Answ. This is a blasphemous and most sacrilegious [...]uill. Where did God euer will thee to lie, to sweare, to oppresse, to adulterize? His will is his word: and where findest thou his word commanding sin? And shall Gods Sicut [...] memorta tua nō cogit [...] esse, quae sunt [...]: Sic Deus praescientia sua non cogit [...]a­cienda, quae sunt futura. Aug. de lib [...] [...]. lib. 3. prescience make him guilty of thy euill? Then must thy memory make thee guilty of other mens euill. As thou by thy memory, dost not cause those things to haue been done, that are past: So God by his foreknowledge doth not cause those things to be done, which are to come.

3. Ignorance is pleaded; I knew not the deed to bee euill, or if euil, not so dangerous. Indeed Ignorance may make a sinne Minus, not Nullum; a lesse sinne, but not no sinne. 1. Tim. 1. 13. I obtained mercy, because I did it ignorantly, in vnbeleefe: saith our Apostle. And Aug. Peccata scientium peccatis ignorantium praepo [...]ntur. The sinnes of them that know, are more haynous then the sins of them that know not. But if thou hadst no other sin, thy ignorance is enough to condemne thee; for thou art bound to know. [...] ea que sunt Domini nesciunt, a Domino nesciu [...]. i Gregor. in [...]. lib. 1. cap. 1. They that will not know the Lord, the Lord will not know them. But I speake to you that may know: your ignorance is affected. 1. Cor. 15 34. Some of you haue not the knowledge of God, I speake this to your shame. Be [...]. in 11. g [...]d. [...]. Mul [...] vt liberiùs pec­carent, libenter ignorant. Many that they may sinne the more securely, are ignorant wilfully. Thus you may goe blindfold to hell. Be not deceiued, God is not mocked.

4. A fourth saith; I haue many good deeds to weigh with my euils. Indeed I am an Vsurer, an Adulterer, a Swearer; but I keepe a good house, I giue almes; and I will doe more when I am dead. Indeed these are good workes; Bona accipientibus, non facientibus. Good to the receiuers, not to the Giuers. So a man may be borne for the good of many, not for his owne. They write that the Pyramides of Egypt was built for that great Pharaohs Tombe; but the Red Sea disappointed him. Many thinke by good workes to build vp a heauen for them­selues, [Page 236] but leading vnsanctified liues, hell preuents their purpose. And such a man, as robbes many hundreds to relieue some, may at last for his charity goe to the Deuill. The Papists indeed stand extremely for building Abbies, Colledges for Iesuites, and augmenting the reuenues of Monasteries, that Masses and Dirige's may bee sung for their soules: they giue full absolution to such a man, and seale him a generall acquittance of all his sinnes. They make the besotted Laity, especially some rich Burger be­lieue, that without any more adoe, it is impossible for a man to bee damned that liues in such a Profession; and which is strange, here they equiuocate truely; so long as a man liues in it; but if he dyes in it, there is the danger. But wee know▪ the poison must be iustified, or else the worke is not sanctified. Be not deceiued, GOD is not mocked.

5. But say some, God is mercifull. Comfortable truth: else woe, woe to miserable man. But shall God shew mer­cy to those that abuse his mercy? Hee will not be so mer­cifull to thee, as to be vniust to himselfe. God will be iust, goe thou on and perish. God shewed mercy to the relen­ting, not to the railing theefe. Wouldst thou haue him mercifull to thee, that art vnmercifull to him, to thy selfe? Misericordia amplectenti, non tergiuer santidatur. They that will lead a wicked life, sub spe misericordiae, in hope of mercy: shall meet with a fearefull death, sub terrore Iusti­tiae, in the horror of Iustice. Kisse the mercy of God, abuse it not. Where is Praesumptio veniae, will follow Consump­tio poen [...]: a presuming of fauour shall bee punished with a consuming wrath. Be not deceiued, &c.

6. Others alledge; Christ died for our sinnes, and his satisfaction is of infinite price. This is the dore of hope, from which the profanest wretch is angry to be driuen. The most presumptuous sinner flatters his soule with this comfort: as if the gates of Heauen were now set open, and hee might enter with all his iniquities on his backe. [Page 237] Indeed there is no want in Christ; but is there none in thee? In him is plenteous redemption; but how if in thee there bee scarce fayth? whatsoeuer Christ is, what ar [...] thou? Io [...]. 3. 16. God so loued the world, that hee gaue his onely be­ [...]otten Sonne. Hee did not let, or lend, or sell, but giue: not an Angell, nor a seruant, but a Sonne: not ano­thers, but his owne: not his adoptiue, but naturall, his begotten Sonne: not one of many, but his onely begot­ten Sonne. Many degrees of loue: but what of all this? That whosoeuer beleeueth on him should not perish, but haue e­uerlasting life. But thou hast no faith, therefore no priui­ledge by this gift. Iohn 10. 11. I am the good shepheard, saith Christ. Why? I giue my life: but for whom? for my sheepe. Not for lustfull goates, or couetous hogs, or oppressing Ty­gers. If thou be such, heere is no more mercy for thee, then if there were no Sauiour. If there be no carefull ob­seruation of the Law, there is no conseruation by the Gospell. No good life, no good faith: no good faith, no Christ. Be not deceiued, God is not mocked.

7. Well, yet Repentance makes all euen wheresoeuer it comes; or God is not so good as his word. Yes; God will be so good as his promise; but here's the doubt, whe­ther thou wilt bee so good as thy purpose. Thou canst charge God no further then to forgiue thee, repenting; not to giue thee repentance sinning. Promisit Deus poeni­tenti veniam, non peccanti poenitentiam. He hath made a pro­mise to Repentance, not of Repentance. This is Gods tre­sure. what is the reason, the malefactor went frō the crosse to heauen! Dedit poenitentiam, qui dedit & Paradisum. God gaue him repentance, that also gaue him Paradise. Art thou sure God will put this almes into thy polluted hand? It is dangerous ventring the soule on such an vncertainty. He that sins that he may repent, is like one that surfet [...] that he may take Physicke. And whether this Physicke vvill worke on a dead heart, is a perillous feare. Alas! vvhat teares are in flint? what remorse in a benu [...]ed consci­ence? [Page 238] Tutum est poenitenda non committere, certum non est commissa deflere. It is safe not to doe what thou mayst re­pent: it is not certaine to repent what thou hast done. It is the fashion of many to send repentance afore to three­score: but if they liue to those yeares, they doe not then ouertake it, but driue it before them still. Be not deceiued, God is not mocked.

You see now what trust is in colours: how easily you may deceiue your selues, how vnpossibly mocke GOD. Leaue then excuses to the wicked, that will be guilty and God shall not know of it. Bernard reckons vp their mi­tigations. Non feci, &c. I haue not done it: or if I haue done, yet not done euill; or if euill, yet not very euill: or if very Non feci: si feci, non male seci: si male seci, non multùm male: si multùm male, nō mala intentione: si mala intētione, tamen aliena per­suasione. Bern. Tract. de grad. Humil. grad. 8. euill, yet not with an euill mind: or if with an euill mind, yet by others euill perswasion. Be not deceiued, God is not mocked. If we cry with that seruant; Haue patience, and I will pay thee all; the Lord may forbeare in mercy. But if wee wrangle, I owe nothing; and God is too hasty to call me from my pleasures; hee vvill require the vttermost far­thing.

I haue held you long in this Disswasiue part of the Caution. The Perswasiue was also much included in it, and therefore I will but touch it.

God is not mocked.

God is often in the Scripture called the Searcher of the heart. Iere. 17. The heart is deceitfull aboue all things, and Iere. 17. 9. desperately vvicked: who can knowe it? Who? Ego Domi­nus; I the Lord know the heart. So Salomon in his prayer: 2. Chro. 6. 30. Thou onely knowest the hearts of all the children of men. So the Apostles about the election of one in Iudas roome, Acts 1. 24. Thou Lord, which knowest the hearts of all men. Now hee that knowes the heart, cannot be mocked. It is hard to be­guile the eye of man looking on vs, how much more to deceiue the eye of God looking in vs? Therefore Quod [Page 239] non audes facere aspiciente conseruo, hoc ne cogites inspiciente Deo.

How vaine a thing then is it to be an Hypocrite? As if God had not a window into the heart, to discerne it. Hy­pocrites, saith Augustine, haue De Temp. 215. Christianum nomen ad iu­dicium, non ad remedium: The name of Christians to their condemnation, not comfort. Their words are like an Eccho, they answere Gods call, but neuer come at him. Good company they will admit, to better their credite, not their conscience. Like crafty Apothecaries, they haue one thing written in their papers and markes, another thing in their boxes. But because euery man is as hastie to condemne an Hypocrite, as Dauid was to condemne the Oppressor in the Parable, vvhen the 2. Sam. 12. 5. Tu es homo lyes in his owne bosome, I vvill touch two or three particu­lars.

If we looke into Popery, we shall find it vniuersally a professed study to mocke GOD. They make shew by their abundant prayers of an abundant zeale: when (as if God saw not the heart) they thinke the worke done is sufficient. Those

keepe number and tale; no matter with what mind: no nor yet to whom; whether to this Angel, or that Saint; to our Lord, or to our Lady. Yea it is recorded that the Papists in Scotland (about Henry the 8. his time of Eng­land) vsed to say the Lords Prayer to Saints. Insomuch Fox Martyrol. Pag. 1237. that when a little knowledge came into some mens hearts of this absurdity, there arose great Schisme. And one Fryer Toit [...] was gotten to make a Sermon, that the Pa­ter noster might be said to Saints. So were the people di­uided, that it was a common question; To whom say you your Pater-noster? Call you these zealous prayers? Be not deceiued, God is not mocked.

As much might be said for their vncleane Celibate. Their single life makes shew of great purenes, as if their [Page 240] adulteries, Sodomitry, experimentall brothelry, vnmatch­able vncleannesses were not knowne. They ostent their Chastitie, when Vrbs est iam tota Lupanar. What would they, but mocke God?

No lesse for their fastings. How deadly a sinne is it to eate flesh on a Friday! yet is it no sinne with them to be drunke on a Friday. A poore labourer plowes all day, at night refresheth himselfe with a morsell of Bacon: hee is an Heretike. A gallant Gentleman hawkes all day, at night sits downe to his varietie of fishes, curious wines, pos­sets, iunkets; O he's a good Catholike. An Hypocrite he is rather. Famam quaerunt abstinentiae in delicijs. They seeke the credite of temperance among full tables, ful pots. Famam quaerunt, but Famem fugiunt. They desire praise, but they refuse hunger. But God is not mocked. For our selues.

If there be any here, (because my Text depends on that occasion) that robbes his Minister of temporal food, and yet makes shew to hunger after his spirituall food; though he may coozen man vnseene; eyther by his great­nesse, or craftines: Let him know, that Gdo is not mocked.

If there be any fraudulent Debter, that deceiues his bro­ther of his goods, and then flatters his conscience that the merits of Christ shall acquit him: so packes all vpon Christ, let him pay it: let him know that God is not mocked. The bloud of Christ was not shed to pay mens debts, but Gods debts. It hath vertue enough, but no such directi­on. Thou iniurest Christ to lay such reckonings on him. No, Vende, solue, viue de reliquo. 2. King. 4. 7. Sell that thou hast, pay that thou owest, liue of that thou reseruest.

If there be any Vsurer, that deales altogether in letting out: that lets out his money to men, his time to Mam­mon, his body to pining, his mind to repyning, his soule to Satan: Though hee comes to Church, and sits out a Sermon; let him knowe that his mind is then bound to his obligations; and he creepes into the Temple for the [Page 241] same end, the Serpent crope into Paradise. Wretched men, that are bound to his mercy: for like a cōmon hack­ney Iade, he will not beare them one houre past his day. But let him know, God is not mocked.

If there be any Oppressor, that comes to Church in the shape of Knight or Gentleman: & thinks to couer all his exactions of his poore Tenants, all his vvringings of his neighbours; vvith going three or foure miles to a Ser­mon: let him know, that God is not mocked. He preferres Mercy before Sacrifice; and would not haue thy profes­sion countenance thy euill deeds, but thy good deeds cō ­mend thy profession.

Baldwin an Archbishop of Canterbury bosted oftē, that he neuer eate flesh in his life. To whom a poore leane wi­dow Act. and Mo­num. Pag. 233. replied, that he said false; for he had eaten vp her flesh: He demaunds how: Shee replies, by taking a­way her Cow. Neuer pretend your earnest zeale, fasting or praying, or trauelling to Sermons; when you deuoure widdowes houses, enclose Commons, and so eate vp the very flesh of the poore.

If there be any that allowes sometimes the Church his body, when the Pope alwaies hath his heart; who though he be in Domo Dei; in Gods house; is Pro Domo Anti­christi, is for Antichrists kitchin. Or that keepes a Lady at home, that will not come two furlongs to Church: whereas our Lady trauelld as farre as Ierusalem. Luke 2. Who must needs be a Papist, because her Grannam vvas Luk. 2. 41. so: and growes sicke if you but talke of the Communion. And all this to saue his Lands on earth, though he lose his Land in Paradise: Let him know, God is not mocked.

If there be any here, that hath giuen no Religion yet a full perswaded place in his heart: but because he sees di­uerse shadowes, resolues on no substance. And is like the Batte, that hath both wings and teeth, and so is neither a bird nor a beast. His mind being like a puffe of wind, be­tweene two religions, as that betweene two dores, euer [Page 242] whistling. Protestants, he sayes belieue well, Puritans say well, and Papists doe well: but till they all agree in one, he will be none of them all. To quite him in his owne fantasie; let him then take from the one good faith, from the other good words, and from the last good works, and he may be made a very good Christian. But vvhy then comes he to Church? By the meer command of the posi­tiue Lavv: as hee comes to the Assises vvhen he is vvar­ned of a Iurie. But let him not be deceiued: God is not mocked.

If there be any luxurious, that serues God in the Tem­ple, his flesh in the Chamber. Any couetous, that (as if his soule was diuisible) striues to serue two masters; though he doth it diuersly: God with his arte, the world with his heart. If any blasphemer that here sings Psalmes, and abroad howles oathes and curses. If any man among you seeme to be religious, and bridleth not his tongue, but de­ceiueth Iam. 1. 26. his owne heart, this mans religion is in vaine. If any seem [...], whē they are [...], seruers of the Lord, vvhen they are obseruers of the time. Let them know to their horror, Non deluditur Deus, God is not mocked.

Gold cannot hide a rotten post from GODS eye. If men will be Humiles sine despectu, and Pauperes fine de­fectu; Bern. he sees it. Hypocrisie is like a burning feuer, which drinkes feruent heate out of cold drinke. The Hypocrite is nothing else but a player on this worlds stage: the vil­laines part is his; and all his care is to play it handsomely and cleanly. He maliceth any man that would take his part from him; not vnlike to him that being requested to lend his clothes, to represent a part in a Comedie; answe­red; no, he would haue no body play the foole in his clo­thes but himselfe. Hee thinkes to coozen all the world with the opinion of his purity; but there is one aboue sees him. God is not mocked.

[Page 243] I haue ended the Caution; let vs come to the Reason. For whatsoeuer a man soweth, that shall he also reape. where­in obserue

The

• Manner.
• Matter.

In the Manner there is a two­fold generality of the

• Thing.
• Person.

There is a Whatsoeuer, and a Whosoeuer: for the vvhole speech is indefinite.

Euery man. This is the first Generality. For Country, be he Iew or Gentile, Turke or Christian. For degree; high or low, Prince or subiect, the greatest Lord, and the basest Groome. For estate; be they rich or poore, the wealthiest Burger, and the wretchedst Begger. For Sexe, be they male or female. For condition; be they bond or free. What a man, any man, sowes, that, &c.

This is the other Generality. Be it good or euill, bles­sing or cursing, charity or iniury, equity or iniquity, truth or hypocrisie, deceit or honesty. Whatsoeuer a man sow­eth, &c. Euill is of the flesh: and vers. 8. Hee that soweth to his flesh, shall of the flesh reape corruption. And chap. 5. 21. The workes of the flesh are manifest; adultery, &c. they which sow such seed, shall not inherit the kingdome of God. Good is of the Spirit: and he which soweth to the Spirit, shall of the spirit reape life euerlasting. chap. 5. 22. The fruit of the spirit is loue, ioy, peace, &c. And To those that walke after Rom. 8. 1. this spirit, there is no condemnation. Whatsoeuer. There are no more sorts of men, but good and euill: nor more sorts of ends, then Poena et Praemum; Reward and punish­ment. Therefore Whatsoeuer whosoeuer soweth, the same shall he also reape.

You see the manner. In the matter we must also con­sider two things.

[Page 244] A Seeding. Haruest. Whatsoeuer a man soweth in his Seed-time; that shall he also reape in his haruest. They that sowe grace, shall reape glory: they that sowe corrupti­on, must reape confusion.

To beginne with the wicked; he that sowes euill, shall reape euill: he that soweth malum culpae, the euill of sinne, shall reape malum poen [...], the euill of punishment. So Eli­phaz told Iob that hee had seene, Iob 4 8. They that plow iniquity, and sow wickednesse, reape the same.

And that eyther in Kinde or Qualitie. Proportion or Quantitie. In Kind, the very same that he did to others, shall be done to him; or in Propor­tion, a measure answerable to it. So he shall reape vvhat he hath sowne in Quality or in Quantity: eyther in Por­tion the same, or in proportion the like.

In Kinde.

The Prophet cursing Edom and Babel, saith thus, Psal. 137. O daughter of Babylon: happy shall he be that rewar­deth thee, as thou hast serued vs. The originall is; That re­compenseth Psal. 137. 8. to thee Thy De [...]de, which thou didst to vs. So Sion reioyceth ouer Edom, Obad. As thou hast done, it Obad. ver. 15. shall be done to thee: thy reward shall returne vpon thine owne head. So the Lord to Mount Seir, Ezek. 35. As thou Ezek. 35. 15. didst reioyce at the inheritance of the house of Israel when it was desolate: So will I doe vnto thee: thou shalt be deso­late, O Mount Seir. Yea verse 14. When the whole earth reioyceth, I will make thee desolate. Prou. 1. Wisedome cryeth, Prou. 1. 15. fooles laugh: therefore saith she; I will also laugh at your calami [...]y: I will mocke when your feare commeth. This is verse 31. to bee filled with their owne deuices, to eate the fruite of their owne way; to reape of their owne sowing.

Thus was Gods Law; Eye for eye, tooth for tooth; Lex talionis. Bloud for bloud. So [...]bels bloud spilt on the earth, cryes for the bloud of Cain, that runs in his murtherous [Page 245] veines. Nature is offended and must be pacified: and no pacification can wash the Lambe from bloud, but their bloud that shed it. Iustice must cause them that haue sow­ed bloud, to reape bloud. The example of Adoni-bezek is most obseruable, Iudges 1. Iudah and Simeon warring against the Cananites, surprised Adoni-bezek; and cut off Iudges. 1. 7. his thumbes and his great toes. And Adoni-bezek said, Three score and ten Kings, hauing their thumbes and their great toes cut off, gathered their meate vnder my Table: as I haue done, so God hath requited me.

Thus is wickednesse recompensed suo genere, in it owne kind. So often the transgressor is against the trans­gressor: the theefe robs the theefe; Proditor is proditor. As in Rome many vnchristened Emperours, and many christ­ned Popes; by bloud and treason got the Soueraignty, and by bloud and treason lost it. Euill men drinke of their owne brewing, are scourged with their owne rod, drowned in the pit which they digged for others. As Ha­man was hanged on his owne Gallowes: Perillus tormen­ted in his owne Engine. Nec enim lex iustior vll [...] est; Quàm necis artifices arte perire sua. Thus they reape in kind. Now

In Proportion,

The Punishment is apted to the qualitie of the Sinne. Adam at first did eate in wantonnesse: Adam shall there­fore eate in paine. He excuseth his offence with a bold forehead, therefore in the sweat of his forehead he shall eate his bread. The womans eye lusted, therefore in her eye teares. She longed then against Grace, she shall long now against Nature. She ouer-ruled her husband before, he shall ouer-rule her now. Man hath the preeminence: and her desire shall bee subiect to him. Should be, though in all it is not: but lightly when Eue ouer-rules Adam, the Deuill is in the businesse.

To trace along the passages of holy Scriptures in this [Page 246] point: about Proportion. The ambition of Babel-buil­ders was punished with ridiculousnesse. Cha [...] offending against naturall reuerence, was damned to seruitude. As it was but an easie iudgement vpon H [...]ricus 5. Empe­rour of Germanie; that had deposed his naturall Father, to haue no naturall Sonne. Sodome was burned with fire vnnaturall, that had burned with lusts vnnaturall. Lots wife abusing her sense, lost her sense: became a senselesse Pillar. She would looke backe, therefore she shall not looke forward: she turned before, therefore now shall not stirre. [...], ibi re [...]sit.

Thus Absolons folly was the recompence of Dauids adultery. He had slaine Vriah with the sword, and the sword shall not depart from his house. Salomon deuides Gods Kingdome, his owne Kingdome shall be deuided. Because Pharaoh drowned the male children of the He­brewes Exod. 1. 22. Exod. 14. in [...]iuer, himselfe and his Aegyptian Host shall be drowned in a Red Sea. Diues would not giue Laza­rus a crumme: Lazarus shall not bring Diues a droppe. Desider [...], qui non dedit micam. There is fit Pro­portion, betwixt a crumme of bread and a droppe of wa­ter. Aug. The tongue of that Rich man, that had consumed so much belly-cheere, and turned downe so many tunnes of wine; shall not now procure one pot of water, not a hand­full, not a droppe. In his tongue he sinned, in his tongue hee is torm [...]d. Iudas was the instrument of his Ma­sters death, Iudas shall bee the instrument of his owne death. Insolent [...] vowed to enprison conque­red Tamberlaine, in a cage of yron, and to carry him vp and downe the world in triumph. But Tamberlaine conquering that Turke, triumphed ouer him iust in the same fashion. Those two monsters of the age Pope Alex­ander 6. and his darling Borgias, that had bathed their hands in so much bloud; were at last by the errour of a cup-bearer, poysoned themselues out of those very bot­tles wherewith they would haue poisoned the Car­dinalls. [Page 247] Behold the Proportion; punishments respondent to the sinnes.

Here is sufficient cause to make the wicked tremble; God hath proportioned out a iudgement for their sins. Man by his wickednesse, cuts out a garment of confusion for his owne backe. I know that this kind of punishing is not alwayes executed in this world. Gods temporall Iudgements are (like our Quarter Sessions) kept here and there. Some; much; yea most is reserued for another world. If all sinne were punished here, we should looke no further. But Esa. 30. 33. Tophet is ordained of old: the pile thereof is fire and much wood, the breath of the Lord like a streame of brimstone doth kindle it. If no sinne were punished here, man would not beleeue Gods power. But some is; Psa. 58. 11. So that a man shall say; Verily there is a reward for the righteous, Uerily there is a God that iudgeth in the earth.

Thinke of that lower future place, ye wicked; and the heauy Proportion that must there be measured you. Here you haue sowne in your Seed-time, there you must reape your haruest. Let the Idolater thinke of this: hee hath thrust God out of his throne, God will thrust him out of his Kingdome. The drunkard that abuseth so [...]uch wine, must there want a little water. The Vsurer shall be there bound faster with the bonds of torment, then hee hath formerly bound poore men with his obligations. The Couetous that had no pitie, shall not be pitied, Iam. 2. 13. Hee shall haue iudgement without mercy, that hath shewed no mer­cy. The Lustfull shall burne with a new fire: The Malici­ous shall finde no further cause of enuie. Uaeridentibus; they that laughed, shall now weepe; and that as Ra­chel, for their ioyes neuer to bee comforted. Prou. 22. [...]. Hee that soweth iniquity, shall reape vanity.

I list not to enter discourse of those infernall horrors. I may say with the Poet; if I had a hundred tongues, and a voyce of yron; Non

[Page 248] I could not run through the names of those endlesse tor­ments. It is a fearefull place: God send vs al neuer to know more of it, then by heresay. Where Spirits are the tor­mentors, Damnation the fire; the breath of an offended God the bellowes; shrieking and gnashing of teeth the mu­sike; the effect of impatient furie. And all these terrours perfected by their eternity, we commonly say in misery; If it were not for hope, the heart would burst: here is no hope and yet the heart must hold. The wretchednesse is, it cannot burst. Prosper. Poena gehennales torquent, non extorquent: puniunt, non finiunt corpora. It is called by Augustine, De Spiritu & A [...]. cap. 56. Mors sine morte, sinis sine fine, defectus sine defectu.

But some will say; Your Text speakes of Proportion: how can eternall vengeance bee proportionable to a mo­mentany offence? Yes; first an infinite God is offended, and a finite man is the offender. Because he cannot be ca­pable of an infinite wrath at once, he must haue it in eter­nity: the short dimensions of his Essence, must haue a long extention of his punishment: what wants in place, must be supplied in time. Christ indeed suffered enough in a short time, because he was infinite: man cannot doe so, and therefore must be for euer in suffering.

Secondly, he that delights in sinne, desires it may al­wayes continue: and velle peccatum, est peccatum: so that an infinite desire, must needs haue an infinite punishment. Qui moritur sine poenitentia, si semper viueret, semper pec­caret. He that dies without repentance, if he should euer liue, would euer sinne. So Gregor. It is Gods iust iudge­ment, In moral. Vt nunquam mortu [...]s care [...]t supplicio, qui nunquam v [...]uus voluit carere peccato. That he dead should haue eter­nall punishment, who liuing would haue beene eternally wicked. Vt nullus detur in [...]quo terminus vltionis; qui quam­d [...] valui [...], habere noluit terminum criminis. That no end should be allowed to his vengeance, that would haue al­lowed himselfe no end of wickednes. As the good man, if he should euer liue, would euer doe well. If thou wilt [Page 249] therefore offend in aeterno tuo, God must punish i [...] aeterno suo. Thy iniustice would put no date to thy sins; Gods Iustice shall set no date to thy sufferings. Hos. 10. 13. Thus ye haue plowed wickednesse, and ye haue reaped iniquity.

You see the wickeds Seeding and Haruest: God keepe vs from sowing such seed, that we may neuer reape such a crop. The godly haue also their Seeding and their H [...] ­uest. All their sowing may be distinguished

Into

• Pietie, towards God.
• Charity, towards men.

For Pietie.

They sowe in Faith; and God will blesse that Seede: it shall grow vp to heauen, for it is sowne in the side of Iesus Christ who is in heauen. Ioh. 5. [...]4. He that beleeueth on God; there is the seed; shall haue euerlasting life: there is the Har­uest. Qui credit quod non videt, videbit quod credit. Hee that beleeues what he doth not see; there's the Seed: shall one day see what he hath beleeued; there is the Haruest.

They sow in obedience: this is also a blessed Seed, that will not faile to prosper wheresoeuer it is cast. Ioh. 15. 10. If ye keep my Commandements, there's the Seed: ye shall abide in my Loue; there's the Haruest. Rom. 6. Ye are the seruants to Ro [...] 6. 22. God, and haue your fruite vnto holinesse; there's the sowing: and the end euerlasting life; there's the Reaping. Obedien­tia in terris, regnabit in coelis. He that serues God on earth, and sowes the seed of Obedience; shall in heauen reape the haruest of a kingdome.

They sowe in Repentance; and this seed must needes grow vp to blessednesse, Psalm. 126. They that sowe in teares, shall reape in ioy. Hee that goeth forth and weepeth, Psal. 1 [...]6. 5. bearing precious seed; there's the sowing; shall doubtles come againe with reioycing, bringing his sheaues with him; there's the Haruest. Many Saints haue now reaped this croppe in heauen, that sowed their seed in teares. Dauid, Marie Magdalen, Peter; as if they had made the Prouerbe; No [Page 250] comming to heauen with dry eyes. Thus nature and God differ in their proceedings. To haue a good crop on earth, we desire a faire Seed-time: but heere a wet time of sowing shall bring the best Haruest in the Barne of hea­uen. Math. 5. 4. Blessed are they that mourne; there's the seeding: for they shall be comforted; there's the Haruest.

Lastly, they sowe in renouncing of the world, and ad­herence to Christ; and they reape a great Haruest. Math. 19. 27. Be­hold, saith Peter to Christ, we haue forsaken all and followed thee; there's the Seeding. What shall wee haue therefore? what? Ver. 28. 29. You shall sit on twelue thrones iudging the [...]vvelue tribes of Israel: all that you haue lost shall bee centupled to you; and you shall inherit euerlasting life; ther's the Har­uest. Hos. 10. 12. Sow to your selues in righteousnesse, and reape in mercy.

For Charitie.

He that sowes this seed, shall be sure of a plentifull crop. Math. 10. 42. Whosoeuer shall giue to drinke to one of these little ones, a cup of cold water onely, a little refreshing, in the name of a Disciple; verily I say vnto you, he shall in no wise lose his re­ward. But if he that giueth a little shall be thus recompen­ced; then 2. Cor. 9. 6. He that soweth bountifully, shall reape bountiful­ly. Therefore sparse abroad with a full hand, like a Seeds­man in a broad field, without feare. Doth any thinke he shall lose by his charitie? No worldling when he sowes his seed, thinkes hee shall lose his seed: he hopes for a­mendment at haruest. Darest thou trust the ground, and not God? Sure God is a better pay-master then the earth: Grace doth giue a larger recompence then nature. Below thou may est receiue forty graines for one: but in heauen (by the promise of Christ) a hundreth fold: a measure heapen, and shaken, and thrust together, and yet run­ning ouer. Psal. 41. 1. Blessed is he that considereth the poore: there's the Seeding: the Lord shall deliuer him in the time of trouble: there's the Haruest. Is this all? No; Math. 25. Ye fedde me when I was hungry, and gaue me drinke thirsty, comfor­ted Math. 25. 35. [Page 251] me in misery: there's the sowing. Veni beati, Come ye blessed of my Father, inherit the Kingdome prepared for you: there's the Haruest. I shut vp this point with the Apo­stles Blessing. 2. Cor. 9. 10. Now hee that ministreth seede to the sower; both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousnesse. God send you a good Haruest.

I conclude. Whatsoeuer a man soweth, that shall he also reape. O that this Text might be true vpon all vs at this time. The Lord hath sowne the seede of his Gospell, O that he might reape your soules to his glory. But shall we hope for that which the Prophets found not? Esa. 49. 4. I haue la­boured in vaine, I haue spent my strength for nought, saith Esay. Nor the Apostles? I haue fished all night and caught nothing, saith Peter. No, nor Christ himselfe? who spake as neuer man spake. Yet himselfe telleth vs, Math. 13. that of foure sorts of ground, wherein the seed was sowne, three were barren, and returned no fruit. Alas! how much seed is sowne among thornes, rockes, and high-way grounds! you come to receiue this seed, but it fructifies not. You bring forth hedge-fruit, like the Heathen; scarce so good. We heare often, and as often forget.

Yet still Beloued, this Text shall be true. God hath sowne, and he will reape: sowne his Word, and will reape his Glory. His glory eyther in your instruction or de­struction, conuersion or conuiction, life or death. O why should that be to your horror, that is meant to your comforts. Turne not that to your desolation, which God sends to your consolation. Pray you then with me, euery one to the Lord, that this seed now sowne may bring forth fruit in vs all; in some thirty, in some sixty, in some a hundred fold: To the glory of his holy name: and the eternall sal­uation of our soules, through Iesus Christ.

The Motion. Enter in.

They are blessed that enter in: Perseuerance onely makes happy. Our labours must not cease, till wee can (with Stephen) see these Gates open, and our Sauiour of­fering to take vs by the hand, and welcome our entrance. We know who hath taught vs, that onely continuers to the end shall be saued. It is obseruable, that in the holy Spirits letters sent to those seuen Churches, in the second and third chapters of this Booke; all the promises runne to Perseue­rers; Uincenti dabitur, To him that ouercomes shall it be gi­uen. Nec paranti ad praliim, nec pugnanti ad sanguinem, multo minus tergiuersanti ad peccatum, sed vincenti ad vi­ctoriam. Nor to him that prepares to fight, nor to him that resists to bloud, much lesse to him that shewes his back in cowardice; but to him that ouercomes to conquest. De­mas seeing this warre, ranne away; fell backe to the secu­rity of the world. Saul made himselfe ready to this bat­tell, but he durst not fight, glory and lusts carried him a­way. Iudas stood a bowt or two, but the High Priests mo­ney made him giue ouer; and the Deuill tooke him cap­tiue. But Paul fought out this combat euen to victorie; though Gal. 6. 17. he bore in his body the markes of the Lord Iesus. 2. Tim. 4. 7. I [Page 255] haue fought a good fight, I haue finished my course, I haue kept the faith. Therefore now there is laid vp for me a crowne of righteousnesse, which the Lord, the righteous Iudge, shall giue mee.

This is a good life, saith Bern. Mala pati, et bona face­re; et fic vsque ad mortem perseuerare. To suffer euill, to doe good, and so to continue to the end. Some came into the Vineyard in the morning, some at noone, others later: none receiued the Penny, but they that stayed till night. Augustine affirmes this to be almost all the contents of the Lords Prayer; Aug de bon [...] Perseuerantia. cap. 2. Hallowed be thy Name, thy kingdome come, thy will be done. Wherein wee desire that his Name may alwaies be sanctified, his Kingdome alwaies propaga­ted, his will alwaies obeyed.

Indeed this grace perfects all graces. Wee beleeue in vaine, if our faith hold not out to the end. Weeloue in vaine, if our charitie grow cold at last. We pray in vaine, if our zeale growes faint. VVee striue in vaine at the strait gate, if not till we enter. Venire adreligionem est vera deuo­tio; sed non religiose viuere vera damnatio. To come to the truth of religion is true deuotion; not to liue religiously, is true damnation. Man is naturally like a horse that lo­ueth short iourneyes; and there are few that hold out. Whence it comes, that the last are often first, and the first last. 1. Cor. 9. 2 [...]. Know ye not that they which runne in a race, run all; but one receiueth the prize? He that hath a good horse can goe faster vp a hill, then downe a hill. He that hath a good faith, doth as quickly ascend the Mount Sion, as the wic­ked descend to the valley of Hinnon. If men would as strongly erect themselues vpwards, as they direct their courses downewards, they might goe to heauen with lesse trouble, then they doe goe to hell.

But he that at euery sleppe, lookes at euery stoppe, and numbers his perils with his paces, either turnes aside faint­ly, or turnes back cowardly. They that goe wandring & wondring on their iourney, are at the gates of Samaria, [Page 256] when they should enter the gates of Ierusalem. God saith, I will not leaue yòu, Heb. 13. Will you then leaue GOD? Heb. 13. 5. One told Socrates, that he would faine goe to Olympus, but he distrusted his sufficiencie for the length of the iour­ney. Socrates told him; Thou walkest euery day little or much, continue this walke forward thy way, and a few dayes shall bring thee to Olympus. Euery day euery man takes some paines; let him bestow that measure of paines in trauclling to heauen; and the further he goes, the more heart he gets; till at last he enter through the gates into the Citie.

Bernard calls Perseuerance the onely daughter of the high­est King, the perfection of vertues, the storehouse of good Perseuerantia est vnica summi Re­gis filia, vi [...]tu­tum consumma­tio, totius boni re­repositorium, vir­tus sine qua nemo videbit Deum. Beru. works; a vertue without which no man shall see God. There is a last enemy to be destroyed, Death: we must hold out to the conquest euen of this last aduersary. Which if it con­quer vs by the Sting of our Sinne, shal send vs to the dores of hell: if we conquer it by our Faith, it shal send vs to the gates of this Citie, Heauen. Lauda nauigantem cum perue­nerit ad portum. All the voyage is lost through the peri­lous Sea of this world, if we suffer shipwracke in the Ha­uen; and lose our reward there, where we should land to receiue it. What get we, if we keepe Satan short of ruling vs with his force many houres, when at our last houre hee shall snatch our blisse from vs? The runner speeds all the way, but when he comes at the races end to the goale, he stretcheth forth his hand to catch the prize. Be sure of thy last step, to put forth the hand of faith then most strongly; Ne perdatur praemium tantis lob [...]ribus quaesitum; lest the re­ward be lost, which thou with much labour hast aymed at.

It is not enough Quaerere coelum, sed acquirere; non Christum sequi, sed consequi. To seeke heauen, but to find it; not to follow Christ, but to ouertake him, not to be brought to the gates, but to enter in. Math. 7. 22. Many will say to Christ in that day, Lord, Lord, haue we not prophecied in thy [Page 257] Name? But Luk. 13. 25. the Master of the house is first risen, & hath shut to the doore. Either they come too soone, before they haue gotten faith and a good conscience; or too late, as those foolish Virgins, when the gate was shut. If then wee haue begun, let vs continue to entrance. Cuiusque casus tantò maioris est criminis, quantò prinsquam caderet, maior is Isidor. er at virtutis. Euery mans fault hath so much the more dis­credite of scandall, as he before he fell had credite of ver­tue. Let vs beware that we doe not slide; if slide, that we do not fall: if fall, that wee fall forward, not backward. Prou. 24. 16. The iust man often slips, and sometime falls. And this is dangerous; for if a man, whiles hee stands on his legges, can hardly grapple with the deuill: how shall he do when he is falne downe vnder his feete? But if they doe fall, they fall forward, as Ezek. 1. 28. Ezekiel; not backward, as 1. Sam. 4. Eli at the losse of the Arke: or they that came to surprise Christ, Iohn 18. Ioh. 18. 6. They went backward and fell to the ground.

Cease not then thy godly endeuours; vntill Contingas portum, quò tibi [...]ursus erat. Say we not like the woman to Esdras, whether in a vision, or otherwise, when he bade her goe into the Citie. 2. Esdr. 10. 18. That will I not doe: I will not goe into the Citie, but here I will die. It is a wretched sinne, saith August. after teares for sinne not to preserue innocence. Such a man is washed, but is not cleane. Quia cōmissa flere definit, et iterum flenda committit. He leaues weeping for faults done, and renues faults worthy of weeping. Think not thy selfe safe, till thou art got within the gates of the Ci­tie. Behold thy Sauiour calling, thy Father blessing, the Spirit assisting, the Angels comforting, the Word direc­ting, the glory inuiting, good men associating. Go cheer­fully, till thou enter in through the gates into the Citie.

The manner. Through the gates.

Not singularly a Gate, but gates. For Chap. 21. the Citie is said to haue Reu. 21. 12. twelue gates. On the East three gates, on the North three, on the South three, and on the West three. [Page 258] To declare that men shall come from all the corners of the World, Luk. 13. 29. from the East, and from the West, from the North, and from the South; and shall sit downe in the Kingdome of GOD. These Gates are not literally to be vnderstood, but mystically; Pro modo intrandi, for the maner of entrance. The gates are those passages, whereby we must enter this Citie.

Heauen is often said to haue a Gate. Math. 7. 13. Striue to enter in at the strait Gate, saith Christ. Psal. 24. 7. Lift vp your heads, O yee Gates, and be ye lift vp yee euerlasting doores; saith the Psal­mist. Gene. 28. 17. This is none other but the house of God, and this is the Gate of Heauen, saith Iacob. There must be Gates to a Ci­tie: they that admit vs hither, are the Gates of Grace. So the analogie of the words inferre; dooing the commande­ments is the way to haue right in the tree of Life: obedience and sanctification is the Gate to this Citis of saluation. In a vvord,

The Temple had a gate called Acts 3. 2. Beautifull. Act. 3. But of poore beauty in regard of this Gate. Of the gates of the Sanctuary spake Dauid in diuerse Psalmes with loue and ioy. Psal. 100. 4. Enter into his gates with thanksgiuing, and into his courts with praise. This was Gods delight. Psal. 87. 2. The Lord lo­ueth the gates of Zion, more then all the dwellings of Iacob. This was Dauids election to be a Psal. 84. 10. Porter, or keeper of the gates of Gods house; rather then dwell in the Tents of wickednesse. This his Resolution; Psal. 122. 2. Our feete shall stand within thy gates, O Ierusalem. Salomon made two docres for the entring of the Oracle: they were made of 1. King. 6. 32. Oliue trees, and wrought vpon with the carnings of Cherubins. The Oliues promising fatnesse, and plenty of blessings; the Cherubins holinesse and eternitie. These are holy gates; let euery one pray with that royall Prophet, Ps. 118. 19. 20. Open to mee [Page 259] the gates of righteousnesse: I will goe into them, & I wil praise the Lord. This is the Gate of the Lord, into which the righte­ous shall enter.

In briefe, we may distinguish the gates leading to this Citie, into two; Adoption and Sanctification. Both these meet in Christ, who is the onely gate or doore, vvhereby we enter Heauen. Iohn 10. 9. I am the doore, saith our Sauiour; Ia­nua vitae, the gate of life: by mee if any enter in, hee shall be saued.

Adoption

Is the first Gate. Rom. 8. 15. We haue receiued the spirit of Adopti­on. Without this passage no getting into Heauen. The in­heritance of glory cannot be giuen to the children of dis­obedience: they must first be conuerted, & adopted heires in Christ. The Grace of God is two-fold. There is Gra­tia gratis agens; and Gratia gratum faciens. This second grace, which is of Adoption, is neuer in a reprobate: not by an absolute impossibilitie, but by an indisposition in him to receiue it. A sparke of fire falling vpon water, ice, snow, goes out: on wood, flaxe, or such apt matter, kin­dles. Baptisme is the Sacrament of admission into the Congregation; of Insition and Initiation, whereby vve are matriculated, and receiued into the motherhood of the Church. Therefore the sacred Font is placed at the Church-doore, to insinuate and signifie our Entrance. So Adoption is the first doore or gate, whereby wee passe to the Citie of glory.

This is our new Creation, whereat the Angels of hea­uen reioyce. Luke 15. At the creation of Dukes or Earles, Luke 15. 10. there is great ioy among men: but at our new creation, Angels and Seraphins reioyce in the presence of GOD. Our Generation was A non esse, ad esse: from not being, to be. But our Regeneration is A malè esse, ad benè esse, from a being euill, to be well; and that for euer. Through this gate we must passe to enter the Citie; vvithout this, [Page 260] death shall send vs to another place. No man ends this life well, except he be borne againe before he ends it. August.

Now if you would be sure, that you are gone through this gate; call to mind what hath been your Repentance. The first signe of Regeneration is throbbes and throwes: you cannot be adopted to Christ without sensible paine, and compunction of heart for your sinnes. The Christian hath two Birthes, and they are two gates: hee can passe through none of them but with anguish. Both our first and second Birth begin with crying. Our first birth is a gate into this world: our second is a gate into the world to come. There is some paine in both. For this vvorld but little ioy after the paine; for the other, after short sorrow eternall glory.

Sanctification

Is the second gate. Make your calling and election sure, saith Peter by a holy life: 2. Pet. 1. 11 For so an Entrance shall be mi­nistred vnto you abundantly, into the euerlasting kingdome of our Lord and Sauiour Iesus Christ. But Reu. 21. 27. there shall in no wise enter into it any thing that defileth; neither whatsoeuer worketh abomination, or maketh a lie. Therfore Paul prayes the 1. Thes. 5. 23. God of Peace to sanctifie vs wholly. Holinesse is the way to Happinesse; Grace the gate of Glory. But some may obiect frō that of Paul, that this Sanctification must be totall and perfect: but who can come so furnished to the gate? therefore who can enter the Citie? I answer; There is required onely Sanctificatio viae, non Patria; such a Sanctitie as the gate can afford, though farre short of that within the Citie. The Schoole distinguisheth vvell. It must be communiter in toto, & vniuersaliter in singulis partibus; but not totaliter et perfectè. This Sanctification must be communicated to the whole man, and vniuersal­ly propagated to euery part: though it haue in no place of man a totall perfection. Indeed Nullum peccatum re­tinendum est spe remissionis. No sinne is to be cherished in [Page 261] hope of mercy. But wee must striue for euery grace vve haue not, and for the encrease of euery grace wee haue. Quaerendum quod deest bonum, indulgendum quod adest. Let vs make much of that we possesse, and still seek for more; Phi. 3. 14. striuing to the marke. And yet when all is done, Profe­ctio haec, non Perfectio est: Wee haue made a good steppe forward, but are not come to our full home. But stil, Lord be mercifull to me a sinner. And Enter not into iudgement with vs.

Now sith this gate stands in our owne Heart, giue me leaue to describe it: and that briefely, by

Lowe.

Heauen is well called a 2. Cor. 5. 1. Building not made with hands: for it differs both in Matter and Forme from earthly edi­fices. For matter, it is Eternall, not momentany: for maner, fabricked without hands. Great Mannors on earth, haue large answerable Porches. Heauen must needes be spacious; when a little starre fixed in a farre lower Orbe, exceedes the earth in quantitie: yet hath it a lowe gate, not a lofty comming in.

They must stoope then that will enter here. Luk. 1. 53. He hath filled the bungry with good things, and the rich hee hath sent empty away. The rich in their owne conceits, and proud of their owne worth, shall be sent empty from this gate. Zaccheus climes vp into a Sycamore tree to behold Iesus: but when Iesus beheld him got vp so high, he said, Come downe Zaccheus, Luke 19. Make haste, and come downe. Luke 19. 5. Whosoeuer will entertaine Iesus, must come down. The haughtie Nebuchadnezzar, that thinks with his head to knock out the starres in heauen, must stoope at this gate, or hee cannot enter. Be you neuer so lofty, you must [Page 262] bend. Gods honour must be preferred before your ho­nours. It is no discredite to your Worships to vvorship GOD.

Little.

Christ calls it a Luk. 13. 24. narrow gate. They must be little that enter; little in their owne eyes, slender in the opinion of themselues. Mark. 10. 15. Whosoeuer shall not receiue the kingdome of God as a little child, he shall not enter therin. Samuel to Saul; 1. Sam. 15. 17. When thou wast little in thine own sight, wast thou not made the Head of the Tribes of Israel? When Iesse had made all his Sonnes passe before Samuel, he asked him if none re­mained yet; Iesse answeres, Yes a little one tending the flockes. 1. Sam. 16. 11 Fetch that little one, saith Samuel: for wee will not sit downe till he come. That little one was hee. Sayes the Angell to Esdras, 2. Esdras 7. 2. Esd. 7. 7. A citie is built, and set vp­on a broad field, full of all good things. Yet the Entrance thereof is narrow. This is spatiosa & speciosa Ciuitas; A citie beautifull and roomthy; yet it hath but a narrovv wicket, a little Gate.

Alas, how will the surfeted Epicure do to enter: whose gluttonous body is so deformed, that it moues like a great Tunne vpon two pots? What hope hath an Impropria­tor with foure or fiue Churches on his backe, to passe this little gate? The bribing Officer hath a swolne hand; it will not enter; and the gowtie Vsurer cannot thrust in his foote. The factious Schismaticke hath too bigge a head: the swearer such forked blasphemies in his mouth, that here is no entrance. Pride hath no more hope to get into the gates of that Citie aboue; then there is hope to cast it out the gates of this City below. Much good do't with earthly Courts: for it must not come into the Courts of Heauen.

Thinke, O sinners; you cannot goe with these op­pressions, with these oathes, frauds, bribes, vsuries; with these wickednesses into the gates of this Citie. You must [Page 263] shift them off, or they will shut you out.

You heare the Properties; the Parts are now to bee considered; and these are foure. The foundation, the two sides, and the roofe. The Foundation is Faith. One of the sides, Patience. The other, Innocence. The Roofe, Charitie.

Faith

Is the foundation. Coloss. 1. Be ye grounded and set­led Colos. 1. 23. in the Faith. Credendo fundatur, saith Augustine. It is grounded in faith. All other graces are (as it were) built on this foundation. Credimus quōd speramus: quod credimus & speramus, diligimus: quod credimus, speramus, & diligi­mus, operamur. What we hope; wee beleeue: what wee beleeue and hope, we loue: what we beleeue, hope, and loue; wee endeuour to attaine. So all is built on Faith.

Hope on faith; Nulla spes increditi: it is impossible to hope for that wee beleeue not to be. Charity on faith: why should a man giue all to the poore, vnlesse hee belie­ued an abundant recompence? Repentance on faith: why else suffer we contrition for sin, if we beleeued not remis­sion of sinne? Temperance on faith: why forbeare wee the pleasing vanities of the world, but that we belieue the transcendent ioyes of eternity, whereof these harlots would robbe vs? Patience on faith: why would we en­dure such calamities with willing quietnesse and subiecti­on, if wee belieued not an euerlasting peace and rest to come? All obedience on faith; that God would accept it in Iesus Christ. If all bee built on faith, I may call it the basis and foundation of this Gate. Hebr. 11. [...]. Without faith it is im­possible to please God: for hee that commeth to God, must be­lieue that he is, and that hee is a rewarder of them that dili­gently seeke him. Faith is the passage-way to God: not one of that holy ensuing Legend, entred the City of life with­out this. He that hath faith shall enter: yea hee is entred. [Page 262] [...] [Page 263] [...] [Page 264] Iohn 5. Iohn 5. 24. He hath euerlasting life; and shall not come into condemnation; but is passed from death to life.

Patience

Is one of the Pillars. Hebr. 10. Hebr. 10. 36. Ye haue need of Pati­ence: that when you haue done the will of God, yee might re­ceiue the Promise. That when you haue suffered before the gates, ye may enter the Citie. There bee three Ene­mies that assault the soule, before shee enter the gates; a Lyon, a Leopard, and a Foxe. The Lion is the Deuill, who 1. Pet. 5. 8. roareth with hideous cryes, and bloudy iawes. The Leopard is the world, which hath a gay spotted hide; but if it take vs within the clutches, it deuoures vs. The Foxe is our Concupiscence, bred in vs; which craftily Cant. 2. 15. spoyles our grapes, our young vines, our tender graces. Patience hath therfore an armed Souldier with her, called Christian Fortitude; to giue repulse to all these encoun­ters. And what he cannot conquer feriendo, by smiting: she conquers ferendo, by suffering. Uincit etiam dum pati­tur. She ouercomes, euen while shee suffers. Patience meekely beares wrongs done to our owne person: For­titude encounters couragiously wrongs done to the Per­son of Christ. She will not yeeld to sinne, though she die. She hath the spirit of Esther to withstand things that dis­honour God; Esth. 4. 16. If I perish, I perish.

Innocence

Is the other Pillar. As Patience teacheth vs to beare wrongs, so Innocence to doe none. Patience giues vs a Shield, but Innocence denyes vs a sword. Our selues we may defend, others we must not offend. Innocence is such a vertue; Aug. Quae cùm alijs non nocet, nec sibi nocet. Which as it wrongs not others, so nor itselfe. Hee that hurts himselfe, is not innocent. The Prodigall is no mans foe, but his owne; saith the prouerbe: but because hee is his owne foe, he is not innocent. Sen. Triumphus Innocentiae est [Page 265] non peccare vbi potest. It is the triumph of Innocence, not to offend, where it may.

No testimony is more sweet to the conscience then this: Esa. 38. 3. Remember, O Lord, how I haue walked before thee in truth, and with a perfect heart. So Iob: My heart shall not condemne me for my dayes. Blessed soule thus comfor­ted: it smiles at the frownes of earth, and dares stand the thunder. Though there bee no Innocency, but reioy­ceth to stand in the sight of Mercy: Yet thus in the middest of iniuries it cheeres it selfe: O Lord, thou knowest my innocence. The wicked Psal. 73. 6. couer themselues with violence as with a garment: therefore confusion shall couer them as a cloake. But Math. 5. 5. Blessed are the meeke: for they shall inherit the earth. That part of the earth they liue in shall afford them quiet: and their part in heauen hath no dis­quiet in it. Si amouean [...], admouentur in locum, à quo non remouentur in aeternum. If they be mooued, they are mo­ued to a place from whence they shall neuer be remoued. Psal. 26. 6. I will wash mine hands in Innocency: so will I compasse thine Altar, O Lord. If Innocence must leade vs to the Altar on earth; sure that must bee our gate to the glory of heauen.

Charity

Is the Roofe. Aug. Diligendo perficitur; lo [...] makes vp the building. 1. Cor. 13. 13. Now abideth faith, hope, and charity: but the greatest of these is charity. It is a grace of the loueliest Coun­tenance, and longest Continuance. For Countenance, it is amiable; all loue it. The poore respect not thy faith so much as thy charity. For Continuance; faith and hope takes their leaues of vs in death: but charity brings vs to heauen-dore, & vshers vs in to glory. Hugo de laud. Charitatis. I know not what to say more in thy praise, O charity; then vt Deum de coelo tra­heres, & hominem ad coelum eleuares. Then that thou didst bring downe God from heauen to earth, and dost lift vp man from earth to heauen. Great is thy vertue, that by [Page 266] thee God should be humbled to man, by thee man should be exalted to God.

You haue the Gates described: Let vs draw a short con­clusion from these two former circumstances; and then enter the Citie.

The Summe.

There is no entrance to the Citie but by the Gates: no passage to Glory, but by Grace. The Reu. 21. 12. wall of this Citie is said to be great and high. High; no climbing ouer: Great, no breaking through. So Christ saith; Math. 6. 20. No theefe can breake through and steale. Therefore through the gates, or no way. 1. Cor. 15. 50. Corruption doth not inherit incorruption. This corrupted man must bee regenerate, that hee may bee saued: must be sanctified, that he may be glorified. Ba­bel-builders may offer faire for h [...]uen, but not come neer it: the Gyants of our time, I meane the monstrous sin­ners, may imponere Pelion Ossae, lay rebellion vpon pre­sumption, treason vpon rebellion, blasphemy vpon all: as if they would sinke heauen with their loud and lewd ordinance, and plucke God out of his Throne: but hell gapes in expectation of them. This Gate is kept, as the gate of Paradise, with a flaming sword of Iustice, to keepe out 1. Cor. 6. 9. Idolaters, Adulterers, theeues, couetous, drunkards, reuilers, extortioners, and other Reu. 22. 15. dogges of the same litter; from the kingdome of God.

Some trust to open these gates with golden keyes; but bribery is rather a key to vnlocke the gates of hell. Let Rome sell what she list, and warrant it like the Seller in the Prouerbs; It is good, it is good. Yet it is naught; but were it good, God neuer promised to stand to the Popes bar­gaines. Others haue dream't of no other gate, but their owne righteousnesse. Poore soules, they cannot finde the gate, because they stand in their owne light. Others thinke to passe through the gates of other mens merits: as well one bird may flie with another birds wings. For all [Page 267] those hote promises of the workes of Saints for their rea­dy money, they may blow their nailes in hell.

Onely grace is the gate. Aug. Serm. 136. de Temp. Per portam Ecclesiae intramus ad portam Paradisi. Wee must bee true members of the Church, or the dore of life will be shut against vs. Heauen is a glorious place, therefore reserued for gracious men. Admittuntur ad spiritus iustorum, non nisi iusti. Heb. 12. 23. To those spirits of iust men made perfect must be admitted none, saue they that are iustified. Kings are there the Companie: none of base and ignoble liues can be accepted. Heauen is the great White Hall, the Court of the high King; none are entertained but Albi, such as are washed white in the bloud of Christ; and keepe white their owne innocence. Vngracious offenders looke for no dwelling in this glo­ry. You that haue so little loue to the gates, are not wor­thy the Citie. If you will not passe through the gates of holinesse in this life, you must not enter the Citie of hap­pinesse in the life to come. Thus wee haue passed the gates: and are now come to

The Citie.

Now if I had beene with Paul rapt vp to the 2. Cor. 12. 2. third heauen; or had the Reu. 21. 17. Angels Reed, wherewith he measured the wall: I might say something to the description of this Citie. But how can darkenesse speake of that light? or the base Country of Earth describe the glorious Court of Heauen? Psal. 87. 9. Glorious things are spoken of thee, O City of God. Glorious Cities haue beene, and are in the world. Rome was eminently famous; all her Citizens like so many kings: yet was it obserued, Illic homines more, that men did die there. But in this Citie, there is no dying. Mors non erit vltra. Reu. 21. 4. There shall be no more death. I will narrow vp my discourse, to consider in this City only 3. things.

The

• Situation.
• Society.
• Glory.

The Situation.

It is placed aboue, Gal. 4. Gal. 4. 26. Ierusalem which is aboue is free, the mother of vs all. Heauen is in excelsis. Psal. 87. 1. His founda­tion is in the holy mountaines. So was Ierusalem seated on earth, to figure this Citie; built on the Quarrey of heauen, Dan. 2. On Saphyres, Emeralds, and Chrysolites, Reu. 21. There is a heauen now ouer our heads, but it shall Hebr. 1. 11. vvaxe olde as a garment. It is corruptible, and so combustible. This Citie is eternall; Mount Sion, neuer to bee moued: a kingdome neuer to be shaken. Wee are now vnder this lower heauen, then this shall be vnder vs. That which is our Canopy, shall be our Pauement.

The Society.

The King that rules there, is one Almighty God in three distinct persons. Hee made this City for himselfe. Psal. 16. 11. In his presence is the fulnesse of ioy, and pleasures at his right hand for euermore. If hee gaue such a house as this world is, to his enemies: what may we thinke, hath hee prouided for himselfe, and his friends? But will GOD dwell there alone? He is neuer alone: himselfe is to him­selfe the best and most excellent company. Neuerthelesse he vouchsafes a dwelling here to some Citizens, and these are eyther Created so, Assumed, or Assigned.

1. Created Citizens are the blessed Angels; who from their first creation haue enioyed the freedom of this City. They stand alwaies in the presence of God: they can neuer lose their happinesse.

2. Assumed; those whose spirits are already in hea­uen. Hebr. 12. There Hebr. 12. 23. are the spirits of iust men made per­fect. They are already in soule taken vp, and made free Denisons of this Citie.

3. Assigned; the Elect that liue in the militant Church, waiting for the day of their bodies Redemption; crying still, Come, Lord Iesus, come quickly. These are Conscripti, Reu. 21. 27. written in the Lambes booke of life. Now though we are [Page 279] not already in full possession; because our apprentiship of this life is not out; yet we are already Citizens. Eph. 2. 19. Ye are no more strangers and forreiners, but fellow Citizens vvith the Saints; and of the houshold of God. And we haue three happy priuiledges of Citizens.

1. Libertas; Freedome from the Law; not from obe­dience to it, but from the curse of it. Praestemus quod pos­sumus: quod non possumus, non damnabit. Let vs keepe so much of it as we can: what wee cannot keepe, shall not eondemne vs. Liberty in the vse of these earthly things: heauen, earth, ayre, sea, with all their creatures, do vs ser­uice. 1. Cor. 3. 22. Whether things present, or things to come, all are yours: and ye are Christs, and Christ is Gods.

2. Tutela Imperij; The Kings protection, Psalm. 91. Angelis mandauit. Psalm. 91. 11. Hee hath giuen his Angels charge ouer vs, to keepe vs in all our wayes. Is this all? No. vers. 4. Hee couers vs with his fethers, and vnder his wings doe wee trust: his tru [...]h is our shield and our buckler. Our dangers are many in some places, and some in all places: we haue Gods owne Guard royall to keepe vs. They Heb. 1. 14. are sent from God to minister for their sakes, which shall be heyres of saluation. I need not determine, whether euery particu­lar person hath his particular Angell. Saint Augustine hath wel answered, E [...]irid, cap. 59. Quando hoc nesciatur sine crimine, non opus est vt definiatur cum discrimine. Since our ignorance is no fault, let vs not trouble our selues with curious dis­cussion. Bernard directs vs a good vse of it. Quantam Bern. debet hoc tibi inferre reuerentiam, afferre deuotionem, con­ferre fiduciam. The consideration of the guard of Angels about vs, should put into our mindes reuerence, into our hearts deuotion, into our soules confidence.

3. Defensio Legis, the defensiue protection of the Law. Christis our Aduocate. Rom. 8. 33. Who shall lay any thing to the charge of Gods elect? It is God that iustifieth. Wee are impleaded: Paul appeales to Caesar, wee to Christ. The Deuill accuseth vs, we are far remote: behold, our Coun­sellor [Page 280] is in heauen; that will not let our cause fall, or be o­uerthrowne. 1. Ioh. 2. 1. If any man sinne, we haue an Aduocate with the Father, Iesus Christ the righteous.

Thus are we Citizens in present, shall be more perfect­ly at last. We haue now right to the Citie: wee shall then haue right in the City. Wee haue now a purchase of the possession, shall then haue a possession of the purchase. Ioh. 17. 24. Father; I will that they also whom thou hast giuen mee, bee with me where I am, that they may behold my glory. This is our Sauiours Will & Testament, and shall not be broken.

The Company then addes to the glory of this City. We are loth to leaue this world for loue of a few friends, sub­iect to mutual dislikes: but what then is the delight in the Society of Saints? where thy glorified selfe shall meet with thy glorified friends, and your loue shall be as euerlasting as your glory. There be those Angels that protected thee: those Patriarchs, Prophets, Apostles, Martyrs, that by doctrine and example taught thee: yea there is that bles­sed Sauior that redeemed thee. Often heere with grones and teares thou seekest him, whom thy soule loueth: loe, there he shall neuer be out of thy sight.

The Glory.

The glory? Non mihi si centum linguae. If I had a hun­dred tongues, I was not able to discourse throughly the least dramme of that inestimable weight of glory. The eye hath seene much, the eare hath heard more, and the heart hath conceiued most of all. But 1. Cor. 2. 9. no eye hath seene, nor eare heard, nor heart apprehended the things which God hath pre­pared for them that loue him. Augustine after a stand; In Iohn Hom. 3. Deus habet quod exhibeat. God hath something to bestowe on you. If I say, wee shall be satiate, you will think of lo­thing: if, wee shall not be satiate, you will thinke of hun­ger. But Ibi nec fames, nec fastidium: there is neither hun­ger, nor lothing. Sed Deus habet quod exhibeat. No soo­ner is the soule within those gates, but she is glorious. Si­milem [Page 281] sibi reddit ingredientem. Heauen shall make them that enter it, like it selfe; glorious: As the ayre by the Sunnes brightnesse is transformed bright. Quanta falici tas, vbi nullum erit malum, nullum deerit bonum! How great is that blessednesse, where shall be no euill present, no good absent! This is a blessed Citie.

Men are ambitious heere, and seeke to be free of great Cities: and not seldome buy it dearer then the Captaine bought his Burgeship. But no such honour as to be De­nisons of this Citie: whereof once made free, how con­temptibly they will looke at the vaine endeuors of world­ly men! Thinke, Beloued, yea knowe; how sweet soe­uer the gaines of this lower Citie be: it is yet far short of the gaines of heauen. And you will one day say; There is no Citie to the Citie of GOD. Where Reu. 21. 4. shall be no more death, nor sorrow, nor crying, nor any more paine. Death with all his Apparitors, that cite the whole vvorld to his Court, sorrow, crying, paine, shall be no more. Math. 10. 23. They shall persecute you from Citie to Citie, saith Christ: till at last we come to this Citie, and then out of their reach.

O that this clay of ours should come to such honour! Well may we suffer it to endure the Worlds tyrannie, and to be afflicted by the Citizens thereof: alas, wee are but Prentises, and they will vse vs hardly till our yeres be out. When that day comes, we shall be free possessors of this Citie.

You heare now the gate and the Citie, what should you doe but enter? Passe through the gate of grace; a holy & sanctified life; and you shall not faile of the City of glo­rie. Whither once entred, you shall sing as it is in the Psalme, Sicut audi [...]imus ita et vidimus. As we haue heard, so haue we seene in the Citie of our God. VVee see that now which was preached to vs; yea and tenne thousand times more then euer could be vttered. You shall say to Christ, as the Queene of Sheba to Salomon; 1. King. 10. 7. I heard much of thy glory; but behold, the one halfe was not told me. You saw Ie­rusalem [Page 282] before in a Mappe; now you shall walke through the streets, and obserue the towres and bulwarkes; fully contemplate the glorie. But my discourse shall giue way to your meditation. The ioyes are boundlesse, endlesse: the Lord make vs free of this Citie.

The Eye

Is the most excellent organ of sense. Saint Augustine applies Seeing to all the senses. Heare and see, touch and see; and the Psalmist hath, Taste and see how gracious the Lord is. Other senses discerne onely things neere them: this, remote and distant obiects. Some say the roundnesse of the Eye resembles the Vnity of the Deity; which is one and perfect: and the triangular sight, the Trinity of per­sons. This is too curious: happy is that intellectuall eye, whose obiect is the blessed Vnity in Trinity, and Tri­nity in Vnity; whose delight is good, yea God.

In a cleare eye the looker sees his owne image: so God in a sanctified vnderstanding sees a limited resemblance of his infinite selfe. And as some Physicians say, that if loo­king in a sicke mans eyes, they see their image, there is hope of life: but the want of this resultance is held an ar­gument of instant death: whereby they giue themselues a prognosticke signe, whether the Patient will dye of that sicknesse, or recouer it; by the reflection of his eyes. But it is certaine, if Gods image be not in the vnderstanding, instat mors animae, the soule is in danger: if it shine there, there is comfort of life, yea life of comfort. Hence it is that the God of this world doth so striue to blind the minds of them that beleeue not; ne imago Dei▪ &c. that the light of 2. Cor. 4. 4. the glorious Gospell of Christ, who is the Image of GOD, should not shine vnto them.

God hath set two liddes, to defend the corporall eye from annoyances. So hee hath giuen the vnderstanding duas palpeb [...]; Faith and hope to shelter it. For the eye is not more tender to the body, then the vnderstanding is to the soule. And therefore Satan seekes by all meanes to [Page 285] hurt it: eyther by offering it violent blowes, which the shield of Faith beares off; or by throwing dusts into it, (gifts blinde the eyes) which the other lidde of hope for better riches, keeps out.

The Situation

Of this spirituall eye is in the Soule. God framing mans soule, planted in it two faculties: the Superior, that is the Vnderstanding, which perceiueth and iudgeth: the Infe­riour, that is the will, which being enformed of the other, accordingly followes or flies, chuseth or refuseth. The Scripture fauouring the simplest capacity, compares these two powers of the soule, to two knowne parts of the bo­dy. The vnderstanding to the Eye; the Affections to the Foote: the eye directing, the foote walking. Euery man is naturally borne blinde and lame: as Zedekiah captiuated to the King of Babylon; first they put out his eyes, and then 2. King. 25. 7. they lamed his feete with fetters of brasse. So is euery man by nature; and therefore easily made a slaue to the king of infernall Babylon, if the mercy of Christ should not redeeme him. This consideration reacheth foorth to vs two vses: the one of Instruction, the other of Re­prehension.

1. This teacheth vs to desire in the first place, the In­lightning of our eyes; and then after, the strengthening of our feete. So that sweet Prophet ordereth his prayers, Psal. 25. First Shew me thy wayes, O Lord: teach mee thy paths. Then Lead me in thy truth. First, cleare my eyes, Psal. 25. 4. 5. then enable my feete, Psal. 119. Make mee to vnderstand Psal. 119. 27. 32 the way of thy precepts. And then I will runne the way of thy Commandements. Hee that would saile safely, must get a good Pilot, before good rowers. Swift horses without a skilfull waggoner, endanger more. Hee that labours for feet before he hath eyes, takes a preposterous course: for of the two, the lame is more likely to come to his iour­neyes end, then the blind. Could hee runne as swift as [Page 286] Hazael, and outstrip the young Hart on the mountaines; yet being blinde, he would hardly hitte the way to Hea­uen. There is but one way thither; by-paths innu­merable: it is a thousand to one against him, that he mis­seth the right. If he be set into it, yet there are so many blockes, rubbes, obstacles put before him by the Deuill, and the world; that hee can no more goe into the true way, then he could discerne it from the false. But if a man hath eyes, there is hope he will creepe to heauen, though on lame feet. Hee sees where Ierusalem stands, and hath direction for the way; (as trauellers in scroles; from such a village to such a city, &c.) so the word of God pre­scribes his iourney; From Faith to vertue, from vertue to knowledge, from knowledge to temperance, from temperance 2. Pet. 1. 5. to patience, &c. till hee comes to enter into the euerlasting Kingdome of our Lord Iesus Christ. Hence we see, there is Vers. 11. somwhat more hope of a vicious person, that hath a good vnderstanding; then of an vtterly darke and blind soule, though he walkes vpon zealous feete. Let them knovv, that they will come to heauen without eyes, when the wicked come out of hell without feet.

Which lets vs see the kind loue of the Popish Clergie to their people, and how vnfainedly they desire their go­ing to Heauen; when they pluck out their eyes, & send them thither. So they may grope for it, as the Sodomites did for the dore of Lots house. That which they call the Gen. 19. 11. Mother of Deuotion, Ignorance; Augustine calls Pessimā matrem, the worst Mother. Pessimae matris Ignorantiae, pes­simae itidem duae filiae sunt: scilicet falfitas, et Dubietas: illa miserior, ista miser abilior: illa perniciosior, ista molestior. There are two euill daughters of the most euill Mother, Ignorance, Falshood and Doubting: the former is more miserable, the latter more pityable: that more pernicious, this more troublesome. Let them that plead so impetu­ously, their Religion authenticall from the Fathers, (not cum Patribus reijci [...]r) read the opinion of a great Father, [Page 287] concerning a maine point of their doctrine, Ignorance. Chrysostome saies; Praecedit scientiae virtutis c [...]ltum: know­ledge Chrys. in Polil. li. 3. Nemo potest fi­deliter appetere quod ignorat: et malum nisi cog­nitum sit, non ti­metur. of vertue must euer goe before deuotion: For no man can earnestly affect the good he knowes not: and the euill whereof he is ignorant, hee feares not. So that true loue to good, and hatred to euill, cannot occurre to a heart nesci­ent of them both. For Scientia conscientiam dirigit, con­scientia scientiam perficit. Knowledge rectifies conscience, so well as conscience perfits knowledge. Con must euer be in composition: and so kindly vniting knowledge to deuotion, there ariseth Conscience.

If they allow not then their people eyes, they may as well lame their feet; and so send them like the Syrian band, in stead of Dothan, to Samaria. They say, This is not the way to heauen, nor is this the Citie of life: follow me, & 2. King. 6. 19. I will bring you to the man (Iesus Christ) whom yee seeke. But he led them to Samaria.

2. This reprehends a common fashion of many Au­ditors. When the Preacher beginnes to analyse his Text, and to open the points of doctrine, to informe the vn­derstanding; they lend him very cold attention. That part of the Sermon is spent in slumber; as if it concern'd vs not. But when he comes to apply his conclusions, and to driue home the vse of his inferences by application; then they beginne to rouse vp themselues, and lend an eare of diligence. As if they had onely need to haue their hearts warmed, and not to haue their minds warned, & enlight­ned with knowledge. But alas! no eyes, no saluation. Your affections are stirred in vaine, without a precedent illu­mination of your soules. You must know to doe, before you can doe what you know. And indeed hee that at­tends onely to exhortation, and not to instruction, seemes to build more vpon mans zeale, then Gods Word. Both doe well together: attend to the Doctrine, and suffer also the Word of exhortation; that you may haue both cleare [Page 288] eyes, and sound feete: those which God hath ioyned to­gether, let no man put asunder.

I come from the Situation, to the

Qualification

Of this spirituall eye: enlightned. For this blessing the Apostle prayes to the Iam. 1. 17. Father of lights; from whom comes euery good and perfect gift: from him, and from him onely, comes this grace of Illumination. Mans mind is not one­ly darke, but Eph. 5. 8. darknesse, till the Spirit of knowledge light on him, and lighten him. Though 2. King. 25. Zedekiah was in Ne­buchadnezzars Court, that great Monarch, newly deli­uerd of his monstrous ambition; to whom all the glories and pleasures of the world came a gossiping: yet hee saw none of this pompe and magnificence; his eyes vvere wanting. So blind Iudg. 16. Samson among the merry Phili­stins, saw none of their rich apparrell, costly cheere, and glorious triumphs. When the naturall man comes into the Temple, among the Cōgregation of Gods Saints, his soule is not delighted with their prayers, praises, psalmes, and seruice: he sees no comfort, no pleasure, no content in their actions. True, he doth not, hee cannot; for his vnderstanding is not inlightned, to see the hope of their cal­ling, and the glorious riches which the Spirit of grace and consolation sheds into them. Hee sees no whit into the awfull Maiestie of God, filling all with his glorious pre­sence, and ruling all euents with his prouidence; euen dis­posing euill to his glory. Nothing of the beautie, mercy, pitie of his Sauiour, sitting at the right hand of his Father: not his Highnesse being in heauen, nor yet his Nighnesse to his brethren on earth. Nothing of Heb. 12. 22. Mount Sion, the Citie of the liuing God, the celestiall Ierusalem; not of the company of innumerable Angels; nor of the generall assem­bly, and company of the first borne which are written in Hea­uen; not of God, the Iudge of all; nor of the spirits of iust men made perfect; nor of Iesus the Mediator of the new Te­stament; [Page 289] nor the bloud of sprinkling, that speaks better things then that of Abel.

What more then a world of happinesse doth this mans eye not see! Hereupon wee call a meere foole a naturall. The worldlings haue esteemed, and misnamed Christi­ans Gods fooles: but wee know them the fooles of the world. The greatest Philosopher is but a sot to the wea­kest Christian: therefore Philosophy (vnbaptized vvith grace) is said to be monoculate, to haue but one eye, and that is of naturall Reason; a left eye of the soule. But the Christian hath two eyes: the left eye of Reason, whereby he may see into the secrets of nature, as farre as the Philo­sopher: and the right eye of faith, which the other want­ing cannot conceiue the mystery of godlinesse. This 1. Tim. 3. 16. my­sterie to him, is but like a high candle to a blind man. God onely then must giue Salomon wisedome; and to his Father, a knowledge aboue his Teachers. Iam. 1. 5. If any of you lacke wisedome, let him aske of God. The first Character our forefathers taught vs, was Christs Crosse. Our first spel­ling lesson; In the Name of the Father, &c. To teach vs, that euen all humane knowledge, much more diuine, is deriued from Gods fountaine. There are two reasons, why we must all begge of God for our selues, as Paul did for his Ephesians, this grace of Illumination.

1. Our spirituall blindnesse came vpon vs by Gods iust curse for our sinnes. As the Philistins put out Sam­sons eyes, for his many mischiefes done them: so GOD on farre greater cause blinded Adam, and his perpetuall issue. He had pure and good knowledge; but because his ambition was appetere prohibitum, to desire that was for­bidden: his punishment was perdere concessum, to lose that hee had. Now the same hand that layd on this penal­tie, must take it off. The blind men in the Gospell, re­couer'd not their sight till Christ came. They were as types to vs; to teach vs that only the Spirit of Christ can restore our spirituall eyes. Therefore of this Reue. 3. 18. Spirit are [Page 290] we counselled to buy eye-salue, to annoint our eyes, that vvee may see.

2. This originall defect is encreased by actuall trans­gressions. We were borne ignorant, wee haue made our selues blind; putting out euen that remaining sparke of nature. Wee Phil. 3. 19. mind earthly things: setting not onely our Colos. 3. 2. affections, but euen fixing our whole knowledge on this World. And it is impossible that mans eye should looke on earth and heauen also at one instant. It is a rule in Phi­losophy; Nothing receiues any thing, but that is emptie of all other things of a contrary nature. The eare must be empty of all sounds, the taste of all sauours, the eye of all colours; before there can be entertainement giuen to a new obiect. The smell possessed with Rew, cannot sent the Rose: the taste infected with gall, imagines all mor­sels bitter: and a greene glasse held before the eyes, presents all things looked on, greene. So if the soules eye be ta­ken vp with the gawdy vanities of this py'd world, it can­not discerne the things, that concerne euerlasting peace. The vnderstanding then must be with-drawn from earth, that it may contemplate heauen. This confutes their practices, that haue vowed a Monkish life, addicted to speculation & eying of heauen; yet are perpetually raking in the mudde of the earth to get money; with an impos­sibilitie of reconciling these two opposite obiects to their eyes at once. In vaine they lift vp ceremoniall eyes of a forc'd deuotion; for the eye of their heart is fixed down­wards: Vnlesse they haue squint-ey'd soules, that can looke two wayes at once. But I rather think, that like wa­termen, they looke one way, and rowe another: for hee must needs be strangely squint-ey'd, that can at the same instant fasten one of his lights on the light of glory, & the other on the darknes of iniquitie. The riches aboue and below are remote things; Quorum dum aliud contempla­tim aspicimus, aliud contemptim despicimus: vvhereof whiles we admire the one, we vilipend the other. This [Page 291] blindnesse then being both hereditarie to our natures, (and hereditary diseases are not easily cured) and, augmented by our wilful disorders; can be taken away by no hand but Gods. Iohn 9. 32. Since the World beganne was it neuer heard, that any man (not man, but God) opened the eyes of one that was borne blind; and had encreased this caecitie by his owne accessiue and excessiue wickednesse.

He that would desire inspection into others blindnes, had need of cleare eyes himselfe. Cast out the beame in thine owne eye, that thou maist pull out the mote in thy brothers; saith our Sauiour. Let vs take with vs then the eyes of grace, that wee haue; that we may the better looke into that blindnesse of nature, we had. There is in this blind eye diseases and defects. The diseases are double, so are the defects.

The Diseases.

1. The Cataract, which is a thicknesse drawne ouer the eye, and bred of many causes: this especially, either from the rheume of vaine-glory, or the inflammation of malice. From this eye there is no reflection, or returning the owne beames, whereby a man may contemplate him­selfe. But euen the optick nerues, and the visory spirits are corrupted: the memorie cannot reuolue, nor the mind present it selfe, what it is; nec in se descendere tentat. This darke mind is the vault, where Satan keepes his Semina­rie, and sits hatching a blacke brood of lusts.

The meanes to expell this disease, is to take Gods Law into thy hand and heart, and through that glasse to looke into thy selfe. Hagg. 1. Consider your owne wayes in your hearts, saith the Prophet.

Teipsum

Concute: tecum habita: te consule, dic tibi quis sis.

Plumbe-deepe into thy owne brest: Isid. de sum. bon. lib. 1. Animi tui abyssum intra. A man offends lesse, by searching sinne with too deepe, then with too short an instrument. Though this [Page 292] be, saith In meditat. Abselme, grauis angustia; a hard exigent. Si me inspicio, [...]ipsum non tolero; si non inspicio, nescio. Si vi­deo, horror; si non videro, mors est. If I looke into my selfe, I cannot indure my selfe; if I looke not, I cannot knovv my selfe. If I see my selfe, there is horror: if I see not, there is death. This inspection is difficult. Difficile est se nosse, sed beatum. It is a hard, but a happy thing to know ones selfe. Priuate sinnes are not easily spied out. Diffi­cilius est inuenire, quàm interficere; as Casar said of the Scythians. It is harder to finde them out, then to roote them out. Innumerable sinnes are in a man; if not in actuall and ripe practice, yet in growing seeds. Qui indul­get vno vitio, amicus est omnibus. Hee that is partially in­dulgent to one sinne, is a friend to all. It is a paines well taken, to study thy selfe. How sweet a rest doth that night bring, whose sleepe is preuented with a recognition of our selues!

De consid. Bernard teacheth man a three-fold consideration of himselfe: Quid, quis, qualis fit. What by nature, who in person, what kinde of man in conuersation. Which par­ticulars when he casteth vp, he shall finde in summe; Him­selfe a miserable sinner. Si cupis bonus fieri, primùm crede quòd malus fis. If thou wouldest be good, first know that thou art euill. Chrysostome amplifies this selfe knowledge, by teaching a man to consider; what he is in himselfe, dust Chrys. in tract. de symb. lib. 13. Quid Intra se Quid Infra se Quid Supra se Quid Cōtra se Quid Ante se Quid Post se. and ashes: what is within him; much wickednesse: what aboue him, an offended Iustice: what below him, a burning lake: what against him, Satan and sinne: what before him, vaine pleasure: what behinde him, infallible death.

But alas! what is all this that hath beene said of the eye, if God enlighten not that mentall eye to see it? Hee must open our eyes, to behold the wonderfull things of his Law. Otherwise mans sight to these obiects, is but as oculus noctuae ad lumen solis. Spirituall ioyes he cannot perceiue; and what hee conceiues of death and hell, hee thinkes of them senselesly like a beast, or desperately like a Deuill. If [Page 293] his conscience begins to wake, he sings her asleep againe. And as in some, the fuliginous vapours arising from the lower parts of the body, blinde the eyes: so in him the fu­mous euaporations of the fleshes lusts, haue caused abso­lute blindnesse. The spirit of God, with the sauing instru­ment of grace, can onely take away this Cataract.

2. There is another disease, called the Pearle in the eye; a dangerous disease, and heereof are all worldlings sicke: for earthly riches is such a pearle in their eye, that they cannot see the pearle of the Gospell, which the wise Merchant sold all he had to purchase. By distrusting and distracting cares of the world, this intellectuall eye is not onely depraued, but depriued of light. Affectio mundi, infectio animi: our soules are affected, infected with this contagion. We are easily inclined, and declined from our supernall blisse, by doting loue of these transient delights. And vbi amor, ibi oculus: the eye followes the heart, with more diligence then a seruant his Master. Now it is no wonder if that eye be blinde, which the Deuill hath daw­bed vp with the dirt of this world! Couetousnesse is an Ingrosser, whersoeuer it dwells: and as it would ingrosse the whole Vniuerse to it vnsatiate selfe, so it takes vp the whole soule, with all the affections and desires of it. It giues euery member and faculty presse-mony, and bindes all their contention to get riches. It leaues not so much as an eye for our selues, not a thought for God. Quicquid Gregor. in mor. de se intrinsecus agatur oblitus est animus, dum extrinsecus occupatur. Whiles the mind is externally busied, it forgets what is done in it selfe, what shall become of it selfe. This pearle then must be cut out of the worldlings eye, vvith the sharpe knife of repentance; otherwise he is likely ne­uer to see heauen. For it may be well said to them, as the Philosopher answered to some, that asked him curious questions of the world; whether it had a soule, whether it were round, &c. Vos de mundo solliciti estis, & vestram immunditiem non c [...]atis. You are busie examiners concer­ning [Page 294] the world, but idle neglecters of your vnclean selues. These are the Diseases: there is also a double defect in this naturall Eye.

1. It perceiues onely naturall and externall things; qua ante pedes sunt; which lie at their feete, 2. Pet. 1. For It cannot see a farre off. It beholds only the barque or 2. Pet. 1. 9. rinde; but not the inward vertue. It can perceiue vvhat thy riches are, thy house adorned, thy lands tilled, thy grounds stocked: but not those spirituall blessings, and celestiall priuiledges, that belong to thee as thou art a Christian. It iudgeth the Cabinet by the Lether and co­uer, not by the costly iewels in it. It may see Iobs outward affliction, not his inward consolation. If God swells their garners with plenteous fruits, and fills their bones with marrow, this they see: but the hope of Gods calling, the comforts of the Gospell, the sauing health of Iesus Christ, and the promises of eternall life, they not see. The world is their circumference; other things Nec capiunt, nec cupiunt; neque tenent manibus, nec cernunt oculis; they neyther comprehend nor couet; neither hold, nor behold them.

A beast hath one kinde of eye, a naturall man two, a Christian three. The beast hath an eye of Sense, the na­turall man of Sense and Reason, the Christian of Sense, of Reason, and of Faith. Each of these hath his seuerall ob­iects, seuerall intentions. The eye of sense regards onely sensuall things: the eye of reason onely sensible and natu­rall things: the eye of faith, spirituall, supernall, and su­pernaturall things.

The eye of sense doth not extend to intelligible things, and matters of discourse. Tell a bruit beast of Philoso­phy, and the conclusions of nature, he vnderstands you not. The belly of Sense hath no eares for such instructi­ons. Let it be fed, nourished, haue the appetite deligh­ted: of further felicitie it hath neyther notion, nor [Page 295] motion. Nec noscit, nec poscit.

The eye of Reason sees further then that of Sense; and hath (more then common Sense) a rationall and discur­siue apprehension of intelligible obiects. For the bodies of creatures, the bruites see them as well as man, and per­haps some better: but in these bodies he perceiues hidden vertues, obiectuall to the scope of vnderstanding, which the beast cannot see. I confesse that many a man is defe­ctiue in the graduall ascents of reason. Tell a rusticke or mechanicke that the Sun is greater then the whole earth, or that a little starre is larger then his car-wheele; and he derides thy boldnesse, and thinkes thou wouldst be admi­red for telling alye. Though this by the eye of mature reason is discerned perfect truth.

The eye of Faith sees further then both the former; for it lookes into the hope of our calling, and the glorious inheri­tance of the Saints. The Christian hath not onely an eye of Sense cōmon with beasts; nor an eye of reason com­mon with men; but also an eye of faith proper to his pro­fession. Wherein he goes beyond the naturall man, fur­ther then the naturall man goes beyond the beast. The vnregenerate liuesall his dayes in a mist: he cannot looke vp to heauen; in comparison whereof that world he sees, is but a base moale-hill; and himselfe is like a blind moale, digging in it. Yea in this very world, his owne proper element, how little doth he truely perceiue! There is no herbe or flower hee treads on, that he truely knowes. Yea he is a stranger at home, and is ignorant of what is in his owne bosome. But for things that concerne a better world, he hath no insight. The naturall man perceiueth not the things of the Spirit of God, for they are foolishnesse vnto 1. Cor. 2. 14. him; neyther can hee know them, because they are spiritually discerned. Those things are incredible, impossible to him, which we build our faiths on. Happy then are their eyes that see these things. In matters of the world our sim­plicity moues pity, or makes sport: let it content vs, that [Page 296] these losses are requited by our spirituall knowledge, see­ing further into better matters. That wherein we are ig­norant, is transient & contemptible: that which we know, is glorious and eternall. The ignorance of the former shall not hinder our blessednesse; the knowledge of the other shall accomplish it.

2. The second defect in this eye is an in solid leuity: it is rouing, like Dinahs, and rauished abroad; but wants self­inspection. Two things exceedingly mooue men; Cicero. de or [...]. [...]b. 3. Si­militude and Example. When men iudge others very euil, they begin to think themselues good. Nothing doth soo­ner blinde vs then comparisons. Hee that would mount to a high opinion of his owne worth, by comparing it to the base wickednesse of another; Sen. Perinde est, ac si quis ad clandos respiciens, s [...]am miretur velocitatem: is like one that obseruing a Cripples lamenesse, wonders at himselfe that he is so swift. The curious man goes abroad, Bern. Et ex­terius omnia confiderat; qui sic interna despicit: and is so in­tentiue vpon forreigne businesses, that he forgets his owne. They are common questions; Quid ille fecit? What hath hee done? and Quid ille faciet? Ioh. 21. 21. What shall hee doe? But not What haue I done? not Acts 16. 30. What shall I doe that I might be saued? They are like Taylors, that haue taken measure of many men, neuer of them­selues. Such a man doth not smite his owne bosom with the Publican, but breakes his neighbours head with the Pharise. It is good for a man to keepe his eyes at home, and set them about the domesticall businesse of his owne heart: lest at last Omnibus notus, ignotus mo­ritur sibi; he that liued knowne to all, dyes in ignorance of himselfe.

I cannot leaue this excellent Organ, the eye; till I haue shewed you two things. 1. The danger of spirituall blindnesse. 2. The meanes to cure it.

Spirituall blindnes shall appeare the more perilous, if [Page 297] we compare it with naturall. The bodies eye may be bet­ter spared then the soules. As to want the eyes of Angels, is farre worse then to want the eyes of beasts. The want of corporal sight is often good, not euill: euil in the sense, good in the consequence. He may the better intend hea­uenly things, that sees no earthly to drawe him away. Many a mans eye hath done him hurt. The sonnes of God Gene. 6. 2. saw the daughters of men. Dauid from the roofe of his Palace saw Bethshabe. Per oculorum beneficium intrat cor­dis veneficium. The lightning of lust hath scorched the heart through those windowes. Malus oculus, malus ani­mus. An euill eye makes an euill mind. The Apostle speakes of eyes full of adultery: it is a feareful thing to haue an eye great with whoredome. And there be eyes full of couetousnesse, lusting after the grounds and goods of o­ther men: as Ahabs eye was full of Nabaoths vineyard. But non tutum est conspicere, quod non licitum est concupisce­re. Let not thine eye be enamoured of that, which thy heart must not couet. You see therefore, that sometimes the losse of corporall sight doth the soule good: and the eye of faith sees the better, because the eye of flesh sees not at all.

Besides, the bodily blind feeles and acknowledgeth his want of sight: but the spiritually thinks that none haue clearer eyes then himselfe. He that wants corporall eyes, blesseth them that see: this man derides & despiseth them. Their blindnesse is therefore more dangerous, Qui suam ignorant ignorantiam; that know not they are blind, as Laodi­cea, Reue. 3. This conuiction Christ gaue to the Iewes. Reue. 3. 17. Iohn 9. 41. If yee were blind, yee should not haue sinne: but now yee say, We see, therefore your sinne remaineth. The blind in body is commonly led either by his seruant, or his wife, or his dogge: there may be yet some respect in these guides. But the blind in soule is led by the world, which should be his seruant, is his traytor: or by the flesh, which should be as a wife, is his harlot: or by the deuill, which is a dog [Page 298] indeed, a crafty curre, not leading, but misleading him. He that is blind himselfe, and led by such blind, or rather blinding guides, how should he escape the rubs of trans­gression, or the pitte of destruction!

Now the meanes to cleare this Eye, is to get it a know­ledge of God, of our selues. That the eye may be cured, this knowledge must be procured.

Now God must be knowne by his

• Works.
• Word.
• Spirit.

1. By his Works. The booke of Nature teacheth the most vnlearned, that there is a Deitie. This may be called naturall Theologic. For Rom. 1. 20 his invisible things may be vnder­stood by his visible workes. Praesentemque refert qualibet her­ba Deum. Not a pile of grasse wee tread on, but tells vs there is a GOD. Iob 12. 7. &c. Aske the beasts and they will tell thee; the foules of the ayre the fishes in the Sea; the earth will de­clare vnto thee, that the hand of the Lord hath wrought this. When an Eremite was found fault with, that hee wanted bookes; hee answered, that there could be no vvant of bookes, when Heauen and Earth stood before his eyes. Psal. 90. 1. The heauens declare the glory of GOD: and the firma­ment sheweth his handy worke. Day vnto day vttereth speech: and night vnto night sheweth knowledge. There is no speech nor language, where their voice is not heard. All these crea­tures speake GOD; in whom is the act of all powers, & from whom the power of all acts: whether thou haue a carnall affection, filled with vanitie; or a curious head, filled with varietie; or a Christian heart, filled with veri­tie; despise not the paedagogie and manuduction of the World, leading thee to know God.

2. But this booke reads onely to vs, (that aske An sit) Deus est; that there is a God. If wee aske further, Quis sit, Who this God is, or how to be worshipped; it cannot expound it. It brings vs onely like that Act. 17. 23. Athenian Al­tar, [Page 299] Adignotum Deum; To the vnknowne God. Wee must turne ouer a new leafe, search another booke to take out this lesson. Search the Scriptures; for they giue this testimony. So Zachary. Zach. 8. 23. Tenne men out of all languages of the Nations shall take hold of the skirt of him that is a Iew; saying, We will goe with you, for we haue heard that GOD is with you. In the former, the booke is the VVorld, the schoole Natures light; the scholer man, quatenus homo; as he is man. But here the Booke is the Scripture, the Schoole the light of grace, and the scholer Christian man, as he is a Christian. There was the eye of Reason exerci­sed; here of faith. There was taught GOD in his crea­tures; here God in his Christ.

3. But this Scripturall knowledge (common to the wicked) is not sufficient; there must be a spiritual know­ledge: vvhereby, though he s [...]es not more then is in the Word, yet he sees more then they, that see onely the letter of the Word. 1. Ioh. 2. 27. The annointing which you haue receiued, tea­cheth you all things. Call wee then earnestly vpon the Spi­rit of Illumination for this knowledge. For it is not ob­tained per rationem, sed per orationem; not by reason, but by prayers. Eph. 3. 18. For this cause I how my knees to the Father of our Lord Iesus Christ, &c. That you may be able to compre­hend with all Saints, what is the bredth, and length, & depth, and height: & to know the loue of Christ, which passeth know­ledge.

Now we must learne to see our selues, and this selfe­contemplation must be made by a Naturall glasse by a Morall glasse by a Spirituall glasse.

1. Naturally, by looking into the constitution & com­position of our owne persons; as Paul distinguisheth vs into 1. Thes. 5. 23. Body, Soule, Spirit. For thy Body, it was not one­ly Psal. [...]39. 15 fashioned beneath on the earth, but of the earth. Our [Page 300] first Parents were made of the earth: of the earth vvas their meate: of their meat their bloud: of their bloud their seed: of the seed our bodies. Corrupta et corrumpen­tia corpora; bodies corrupt of themselues, and corrupting the soules. For thy Soule, it is a reall, spirituall, inuisible, and indiuisible substance; diffused by God into thy bo­dy. Who by placing this soule in thy flesh, hath set thee in the mid-way, betwixt the bodilesse Spirits aboue, and the mindlesse bodies belowe. This soule is preserued by neither element nor aliment, but by him onely that made her; and to whom, she resteth not, till she returnes. For thy Spirit, it is called vinculum and vehiculum, a bond and a Chariot. It is a bond to vnite a diuine and heauenly soule, to an earthly elementary body; both these ex­tremes meete friendly by this Tertium, a firmamentall Spirit. It is called a Chariot, because it carrieth the soules faculties to all organs and parts of the body, and that with wonderfull speed.

2. Morally, by considering how frequently wee haue transgressed those vertues, to which the very Heathen gaue a strict obedience. Where is our iustice, temperance, patience? We haue idle designes, and idler desires; and giue vvay to all euill that may bee either thought or wrought: and what we dare not act, we dare like. Wee lothe (like fond sheepe) the good pastures of fit benefits, and bleat after the brouse of vanities. Like erring Pla­nets, we keepe not the ecclyptike line of vertuous medi­ocritie. As God hath all good in himselfe, all euill onely in knowledge: so we on the contrary, haue much good in knowledge, all euill in our selues.

3. Spirituall knowledge goes yet further; euen in me­dullas, et penetralia cordis. It searcheth the heart; and if in that most inward Chamber, or in any cabinet thereof, it can finde an Idol, it brings it forth. It sees when the torrent of time beares thee downe the streame of custome; what faintnesse is in thy faith, what coldnes in thy zeale, [Page 301] when the awe of man giues the fear of God a check-mate. It sounds the lowest depth of the Conscience; and spy­eth blemishes in the face of whitest innocence. So it brings the best soule downe on her knees; teacheth her the necessity of humblenesse; and puts this prayer in her mouth; Lord be mercifull to me a sinner.

We haue now done with the Organ of Seeing; the vnderstanding or Soules Eye: let vs come to the obiect to be seene, The hope of his calling; and the riches of the glory of Gods inheritance in the Saints.

The Obiect

Is cleare and transparent to a sanctified Eye. The Phi­losophers propound sixe necessary occurrences to our perfect Seeing; and you shall see them all here met.

1. Firmenesse or good disposition of the Organ that seeth. A rolling eye beholds nothing perfectly. A Di­nahs eye is the prologue to a rauished soule. This must be a composed eye, stedfastly setled on the diuine obiect: saying with Dauid, My heart is fixed, O Lord, my heart is fixed. The proposed glory is so infinite, that it may well take vp the whole eye; for it shall one day take vp the whole man. Enter thou, good seruant, into thy masters ioy: it is too great to enter into thee. This Obiect is so immense, that we cannot well looke besides it.

2. The Spectacle must be obiected to the sight: the eye cannot pierce into penetralia terrae, or sublimia coeli: nor can the vnderstanding see into these supernaturall ioyes, vnlesse the Lord obiect them to it. Hence it is that many neglectfully passe by ( [...] lumine lumen) the light, for want of eyes to regard it. But God here produ­ceth the wardrobe of his glory to the sanctified eyes; as if he said, Uenite & videte, Psal. 46. Come, and see. So Moses; Psal. 46. 8. Exod. 14. 13. Stand still, and see the saluation of God. So Christ to his Apostles. It is giuen to your eyes to see these things, to o­thers but by parables.

[Page 302] 3. That there be a proportionall distance betwixt the organ and the obiect: neither too neere, nor too far off. A bright thing held too neere the sight, confounds it: be it neuer so bright, if too farre off, it cannot discerne it. God hath sweetly ordered and compounded this diffe­rence. Those euerlasting ioyes are not close by our eyes, lest the glory should swallow vs vp: for mortall eyes can­not behold immortall things; nor our corruptible sight see stedfastly that eternall splendor. Who can see God, and liue? And though you say, it is the soule that sees; yet e­uen this soule, whiles it is prisoned in this muddy vaile, or rather Iayle, the flesh, hath by reason of the others im­potency and passiblenesse, a thicke cloud cast betweene it selfe and glory. 1. Cor. 13. 12. For now wee see through a glasse darkely: but then face to face. Now I know in part, then shall I know, euen as also I am knowne. The best eye vpon earth lookes but through a glasse, a lattice, an obscuring impediment. Now on the other side, lest this obiect should be too farre off, that the intellectuall eye could not reach it, behold, God hath giuen it the first fruits; Rom. 14. 17. Righteousnesse, peace of conscience, and ioy of the holy Ghost; a prelibation of glory. It sees the earnest of the Spirit, sealing vs vp to the day of redemption; a pledge of those ioyes, which otherwise no eye hath seene, no eare heard, nor heart on earth con­ceiued.

4. It is required that the obiected matter be substan­tiall; not altogether diaphanous & transparent, but massie, and of a solid being. Otherwise the sight cannot perceiue, nor the minde well conceiue, the nature which is so subtil & sublim'd: but intends it selfe still further, till it can ac­quiescere in materiam visibilem; rest it selfe on some visi­ble obiect. But this Obiect here proposed, is no empty Chimera, or imaginary, tralucent, ayery shadow, but substantiall: the hope of Gods calling, and a glorious inheri­tance: which though natures dull eye cannot reach, faiths eye sees perfectly. For Hac est fides, credere quod non vides.

[Page 303] And the subiect of this spectacle is by demonstrati­on prooued solid and substantiall: because▪ nothing but that can giue this intellectuall eye firme content and complacency. How go the affections of man in a rolling and ranging pace from one creature to another! now thy heart is set vpon wealth; thou wilt haue it, though thou digge for it in visceribus both matris & filiorum; in the bowels of the earth, and of the sonnes of the earth. Say wealth is come, thou art then for honor: thy riches are a ladder, whereby thou wouldest climbe to dignity. Dede­cet diuitem esse ignobilem. Nobility gotten hath not set­led thee: thou art trauersing new desires. Thy lust pre­sents thee a beauteous paramour: vncleane desires now fill vp thy scene; and thou playest, like that Germane, many parts thy selfe; a golden Asse, a proud Lyon, a lux­urious Goate. Wealth and greatnesse commands thy pleasure; thy lust is answered: then thou art for musike, and so actest a fourth part; thou art thine owne fidler. Now thy bloud is to be heated with delicates; thou must be indulgent to thy throat with lust-prouoking meates; and so playest yet another part, a Cater to vncleannesse. When all is done,

Non contenta quies; non est sedata libido.

When thou hast thus wandred, and beg'd of euery poore creature a scrap of comfort, yet thou art but claw­ed, and cloyed with variety, with vanity; not contented. It is al but one little crumme to one halfe dead of hunger. Couldst thou passe ouer the vast Vniuerse, from the con­uexe superficies of heauen, to the center of hell: yet the immense capacity, rapacity of thy desires will not be sa­tisfied.

Well then did Augustine confesse: Fecisti nos ad te, & Conf. lib. 1. cap. 1. inquietum est cor nostrum donec requiescat in te. O Lord, thou didst make vs for thee; and our heart cannot bee quiet till it rest in thee. Nothing but the Trinity of per­sons in that one Deity, can fill the triangular concaue of [Page 304] mans own heart. The fire flieth to his sphere, the stone falleth to his center, the riuers run to the sea, as to their end and rest; and are but violently detained in any other place. The needle touched with the Loadstone, stands euer trembling and quiuering, till it enioy the full aspect of the Northerne Pole. Thus the Lord is onely our Center; the very life of satisfaction; full of perfect and infallible com­fort; and he alone can content the boundlesse apprehen­sion of this intellectuall eye. All other are but shadowes and vanities, but this matter obiected in my Text, satis­fies. The world cannot, but this can; the hope of Gods calling, and his glorious inheritance, &c.

5. Clearnesse of space betwixt the Organ and the obiect. For the interposition of some thicke and grosse body, preuents the faculty of the Eye. The quickest eye cannot see through hils; and a crasse cloud is able to hide the Sunne from vs at noone day. On necessity, that wee may behold with our vnderstandings eyes, this celestiall obiect; the hope of our calling; there must be a remouing of all thicke and impenetrable obstacles.

1. Some haue whole mountaines betwixt their eyes and heauen: the mountaines of vaineglory hinder their sight. They are rauished with the brauery of earth: they thinke there is no heauen but at Court; no further scope of ambition, then to be great in this world. If you tell them of the glory of Gods Inheritance giuen to his Saints, alas, they beleeue not your prattle: they cannot see it. They cannot indeed; for who can see through mountaines?

2. Others, to make surer preuention against their sight of heauen, haue rolled the whole earth betwixt that and their eyes. These are the couetous, who are rooting downe to the Center. If you tell them of this hope, &c. they answere, Non videmus nisi terram; wee see nothing but earth. Well may they say so: for what eyes can see through the vast and condensed body of the earth?

[Page 305] 3. Others yet haue interiected such obscure and pit­chy clouds, between their sight and this Sunne of glory, that they cannot see. Whether of errors, that darken the light of the truth: Or of affected ignorance, that blindes their owne eyes: Or of blasphemous Atheisme; they will see nothing, but what they doe see. 2. Pet. 3. 4. Where is the promise of his comming? Since the Fathers fell asleepe, all things con­tinue as they were from the beginning of the creation. Nil noui video; I see no new thing: it was so, and it is so. Non a­liud vidêre patres, aliudue nepotes Aspicient. Or of rude and crude impie [...]ies, which both bleare their owne eyes, and shadow heauens graces from them. Thus the Deuill deales with thē, as the Pharises seruants dealt with Christ: first they blinde him, and then buffet him, and bid bim prophecie Marke 14. 65 who smote him. First hee puts out their eyes with their owne iniquities, and then leades them about to make himself sport. They cannot see the way to blisse, they haue blinded themselues; interposed such clouds betwixt them and heauen, that this glorious light cannot shine vnto them. There must be then a clearer space: and this God grants to faith. Acts 7. 55. 56. Stephen full of the holy Ghost, looked vp stedfastly into heauen, and saw the glory of GOD, &c. Behold, I see the heauens open, and the Sonne of man stan­ding on the right hand of God. Though this bee taken for more then a spirituall sight; yet hence we haue this com­fort; that our eyes of Faith shall see God now in Grace, and our eyes of flesh heereafter in glory.

6. Lastly, the obiect must be stable and firme, for if it moue too swiftly, it dazeleth the eye, and cannot be tru­ly (according to the perfect forme of it) beholden. An oare in the riuer often seems to the passengers as if it were broke [...] by reason of the swift and violent motion of the water. An arrow cuts the ayre with such quicknesse, that we can scarce discerne it; which lying at the marke is ea­sily seene. God hath therefore answered our desires, and fitted our vnderstandings with a stable obiect: which [Page 306] Paul calls an exceeding & eternall waight of glory. A waight; substantiall and permanent: not a light transient matter, 2. Cor. 4. 17. nor a swift voluble nature; but waighty. Therefore let vs not looke on the things which are seene, but on the things Vers. 18. which are not seene: for the things which are seene are tempo­rall; but the things which are not seene are eternall. It is here called an Inheritance, which none can take from vs: that subtle Lawyer Satan, shall neuer be able to picke ca­uils against it.

You must not expect, that I should enter into a parti­cular resolution of our obiected comforts: I must reserue that to a more liberall time. Onely now let vs set them in our meditation, and settle our selues to attaine them. Contemne we, condemn we the foolish choice of world­lings, in regard of our portion and better part, neuer to bee taken from vs. Why should I dislike my gold, because he preferres his copper? The least dramme of these ioyes shall outwaigh all the pleasures of earth. And as one tor­ment in hell shall make the reprobate forget all earthly va­nities: so the least drop of this pleasure shall take from vs the remembrance of our former miseries. Wee shall not thinke on our pouerty in this world, when we possesse those Riches: and forget our contemptible basenesse, when God shall giue vs that Glory of Saints. Hee shall not much remember the dayes of his life, because God an­swereth Eccl. 5. 20. him in the ioy of his heart. God giue vs to see these things now in grace, that we hereafter may see them in glory.