A SERMON PREACHED AT SAINT PAVLS CROSSE, In the first Session of Parliament of King IAMES.

THis Psalme, in the name of the Iewes distressed (whether under Antiochus, or in Babylon, or be­fore both, in the dayes of King David, it much skilleth not, be­cause the Scripture necessarily proveth it not: but whensoever, questionlesse, in the name of the distressed Iewes) declareth foure principall points: first, the peo­ples Sinne; secondly, Gods Iudgement; thirdly, their [Page 2]Repentance, usuall in affliction; fourthly, Gods readinesse to Commiseration: leading us to consider herein a double correspondencie; one, of Gods judgements to mans sinne; the other, of Gods mercie to mans penitencie. If man sinne, God striketh; if man repent of his sinne, God re­lenteth from his wrath. This is manifested by divers stories of the Iewes, here for this purpose onely touched; but in Moses, and the Bookes historicall, they are with their circumstances farther enlarged. Amongst the rest, the Psalmist pointeth at the storie which is recorded, Num. 25. Whereupon he observeth, first, the Iewes sinne, and that in speciall, Ver. 28. They joyned unto Baal Peor, and eate the offerings of the dead; and in generall, Ver. 29. They provoked God to anger with their owne inventions: se­condly, Gods judgement; The Plague broke in upon them: thirdly, The meanes used to pacifie God; Phinees stood up and prayed: fourthly, the effect that this meanes tooke with God; The Plague ceased: fifthly, The blessing con­ferred upon Phinees, who used the meanes; It was imputed to him for righteousnesse, throughout all generations. All which points are in themselves fruitfull, and for us be­hoofefull: but considering mine owne strength, your patience, and the time allotted to us both, I shall forbeare the specialties of the Iewes sinne, and the reward of Phi­nees zeale, and speake to the rest briefely, and in their order.

The Iewes sinne, as it is here opened in generall, offereth to our consideration two markes, common to all sinnes: first, they are our owne inventions; secondly, they provoke God to anger. First, Their owne inventions: The Hebrew word was so anciently, and is now ordinarily translated and fitted unto sinne. Wicked workes are justly tearmed (ours) not as if they were not common to the Devil with us, yea, and at first learned of the Devil by us; but the ex­clusion is, of Gods will revealed in his Word, to be obeyed by the grace of his Spirit; both which are appointed, the one outwardly, the other inwardly, to instruct and con­duct [Page 3]us in those things, which are meet to be observed by us. There is no rule of true wisdome, which is not a Les­son of Gods Word; no true vertue, which is not an effect of Gods Spirit. The first Moses teacheth: Dent. 4.1, 5, 6. Behold (saith he to the Iewes) I have taught you Ordinances and Lawes, keepe them therefore, and doe them; for that is your wisdome and understanding in the sight of the people, which shall heare all these Ordinances, and shall say, onely this people is wise, and of understanding, and a great Nation. The second we learne of Esay; who prophecying of Christ, out of whose full­nesse we all receive Grace for Grace, saith: Esa. 11.2: The Spirit of God shall rest upon him; the effects of which Spirit, are after specified to be Wisdome, Counsell, and Fortitude, the feare of the Lord, Righteousnesse, and other Vertues, which make a perfectly good both Man and Governour. And the same Prophet speaking of the Covenant of Grace, con­joyneth these our two Guides as Gifts, which God will impart to those that shall partake his Covenant of Grace: Esa. 59.21. My Spirit, that is upon thee, and my Word which I shall put into thy mouth, shall not depart from thee nor from thy Seedes Seed from henceforth, even for ever. Psal. 119. v. 105.David confesseth of Gods Word, that it was a Light unto his feet, and a Lant­horne unto his steps; and prayeth, Psal. 143. v. 10. that Gods Spirit may lead him into the Land of Righteousnesse. But the Iewes would not sayle by this either Card or Compasse of Gods Word, and Spirit; the Wisdome of the flesh was their Load-starre, and the Lust of the flesh did steere their Helme. Esay con­fesseth it humbly; Esay 53.6. All we as Sheepe have gone astray from Gods wayes, we have turned every one his owne way. Stephen rebukes them for it sharply, Acts 7.51. calling them men of uncir­cumcised eares and hearts; they alwayes resisted the Holy-Ghost in their hearts, and the Prophots in their eares.Ier. 6. v. 16, 17.Ieremie of all the Prophets, sets it out most plentifully: Thus saith the Lord, stand in the wayes, behold and aske for the old way, which is the good way, walke therein, and ye shall find rest for your soules; but they said, We will not walke therein. Also I set Watchmen over you, which said, Take heed to the [Page 4]sound of the Trumpet; but they said, We will not take heed. At another time being recalled, they answered desperate­ly: Jer. 18.12. Surely, we will walke after our owne imaginations, and doe every man after the stubbornnesse of his wicked heart: The Word that thou hast spoken to us in the Name of the Lord, Jer. 44.16.we will not heare it of thee, but we will doe whatsoever thing goeth out of our owne mouthes. The Prophets every where challenge them for choosing their owne way, fol­lowing their owne counsell, and fulfilling their owne lusts. Such workes were their owne. And if we will make their case ours, we may easily judge which of our workes God will reckon for our owne; even all those, in doing where­of we wittingly and willingly withdraw our obedience from Gods Word and Spirit.

But before I leave this point; the Texts opportunitie, and some mens importunitie occasioning me, I must more fully open the difference betwixt Gods workes and ours, and remove that false imputation of humane invention, that is layd upon many a publike one of ours. We must then further observe, that of our two Guides, the Word and the Spirit, the Spirit is not severed from the Word; it is received by the Word, and being received, it in­lightens us to understand, and inables us to obey Gods Word. That the Spirit is received by the Word, the A­postle teacheth, 2 Cor. 3 [...]. calling the preaching of the Gospel the mini­stration of the Spirit: and to the Galathians he writes, that by the preaching of the Gospel, Gal. 3.2.they received the Spirit. Againe, that being received, it inlightens us to under­stand, and inables us to obey the Word, our Saviour Christ teacheth us: who speaking of the comming of the Spirit, saith, Joh. 14.26. He shall teach you all things, and bring all things to your remembrance which I have told you: And againe, He shall lead you into all Truth; Ioh. 16.13. Ioh. 17.17. which Truth, is Gods Word, as he elsewhere expounds it. In this sense, must be under­stood the Spirits Ʋnction, it anointeth us to understand the Word; the Spirits obsignation, it sealeth unto us an assurance of the Word; the Spirits sanctification, it purifi­eth [Page 5]us to obey the Word. Saint Chrysostomes rule is true, Siquis eorum qui dicuntur habere Spiritum Sanctum, dicit aliquid de seipso, & non ex Euangeliis, non creditur; siquis dicta Christi sequitur, Spiritum Sanctum habet, &c. This must be observed against old and new Enthusiasts; who thinke they can see into the secrets of Heaven, without the Looking-Glasse of Heaven; That they can sound the Mind of Christ, without hearing the Voice of Christ; That they can conferre with the Spirit, without the Lan­guage of the Spirit: But we must resolve, That no man is [...], except he be [...]; no man is taught of God, but by the Word of God. I hope this place hath not any, nor this Land many, that have as yet received that evill Seed: if it be rooted in any, their case is to be pittied; and those that are too forward, by their fall must timely be admonished.

Our second Guide, is Gods Word: wherein many things are necessarily concluded, which are not therein literally expressed. In matters of Faith and Manners, we are not tyed to the strictnesse of the Letter, but the full­nesse of the Sense. Our Saviour Christ is our Master in this course: He proveth the Resurrection of the Dead, Mat. 22.32. being an Article of our Faith, against the Sadduces; and the use of the Sabbath, being a rule of life, Mat. 12.7. against the Pha­rises, by an inference made upon the Scripture, not by any evidence of the Letter of the Scripture. Christ is herein followed, by the Apostles, by Councels, and Fathers. Nazianzene hath comprehended the Doctrine in this rule: Quaedam in Scripturis & sunt, & dicuntur; quaedam insunt, etiamsi non dicantur: and he addeth, That the stic­king to the Letter, is oftentimes but a pretext of impietie. And indeed, this pretext is used by the Church of Rome: who excludes that from the Scripture, which is apparant­ly concluded within the sense of the Scripture, in the Do­ctrine of the Trinitie, the Sacraments, and some other points of moment: and having raysed this mist, closely conveyes Articles of Faith, and Rules of Life, into the [Page 4] [...] [Page 5] [...] [Page 6]Doctrine of the Church, not onely besides, but contrary to the Scripture: and yet in their late many and wordie Pamphlets, would perswade men, that our Doctrine is our owne, and not Gods; that theirs is not their owne, but Gods. Let the true Christian conferre the proofes, and for his owne eternall comfort judge, whether they deserve not the censure of Christ, Math. 15.9. In vaine doe they worship me, teaching the Doctrines of Men.

Another worke there is which must bee examined, be­cause the World is therewith much perplexed; I meane the Ceremonies and Discipline: it must be inquired, Whether the observance of them be a worke of Gods, or ours. And heere these three Rules are of all hands ac­knowledged. First, No Discipline or Ceremony must be contrary to the Word of God. Secondly, None must be equalled thereto. Thirdly, Both must edifie us therin. These three Rules being observed, I say, First, whatsoever thing is in its owne nature indifferent may by lawfull power be limited. Secondly, Being lawfully so enjoyned, it must be obediently used. Thirdly, No Man with a good Conscience may forgoe his Vocation for this cause onely, because he cannot be released from the use of such a thing. The reason of all is plaine, for the deniall of the first takes away the Magistrates lawfull power; the deniall of the second argueth ignorance of Christian obe­dience; and the third proveth that such mens credit is the measure of their care; and they are more wedded to their fancy, then truly zealous of Gods glory. These poynts have beene largely amplified and Fatherly recom­mended; but as yet the world will not be satisfied; the Church cannot intreate so much of her Children, as to be dutifully obeyed. It is thought by too many a meete deliberation, who should yeeld, whether the Fathers which stand for that which is well grounded and law­fully authorized: or the Children which stand against the Fathers of their Country, and Fathers of the Church. It were meete the foundations were razed before the [Page 7]buildings be ruined, and the Reasons answered before the Church be altered. But they have found at least a Simile to make good their cause. The Church is like mans body. Our Soveraignes new entrie may bee compared to the Spring. Saint Pauls comparison is acknowledged; and for our Spring the Lord be blessed. But what then? As mans body, so the Church this Spring time must be pur­ged. An old Simile new furbished. For indeed our Church evidences doe tell us of two such Springs within these Sixty yeares, besides a dangerous Autumne that went not long before, in which three seasons the Church hath beene so purged, that her losse is never like to bee recovered: Yet those Physicians were so well rewarded, that we doe not wonder if they have left us a seede, that would gladly doe us the like service. But we shall doe well to know, that there are many bodies that take least Physicke, and yet are most in health; and some humors though peccant sleepe without distemper of the body, which being stirred by Physicke cast downe and endan­ger many a strong body. He spake wisely though homely, that compared a Physitian to a Laundresse: Shee that washeth whitest weareth soonest; and I am sure it were better for the Church to be still crasie, then so often cured. But one Rule of Physicke they observe well: for the Diet is not safely Ministred except the body be first pur­ged; and being so earnestly disposed to Diet us, I cannot but commend their skill, if before-hand they would purge us. But they shall deserve better thanks, if they spare their paines in both: the Church needeth Resto­ratives, rather then Purgations. He (saith Plato) that will heale running eyes, must first cure the braine; and the braine is not recovered except the stomach be amen­ded; for these have a dependance one upon the other, and a consent each with the other. The Churches loose­nesse is her sore eyes, or rather a sore in mens eyes; the Churches ignorance is a defect in her braine, and many complaine, that divers of her sonnes have too dull and [Page 8]flegmaticke a braine: The Churches maintenance, is her Stomacke; but the World will not understand, that she hath too cold a Stomacke, that the Source and Spring of her other Diseases arises from the coldnesse of that. Where the Authoritie of the Church is so many wayes curbed, and the Portion so curtailed, what wonder if the unlear­ned are tolerated, and many lewd ones escape unpunished? But let the Armes of the Church be unpinnacled, let the Heart of the Church be refreshed, then the complaint will be more just: if her Eyes continue sore, if her Braine continue cold, then mortifie that Braine, pluck out those Eyes: but if you take a contrarie course, beleeve it, how­soever you seeme to restore for the present, you prevent not a worse disease. That Chimicall Oyle, though never so curiously extracted, and in never so small quantitie mi­nistred, is not without reason suspected; upon the receit whereof, many men have perished: Blame us not, if our Neighbours harmes doe make us to beware. Or if our Humours doe abound, and the world will not beleeve the contrarie, but that the Churches Authoritie is too great, her Livings be too many; the one gives libertie to Sinne, the other breeds neglect of many Soules; deale with us as with Scholars; if we must dye, let us dye by the Booke. Aske counsell of Antiquitie, and let our Fathers teach: Learne of them what Physicians they used, when as they cured the Physicians of their Soules. Moses commends the charge of the whole Law unto the King: both first and second Table, concerning the Parsons, Priests, and People, were disposed and ordered by the appointment of the King: But the King did not proceed herein, with­out counsell. Reade the storie of Jehosaphat, Joash, and Ezechias, (all good Kings) and there you shall find who in these cases, were the Kings directors: The advice and execution was the Priests, the command and power was the Kings. Descend to the dayes of Christianitie, peruse the Lawes of Christian Emperours, see when they assem­bled, whom they used in Councels. Come to the dayes of [Page 9] Charlemaine, the first German and worthiest Emperour, [...]et the Historie informe you, who made up his reforming Chapter. Our Historie may give some light unto us, and our ancient Lawes may not be over-slipped by us: if we couple these together, the uniformitie we sinde in them, so ancient, so generall, deserves to be a patterne to us. And indeed, if it please us to observe it, there are three things necessarily required in them that shall discreetly under­take so great a worke, Science, Conscience, and Experience. In S [...]ience, I speake of things of this nature: we presume so farre of mens modestie, that they will not compare with us; if any man thinke otherwise, his pride is rather to be chastised, then his opinion refuted. And for Experience, our Neighbour-Countreyes may teach us, how little good new-found courses have or will performe, promise they never so much good unto us: Varietie of Heresies, and in­convenient Policies doe now afflict them, and I pray God they may be farre from us. There remaines onely Consci­ence, which we doe not denie to others, and others must yeeld it unto us. In these things we should not prejudice one the other, but reserre our selves both to God, who is the unpartiall Iudge of both. Saint Paul is my Author. Iudge nothing (saith he) before the time, 1 Cor. 4.5.untill the Lord come, who will lighten things that are hid in darknesse, and make the counsels of the heart manifest; then shall every man have prayse of God. But this Rule is transgressed, and the Church, contrarie to this Rule, grievously wounded. Are there no Drunkards, Adulterers, common Barreters, but of the Church? Or is their excesse in these sinnes growne so extraordinarie, that they cannot be repressed by the Censures of their Ordinarie? Is Suspension, Deprivation, Degradation, no paine? But the Minister must be tryed by God and his Countrey? Or will the diligence of the Civill Sword make amends for the negligence of the Ec­clesiasticall Censure? I will not particularize such crying sinnes as reigne amongst us: and yet the Civill Sword authorized thereunto, is slow enough to root them out; [Page 10]nay, it is, if not the breeder, yet the a better of some of them: a thing not observed, and therefore not much re­medied. Therefore, let us both remember the Apostles Rule, 1 Tim. 1.8. We know the Law is good, if a man use it lawfully, Your Law is good, and ours is good; but we are both sick of one disease, wee have not so much grace as wee should have, to use it lawfully: Wee should therefore pray one for another, amend one the other, and beare one with the other. A popular seditious Roman was wont in their Parliaments, to advise the Commons to marke well the fi [...]st words of the Bill: If it began with, Siquis Dicta­tor, Consul, Praetor, &c. If such or such a Magistrate shall doe thus or thus hereafter, his paine shall be such and such; they should passe the Bill, and not weigh it, were there never so much rigorousnesse in it: his reason was, Sciant ad se nihil pertinere; What need they stick at it, when others must smart for it? But if the Bill began, Si Pop. Romanus, aut si Quirites, aut Plebs, That if the Commons did thus, or thus, such should be their punishment; then they must heed it, sift it, and crosse it, lest their libertie be impeached, their state impaired, and their bodies violated. This was a popular, but a pestilent counsell; farre be it from all Christians either to approve or practise it. Let us not bind heavie burthens, to lay on Ministers shoul­ders, which the better sort of Commons will be loth to lift with the least of their fingers: distinguish our per­sons from our Vocations; and let the meanest of our per­sons sare the better, for the greatnesse of our Vocations. The time was, when the lower Clergie was reckoned in place next to the Peeres; let it not downe so many de­grees, as to range it with the meanest of the Commons. Remember you have your Spirituall Birth from us, and your Spirituall Life is maintained by us: Our hands wash you from your sinnes, our mouthes instill into you Gods grace: you owe more unto us, then to all Professi­ons besides ours. Why should there then be such Fetters clapt on our Legges? Such meane Portions be thought [Page 11]enough for us? In the Life of Charlemaine it is reported, That warring against the Sarazins in Spaine, he so farre [...]ressed them, that their King was content to become a Christian, so that Peace might be granted them. During the Treatie, Charlemaine feasted Aigoland, the Sarazin King. As they sat at meat, the Sarazin perceived a com­panie of men in the same Roome meanely attended, and thinly dieted; and asked Charlemaine, what they were? Charlemaine and his Nobles answered; Oh, these be the Ministers of God: The Sarazin replyed; In sooth, yours is a pettie God, that hath such miserable and contemptible servants: And thereupon, as the Storie addes, brake off the Treatie, and would not become a Christian. You are wise enough to understand it, I will not apply it; you shall doe well, to make use of it. The contempt of the Minister, is the reproach of God; and therefore, in all your deliberations, thinke of us, speake to us, and deale with us, as the Embassadours of God, and procurers of your greatest good. If any man will be obstinate in ano­ther course, shall I say with Michael, Iude 9.The Lord rebuke him? Nay, rather I will pray with Christ, Father, Luc. 23.34.forgive them, they know not what they doe: Their Posteritie will rue their over-sight; all such workes will prove their owne. And thus much of the first marke of sinne, it is our owne invention.

The second followeth, It provoketh Gods wrath. Esa. 27.4.Wrath is not in me, saith God: Wisd. 1.13.God made not death: Eze. 18.32He deligh­teth not in the death of a sinner:Exo. 34.6. [...] long suffe­ring, slow to anger; and when he punisheth, he Lam. 3.33.doth it not ex animo. This appeareth by that passionate speech of his: Hos. 11.8. How shall I give thee up, Ephraim? How shall I deliver thee up, O Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? My heart is turned within me, my repentings are rowled together. Whereupon we may thus reason: Is God displeased? Then Man hath offended: For God begins with no man. Esa. 50.1. Where (saith God) is the Bill of your Mothers Divorcement, whom I have cast off? [Page 12]Or who is the Creditor to whom I have sold you? Behold for your iniquities are you sold, and because of your transgressions is your Mother cast off. This rule God observed with Iosua in the case Jos. 7.11. of Achan. Saul acknowledged it, when Sam. 14 38.God did not answer him: The Heathen Ion. 1.7.confessed it, when the storme pursued them, and no mervaile: For God delighteth in the prosperity of his servants. Deut. 5.29 Oh, saith he that there were in them such a heart to feare me, and keepe my command­ments, that it might goe well with them and their posterity for ever. No better experiment then this present Historie. In the Israelites journey to Canaan God sent his terrour before them; The Midianites were disheartned with the sight of them: Balaam being sent for to Balac, instead of a Curse, though unwillingly of himselfe, and unaccept­ably to the King, was on every quarter compelled of God to blesse them. Behold Gods love toward them, how desirous he is, that no Protection due on his part should be wanting to them. But, when God would not forsake them, their Enemies could not match them: The Witches sorcerie could not prevaile upon them; Their owne wits and lusts did serve them to forsake God, to betray them­selves; and by Luxurie, Incontinence, and Idolatrie, to strip themselves both of favor and mercy. Let us heed to our selves in this Example; God hath dealt with us, as he did with Israel. The Moabite is disheartned; Balaams tongue is tied; In stead of a Curse and a Sword, they send us a Blessing, and desire Peace. The worke must be ascri­bed to God; and for the work we must give glory to him onely. But let us not loose our peace with God, while we like the peace of Man: Doe I disswade Peace? God for­bid. A Minister is a messenger of Peace; and the Apo­stles rule is, That Rom. 12.18. with all men, as farre as it is possible, we should entertaine Peace: But in the Name of God I must remember unto you a peece of Christs Epistle to the Church of Pergamus. [...] 2.24.I have a few things against thee, because thou hast there them that maintaine the doctrine of Balaam, which taught Balak to put a stumbling blocke be­fore [Page 13]the children of Israel, that they should eat things sa­crificed to Idols, and comm [...]t Fornication. I doe not en­termeddle with the affaires of Princes: I speake of pri­vate Men; the ordinary repaire of unnecessary persons to the Moabites Tents, not onely to feast with them, but also to commit Fornication, assuredly spirituall, it may bee corporall too: may breed us warre with God, while wee treate of Peace with Men. My desire is, that all avoid this; and that those who are in Au­thority provide against it. God is not moved, unlesse he be provoked.

The word (provoked) is applied indifferently both to God, and Man; but the thing must bee conceived to bee otherwise in God then in Man, whether wee respect the cause, the nature, or the manner of it. 1 The cause moving anger in Man is not alwayes sinne, but sometimes vertue; and that not onely in wicked Men, but also in the best. Moses was angry with the Com­mandment of God, Ionas with the mercy of God, Iob with the triall of God; but nothing can stirre anger in God, but onely sinne. Psal. 75.8 In the hand of God (saith David) there is a Cup, and the Wine is Red, it is full mixt, and hee poureth out of the same. Surely all the wicked of the Earth shall wring out, and drink the dregges thereof. Speaking of that Wine that is mentioned, Revel. 14. And there called verse 10. the Wine of the wrath of God. Saint Paul speaking of Fornication, Covetousnesse, and foolish talking, addeth, that for Ephes. 5.6 such things commeth the wrath of God upon the children of disobedience. 2 Anger in man is a passion and causeth alteration, it is though a short, yet a sharpe madnesse: But Gods nature be­ing without composition, admits no mutation; as Exo. 3.14 Hee is that which hee is: so with him there is Iam. 1.17 no variablenesse, nor shadow of change. 3 Mans anger keepes no measure. Saint James observeth it saying, Jam. 1.19.20. Bee slow to anger. For the wrath of Man fulfilleth not the righteousnesse of God. But the wise man speaking [Page 14]of Gods judgements, saith, That Wisd. 11.20. he orders them in num­ber, weight, and measure. And the same phrase is used in the Storie of Belshazzar, where the hand-writing hath, Dan. 5 25. Mene, Mene, Tekel, Ʋpharsin: that is, Thou art numbred, and weighed, and thy Kingdome is divided. So that by the anger of man, wee cannot learne what is the anger of God, except we will fasten on God the imperfections of man. What then is anger in God? Wee must thus con­ceive it. As sinne is contrarie to Gods holinesse, so is it proceeded against, by Gods justice. The dislike that Gods holinesse takes against sinne, is called his hatred; and the processe of his justice, is called his wrath: And that pro­cesse may be considered, either as by Gods Ministers it is threatned, and so Saint Paul calls it, Rom. 1.18. Gods revealed Wrath: or, as by Gods powerfull hand it is executed; in which sense, the Scripture remembreth us of a Rom. 2.5.Day of Wrath. When men are said to provoke Gods wrath, the meaning is, that what Gods Ministers in his Name have threatned, that same punishment by Gods power is in­flicted upon irrepentant godlesse men. And in this sense must we take the phrase in this place, and learne there-out to imitate God: not to be offended, but with evill; not to be offended, before we be provoked with evill; not to passe a meane, when wee have a just cause to be offended with those that are evill: an imitation fit for the best men, seeing the defect thereof hath beene an imperfection even in the worthiest men. And thus much of the second marke of sinne.

Now couple these two together, and observe in a word the viperousnesse of sinne; so naturall, so unnaturall unto us. It is unto us both our brood, and bane: like the Devil himselfe, who is a Serpent, and a Satan; cunning to seduce us, malicious to accuse us. Our owne sinnes insnare us, our owne sinnes separate betweene God and us, our owne sinnes testifie against us, our owne sinnes are a destruction unto us. And therefore, we have good reason to hearken to Saint Peter: 1 Pet. 2.11.I beseech you, brethren, as strangers and [Page 15]pilgrims, abstaine from fleshly lusts, which fight against the foule: and to the sonne of Sirach, saying; Eccl. 21.2. Flie from sinne, as from a Serpent; for if thou commest too neere, it will bite thee; the teeth thereof are as it were the teeth of a Lyon, slaying the soules of men. Our owne workes pro­voke Gods wrath against us. And thus much of the first point, which is the peoples sinne, described by two marks; the one, it is our owne invention; the other, it provoketh Gods wrath.

I come to the second point, which is Gods judgement, contained in these words, The Plague brake out upon them. The word Plague, is streitned, in our English Tongue, and commonly referred onely to the Pestilence: but in other Languages it reacheth farther, and notes any extraordinarie stroake that comes from God. The Pro­phets under that word, containe these foure, Famine, Pestilence, wild Beasts, and the Sword; which by an ex­cellencie, are called the foure Plagues of God: Not that God doth not create all, both Esa. 45.7. Light and Darknesse, Good and Evill, as the Prophet speakes; but because stroakes, if they be private, particular, or ordinarie, doe not move us; their second causes, not the first, are observed by us: Gods Iustice in them is not reverenced, his Hand is not discer­ned, his Power is not feared: men doe not reason, Hodie mihi, cras tibi; Luc. 13.3.Except we repent, we shall likewise perish: Therefore, as men have crying sins, that pierce the Hea­vens, and ascend unto the very Throne of God, and call for Vengeance at the hand of God; so God hath crying Iu­stice, that pierceth the Heavens, descends unto man, row­zeth the guiltie Conscience, and importuneth mans repen­tance. This Voice is the Voice of Sinai, so terrible, that Moses himselfe will Heb. 12.21quake and feare: such stroakes fall not, but from most men they wrest the confession of Pha­raohs Enchanters, Exo. 8.19. This is the finger of God. In our Lan­guage, wee call the Pestilence the Visitation of God, and the Tokens thereof, Gods marks: and the inscription of our doores is, Lord have mercie upon us; which testifieth [Page 16]our confession; whilest that punishing Angel stirreth, we stand all at the mercy of God. Some learned men are of opinion, that a Pestilence wasting many of the Iewes, was a part of that Plague, wherewith God is said here to have stricken them; but because the proofe is not pregnant, we will not further pursue it: Of this we are sure, that, that which is evident, is equivalent; for in one day, how ma­ny wayes soever they died 24000. were destroyed. But come we to the second part of this note, wherein it is said, This Plague brake out upon them; Onely remember that the heavier Gods judgement lighteth upon us, the louder he calls for repentance unto us.

The Plague brake out upon them.] The word hath ma­ny significations, which hath caused many interpretati­ons. It signifies to breake out, and it signifies to multiply: the word bearing both, wee may make good use of both. If we translate (it brake out) then it notes first, that Gods mercy is as it were a wall betwixt us and his justice. Psa. 103.3 If thou Lord (saith David) shouldst be extreame to marke what is done amisse, O Lord who can abide it? But there is mercy with thee, that thou maist bee feared. And in another place, Psa. 116.5 The Lord is mercifull and righteous, and our God is full of compassion: Where it is to be observed, that the placing of the words imports, that Gods Mercy is double to his Iustice; and that his Mercy compasseth on every side, and senceth us against his Iustice. Yet the sonne of Sirach observeth well, that there is Eccl. 16.11. with God not onely Mercy; but also Wrath: he is mighty to for give, and to poure out dis­pleasure. If men elevate Gods power, blemish his Holi­nesse, or deferre Repentance: they shall find, that as his Mercy is great; so is his punishment also. Wisd. 12.17. When men think thee not to be of a perfect power, thou declarest thy power, and reprovest the boldnesse of the wise. Psal. 50.21.These sinnes hast thou committed (saith God unto the wicked) and I held my tongue; therefore thou thoughtest, that I was like unto thee; but I will reprove thee, and set thy sinnes in order before thee. Rom. 2.4.5.Hee that despiseth the riches of Gods patience, not knowing [Page 17]that his goodnesse should lead men to repentance, doth but trea­sure up unto himselfe wrath: against the day of wrath, when God shall reward every man according to his workes. God can be Ier. 15.6. wearie of repenting, as he tells Ieremie; namely, when he is Anos 2.13. pressed under our sinnes, as a Cart is pressed that is full of sheaves. When the Ioel 3.13.harvest of our sinne is ripe, God will put in his sickle. Then will the Lord God say, even the mightie One of Israel: Esa. 1.24.Oh, I will ease me of mine adversaries, I will avenge me of mine enemies.

Againe, in this breaking out of the Plague, we may ob­serve, not onely that Mercie sometimes gives place to Iustice, but also the unresistablenesse of Iustice, when it comes, it beares downe all before it. Wherefore, Gods wrath seizing upon sinners, is compared to a whirlewind Psal. 1.4.scattering chaffe, to a devouring fire Mal. 4.1.consuming stubble, to a violent Nahum. 1.8.floud, bearing downe cum stabulis armenta, all that stands against it.

Lastly, here wee may observe the correspondence of Gods justice to mans sinne: the same word is applyed to both; to man sinning, to God striking; both of them [...] Hos. 4.2. doe breake forth: first, man breakes through Gods Law, no tye being of force to hold him; and then man breakes through Gods defence, his mercie not restrai­ning him, nor mans power being able to resist him. There­fore, if we will that God set bounds to his wrath, we must keepe within the bounds of our owne dutie.

Some respect not so much the violence, as the varietie of the Plague, and translate it, The Plague was multiplyed. First, as the Sinne, so the Plague was manifold. They fell spiritually, and corporally; by Idolatrie, and Inconti­nencie: therefore, their Plague was not of one sort; some were hanged, some were stabbed, and some consu­med with Pestilence. Man cannot be so wittie, in varying of Sinnes; but God will be as wittie, in varying of Plagues. Secondly, the Plague was multiplyed, not onely in kind, but in degree. The Iewes in the Wildernesse, su­stained many Plagues: Of those that perished in many [Page 18]of them the number is not specified; but of those that are specified, this is the greatest: At first, there dyed but Exod. 32.28. 3000; at the second, Num. 16.49. 14000; at this, which is the third, Num. 25.9. 24000: To teach us, that though the judgement wee have felt be terrible, yet God hath in store more into­lerable; and the deeper wee sinke in sinne, the lower wee shall descend in Hell. All Histories are records of it, all Countr [...]yes doe preach it: but wee shall doe best, if wee reade it in our selves; and scape best, if wee apply it to our selves.

I hasten to the third point, which containes the meanes to pacifie God; Phinees stood up and prayed: Phinees, the sonne of Eleazar, the sonne of Aaron, a Priest by birth and function; the neerer he was to God, the more zealous he was for the glory of God. Levi had this testimonie of Moses: Deut. 33.9.He said to his Father and Mother, I regard you not; to his Brethren, I acknowledge you not; and to his Children, I know you not, that he might observe the Law of God, and keepe his Covenant. Here, a sonne of Levi hath this testimonie from God, that he was zealous for his glory, and pacified his wrath: for both hee is commended, and plentifully rewarded. A good example for such as have the like charge, to stirre them up to the like zeale. And God grant we may doe so with God, that God may deale so with us, and with our seed for ever.

But the fact of Phinehas hath something extraordinarie. [He stood up.] Being a private man, and a Priest, he used the Sword: so some observe; but that hee was a private man, is not so true. Besides the High Priest, there were other chiefe Priests, which had charge of many both per­sons and things; the Bookes of Numbers, Chronicles, and the Gospel, cleare this point: And that Gods pleasure was, that the Priests should sometimes use the Sword, it is plaine, by the examples of Eli, Samuel, and the Mac­cabees, Iudges and reformers of the Common-wealth o [...] Israel: the two first, expressely thereunto called of God; and the thirds lawfull power may be argued, by the ma­nifold [Page 19]blessings it was accompanied with from God. But this was in defect of Civill Power, which ordinarily by Gods appointment beares the Sword; and we must be well warranted, before such examples be imitated: when there is a Civill Governour, the Priest can have no pre­text to usurpe the Authoritie of the Governour. The greater is the sinne of the B. of Rome, who hath combined so great a Sword with so great a Key, and executeth un­godly zeale with unjust power. But Phinees his case is not such. God beares witnesse to his zeale, and approves his fact: his zeale was discernable onely of God; but the fact excusable in the judgement of men, not onely com­mendable by the witnesse of God. For against the sinne, God had pronounced death, Moses had specified the kind of death; they were backward, that should have executed the Sentence: but rather then God should be openly dis­honoured, the Magistrates charge not obeyed, up stood Phinees, and by him the parties were executed. So that Phinees did debase himselfe to be an Executioner, rather then exalt himselfe as an Vsurper; he leveld his action, by Gods and Moses his former direction: which I observe the rather, because some too farre amplifie the irregularitie of Phinees his fact; and some are too forward, upon warrant of this Example, to usurpe the Magistrates Sword: but neither find good ground to build upon, in this Historie.

I goe on: Phinehas stood up and prayed. The word hath divers significations, and they have bred divers in­terpretations among both ancient and later Divines. The Translations are three: The Septuagint, [...], He did propitiate or pacifie GOD: the Chalde, [...] He prayed unto God. And some are perswaded, that [...] was then written [...] neither is it improbable: for it is no Ar­ticle of our Creed, that the Masoreth containes all various Lections; yea, there are strong presumptions to the con­trarie. Those that are later then either the Septuagint or Chalde, and whose Masters I suppose were worse, translate [Page 20]it (He executed judgement,) whose ground is the Conju­gation of the Verbe, enforcing, as they thinke, this for the fittest signification. But it cannot be justified, that this is the onely signification of that Conjugation; and the places alledged, may make it to be doubted, whether at all this be the signification. But that which I note, is this; That all three Translations doe but fully expresse the fact, and every one of them containeth some princi­pall circumstance of the fact. Why then doe we wrangle about words? That Phinees executed judgement, we will not denie; That he pacified God, and used prayer to san­ctifie his worke unto God, they may not denie; That the Word may beare all, there is no judicious Divine can de­nie: and yet loe, this is one of the blemishes of our Liturgie; this seemes a just cause, why many mens Con­sciences will not suffer them to subscribe to our Liturgie. He that knowes the difference betweene the Hebrew and the Septuagint, and observeth, that both the Apostles and Evangelists, notwithstanding that difference, used it, and edified many thousands by it: He that knowes, that the great Lights of the Primitive Church were for the most part ignorant of the originall Hebrew, and yet brought many Hebrewes unto God: He that knowes Saint Hie­romes Translation was by Saint Austin and others impug­ned, who thought the peace of the Church, and practise of Religion, of greater price then phrases and properties of words: He, I say, that knowes these things, will judge our Church, treading their steps, worthy of better enter­tainment, then the reproach of spightfull tongues. Bre­thren,1 Cor. 8. [...].we know that we all have knowledge, but knowledge puffeth up, and it is charitie that edifieth. Wherefore we conclude with the Apostle, and perswade our opposites, [...]. Rom. 12.3. Let your zeale be grounded upon knowledge, your know­ledge ripened with experience, and both seasoned with charitie.

Notwithstanding, let us take it as they would have it, [Page 21] (He executed judgement) and make some good use of it. Num. 25.6. They were at prayers, so the storie reports; and this sight was presented, in the midst of their teares. A sight on the one side abominable, on the other honourable. First, it was abominable, that in time of publike calamitie any man should be so brutish, as to intend this luxurie: yet some such there were. Behold here one, and that a great one, Zimri the sonne of Salu, a Prince of the Tribe of Simeon. When in a like case, Ieremie had preached in vaine, he turnes to God with this speech: O Lord, Jer. 5. v. 3, 4, 5.are not thine eyes upon the Truth; thou hast smitten them, but they have not sorrowed; thou hast consumed them, but they have refused to receive correction; they have made their faces harder then a stone, and have refused to returne. Therefore I said, Surely, those to whom I have hitherto preached, are but poore men, and simple ones, which know not the way of the Lord, nor the judgement of their God. I will get me to the great men, and speake to them; they are learned in the way of the Lord, and in the judgement of their God. But what he found, he reports: Those great men are be­come the sonnes of Belial; they have broken the yoke, and burst Gods bands. Amos 6. v. 4, 5, 6. They were great men in the dayes of Amos, that lay upon Beds of Ivorie, eate the Lambes of the Flock, and Calves out of the Stall: They sung unto the sound of the Ʋioll, and invented to themselves Instruments of Musick, like David: They drunke Wine in Bowles, and anointed themselves with sweetest Ointments in the midst; and yet without all touch of sorrow for the affliction of Ioseph. I would this were not a disease of ours. Sure I am, mortification in the dayes of mortalitie, is in no such request, as Reason, much more Religion, requires it to be. We have too many Zimri's; we lack a Phinees, to stand up and execute judgement. Secondly, his fact was as honourable, as Zimri's was detestable. That which I will observe, is, That he left his prayers, and interrupted his teares, hardening that heart against a sinner, which melted at the wrath of God; erecting that Body, yea, [Page 22]and soule too, against a sinner, which lay humble and pro­strate before God; sanctifying those hands, to sacrifice to the wrath of God, provoked by a sinner, which before were lift up in innocencie to God. As God will have Mercie, and not Sacrifice, so will he have Iudgement too. Wherewith shall I come before the Lord, Mich. 6.6, 7, 8and how my selfe before the high God? Shall I come before him with burnt­offerings, and Calves of a yeare old? Will the Lord be pleased with thousands of Rammes, or with ten thousand Rivers of Oyle? Shall I give my first-borne for my transgression? Even the fruit of my body, for the sinne of my soule? He hath shewed thee, O man, what the Lord requireth of thee; surely to doe justly,Esa. 1. v. 11. &c.&c. And the very same Lesson is in the first of Esay. Open and notorious Malefactors are truly called [...], because the taking away of them is a purging of the State. Better that one dye by the hand of the Magistrate, then a thousand perish by the hand of God. If Atheists, Blasphemers, Adulterers, and Op­pressors, were now justly punished, our whole Land should not be so often plagued. And Magistrates must thinke, that they are not innocent of their brothers bloud, whom God doth visit through their default. I might adde too, that the sinnes of Malefactors are encouraged, whilest too much connivencie is used. But to close up this point, this is a Rule for us all: We must not be wanting to our selves, though Magistrates be defective in their charge; they stand or fall to their Lord, and we to our common Lord: We are nothing the more innocent, because they are negligent. Therefore it behooves us all, in time to judge our selves, lest in due time we be judged; taking this for our comfort, That he shall never find God a severe Iudge, that will be his owne sincere Iudge: And this will appeare in the last point, to which I come.

The Plague ceased.] When judgement was executed upon one, the Plague ceased from them all. Behold here a mercifull Iudge. Modicum supplicii satis est Patri. If we respect the measure, it is little. Esa. 27. v. 7, 8. Hath he smote Iudah [Page 23](saith Esay) as he smote those that smote Iudah? Or is the laughter of Iudah like to the slaughter of them that were slaine by Iudah? In measure, and in the branches thereof, wilt thou contend with Iudah? If we respect the time also, it is little: Esa. 54.7, 8. For a little while (saith he) have I forsaken thee, but with great compassion will I gather thee: For a moment, in mine anger, I hid my face from thee, but with everlasting mercie have I had compassion on thee. Gods passion is not like mens, that it must have its forth; or, that it must calme with time: God is not like a Prince, that conquers Kingdomes, and is a slave to himselfe: God, who can command all, commands Himselfe most of all. And this absolute freedome of God, is one of his in­communicable properties; his stroakes layd on his chil­dren, being ad correctionem, but not ad destructionem, may be stayed when and where it pleaseth him. David no sooner confesseth, 2 Sam. 12.13. I have sinned, but Nathan is fur­nished with his Message; and God hath removed the punishment of thy sinne. So soone as 2 King. 19. Ezechias is hum­bled, God is entreated. If the Luk. 15. Prodigall Sonne doe but penitently looke toward his Father, he shall be lo­vingly received and cherished. Ezek. 18.21, 22. At what time soever a sinner doth repent him of his sinne from the bottome of his heart, I will put all his wickednesse out of my remembrance, saith the Lord. But wee must note, that if God be en­treated, and not pacified, it is because some sinne is smothered, because men are not unfainedly mortified. If wee sorrow for sinne feelingly, if wee crucifie the Iusts of the flesh unpartially, if wee purpose to cleave unto God stedfastly; God will release our Debt, re­move our Plague, and establish our Prosperitie, mer­cifully, speedily, and irrepentantly. Let us use this method in our returne to God, and wee shall find this measure at the hand of God. The summe of all which hath been said, is this: God breakes not with man, except man breake first with God; and if God be rightly pacified, he will easily be reconciled.

O Lord, infuse goodnesse into our Nature, that we may enjoy the graciousnesse of thy Nature. Bridle us so with thy Spirit, that we passe not those bounds which thou hast set us, lest thy wrath breake out upon us: Or if we sinne (as Lord who sinneth not?) let us sor­row for our sinne; let us not both displease and despise thee. Rayse many Phinehasses, in the dayes of so many Zimries. Yea, Lord, let every man be a Phinehas unto himselfe. Finally, in our true humilitie, and unfained zeale for thy glory, good Lord accept us, good Lord blesse us, and our seed for ever.

Amen.

A SERMON PREACHED AT SAINT PAVLS CROSSE, on TRINITIE SUNDAY.

BY the Ordinance of the Church, we solem­nize this day to one God in three Persons, whom we cannot behold clearely, till wee enjoy him fully. In both stands our perfect blessednesse in heaven. Seeing then we are now not in Patria, but in viâ, in the state not of glory, but of grace, we must not passe our bounds, nor passe neerer then we are called. Many that have been over-bold have lost themselves; many that have waded too farre have beene swallowed up in this deepe, Pro. 25.27. and the rule continues still, Qui scrutator est majestatis, opprime­tur à gloriâ: hee that pries too neare into this glorious [Page 26]Majesty, shall find to his ruine that it is an incomprehen­sible mystery. I have therefore chosen this Scripture, which respecteth the season, and yet exceeds not our strength, in the meditation whereof we need not hazard our weak sight, to behold the body of the Sun shining in his strength above in the firmament, but may refresh it in the beames thereof sweetly tempered to our use on the face of this earth. Here we may see, that there are three persons in God; and also that which we should most desire to see, how all three concurre to doe us good. The Holy Spirit teacheth us to pray to God the Father, who embra­ceth us with love manifested in that eternall life, which we shall enjoy at the comming of our Lord Iesus Christ. Now although we must stay by the possession of this eter­nall life, till the day of Christ, yet must we secure our title thereunto in the dayes of our flesh. And how must wee secure that? Surely by those vertues, wherewith God doth fence his Church against the deluge of those vices that overflow the world. The Church and the world are distinct societies, and therefore should be of different qua­lities. Vpon this ground, the maine drift of this Epistle is to teach us that wee may not conforme our selves to them, from whom we are severed by Christ. Yea in par­ticular my text perswades, that considering the continuall and woefull revolting of counterfeit beleevers and cor­rupt livers, as many as are true members of Christ, and ordained to continue the succession of the Church, ought the more to proceed in grace, and more and more apply themselves to the fountaine of grace. 1. They must pro­ceed in grace. Edifie (saith Saint Jude) your selves in your most holy saith. 2. They must daily reside by the fountaine of grace. Keepe your selves in the love of God. But because it is a hard matter to goe on, and he that is constant must endure many a conflict, wee are advised to seeke helpe, and to be of good hope to find helpe. 1. To seeke helpe, praying in the Holy Ghost. 2. To be of good hope to finde it, looking for the mercie of our Lord Iesus [Page 27]Christ unto eternall life. You see then that the argument of this Scripture is a Christian care, whereof there are two indeavours: to profit, and persevere, in grace and in the love of God, and in these we are sustained by two blessed meanes, helpe and hope; Helpe from the holy spirit, and hope in Jesus Christ. Let us resume these points, and con­sider them briefly in order.

Edifie.] The whole Church and every member thereof is compared to an house; but such a house as is a Temple, destined to be a place, where God will put his name and vouchsafe his presence, where we must present our sacri­fices, and do him reverence. To note this, the measure of the Arke of Noah, and of the Temple of Solomon were proportioned to the body of a man in the old Testament; and in the new the resemblance is unfolded by Christ. Thou art Peter, and upon this rocke will J build my Church. Mat. 16.18 Which words Saint Peter hath so expounded to this pur­pose, that he checks his glosse which pretends to bee suc­cessor to Saint Peter. 1 Pet 2. v. 3, 4, 5.You have tasted (saith he) that the Lord is bountifull, to whom comming as to a living stone, dis­allowed of men, but chosen of God, and precious, yee also as living stones are made a spirituall house, an holy Priesthood to offer up spirituall sacrifices, acceptable to God through Iesus Christ. We are called then to be Gods house, GODS Temple, not made with hands or materiall, but framed by grace, and spirituall, in respect whereof we are exhor­ted to build.

But Saint Paul giveth us a good caution, 1 Cor. 3.10. Let every man take heed what hee builds; and by his distinguishing gold, silver, precious stones, from timber, hay, and stubble, things combustible from incombustible, we learne that all materials are not fit for this building. And indeed speci­all choice was made towards the fabricke of Moses his Tabernacle, and of Solomons Temple; which did but fi­gure corporally what is to bee understood spiritually; even those vertues that are requisite for the building up of us; and those vertues are expressed in my Text, Faith, [Page 28]Charity, and Hope. Saint Jude hath so distinguished, and digested them.

We must begin at faith, Domus Dei credendo funda­tur, saith Saint Austin. The first stone that must be laid in this pile is faith. Heb. 11.6. Saint Pauls rule is peremptory, O­porter credere. Hee that will make his first approach to God, Rom. 8.7. must believe, and without faith it is impossible to please God. We are by nature refractary, The wisdome of the flesh is enmity against God. It is not subject to the law, nay it cannot be subject untill saith come, whose propertie it is to cast downe our imaginations, 2 Cor. 10.5.and every proud thought that is exalted against the knowledge of God, and to bring into cap­tivity every thought to the obedience of Christ. Hereupon is that saying grounded: Ante fidem nulla praecedunt dona, & ex eâ omnia procedunt. Faith is the first grace of adop­tion, that we receive from God: which makes us capable of all other graces peculiar to the children of God. Our lesson is, we can never begin so much as to affect Heaven, much lesse resolutely forsake the world to gaine Heaven, except our soules bee enlightned and established by true faith.

But it is not every faith will serve the turne, it must be a most holy faith. [...], say the Etymolo­gists. Holy, is as much as, Not earthly, and that is most holy, which is least earthly. To discerne by this rule a most holy faith, wee must further observe that a divine faith comprehendeth two things. The Word of God; and our beliefe therein: which you may easily perceive by the description of Saint Paul. Heb. 11.1.Faith is the ground of things hoped for, and the evidence of things not seene. Where, [...], and [...] note our beliefe and the strength thereof; like as [...], and [...], are the conditions of the Word of GOD; which is the matter and measure of our beliefe. Now our Faith is said to be most holy in respect of both these; of Gods Word, and of our beliefe.

First, of Gods word, and that whether we respect the [Page 29]matter which is the word, or the author, which is God. 1. The matter is most holy, nothing earthly, for it com­prehends such things as neither 1 Cor. 2.9 eye hath seene, nor eare hath heard, nor could enter by these senses into the heart of man. Ioh. 6.63. The flesh (saith our Saviour) profiteth nothing, be­cause the words that God speaketh are spirit and life. They are celestiall and heavenly words, they are Mat. 13.11. the mysteries of the kingdome of heaven, yea the Matt. 13.31. Kingdome of heaven it selfe; And to speake to the phrase of building. Exod. 25.40. See (saith God to Moses) that thou make all things according to the pat­terne shewed thee in the Mount: There was no plot to bee found below for the Tabernacle, no nor of the Temple, the fashion whereof King David received from Heaven, which by the way may make us doubt, Quest. whether that cost­ly description thereof, which out of Vitruvius and other Architects Mathematicall principles, Villalpandus, and Dradus have lately made, be as true, as it is learned, as ju­dicious as it is painefull. But to the purpose. The igno­rance of this absolute holinesse of the matter of GODS word made the Iewes to conceive carnally of the worship of God, and of the kingdome of Christ, dreaming that the first had no more in it, then the ceremonie, and that the second consisted in worldly pompe and glory. And the now Church of Rome hath slipt into both these er­rours. Their superfluous, and superstitious rites have, at least in practise, not only darkned, but even abolished many in heavenly truth; and insteed of an ecclesiasticall hierarchie provided for the quiet and decent ordering of the Church, they have forged a terrestriall monarchie to the bane of both Church and Common-wealth. Our les­son therefore must be, that howsoever the things of God are expressed in phrases fitting the capacity of men; yet wee give them no earthly tincture; for so they will cease to be fit matter of the most holy faith of a Christian man.

2. As the matter is most holy, so is the Author too; for hee is God, and not man. Betweene God and man, [Page 30]there is this difference; Rom. 34. that God is truth, and every man a lyar. Every man, if but a meere man, may deceive, or be deceived; but neither of these are incident to God, neque; actu neque; potentiâ. God doth not, he cannot lye; God is not, he cannot be deceived. Therefore the highest com­mendation of a good man is, that hee speakes in veritate mentis, without simulation, or dissimulation; without equivocation or mentall reservation; the praise due to God is, that he speakes in certitudine veritatis: his word must stand, Psal. 12.7. it is tried to the uttermost, it is as silver tried seven times in the fire. There is no terrestreitie in him; we may securely trust him, Vpon this ground it is agreed be­tweene us and the Church of Rome.

First, That, that whereon our faith must finally resolve, is Gods Word. Secondly, That, what this word is, we must receive from the Church. Thirdly, That the Church hath no power introductory, but declaratory. Fourthly, That, in this declaratory power the Church proceeds not by immediate revelation, but by ratiocination, if it ex­pound verbum scriptum (and for verbum non scriptum which they obtrude to be a successive tradition even from the Apostles, it is a forgery of their owne braine.) Fifth­ly, That in the ratiocination wee must proceed by two meanes, Analogy, and Antiquity. Sixthly, That, Analo­gie is, either of the faith, comprehended in the ancient Catechisme ever taught in the Church, and gathered out of evident places of Scripture, and it comprehends the first and undeniable principles of faith; or of the Text, by the coherence of antecedentia and consequentia, by the proprietie of the phrase, and Seventhly, That antiquity is, the decision of counsels, or commentaries of Fathers agreeing betweene themselves and delivering the doct­rine of the Church in their times. Eightly, That in the using of these meanes, the Church hath a promise, that Gods spirit will direct it, not simply, but if it bee assem­bled in the feare of God, without prejudice, or partiality of faction; Mat. 18.20. Where two or three be gathered together, in my [Page 31]Name, (saith Christ) I am in the midst of them: so that they cannot erre damnably, or misleade the people. This we say; and yet they say we build on private spirits. We denie not private spirits discretion, but these are the grounds of our definition. And here we begin to differ. First, That the blessing in using of these meanes we say is common to every particular Church; they restraine it to the Church of Rome; calling that the Catholike Church which we deny. Secondly, They take away infallibility from the body of their Church, yea of the whole Church; and give it to the Pope, contrary to their owne councels before Luther; that of Constance, and that of Basil, which placed it in the Catholike Church. Thirdly, They hold it not impossible even for this head of their Church, to be an Hereticke; but that he should teach Heresie, they say it is impossible: As if Ne fides tua deficiat in the Gos­pell, had that sense; to say nothing of his common impiety, impurity, and iniquity which they confesse also. Fourth­ly, They say he may teach Heresie, but not in Cathedra. Extra he may do it, so he doe it as a private Doctor; yea and print it too, at least write it. Fifthly, In Cathedra the Antecedents or premisses he may mistake, though hee take them out of the Scripture, but the conclusion is cock­sure. Sixthly, The very conclusion, if he doe not deter­mine it as a matter of faith but probability, may be erro­neous too. Behold how certaine they are, and how un­certaine we of our faith: and how wee build upon pri­vate spirits, but they upon a rock; Surely howsoever we escape, too many of them make shipwracke. I presse this the rather, because there is not any thing wherein the ad­vocates of that Sea do more now a dayes insult then this. But to leave them to their failing and wounding reed of Egypt, let us build upon GODS Word, whose sense we may search out by such meanes as have beene alwaies shewed.

Secondly, As our Faith is most holy in regard of Gods Word, so is it no lesse in regard of our beliefe therein. For [Page 32]as the object descendeth from heaven; so must we ascend unto heaven. But we must distinguish two faculties in our soule, answerable to the two points of the object. There is in the object the matter of Gods Word, and the Author: in regard of the matter it is bonum; in regard of the Author, Verum. Now our faith must answerably beleeve it, first as verum, which is, assensus mentis, and then as bonum which is assensus cordis. Our witt, and [...]our will; our understanding and our affection, must both be holy, that is, lifted up above the earth.

First, Our understanding must be holy: for we must beleeve God absolutely; and it is the first Article of our Creed, I beleeve in God the Father Almighty; which clause goeth through all the Articles of Creed. God is Almighty to create, to redeeme, to judge, to forgive, to give both grace and glory. Luk. 1.37. Non est impossible apud Deum omne verbum, saith the Angell. So then we must not be Jam. 1.8. [...] checking the spirit by the flesh, nor Luk. 12.29. [...], hanging betweene heaven and earth, but resolute, that whatsoever God saith is true. Yet wee must note, that the immediate object of our faith is not Gods power, but his revealed will, though we relie upon his revealed will, as it is secured by his Almighty power. So that all the arguments for Transubstantiation, that reason from Gods power, touch us not, who denie it because there is no evi­dence for it in Gods revealed will. Constet de voluntate; let it appeare that God would have it so; and let us goe for infidels if we denie it to be so. But finding nothing for it in Gods revealed will, we argue against it as impos­sible, not simpliciter, but exhypothesi. And so affirmatively we give reasons of that which is revealed; as, of the In­carnation, Ascention, &c. In the revealed will of God there are two things. Verbumrei, the word; and res verbi, the mystery. Our faith builds it selfe immediately upon the former, not upon the latter; See then the Sophi­stry of the Church of Rome, that withdraw the Scriptures from the people, because they are hard. They say true, if [Page 33]you looke to rem verbi, the mystery; but if you looke to verbum rei, the word; it is not so. As for example, the Scripture teacheth that there is one God in three persons; the words are plaine and easie, every man heares, and un­derstands them; but the mystery contained in these words doth passe the reach of a man: and in this respect it is true, that sides melius definitur per ignorantiam, quàm per notitiam; and Saint Austin observes it to have beene the common saying of his time, accepto baptismo, dicimus fidelis factus sum, credo quod nescio: and finally S. Hilaries rule is true. Habet non tam veniam, quam praemium ignora­re quod credas. So then the hardnesse of the matter is no just reason to debarre the people from reading the words; especially if they bee kept from giving them any other sense then may stand with the elements of Religion deli­vered in the Catechisine; for then though they may in reading mistake the true sense, or analogy of the place, yet they cannot damnably erre against the Creed, or ana­logie of faith. But it is too true, that many take too great liberty against those sober bounds which are set them by our Church; every Parish Church almost having their private Catechisme of private draught, not of ecclesiasti­call prescript; which fils the ignorant with more resolu­tions then are sound, and gives occasion to force many passages of Scripture to that sense. It were to be wished, that to avoid scandall, and to prevent further danger, at least publikely, no other principles might be taught or to­lerated, then the Church hath allowed, and are without exception; that the whole Church sustaine not the just blame, that is occasioned by some irregular members ther­of. And let this serve for the lifting up of our understan­dings above the earth.

Secondly, Our will also must be lift up; it must not be earthly, but holy. For the object is not only Verum, true; but also bonum good. And bonum is the proper object of the will, as Verum is of the understanding. It is much disputed and not yet agreed, whether faith be seated in [Page 34]the understanding or in the will: the opinion most con­sonant to the Scripture is that which placeth it in both: and it is grounded upon this evidence, that in Gods word (as even now I observed) there is verbum rei, and res ver­bi. The understanding begins, and laies hold upon ver­bum rei, assenting to it; but the heart openeth it selfe, and desireth rem verbi, to be partaker of it; for we doe not only assent unto the word that it is true, but long after it, as a Soveraigne good. This you may perceive by Saint Pauls description of faith, Heb. 11.1 wherein there is [...] and [...]: Some referre the word [...] to things not seene, and [...] to things hoped for: but the words rather respect the severall faculties of our soule, then the quality of those things that are the object of these facul­ties: and so you may learne by the words of Gods co­venant. [...]r. 31.33. This shall bee the covenant, that I will make with the house of Israel; I will put my Law in their inward parts. So he saith in generall, and then descends to particulars: I will write it in their hearts, and will bee their God, and they shall be my people: this respects the will and the affection, embracing it as good: and they shall teach no more every man his neighbour, and every man his brother, saying, Know the Lord; for they shall all know me from the least to the great­est; this agrees to the understanding, resting on it as true. And agreeable hereunto is that of Saint Paul: Eph. 3.14.For this cause J bow my knees unto the Father of our LORD Iesus Christ—that he would grant you according to the riches of his glory, Rom. 1.17.to be strengthened with his might, that Christ may dwell in your hearts by faith, &c. He saith, in the heart and will, not in the understanding only. For indeed this is the faith whereby the just man doth live, therefore the seat of it must be in the heart. And this faith is distingui­shed from the faith of those impure persons of whom Saint Iude speaketh in this Epistle, that they turne the grace of God into wantonnesse; verse 4. Rom. 1. [...]8. 1 Pet. 2.16. and Saint Paul, that they detaine the truth of God in unrighteousnesse; and Saint Peter, that they abuse their Christian libertie as a cloake of malicious­nesse. [Page 35]But our Faith lodgeth Christ in the Sanctum San­ctorum, the most holy Person in the most holy place; yea, and there doth Faith conceive and bring forth Charitie, which sanctifieth every Morall Vertue unto an heavenly end. And finally, by Faith it comes to passe, that Gods Commandements are not grievous unto us: We are not like that man that went away heavie, Matth. 19.21. when he was willed to forsake all and follow Christ; but like Abraham, Genes. 4. readie at the call of God to forsake our Countrey and our Fathers House, though we know not whither we shall goe; Matth. 26.39. Heb. 10.7. and with our Saviour Christ we say, Not my will, but thy will be done, I am readie to doe thy will, O Lord.

By this qualifying of our Vnderstanding and Will, we perceive the reason, why Atheists and Epicures beleeve and regard so little Heaven and heavenly things: Their Vnderstanding and Will are earthly, they make Reason the Iudge of the Articles of their Faith, and Concupis­cence makes the choise of their happinesse. But I hope none of us have, I could wish none of us had so learned Christ; though it is true, that the life of very many of us savoureth little of a most holy Faith.

Most holy Faith.] There are three degrees of Faith; Holy, more holy, most holy. First, That Faith, that can re­move Mountaines, cast out Devils, fore-tell Secrets, &c. is an holy Faith, for it is inspired by the Holy-Ghost; 1 Cor. 13.2. but it is onely in regard of the Graces of Edification: not­withstanding which, Christ will say to such, Matth. 7.23 I know you not, depart from me ye workers of iniquitie. Secondly, There is a second Faith, more holy; Heb. 6.4, 5. by which men being inligh­tened, and partakers of the heavenly gift, are made partakers of the Holy-Ghost, and have tasted of the good Word of God, and of the powers of the World to come, and yet fall away againe. Their Graces indeed are in nature the same with the Graces of Adoption; but they never entertained them absolutely, but conditionally, so farre as they might enjoy them with the profits and pleasures of this life; being readie to forgoe them, rather then to hazard Earth to [Page 36]gaine Heaven. 2 Pet. 2.21. It had beene better for them never to have knowne the way of Righteousnesse, then after they know it, to turne from the holy Commandement given unto them, and like a Dogge to returne to their owne Vomit, or like a Swine to their wallowing in the Mire. Thirdly, finally, the last de­gree of Faith, is that which is the most holy Faith; which is not onely a Grace of Adoption, but also free from all condition: we captivate thereby our wit simply to Gods Word, and yeeld our will without exception, to Gods pleasure. This is a saving Faith; and of this, that of the Prophet is true, A [...]ak. 2.4. The just shall live by his Faith.

His Faith: So it must be, saith Saint Iude; Ed fie your selves in your most holy Faith. I need not say much of this, having alreadie proved unto you, that Faith belongs as well to the Will, as the Vnderstanding: for, nothing is more ours, then that which hath gotten possession of our Will; the Will being that which commands all that is within us, and seasoneth whatsoever proceeds from us. The generall Promises of God worke not that Peace, which passeth all understanding, which must keepe our hearts and minds in Christ Iesus; Phil 4.7. but it is the appropriating of them to our selves, when the faculties of our soule can say, Christ died for our sinne, Gal 3.13. 1 Joh. 1 7.Christ was made a Curse for us, The bloud of Iesus Christ cleanseth us from all our sinnes. Let the Church of Rome rest in her Catholike Faith, and pro­ceed no further; our comfort and confidence is the same that was Saint Pauls: Gal. 2.19, 20.I through the Law am dead to the Law, that I might live to God; I am crucified with Christ, but I live; yet not I, but Christ that liveth in me: and in that I now live in the flesh, I live by the Faith in the Sonne of God, who hath loved me, and given himselfe for me. And indeed, if we should onely assent unto Gods Truth, where­in should our Faith differ from the Faith of the Devils in Hell? who doe also beleeve and assent unto the object ratione essentiae, & benevolentiae divine, but without any application; and so the more knowledge, the more paine. But we must observe, that it is one thing to hold, that [Page 37] [...]here is such a speciall Faith; another thing, that every [...]an which conceits it, hath such a speciall Faith. We doe [...]ot patronize the erroneous conceits of men, but main­ [...]aine the Truth of God; in whom we find that Maxime [...]ncontrollable, That because we are Sonnes, Gal. 4.6.God hath sent into our hearts the Spirit of his Sonne, that cryes Abba Fa­ther. They that are Sonnes, have the Spirit; but we pre­sume not to determine who are Sonnes: Let every man examine himselfe, as Saint Pauls directs, 2 Cor. 13. and so let him judge whether his be a most holy Faith: for, by this we know (saith Saint John) that Christ abideth in us, 1 Joh. 3.24.even by the holy Spirit which he hath given to us.

You see the Grace is most heavenly, and our proprietie therein most comfortable; but we have it not all at once, we rise by many degrees: therefore we are willed not onely to build, but [...] to build upon. The phrase doth containe a double sense; either that we must rest our selves upon our Faith, or that we must goe on in Faith. The first implyes a comparison betwixt Faith and other Vertues, whereon we cannot so securely build, as we may on Faith: for, Faith correlatively understood, as in this argument it is, doth comprehend Christ; in which sense, we say we are saved by Faith, that is, by Christ, layd hold on by Faith; and so to build on Faith, is to build on Christ: and Christ is the Rock, whereon is built the Church; 1 Pet. 2.4: Matth. 16.18. as the Fathers out of Saint Peter expound that of Saint Matthew: Yea, Saint Paul calleth him the Foundation, and the Chiefe Corner Stone. Eph. 2.20. So that though Grace inherent faile us, yet Christ imputed will ever sup­port us, so that the Gates of Hell shall not prevaile against us. And unto this, the Church of Rome doth yeeld: For, Bellarmine teaching that we have a double Title to Hea­ven; one by Adoption, in Baptisme; the other by Merit, by fulfilling the Law of God; resolves finally, Bellar. de Iustif. l. 5. c. 7. That to avoid Vaine-glory, and for the uncertaintie of our Merit, it is the safest course to rest our selves upon the first Title; which is nothing else, but to build on Faith.

But the words also beare a second sense, and that most proper in this place: which is, that we must goe on in Faith; for no mans Faith is perfect at the first: there is duplex perfectio; essentiae, & molis: vir enim non est magis homo quam puer, licet sit maior. In Baptisme, when we re­ceive the Grace of Adoption, our Faith hath perfectionem essentiae, but not molis; we are truly fideles, faithfull mem­bers, though but modicae fidei, of weake Faith: and there­fore Saint Peter wills us, 1 P [...]t. 2.2. as new-borne Babes to desire the sincere Milke of the Word, that we may grow up thereby. Our Lesson then is, that we must be like Saint Paul: Phil. 3.13.Brethren, I count not my selfe that I have attained: but one thing I doe; I forget that which is behind, and endeavour my selfe unto that which is before. Our Faith must dayly 2 Thess. 1.3. [...], till it become such as Saint Peter describes, 1 Pet. 1.7. much more precious then Gold tryed in the fire, like a Eph. 6.16. shiel [...] of proofe, that can quench all the fierie darts of the Devill till we are so Iam. 2.5. rich in Faith, as Saint James speaketh, that we thereby can 1 Ioh. 5.4. overcome the World, and become 2 Tim. 2.21. vessels of honour fit for the Palace of God.

I say, that our selves may be such Vessels; for Saint Iude bids us to build up our selves. Mater Ecclesia, &c. (saith Saint Austine) Our Mother the Church, in Baptisme doth lend us, when we are infants, other mens feet to come, other mens mouthes to speake, yea, and other mens hearts, to beleeve; but when we are come to age, we must use our owne, and that not for others onely, but for out selves. It is true, that no man can procreate himselfe, or quicken himselfe, being dead; but being procreated and quickened, he can feed and encrease himselfe. As it is in Nature, so in Grace: no man can give himselfe a spiritual being, or repaire it, if it be lost; but having received it, he is to cherish it, and to proceed therein. Yea, although God have appointed Pastors, 1 Cor. 3.9, 10. whose Title is to be Architech and Builders of his Church, yet is every Christian man to be a Labourer in this Building: A Labourer, I say, but no [...] an Architect; he must take his directions from them, how [Page 39]to worke himselfe fit to sort with the other parts of the Church. I say againe, to work himselfe, not others: for that is the charge of the Pastor and Magistrate, the Pa­stor by spirituall means, the Magistrate by corporall, both prescribing to all others that are but labourers in their se­verall places, every one to attend his owne worke in the Church. Or if they will cast their eye on others, it must be like the Wiseman in the Proverbs, Pro. 24.30.31, 32. I passed by the field of the sloathfull, and by the Vineyard of the man destitute of understanding; and loe, it was all growne over with thornes; and nettles had covered the face thereof: and the stone wall thereof was broken downe. Then I beheld, and considered it well; I looked upon it, and received instruction. Cant. 1.6. The Spouse in the Canticles complaines. The sonnes of my Mother were angry with me; they made me keeper of the vines, but I kept not mine owne Vine. The world is very busie; and this age findes many faults: and indeed there are very many to be found; but few there are that see their own. Wee can say, Brother let mee plucke out the mote that is in thine eye, when we deserve to heare, Thou hypocrite, plucke out first the beame that is in thine own eye, Mat. 7 4, 5. Rom. 2.1. Luk. 19.22.for thou that judg­est another, condemnest thy selfe, and Ex ore tuo judicabo te serve nequam, &c. With God there is no respect of per­sons, nor no exception of sinnes. Consider what I say, and the Lord give you understanding in all things.

Keepe your selves in the love of God.] From profiting come we to persevering; for according to that of Cyprian, fides non accepta, sed custodita vivificat. And indeed he hath profited well, that will persevere. For perseverance im­ports that we have cast our accounts and set up our rest; it argues that we are resolved de fine, though we have not passed so sarre as we should in medijs ducentibus ad finem. And indeed the greatest cause of inconstancy, is an irre­solutenesse about the end, which makes men passe (as Sa­lomon did, Eccl. 2. he reports it himselfe in the booke of the Prea­cher) from knowledge to pleasure, from pleasure to wealth, &c. till at the last he found it true, that the end [Page 40]of all is, Eccl. 12.13. feare God, and keepe his Commandements; for this is the whole duty of man. Such a resolution of the end doth hearten us to persevere in persecution of the meanes, till we have attained the end. And therfore when Christ ask­ed his D [...]sciples upon occasion that many revolted from him, Will ye also goe away? Saint Peter answered, Ma­ster,Job. 6.68, 69.to wh [...]m shall wee goe? thou hast the words of eternall life; And we beleeve and know, that thou art Christ the Son of the living God.

In the love of God.] Note that where the three per­sons are distinctly exprest, the name of God is put for the Father, as, God hath not given the Spirit to Christ by mea­sure, Iohn 3 34. and, Because ye are sonnes, God hath sent forth the Spirit of his Sonne into your hearts, crying, Abba, Father, Gal. 4.6. Yet though our love be terminative in God the Father, it belongs to all the rest: opera ab extra, as well as, adextra, are indivisa. I will not farther am­plifie it; onely take notice, that all three persons are re­membred in my Text, and in this place God doth signifie the Father.

But I descend more particularly to the love of God. Love is either active, or passive. Passive is that where­unto wee are brought by faith; Active is that wherein wee are exercised by our most holy faith: The Passive Love is that wherewith God loveth us, the Active is that wherewith wee love GOD: The Passive makes us children of GOD, the Active doth manifest us to bee such: the Passive is first in nature; and the Active follow­eth long after: for the Passive is eternall, the Active in time: the Passive is infinite, as is God; the Active fi­nite, as is man; the Passive most perfect according to the perfection of GOD; but the Active defective accor­ding to those defects which accompany this mortall condition, even of a regenerate man. Both these loves are here meant, wee must labour to keepe our selves in both.

First, In the Passive love. Deus non deserit, nisi deseratur. [Page 41]The stile of God is often repeated by Moses and the Pro­phets: A Deut. 7 9.God that keepeth his Covenant; and the Apostle sayes, [...], 1. Cor. 10.13. God is faithfull. The matter of this Covenant, are the Esai. 55.3. faithfull mercies of David; and our Saviour saith, Ioh. 13.1. Whom he loveth, he loveth to the end. Therefore God saith unto the Iewes, Esai. 50.1.Where is your Mo­thers Divorcement, whom I have cast off? Or who is the Cre­ditor, to whom I sold you? Alluding to two Causes of the Wives miserie by the Husbands default, Want of Love, or Want of Abilitie; now he answereth, that both these Causes are in us: For your iniquities are you sold, and because of your transgression is your Mother forsaken. If our God dislike us, or reject us, we must seeke the Cause in our selves; it is our fault, if we abide not in the Passive Love.

Secondly, Yea, and in the Active too. We must love God Appreciativè & Intensivè, Affectu & Effectu. First, Appreciativè: Love God above all things, and in all: Matth. 10 37. He that loveth Father or Mother more then me, is not wor­thie of me.Psal. 73.24.Whom have I in Heaven but thee? and there is none upon Earth that I desiro, in comparison of thee. Psal. 45.11Hearken, O Daughter, and consider, and incline thine eare; forget also thine owne People, and thy Fathers House; so shall the King have pleasure in thy beautie. Secondly, Intensivè, with all thy might and strength, Affectu & Effectu: Psal 103.1Prayse the Lord, O my Soule, and all that is within me prayse his holy Name: And, Psal. 27.4 One thing have I desired of the Lord, which I will require, even that I may dwell in the House of the Lord, &c. But God may renew the Complaint of the Prophet, Esai. 1.21. Civitas sancta facta est Meretrix, Hos. 7.16.Ephraim is like a broken Bow, &c. and that of the Psalmist, Psal. 78.9.Their heart was not upright within them; and that in Hose, Hos. 11.12Ephraim compasseth me with Lyes, &c.

But how shall we keepe our selves in this Love of God? There are two meanes: first, by not committing what we should not doe; secondly, nor omitting what we [Page 42]should doe. You may perceive by the Mat. 12.43 &c. Parable of the uncleane Spirit, how he kept possession of the man, while he was in the state of sinne; and also how he returned, when being freed from sinne, he did not furnish himselfe with Grace. Rom 13.10. Love is the keeping of the Commande­ment: and every Commandement hath an affirmative part, and a negative part; the one against omission, and the other against commission: and the rule of the Apostle is, Rom 13.12. We must cast away the workes of Darknesse, and put on the Armour of Light.

This Talking Age is much troubled with an inquisi­tion, Whether a justified man may fall wholly from Grace, and whether he may fall finally: I will not dis­pute either; my Text leads me, to warne you not to fall: onely these two points let me observe. First, The least shrinking from God, should be very grievous to a true Child of God. David bemoaned his absence from the vi­sible Arke; but marke upon what grounds: O Lord of Hostes, Psal. 84.1.how amiable are thy Tabernacles! my soule longeth, yea, and fainteth, &c. You see, that the sense he had of the sweetnesse of the favour of God, made him bemoane him­selfe, that was banisht from the Tabernacle of God: how much more should he have bemoaned himselfe, if God had forsaken his person, that it should no longer be the House of God? Secondly, Nemo repente fuit turpissimus, God departeth from this our Temple, or us rather, his Temple, as he departed from the Temple of Ierusalem; Ezechiel shewes how: First, he rose, and went from betweene the Cherubins, and from the Mercie-Seat, that is, out of the most Holy Place; then rested a while in the second Roome, which was the Holy Place; then came he neerer Altare Holocausti, and then tooke his flight. The parts of man most aptly resemble these parts of the Temple of God: Our Heart is Sanctum Sanctorum, where Christ dwells as in his proper place; and the first Grace that failes us, is a good Conscience: Yet men may retaine the knowledge of God, and be able to retaine good [Page 43]from evill, as shee did — Ʋideo meliora proboque, Deteriora sequor — But continuance in sinne, will even darken the Principles of Truth; and men may be so obdurate, as to oppose themselves against Gods Pre­cepts: Then is God driven into the Court, the open Court, where men in policie, and for worldly respects, conforme themselves to that which they neither love nor beleeve. I will be no mans judge, but I would to God we would every man judge himselfe, and consider how farre he is gone from God. I doubt, he will be found in more mens heads, then in their hearts; and yet more in mens faces, then in their heads. I would to God, there were not infinite, that have set their faces against Hea­ven, &c. I conclude this point with that of Saint Paul: Heb. 3.6.Christ is as the Sonne over his owne House, whose Household we are, if we hold fast that confidence, and that rejoycing of hope to the end. Take heed therefore, Brethren, 12.13.14.lest at any time there be in any of you an evill heart, and un­faithfull, to depart away from the living God. Exhort one another dayly, while it is called to day, lest any of you be hardened through the deceitfulnesse of sinne: For we are made partakers of Christ, if we keepe sure unto the end the beginning wherewith we are upholden.

We have heard, that we must profit and persevere: but it is hard to goe on; and he that is constant, must endure many a conflict: therefore Saint Iude adviseth us to seeke helpe, and to be of good hope.

First, To seeke helpe, Praying in the Holy-Ghrst.] God, saith Saint Austin, doth not command impossible things; but bids us facere quod possumus, & petere quod non possu­mus: So that, if we want, Jam. 4.2.3we have it not (saith Saint Iames) because we aske not; or if we aske and have it not, it is because we aske amisse. Saint Jude therefore di­rects us to aske, and not to aske amisse, for we must pray in the Holy-Ghost. Saint Chrysostome excellently com­paring mans Spirituall Birth with his Naturall, ob­serves, That in his Naturall Birth, he comes into the [Page 44]World naked indeed; but with Hands, that are apt in time to make Clothes to cover him, Armour to defend him, Food to sustaine him, and whatsoever else is requi­site. Even so, saith he, the abilitie of a man received in his Spirituall Birth, is very small; but he is endued with the Grace of Prayer; and that is, Organum Orga­norum: By it, a man obtaines from God whatsoever is desirable by a Child of God. Psal. 127.1. It is true, that except the Lord build the house, he laboureth but in vaine that builds; and except the Lord keepe the Citty, he waketh but in vaine that watcheth, Mat. 7.7. but Petite et dabitur. Aske and have: seeke and find: knocke, and it shall be opened unto you. It is the saying of Gregory the great. Precibus insistendū, non tantùm ut justè vivamus, sed dum iustè vivimus. Our progresse and our perseverance must be the one furthered, the other supported by prayer; for, as Solomon speaketh, The way of a righteous man is like the light which shineth more and more untill the perfect day, Prov. 4.18 but there must be a perpetuall in­fluence into the aire from the Sun to cause & continue the light thereof, otherwise both would faile. So except the grace of God be with us, and abide in us, we cannot pro­ceed, wee cannot persevere. Now this grace is had by prayer, Iames. 1.5. Jf any man want wisedome (saith Saint Iames) let him aske it of God. Which Christ taught us, as Saint Cyprian well observes, Cyprian. in Orat. Dom. when he willed us to pray: Hal­lowed be thy Name, thy kingdome come, thy will be done. His verbis saith hee, quid aliud petimus, nisi ut in eo quod esse coepimus p [...]rseveremus? but few make that use of it, the reason followeth, because they pray not in the holy Ghost.

In the holy Ghost] Intellige locutionem, & evitabis blasphemiam, saith Saint Austin. Mistake not, that thou blaspheme not. Gal. 4.6. Rom. 8.15. He that said, the spirit cries Abba, father, saith in another place, The Spirit is he by whom we crie Ab­ba, Father: so that Clamans is as much as Clamare faciens. This praying in the holy Ghost, must be expounded by that Rom. 8.26. The Spirit helpeth our infirmities. But observe further, that to pray in the holy Ghost, is to pray by his [Page 45]direction, in his word; and by his inspiration in our heart. 1. By his direction for we must pray according to his will, which is expressed in his word. The sweete o­dours of incense were Gods owne prescript, 1. Cor. 2.1 1. and nothing sacrificed but what God commaunded: & quis novit men­tem Dei, nisi spiritus Dei? Therefore hath Christ himselfe given us a forme of prayer, wherein all our requests are comprehended. 2. By his inspiration, Interpellator pro me tuus (saith Saint Hillary) inenarrabilia a me tibi loquitur, it makes intercession for us, saith Saint Paul, Rom. 8.26.with sighes and grones that cannot be expressed. Not our words, but our sighes are audible in the sacred eares of God; for Wordes are for men, but thoughts are for God: and how can we lift up pure hands, if the holy Ghost doe not season them from our hearts. The Spirit therefore [...] helpes our infirmities, 2. Tim. 2.8.when he powreth into us the spirit of grace and prayer. Our lesson is, that we remember the old verse.

The true worshippers do worship God in spirit, Ioh. 4.24.and in truth: and if we draw neere God with our lips, and are farre from him in our hearts, our prayer will as little mov him, as we are moved with it. To conclude, I wish, that we may so pray, that we may say with David, Psal. 66.18Blessed bee God that hath not put backe my prayer, nor hid his mercie from me. And surely, if God hath not removed our prayer, he will not remove his mercie, for we shall looke for the mercie of our Lord Iesus Christ unto eternall life.

Looking for the mercie. &c.] We have hitherto been kept to our worke, but now are we come to our wages, great wages for so little worke; for doeing our duty, e­ternall felicity. The comparison is very uneven. I am perswaded saith Saint Paul, that the afflictions of this life, Rom. 8.18.are not worthy of the glory that shall be reveiled. And our light afflictions which are but for a moment, 2. Cor. 4.17.worke for us a farre more excellent and eternall weight of glory. But God [Page 46]knowes we have an envious eye, when we see the pros­perity of wicked men in this world, Psal. 37. & 73. we thinke much of it. Therefore hee bids us to looke off from the world, and to looke to him, to compare that temporall life which men live here, with that eternall which wee expect herafter, the longitude of the one with the brevitie of the other, the latitude of the one with the beggerie of the other, the depth of the one with the su­perficiallnesse of the other; and then we shall see the diffe­rence betwixt them, which may move us with Saint Paul to count all things losse and dung for Christs sake, with Moses to preferre the afflictions of Gods people before the plea­sures of Pharaohs Court,Phil. 3.8. Heb. 11.25 Hebr. 11.8. Hebr. 12.2.with Abraham to forsake our owne Country in hope of a better, and finally with Christ himselfe to endure any crosse in this world for the joy that is set before us. So then our hope is of eternall life.

But that life is to be obtained of mercie, looking for the mercie of our Lord. &c. Eternall life, if ye looke to the person of Christ obtaining it of God, is the reward of his merit; for hee satisfied Gods wrath and fulfilled Gods law: so that he deserved both discharge from Hell, and the ioyes of heaven: but if we looke to the same as it is imparted to us, so it is a gift of free mercy bestowed up­on us. Two things then wee must heed; that we set not our eyes upon the dignity of our owne person, or merit of our owne worke; but cloth our selves with Christs person, that wee may have an interest in his meritorious worke. Let us set Christ alwayes before us, and his spirit shall be at our right hand so that wee shall not slide; so that our heart may be glad, and our tongue reioyce, our flesh also may rest in hope; for in due time he will shew us the pathes of life, in whose presence is fulnesse of ioy, and at his right hand pleasures for evermore.

We see three persons in God, and three vertues of a man. Man is as it were the center of all blessings that come from every of the three persons in God; and God must be the center wherein must end all the three vertues [Page 47]of man. As the holy Ghost helpeth us to pray, the Father his affected to us in love, Iesus Christ vouch safeth us his mercy: so must our faith be in God; our love toward God, and our hope for the mercy of God. These be the ut­termost of our revelations of God; this is the scope of our contemplation of God; and this contemplation must suf­fice us; yea this reflexed sight will enable us to a direct sight: If we inure our selves to behold Gods vailed face of grace, during our mortalitie; we shall against the day of our immortality sharpen our sight to endure his revea­led face of glory. And herein we have King David to re­solve us: I will behold (saith he) thy presence in righteous­nesse, and when I awake after thy likenesse; I shall be satisfied with it.

O Incomprehensible Trinitie, and indivisible Ʋnity, that hast revealed thy selfe to us in these graces, whereby thou makest a spirituall house of us; vouchsafe that by helpe from thee and hope in thee, we may so profit and persevere in our most holy faith which shines in that interchangeable love that is betweene our God and us, that in due time, and in thy kingdome, we may see thee face to face, and with thy blessed An­gels and Saints for ever sing Holy, holy, holy, Lord God of hoasts. And that from our mouth as this earth is now, so hea­ven hereafter may be full of thy glory. To him that is able to keepe you that you fall not, and to present you fault lesse before the presence of his glory with ioy, to God onely wise our Savi­our, be glory, maiesty, dominion and power both now and for e­ver.

Amen.

A SERMON PREACHED AT SAINT CROSSE, NEARE WINCHESTER.

THat the Kingdome of God should be taken away from the Iewes, and given unto the Gentiles, our Saviour Christ while Hee was on the Earth, taught often times both in word and deed. Of such deeds this Hi­story is one, which is the Argument of my Text. Of which there is to be considered the occasion, and [Page 50]the matter: the occasion is double; given by the Iewes, taken by Christ. The matter representeth two excellent vertues, the one in Christ, the other in a Woman of Ca­naan. Of which vertues we are to consider the conflict and the successe. The conflict shewes how both Christ and the Woman did by degrees arise: the Woman in her importunate faith in Christ, Christ in his profitable delay to helpe her; and the successe shewes how both vertues proved to Christs great glory, and the Womans great comfort. The Womans faith would not be said nay, and at last it sped well; not onely to her Daughters recovery, but also to the high commendations of her faith. Christ shewes, that what He deferres He doth not deny, but then yeelds when it is most fit, both for Him, and also for us. This is the substance of the History. Let us resume the parts, and first the Occasion: the occasion which (I told you) is first given, then taken. Given by the lewes. Christ had Preached long amongst them, and wrought many Miracles; but they were little the better, either in their Faith, or in their Life: though they were His owne, yet His owne received Him not. Christ therefore went thence; to teach us, that though Christ be a con­stant observer of His promise, yet is He a free Disposer of His Grace: He breakes with none, and He is bound to none: if we set light by His guifts, we shall be quickly rid of Him. The Scripture hath divers examples and Similies to this purpose. The example of Israel, when God left Shiloh, where God had planted His Arke, which Ieremy observes, Ier. 17.3. Chap. 17. The example of Iudah, where God built His Temple, Rev. 2. and 3. chapters. which Ezechiel observes. The example of the Church in Asia, of which Saint Iohn in the second and third of the Revelation. The similitude of the Vine, Esay 5.4. Esay 5. What could J have done, saith God, for it, that I have not done? but seeing that which I planted, a generous Vine, brings forth no better then wild Grapes, I will breake down the wall, and leave it to the wild Beasts, &c. The similitude of the Fig-Tree in the Gospell, which after [Page 51]three yeares husbandry continuing barren, the Owner thereof commanded to be cut downe. The similitude of the Shepheard, who when He could do no good with His Flocke, brake both His Staves; the Staffe of Beauty, and the Staffe of Bandes; He left them to stray and to be slaine. The Apostles Rule is short, qui stat, videat ne cadat. If we presume upon Templum Domini, Templum Domini, as did the Iewes; we shall find, that God will not sticke to profane His Temple by forsaking it, if we do not sticke to prophane that Temple by defiling it. We have no pri­viledge to breake with God, and yet to be bold, that God will not breake with us. He will not begin to forsake us; but if we go from Him, He will not much desire to continue with us. Christ went thence, but whither did He go? unto the parts of Tyre and Sidon. The lewes gave the occasion; Christ taketh it, to go from the Iewes to the Gentiles; to relate the infidelity of the Iew by the faith of the Gentile. For what He said elsewhere, woe be to thee Chorazin, woe be to thee Bethsaida; for if the miracles that have beene done in thee had beene done in Tyre and Sidon, they would have long since repented in sackcloth and ashes: Of the truth thereof Christ giveth them a tast in this History. And this hath beene an ancient practise of God, when the meanes of grace hath profited little within the Church, to confound His people by their readinesse to believe, that were without the Church. So did He in the dayes of Eliah confound Israel by the Wid­dow of Sarepta, a Woman of Sidon who entertained the Prophet, when the Israelites persecuted him. And in the dayes of Elizeus, by Naaman the Assyrian, who upon a little tast of Gods mercy in curing his Leprosie, vowed to serve no other God, but the God of Elizeus, wheras greater Miracles, and sundry Sermons wrought and spoken by Elizeus, could not obtaine so much Piety of the Jsraelites. The very like is to be observed in the story of Ninivy, the great City. Ninivy (as the Prophet calleth it) was in three dayes Preaching reclaimed by Ionah, which laboured [Page 52]many yeares with the Israelites, and laboured in vaine. God in the second of Ezechiel sets downe for a Rule in Generall, Eze. 2.3. Sonne of man, I doe not send thee to a Nation that understands not thy language; but if I did, they would heare: whereas this people understands, but will not be reformed. Wherefore God (as He threatned in the 32. of Deuteronomy,) Deu. 32.21. did provoke His people justly by them that are no people, a foolish nation; as His people provo­ked their God by them that were no gods, but the work of their owne hands. Christ is found of them that sought Him not, and made manifest unto them that enquired not after Him. Acts 13.46 Acts 13.46. This was the Iewes case. Saint Paul to the Romans saith, that we must every one of us make it our case: for as God left the Iewes to go to the Gentiles, so may He go from us to the Indies; for spiritus spirat ubi vult, and there is nothing (as it was shewed unto Saint Peter in the Vision) that is uncleane, when God is pleased to sanctifie it. Christ went out of the Coasts of Tyre and Sidon. Thus much of the occasion. Come to the History, which represents two eminent vertues, of which vertues we are to consider, first the conflict, the conflict betweene two persons, which addes some right unto the vertues: for what are the vertues? the one is an impor­tunate Faith, and in whom is that? in a Canaanitish woman, an Heathen woman, but (which is more) sprang from cursed Cham, and (which is yet further to be obser­ved) being of that Line which was specially to be odious to the Iewes, whom they were to roote out without all mercy: that such a woman should beleeve in Christ, who was no Iew, by birth, this makes her Fact more memo­rable. But what is the other vertue? It is delay, though it proved profitable delay: and in whom was this? It was in our Saviour Christ; who if He had beene onely God, it had beene no wonder, if He did put off sinners in the holinesse of a Lord; or if it had beene at his second comming in glory, it would not have beene strange, if he had rejected the woman in the austerity of a Iudge; but to [Page 53]doe it in the nature of man, which hee undertooke (as Saint Paul speaketh) that he might be tender hearted towards man; to doe it when he came not to judge, but save: for such a person, at such a time, to use such delay, so to reject a poore woman, maketh the vertue of Christ the more remarkable, the more admirable. But let us come to the conslict of these vertues. The woman begins and sets upon Christ: She cryed and said, Have mercy on me ô Lord, thou Sonne of David, my daughter is miserably vexed with a Devill: her case was bad, and therefore needs the lesse wonder, if in her suit she were so earnest: she spake for her child; her child was now left to the malice of the Devill: nothing in nature could be nearer then her child; no corporeall evill could befall it worse, than to be within the power of the devill: such a case would melt a stony heart; what wonder if it worke so upon the tender heart of a mother? But the meaning of the Holy Ghost is, that we should be earnest in our prayers, according to the dan­ger of our estate: the more our danger, the more our ear­nestnesse; and we should presse the more upon God, the more we are occasioned by calamities that are layed upon us by him: for therefore doth he humble us, to warme our cold devotion. It is so in distresses corporall; but much more in our distresses spirituall: we must learne the one by this woman, and the other by expressing the sense that we have of the want of grace; farre more painefull then the other sense is, of the want of health. But let us heare the womans first onset. She makes a short petiti­on; but it containes a most excellent confession, if you looke to the matter; yea and a most confident professi­on, if you looke to the manner of those words wherein she speakes to Christ. The matter is a short, but a full de­scription of the person and office of Christ. His person, he was God and man; she acknowledgeth both: God, in calling Him Lord; for that word must not be understood but according to the style of the Scripture, which in stead of Iehovah in the Hebrew, and in the Greek, signifies not a [Page 54]bare Lord, but the absolute Lord both of Heaven and Earth: Shee could not conceave lesse of Christ, when she desired he would shew His power over the Devill; for how could he have power over the Devill, that was not Lord Paramount over all the world? She acknow­ledgeth him then to be God. And to be man also, for she calleth him the sonne of David. Which implies not only that he was a man, but also the Messias, eodem ipso Christum Domini: for as David was the Annoninted King of the Lord, so was hee the type of Christ, that was to bee an­noynted with the Holy Chost. Hee was then a man, and (which is more) he was that man, even the man whom the Iewes looked for, to have for their Messias. A faire de­scription of Christs person, which further intimates his office too: for he that was Christ, was also to be Iesus, He was to save, and so to shew mercy: his office was to be the Mercy-seat of God; the reliever of the distresses of wretched man. Thus much she confesseth of Christs per­son, of his office. Yea she professeth it also. For where­as many Jewes believed in Christ, but durst not say so much openly of him, because they loved the praise of men more than of God, and feared more to be cast out of the Sy­nagogue of the Iewes, then to be shut out of the kingdom of Heaven; this poore woman is not ashamed of her Faith, she publisheth her beliefe, shee publisheth it in her prayer unto Christ, which she uttereth with a loud voyce, that all standers-by might witnesse, how highly she con­ceived of him. A good patterne for us, to lay such good ground of our faith in our prayer as this poore woman doth, and what our hearts believe, never to bee afraid to suffer our tongues to utter.

But as this is imitable of us, so would a man thinke it should have beene availeable with Christ; but it workes never a whit, hee answers never a word. Of God Saint Paul saith, Hee cannot deny himselfe: but Christ seemeth here by his silence, not to acknowledge that he is the man, that such a worke can be done by him: he takes no notice [Page 55]of her speech, hee seemeth nothing moved with her words: Flesh and bloud would not have rejected so ho­nourable a title, and set light by such a testimony as was given unto Christ by this woman. But Christ was not so ambitious. Nay rather, flesh and bloud would have pi­tied and relieved, being sought unto, and sought unto in such sort as Christ was by the woman. But Christ seemes not so courteous, he answers not a word: though her pe­tition were never so powerfull, yet it sinkes not into him, not into Christ; but into the Disciples of Christ it doth. But better never a whit, then never a whit the better for the woman. They are moved, and speake to Christ; but it is to rid away the woman, but not to rid away the De­vill out of her child: they will not be troubled with her cry; but they have no pitty on her case. Christs silence was uncomfortable, but the Apostles speech much more: for better they had held their peace then shewed themselves such Churles. They should have made the womans case their owne and mediated for her unto Christ: but it is worth the marking, that before they were throughly schooled by the example of Christ, and new formed by the Spirit of Christ: they are proposed as patterns of naturall men, and expresse the infirmities of weak men: seldome shall yee find that they entreated Christ to doe good unto any, but they oftentimes move him for to hold his hands from doing good. Iames and Iohn are hasty to have fire from heaven to consume the Samaritans; but they could not endure, that one that was not of their ranke, should cast out devils in the name of Christ. The Disciples for­bad them that would bring children unto Christ: they will not have CHRIST to feed them that followed him. Saint Peter dislwadeth Christ from his Passion: they were but little better than ordinary men in the graces of Sanctification, though they had received many other ex­cellent gifts at the hand of Christ.

But our Instruction is that we must observe their infir­mity, that wee doe not imitate it, and rather joyne our [Page 56]prayers with them that in their distresse seeke unto God, then to bee any hinderance unto them of speeding with God. Yea and Christ Himselfe though he doe little com­fort the woman, yet doth he give a secret check unto his Disciples: for giving them an answer, he shewes, that he was not weary of the womans cryes.

But there was a better reason why he did not satisfie her request, I am not sent but to the lost sheep of the house of Israel. So that had shee beene a sheep, though a lost sheep of Israel, Christ would have endured her cry, and done as much as she desired.

But you must marke, that whereas Christs silence might seeme to have imported that hee did not acknowledg those titles, that office which the woman ascribed unto him; in his answer, hee confesseth that hee is such a one, and sent for such worke as the womans prayer doth ex­presse: but for all that she cannot speed, because shee hath no part in him. So that Christs silence was more hopefull then is his answer. In his silence there was neither word nor deed for her; here are words, though no deeds; but words that make against her: so that better no answer then such an answer, so uncomfortable an answer.

Which imports, though Christ can, yet he may not re­lieve her. To bee neere a helper, and to be denied helpe, hope of helpe deteined maketh misery to be a double mi­sery: for we are the better resolved unto patience, when we see there is nothing that can succour us. Here then is the womans blow given to her faith, able to quell it. The first seemed to be only contempt, but this goes farther, it cuts off all hope, and why? because the woman is not a lost sheepe of Israel. Christ is sent only unto them. So that whereas she might have beene bold upon the matter, and the manner of her prayer; this shuttes her out for her particular, though it grant the truth of the matter, and the zeale of the woman in generall.

But let us looke to the particulars of CHRISTS answer.

The Iewes are compared unto Sheepe, and sheep were cleane beasts, such as might be offered in Sacrifice, and be presented in the Temple of God, and did yeeld a smell of sweet favour and of rest, as the Scripture speakes. This is the prerogative of the Church, and this is the hope of them that are within the Church, that they are called into the fold of God, that they may come so neere him, that they may speed in their prayers to him. This is not a favour vouchsafed unto all, no more then all beasts be sheep: the more should the prerogative be esteemed, and Gods mercy tendred. But we see sheep will leese them­selves. The Israelites were sheep, but lost sheep, two waies lost sheep: first by nature in Adam, so all men were lost; secondly by breach of Covenant, whereinto God entred with the Israelites, and so they were in an especiall sort lost: for whereas God was to be their God no otherwise then if they had continued his people, when they trans­gressed his law, either by seeking to other Gods, or using the ceremoniall Law amisse; they brake their covenant, and so lost themselves: notwithstanding, as God pro­miseth, Jeremy 31. God was contented to seeke them again, to enter into a new covenant with them, and to returne to the great shepherd of their soules. In this sense doth Christ say, that he was sent only to Israel; and Saint Paul, that he was a Minister of the Circumcision; so that pressing this second Covenant which respects lost sheep of the better sort, he seemes to exclude the first sort, those that were lost in Adam. So that he concludes mainly against the woman, that although she were a sheep, a lost sheep of Adam, yet if she be not a lost sheep of Israel, he can do nothing for her.

You would think the woman would be answered, and give over upon this speech of Christ: but the more she is repulsed, the more she presseth on him; and whereas her first prayer was repelled with Christs silent contempt and hopelesse answer, she presseth on him upon her knees, and with her words, opposing gesture to gesture; the [Page 58]gesture of humility to the gesture of contempt; words to words, words of earnest importunity to Christs words of a hopelesse answer: she kneeles to him, she speakes to him, she fawned upon him like a dogge, she was instant with him to help her at a dead lift. So that if ye did before wonder at her cry so constantly professing Christ, and her prayer so plainly expressing what induce­ment shee had to seeke to Christ; now wonder much more at her gesture so humble, her words so importunate: she doth more lively expresse her faith in Christ when she worships him, then when she did describe him: and her cry is of greater force; when she doth intimate that Christ doth use to helpe; but it is when he is importuned with a cry, for so signifies the Greeke word, which is as much as to runne at a cry. So that this second cry is equi­valent to the former, though it doth adde unto it: for she doth really confesse him to be a Saviour, whom she doth worship, for worship belongs only to a Saviour: and in that she did worship him, she implyeth notwithstand­ing CHRISTS answer, that he was her Saviour; and He was to save her, because she called upon him.

The lesson that belongs to us is, that a true feare of God is not only verball, but reall; and that he proceeds in this feare that addes deeds to his words, and yeelds unto CHRIST in deeds what hee confessed to be his due in words.

Secondly, That CHRIST will not helpe except we cry: for the proper word that signifies helpe implies that Gods mercy is to be obtained by our performance of our duty.

You have seene this womans faith, her redoubted faith, still the same, but not in the same degree; she began well, she goes on better, hoping that though Christ put her off with silence and with words; the first shewing con­tempt, the second cutting off all hope; yet he would be entreated, seeing that his denyall left still some advantage unto her to reply unto him, and to gather that she might [Page 59]yet well hope to speed well with him. But poore wo­man! she hath not yet heard the worst, her faith hath not had yet a full proofe: it was bad before, the next words will make her case worse: the higher she riseth in faith, the lesse Christ is seene to be moved with pity; for what faith he? It is not good to take the childrens bread, and to cast it unto Whelps.

Contempt is grievous unto flesh and bloud, but yet if there be hope, it is better borne; but if no hope, and yet contempt, durus est hic sermo, who can endure it? If you adde reproach to both, you must needs breake the I eart, a naturall man cannot but sinke under it. Christs last speech then is a most bitter speech. It was enough not to reckon her for a sheep; not so much a lost sheep, but to count her and call her a Whelp, this seemes more than enough: and a Whelp being in opposition to children, the comparison encreaseth the reproach, when others were so neere Christ, and she so farre off from him. The phrase alludes to uncleane beasts: such as had no accesse unto the Temple might not bee offered in sacrifice. So that Christ now doth expresse plainly and fully, not only that he was not sent unto her, but that she was not in any sort worthy to be respected by him. For as it is in Jeru­salem above, the mother of us all, so it is likewise in Ic­rusalem, below; extra canes, there is no place for dogs within it. So then, the woman may be gone, when her answer is so plain, that whatsoever goodnesse is in Christ, it nothing concernes her, because there is so little worth in her. But she will not yet be gone, she presseth yet nee­rer Christ, and is more vile (as David speakes) in her owne eyes: she doth not stomacke the reproach, she ac­knowledgeth her small worth, she confesseth that Christs words though they be bitter, are true, and that she is no better than a Whelp: but yet though she be of so meane worth, yet is she not without hope, for she hath one ad­vantage left, that she hath some likelihood to speed: for though she be not a Child, but a dogge, yet may she be fed [Page 60]with crummes; if not given unto her, yet falling from her masters Table. The humility was great in the prodigall child that said, Father, I have sinned against heaven, and a­gainst thee: I am no more worthy to bee called thy Sonne: make me but as one of thy hired servants. Greater in King David, who was not only contented to be a servant, so he might be a servant of God, but a servant in a meane place. I had rather bee a doore keeper in the house of the Lord, then to dwell in (as Lord of) the tents of the ungodly. But this woman goes beyond them: both she is contented to be a Whelp, so she may be Christs Whelp; and to gather crums, so it be from the Table of such a Master; and the crums of that bread wherewith he feeds his children, though it fall from that Table whereat the Children sit. It is no wonder, though Saint Paul counted all worldly things but dung in comparison of that excellent knowledge which is in Christ; when this woman make [...]h so great account of the crums, that fall from that Table.

What blame then doe we deserve, that being accepted for children, and admitted to Christs owne Table, set so little by the childrens bread, when every crumme thereof is of so great worth? They that loathed Manna were sharply punished: how much more doe wee deserve it, that make so little account of Gods mercy in Iesus Christ? This womans faith will one day rise in judgment, and condemne us; that in esteeming the gifts of God did go so farre beyond us, even so farre, that Christ may wonder at our unbeliefe, as he did at the Iewes, no lesse then he did wonder at this womans faith, which was but a Gen­tile; wondred at it, and was conquered by it.

Joseph made himselfe strange to his brethren, that so he might breed in them a sense of their sinne, and so in the end make himselfe knowne with greater comfort; stood out long, but in the end could forbeare no longer, but shed teares and discovered himselfe, that hee was not (what hee seemed) an enemy, but indeed (as it proved) a kind brother to them: Even so our Saviour made sem­blance [Page 61]as if he had no compassion for this woman, when [...]s indeed hee meant both to make her renowned for her [...]aith, and to yeeld her a good proofe, that such a faith is [...]ot in vaine. Therefore I call this delay a profitable de­ [...]ay: it was delay, in that he would be so often importu­ [...]ed, that was otherwise so tender hearted a Saviour, but [...]t was profitable, both for her, whose faith was hereby commended, and her daughter relieved; and for Christ, [...]hat the world might see what that is which is due unto him, and when it is fit to relieve us. We must come unto him in a true sense of our unworthinesse, reputing our selves no better then Whelps, in comparison of the free mercy of God; and if in the sense hereof we persevere constant, we shall finde seasonable reliefe at the hands of Christ. For it is not unknowne (what Saint Ambrose said unto Monicha, Saint Augustines Mother, with tears beseeching him, to use his help for the reclaiming of her son, (whose soule the Devill had possessed, for hee was an obstinate Manichee) filius tantarum lachrymarum perire non potest; And unto this woman Christ said, great is thy faith, or as S. Marke hath it, be it as thou desirest. So shall it fare with us; if we have the like faith, we shall have the like successe. If we doe imitate this womans importunate faith, though Christ do defer us, he wil not deny us: nay this delay wil prove no lesse profitable unto us.

A SERMON PREACHED AT SAINT CROSSE, NEARE WINCHESTER.

BY the mouth of two or three Witnesses (saith Gods Law) shall every word be established. Our Saviour Christ therefore having by one proofe foretold, that the kingdome of God should be translated from the Iewes unto the Gentiles, whereof you heard the last Sabbath; doth in this Chapter adde a second, wher­of ye shall heare this day, according to the fitting of the day. In the first proofe you heard the faith of a woman, a heathen woman: this day shall you heare the faith of a man, a heathen man, both agreeing in this, that they serve to confound the infidelity of the Jew: and they serve fitly to make good that speech of our Saviour in the [Page 64]eleventh of Matthew, Mat. 11.21 upbraiding Chorazin and Bethse­da with the tractablenesse of Tyre and Sidon, and upbra [...] ­ding Capernaum with the tractablenesse of Sodom, not un­derstood litterally, for that lay drowned in mare mortuum, but spiritually, Rev. 11.8. as Rome is called in the eleaventh of the Revelations; for this was a Captaine of a guarrison of Rome. The History hath two speciall points; the place and the matter; the place, Capernaum; the matter containe [...] the Centurions confession of Christ, and the testimony that Christs gives unto the Centurion. The confession set [...] forth the eminency of Christs person, and the efficacy of his power. The testimony witnesseth that the confession was strange and true; strange, considering the man; and true, as it appeareth in the Event.

To begin with the place. The place is Capernaum, and Capernaum in the ninth of Matthew is called the Citty of Christ: Mat. 9.1. the reason whereof is set downe in the fourth of Matthew, Mat 4.13. for that whereas Christ in his younger yeares when he lived under his Parents, dwelt at Nazareth; yet when time came that he should shew himselfe unto the world; to fulfill that which was foretold by the Pro­phet, hee removed to Capernaum. Capernaum was the place where hee preached many Sermons, and wrought many miracles, Mat. 11.23. in which respect himselfe beareth wit­nesse, Matth. 11. that Capernaum had beene lifted up [...] high as Heaven: but yet this Capernaum so little regar­ded, so little beleeved Christs words in his workes, that they deserved (as Christ addeth) to be cast downe as low as hell; to make them see both whom and what they did neglect, and so despise, Christ raiseth up in the midst of the City this heathen man, to testifie of what regard Christs person was, and what wonderfull power did worke in him; so that their contempt was the lesse excuseable, by how much his faith more admirable: and this History is more to bee marked then that other of the woman; be­cause though the faith of both were great, of that woman and this man, yet the difference of the place maketh this [Page 65]the greater: for that as the faith of that woman had lit­tle helpe to perswade it, so had it nothing to hinder it: but this man dwelt in the midst of them, that the more helpes they had, they shewed the lesse grace, and were so farre from winning any unto Christ, that they might ra­ther have alienated him from Christ. But here hence we learne two excellent lessons, the one from Capernaum, that howsoever Paul plant and Apollos water, all out­ward meanes are nothing without Gods inward grace, except God give encrease: and from the Centurion, that water will streame them even from a Rocke, and that in the wildernesse, if so it be commanded by the Word of God. They that are most unlikely, oftentimes prove most forward in the feare and service of God. The cause wher­of is nothing else but the unresistable operation of the Spi­rit of God, which of stones can raise children unto Abra­ham, when Abrahams childrens hearts are growne obdu­rate as stones.

But let us come to the confession of the Centurion; wherein you must mark who it is that speakes, and what he speaketh. First who; it is a man of place, and of de­sart: of place, for he is a Centurion; of desert, the Iewes witnesse it, and prove it.

First for his place, he was a Centurion, a Captaine of an hundred Souldiers, had a charge, and a charge in that place: the Towne was held by a guarrison, as most part of the Holy land was; being now in the power of the Romans, though under them it was governed by a petty King. The note that we must gather is; that being of such a nation, and put in trust with a band of men in that City, his Country and his charge doe much augment the greatnesse of his person, especially in that place.

Hee was then a great man and a good man too: the Jewes doe witnesse it, and they doe seldome commend Gentiles; whom as they did usually abhorre, as figured by uncleane beasts, so did they usually reproach by the name of sinners: which you may perceive by the distinction of [Page 66]Saint Paul; are by nature Iewes, not sinners of the Gen­tiles. This commendation then given by the Iewes of a Gentile, maketh it probable that hee was no bad man, though he were a Gentile.

But the Iewes doe not only witnesse it, but prove it; and prove it first in that he loved their nation: second­ly, in that he favoured their Religion. For the first, it is worth the noting, in a Captaine, and that a Roman Cap­taine, that he was but civilly just, and did not oppresse them; whereas if ye looke but into the Acts of the Apo­stles, ye shall see what manner of men they were, by Fe­lix and by Festus. To say nothing of the Histories of Io­sephus, who notes how usually they did prey upon the people, so that it was but a flattering speech of Tertullus the Oratour, when hee so highly commended the Ro­man Deputy. This man then is proved by the Iewes to be good, in that he was not like to others in his ranke, in bribery and oppression; but his goodnesse reached fur­ther, he favoured their Religion, and had built them a Synagogue. A Synagogue was a place answerable to our Parish Churches, which after the captivity of Babylon (for before there is no mention of them) seemed to have beene built in all Townes and Cities of the holy land, and else wheresoever the Jewes had their aboad, as you may perceive in the Acts; whither they repaired both to heare the Law read every Sabbath day, and to powre forth their prayers: so they looked toward the Temple, wherein, and wherein only Sacrifices were daily offered, which were inhibited in any other place, which notwith­standing were allowed for other parts of the worship of God. Now that this man should build them a Syna­gogue, as it argueth that he was a wealthy man, so is it strange that he should do it being a Roman: for although from the time of the Babylonian captivity, the Iewes had beene under forraigne Kings, yet none of them favoured so little their Religion, as did the Romans. The Kings of Persia (as you may perceive by the booke of Ezra and [Page 67] Nehemias, and also the prophesie of Daniel) sent presents unto the Temple of Ierusalem, and made edicts for the ho­nour of the God of the Jewes. But as for the Romans, their Poets scoft at their Religion, their Histories speake reproachfully of it, their Emperours did vilifie it. Inso­much as Augustus Caesar commendeth his nephew Caius, for that passing into Syria, he did not put in by the way, and sacrifice at Ierusalem. Their Souldiers stucke not to profane the Temple with their presence, and sacrilegious­ly to rifle those things that were dedicated unto God. Hereby you perceive, that it is a greater praise for this Centurion being a Roman, to favour the Iewish Re­ligion.

He was then a great man, and he was a good man: and what would you now expect, but that hee should stand upon his greatnesse and his goodnesse, and in confi­dence thereof, rather require then beseech Christ? Naa­man the Assyrian, when he came to be cured by Elizeus was highly displeased, for that the Prophet sent him a message, and came not himselfe: I thought (saith he) he would have come downe to me, he would have stood be­fore me, prayed unto his God, and layed his hands upon me: but because he did not, the Captaine was departing in wrath. Lo here is the spirit of a Souldier, the spirit of a great man. Will you heare the spirit of a good man of Ahabs Court? desirous to speed of his request to Elias, he petitioneth him with a repetition of his good deeds. Hath not my Lord heard what thy servant hath done, when Iezabel slew the Prophets? how I hid an hundred of them in one Cave, and fifty in another Cave, and fed them with bread and water: behold the spirit of a good man. But our great man, our good man savoureth of nei­ther of their spirits. You may perceave it by that confes­sion which he maketh of Christ: first of the eminency of his person, which he sets forth partly by a comparison of Christ and himselfe, and partly by the Embassadge he sent unto Christ.

But before we enter this first branch of his confession; you must marke how he doth correct himselfe, as if he had beene over bold with Christ. The first motion was, that Christ would come and cure his servant: but the second is, that Christ should not trouble himselfe to come, be­cause it was not fit he should take so much paines, for so meane a man. So that howsoever at the first he had some touch of his owne worth, yet his second thoughts were more sober, which brought forth this confession of Christ; teaching us, that it is no shame to unsay what at any time we say amisse; and that we must lay aside all conceipt of knowne greatnesse and goodnesse, when wee have a suite unto Christ, for he resisteth the proud, and will give his grace unto the humble and meeke. And of this Cen­turion we may learne so to be humbled. But let us heare how hee esteemeth the person of Christ, first comparing him to himselfe, and comparing him in regard of enter­tainment into his house, and speech from his mouth. I am not worthy (saith he) thou shouldst come under the roose of my house. And Christ reports of himselfe, that wher­as the birds of the aire had nests, and foxes had holes; the Sonne of man had not an house to hide his head in: a meane house then in probability would not be refused by him, how much lesse a Centurions house, the house of a man so wealthy, and of such authority in that place? But yet whatsoever appearance there were in the outward shape of Christ, he apprehended some greater personage that dwelt in him: Even as Elizabeth saluted the Virgin Mary, How commeth it about that the Mother of my Lord commeth unto me? Here was the Lord Himselfe; and He might have Salomons conceipt, The Heaven of heavens cannot conteine him, and how homely a place then is this Temple, though a stately Temple, to receave him? And if the Temple were so unfit, much more must the Centu­rions house be, were it the best in all Capernaum. Wee must wonder at Gods goodnesse that will stoope so low, as to accept of any place for his presence here on earth, [Page 69]whose Majesty is much impaired even in that revelation of himselfe, which is in the most glorious heavens: hee cannot be discerned by the Creature, but in a degree farre inferiour to the infinitenesse of a Creator.

That then which we must marke in this speech of the Centurion, containes two profitable lessons: the first is, that in that Christ took upon him the forme of a servant, we must not here hence grow to contempt of his person, but rather adore the goodnesse of God; descending so low that he may doe good unto men, and in the depth of his Humility confesse the height of his glory. Secondly, al­though with Christs presence salvation will come to our house, as he told Zacheus, whereat we may well rejoyce, and which we ought much to desire; yet is it meete also, that we have a sense and conscience of our owne unwor­thinesse, and cry out with Saint Peter, Goe from me Lord, for I am a sinfull man. So shall we give Christ his due, and confesse our owne desart, and we shall be nothing farther from Christs mercy, though we be cast downe before him in such humility. This is the Centurions humility, who thought himselfe unworthy that Christ should come un­der the roofe of his house.

But he is not content so to vilifie his house, hee doth much more vilifie himselfe; for so he goes on, I thought not my selfe worthy to speake unto thee. A strange speech of one of his place, of his worth! whose voyce was a commanding voice in that Towne, and Christ one of the meanest inhabitants of the Towne: a voyce that com­manded Souldiers and Senators too, as you perceive by the Embassage: that such a voyce, so commanding a voice should not presume, should not be worthy to speak unto, nay to petition so meane a man, and a man of so meane place within his charge! Ye would thinke these should be the words of Abraham talking with God, and check­ing himselfe as being but dust and ashes, when he had a glimpse of Gods presence with him: but the Centurion confesseth him no better before Christ commeth neere [Page 70]him. Iob layed his hand on his mouth after he had spo­ken, the Centurion before he spake. There was more ap­pearance of Majestie in Gods presence to Abraham, but specially to Job, then could any way be gathered by the outward state of Christ.

So that the Humility of the Centurion, in not thinking himselfe worthy to speake unto Christ, doth import an excellent lesson of reverence which is due unto God, and how great an impression should Christs Majesty (as hee now sitteth at the right hand of God) worke in us, when we pray unto him; when his state in Humility was so ap­prehended by this Centurion, that neither his greatnesse nor his goodnesse could imbolden him to adventure im­mediately by himselfe to petition him. Our best devoti­on commeth short of this preparation: yet should wee rather exceed it, then any way be inferior to it. The more we know Christs glory, the more humble we should be in doing our duty. This is the first part of his confession touching the eminency of CHRISTS person, so far as is expressed in the comparison of CHRIST and himselfe.

But it must be gathered also by the Embassage he sends to Christ; an Embassage of the greatest in the Towne, and the dearest to himselfe: he sent the Elders of the Iewes at the first, and seconded them with the dearest of his friends: Iewes he sent, and so declined that which the wo­man incurred, I am not sent, but to the lost sheepe of Israel. He supposed Christ would gratifie the Jewes, though hee had no respect to him being a Gentile.

But God had a further reach, to let these Iewes be wit­nesses to the faith of the Gentile, and the relating of his words unto Christ, to give judgment against themselves for their contempt of Christ; for seeing they were means (in the judgment of a heathen) meetest to prevaile with Christ, it was a shame for them not to acknowledge how much they were bound to Christ, that was not only good unto them, but also would be good unto the very heathen, [Page 71]to pleasure them. Abraham and Iob have it attributed as an honour done by God unto them, for that God would heare Abraham for Abimelech, and cure his family; and Iob for his friends, and forgive their sinne. But these gracelesse Iewes doe not esteeme the favours of Christ, but rather seale their owne condemnation by the manifold proofe of his goodnesse towards them. God doth this honour to all Christians, to be their God, and the God of their seed, to blesse the children for the Parents. The more GODS mercy, the more our debt; and our judg­ment the greater, if our neglect do rise with Gods mercy.

But the Embassage as it was of the Iewes, so it was of the Elders of the Iewes: had there beene any greater, he would have made them his meanes: being for to send, he would send the best, because he conceaved that the best were but too meane to be sent unto Christ. It is the curse that GOD pronounceth in Malachy against them that vowed unto God, and having a Male in the flock would offer a Female, or some contemptible thing; he gives the reason, because I am a great God: and hath God a care of Sheep? or rather speaketh be it not for men, that we must use the best of all sorts, when we have to doe with God? And what wonder, when God sent his owne Sonne unto man? Is there any person so great, that man should think too great to send to God? there is none too great, none too deare. Christ as hee is the onely begotten Sonne of God, so is he the deerely beloved Son of his Father; and this Christ was sent unto men.

Answerably hereunto, doth this Centurion frame his Embassage unto CHRIST: hee sendeth the greatest and the dearest he hath, he sends the Elders of the Iewes, and he sends also his friends, that he might seeme not only to honour Christ in them that are great, but also to af­fect CHRIST in them that are deare: and indeed it is a compleat present for Christ, when we serve him with the best, and our best affection too; and our devotion both mature and also hearty, when both outward and in­ward [Page 72]man are devoted unto him. And thus much of the Centurions confession of the eminency of CHRISTS person.

I come now to the second part of the confession, which expresseth the efficacy of Christs power, wherein there are three things to be noted. First, that he will not have Christ to trouble himselfe, he meaneth unnecessarily, as if his corporeall presence were superfluous; and in desiring that, he should wrong Christ, and not to the full expresse the strength of his owne faith. So that this word is a retractation of his first desire, which was, come and cure: but now he confesseth that the first is too much. Come is not requisite to the cure. Behold the modesty of the man that was little ambitious to have his house made a theatre of a miracle wrought with pompe and state, which Christ presents, and in a great assembly. Such thoughts were fit for Herod, who when Christ was sent by Pilate to him, was glad, because of long time he had desired to see him; because he hoped to satisfie his curious desire, by seeing some strange worke done by him. This Centurion appre­hends better, that Christ is farre from yeelding unto such vanity: therfore that he may not seeme to affect it, he be­gins with, Lord trouble not thy self, and give us this good Item, that we must not intermingle the idle desires of flesh and blood, by desiring any thing that is unnecessa­ry at the hands of God. Come is unnecessary, we must be contented with the Cure, and the Cure may be wrought with only, Speake the word.

Here is the very object of his faith, even this word of Christ: or if you will, Christ the word: for the curing word is the word of the word, even the Word of God, which word is God, the word that in the beginning made all, and when it was lost restored all. This word is that of which David speaketh in the 107 Psalme, Ps. 107.10. Wisd. 16.7. Misit Ʋerbum, et sanavit eos: and the booke of wisedome in the 16 Chapter, It was neither her be nor pasture that healed them, speaking of those that were stung of the fiery [Page 73] Serpent, but only the word that healeth all things: in respect of which vertue in Christ, Saint Matthew observes out of the Prophet, that Christ tooke upon him all our infirmi­ties, which by Saint Matthew appeareth, when hee cured all kind of diseases; This word the Centurion would shape Christ to speak, which S. Paul to the Hebrews calleth the word of Gods power, a word mighty in operation: and as it beareth up all things, so can it worke his pleasure up­on all things: it is a commanding word, and it com­mands effectually, dixit & factum est, hath an eternall truth. It is observed of Caesar, that when he had driven Pompey out of Italy, and seized upon the City of Rome, when hee would have entred into the Treasury, a favou­rite of Pompey would have hindred him: at whom Cae­s [...]r shooke his sword, speaking these words, It is an easier matter for me to doe it, then to speake it, he meant to kill him: he spake in the boldnesse of a Souldier, forgetting the Proverb, Multa cadunt inter calicem supremaque la­ [...]a. Which holds in these that are but meere men, whose attempts may be frustrated, when they seeme to bee con­summated. But it is not so with God, for nothing can resist his will, nor interrupt his worke: his word and his work, they are concurrent the one with the other, not consequent the one upon the other, when we speake of Christ; if onely of God, they differ not one from the other, Dei dicere est facere: and Christs word is never an emptie word, which is the ground of our faith both in heating the Scripture and receaving the Sacraments. That di [...]ere est facere, in hearing the Scriptures, Saint Paul maketh it plaine, when he teacheth, that in the Gospell beholding the glory of God, wee are changed into the same Image; and of the Sacraments Saint Augustines rule is true; quî fit ut aqua corpus tangat & animam abluat? quia accedi [...] verbum ad elementum. Therefore is Baptisme cal­led the fountaine of Regeneration, and the Eucharist doth [...]ourish us unto eternall life. No marvaile then if the C [...]turion desire CHRIST only to speake the word, [Page 74]and doubteth not but the third point will follow, my ser­vant shall be whole.

His servant (as it was said before) was at the point of death: his case was desperate in the judgment of man: Sed non est impossible apud Deum omne verbum, he did not doubt, but believing he should see the glory of God: he doubted not, but that Christ could both raise from the dead, and preserve also from death: and indeed had hee not so thought, that he could helpe where Physicke did faile, he would never have sent unto him; he might other­wise have beene of Naamans minde, who thought the waters of Damascus better than the water of Iordan, till he found that the vertue was in Gods word, and not in the water.

But was all this for a servant? the meaner the person, the greater his humility. You wondred at that woman, but you have much more reason to wonder at this man: you have heard two speciall reasons.

There is nothing reported of the womans either great­nesse or goodnesse, of this mans there is: she confessed Christ, but it was in the out parts of Sidon; this man in the midst of Capernaum: and whereas this woman did it, presuming to come immediately to Christ her selfe; this man adventureth not so farre, but hee both useth the greatest and the dearest meanes hee hath. But now behold, whereas she did both for her daughter, and her possessed with a Devill, a party so neere her, in a case so pittifull: this man humbleth himselfe, and humbleth himselfe so low, having no other sute then for his servant, though a deare servant, yet but a servant, whom the Scrip­ture calleth in Greeke, as if he observed the Sonne of Sy­rachs rule: and a good servant was as deare unto him as his child: this somewhat amplifieth his vertue; and it amplifieth it the more, because his servant was not posses­sed with a Devill, but almost exanimated with the Pal­sey, a dangerous, but yet an ordinary disease; that could not in probability move a double, but a single compassi­on, [Page 75]the Devill possesseth not but with a double mischiefe; the lesse cause then there was why he should be so hum­ble, the greater is his vertue that he is so humble: but he teacheth us to measure our humility not by the greatnesse of our sute, but by his greatnesse to whom we make our sute, who is alwaies the same, though our wants may be of diverse degrees. You have the Centurions confessi­on: heare now Christs testimony.

Christ confesseth it strange, if you looke to the man, therefore Christ Himselfe doth wonder at it. Christs wondring doth not suppose that beforehand he was ig­norant of it; but implies, that of this effect there appea­red small outward cause. In which sense he wondreth at the infidelity of the Iewes unbeliefe, on whom so many outward meanes wrought so little inward effect; for he could not match this faith, no not in all Israel, yet were there many worthy believers. But Chrysostome observeth well; it is lesser wonder to heare a wise man speak wise­ly, then to heare a plow man speake but probably; for the lesse is expected, the more is admired, if there come that from any man, which his meanes seeme not to pro­mise, nor can inable him to performe. Howsoever ther­fore there might be found a match in regard of the effect; yet if you looke to the cause, there was none such to bee found, no not in Israel. Yea and the effect too went be­yond the worthies that are recorded to have beleeved in Israel. Martha's faith was but this, Lord, if thou hadst beene here, my brother had not dyed. She tyed Christs power to his corporall presence. Saint Peter, at Christs word ventured to walk upon the waters, but he thought he should sinke, if he had not Christ by the hand. Yea, the Virgin Mary had her, Quomodo hoc fiet? and un­till the Angell told her, Non est impossible apud Deum om­ne verbum, she made not that blessed Confession, Behold the servant of the Lord, be it unto me according to thy word. This man prevents all, he expects no promise, he doubts no distance of place, hee desireth no touch of [Page 76]Christs hand, Trouble not thy selfe, Lord, saith hee, with any of these things, only speake the word, and my servant shall be whole. Doth not Christ justly wonder at it in an heathen, when he could find no example for to match it in those that were his chosen? A plaine prog­nostication, that the Church of the Gentiles should bee more renowned for faith than ever was the Church of the Iewes; and that the seed of Abraham according to the faith, should far excell his seed according to the flesh, his faith was strange, if you look to the man, but if you look to the matter, it was very true: the event did prove it; Christ spake the word, and his servant was made whole. Saint Ambrose. Christ takes no time, neither desires op­portunity of place; vertue goes from him more than can be discerned in him. Even when a cloud doth intercept the brightnesse of the Sunne, a quickning influence insen­sibly proceeds from him, which vegetateth the earth. Even a beame passed from Christ which cured that ser­vant. Even Christ was not seene, and might seeme not to worke. Christ now sitteth at the right hand of God, and yet wee must not doubt but hee is effectuall in his Church, as much to cure our soules, yea more than he was in curing that servants body; and this he doth only by his word; of which Saint Paul saith well out of Moses, Say not in thine heart, who shall ascend into Heaven, that is, to bring Christ from above? or who shall descend into the dust, that is, to bring Christ again from the dead? But what saith it? the word is nigh thee, even in thy mouth, and in thine heart. This is the word of faith which we preach, whose effectuall power we shall feele, as many as doe believe.

The upshot of all is: Christ in this History taxeth the Iewes for being so backeward in comparison of the Gentiles; in both esteeming the person of Christ, and depending upon the power of Christ.

Their defect must be our admonition. King David, when Absolon was overthrowne, and Israel offered their [Page 77]service, to bring their King home to Ierusalem, striving who should bee forwardest, and condemning them that were slow, sent this message to Zadoc and Abiathar the Priests, saying; speake unto the Elders of Iudah, and say, why are ye behind to bring the King again to his house? for the saying of Israel is come unto the King, even to his house. Ye are my brethren, my bones and my flesh: Wherefore are yee then the last that bring the King a­gaine? We are the peoples Abiathar and Zadoc: we in Gods name must blame the peoples coldnesse, by the for­wardnesse of the Gentiles. And I pray God wee may have as good successe with you as these Priests had with Iudah; for they bowed the hearts of all the men of Ju­dah, as of one man, even with emulation against Israel, for to shew their forwardnesse to returne their King. I pray God we may so surpasse these Gentiles in ho­nouring Christ: so may we speed in all our pe­titions, that in imitation of them, we shall so humbly, so faithfully present our selves unto CH [...]IST, &c.

A SERMON PREACHED INTRINITIE CHVRCHIN WINCHESTER.

THe Prophets and Apostles so served God, that they ceased not to be men; they could not put off their natural affection, though they were most carefull to discharge their supernaturall Vocation: they were not without sense, when they were messengers of Gods vengeance. Therefore bringing fire from hea­ven, they would quench it with their owne teares; de­nouncing wrath from God, they would appease it with their owne prayers: they will put their owne shoulders under the burden of the people: they were contented themselves to be a curse, for to discharge the people: in a word, they would then sacrifice a contrite spirit of a repenting soule unto a mercifull God, when they were sent with woes and lamentations unto gracelesse sinners [Page 80]from an irefull Iudge. Thus Moses, Samuel, David, Esay, Paul and others prophesied and prayed: and no mar­vell; for Christ wept over Ierusalem, when he foreshew­ed her imminent misery. God himselfe seemes to be tor­mented in himselfe, when for sin he must correct his peo­ple with the Babylonian Captivity. So that men doe but imitate that gracious conflict of mercy and justice obser­ved in Christ and God, when they intermingle their humble prayers with these heavie doomes which they pronounce against the world in the name of God: this fellow-feeling, these bowels of compassion, the sweet composition of prophesies and prayers was in Jeremy, so much the more frequent, by how much that anciently threatned Iudgement in his dayes more neerely approa­ched, and the evils thereof were more clearely revealed; a tast whereof we have in the first part of this Chapter, wherein he foretels and describes such a famine as should afflict beasts and men; poore and rich; not some, but all; as well in Country as in Towne: insomuch that ge­nerall and lowd complaints and groanes should be doub­led from the dejected soules of that distressed people. This judgement as his tongue denounced it dreadfully, so his owne soule apprehended it feelingly, and therefore with­out delay he stood up in the gap betweene God and his people, hee layed hold upon that hand wherewith God was striking his people, and with spirituall incense la­boured an attonement betweene God and his people, as appeares in these words that now I have read unto you. Wherein we may observe these two points: first Ieremy his confession, secondly Ieremies supplication: the con­fession, O Lord, our sinnes testifie against us, the supplicati­on, yet deale thou with us according to thy Name.

First, of the Confession. Our sinnes. The word used by the Prophet doth signifie not barely sin, but perverse­nesse coupled with sinne, which much encreaseth the hey­nousnesse of sinne. There are many sorts of sinne. Sinne of ignorance, and that is zeale without knowledge; when [Page 81]we intend good, but erre in our choise of that which is good. In the heart of every man there are naturally prin­ciples of Religion and honest conversation: but the con­clusions which we frame of those principles doe make us many times to erre in Religion and swerve in conversati­on. The reason is, the blindnesse of our understanding, whereby (as Saint Paul teacheth Rom. 1.) Rom. 1.22. when wee la­bour to be most wise, we become the greater fooles: fooles in making of false rules, and fooles in being misguided by them. The Iewes zealous for Moses persecuted Christ: but they neither drew true rules out of the Law of Moses, as Christ teacheth Matt. 5. Mat. 5.17, 21. neither did they discerne the Person of Christ, they were fooles in both. The same may be observed in Saint Paul before his conversion. 1 Tim. 1. there are two sorts of sinne, which is, 1 Tim. 1.13. sinne of infirmity, when a man delighteth in the Law of God in the inner man, but he seeth a Law in his members rebel­ling against the law of his mind & carrying him captive unto sinne; so that the good which he would he cannot doe, but the evill that he would not, that he doth, Rom. 7. Rom. 7.15. thus no man sinneth but he sorroweth, he laboureth un­der the burden of sinne, and receaveth no comfort untill he be released of the guilt of sinne. So Peter denyed Christ, but he wept bitterly. David committed murder and adultery, but he repented heartily. Solomon fell into manifold vanities, but he confessed it all humbly. Besides these two sorts of sinne there is a third, called sinne of perversnes, when men not of ignorance or infirmity, but wittingly and willingly desplease and despise God. The branches whereof are three, all by Ieremy noted in the Iewes: by consideration whereof we must understand the sin which was committed by the Iewes. The first branch is a rejection of Gods word; the second, an abusing of Gods gifts; the third, a senselesnes under Gods plagues. They rejected Gods word, for when God cōmanded one thing, they would doe another: thus said the Lord, stand in the way, behold and aske for the old way, which is the good [Page 82]way, and walke therein, and so shall ye find rest unto your soules: but they answered, we will not walke therein. Also God set over them watchmen which said, take heede to the sound of the Trumpet; Jer. 6.17.but they answered, wee will not take heed. Ier. 6. Nay they said desperately, Surely wee will walke after our imaginations, and doe every man after the stubbornnesse of our owne wicked heart. Jer. 18.12.Ier. 18. The Pro­phet sheweth three notable experiences of this branch of stubbornnesse. First God said, the Chaldeans should come against them, they said, they would not come. Secondly, when they were come, GOD sayd, they must yeeld; they said, they would not yeeld. Thirdly, when they were conquered, God commanded the remnant not to goe downe into Egypt; but in con­tempt of God they would, and did goe downe to Egypt. Thus they tooke occasion from the messages of God, to shew their overthwart dealing with God.

A second breach of their perversnesse was the abu­sing of Gods gifts; which being bestowed to worke and encrease a knowledge of God, to manifest and con­firme the love of God, were used by them to obscure his glory and impaire his feare; for they turned the truth of God into a lye, and served the creature, sorsaking the Creator. Have I beene as a wildernesse unto Jsrael, or a land of darknesse, saith God? wherefore saith my people, wee now are Lords, wee have enough, we will come no more at God. Can a maid forget her ornament, or a Bride her attire? yet my people have forgotten me, which am their or­nament and attire. O ye heavens, be astonied at this, be a­fraid and utterly confounded: for my people have committed two evills; they have forsaken me the fountaine of living waters, to dig them pits, even broken pits, which can hold no water. Ier. 2. Ezechiel Chap. 16. Shewed how they wasted Gods gifts, Jer. 2.13. Ezec. 16.17 in service of their Idoles: and Osee Chap. 2. Teacheth that they acknowledged for author of their prosperity, O [...]ce 2.5. Deut. 32.15not God, but their Idols. But Moses long before foretold it, Deut. 32. Iesurun when he waxed fat, [Page 83]spurned with his heele; being loaden with fatnesse, hee forsooke God that made him, and regarded not the migh­ty God of his salvation.

The third branch of their perversenesse, is an unrepen­tant sencelesnesse under Gods plague: they were stricken, but they sorrowed not; they were nigh consumed, but they refused to receave correction: they made their faces harder then a stone, and refused to returne, Ier. 5. Ier. 5.3. more senselesse then unreasonable creatures. The Storke in the aire knoweth their appointed times, so doe the Turtle, the Crane, and the Swallow, saith God, Ieremy 8. Ier. 8.7. Ier. 6.28. but my people knoweth not the judgment of the Lord, Chap. 6. hee compareth them to brasse and iron, whose drosse cannot be separated; the bellowes (saith he) are burnt, the lead is consumed in the fire, the founder melteth in vaine, for the wicked are not taken away; David compares them to deafe Adders, which stop their eares, that their poyson might not be charmed, Psal. 58. Psal. 58.5. Salomon compares them to a drunken man, that can sleepe in the midst of the Sea, and that upon the top of the mast, and say, they have stricken me, but I was not sicke; they have beaten me, but I perceived it not; there­fore will I returne to my wine againe. An experiment we have, Amos the fourth, Amos 4.9. I have stricken you (saith God) with famine, yet have you not returned; with pestilence, yet have you not returned: read Psalme 78. Psal. 78.17. Esay 1.5. Insomuch that God (Esay 1.) weary of repenting breakes forth and sayes, Wherefore should you be smitten any more? for yee fall away more and more. And this is a branch of their perversenesse. Conjoyning all these you may perceave their sinne, which was a contempt of Gods word and abuse of Gods gifts, and a senselesnes under Gods plagues. This is the sinne Ieremy confesseth.

A second note is gathered from Ieremy's coupling him­selfe with the people and acknowledging his owne sinne with the peoples, 2 as if himselfe had provoked GODS plagues, as the people. When the Publican and the Pha­risee went up to the Temple to pray; the Pharisee sepa­rated [Page 84]him from the Publican, both in place and in pray­er: in place, for he would not come neere him, as think­ing himselfe more holy; nor pray like unto him, as fee­ling no burthen of sin. But it is not so with the Saints of God: they confesse as well their owne sins as the peo­ples unto God; even when they come short of that per­versenesse wherewith the people provoked God. Read the prayer of Daniel, of Nehemias and others. Jeremy therefore confesseth not the peoples sinne, but his owne. The reason is threefold. First, because in this life, the ho­lyest men are sinfull men, and therefore should be humble men, and have a feeling of that body of sin whereunto they are subject, so long as they are mortall men. Second­ly, Ieremy was a Priest, and therefore was to pray both for himselfe and for the people, as Saint Paul teacheth out of this Law in the Epistle to the Hebrewes. Thirdly, be­ing a member of the same body both civill and Ecclesia­sticall, he could not be without a fellow feeling of their imminent dangers. For as in our body naturall, though a wound be but in one part, the smart is in every part; and the danger that should perish one part is avoyded by the endeavour of every part: so is it in the body civill of the common weale, and Ecclesiasticall of the Church: which note we must rather observe in Ieremy; because hee was warranted that hee should be secure, though the people perished; even as Moses had an offer, that of him God would make a mighty people, if he could bee contented that God for sinne should destroy his people: But nei­ther would endure it, and both prayed against it.

A third note that is the property of sinne; and that is the testifying of sinne. Men are willing to commit sin, and ready also to confesse their sinne, like the Harlot in the Proverbs, which committed adultery, wipes her mouth, and asketh what evill hath she done: but it is in vaine. For God hath given a voyce to sin, and the evidence that shall bee brought against us, and cannot be excepted against by us, is the evidence of sin in sin, besides the act of sin, which [Page 85]quickly passeth. There are two evils, either of which af­terwards continueth, the staine of sin and the guilt: the staine which cleaveth partly to the person committing sinne, and partly to the creature abused in sinne: to the person, for so the Scripture teacheth, Esay 1. Esa. 1.15. Where God refuseth the Jewes sacrifice, because their hands were full of bloud, not that they did shed, but before they had shed bloud, and in their hands God saw staines of bloud. So Peter speaks of eyes full of adultery, that is, which are not only windowes to let in lust, but also against GODS judgment day are the Registers of Lust. In this sence Saint Paul speakes of throats which are open Sepulchers, and tongues that are tipt with poyson of Aspes. In a word, no part of our body or soule, which records not the sin that is committed either by our body, or our soule.

Secondly, the staine of sinne cleaveth to the creature abused in sinne: for Ier. 17. Ier. 17.1. Ier. 2.2, 7, 18. the Idolatry of Israel is layd on the hornes of the Altars: and Ier. 2. God teacheth the peoples sinne by the places where they committed sinne. Moses speakes of graves of lust, and waters of strife, Iames of witnessing, Rust of gold and silver and moths fretting our garments; which speeches meane no­ [...]hing else, but the staine of sinne abiding on the creature abused by sin. And in this sense sin is said to have a voyce, the voyce of sinne being the measure of sinne: small sins oft have soft voyces; the greater the sinne, the louder it cries. Murther is a great sinne, therefore a loud sinne; luxury a great sinne, and therefore a loud sinne; op­pression a great sinne, and therefore a loud sin: not but that the eare of jealou [...]e heareth all things, but he is not alike moved with all things, neither will he take venge­ance upon all sins: therefore sin is not only said to have a voyce, but also a testifying voyce, for so the word here sig­nifieth; and that sin is said to give evidence, on which God is purposed to take vengeance; and such is the sin of perversenesse. And thus much of the first part, where­in you have heard the nature, the community and the pro­perty [Page 86]of the Jewes sin: all which are contained in Iere­mies confession.

The supplication followeth, O Lord yet deale with [...] according to thy Name. Names serve to expresse natures: if the nature may not be conceaved, the name can not be truly fitted. God is infinite, we cannot comprehend him, therefore have we no name whereby fully to expresse him Notwithstanding, that we may not be altogether igno­rant of God; the Scripture gives divers names to God: I will touch only three, which respect the Church, an [...] are usually remembred in the prayers of the Church When Moses was sent to Pharaoh, he asked God wh [...] was his Name? God answered, I am that I am; in the next verse he addes, J am the God of your fathers, the G [...] of Abraham, Isaac and Iacob: this is my Name, and this [...] memoriall for ever. When Moses would see the glory [...] God, he had poclaimed this Name of God the Lord; To Lord strong and mercifull and gracious, slow to anger, [...] abundant in goodnesse and truth, reserving mercy for thou­sands, forgiving iniquity, transgression and sinne, not mak [...] the wicked innocent, visiting the iniquity of the Fathers up [...] the Children, and the Childrens children, unto the fourth [...] ­neration. The Coherence of the three names is this. T [...] first doth shew the Truth of God, by which he performe his promises; the second Covenant of God, from when [...] doe flow his blessings; a third, the excesse of his Me [...] above his judgment, when he is to powre forth curses [...] blessings; the practise of the first name we have. I ap­peared unto Abraham, Isaac, and Iacob by the name [...] Almighty, by my Name Iehovah I was not knowne un [...] them; the practise of the second name. Because the Lo [...] would keep the Oath which he had sworne to your F [...] ­thers, the Lord hath brought you out with a mighty ha [...] and delivered you out of the house of bondage, and fr [...] the hand of Pharaoh King of Egypt: on this Name Da [...] ­Daniel, Esay and Moses ground many prayers. The pre­ctise of the three Names we have.

When God would plague the Iewes for murmuring, when they should have entred the holy land; I beseech [...]hee, saith Moses, let the power of the Lord be great, ac­ [...]ording as thou hast spoken, when thou shewedst me thy [...]ame, saying, The Lord is slow to anger and of great mercy, [...]rgiving iniquities: and in this place Jeremy appealing [...] the name of God, doth meane either the first, which in this verse is expressed in these words, O Lord; or else the other two joyntly with the first, because they have the [...]ne a dependance of the other. So that the effect of his prayer is this: Although our owne consciences doe ac­ [...]use us, and our sinnes witnesse against us, cleaving both to us and the creatures that have beene abused by us, cal­ling for vengeance against us, and inevitably convicting us, that we have contemned thy word, abused thy gifts, and not relented at thy plagues; yet performing those [...]romises which are contained in thy owne Covenant, the [...]lory whereof must be given to thy Name, which con­ [...]ines more mercy then judgment; otherwise we must [...]eeds perish in our sins, if thy mercy did not rejoyce a­ [...]ainst thy Iudgment. Last of all, marke how he prefix­eth an humble confession before his earnest supplicati­on; to teach us that we must cast downe our selves and confesse our owne deserts unto God, if we mean to taste of the sweet mer­cies of God, which mercies are most sweet.

A SERMON PREACHED IN TRINITIE CHVRCH IN WINCHESTER.

THe argument of this Psalme is King Davids exemplary experience for the worlds ma­lice, and Gods deliverance. The world doth envy them whom God doth honour, it persecuteth them that rely upon him; but this is the comfort, that the event doth not answer, nay crosseth their designes: their designe is deadly, but the event happie: Or if deadly, it is so to the wicked, not to the godly. In the godly it encreaseth their confidence, dependancy upon God, which is never desti­tute of a seaosnable deliverance from him. This King David affirmes upon his owne experience, in the first [Page 90]part of this Psalme, and in the second desires that it might be drawn into an example by others. He would have us in the like case to take the like course; to repaire to God, to trust in him, not in any worldly person or thing; for all persons, even the chiefe of all yeeld lesse then no help, and great wealth, especially if it be ill gotten wealth, is but a treasure of nought; both persons and things will faile, will hurt us. If any man, notwithstanding K. Davids ex­ample and counsell, doubt whom to trust, God or the world, how to live, righteously or unrighteously; he may be, if he be not wilfull, resolved throughly by the close of this Psalm, by those words of my Text; he may be resolved from an Author undeceaveable, by a witnesse unchangea­ble, from God by King David, God spake once or twise, and King David heard him; from and by these, he may be re­solved what God is, and none but God; how he deales, and deales with all. God, and only God is powerfull, and which is strange, the same God is mercifull: power be­longeth unto God, and to thee ô Lord, mercy. The bles­sed combination of which Attributes in God is easily per­ceaved, if we consider his government of the world, for he rewardeth every man according to his works. Lo then in a word, what is the substance of this text: it is true, it is cleare, God can, he will reckon with us all, and deale partially with none. The paraphrase of the Text, to judge what is in God, by that which proceeds from him. We have warrant from Gods owne mouth, under the Test of K. David; witnessing, that the Indifferency of Gods judg­ments is the evidence of his nature. The points to be con­sidered are two; the persons from whom we take this re­solution, and the resolution that we take from the persons: the persons two; the author, and the witnes: and the reso­lution consists of two parts, first what God is, secondly, how he deales with man. First, Of the persons, the first whereof is the Author: the Author is undeniable, for it is God. God spake.

Between God and man the Apostle puts this difference, [Page 91]Let God be true, and every man a lyar: for man is but a meere man; man may deceave or be deceaved; but nei­ther of these are incident unto God, nec actu, nec potentiâ, God doth not, he cannot lie; God is not, he cannot bee deceaved. And no wonder, seeing he is not only the ori­ginall of all truth, but also truth it selfe by nature. So that it is no more possible for falsehood to be at one with God, then for darknesse to consort with light: both import a reall contradiction. Whereas the greatest commendation of the best man is but this. They speake in veritate mentis, without simulation, without equivocation or mentall re­servation. The praise due to God is, that hee speakes in certitudine veritatis: no mist, or fraud, or errour can over­cast his wisdome or his holinesse: his word is tryed to the uttermost, like silver, (as the Psalmist speaketh) seven times tryed in the fire. What then is our lesson? Surely this: we must not be ashamed of Iulians scoffe; he deri­ded the Christian beliefe, because it had no other proofe, then, Thus saith the Lord. But Nazianzen replies well: they which allowed and captivated their judgment to a man, have no reason to accept against that which relyeth upon the authority of God, especially seeing they recei­ved principles of Philosophy which were examinable by reason. But we credit only mysteries of Religion, wherto no approches can be made by the naturall wit of man. Fi­nally, they build on a professed scholar of the father of lies: and we on him whose style is, The Lord God of Truth.

The Conclusion that ariseth here-hence, is; God spake, or the Lord hath said, must goe currant with us, as an in­demonstrable Principle of our faith, and an incontrollable precept for our life: it must goe currant, if God speake it, if he speake but once; how much more, if (as it fol­loweth in my Text) he speake once or twice?

I will not trouble you with divers readings of these words, I take them as our Church doth read them, and read them as may be borne well by the originall. But touching the meaning of these words, there are diverse [Page 92]observations. For some take the words definitely, as if David meant precisely twise: some indefinitely, as if by twise he meant often. And they that take them definitely, have not all the same conceipt. Referre them to the Creation and Redemption of man, in both which God really spake: that he was powerfull and mercifull to rec­kon with and to reward man. Psal. 49.8, 15. And indeed as much may be gathered out of the forty ninth Psalme: and Saine Peter and Saint Iude argue from Gods proceeding with the world, upon the Creation, to that which we must re­spect in the state of Redemption. Othersome apprehend this voyce in Gods workes and in his wordes. Ps. 19.2, 3 In the nineteenth Psalme King David observeth this twofold voyce, and not amisse; for what are Gods workes but vi­sible words, and his words, but audible workes? the Hebrew word Dabar comprehends both. God preacheth the same power and mercy in both, wee may know that they are in him, by that which proceeds from him. A third sort understand only the words of Moses, and of the Prophets. Abraham remembreth these two voyces to Dives in hell; they have Moses and the Pro­phets, let them heare them. There are two voyces of God, the voyce of his Precepts, and the voyce of ex­amples: for what is contained in the Law, is applyed in the Prophets, and both say nothing, but that of his power and mercy we have as many monuments as there be lawes of God, and lives of men. Some are satisfied with none of these, but report an outward and inward voyce, that sounds the one in the eare, the other in the Conscience. Saint Paul hath specified this double voyce: the Conscience shall beare witnesse; accusing or excusing it that day, when God shall judge the Consciences of men by Ie­su [...] Christ according to my Gospell, Rom. 2. There shall be then as there should be now, a concent betweene Gods voyce speaking within us and without us; the effect whereof is, The judgement of men according to the Gos­spel: and what is the Gospell, but a blessed mixture of the power and mercy of God.

There remaines yet an exposition more, and that is not an idle one. God speakes ordinarily and extraordi­narily; ordinarily in the Canon of the Scripture, by the Pastors of his Church; extraordinarily, when in the distresses of his children hee vouchsafeth to be an imme­diate remembrancer unto them of those comforts, which are notwithstanding in generall contained in the Cove­nant betweene them and him; not speaking any new matter unknowne to them, but by speaking immediate­ly himselfe, making the greater impression in them. And this was usuall untill the death of the Apostles. We have instances in the old and new Testament, of the ex­traordinary voice: it is needlesse to speake of the ordina­ry, my selfe am now an instance unto you: Gen. 15.1. Gen. 16 3, 24. Gen. 28.4. but of the extraordinary is that, Genesis. 15. Feare not Abraham, I am thy buckler, and thy exceeding great reward. The like hath had Isaac, Gen. 26. and Iacob. 28. In the new Testament, how many times did God appeare to Saint Paul in the Acts? and memorable to this purpose is the answere, My grace is sufficient for thee: my strength is made perfect in weakenes. King David, deare unto God, and exercised under the crosse might (nay it is plaine in the bookes of Samuel that he sundry times did) heare this extraordinary voice. And though all other exposi­tions in themselves are true; yet unto this place I take this last to be most apt. But howsoever in understanding these words you have heard great variety, and yet no contrariety, onely by laying them together, this wee learne, that they which understand them definitely by differing each from the other, and yet not thwarting one the other, teach us that the wordes are to be under­stood indefinitely, and once or twice is often, very often, many wayes and many times, if hee might worke us a­ny wayes or at any time; the doubling of a speech re­presenting us the same lesson, as it doth testifie Gods con­stancy, so it doth intimate our infirmity. GOD doth not alter, and hee can hardly alter us. Wee have watery [Page 94]memories and stony hearts. Gods word leaves little impression in us in the one, and makes as little in the other. Esay compares us unto weanelings, whom hee makes to understand the thinges that hee speaketh to them that are weaned and drawne from the breastes. Secondly, Saint Paul compares us unto babes in capacity, when wee should be men in time. So that wee must be fed with milke, when wee should be fit for stronger meates. And thirdly hee tels the Galathians that they will goe backe againe into the wombe of the Church: that which Nicodemus wondred at, Can a man enter into his mothers belly, and be borne againe? Little children saith hee, of whom I am in tra­vaile againe, till Christ Iesus be formed in you. What wonder then, if Precept must be upon Precept, and line up­on line, here a little and there a little? And Saint Peter wrote a second Epistle, to stirre us up to call to remem­brance the words which were told us before, even twice before, by the prophets, and also by the Apostles. Neither doth it grieve Saint Paul to write the same things to the Phi­lippians, and hee assures them, that for them it is a safe thing; for during this life God cannot speak unto us as al­together spirituall. We will be very much corporall men; our wits will not be exercised sufficiently to dis­cerne good and evill, much lesse our heartes established so with grace, as we shall not be seduced by the will. The people therefore are too dainty when they conceipt of spirituall food, as they doe of corporall, Occidit miser [...]s crambe repetita magistros, and are weary of the same dish the second time. The loathing of Manna cost the Israelites deere: God satisfied the lusts of their bodies, and sent leane­nesse withall into their soules: and many starved themselves ghostly, while they much longed after variety. How of­ten in the same Epistle doth Saint Paul urge righteousnes by faith, and Saint Iohn in his, the love of God and of our brother? Saint Chrysostome reiterated his sermon against swearing, Nazianzene his Oration of Peace, others of other matters: the minister must not spare speaking, [Page 95]because wee are not quicke of hearing; and it is well, of we can say truly, as King David here doth, The Lord spake once or twice, and I heard. And so I come from the undeniable Author to the unchalengeable witnesse.

It is a grounded truth; the report caryeth weight ac­cording to the Worthinesse of the Reporter. This report then must be of greater weight, because the reporter is of so great worthinesse; A man of God, yea a man after Gods own heart: A man of God, it is more than like that God would speake with him; a man after Gods own heart, it is very unlikely that he would report what he heard not from God: the sacrednesse and sanctity of his person, makes his witnesse without exception, and wor­thy our imitation. Adde hereunto, that he was now a King, at least annointed to be a King, a renowned War­riour, yea a Conquerour of great possibilities, if not pos­sessions: yet doth such a person so noble, so mighty, learn to deny to the world what is due to God; he rests upon no power or mercy but his, he esteemes himselfe an ac­comptant to God, and so he might expect his doome: and who of us may stop his eares, when King David openeth his? for rather doth not the same duty taught so many wayes, so many times, require that duty of us, where­of King David here is a paterne unto us? And I heard it.

God speakes, that we may heare: heare my people, and I will speake. And the Lord challengeth the Iowes, wher­fore came I, and there was no man? I called, and no man answered. Quid juvat ad surdas si cantet Phemius aures? We have grace and Apostle-ship, that obedience might be given to the faith. Yea the Word of God is called in the Hebrew, Shemina. But our Saviour Christ hath a cauti­on, Videte quomodo audiatis, so that we are farther to en­quire how King David did heare: surely himselfe was not ignorant how to heare, for he delivered that admo­nition, to day if yee will heare his voyce, harden not your hearts. Saint Paul by way of exposition of that Text saith, that hearing must be tempered with faith. The case [Page 96]of the eare is fitly by Elihu in Iob paralysed to the tast 34. [...]. 3 [...].3. The eare tryeth the words, as the palate tasteth meat. Now the tast doth relish to swallow that which is whol­some, and to refuse the contrary that should be the pra­ctise of the eare; for we eate spirituall food by the eare, as we do corporall by the mouth: man liveth not by bre [...] only, but by every word that goeth out of the mouth of God. We heare then as David did, when like Saint Paul, we are obedient to the heavenly Vision, when we consult not a­gainst our instruction with flesh and bloud, and the pro­verb is, Sapiens audiens sapientior fit. And this kinde of hearing is commended in both Testaments, Thou must diligently hearken, ô Jsrael, unto the voyce of the Lord thy God, and doe that which is right in his sight, give eare unt [...] his Commandements, and keepe all his Ordinances. And so in the new. You have not learned to live like the Gentiles, saith Saint Paul, if so be you have heard him, and have beene taught by him, as the truth is in Iesus, that you must cast off the old man. Finally, this is the eare which the Spouse the Church doth lend unto the bridegroome, to Christ: and it is described by King David. Hearken [...] daughter and consider, incline thine eares. He which hath a [...] eare to heare, let him heare, for every one hath not such a [...] eare: it is not an eare of nature, but of grace. God mu [...] prepare this eare, of which Esay thus speaketh, The Lord in the morning will waken mine eare to heare, as the learned; the Lord hath opened mine eare, and I was not rebellious, nei­ther turned I backe. And agreeable hereunto is that o [...] Nazianzene, Can Gods word be conceaved of the Pasto [...] expounded to the people, and heard to our comfort, bu [...] by the gift of the Holy Ghost? This is the cause why Elihu saith, God speaketh once or twise, and one seeth it not. And Moses to Israel, You have seene all that the Lor [...] did before your eyes in the land of Egypt to Pharaoh, and [...] all his servants: and yet hath not the Lord given you a [...] heart to perceive, nor eyes to see, and eares to heare unto th [...] day. Christ. To you is given to know the secrets of the [Page 99] [...]ingdome of heaven, but to them it is not given. But I de­ [...]and, have we not heard? Yes verily: for the sound of GODS Word is gone throughout all the earth, and their words to the end of the world. All the day long (saith God) have I stretched out mine hand unto a disobedient and [...]ainsaying Nation. We have two eares, an outward, and [...]n inward. We must bring the first with reverence to God, and by that eare God will open the other. The ap­ [...]arent reason why we heare so little inwardly, is because we heare so little outwardly. Yea men are like deafe Ad­ders that stop their eares, charme the Charmer never so [...]isely. Hereby the peoples hearts waxe fatt, and their [...]ares are dull of hearing, and with their eyes they wink, east they should see with their eyes, and heare with their [...]ares, and understand with their hearts, and should re­ [...]urne, that God might heale them. Finally, They become [...]ike Idols that have eares and heare not, eyes and see not, as [...]eremy speaketh. And to conclude with our selves, I night exclame with the ancient Prophets and Apostles, Quis credidit, Who hath beleeved our report; or as the [...]onne of Syrach, The Pastors of our land are like as men [...]hat speak to them that are in a sound sleep, when he hath [...]ld his tale, they say, what is the matter, Read, Zach. 7.11. Zach. 7. [...]any Epicures, what would this babler? many proud Pharaohs, who is the Lord, that we should obey him? but I will not complaine of them: I will rather admonish with Saint Paul. Wee ought diligently to take heed to the [...]hings which we have heard, lest at any time we run out: for [...]f the word spoken, &c. That we may then be in the num­ber of those, of whom Christ saith, Blessed are your eyes, [...]r they see; and your eares, for they heare: let us now and [...]ver imitate Samuel, and say, Speake Lord, for thy servant [...]eareth. But what shall he heare? that which Moses [...]id, Exod. 33. Gods glory, goodnesse and face; Exo. 33.11, 14, 18, 19. for that [...]lace is a Commentary upon this. And so from the per­ [...]ns let us come to the lesson.

The Lesson consists of two parts, 1. What God is, [Page 100]Secondly, How hee dealeth with us. GOD is both powerfull and also mercifull. To thee ô LORD, pow­er and mercy. The words are to be understood exclusive­ly: for what King David denyed to all creatures, he as­cribes to the Creator: and so are the attributes often li­mitted to God only; as none good but God. Noah will easily acknowledge this truth. If we distinctly consider of these attributes; first the power; and then the mercy: all that I will observe concerning the power may be re­duced to these two branches; God is mighty of himselfe, and Almighty: Mighty of himselfe, for power is essen­tiall unto God, it is but by gift in the creatures: therefore Gods power is absolute and independant, the power of all creatures is limitted and dependant. I will make it plaine by resemblances. The sunne is the fountaine of light; the Moone hath light, but it is borrowed of the Sunne: there is water in the spring, and in the streame; but the spring hath it of himselfe, the streame borrowes it of the spring: so is the juice in the branches, and in the root; but for this juice, the branches are beholden to the root, not the root to the branches. Hereupon it commeth to passe, that the Moone doth wexe and wane, as it hath more or lesse influence from the Sunne: so is the streame greater or lesser, as it draweth more or lesse water from the spring, and the branches fade or bud, as they are moi­stened from the root. But this difference we must take, that these resemblances fit our purpose but in part, for God is Agens liberrimum: God can at his pleasure increase or di­minish, and withhold all power from his creatures: but so cannot the Sunne his light; the spring his water; the root his juice: therefore that power the creature hath, yet is not the creatures, but it is Gods: in him all things live and move and have their being, Gen. 3.6. and they are but his army; Our soules are not masters of our own power: when God will, our eyes faile us, as they did the Syrian Army; 1 Kin. 13.4. our eares will faile us, as they did the Aramites; our hands will faile us, as they did Ieroboam, 1 King 13. [Page 101] Our feet will faile us, as they did those bands that came to Christ; Our tongue will faile us, as Balaam blessed, when he should have cursed; our hearts will faile us, Deu. 28.28Our wisdom will faile us, for God taketh the wise in their own craftinesse; even the Devill himselfe, as in the death of Christ.

Finally, our consciences through feare will betray all the powers of our soule: every thing militat Deo: that is the ground of the speech of Ioshua; The Canaanites, though Giants and Inhabitants of high walled Cities, they are but bread; for we shall conquer them as easily as wee digest our meats: hee addes the reason; their shield is departed from them, the Lord is with us. You see then how true it is, that God is mighty of himselfe; and every creature of it selfe hath no might, but a Tenant at will unto God, for so much, and so long as it pleaseth him. But God as he is mighty, he is of himselfe: and he is Almighty; nothing is impossible to God: hee doth whatsoever he will, both in heaven and earth: who hath resisted his will?

But here we must note, that power noteth perfection, and imperfection no power, but want of power, and therefore wee must exclude imperfections; otherwise there be many things impossible for God. Imperfections are of two sorts: onely miserable, or blameable; and blameable, are the ignorance and sinfulnesse of men. God cannot be deceaved, nor can God sinne: both are imper­fect. Miserable are all the punishments of sinne; as sick­nesse and death: these are as farre from God, as sin. But whatsoever things are of perfection, those can be done of God: only in the perfections that are common to God with us, we must observe a great difference between God and us: for besides that hee is Almighty, hee hath all his perfections of himselfe, and we ours from him: he hath them immutably, he hath them eminently: he that plan­ted our eare can heare, and he that made our eye can see. But he seeth and heareth without an eye and eare of flesh: he is all eye, all eare: he sees all, heares all. Enter, praesen­ter [Page 102]Deus est, & ubique; potenter. His Majesty fils Heaven and Earth. All things are naked before him; yea, there is nothing that is not sustained by him. Though all im­perfections be far from God, yet are they not without the compasse of the providence of God, he permitteth them, hee ordereth them, yea hee draweth his glory and his Churches good out of them. The same God that could command light to shine out of darknesse, can out of evill bring forth good. Yea Saint Augustine hath a good rule; God would never suffer evill, except he could make this use of evill.

The last thing that we must note of this part is, that we must not limit Gods power, within the compasse of that which hath beene, is or shall bee: it hath a further extent, even to that also that may be. It was the error of Origen challenged by Theophilus, so to straiten the pow­er of God: he exemplifieth it by the author of an house and a banquet, not according to the uttermost of his skill or ability, but according to the use whereunto He will put the house, and the number of the guests that shall be feasted at his Table. The end prescribes the measure and meanes in every worke of man, much more of God. But to collect all that hath beene said of this first Attribute; whether we respect what God can doe, or what he doth; with perfection, or upon imperfections; without means or by means; of himselfe, independant, having all things attending at his becke readily: we may conclude, that power belongeth unto the Lord; such power only unto God. So that we may all set up the Ensigne of the Mac­chabees, and beare in our banners, MICHAEL, who is like unto thee, ô strong Lord! In the feare of the Lord must be the confidence of our strength, for his name is a strong Tower, the righteous will flie unto it; yea, sin­ners too may be bold to slie unto it; because of that other Attribute which God hath coupled with it, His mercy. [...]or as he reaches from one end to another mightily, so doth he order all things seemely or sweetly. Thou Lord [Page 103](saith the same Author) hast ever had great strength, and who can withstand the power of thy arme? There dare neither King nor tyrant in thy sight require an accompt of thee, whom thou hast punished. But thou hast mercy on all: thou lovest all things that are, ô thou that art the Lover of soules.

That then is verified in God, de forte dulc [...]do: for as it is in the Psalm, God is a righteous God, strong and patient, and he is provoked every day. In this sense is the Ark the propitiatory, the throne of grace called the Arke of his strength, and Christ is said to sit at the right hand of God, yea to bee the man of Gods right hand. It is a great part of Gods strength, that he can conquer himselfe, that his mer­cie can triumph over his judgment. This Moses expres­seth in his prayer, when he makes intercession for Israel. And now J beseech thee, let the power of my Lord be great, ac­cording as thou hast spoken, saying, The Lord is slow to an­ger, and forgiveth imquity: though God be powerfull, yet is he mercifull. Pudorem potius mittere vult quam timorem: he is not hasty to punish sinne, but heaps his blessings up­on us; that we may be ashamed that we have offended so good a God with our sinne. God is the God of mercy, rich in mercy; hee gives to all, hee upbraids none: hee will not quench the smoking flaxe. He is mercifull donando, condo­nando, he remembers we are but dust. When God might have used his power, he shewed his mercy; not so men. The combination of these two Attributes must remember us of that exhortation of King David, Serve the Lord in feare, and rejoyce before him with trembling. If God shew himselfe mercifull, say not, I have sinned, and what evill is come unto me? Remember that God is also Almighty; though he be patient, yet is he a rewarder; hee will re­ward every man according to his workes, every man. Irenaeus notes; Gloria hommis Deus, operationis verò Dei neceptaculum homo: as God is the glory of man, so man is principall subject of the vertues of God. Intelligat homo reliquas virtutes Dei in semetipso contentas, per quas [Page 104]sentiat de Deo quantus Deus sit. God would have us not so much in other creatures, as in our selves to behold the evidence of these Attributes of God. Ps 8.3, 4, 5. Reade Psal. 8. and behold it in their reward. The workes of man have a double respect; to God, and our neighbour; and so these words will beare a double sense; according as we cary our selves unto God and our neighbour: and in the Scripture we have both Interpretations. The first sense is that, Rom 1.7. Rom. 2. they that with patience, &c. And Saint Paul, Bee not deceived, God is not mocked: as a man soweth, so shall be reap: for every man shall receave according to that he hath done in his body, be it good or evill. Behold J set before you life and death; the broad and the narrow way and gate: Ʋt bonis sit bene, sit malis malè: finis responsurus medijs. With the froward thou wilt shew thy selfe froward, Psalm. 18.26. Psa. 18.26. The second sense is, what measure you mete to others, it shall be measured againe to you. This is noted by Abraham and Dives. And Saint Paul, 2 Thes. it is a righteous thing with God. 2 Thes. 1 6. Jer. 25.11, 12. An example wee have the Babylonians, Ierem. 25. And in the Revelation: if any lead into captivity, he shall be lead into Captivity; if any kill with the sword, he shall be killed with the sword. This confessi­on did Adonibezek make when the Children of Israel cut off the thumbes of his hands and his feet. Seventy Kings (saith he) having their thumbs of their hands and feet cut off, gathered crumbs under my Table: as J have done, so God hath dealt with me, hath rewarded me. He that stops his eare at the Cry of the poore, himselfe shall cry and not bee heard, Pro. 21.13. 1 Sam. 26.23.Proverbs 21. Quodcunque vultis ut he­mines vobis faciant, faciatis illis. And David grounds his speech u upon this, 1 Sam. 26.23.

The lesson is, we must forbeare from wrong, and doe good unto our neighbour, that God may spare us, and do good unto us according to our workes. But workes are considered not so much according to the substance of the thing done, as the circumstance wherewith it is done: for aliud est mandati executio, aliud virtus. Executio man­dati [Page 105]dicitur id quod ipso opere in mandato faciendum ordina­tum st [...] virtus autem in hoc sita est, ut placeat veritati id quod actum est. For God seeth not as man seeth: he looketh not upon the outward, but the inward man. A good man out of the good treasure of his heart, bringeth forth good things; And an evill, &c. Read the excellent exposition of the Labourers in the Vineyard. God is a searcher of the heart and reines. Yet how saith the Scripture? that to whom much is given, of him much shall be required; & potentes potenter punientur. God loves not only bonum, but bene; otherwise pretium moretricis might be accepted, and their workes, Esay 1. and 66. Esa 1.11, 12, 13. Esa. 66.3. What say we to that of the Papists commendations of Infidels workes? Surely, the worke is good, according to the judgment of man, and so hath the rewards that are so deemed of naturall men. So was Nebuchadnezzar, Iehu and others rewarded. But out of this Observation, that the mind, and not the acti­on is rewarded, here arise two excellent points. The one is, that we must take the definition of a good worke from the Scripture. The end of the Commandement is Charity out of a pure heart and a good conscience, and faith unfeigned. For God respecteth not so much opus operatum, as opus operantis: and when it is said, secundum opus, it is taken with all his circumstances: for ordinata and subordinata though they be not expressed, they are understood; otherwise we shall commit many absurdi­ties in expounding the Scriptures. When the effects of Faith are given to Charity, to the feare of the Lord, to Repentance, &c. Faith must worke by Charity: and a worke tantum habet virtutis quantum fidei & charitatis. It is Saint Augustines rule; Bonum opus, intentionem fides distinguit. Aug. praefat. sp. 31. And this overthroweth all the workes, that are about merit, for the foundation of the reward is faith, which beares out all the defects of our conscience and of Charity. The second thing that this doth yeeld is, that all men herein are equalled, because a man is accepted according to that which he hath, not [Page 106]according to that which hee hath not.

According to workes. We must looke immediately to our selves, and foresee our conditions of reward or pu­nishment: But we must not lay our foundation there, but goe higher, remembring that of God in Moses, Se­creta mea mihi, my lawes are for you. And seeing the other vertues are in the sight only of God, and the works before the world: God that will judge in the sight of the world, will judge according to works.

Reward. Hoc ipsum laborare mercedis loco habendum: it is an honour to doe so here by grace; for it is the utter­most we shall attaine unto in the state of glory. For what is the greatest reward of glory, but to stand by the throne and praise God? and it is our duty: yet no man shutts the doors of God in vaine. The servant must come with his talent, and enter into his masters joy, or into utter darknes. Behold I come, and my reward is with me. Reward, Isay 40.10, 62, 11. Esa. 40.10, 62, 11. But where doth God reward? in this life, or in the next? Ordinarily God doth it in both: he suffereth not the sinnes of his owne children unpuni­shed, nor the rightnesse of the heathen temporally unre­warded: hee keepeth eternall rewards of mercy for his children, and of plagues for his enemies. That God pu­nisheth his children, read the stories of Moses, David, Aaron: that he rewardeth see supra.

But he punisheth his children, not taking his mer­cie from them, but virga viri, which at the most can but kill the body; but not Dei, that casts both body and soule into hell fire. Yea it is Enos, of a weake feeble man. They drinke of the Red Wine, but the wicked have the dregs. The strokes of God upon his enemies are described, Esay 30, 32.27, 7. Esa. 30, 32.27.1, 7, 12. He will not strike twice.

It is good wee consider every man his wayes, and turne his feete unto GODS Commandements: for GOD will enter into judgement even with those that strive to bee most in favour.

The summe of all is this.

What we have done, and how we have lived towards God, yea and towards men.

O Lord God of Truth, that in witnesse of thy con­stancy, and for reliefe of our infirmity, hast many times and wayes informed us of thy power and mercy: grant that what thou speakest, we may heare attentively and obediently, and thereby bee so qualified through thy grace, to use those holy meanes which lead to a happie end. That when thou takest account of our lives, and tryest our works what we have bin towards thee, towards our neighbour; that we may be such as may partake thy glory, and bee crowned of thy mercy, per Dominum nostrum Iesum. *⁎*

A SERMON PREACHED AT SAINT CROSSE WINCHESTER.

THe Originall of Magistrates, the duty an­swerable thereto required in Magistrates, the danger of the defects, and who must remedy what is amisse by the default, there are foure points contained in this Psalme. Magistrates are from God, and hee resides among them, Magistrates must proceede like God, parti­ality must be farre from them, Magistrates defects are dan­gerous both to the state and to themselves: finally God can and will redresse the evils that spring from them, be­cause hee is Soveraigne in and over those places and per­sons which are misgoverned by them. Of those foure [Page 110]points I have chosen the third, and thereof but one part; even so much as is contained in this fifth verse, whereon for my better direction, and your fuller satisfaction, it may please you to observe with me these three points.

First, The defects in the Magistrates, They understand not, they consider not, they walke on in darknesse.

Secondly, The danger of the state, All the foundati­ons of the land are moved.

3. The Collection of both, which may be framed two wayes; either thus, They understand not, and therefore all the foundations are moved; or thus, They understand not, and yet behold, all the foundations, &c. Of these two sen­ses, the first makes the danger of a state, the fruit of a bad Magistrate; the second taxeth in Magistrates stupidity, if they be not moved with the Common-wealths cala­mities. To these three points, by Gods assistance and your Christian patience, I will speake briefly and in their order. They understand not. The mother of imperfecti­ons and root of all defects markable in Magistrates, may be reduced to three, all mentioned in the first part of the verse: for either they understand not, and that is Ignorance; or they consider not, and that is Negligence; or they walke on in darkenesse, and that is want of con­science.

Touching ignorance, the Sonne of Syrach reckoning diverse trades, some manuary, some imployed in husban­dry, concludeth in effect thus. Although without these a City cannot be maintained, yet by these a City must not be governed: these sit not upon the seat of Iudgment, these cannot declare the forme of the Law, they are not meet to discerne hard matters: such things must be left unto the learned, Pro. 8.15. which must with much paine attaine great wisdome, Prov. 8. By me Kings Reigne, and Princes decree Iustice: by me Nobles beare rule, and all the Iudges of the earth. And the Author of the booke of Wisdome. If your delight bee in Thrones and Scepters, then honour Wise­dome. When Moses tyred with the government of all [Page 111] Israel, would unburthen part of his charge upon other mens shoulders; bring (saith he) unto me men of under­standing and wisdome, knowne men among your Tribes, and I will appoint them R [...]ulers over you. And David exhorteth thus, Psalm. 2. Be wise ô yee Kings; be learned, Ps. 2.10.yee that are Iudges of the earth. It was a speciall Caveat in Ar­taxerves Letters Patents granted to Ezra, Chapter 7. Thou ô Ezra, according to the wisdome of thy God, Ez [...]. 7.25.which is in thine hand, appoint Iudges and Arbiters over the people; even such Iudges and Arbiters which know the law of thy God, and teach thou them that know it not. The reason of this rule and practise is delivered by the Son of Syrach, a wise Iudge nourte [...]eth the people with discretion, and the government of a prudent man is well ordered; but it is a heavy judgment, when fooles doe sit upon the seat of God. Eccl. 10.1, Esa. 3.4. God himselfe hath spoken it, Esa. 3. I wil appoint children to be their Princes, and Babes, shall rule over them; Children and babes, not in yeeres, but in discretion: and marke the reason, that they may oppresse one the other, every man his neighbour; the young shall pre­sume against the old, and the vile against the Noble. Esa. 10.1, 2. is not then without cause, that the Preacher recounteth it for one of the evils which he hath seene under the Sun, name­ly, that folly is set in great dignity, and they that are rich in understanding, (for so he meanes, as it appeares by the An­tithesis) doe sit in low or base place: for as snow in Summer, and raine in harvest, so (saith Salomon, Pro. 26.1.Prov. 26.) is honour unseemly for a foole.

A Governour then must be wise; and his meanes of wisdome are two; the one from earth, the other from hea­ven: from earth, for by his own Industry hee must con­ceave the grounds and rules of Law, he must consider the Iudgements of former men, he must compare the events of sundry times, and his understanding must be, multo­rum mens in unum collecta, as Nazianzene speaketh of a Hi­story; that is, his understanding must be compounded of the discretion of many men. Besides this, from hea­ven hee must receave the Spirit of God, that Heroicall [Page 112]spirit, which is vouchsafed them that sit upon the seat of God. Mens causes are mutable, as are men, and receave manifold Sophistications by the cunning of men: there­fore resolution of them and judgment upon them, must proceed from men which can throughly sound the nature of them; which is very hard for a meane naturall man: therefore doth God grant an extraordinary spirit of wis­dome to Moses, and also to the seventie Assistants of Mo­ses; to Princes, and to such as are joyned in Commission with Princes. It is true, that the lesse the Iewes had of meanes naturall, the more they had of supernaturall: but no nation was ever so furnished with the naturall, but it had need of the supernaturall: and God never denyeth it, if men have grace to pray for it, if when they are called upon earth to supply the place of God, they become hum­ble petitioners with Salomon for wisdome unto God. But of that which hath beene spoken, the nature and parts of the first defect, may be easily conceaved; Ignorance is opposite to government, and that Magistrate is ignorant which wanteth those meanes, which he must have either from earth, or else from heaven.

The second defect is Negligence, they consider not. Heb. 4.13. Although all things be naked (as Saint Paul speaketh Heb. 4.) before the eyes of God, yet is there a solemne inquisition and processe annexed commonly to the e­minent Iudgments of God. Read it of Adam, of Cain, of Babel, and of Sodome. Yea to this purpose God is said to proceede sometimes with scales or weights, sometimes with line and levell, and sometimes with a touchstone. With scales and weights. All the wayes of man are before the eyes of God (saith Solomon) and hee pondereth all his wayes with line and levell. Pro. 5.21. 2 King. 21.13.Prov. 5. I will (saith God) 2. Kings, stretch forth the line of Sa­maria upon Jerusalem, and the plummet of the house of Ahab, that is, I will measure unto them the same Iudgement. Sometimes with the touchstone. So God is said not onely to search the hearts, but also to try the reynes. In a word, the author of the booke of wise­dome [Page 113]giveth this rule of Gods proceeding; he disposeth all things in number, weight and measure. God nee­deth no such circumspection, but his actions are mens directions. Gods warinesse doth condemne mans rash­nes; he teacheth us, that it is hard for man not to swerve from equity, except hee pronounce with great maturity. Iob sear­cheth the cause he knew not, diligently. 29.16. Iudges make too much speed. Lawyers take too many cau­ses, and are careles of them and of the Evi­dences. Jurors re­spect more the persons then the Law. vid Act. 14 19. The Emperours Tiberius in Dion, and Theo­dosius in Theodoret, are commended for deferring execu­tion upon judgement, the one tenne dayes, the other thirty; that deliberation might correct what is done in passion. And indeed right judgment given without circumspection required in judgement, doth make that decision to be a sin to the Iudge, which is just in regard of the cause; for God loveth not Adjectives, but Adverbs; that is, considereth not so much what we do, as how. The parts of a Magistrates negligence are three: either because he taketh not sufficient time, or because his in­dustry is wan [...]ing to his time, or finally looking through the spectacles of his bribes: two blind affections, pre­judice and partiality, suffer him not to see the truth, al­though hee take never so much time. I need not ampli­fie; being but briefly uttered, they may bee fully con­ceaved. The summe of the second defect is, that a sen­tence of a Magistrate, which cannot be easily recalled, must not bee rashly pronounced: as God, so the Magi­strate must pronounce leisurely, carefully, unaffectio­nately, Otherwise hee is ignorant of the cause, and that willingly; and hee cannot excuse himselfe before God, if he judge unjustly.

The third defect is want of conscience, they walke on in darkenesse. Darkenes and light, as naturally, soe spiritually are opposed one to the other, and may bee conceaved the one by the other. Light naturally hath three properties; it is cleare, pure and pleasant: there­fore it noteth spiritually clearenes of understanding, purenes of conversation, and blessednes of condition: so contrariwise darkenesse hath three properties; natu­rally [Page 114]it is obscure, impure and unpleasant, and noteth spiritually obscurenes of understanding, impurenesse of conversation and cursednes of condition. Not to touch the other branches, unto this place I fit the second, by darkenesse understanding sinfulnes, for that ignorance was taxed in the first note, they understand not; and cursednes is an effect of all three defects. The middle sense then agreeth best to the place; for wicked men are called Children of darkenes, their state is a subjection to the prince of darkenes, and their deedes are called workes of darkenes. To walke is to proceed, not with feete, but with affections: for as the earth is the mid­dle place, so our birth is the middle way betweene hell and heaven; and because our soule is an active sub­stance, it never maketh a stand; we ever move on, ei­ther in the broad way to hell, or the narrow way to heaven, Solomon teacheth it by a resemblance; the way of righteous men is like the morning light, which shineth more and more untill the perfect day: but the way of the wicked is darkenes, like the evening twilight, that thicke­neth more and more untill the midnight, that is, they goe on in darkenesse, untill they come to utter darkenesse. To walke on then in darkenesse is to proceed in wicked­nes. But because Magistrates doe sustaine a double per­son; one as they are men, the other as they governe men; wee must consider what is their especiall wic­kednesse, not as they are men, but as they governe men. Governours, as the Scripture speaketh, must be light of the eyes, breath of the nostrills, and confi­dence of the hearts of the people. A good Magistrate must be a refuge against the wind, and as the shadow of a mighty rocke in a weary land, that is, the good of the land must be procured, and the evill removed by them. But had Magistrates are compared to nets and snares, which serve to ensnare and take the people; to bryars and thornes, which serve to spoile and fleece the people; to wolves and to lyons, which murder [Page 115]and devoure the people. In a word, the three maine sinnes, which the Scripture doth condemne in Magi­strates bee, First their wilinesse, Secondly their co­vetousnes, Thirdly their blood thirstines. The summe then of the third defect is, that bad Magistrates, whose care should bee to provide for the common weales happinesse, are commonly ring-leaders unto the grea­test wickednes, purposely, gladly and obstinately, gi­ven over unto sinfulnesse. And this of the three de­fects, the Magistrates ignorance, negligence, and want of conscience. I come to the second point.

2 The second point opens the danger of the state in these wordes, All the foundations of the land are sha­ken. Corporations are commonly resembled to buil­dings; because as buildings, so corporations, must have their parts united, and the whose supported; otherwise either of them would be easily dissolved and subver­ted. The foundations of a land are those things which doe establish a land. In a Christian Common weale the foundations are double; one as it is a Church of God, the other as it is a societie of men. First as it is a Church of God, the foundations are threefold, 1 First God, Secondly Christ, Thirdly the holy Spirit. God, for in him we live, move and have our being. Act. 17.28. Exo. 3.14. Rom. 11.36. God is cal­led IEHOVAH, because he is of himselfe, and eve­ry other thing is of him, by him, and for him; so if there be no God, there can be no world. It is then the foolish Atheist that saith, there is no God; Psal 14.1. Mal 4.1, 2. 2. Pet. 3 9, 10. that neither good nor evill proceed from God; that if any of the wicked are preferred of God, there is no reason why wee should looke for a Iudgement day of God. The second foundation is Christ, who of God is made unto us wisedome, righteousnesse, 1. Co. 1 30.sanctification and redemp­tion. And it is the voyce of the superstitious Papist, that perverteth this wisedome of God, by coupling traditions with the word of God; this righteousnes, by sorting their merits with the precious bloud of the [Page 116]Sonne of God; this sanctification, by presuming of their perfections greater then they can bee attained unto by the law of God; this redemption by their purgatory, Esay. 28.16. 1. Cor. 3.11. Eph. 2.5, 18 1. Pet 2.4, 5 a place wherein themselves doe shut, and from which they doe loose men without warrant of the word, or concurrency of the worke of Christ, First the onely Redeemer granted to the Church of God, and secondly the onely foundation of those li­ving stones, whereof consisteth the spirituall house of God: we must be founded not on this, but on the for­mer faith.

The third foundation is the Spirit, Col. 1.8 which they have of God, which are called to bee sonnes of God, by this Spirit they live, by this Spirit they are led, by this Spirit they bring forth fruits, and are imployed in workes: such fruites and such workes as God hath commanded, and by which the Church may be bene­fitted. Eph. 3.16, 17. 1. Tim 6.18, 19. Saint Paul tells the Ephesians (Chap. 3.) that they must be founded in love, and wisheth Timothy, that hee exhort men, that they be ready to distribute and com­municate, laying up for themselves in store a good foun­dation against the time to come. These three foundati­ons of the Church have a mutuall collection: for the second cannot be without the first, nor the third with­out the second. For God was in Christ redeeming us, and from Christ wee receave that Spirit which sanctifieth us; we must hold them joyntly as one, because we rase all, if we deny one.

The second foundation is of the common weale, 2 and that is also three-fold: the person of the Prince, the execution of justice, and the care of the common good; the persou of the Prince must be naturall. God by his Prophet Jeremy (Chap. 30.) promising to returne the captivity of Iacobs tents, Ie [...]. 30.18. and to have compassion of his dwelling places, addeth, that the City shall bee founded upon her own heape, that the place shall remaine as aforetime, the people shall bee founded as before time, for [Page 117]their noble ruler shall be of themselves,Deu. 17.15.and their Governour proceed from amidst them. In the Law God comman­ded the Israelites, If they chuse a King, they shall chuse one of their owne brethren. The reason why the Israe­lites resolved jointly to take David for their king, 2 Sam. 5.1. is because they were his bones and flesh: there must be a naturall conjunction, where wee looke for a naturall affection. Grafts doe alter their stockes in nature; for sweet fruite graft into a sowre stocke, doth not yield fruit answerable to the sowre juice which is naturall to the stocke. But it is not so in Policy: the Prince which is the stocke, will communicate the nature of his owne juice unto his people, which are to him as grafts. Our Chronicles (to seeke no further) record wofull ex­perience hereof in the sundry alterations in this state by Picts, and the Danes, the Saxons, and the French: yea although by counterfeit pedegrees they doe pretend themselves to be naturall, yet when occasion serves, they will betray themselves to bee unnaturall. Herod burnt all the genealogies, thereby to recommend himselfe for a naturall Iew. But Flavius Josephus history is proofe enough, that hee is but at unnaturall Iew. Physitians teach that herbes and plants though they bee wild, yet if they bee naturall, are more wholesome and Soverain then herbes and plants set by the Gardiner, which are caused by art, and therefore are unnaturall. Men must therefore take heed, least with the foolish Iewes they bee come of the stocke of the Herodians, or cry out against them­selves, they will have no King but Caesar.

The second foundation of a Common-wealth is execu­tion of judgement. God by Esay promising manifold blessings to the Iewes remembers this for one, that they shall be founded in righteousnesse, and be farre from op­pression. Chap. 54. Solomon saith, that righteousnesse is an everlasting foundation. Although the soule be in the body, yet is the soule the foundation of the body; for the members of our body are knit together by sinewes and [Page 118]by ligaments, they are imbroydered with veines and with arteries, and they are covered with skin: but if the soule with naturall heate doe not foster these united parts of the body, if with spirits I doe not stirre and move the body; corruption will quickly deface the goodly sabricke of the body. Lawes are so many ligaments of the societies of men, and good orders are as the veines and Arteries of the society. The society is as the skinne that covereth the goodly politicke body of men: but if the executing Ma­gistrate be wanting to this body, there cannot bee long continuance of body. Never any common-weale peri­shed for want of lawes, their bane have beene the cold execution of their Lawes.

The third foundation is the care of the common good. The Plow (saith Solomon) maintaineth the Scepter; and where there is a continuall expence, there must be a care­full supply. All rivers runne into the Sea, but all rivers must be nourished by waters which do through the pores of the earth flow from the Sea. The husbandman neg­lects not to take care for his seed Corne, because by means thereof he reapes a plentifull harvest of Corne. In the booke of Iudges in a parable of Trees, good Magistrates are compared unto fig Trees, to Vines and to Olives; be­cause as these Trees are painfully dressed, so by these trees the husbandman is plentifully refreshed. But bad Magi­strates are resembled unto brambles, because how much juyce soever by them is sucked, yet no fruit from them is gathered, yea they looke still as though they were star­ved.

The application is easie. God in the common-weale of the Iewes ordained the Sabboth and the yeere of Iubilee, to continue a proportion betweene his people, in regard of their liberty and wealth. The meaning of those yeeres is not only ceremoniall, but also Morall; as in the body of a man, if any part exceed his due proportionable measure, it is monstrous in it selfe, and dangerous to the whele; so it is in the Common-wealth. Cities must be [Page 119]maintained, the people must be imployed, a summary of wealth must be provided, if we desire that the society of the people, and Majesty of the Prince be long continued. And thus much of the double foundation of a Christian Common-weale.

A second note to be observed in this second maine point is gathered out of this word All, for it importeth the communication of the severall parts of this double foun­dation. For as Cicero writes of the soure Cardinall ver­tues, Prudence, Fortitude, Iustice, and temperance, that they are so knit together, that he which hath one hath all, and he which wanteth one wants all; Or as in the Vitall parts of the body, Liver, Lungs, the heart and the braines, he that enjoyeth one enjoyeth all; and he that perisheth one, perisheth all: so fareth it with the foundations of a Christian Common-weale; they are chained so together, that they stand and fall together.

A third note is gathered from the word moved, which argueth a great force in sinne, when it prevailes against them, which are of greatest judgment to discover sinne, and greatest power to represse sinne: sinne beginneth commonly with the weakest: so it began not with Adam, but with Eve: but where it can be least resisted, it may soonest be corrected. If a private man be given to sin, the Magistrate can easily bridle him from sinne; but Magi­strates sins are most conspicuous and dangerous, like dis­eases, sharp and venemous, by which the whole body is speedily infected and desperately destroyed. When the weather or wind beates upon an house or a tree, well may it untile the house or overshrowd the tree; but if the tree be well rooted, and the house well founded, the danger is easily recovered, both of the house, and of the Tree; it is not so, that either the root be loosed, or the foundation moved: the moving then of the foundations doth imply a desperate state of the whole building. The summe of the second point is this: the Common-weale, that it may be continued, it must be established, established spiritually, [Page 120]and spiritually on GOD, CHRIST, and the HOLY GHOST; civilly, upon the person of a naturall Prince, the execution of wholesome Law, and the care of common good: All which must bee conjoy­ned, for that by the ruine of one, the rest are en­dangered; and if all faulter, the common-Wealth is desperately hazarded. And thus much of the second point.

The last note is the connexion of the first point with the second, which connexion may be made two wayes: the first makes the dangers of the State to be the fruit of a bad Magistrate, and is framed thus. They understand not, they consider not, they walke on in darknesse, and there­fore all the foundations of the land are moved: for a pro­per cause cannot be without his effect. And it is Iehosa­phats speech, as we reade in the second booke of the Chro­nicles, and the nine and twentieth Chapter, answerable to the seed will the harvest be. You cannot overthrow a foundation, but by violence; and there can be no stability of the foundation if it be forced by violence. Magistrates vertues and vices keep no meane; their excellency bree­deth a publike either blisse or curse: for the eyes of all are upon them, the lives of all are conformed to them, and the state of all dependeth on them. This is the reason, when vertues are so earnestly commended in them, and honoured in them, why they are so commonly dehorted from vice, and censured for vice.

The second Collection must be framed thus, They consi­der not, &c. and yet behold, all the foundations of the land are moved, Psa. 8 [...].5. Es. 59.4, 9.Psalme: The Common-weale is like unto: ship, the people are passengers, the Magistrates, Officers, Adversity, like unto Shipwracke, evill Magistrates are like to foolish Ship-governours, who in a storme labour not to save the ship, but rob the passengers in the Shippe, as if together they should not sinke with the Shippe. [Page 113]Good Magistrates should execute judgment, and prevent Gods judgment; so did Phinees, David, Moses. They may not palliate diseases, lest they fester more. It is the phrase of the Law command­ing Iudgement, Thou shall put away evill. Misera respub. quae neque vitia, Iob 29: 12.neque remedia ferre. *⁎*

A SERMON PREACHED AT FARNHAM NEERE WINCHESTER.

THis Psalme is one of those fifteene which are called Psalmes of degrees: of which title whatsoever reason can bee given sitting the rest; surely if we consider the argu­ment of this, it may well import the ex­cellency thereof, and why? It is nothing else but a sacred emulation, wherein God and a King con­tend; the King in piety, God in bounty. The King de­clares himselfe to be a most eminent paterne of zeale, and [Page 124]God himselfe to be a most magnificent rewarder of his servants. The King debarreth himselfe of all worldly con­tents, while he is busily providing to entertaine God: and GOD who filleth heaven and earth vouchsafeth to lodge in that place which was provided by the King. The King presents his supplication not only for himselfe, but also for his charge, the Priests, the people: and God restraineth not his blessing to the King, but also at his suit enlargeth it to Church and Common weale: finally, the King bindeth himselfe to make good his duty with a Votive Oath, and God restipulateth with an Oath that which he promiseth both to King and kingdome: to the kingdome in the words that follow; but to the King in those that now I have read unto you.

This speech then is directed unto the King, unto Da­vid; but it containeth a blessing which redounds unto his issue, The fruit of his body. This blessing is no lesse, then a royall succession in the Throne of David; Davids sonnes shall inherit it, but it is God that states them in it. They shall sit, but I will set them, yea so set them that they shall never fall; they shall sit for ever: the successi­on shall be perpetuall. And hitherto the prom [...]se runnes absolute: it is qualified in that which followeth. Least Davids sonnes, if they be left without Law, should live without care, they must know that the succession shall be perpetuall: but the promise is conditionall, if Davids sons conforme themselves to God, if they keepe my cove­nant, whereof they cannot pretend ignorance. And they have an authenticall record: the record, My testimonies; authenticall, I my selfe will teach them. You see the Kings blessing, it is very great: but least the promise thereof bee thought too good to be true, God secures the King with a most unchangeable warrant: the warrant is his Oath, The Lord sware, and this warrant is unchange­able, because sincere, he swore in truth. 2. Stable, he will not shrinke from it. And what could King David desire more for his owne house, then a promise of such a bles­sing, [Page 125]of such a warrant of that promise? Yes he might, and no doubt he did desire; and God also intend to him more than the letter of this promise doth expresse, even the accomplishment of the truth, whereof this was but a type. And what is that? The establishment of the king­dome of Iesus Christ.

So then this Scripture conteineth Gods promissory Oath, for continuing the crowne of Jsrael in the lineage of King David. The points therein to bee considered are two; the promise, and the warrant thereof: the war­rant is Gods oath, a sufficient Oath, neither false, nor fickle. In the promise we have, first the Person to whom, King David; and they for whom it is made, Davids sons. Secondly the matter whereof it doth con­sist, a succession in King Davids throne; and that perpe­tuall, yet conditionall. But whereas the Consideration of the warrant is single in the promise, all things are double to be considered, in the tipe, and in the truth. I begin with the Warrant, and therin with the Oath.

The Lord sware. That God made this Oath, Psa. 89.3. we are taught also Psalm. 89. but when, it is not agreed. Some thinke that Gods Word signed with any of his Titles, Thus saith the Lord, The Lord of Hosts, &c. is equipol­lent to an oath, and thereupon conclude, that this Text referres to that messagesent by Nathan: 2 Sam. 7.8. although the cor­respondency betweene the two places savoureth their conjecture, yet it is more likely, that as the last words of David registred, 2 Sam. c. 23, intimate, 2 Sam. 23.2, 3. God reitera ted the promise immediately to the King, and then bound it expresly with this Oath: questionlesse in Abrahams case Saint Paul saying, that by two immutable things, Heb. 6.18.his word and Oath, wherein it was impossible for him to lye, God shewed the stablenesse of his counsell, manifests a difference betweene, By my selfe have I sworne, which is an Oath, and thus saith the Lord, which is only a signification, that the word spoken is Gods. A difference certainely there is betweene these two speeches: but this difference must [Page 126]not be mistaken; it is quoad nos, not quoad Deum: the one doth oblige God no more then the other. Perfection can as little be added to his bare word, as to his nature. But God condescends lower to our infirmitie when hee ma­keth an oath, then when hee onely speakes the word. Therefore the Apostle saith, that if wee lift up our eyes to God in swearing, hee did [...], use a superfluous confirmation. But if wee cast downe our eyes upon our selves, it was necessary hee should sweare, [...], to settle our distrustfull heartes. A timorous man that passeth over a broad streame upon a narrow plank, if hee see the same thorough a Cristall glasse, will bee more hardy in ventu­ring, not for that his bridge is bigger, but because it seemes to bee: so fareth it with us that passe the trouble­some sea of this world by that narrow way that leadeth unto life: wee feare drowning every steppe, wee dare not bee bold. If God onely say, I will not faile thee, I will not forsake thee; wee will have better hold on God. See then the mercy of our graciou [...]; Fathe [...], strengthning the feeble knees of men by a multiplied heavenly light; he is content, as if his bare promise were questionable in the word of God, to make oath, as a man, that so man may not doubt to trust God.

But what is Gods oath? Saint Paul tells us in ge­nerall, that God having no greater, swore by himselfe: but elsewhere the prophets set downe divers formes in particular, By my holines, by my right hand, by my life. Ioyne Saint Paul to the prophets, and you may see that these divers formes have but one substance; for God is but one, yea onenesse, yet selfe, seeing all in God is God: onely because the riches of the nature of God cannot bee conceaved by men at once, what one forme cannot expresse to our capacity in full, that many doe, but every one in part, and yet so, that the mentioning of one forme of God excludeth not the rest, but teacheth us ra [...]her, that God will manifest [Page 127] [...]hat attribute specially which then hee names. Even [...]s in a consort, though many sing, the rest favour their voyces, that some one which may best affect, [...]may most be heard: so from God some one Attribute, [...]ut in concent with the rest, sounds out his glory, to make the deeper impression thereof in our heartes. Of all these formes here is none mentioned, but Psal. Psal. 89.35. 89. there is: there wee read, I have sworne by mine holinesse; with that oath is this very promise in that place confirmed. Now holinesse when it is ascribed unto God, is nothing but an exclusion of all grosse conceipt of him, of his being, of his life. As wee may not represent his being by any creature, so may wee not dreame that in his life he resembles any sin­full creature. They are branded for ungodly, Psal. 50 21. Psalme 50. that thought God like themselves, like in sinne. The contrary should be true; man should beare the i­mage of God, the image of his goodnesse. Be yee ho­ly, for I am holy. But not to range; so much as suf­ficeth our purpose, of the holines of God, is set downe by Balaam, Balaam inspired by the Holy Ghost. Num. 23. God is not as man, that hee should lie, Num. 23.19nor as the sonne of man, that hee sh [...]uld repent.

Behold the partes of that holinesse which God points at, where hee sweares it stands in veritate mentis: and in certitud [...]ne veritatis: hee sweareth what hee mea­neth, and meaneth no more then hee can doe: This harmony of Gods will and power are the substance of those two Characters which here are stamped upon his bath, Sincerity & Stability. Wheref [...]re forbearing to speak more of this forme of Gods Oath in generall, I proceede to the particular parts thereof. The first is truth. God sware in trueth.

[...]etweene God and man the Apostle puts this diffe­rence; Let God bee true, and every man a lyar: for man if but a meere man, maydeceive, or be deceived: but neither of these are incident to God, neque actu, neque potentia [Page 128]He is [...] (as saith the Apostle) hee doth not, hee cannot lie; he is not, he cannot bee deceaved. And therefore he speaketh [...] (as NAZIANZENE) without any slip of tongue. And no mervaile, seeing hee is not onely the Originall of all trueth, but also Trueth it selfe by nature: so that it is no more possible for false­hood to bee at one with God, then for darkenes to con­sort with light; both import a reall contradiction.

But what is trueth? I meane not reall, but verball trueth. Words by their instruction should bee as a glasse, wherein the hearer should behold the speakers mind; and they should receave no other impression from the swea­rer, then they reflect upon him unto whom wee sweare: so that one trueth there should bee in our wordes, but it should have a double respect; one to our meaning which it must represent, another to his understanding whom wee doe informe. The Father of lies hath taught men how to divorce these two respects; and double dealing hath bred a double trueth, in stead of the double respect of one trueth; so that now wee are driven to a distincti­on; of veritas loquentis, and loquelae, jurantis, et juramenti. The first is very ancient. The Divell that can transforme himselfe into an angell of light, taught his instruments the Old Heretickes, [...]. 3. c. 5. with his false light to cover their workes of darkenes. Saint Irene reports that Valentini [...] did simulare Ecclesiasticum tractatum, use phrases of the true Church, Ture [...]urrect. carnis. c. 6. but in their hereticall sense. Tertullian ob­serveth, that the Mareionites did carnis resurrectione [...] imaginaria significatione distorquere, corrupt the Article of the Resurrection by a smothered sense, which could not bee suspected in their words. The equivocation of A [...] is too well knowen to be repeated. Saint Irenaeus rule [...] enough: R [...]pert l. 10. c 1 ad O [...] ­an [...]n. Sic verba temperant, ut aliter haereticus, aliter Catholicus audiat. The same wordes receave a different Comment, according to the difference of the hearers. The practicke doctrine of too many Romanists is no le [...] wickedly ingenious in abusing the understanding both [Page 129] [...]f Magistrates and Ministers: for they can not onely [...]eake, but sweare too; truely, as they say, secundum [...]eri atem jurantis, according to their owne meaning; [...]nd yet informe the Magistrate falsly, secundum veritatem [...]uramenti, if you looke to his meaning that doth minister [...]he Oath.

But what is this? (to say nothing of their subtile ta­ [...]ing of Gods name in vaine) what is this, I say, but the [...]erverting of that end, for which God ordained an Oath? God ordained it for the satisfaction, not of the swearer, [...]ut of him to whom we sweare. The words of the Apo­ [...]tle are plaine, It must bee [...]. The end is double, to determine any further inquisition, [...]f the Oath bee assertory, for that is [...], to [...]ettle all wavering, if it be promissory, for that is [...]. But let them be sure, they shall, except they repent, Wis. c. 14. v. 28, 29. bee [...]ustly punished, as the Wiseman speaketh, that sweare [...]justly to deceive. He addes the reason; because they [...]espise holinesse, the first Character of the holy Oath of God, and that is truth; for whatsoever cunning is used [...]y men, Gods Oath hath this double truth, & jurantis & [...]ramenti: he swears not in any reserved sense of his own, [...]ut to the intendment of them to whom hee makes his [...]ath: so that his Herald the Minister may well take up hose solemne words, which were used in the Romans [...]ague. Illa palam prima postrema ex tabulis cerave reci­ [...]ta sunt sine dolo malo, utique ea hic ho [...]ie certissimè intel­ [...]cta sunt. In Gods Oath there is neither equivocation, [...]or mentall reservation; he sweares in truth. And thus much of the first property of GODS Oath; hee is not [...]ke man, that he should lye: and this property is to be [...]itated by man.

The second is more peculiar to God, The stablenesse of [...]e Oath. For though all men should sweare in veritate [...]entis, yet only God can sweare in certitudine [...]eritatis; [...] is only for him to say, I will not shrinke from it. And [...]hy? only Gods free will is reciprocall with his execu­tive [Page 130]power, so that he cannot will more then he can doe, neither can doe lesse then hee can will: but the creature will is of larger extent then his power; which is the cause why even in those thinges whereunto our willi [...] ­clines aright, wee presume too much, as Saint Iames h [...] taught: if wee promise our selves the doing of the without this clause, [...]f God will, If we live.

But to returne to God; to make him change, th [...] must be some cause, either from without, or from withi [...] from without it cannot be, for all other thinges live a [...] moove, and have their being in God: so that hee can re­mit and intend his creatures forces, as seemeth good [...] him; hee proportionateth all sorts of meanes to compa [...] his end, where [...]n all thinges serve him, and who ha [...] resisted his will? From without then there can been cause, much lesse from within; for his word, before [...] was spoken, was tryed to the utttermost, as the Psi­mist speaketh, as silver tryed seven times in the fire: the [...] is no error to bee corrected in it; seeing as in wisedom God made all his workes, so hath hee spoken all h [...] wordes: and what hee hath wisely resolved, hee wi [...] not unconstantly alter. [...] (saith Na [...] anzene) [...]. O [...]at 53. It is the foole that chan [...] ­eth like the Moone: but Gods word is as the dir [...] beames of the Sunne, which passe through the aire [...] moved of the windes; and though reflected of the eart [...] yet grow they more bright, more hot: even so God tu [...] ­neth the rage of man to his praise, Psal. 76.10. hee restraineth his [...] ­riousnes; for with him there is no variablenes nor sha [...] of change. True it is, that God is said to repent; but [...] Fathers joyntly agree, that his repentance is mutati [...] not affectus, but effectus: hee changeth his creatures, [...] changeable in himselfe; even as a chirurgeon, who [...] gins with one kind of plaister, when that hath wrou [...] his force, layeth another kind, doth not alter, but p [...] ­sue his former resolution, which was, by those dive plaisters to cure the sore: even so, whatsoever alterati [...] [Page 131]befalls us, God did eternally decree it, an decree it as it befalls. So then wee must acknowledge that his word, much more his Oath, is a standing word, Psa. 33.4, 9 Zach. 1.6. Psa. 119.89 1. Pet. 1.25. as the Scrip­ture calleth it, a prevayling Word, an enduring word. All flesh is grasse, and the glory thereof but as the flower of the field: the grasse withereth, the flower fadeth, but the word of the Lord abideth for ever, saith Saint Peter. Christ goeth further: heaven and earth shall perish; Mat. 5.18.one jote or one title of the Law shall not escape, till all thinges bee fulfilled. Parti­cularly in one case; thus saith the Lord; If you can breake my Covenant of the day, and my Covenant of the night, that there should not bee day, and night in their season; then may my Covenant bee broken with David my servant, Ier. 33.20.that hee should not have a sonne to raigne vpon his throne.

And what is our lesson? Truely first, [...], as Nazianzene adviseth, as neere as wee can, though wee cannot as constantly as God, not to have a heart and a heart, Ps. 119.106 but to say with King David, I havesworne and am stedfastly purposed. It were to bee wished there were such constancy in our Oaths; so many would not retract the Oath of that Al­legeance which they owe without an Oath. The more is the envious man to bee looked unto, that workes into simple consciences such erroneous conceipts. Psa. 58 9. Priusquam sentiantur spinae, tam redivivam quàm adustam procellat quamque Deus. Good husbands suffer tares to grow till harvest, but they weed thistles before the corne bee ripe. I leave the cutting of these thistles and thornes (for they are to us as the Canaanites were to Israel;) I leave them I say, to the temporall sword, whom it concernes neere­ly that their field bee not overgrowen with them; even asmuch as the losse of their harvest, in stead whereof they may else one day scarce find a gleaning. But because their field is also Gods; it were to be wished, that what­soever is done to the seducers, the seduced might be better and oftner informed. There is no doubt, but if a wise and constant course were taken, Gods blessing [Page 132]would be as great in preserving truth, and bringing to the truth, as the Devils malice in corrupting so many sil­ly unstable soules. This care sleepes in the Letters of Lawes and Canons; it would be awakened, to doe as much as Church and Common-weale have thought meet. But to leave them, and conclude with our selves. Of the Patriarchs, Wisd. c. 18. v 6. the Wiseman saith, that knowing to what Oaths they had given credit, they were of good cheere. In imitati­on of whom Saint Paul said, J know whom I have trusted, and that hee is able to keepe that which I have committed to him, untill that day. Wherefore let us listen to Saint Pe­ter, and commit our selves unto God, as unto a faithfull Crea­tor: for as King David saith, No man ever trusted in him, and was confounded: and David was the person, to whom God sware in that truth, from which he would not shrinke.

Let us come then from the warrant to the promise, and therein consider the persons of whom it stands. First, to whom the promise was made. This person was David. God sware to David. Though no mans worth is such, as to deserve ought at Gods hands, for every mans worth is Gods gift, Quid habes, quod non accepisti? and no man must boast, as if he had not received it; yet God never entred into Covenant with any that was not of extraor­dinary worth. You may perceive it in the story of Noah, Abraham, Phinees. But we have now to doe with Da­vid: of him God himselfe doth witnesse, that he was a man after his own heart; Hom. de David & Saul. that is, as St. Chrys. expounds it, there was between God and that King, Individuus amor, & conjuncta Charitas, idem velle, & idem nolle. Which a­greeth with that addition St. Paul puts to Gods Word, he will doe omnes voluntates meas, all my wils; for he was eminent in more than one vertue. Eccl. 47.3. ut supra. Looke on him as a private man, how valiant! hee played with Lions as with Kids, and with Beares as with Lambes. And yet how pati­ent! millies meruit martyrij coronam, saith Chrysostome, he was a thousand fold Martyr. Looke on him as a King caring for the Church; hee spake truly of himselfe, the [Page 133]zeale of thine house hath consumed me. Which the Sonne of Syrach excellently resembles. As the fat separated from the peace offering, so was David chosen ont of the Children of Israel.

Now the fat was only Gods part; the rest of the sacri­fice was divided betweene the Priests and the offerer: so David dedicated it wholly unto God, as if none else had any interest in him; and yet behold when he commeth to deale with the common-wealth, what saith he? the earth and all the Inhabitants thereof are out of joynt; I beare up the pillars thereof. Saint Chrysostome did not lavish when he said, In natura humana vitam praestitit an­gelicam: for doe not the Angels also behold the face of God? and yet are they ministring spirits for their sakes that shall be heires of salvation. So David was indeed the annointed Cherub that covereth, and God set him in honour upon the holy mountaine. You have not heard all: he committed sundry enormous sins: yet such was his Repentance (the Psalmes are monuments of it) that Theodoret stickes not to say, Regis admirabilem gloriam ef­fecit splendidiorem; he was a King admirable for his ver­tues, but more admirable for his repentance: as it was a stranger sight to see a King of Ninive come downe from his Throne clothed in sackcloth and sit in ashes, then King Solomon sitting upon his Throne and speaking para­bles unto the Queene of Saba. Behold then whom God chose to be a Patriarch, to whom he gave a name like one of the great ones, like that of Abraham: he entered in­to a Covenant with Abraham, and he entred into a cove­nant with David; he sware to Abraham, and he sware to David; and he sware unto David, as unto Abraham, concerning his issue, The fruit of his body.

Children are called fruit of their Parents body, to note, that they are only fathers of their flesh: they have another, namely God, which is father of their spirits. Saint Paul teacheth it, and the use of it, Heb. 12. Heb. 12.9. And this checkes their opinion, that will have soules propa­gated, [Page 134]no lesse than bodies. I will not trouble you with such an unnecessary dispute. Rather this I note, that whereas every mans first desire is immortality; because hee cannot in this world attaine it, hee offereth supply thereof by his posterity. This phrase then promiseth so­latium immortalitatis, a kind of immortality. Our mor­tall part the Sonne of Syrach doth excellently set forth, Chr. 30.4. A man that hath issue, though he die, yet he is as though hee were not dead; for hee hath left one behind him, that is like him. Jn his life he saw him, and had joy in him, and hee was not sorry in his death, neither was hee ashamed before his ene­mies. And why? he left behind him an avenger against his enemies, and one that should shew favour to his friends. Good cause therefore why another Psalme of degrees tels us, that Children are an inheritance of the Lord, and the fruit of the wombe is his reward. As are the arrowes in the hand of the strong man, so are the children of the youth. Blessed is the man that hath his quiver full of them. Sure­ly, for a King to have his quiver empty is no small curse. God himselfe hath spoken it. Ier. 22.30 O earth, earth, earth, heare the word of the Lord. Thus saith the Lord: write this man, (and that man was Iechonias the King, write him I say) destitute of Children, a man that shall not prosper in his dayes, and what is that, but that he shall be cursed? he addes the reason; for there shall be no man of his seed that shall sit upon the Throne of David, or beare rule any more in Ju­dah. Esa. 38.14. King Ezekiah, when he was but threatned it, con­fesseth thus, he chattered like a swallow, mourned like a Dove. And what said Abraham? O Lord God, what wilt thou give me, seeing I goe childlesse? and loe the servant of mine house shall bee mine heire. Happie then was David, and so every one of Davids ranke is happy, that hath a fruitfull Vine, and Olive branches round about his Table. Of whom we may truly say,

But marke: the King was busie to build Gods house: [Page 135]and see how God answers him, promising the building of [...]e Kings house. God requites a building with a buil­ [...]ing. There is a very apt allusion in the word, upon which the sonne of Syrach also playes, when he saith, that [...]hildren and the building of a City make a perpetuall [...]me; how much more, if they be a royall off-spring, that [...]e destined to sit upon a Throne? And God promiseth [...]avid sons for this honourable end, To sit upon his Throne.

It appeares among the buildings of Solomon, and in the Chronicles of other Monarchs, that the King had a seciall publike seat wherein he was placed, when he pos­sessed himselfe of his kingdome, and afterwards sate as in his proper seate: the Scripture cals it solium Regni, as if a kingdome and the Throne were inseparable. So that this phrase doth signifie insigne Regni, an essentiall, an in­communicable rite of a Kingdome. This seate is in­communicable: the Altar and the Throne (saith one) are [...]th proper: the Altar to God, the Throne to the King. The pride of usurping the Throne will as hardly be broo­ [...]ed by a Soveraigne on earth, as the usurping of the Altar will be borne by the Lord of heaven. Therefore Pha­raoh, though he did highly advance Ioseph, added, Only in the Kings Throne will I bee above thee. As it is incom­municable to others, so is it essentiall to a King. In regard whereof Saint Peter calls Kings [...] superemi­nent, supereminent in the Throne. But wherein stands this supereminency? surely in state and power. In re­gard of the state it is called solium gloriae, 1 Sam. 2.8. Pro. 20.8. and in regard of the power, solum judicij. These two must not be se­vered. A King must in state ascend above all, that hee may be the more respected when he doth command. God himselfe, that did often shew himselfe as a King, did shew himselfe in that Majestie that hee alloweth unto Kings. The places be knowne in Ezechiel, Daniel, Revelation. I need not quote them. But solium is therefore gloriae, be­cause judicij. The state is to countenance the power: it must not be only a Throne of glory, but of judgment too. [Page 136] Nazianzene hath an apt description of Kings, they are persons (saith hee) [...]. They are not be without a paire of scales in their hands, in imita­tion of God, of whom the Psalmist saith, Thou sittest i [...] the Throne, that judgest righteously. And such a Throne indeed was King Davids. At Ierusalem are Thrones for Judgment, even the Throne of the house of David. In such a Throne should the sons of David sit; they were to [...] but God would set them there.

It is superfluous for me to remember you, that Promo­tion commeth neither from the East, nor from the West, [...] from the North, nor from the South. It is God, that take downe one, and setteth up another. Which is evident by the Prophesies of alterations in the most eminent Monarchi [...] of the world. As for the Anabaptists that admit no So­veraigne title in a Christian Common-weale upon a fal [...] ground, that it is a fruit of Adams fall, which ceased us on the Redemption by Christ; it is enough to tou [...] their ignorance, not distinguishing between Direct [...] and Coercive power. The later is made necessary by sin the former is as naturall, as sociablenesse is to man. T [...] Romanists detest Anabaptisme; but they cherish a m [...] ­sterie of iniquity, that may not be indured by this pecu­liar of God, I will set them. For in their Pontificale Re­manum they insert such clauses, as have within late yeere given occasion of Rebellion in this land, Rebellion justi­fied at the Barre upon this ground, that the King is [...] King till he be anointed. In that booke, as it is reform [...] by the Councell of Trent, in the Tract De benediction [...] [...] coronatione Regis, to the Bishop that performes that Ce­remony, the Presentee speakes thus. Reverendissime [...] ­ter, postulat sancta mater Ecclesia, ut praesentem egregi [...] militem ad dignitatem regiam sublevetis. And after, [...] King begins his Oath thus. Ego, Deo annuente, fut [...] Rex. And what is this but a devise whereby the P [...] usurped upon the Emperour, and encroacheth by Metro­politans upon other Kings, feigning an interreg [...] [Page 137]which in an he editary kingdome is (questionlesse) re­ [...]ugnant to the fundamentall lawes of all Nations. Ther­ [...]re against them and all others, Psa. 89.18. wee hold that of the [...] line; Our shield belongeth unto the Lord; Our King [...] the holy one of Israel: hee holds of him and none [...]ther: the King doth sit, but God doth set him.

And sets him for ever. The succession is perpetuall. [...]ome restraine this untill Christs comming, according to [...]hat speech of Iacob, The Scepter shall not depart from Iu­ [...]ah, nor the Lawgiver from between his feete, untill Shi­ [...]ah come. Some continue it unto the end of the World, [...]ccording to these words of the Psalme, so long as the Sunne and Moone endureth. They are easily recon­ [...]iled. Distinguish the Prophesie from the Promise: the Promise speakes of that which might be, the prophesie [...]f that which would be. If IERƲSALEM had [...]nowne those things that belonged to her Peace, the enemies [...]ad not cast a banke about her, the Romans had not destroy­ [...]d her, that Throne should have continued as the dayes of [...]eaven.

But Iacobs prophesie meaneth, that for want of per­ [...]rmance of the Covenant, Ierusalem should faile, when Philoh came; yea and before that, the tabernacle of Da­ [...]id should be ruinous. The ground of that prophesie is [...]t downe, Psal. 49. Psa. 40.11. Many thinke that their houses shall con­ [...]nue for ever, from generation to generation, and call their [...]ands after their names. But when man is in honour, he [...]oth not understand, and so becomes as the beasts that perish: [...]nnes interrupt their continuance for ever. Wherefore [...]ccording to that in Deuteronomy, Deut. c. 29. v. 19.If any when he heareth [...]he wordes of this curse, blesse himselfe in his heart, saying, [...] shall have peace, although J walke according to the stub­ [...]ornnesse of mine heart, thus adding drunkennesse unto thirst; [...]e Lord will not bee mercifull unto that man; but the wrath [...] the Lord and his Jealousie shall smoake against him, and e­very curse that is written in this booke shall light vpon him: [...]d the Lord shall put out his name from under heaven.

The succession then is perpetuall; but the promise the of is conditionall; the Condition is the keeping of Gods Co­venant. And so wee come from the absolute part of the promise to the qualified; which must not be several. It was the error of the Kings and Priests of Iudah and Israel excepting against the prophesies, and persecuting the prophets, which foretold the ruine of those king­domes for the sinnes thereof: they dreamt that the pro­mise was onely absolute; and so howsoever they live [...] their state should endure for ever; not remembring th [...] God exacted their duty as well as hee promised his mer­cy, yea and limitted the performance of his mercy, ac­cording to the continuance of their duty.

Although then Kings be Lords over their people, [...] are they subjects unto God: They can bee no great [...] then Adam, of whom Saint Augustine, Quamvis in m [...] do dominus positus est Adam, &c. though Adam were cre­ated Lord of the visible world, yet by subjection unto a [...] he was to recognize that hee held of a more soveraigne [...] It is a fundamentall rule of reason; that from whom [...] have our being, from him wee must receave a Law pre­portionable to our dependance on him, be hee God [...] man; Kings from God, and other men from Kings.

They that have beene of Phaeraohs mind and have sai [...] who is the Lord, that I should heare him? have tryed Sai [...] Bernards rule to be true, Posse eos summovere se felicit [...] but not subducere se Potestati; they may deprive themsel [...] of the glory of God, their throne in heaven, but they can [...] exempt themselves from the soveraignty of God: hee will [...] his pleasure dispose their thrones here on earth.

There is a covenant then betweene God and the Kin [...] and it is two-fold: I will be his Father, and hee shall be [...] sonne:2. Sam. 7.14, 15, 16.he shall build an house for my name, and J will sta [...] the throne of his kingdome. So it is set downe, 2. Sam. [...] The Covenant respects David as a private person and as King: as a private person, hee is to be the sonne of God (for Davids Covenant doth presuppose Abrahams; b [...] [Page]addeth a regality unto it. As a King hee is to build an house for God, Hee must be custodious, et Custos utrius­que tabulae: it was so in the Old Testament, Psal. 2.6. it must bee so in the New. It is prophesied in the second psalme; we are taught to petitionate by Saint Paul; 1. Tim. 2.2. and Saint Au­gustine doth excellently expresse it. Aliter servit Rex Deo, quia homo; aliter, quia Rex. As a man, hee must conforme himselfe to the lawes of God; as a King, hee makes lawes for the service of God. It is not enough for the King to obey it, as the child of God; as a King annoynted of God, he must commaund it; like to primum mobile, which moveth it selfe, and all inferior orbes with it. So did the religious Kings of the Iewes, and so did the religious Emperours of the Christians. But where shall the King find whereunto hee is tyed by Covenant? hee hath an authenticall Record; the Record is Gods Testi­monies, they are tabulae foederis. God testifieth his will in his word. This appeareth by Moses in Deuterono­my, where the King is enjoyned to describe the law, Deu. 17.18. when he sitteth vpon his throne: and the same charge is reiterated unto Ioshua. Samuel giveth the like to Saul, Josh. 17. and David to Solomon. Whereupon the booke of the Law was to be delivered the King at his Coronation. You may see it in the Story of Ioash. Psa. 45. [...]. The Chaldee paraphase expounding those words of the Psalme, the Qucene stood at the Kings right hand, gives it this sense, Stabit liber legis in latere dextrae tuae, et exaraebitur in exemplare splen­dor tuus, velut obrizo ophiritico. It is memorable that is reported of Alphonsus King of Arragon, that hee read o­ver the Bible with the glosse foureteene times. But this I moreover marke in the word Testimony, that God speaketh like a King, signifieth his pleasure, without Rhetoricall perswasions or philosophicall demonstrati­ons. There are lumina Orationis in the sermons of the prophets, which surpasse the Eloquence of all heathen men: but the style of the Law runnes onely with a Teste. Yea and simply Gods word requireth faith, which is [Page]the Correlative of a Testimony; Quare et Quomodo: Iewish wordes, as the Fathers call them: our age may call them Atheisticall, which also must be banished farre from the Articles of our Faith, and notwithstanding all unbelieving scoffers, the bare Testimony of God must go current with us as an indemonstrable principle of our Faith, and uncontrollable precept of our life. It must go current with all, but specially with Kinges, who must yield unto God what themselve; expect from their su [...] ­jects: this let them not discredit: Teste meipso; for God himselfe doth teach it them.

You have heard what is the Record. Now heare, that it is authenticall. God himselfe will teach them. The businesses of the Kings of Iudah were either Juris or facti. In matters of Fact which were doubtfull, either in peace or warre, they had immediate resolution from God, ei­ther by Prophets that attended them, or by Vrim and Thummim before the Arke. But if it were Quaestio Iuris, then they were still referred to the Law, the sense where­of they were to require of the Priests, which (as it ap­peareth in Nehemiah and elsewhere) did dare sensum, and in their sitting in Moses chaire (so long as they sate in the chaire) God did teach by them: so that Qui vos au­dit, me audit. But it is no longer then they sit in the chaire; for [...], as Basil well observeth. The Minister is but as the gnomon of a dyall, that onely points out the motion of the heavens. It is as lawfull for the Prince to prove the spirits of the Pro­phets as to try his Dyall, whether it goe right or wrong. But the Bishop of Rome conceipts so much of his Infalli­bility, that hee resembles him in Pliny, who finding a disproportion betweene the Diall and the Sunnes moti­on, thought surely the earth was moved from his centre, or the Sunne had taken a new course, but suspected not that the Dyall had beene shaken with an earthquake: e­ven so they will permit Princes to meddle with matters in the Church, but directed by the supreme pastor; on [Page 141]whose information they must build so securely, that they must rather think that God hath altered his mind, or Prin­ces passed their bounds, then the Priest can be deceaved.

But this place may intimate an extraordinary Spirit of Wisdome which God vouchsafeth Kings; whereunto the phrase respecteth, My Lord the King is as an Angell of God, knowing good and evill: Which Salomon prayeth for. Send me that wisdome which is [...], as if there were a speciall wisedome that doth assist the thrones of Princes. And in regard hereof it was, that Salomon elsewhere desires a docile heart, and saith, that the Kings heart is in the hands of God, as the River of waters; he tur­neth them wheresoever it pleaseth him. Which one wittily expoundeth. All the fruitfulnesse of a land, as also the barrennesse depends upon those streames of wisdome; which God either sends abroad, or withholdeth, by the heart of the King.

The Conclusion of this point is. If yee delight in thrones and Scepters, ô Kings of the people, Wis. 6.21.honour wise­dome, that you may reigne for ever.

You have heard the promise that GOD makes the King; but yee have heard it only in the type. I should (if the time would serve) speake something of the truth, seeing the truth concernes that King, and all Kings as well as the type. The Truth is Christ, whom the Scrip­ture calleth David, and the Sonne of David. God swore to him, and for him: to him as the head; for him, as that head is mystically joyned to the body of his Church. He was born to be a King, and to make all his, Kings unto God: but not Kings, except they were Priests, and did sacrifice themselves unto God. If they were a Royall Priesthood, then were they to sit upon the Throne of the mysticall David. To him that overcommeth (saith Christ) will I grant to sit with me in my Throne, as I overcame, and sit with my Father in his Throne.

But the time will not give me leave to wade further in that mystery. Only this I adde: that if you separate [Page 142]the Ceremoniall from the Morall, what was spoken to David concerneth every Christian King: they have the same charge of keeping Gods Covenant: and they have no lesse the same hope of succession in their Crownes. For as the Gentiles which tread the steps of Abraham, are in the Gospell said to be the sonnes of Abraham, the Fa­ther of faithfull men; even so Kings which doe the workes of David, are the Royall off-spring of David, David the father of faithfull Kings: which is the cause why our Church on those dayes which we solemnize in remembrance of the favours vouchsafed unto our Kings, doth use the Psalmes that were penned for David and his seed.

The summe of all is. God promiseth, he warranteth sincerely and constantly unto Kings in a King, for their seed; Not only for themselves: that if they forsake not him, hee will never destitute them, but continue their Royall line, Monarchs in earth, and Saints in Heaven.

Give then thy judgments to our King, ô God, and thy Righteousnesse to the Kings Sonne; That keeping thy Testimonies, they may abide in thy Covenant. So shalt thou make good unto them the holy things of Da­vid, and other Princes that are faithfull; A per­petuall succession of this Crown on earth, and a blessed joynt possession of a better Crowne in heaven. *⁎*

A SERMON PREACHED AT SAINT CROSSE NEERE WINCHESTER.

ALL men are forbidden to sinne, by the Law of the Creation: but they which in the Church are by Sacraments consecrated un­to God, have moreover bound themselves from sin by a religious stipulation. For a Sacrament consists of a visible signe, and an invisible grace. Of which the signe represents not on­ly what God offers, but also what man vowes: and the grace worketh no lesse a conscience of mans duty, then it doth a sense of Gods mercy. Adde hereunto, that by Christs Institution these two are subordinate, and the out­ward signe seemeth to make the way more passable for the inward grace. Strange then it is that any should affect [Page 144]the signe, and neglect the grace; yea boast of Gods seale and neglect his spirit. Not only so, but even presume to sinne upon warrant of that which containes so manifold a prohibition of sinne; yet some such Corinthians there were. Saint Paul in this Chapter taxeth them and ma­keth good this point of Divinity against them. Sacraments are no priviledges, either for sinne, or from plagues. And because in Morals, Examples are most working proofes; hee tryeth the Corinthians case by the Histories of the Iewes. The effect of this Argument is this, God is no ac­cepter of persons; no more of the Gentiles, then he was of the Iewes: And why? these two particular Churches are similary parts of that whole one; which is Catholike both in time and place. Though in some other things they differ, yet in substance they agree. God in his mercy is equally neere to both, and in his Iustice will deale indif­ferently with both. Therefore the Jewes stories are the Gentiles types, types not of Ceremoniall presignificancie, but of morall correspondency: by them they may judge in what termes their persons stand with God, and what their deeds may expect at the hands of God. The Iewer were as the Gentiles are, Sacramentally sanctified, yet they sinned and were plagued. Alterius casus, alterius cautela, saith Gregory the Great, lib 4. Epist. 56. The Iewes harmes must make the Gentiles beware. Therefore whatsoever he be, Iew or Gentile, that thinkes he stands, let him take heed least he fall, as the Apostle concludes in these words that now I have read unto you.

These words then are a conclusion springing from that proofe, which the Apostle grounded upon the example of the Iewes Wherein it is cleare, that Sacramentall sanctification doth neither exclude sin, nor exempt from wrath. For the bet [...]er unfolding of which words, we may observe in them these two points; a mutability whereunto we are subject, and a Vigilancy whereof we must take care. The former requireth the later. Wee must bee vigilant, because we are mutable. Mutable we [Page 145]are, for he that thinketh he stands, may fall: Vigilant [...]herfore we must be, lest he that thinketh he stands, doe [...]all. I [...]t him that thinketh, &c.

To begin with our mutability: Pst. 1.5. Our condition is ac­cording to our place: this three fold, so is that. The first [...]lace is [...]eaven: this, as the Apostle calleth it, Heb 12.28. is a king­dome that cannot be shaken, therefore they that are standing [...]illars there (so Christ calls the Saints consummated) [...]e free from falling. Apcc. 3.12. Zach. 12.8. Jn that day (saith the prophet [...]achary) shall the Lord defend the Inhabitants of Ierusalem; [...]nd he that is feeble, (the word is, a stumbler) among you, [...]all be l [...]ke unto David, and the house of David as the An­ [...]ells: as the Angell of God before them. Now the An­ [...]ells cannot fall. The second place is Hell; and that is a [...]oale wherein sinners lye bound hand and foot in chains [...]f darknesse, and that without delivery: they cannot be [...]osed, they cannot be raised: their sentence is irrecove­rable, and their state unrecoverable. Luk. 16 26. So Abraham tells [...]ives, Lu. 16. The third place is the earth, the mid-way to the other two, which partaketh of them both: here [...]en both stand and fall. And no marveile: for the best [...]e sonnes of Adam, aswell as of God; partly flesh, and partly spirit: not only Saints, but also sinners, living in the Church, not triumphant, but militant. And this Church is in the Canticles aptly resembled by the moone; for shee hath her wexings and her wainings: she cometh [...]eerer, and goeth further from the sunne, the sunne of righteousnesse, as Malachi calls Christ, Mal 4.2. in the fourth of his prophesie. So then this admonition is directed to [...] that are pilgrims, not to them that are at home: to wayfaring men, not to them that are at their journeys and: and it is directed to us all: Whosoever thinkes hee stands. I said in my prosperity, I shall never be removed, thou Lord of thy goodnes hadst made my hill to stand so strong, Psa. 30 6. saith [...]ing David. Though all men bee offended, Mat. 26.33. [...] (said Saint Peter unto Christ) yet will I never bee offended. Behold great security in King David, and no [Page 146]lesse in Saint Peter; yet when God hid his face, the King confessed that hee was troubled: Psa. 30 3. and his trouble was a fall, a great downe-fall, as it appeareth, verse. 3. where he thanketh God, that he had brought up his soule from be [...], and revived him from among them that did goe downe to the pit. Christ did looke away from Saint Peter, and he stumbled, and fell too, and that very low; for hee de­nyed, yea forswore his master, so farre was he from stand­ing to, or dying for his master. What can wee say the to these things? If a King, a King of Israel, a King after God owne heart, Gal. 2.9. if an Apostle, one of those three [...] Galathians 2. that seemed a pillar among the Apostles, that was surnamed Cephas, in prophesied his faith: if such a King, such an Apostle, King Da [...]i [...] and Peter could not so stand, but they fell; who in the Common-weale, who in the Church dare say, I shall ne­ver be removed, I will never be offended? Surely, the weaknesse must needs be in all, that tempteth them th [...] are the very best of all. He that thinks, [...], in fulness of sense, he that seemes. Now a man may seeme onely [...] others, or also to himselfe; so that the sence is somewh [...] restrained, by translating it; he that thinks: for he th [...] thinks he stands, seemes onely to himselfe. But it is [...] done without cause. If a man seeme to stand, onely [...] others, 1. Cor. 2 11. no wonder if he fall. No man knoweth the thing of a man, save the spirit of man which is in him. Easie there fore it is to be deceived in our judgement of another man. Hypocrisie may vaile the greatest impiety. Dec [...] full workers (saith Saint Paul) transforme themselves i [...] the Apostles of Christ: and no marvell, for Satan [...] selfe can be transformed into an angell of light. But [...] smothered is like a sicknesse palliated: it will not be [...] ere it breake out, and breake out more violently. The [...] ample of Iudas the traytor, Simon Magus the sorcer [...] Julian the Apostata, are proofe enough that such stand [...] will soone fall: but for him to fall that seemeth to [...] selfe to stand, his case is more wofull, and this admon [...] [Page 147]on the more behoofefull. The Corinthians were too well conceited of their own stability; therefore doth the A­postle presse them with a consideration of their mutabili­ty. Hereupon the Translator regarding fitnesse, rather [...]hen fulnesse of sense, expresseth the touch that the Apostle giveth at their pride, by rendring it, he that thinks. He [...]hat thinks he stands.

Standing and falling are words borrowed from things corporall, to note those that are spirituall; alluding both [...] the comparison of Gods word, to a way wherein we [...]ust all walke: In our walking there are enemies that would supplant us; and according to our walking God will respect us, if we be neither foiled of our enemies, nor [...]isallowed of God. In both cases, the Scripture saith, we [...]and; stand against them, and stand before him. Of the [...]rst Saint Paul protesteth unto Felix, Act. 24.16 that he endeavour­ [...]d to have a conscience towards God and men [...], which stumbleth not, without offence. And how far he [...]ad obtained it, he reporteth to King Agrippa; Acts 26.21.for [...]reaching repentance the Iewes tooke me in the Temple, [...]d would have killed me; neverthelesse I obtained helpe [...] God, and stand to this day, witnessing to great and small, [...] other things then those which the Prophets and Moses [...]id should come. And as himselfe was stable, so he ex­ [...]rteth these Corinthians to be [...], [...]ke a house well founded or built upon a rock; Mat. 7 25. though the [...]inds blow, and the waves beat, yet that house will stand: [...]d such are they, who as the Scripture saith, stand. Nei­ [...]er Scriptures only, but Fathers too. In the Ancients no­ [...]ing more obvious, then that Confessors and Martyrs, [...]e as it were by a proper name called stantes, standers. [...]anders, because in persecution they never fell.

But as there is a standing against our enemies, so is [...]ere a standing before God, this being a consequent to [...]d a reward of that. Watch and pray (saith Christ unto [...]s Apostles) that ye may be counted worthy to escape all [...]ese things, when the day of judgement shall come,Luke 21.36and [Page 148]that ye may stand before the Sonne of man; for in that day the righteous onely shall stand, and stand in boldnesse, before them that have tormented them: neither shall they onely during that great assises stand before the Tri­bunall of Christ; Rev. 7.15. Zoc. 3.7. but from thence be advanced to an high standing; they shall stand eternally before the throne of God. If (saith God to Ioshua the high Priest) th [...] shalt walke in my wayes and keepe my watches, thou shal [...] also judge my house, and shalt keepe my Courts, and I wil [...] give thee a place inter astantes, among these standers, pointing to the angels; for if Gods will be done on earth by us, as it is in heaven by them, we shall in the Resur­rection be like to angels, and stand for ever before the throne of God. Vnto this twofold standing, falling is opposite: therefore we fall either into sinne, or out o [...] favour. He that sinneth takes a fall, therefore are sinnes most usually in the Scriptures called [...], fals, an [...] the occasions or matter of sinne, scandala blocks, fit [...] give a fall. Saint Iames useth another word, but of the same force. In many things we fall, we sinne all. The pro­phet David notes sinning by slipping. My feet had wel night slipt, when I saw the prosperity of the wicked; and [...] commonly meaning the sinne, call it, the fall of angels and of men. And so do the Fathers tearme weaklings it the faith, and revolters from the faith: the first, laps [...] such as have taken a fall; the other, Apostatas, such [...] have cleane given over to stand. Iude 12. Trees twice dead, [...] plucked up by the roots, Iude 12. But how doth fallin [...] resemble sinning? surely the proportion is very fit; for a fall comprehends in it a descent of our body, and with­all, a bruise: so doth sinne a debasing of the soule, toge­ther with a wound. Gods creatures are not all of [...] degree, and there are many steps betweene heaven an [...] hell. By creation man was a consort of the angels, but [...] sinne he is ranged with the beasts. Man being in ho [...] (saith King David) hath no understanding, but throug [...] sinne becomes like the beasts that perish. It were well, if [...] [Page 149]were no worse by sinne. Mat. 3.7. Ioh. 8.44. Abrahams seed becomes the ser­pents brood, as both Iohn Baptist and Christ pronoun­ced. A great disparagement of their nature. But this base­nesse is seconded with a wound, which Christ teacheth in the simile of the man that descended from Ierusalem to Iericho, and fell among theeves, who not onely rob­bed him of his raiment, but also wounded him, and left him halfe dead. God in the first of Esay describes this most excollently: Ah sinfull nation, Esay 1.4.a people laden with iniquity; a seed of the wicked corrupt children: they have forsaken the Lord, they have provoked the holy one of Is­rael to anger, they are gone backward. This he speakes plainly. But see how he doubles it, speaking figuratively: Wherefore should you be smitten any more? for you fall away more and more. And what is their fall? The whole head is sicke, and the whole heart is heavy: from the sole of the foot unto the head there is nothing whole therein, but wounds, and swellings, and sores full of corruption; which have not beene wrapped nor bound up, nor mollified with oyle. Sinne then indeed is a fall, which beares such markes of a fall degrading and wounding us.

But men do not onely fall into sinne, but also out of favour, for the first fall comes not alone. All they (saith the Wiseman) that regard not wisedome, have not onely this hurt, that they know not the things that are good, but also they leave behinde them a memoriall of their foolishnesse, they are spectacles of Gods wrath. Iob more fully, The steps of a wicked mans strength shall be streightned, Iob 18.7.and his owne coun­sell shall cast him downe; for he is taken in the net by the feet, and he walkes upon snares; his hope shall be rooted out of his dwelling, and he shall be made to descend to the king of feare.Deut 32 34.Is not this laid up in store with me, (saith God) and sealed up among my treasures? Vengeance and recompence are mine, their feet shall slide in due time. When I went into the Sanctu­ary of God, then (saith King David) I understood the end of wicked men. Surely thou (O God) hast set them in slippery places, and castest them downe into desolation. But marke [Page 150]the difference betweene the fall into sinne, and out of fa­vour: Pro. 7.16, 17 the one is willing, the other is of constraint. Sin is like the harlot, she decketh and perfumeth her bed, with craft she causeth man to yeeld, and lay himselfe downe and take his pleasure in her dalliance. But God endures not that man should enjoy pleasure with his dishonour: therefore hath he ordained that this harlots house should be the way to hell, that it should lead downe to the chambers of death, as it is in the end of that chapter. Howsoever, a covenant a sinner makes with death, and sinners are as secure as if they were in league with death. Men promise themselves impunity, that are given over to iniquity. But whatsoe­ver league they make with death,Esay 28.18it shall be broken, and their agreement with hell shall not stand. When a scourge shall run over and passe through, they shall be troden downe by it. Whosoever willingly fall from God, shall (will they nill they) fall under plagues. But falling is opposed to standing, as in two things, so also two wayes; ne­gatively, and privatively: Negatively, when he findes himselfe downe that was never up: privatively, when he takes a fall, that indeed did stand. It is a good rule which the Fathers observe in expounding sundry places of the Scripture. Interdum res tum demum dicuntur fieri, cum incipiunt manifestari. Things are oftentimes said to take their beginning from the time that they first come to our understanding. Rom 7.9. For example, and to our present purpose; I once (saith Saint Paul) was alive, being with­out the law; but when the commandement came, sinne revi­ved, and I dyed. Not that before he was alive, and then gave up the ghost; but he then perceived himselfe to be but dead, whereas before, in his imagination he was alive. Psa. 69 28. King David praying against the wicked, Let them (saith he) be put out of the booke of life, and let them not be written with the righteous: contradictory speeches; but that many thinke themselves entred, whose names were never in that booke. Iude 8. Wherefore Saint Jude cals wicked Christians by the name of dreamers, and not unfitly: for [Page 151]what the Prophet Esay saith of corporall food, is true also [...]f spirituall. Too many are like to hangry men that [...]reame; Behold they eat, but when they awake, [...]say 2 [...].8. their soule [...] empty: or like a thirsty man that dreameth; Behold he drinketh; but when he awaketh, behold he is faint, and his [...]ule longeth. Quià est hypocritae vita (saith Gregory the Great) nisi visio quaedam phant asmatis, quae hoc estendit in imagine quod non habet in veritate. Pro. 30 12. Hypocrites are Solo­mons generation, that are pure in their owne conceit, and yet are not washed from their filthinesse. All their state [...] like a dreame, as the Psalmist speaketh, when one wak­eth; yea, when God waketh, then he makes this their image, or rather their imagination to be vile, and that in their owne eyes: Wisd. 5.4. as the booke of Wisdome brings them in confessing with their own mouthes: We fooles thought a good mans life to be madnesse, and his end without honour; but how is he counted among the children of God, and hath his portion among the Saints? But we contrary to our for­ther thought, have erred from the way of truth; the light of righteousnesse hath not shined unto us, and the sun of Righte­ousnesse never rose upon us. When the Good-man of the house [...] up, and hath shut the doore, many (saith Christ) shall be­gin to knocke at the doore, saying, Lord open to us; but he shall answer, I know you not. Strange newes! they had a better thought: for they shall begin to say, We have ca­ren and drunken in thy presence, and thou hast taught in our streets. But he shall answer; I tell you, I know you not whence ye are: Depart from me ye workers of iniquitie. Then they shall begin to weepe (never before they mi­stooke their state) when they shall see Abraham, Isaac and Tacob, whom they tooke to be their Fathers, and all the prophets whom they boasted of as of their teachers, they shall see both in the kingdome of God, and themselves thrust out of doores. See then how a man may be deceiv­ed, and flat downe, when he thinketh himselfe bolt up­right. This the Divines call a negative fall, because oppo­sed to a seeming, but not a true standing.

There is another fall which is privative, opposed to standing indeed. Pro. 30.19, 20. The way of a righteous man should be like the light, shining more and more untill the perfect day: But many goe backe, making shipwracke of their faith, and forsake their first love. When God offered a signe to He­zekiah, assuring him of his recovery, wilt thou (saith he) that the shadow of Ahaz dyall goe forward tenne degrees, [...] backeward? His answere was: It is a light thing for the shadow to passe forward ten degrees: not so then, but let the shadow goe backeward ten degrees. In the dyall of our soule over which mooveth the Sonne of righteousnesse, wee may see the cleane contrary. A light matter for the sha­dow (for our vertues are but shadowes of Christ) to go backeward, not so, to goe forward. The cause is not in the sunne, but in the dyall: for here Copernicus The­oricks prove very true, The sunne stands still, but the earth doth move: God forsakes not man, but man God. Which the Scripture implies, when it so often useth that phrase Abierunt retro, they have gone backe, they have decli­ned, they have forsaken mee, and such like. So the Gala­tians went so farre backe, that of one that were able to runne (you did runne well) they became babes, yea lest Little Children, with whom I am in travaile againe till les [...] Christ be formed in you. He. 5.12, 13. So did the Hebrewes. Where as concerning time, yee ought to bee Preachers, yet have ye [...] need againe that wee teach you, what are the first Principle of the word of God, and are become such as have need of milk not of strong meat. Neither may they goe backe onely knowledge and in faith, but in love and workes too Write (saith the Angell to the Church of Ephesus) I h [...] something to say against thee, because thou hast forsaken [...] first love. Remember from whence thou art fallen, and [...] first workes. And to the Angel of Sardis, I know it workes: thou hast a name that thou livest, but art dead [...] wake and strengthen the thinges which remaine, and are rea­dy to die. No doubt then but he that stands, indeed [...] fall: the whole Church fall; they fall in faith, they [...] [Page] [...]n love. But this talking age is much troubled with two [...]questions: how a righteous man doth fall, and how far [...]he may fall, whether with full consent, and whether as deep as hell. But my text leadeth mee to remember you not to fall, rather then to dispute of the manner and measure of their fa [...]l. Therefore desirous to dismisse you rather religious then judicious,) though indeed he is most judicious that is most religious, for the Scripture counts [...]ll sinners, fooles,) I forbeare to exceed the limits of my text, adding to the first point onely this, Nemo repente suit turpissimus. God for­sakes not al­together at first, as ap­peares by E­zekiels visi­on. chap. 9. totum. that the more consent we give to sinne, the greater fall wee take; and the greater our fall, the neerer we draw to hell. The best men will yield too much, and the least frowne of God goeth to a good mans heart; so that our best care must be so to bridle our will, that we may be ever gracious in the eyes of God. And so I passe from our mutability to our Vigilaney.

Whereupon I need not to stand long. If our mutabi­lity be apprehended well, wee need not much bidding to take heed of it. The difficulty is to resolve men that sinne is ill; to resolve the heart, not the wit: many are wise enough to vouch it, but their lives doe prove they never believed it: for can a man unfeignedly acknow­ledge that to be ill, wherein he takes delight as in his so­weraigne good? But that our mutability may make the stronger impression, I will adde something of Vigilancy, the second thing that I noted in the Apostles exhortati­on. Let him that stands, take heed lest he fall.

Though a man standing be mutable; Psal. 1.3. yet if he be Vigi­lant, he may be immutable. It was an heresie condemned in unchast Marcian, to hold (after he was excomunicated for Incontinency) non voluntate, sed necessitate perpetrari scelera, and so to extenuate his sinne. But for the ground of this necessity, men have sought to opposite places; some to heaven, and some to hell. The opinion is anci­ent that fetcheth it from heaven. Adam was the author of it, that layed his sinne to God. The woman that thou [Page 154]gavest me, she gave me of the Tree, and J did eate. And [...] lesse ancient is that which fetcheth it from hell: for the woman put it to the Devill, The Serpent beguiled me, [...] J did eate. Both opinions have had many Schollars. To the first the sonne of Syrach speakes in his dayes: Eccl. c. 15. ver. 11. say me that it is through the Lord, that I turne backe; for th [...] oughtest not to doe the thing which he hateth; say not, that [...] hath caused me to erre, for he hath no need of sinfull man; [...] need of;Psa. 5.4.nay, no delight in a sinfull man. Thou art a G [...] that hast no pleasure in iniquity. And Abacuc, his pure eye cannot behold the wicked, yea they that with-draw them­selves shall perish, hee hateth all them that goe a whor [...] from him.

The Manichees they were Scholars to Eve, and their tenent was, as Saint Austine sets it downe; Non tu pe [...] ­cas, gens tenebrarum peccat; thou deservest no blame for sin, for it is not thee, but the Devill by thee that acts the sinne. But Saint Austin addes well: non est hoc tollere, s [...] geminare peccatum, this excuse is worse than the fault. For as the same Father speakes; well may the Serpert sollicit, he cannot compell: non extorquet [...] nobis conse [...] ­sum, sed petit: he doth move us, he doth not inforce us. And Prosper. Diabolus est illecebrarum adjutor, non voluntatu [...] generator: he allures us to sinfull delights, he actuates not the will: he recommends it, but we may refuse it. Be his meanes never so great to strengthen the tentation; yet except we will, he cannot defile us with corruption. Our selves judge evill to be good, we imbrace evill for good, yea we prefer evill before good. Our selves are the true cause of our own fall. Therefore the H. Ghost bids us spart much unnecessary paines, either of climing into heaven to know what God hath decreed of us; or descending into hell, to enquire how farre the devill may prevaile a­gainst us, but stay at home, and there find the right par­ty that doth supplant us; and that is our will. Man (as Solomon often speaketh) perverteth his owne way. Per­ditio tua ex te. Every man when he is tempted, is tempted, [Page 155] [...]d &c. Wee fall because wee take no heed. As if Saint Paul should say, we should not fall, if we did take heed. Not fall (I say) though we should sinne. For though all sinnes be in their owne nature falls, And therefore Christ [...] the Lords Prayer teacheth us to aske forgivenesse for [...]em; yet Saint Paul here meanes, no ordinary, but [...]reat fals, haynous and enormous sinnes. Heresie, Blas­ [...]hemy, Profanenesse, Adultery, Treason, Murder, and the [...]ke; these by an eminence are called fals; and if we did [...]ke heed, we might avoyd these fals; Videat, saith Saint [...]aul, let him see that he fall not.Eccl. 2.14.A wise mans eyes are in [...]is head, but a foole walketh in darknesse. Surely these Ob­ [...]ects are proportionable to our sight, though smaller sins [...]re not: they surprise us before we discerne them: there­fore God in Christ doth pity us, because of our yet dim [...]ight, when we fall into them. But God will not so ex­cuse him that winkes when he may see, as the Prophet speaketh, or at least will not use his eyes to the uttermost, that he may see. The Serpents wisdome is much in his [...]es, and we should be wise as Serpents. The devill of­ [...]rs at one place, and strikes at another, therefore we must bee armed at all points. The seed perished many wayes. Wee must [...] as Chrysostome speaketh, we must walke circumspectly. The perspectives [...]ch us, that nothing is seene difficultly, but that where­ [...]on we fixe our eye directly. The word is [...]. Let [...] that standeth, see, &c. He distinguisheth betweene [...]naturall and a spirituall man; him that is downe, and [...]m that is up. A naturall man hath no eyes, he cannot perceive the things of God. But of a spirituall man he [...]aith, Wee are children of the day, and light in the Lord: therefore good reason that God should call to us, for Vi­ [...], that we walke as children of the day. The same di­ [...]nction Christ maketh. He that walketh in the day stum­ [...]th not, because hee seeth the light of the world: but if a [...]n walke in the night, he stumbleth, because there is no light [...] him. The stander then must see. But that we may a lit­tle [Page 156]more fully comprehend it, and bee moved to it; we must observe the distinction so usuall, of Gratia operans, and Cooperans: for although in regard of the first grace which giveth us the being of standers or righteous men, we are meerely passive, yet in regard of the second, wher­in we doe manifest our selves to be standers, wee are also active. Now in this cooperative grace, wherein we concurre with God, it is a grounded truth, That except the Lord build the house, Psal. 1 [...]7.1.they labour in vaine that build it; except the Lord keepe the City, the keeper watcheth in vaine. And as Saint Peter, We are preserved by the power of God, who giveth his Angels charge over us, that we dash not our feete against a stone. And therefore as this Apostle tels the Ephesians, We must be strong in the Lord, and in the power of his might. In the greatest stormes or conflicts, Christum vehis, must be our hope, and

The King putteth his trust in the Lord, therefore shall he [...] miscarry. Although in standing, the sinewes of our sta­bility is the conquering power of Christ; yet this powe [...] of his is arbitrary, not necessary: he workes; but when, and as much as he will; and this will ordinarily inclines and proportioneth it selfe unto such duties as he requiret [...] of us, and those are principally foure, wherein stands the most that wee can doe, and that which wee are boun [...] to doe.

In our Take heed, 1 first Christ will be acknowledged the chiefe Efficient of our standing: without him wee c [...] do nothing, we cannot so much as thinke a good though [...] but all our sufficiency is of him. Therefore if any m [...] want wisdome, he must aske it of the Father of lights Christ will support, but he will be prayed to. The fir [...] point of our heed, is Prayer. Watch and pray (saith Christ) that you enter not into temptation. Christ did [...] himselfe, when hee conflicted with his most grievo [...] [Page 157]temptation. If then we want strength, and have it not, it is because we aske it not. S. Paul was better advised, whobeing tempted prayed, and prayed often. Thrise he besought the Lord, that he might be rid of the messenger of Sa­tan that buffeted him; and he received a comfortable answer, My Grace is sufficient for thee, my strength is made perfect in weakenesse. The world is now much subject unto fal­ling, because indeed it is little given to praying. Many flocke in Gods house in the time of preaching, but you shall every where find it empty in the time of praying, people not remembring that the Preacher giveth them good armour, but it is God that giveth them good arms and legs too. Scanderbegs sword was sent to the Turke, but not his arme.

The second duty is Humility, when thou dost stand. 2 What hast thou, that thou hast not receaved (saith St. Paul?) And if thou hast receaved it, why boastest thou, as if thou hadst not received it? Quis te discernit? Men usually fall in­to love with themselves, so farre forth as to thinke themselves fit to be Gods, as did the Angels, and Adam; whereas he should serve the Lord in feare, and rejoyce be­fore him in trembling, serve the Lord with feare and tremb­ling, seeing it is God that worketh in us the will and the deed, especially seeing that, God resisteth the proud, and giveth grace to the humble. Wee must ever remember how un­worthy we are of that grace we doe receave, how short we come of him from whom we do receave it; that wee beare not the root, but the root us: and therefore ever have an awfull respect to him, that doth so graciously respect us. The angels in heaven ever behold, not their own face, but the face of GOD: and so must we be ever submissely ply­able to the will of GOD. This is a mans second Take heed.

The third is, to use our Talent, put on our Saviour, 3 as Saint Paul speaketh Be doing good, as King David: for babenti dabitur. Yea as GOD punisheth sinnes with sinnes, so doth he multiply Grace for Grace. Therefore [Page 158]we must [...], stirre up the grace of God, blow off the ashes that will still cover it; not out of the nature of grace, but out of the subject of grace. Gods grace is like fire; when it is in its owne Element it is pure; but be­ing a fuell, it encreaseth and decreaseth. A mans strength (is not like the strength of a Bee) is cleerer and more du­stie, according to the fuell and care of the fueller. Yea if he stirre it not in greene wood, it will goe cleane out. Therefore as when God kindled fire from heaven upon the Altar, he commanded the Levites carefully to attend it, and imploy it: so must we entertaine the grace of God, that from Heaven is kindled in our soule, we must blow it and cherish it. God kindled that fire [Intendamus medijs non solliciti de fine] fire from Heaven; but he comman­ded men to cherish it on earth. Men now take little care of God and gifts: they do little good. Therefore doth God so seldome multiply his graces upon men.

The last meanes is Mortification. 4 He keepeth himselfe from a fall, that doth not strengthen his enemy, to give him a fall. A regenerate man is a common subject both of nature and grace: whence it cometh to passe, that he hath a double inclination; to evill by nature, by grace to goodnesse: according as his will is corrupt with concu­piscence, or reformed by holinesse. We must both with Saint Paul, chastise our body and keepe it under, mortifie the flesh with the deeds thereof: not violating the substance, but restraining the concupiscence, that the servant may o­bey, and the Lord command: The flesh though it rebell, yet prevaile not against the spirit. Strange it is, that Philosophers observe that man is a little world, and in­deed so he is: he hath his elementary, and his aethereall part: but sinne hath inverted, not the places, but the ver­tues of them: the aethereall being made the patient, and the elementary the agent. And so doth that become cor­ruptible, which by nature is incorruptible: or the sonnes of God have an eye, but it is to see the daughters of men, visu concupiscentiae, not providentiae: and so instead of [Page 159]heeding them, they enter into league with them: and [...]ence are borne Gyants Nephilim: their name shewes [...]heir case; they are no standers, but fallers; they take and give fals: that History is inserted as a cause of the [...]eluge. Lubrica spes est (saith Saint Cyprian) quae inter fo­ [...]enta peccati salvari sperat. And the rather, because we must take no care for the flesh, if we will take care of our selves. The more we bridle the flesh, the more we love it: verè, si severè therefore though grace and con­cupiscence lodge both in our hearts, and passe both from one man; yet they should (as the Opticks write of the [...]ames of the Sunne) passe impermixti. You have seene [...]en the meanes of heed: and God, if he keepes us from [...]lling, will keepe us by this meanes: and he that choo­ [...]th this way of wisedome, walketh without offence. And a stander especially must use this meanes: for Christ (saith Gregory) figured in his Baptisme the case of a stan­ [...]r: and the dragon waites for the childe borne; Lib. mor. 24 12. he [...]aweth the starres. My sonne, when thou enterest, &c. Eccles. This is the cause why Christian Princes are so [...]ch oppugned: the devill doth not so much envie our [...]odnesse as our glory. And therefore when he cannot [...]aw us in hatred of God, he would make us sinne, that [...]e might sinne against God, and so fall. The grievous­ [...]sse of a standers fall must make him also to take heede. [...]hen the foule spirit is gone out of a man, &c. Better were [...] never to have knowne the way of righteousnesse. The [...] when they degenerate prove the worst, because the [...]ill will take the stronger hold of them: and Gods [...]ath for their perfidiousnesse is greater in forsaking [...]m: Examples, The angels, the sonnes of God, Iudas, [...]non Magus. A King how dishonourable a traytour [...]th he count him, that will yeeld a towne well fur­ [...]hed? Mors servituti anteponenda: and bad men, when [...]y recover a fall prove rare. Saint Peter, David, Solo­ [...], Saint Paul, Saint Austine. The devill loveth evill [...]ruments, and God doth detest rebellious traytors. If [Page 160]we cannot escape falling into sinne, yet let us by repen­tance escape falling into plagues; for God commonly doth give space for repentance, that in judging our selves we be not judged of the Lord. We stand in need of his mercy so soone as ever we sinne: but as a Tenant that hath a clause of reentry in his lease, when he breaks his covenant, makes his lease voydable, rather then voyd: so are sinners depriveable, not deprived actually: o [...] right unto all Gods promises is suspended, but restitut [...] in integrum is not denied. It was an errour in the Nova­tians to thinke otherwise: yea, irrepentance is a greate [...] sinne then any other: for to despise Gods mercy is much worse, Rom. 2.4, 5. Je [...]. 13.16. then to provoke his justice. Rom. 2. There­fore Jeremy saith, Give glory unto God, before it be darke, and your feet fall. Cha. 18.7. Ecclus. 9.5. This falling into plagues is sudden, [...] dolor parturientis. When men say, Peace, &c. ut pisces [...] ­mo,Cha. 5.5.Eccl. 9. therefore take heed of this fall. De propiti [...] pecca to noli esse securus, Eccl. 5.

The last Note is, that this Precept is of as long conti­nuance, as our possibility to fall: for he that persever [...] to the end, shall be saved: He which overcometh, unto his will I give,Phi. 1.10. Col. 1.23.&c. He which striveth lawfully, and is with­out offence unto the day of the Lord, Phil. 1.10. If we [...] in the faith, rooted and grounded, Col. 1. si in bono persti [...] ­ris.Rom. 11.20 21, 22.Rom. 11. We are made partakers of Christ, if we h [...] fast the substance, &c. statio de militari exemplo nomen [...] cepit: nam & militia Dei sumus; utique nulla laetitia [...] tristitia obveniens castris stationem rescindit; nam laetitia [...] bentius, tristitia sollicitius administrabit disciplinam. T [...] Philosophers comparing of a constant man to a Dy [...] which ever fals upon a firme basis, is worth the observi [...].

The sum of all is this; Lay together the parts: [...] Admonition issuing out of all is that which Saint P [...] useth to the Hebrewes, Wherefore we ought diligently to [...] heed to those things which we have heard, lest at any [...] [...], we run out like water. Humidum suis ter [...] non continetur, it cannot stand: for if this word spo [...] [Page 161] [...]o the Corinthians was stedfast, and their disobedience thereunto hath received a just recompence of reward; [...]how shall we escape, if we neglect the time of our sal­vation?

In good examples, he that followeth another mans steps deserveth the lesse praise: but in evill, he that imi­tateth a wicked man, whose end he hath seene according to his deeds, deserveth the more stripes; and why? ni­mium praeceps est, saith Saint Cyprian, qui transire contendit, [...]ubi alium inspexerit recidisse; & vehementer infraenis est, cui non incutitur timor, alio pereunte.

It is too true a Note of Machiavell; that we com­mend good men, when we read their lives, but follow the worst. Ecclus. 21.10. Wherefore follow the counsell of the Sonne of Syrach 21, 10. and walke not in stony places. Take heed lest there be in any of you an heart of infidelity. Let us make straight steps unto our feet, and strengthen our feeble knees: and confirme O Lord, that which thou hast wrought in us; in King and people.

Gracious God, thou hast opened unto us our manifold infirmity, and thy soveraigne remedy. Grant that the sense of our weaknesse may stirre up our dulnesse to try our state, and grow up in grace, by that helpe which thou onely canst give, and make fruitfull in us; that true­ly having, and joyntly using both outward and inward meanes, we may upon a sound faith, and zealous cha­rity, so stand stedfast in thy word, that hereafter we may stand boldly before the judge­ment seat of Christ, and blessedly before the throne of God. To him that is a­ble, &c.

A SERMON PREACHED AT SAINT CROSSE NEERE WINCHESTER.

A Wise man saith Solomon, seeth a plague, and hideth himselfe, but fooles runne on and are punished. In which words you may perceave that the foole is not challenged for not discerning of, but not providing against the plague; that plague which [...]e wise man not only foresaw, but also prevented. Provi­dence then and improvidence make no small difference betweene a wise man and a foole: tis so in worldly [...]ings. Much more in heavenly, but specially in the Ar­ [...]le of the last judgment day. To which purpose our [...]viour in the next Chapter, useth the parable of the foo­ [...]h and wise Virgins: both knew of the Bridegroomes [Page 164]comming, and both went out to meet him, but only the Wise caryed oyle in their Lamps, but the foolish when they should have trimmed theirs had not wherewithall. Many men doe believe that a judgment day shall be, they make themselves ready against that day come. Now least of this improvidence we should impute the cause not to our selves, but to the judge, as if he did surprise us before he had forewarned us; he plainly foresheweth the signes by which we may know that he is comming, and propo­seth fearefull examples of their state whom at his com­ming he shall finde unprovided, and this example is the argument of my Text: It is set downe by way of a com­parison, and the comparison is of a world to a world. The world that was to the world that is; that that was drowned, to this that shall be burnt. A comparison the [...] here is. But in this comparison we must note, the propor­tion of the parties, a proportion of very great correspon­dency, but yet of great inequality. As it fared with one, so shall it with the other, but though the fare be like, ye [...] shall it not be in the same degree: the latter shall be the worser: that which ascendeth to a greater height of si [...], shall also descend unto a lower depth of plagues. But [...] us begin with the comparison, and so come to the pro­portion of the parts. Christ compares this world unto the Old, that within his owne person he shall judge, [...] that which was destroyed in the dayes of Noah, and in­deed there is some answerablenesse betweene Noah a [...] Christ. Saint Peter in the first of his third Epistle, p [...] ­teth us in minde of it, and the answerablnesse standeth in two things. The first in the prophesie that Lamec ga [...] to Noahs name, Genesis 5. called his sonnes name N [...] which is by interpretation Rest, for he saith Lamec, sh [...] give us rest from our labours and our sorrowes: and [...] earth which God had cursed: and doth not Saint P [...] say, that all creatures doe groane together with us being s [...] ­ject to vanity, for our sinne, and looke for a Noah, that [...] for Christ? That shall set them free into the [...]bertie of [...] [Page 165]sonnes of God, Rom. 8. Yea our Saviour Christ calleth, the eleventh of Matth. Come unto me all yee that labour and be heavie ladon, and I will ease you, I will refresh you; take my yoke upon you, and you shall find rest for your soules.

The second point wherein they are answerable is the Arke Noah built, even the figure of our Baptisme as St. Peter speaks, Or of the Church whereinto we are recea­ved by Baptisme. For the Arke was built according to the dimensions of the body of a man to figure the mysti­call man. I meane the Church, which is the body of Christ. Out of the Arke could there be no salvation cor­porall, no more can there be out of this Church salvation spirituall. But we must heed the confounding of the true Arke with Saint Peters shippe. The Catholike Church with that Church of Rome, for the priviledg of the whole Church, and the true Church, they appropriate to them­selves being but a part, and but the worst part. Finally, the same floud that drowned the world, did beare up Noahs Arke, and the same fire that shall consume the world, shall make the Church of God more glorious, more illustrious, as gold is in the fire, of a different con­dition from stubble. This was figured by Moses bush, and you had a tast of it in the fierie furnace, the flames where­of consumed them that threw in the three Children, but could not singe their haire or clothes, that lived and walked in the midst of it: you see some reason of the comparison drawne from Noah and Christ, the Arke and the Church, the sloud and the fire. But wee must take a more generall lesson that is insinuated in the comparison, which is, that God in all judgements past gives us a fore-tast of his judgements that are to come. So doth Saint Iude send men unto Angels. God spared not An­gels, he will not spare men. Ieremy sends Iudah to Isra­el, Ierusalem is of no better condition then Shiloh, Saint Paul sendeth the Gentiles to the Iewes: If the true Olive were broken off: how can the graft of the wild Olive (if it be as unfruitfull) presume that it shall scape the fire? [Page 166]Our Christ here sendeth a world to a world, the world that is, to that that was, shewing that they have no dis­charge from Gods plagues, that make no conscience of keeping Gods lawes: there is no prerogative of nature, be we as excellent as the Angels, no dispensation by Co­venant, be we as neer God as was the seed of Abraham, no advantage of the Gospel above the Law.

Though the Gentile be in his full age, and the Iew in his nonage, though we have the truth whereof they had the Types: for there is no respect of persons with God. Cuivis contingere potest quod cuiquam potest. Saint Paul in the tenth Chapter of the first Epistle to the Corinthians gives us this Item, all things happened unto our forefathers. No Types but they were written to admonish us upon whom the ends of the World are come. Our case then is not better then others, nay if there bee any advantage, either of vertue or vice, it is on their part, not on ours; for it is an undoubted rule that in well doing he that followeth another deserveth lesse praise, because he had [...] precedent to guide him, to encourage him: but in ill do­ing the latter deserves the more blame then the former, especially of Gods dislike, and his wrath manifested to disswade and deterre, so that, hee that beleeves after Abraham, it is well if he may goe as high as Abraham bosome: but it shall be easier for Sodome and Gomorra [...], then for Corazin and Bethsaida, for that these despised Christ. After those Cities had been plagued for not hearing. Loe the conclusion is, ‘Faelix quem faciunt aliena pericula cautum.’

Wee must make our forefathers case our case, in regar [...] of sinne, displeasing God; except we meane to bee i [...] worser case, in regard of plagues, when we shall bee [...] ­sited of God. And thus much of the comparison in ge­nerall. Come wee now to the proportion of the parts: a double proportion of correspondencie and inequalitie. First, of the correspondencie; the correspondencie is double, as the persons are of two sorts, bad and good. [Page 167]In regard of the bad, the story doth note the worlds wickednesse and senselesnesse: their wickednes; for after that the sonnes of God, had matched with the daughters of men, of them sprang Gyants: notorious outragious wick­ednes. Rebells against God, Tyrants among men: without all pity, without all charity. But the Scripture doth in very significant manner expresse the measure of their sin, and senselesnesse of their hearts, saying of the first, that the very frame of their imaginations of their heart was evill, and that continually even from their youth. Could there be any sparke of good in them whom the Scripture set­teth forth as so bad? they were rotten at the roote: for the frame of their imaginations was evil, and that not for a moment, they were uncessantly evill, and that not in some part of their age: but even from their youth, ac­cording to that in the 58. Psalme. The wicked goe astray even from their mothers wombe. Adde hereunto that which God himselfe complaines of, that this sinne had not stint­ed it selfe within some sew persons, but all flesh had cor­rupted his wayes, high and low, old and young, men and women, as it is expresly set downe of Sodome and Go mor­rah, in that impure siege of Lots house, so that their reco­verie was desperate, when the contagion was so gene­rall, and the more desperate in that, in so great wicked­nesse there appeared so great senselesnesse, for Gods spirit did strive with them in his mercy, desirous for to re­claime them, but strived in vaine, so that being wea­ry he was faine to breake out into this speech, My spirit shall strive no more with man. And yet see the bow­els of a mercifull God: that when hee was weary with striving, yet hee did not give over striving, for unto wordes he added deeds, and made Noah that was before a Preacher of righteousnesse in words, to be unto them a Preacher of vengeance. But now in deedes: to see whe­ther hee that could not perswade them to walke holily, could strike a terror in them by building of the Arke: A visible prophesie of the flood, to turne unto God peni­tently. [Page 168]And to this striving God allowed a large terme, even 120. yeeres: but all was in vaine, for they continued the same, sinfull and senselesse: till the flood sei­zed upon them, and tooke all hope of recoverie from them. Thus it fared with the old world in regard of those persons that were bad: and is it any better with our world? In this Chapter Christ parallels the Iewes with this world, their destruction with the destruction of the whole, and the cause of their destruction even sin and senselesnesse, hee proposeth as a looking glasse for all: how wicked they were, you may reade in the first of Esay, from the Crowne of the head to the sole of the foote, nothing but sores and blaines, he meanes not corporall but spirituall, as you may read in the verse going before those words, where he cals them corrupt children and seed of the wicked. In the same Chapter he describes their senselesnesse shewing that God gave over fatherly to correct them, because the more they were smitten, the more they did apostatize from him. Ieremy doth speake of the like generall sinfulnesse and senselesnesse, but speci­ally in the latter end of the booke of Kings, and of the Chronicles, it is amplified as the just cause of their Baby­lonian captivity, even when they were besieged, and w [...]ll nigh famished, yet would they not beleeve that ei­ther God was offended, or their City should be destroy­ed. Touching the second captivity by the Romans, our Saviour Christ briefly, but very sharpely, and yet with compassion, chargeth them both with sinne and senseles­nesse. O Jerusalem, Ierusalem, that killest the Prophets, a [...] stonest them that were sent unto thee, that is their sinne. how often would I have gathered thy Children together as the henne doth her chickens, but thou would'st not? That was the senselesnesse. But what was the issue? even a sudde [...] destruction from God, that upon her might come all the righteous bloud that was spilt, from the bloud of Abe [...] unto the bloud of Zacharias. So likewise in the Nine­teenth of Luke. When he beheld the City, hee wept, and [Page 169]gives the reason in his prayer. O that thou hadst knowne in this thy day, those things that belong unto thy peace! That is their sinne, but now are they hid from thine eyes, that is their senselesnesse. Hee addes the issue: Therefore shall thine enemies cast a banke about thee, &c. But doth God enter into judgement onely with the Iew, and are these onely the defects of the Iewes? No, The parable made in this Chapter sheweth that it reacheth unto the Gen­tiles also: For when the Sonne of man commeth, hee shall scarce find faith in the earth. And because iniquity shall abound, charitie shall wax cold. Sinne shall be ripe even unto harvest, before Christ send the Angels his reapers to cut downe this field of the world. The world shall bee sinfull, and as the Apostle speaketh, The last dayes shall be perillous times, men shall be lovers of themselves more then lovers of God. Hee goeth on particularizing their sinnes against the first Table, against the second, shewing that the fleshly tables of their hearts, shall scarce retayne any print of the hand writing of the spirit of God: the world doth not grow more old in regard of naturall strength, then men grow old in goodnesse and vertue, or rather sin growes unto his highest floud, when nature growes unto her lowest ebbe: and as men are more sinfull, so are they more and more senselesse, resisting the Holy Ghost, with uncircumcised eares and heartes: the first world strove against the Spirit of God, and no marvell, for the prophesie of Isaiah in his eighth Chapter, which is re­ported by Christ and the Apostles, doth containe an inse­parable propertie from sinne, which is to make us winke with our eyes, and stoppe our eares, and obdurate our heartes: that in seeing wee may see and not perceave, and in hearing wee may heare and not understand, and so the De­vill doth hood-winke us, and stupifie us, least wee should be converted, and so saved. Saint Paul notes it in the third Chapter of the first Epistle to the Thessaloni­ [...]ns. Men shall c [...]y, Peace, peace, when sudden desolation shall be at hand; Or as Iob speakes, spend their dayes in [Page 170]pleasure, and in a moment goe downe quickly to hell: so that King Davids compassionate admiration will prove true; who having described in Psal. 73. the jollity of the wicked, who in the height of their prosperity do open their mouth against heaven, sheweth, that they are sence­lesse of their slippery standing, and wondring at their fault, crying out, Now doe they perish suddenly, feare­fully, finally.

And indeed this world must answer that other world; it must needs be, that they which will not neither be re­claimed nor forewarned, must be surprized. Our Saviour Christ expresseth it in three fine similies. The first is of the travell of a woman, so shall the judgement day come. Every wicked man hath a double travell; Saint James teacheth it in his first chapter, Lust conceives, and bring­eth forth sinne: that is a pleasant travell. But this wombe resteth not here; for sinne will not leave till it have brought forth death: that is a painfull travell, but an unexpected childe: when a man is not delivered of that which he conceived, his issue is death, when he at least expected a contented life. But so doth God over­take a sinner: even as Iob also resembling sinne to sweet meat in the mouth, shewes that it proves the gall of Aspes in the stomacke.

The second simile, is of a Theefe; whereunto Christ re­sembleth the judgement day: not only to expresse his un­expected coming, but the event of his judgement, which will rob us of all that wherein we set our wicked hearts delight: you read it in the parable of the man whose ground bearing plenty, he was to inlarge his barnes, but he addes his wicked affection, groveling upon earth­ly things; when he encourageth his soule to eat and drinke, because it had provision for many yeeres; but the Oracle checkes him, Thou foole, this night shall they take thy soule from thee; then whose shall all these things be? Dives, for all his soft raiment and delicate fare, had nothing left him when he was summoned by death to [Page 169]shroud him from, or refresh him in the flames of hell.

The third simile, is of the snare of a Fowler or a Hun­ter, which taketh the beast, or the bird; who catching after the pray, is caught by the engine: and Saint Paul tels us, that in committing sinne, we doe receive the sting of death. The condition of Adams sinne attends the sinne of every sonne of Adam: whiles eating the for­bidden fruit, he looked to have eyes open, that he might behold himselfe as a God: he found indeed how he was circumvented by the equivocation of the phrase: that to be a god knowing good and evill, is but a periphrasis of the devill, and indeed he became unexpectedly, but just­ly, a god like unto him, and so shall all his sonnes that im­piously transgresse Gods lawes; heare that dreadfull voyce, Goe ye cursed into everlasting fire, provided for the Divell and his angels.

You have heard the proportion of correspondency so farre as it concernes the bad; now must you heare it so farre as it concernes the good; for though the world were so sinfull and so sencelesse, yet was there a Noah left, and his family: but one Noah, and one family. There was a Noah that found favour with God, and was righ­ [...]eous in the sight of God. God never shewes onely ju­stice, but ever mingles it with some mercy. Though all should justly perish, yet some shall be mercifully saved. [...]n a whole wicked world, God will have some Noah: [...]nd that he may fit him, he will give his holy Spirit un­ [...]o him. Noah had found no grace with God, had he not [...]eceived the grace of righteousnesse from God. But Saint Paul expresseth in the eleventh of the Hebrewes, the two [...]arts of Noahs pietie; which was reverence, and con­ [...]dence: reverence, in making the Arke; confidence, in [...]sing the Arke: not onely obeying Gods word in pro­ [...]iding the meanes to save himselfe, but also using it when [...]e time came; notwithstanding others, so many others [...]id despise it. Whereupon followed two effects, that he [...]as not surprised by the flood; and as the Apostle saith, [Page 170]he condemned the world. You have heard that there was a Noah, but marke that there was but one Noah and his family; a small number to a whole world, but such is the excesse of the wicked above the good: so many more are there that perish, then those that are saved: twas so in the old world, so it shall be in this: to follow the parable of the Iewes and the Gentiles: but a remnant of the Iewes are saved. The Prophet compares it to a glean­ing after a vintage, or a harvest. Whereas the wicked are compared unto the starres of heaven, and to the sands of the Sea, and to a whole harvest. This is meant by the parable of Gods choosing; but one tree of all the forrest, one Dove of all the birds, one Citie of all the world: but consider that there is one, though there be but one; for God will save a flocke, though it be but a little flocke: for the elects sake he will hasten his judgement, lest there should remaine no flesh to be saved. The world little thinkes upon that which is a grounded truth, that for the godlies sake God forbeares to come to judgement. But in Rom. 4. it is set downe plainly, when the soules that lay, under the Altar cryed unto God, saying, How long Lor [...] righteous and true, dost thou deferre to revenge our blood up­on the world? answer is given unto them, that they must rest for a while, till the number of their brethren was sul­filled; for then shall be an end of all. When Jerusalem is fully built, the body of Christ hath all his members, and the true Olive hath all his branches. Little therefore doe the wicked consider that they bane themselves, while they persecute the godly: For Obadiahs house was bles­sed, whiles it was the place of the Arke: and so were the Roman Emperours whiles they cherished the Italians. But as God will have a remnant, so it will be but a sma [...] remnant: there will be faith, but scarse faith, as Christ speakes; and charity, though it will not be quite dead it will be very cold: which makes that Romish conce [...] very frivolous, which maketh the most illustrious Church to be the true Church: whereas Christ answers truely to [Page 171]the questioners, that demanded, whether there should be many saved; that the gate is wide, and the way broad that leadeth to destruction, and many there be that finde it; but the gate is straight, and the way narrow, that leadeth unto life, and few there be that finde it. The conclusion of the cor­respondency is, that a few, though but a few, shall imi­tate Noah in his reverence, and likewise in his confidence; Observing the meanes prescribed by God, and trusting perfectly in the promises of God, Saint Peter joynes them both, when he makes Baptisme an antitype of the Arke; when he shewes that Baptisme hath not onely the putting away of the filth of the flesh, which is the ex­ternall washing, but also the interrogation of a good con­science unto God, through the resurrection of Iesus Christ: Christ meanes the same, when he saith, that this little flock shall watch the signes of his coming; and also they lift up their heads with joy, knowing that their salvation draweth neere. The issue of their reverence and confidence is, they shall be saved; they shall be taken up to meet Christ, and ever to be with him: they shall enter into their masters joy, and be made partakers of the marriage feast.

You have heard of the correspondency; but though in the comparison there be so good a correspondency, yet must we consider withall, a great inequality; as great an inequality of the things, as there is of the persons; I meane the persons of Noah and Christ: as farre as the sonne of man doth exceed that man, so farre shall the end of this world exceed the end of that; whether you respect the destruction of the bad, or the salvation of the good. In regard of the destruction of the bad, there shall be foure great differences.

The first is, That world was destroyed with water; this shall be destroyed with fire; and who knoweth not how much more terrible fire is then water?

But which is the second, That water wasted onely the earth, and those things that lived upon the earth; [...]ut this shall waste both heaven and earth, and whatsoe­ver [Page 172]is: I except Christs little flocke in either heaven or earth. If the sight of the Deluge were fearefull, how much more fearefull shall this combustion of the whole be, when tis compared to the inundation of a part: a part which Astronomy proves to be so little in compari­son of the whole.

Adde hereunto the third, that of the wicked, That de­struction was but partiall; but this shall be totall Then there was at least a Cham, a seed of the wicked; that esca­ping might be an example to reclaime the future wicked, and indeed, the voice of a Nebuchadnezzar or an Antiochus experiencing and acknowledging the justice of God, will in probability worke more then the voyce of Moses, or Daniel or Iudas Maccabeus to reclaime the wicked. God therefore at that time was pleased to trie also this meanes, and preserved not onely a Sem, but also a Cham. But in this last destruction God saveth not so much as one Cham, not a goate left among the sheepe, if there be but one that wanteth his wedding garment, the master of the feast will espie him, and away with him, the corne will be cleane vnmowed from the Chaffe, and the gold purified from all drosse. Adde hereunto the last point, that destruction was but temporall, this finall, that that was but temporall, so some understand. Saint Peter 1. Epist. 4. but this is undoubtedly eternall, for the sen­tence is, Goe ye cursed into everlasting fire: no recall of the sentence, no recoverie of the state: so Noah saved, to be the hope of the second world, as the booke of Wisdome speaks Chap. 14. You have here the inequalitie in regard of the bad, and in regard of the good, there is the same inequa­lity also that fire shall as wonderfully preserve them, as it fearfully destroyes the wicked. There shall be a generall renovation of heaven and earth, wherein dwels righte­ousnesse, as there was a combustion of the other, heaven and earth wherein dwelt wickednesse. And in this heaven and earth shall be no uncleane thing, and that which is purified shall remaine so for ever, even blessed for ever, [Page 173]intirely and eternally blessed, whereas the deliverance by Noah was but temporall, it was but partiall, it was from a death but onely of the body, and that onely for a time, and that to live a mortall life, so that is, and so must have his destruction, that in that example, we read that God is displeased with sinne, that he powreth forth his ven­geance upon sinne, but how farre he is displeased, how much vengeance shall be exacted, we may gesse it in the former world, but we cannot throughly understand, that correspondency doth not amount unto an equalitie. One­ly for a close of all, he that readeth that, may well believe this: because that is a pledge of this, and our best course is to follow Christs counsell. Luke 21. Take heed least at any time your heartes be oppressed with surfetting and drunk­ennes, and that day come upon you unawares. For as a snare shall it come upon all the inhabitants of this world. Let us watch therefore and pray that we may be worthy to escape the things that then shall come, and stand before the sonne of man: for as it was in the dayes of Noah, so shall it be at the comming of the Sonne of man.

Grant gracious Lord, that denying all ungodlines and worldly lusts, we may so reverence thy word and depend on thy promise with such a confidence, that we be nei­ther sinfull nor senselesse, and so surprised with thy just wrath; but may watchfully looke for, and earnestly hasten unto the blessed appearing of our glorious Iudge and Saviour, Jesus Christ.