ALL Scripture is profitable and maketh the man of God perfect ſaith S. Paul, and therefore the Law of God is called a perfect Law in the nineteenth Pſalme. Not that euery matter concerning this life and the common affaires of this world muſt bee brought from thence as ſome vpſtart Doctours in our kingdome once did teach: For theſe men not knowing how to keepe within compaſſe, haue giuen more then it is capable of. For as one did well obſerue againſt them, euery part of Scripture may be called perfect, as well as the whole entire body of Scripture: as euery part of a man is perfect for the end it was intended; although it be not the whole man: Among thoſe I haue here propounded a perfect part, like vnto the head which conteineth in it all the ſences, and from which the ſinewes doe ſpread themſelues to giue life and motion to the body. The ſtate of heauen: The ſtate of earth: The ſtate of hell in ſome ſort being here deſcribed, The end of this life being ſet downe, and another without end.

A gouernment here, by men, there by God: vpon which cauſes is built the frame of our obedience and our due reuerence to the diuine Maieſtie moſt ſurely confirmed. So then you ſee perfection in the text, concerning a perfect expounder; that care concerneth me, whome although I finde not of worth ſufficient to manage ſo great a prouince: I ground vpon his words that ſaid my ſtrength is made perfect in weakeneſſe. Concerning a perfect auditour that concerneth you: See then how Cyprian deſcribes him in the ſecond Epiſtle to Donatus. Tam ore, quam mente, totus auditores, & hoc amore quo diligis. An abſolute hearer ſhewes it by a fixed countenance and ſtedfaſt geſture. Secondly, by a minde willing to be taught and to goe away better when the ſermon is done, and thirdly, by a louing minde, to accept well that which is ſpoken, and kindely to cenſure. If we can thus frame to the text, then may we alſo bring our buſineſſe to ſome perfection. I ſhall with proſperous ſpeede be at my end, and if our life be but a ſpanne long as the Pſalmiſt ſpeakes, your life is like the ſermon and our time vſually figured by the houre-glaſſe: your end ſhall ſhortly follow mine, as it is in the 〈◊〉 Pſalme. Thou bringeſt our yeares to an end as it were a tale that is told. Let our endeauors then concurre, that we may profit by the worke, and enioy that end in the beginning of the text. Then commeth the end, &c. So may the word of God appeare perfect, for the law of God is a perfect law conuerting the ſoule in the ſeauenth verſe of the forenamed Pſalme, that which is perfect may make perfect: ſhewing in it ſelfe a ſound perfection, becauſe it workes in vs a ſincere conuerſion. Theſe words may be taken as an argument of the reſurrection, (among ſundry other reaſons that I omit becauſe of abundance of matter herein conteined.) For Chriſt muſt be an abſolute king, to honour and aduance his ſubiects into glory by raiſing them vp into life eternall, and confounding his aduerſaries the laſt whereof is death. And as it augmenteth the glory of a king to reigne a long time, to make a manifeſt and a large declaration of his power, in ſundry ages, and much variety: ſo Chriſt doth not on the ſuddaine end the world, but deferres his accompliſhment thereof til he hath raigned a certaine time, To put all his enemies vnder his feete. Secondly, theſe words are for comfort. If any ſhould be ouer haſty to leaue this life, to come to that better kingdome, here S. Paul ſeemeth to giue a reaſon of Chriſts long tarrying: we muſt not expect our end before our Lord appoints it, but continue in the field and keepe our rankes againſt the enemies vnder our captaine, till he end the warre and bring vs to a place of reſt. Becauſe as Caluin ſaith, Non eſt conſentaneum medio ſtadio nos coronari, We muſt not enioy our crowne before we runne our race, but as conſtant runners hold out till we come at the iournies end.

We may deuide theſe two verſes in the words of Aquinus, here is firſt adaptio boni, the performing of good, & remotio mali, the remoouing of euill. Both here by Chriſt are wrought as a patterne to all rulers, that for the time they are in office their conſcience may tell them, this good haue I done, and this euill haue I repreſt. For he that will hurt none, and doe good to none, but thinkes it good ſleeping in a whole skin, and the ſafeſt courſe not to meddle, carrieth a reſolution not worthy the minde of a ſuperiour, but by our Sauiours example hee muſt hazard and put forth himſelfe. So in the 24. verſe hee ſets by the good; Then ſhall be the end when he ſhall haue deliuered vp the kingdome to the Father. And in the 15. verſe expels the bad. He muſt reigne till he hath put all his enemies vnder his ſeete. And as Anchiſes gaue counſell to his ſonne in the which the Romans ſeemed to bragge for executing the precept. Parcere ſubiectis & debellare ſuperbos. Aenec. 6.

To ſpare the ſubiects and to pull downe the proude, The firſt is practiſed here in the 24. verſe, parcere ſubiectis, To ſpare or rather to honour the ſubiects, Then ſhall be the end when he ſhall haue deliuered the kingdome to the Father; and the ſecond is expreſſed in the 25. verſe, there he pulls downe the proude. He muſt reigne till hee hath put all his enemies vnder his feete. Concerning the verſes in themſelues ſeuerally conſidered; In the 24. verſe conſider firſt an end of the old world▪ Then ſhall be the end, the eſtate of the new world he ſhall haue deliuered vp the kingdome to the Father, and the manner of gouernment without degrees of ſecular power by God immediately, He ſhall put downe all rul, and all authority and power. In the 25. conſider. The kingdome, and the conqueſt, the kingdome, he muſt reigne, the Conqueſt, till he hath put all enemies vnder his feete. In the laſt conſider the parties vanquiſhed, his enemies, and their miſerable ouerthrow & diſcomfiture vnder his feete. They are put vnder feete. In the firſt place we haue the laſt eſtate of all the world to conſider, Then commeth the end. In euery buſineſſe the laſt iſſue muſt bee firſt concluded, as in running a race we firſt agree of the end to which the ſwift motion of the courſe muſt aime, and approach. In ſhooting, the marke and ſcope it firſt ſet vp. Therefore it is obſerued that practicall ſciences muſt be handled per methodum analiticam • fine admedia. We firſt ſet downe the end, and then the meanes that leadeth to the end. Of ends there are two ſorts, firſt an end of deſtruction; and ſecondly an end of accompliſhment when a thing is finiſhed. The one is a bad end, the other a good, by the one a thing is ended, that is, to ſay conſumed: by the other a buſineſſe or worke is ended, that is, it is perfected. In this place Beza vnderſtands the latter, the world ſhall be ended, that is it ſhall be perfected. But to ſpeake properly, we may vnderſtand both. For an accompliſhment cannot bee without the deſtruction of ſome thing. Generatio vnius eſt corruptio alterius, when a new thing is formed, the old thing muſt be altered, according to the 36. verſe of this chapter. That which thou ſoweſt is not quickned except it die.

Briefely then of theſe two ends in order. Firſt, the world, and the inhabitants, and all things that we enioy, muſt haue an end: they muſt be deſtroyed and conſumed. Euery thing that ſeemeth moſt ſtrong and beautifull, muſt in the end vaniſh and fall away. The cauſe of this is ſinne for when things are in their height, they abuſe their time, they beare not themſelues aright in the middeſt of their glory, the gifts of God are abuſed, and therefore he plagues the earth and deſtroyes the world: men are the abuſers, and therefore that time which giueth them leaue to ſin, bringeth them likewiſe to an end, and burieth them in a common deſtruction. This is the nature of ſinne, it is ſtill a deſtroyer. God did threaten Adam in paradiſe at the firſt with moriendo morieris, in the day that thou eateſt thereof thou ſhalt die the death. And euer ſince where ſinne hath bin committed with a ſtubborne hand, God hath puniſhed with deſtruction and deſolation. Euen from hence muſt euery one confeſſe that he is a ſinner becauſe he carrieth a body ſubiect to corruption, and in time death ſhal ſeaſe vpon him. When as the Lord did ſee that the wickedneſſe of man was great vpon the earth before the flood, hee brought that deluge to ouer-flow the world, that the waters might breake the heart and ſtrength of the earth, that mens liues might be ſhortned by the putrefaction of the Elements, and ſo weakeneſſe bee brought vpon the world. We may ſee it by examples. Noe liued 950. yeares, Terah the father of Abraham liued but 205. yeares, and Ioſeph that was in a neere generation in the deſcending line from Terah, died at the age of an hundred and ten, in the 50. of Geneſis and the laſt verſe. So the yeares of men after the flood were ſtrangely altered, euer from 950. to 110. in ſome ſucceeding ages. Sinne is the cauſe of all this. Tyrants that rule enioy their kingdomes but a while as hiſtories can teſtifie. For becauſe their vices and cruelties are moſt vntollerable, they are ſooneſt ended. And vngodly men they liue not out halfe their daies, the Lord hath ſaid it, and God performeth it, when they are an impediment to his worke, & when their iniquity cannot be endured, although it be not alwaies ſo. For he worketh diuerſly as he ſindeth occaſion: ſometime he ſmiteth, ſometimes he ſuffereth, his prouidence being not tied to any limits. But ſinne according to the nature of it worketh a man to his end, and ſtill playeth the part of a deſtroyer. If this be ſo, let vs be carefull to auoide it, and carefull to amend it, make an end of ſinne before God make an end of you. For know this, where iniquity is: Gods hatred followeth, and will cut down that which diſpleaſeth him with a finall confuſion. Yet ſinne is of that nature that it deſires to be continuall, the delight of it coueteth to bee euerlaſting, when a man is taken captiue and wonne to carnall bewitching pleaſure: he wiſheth to dwell there without ceaſing or interruption. How vnequall then is vice in the proceeding: for although it make an end of the ſinner, it will make no end of it ſelfe. Hence it is that repentance is deferred, and ſuffereth ſo many procraſtinations till a man finde a fitter time, a better inclination of his heart within, a more conuenient opportunity without, ſo making his tranſgreſſion to continue. Hence is it that the euill ſeruant ſaith, my maſter doth defer his comming, therefore he ſmites his fellow ſeruants and goeth on with a preſuming boldneſſe. And will not forecaſt his heauy euents, nor conſider, that although his maſter deferres his comming; yet he commeth after his deferring, and at laſt will end his enterpriſes with vnwelcome iſſues.

And to what purpoſe ſhal the world ſpinne out an vngodly third? when this fatall ſtroke ſhall cut it off: what fruite ſhall a man expect from a falling tree. Pleaſure and content beeing once changed become more ſorrowfull; euen as a mans ſorrow being changed is ſo much more pleaſant. Alas this end is that which reacheth not ſinne alone, but for our ſinnes cuts off all that this earth can yeild. The principall matters of a mans eſtate, that he deſireth to get together for his ſoule to reſt on, by lawfull and good proceeding, his end will cut him ſhort of a full fruition, and make his deſires lame in his greateſt purpoſes. This did Seuerus the Emperour truly ſee and finde by true experience, who hauing paſſed through many aduentures at laſt died in our land ouerladen with troubles weighing with himſelfe what his life had beene, he broke forth into theſe ſpeeches 〈 in non-Latin alphabet 〉 — I haue beene all that might bee, and now am nothing the better. This end is that which ouerturneth all, and will giue a foule wound to the faireſt member of our earthly happineſſe. The ſecond is an end of perfection.

For the Lord hath ſo tempered his heauy blow with mercy, that the good ſhall gaine by the fall, that God which conſumeth others ſhall perfect them. And for this end the whole world may expect. Rom. 8. verſe the 21. The creature ſhall be deliuered from the bondage of corruption into the glorious liberty of the ſonnes of God. And S. Paul ſpeaketh of himſelfe and the other Apoſtles, not onely the creatures of the world, but we doe groane within our ſelues waiting for the adoption, to wit the redemption of our body. Here in earth the ſeruice of God is not abſolute, but in part, ioyned with many infirmities, the reward alſo of true obedience is not ſeene, ſo that the imperfection of things preſent ſeemeth to require a future accompliſhment. Here wee ſtand by faith, and our faith is wrought by hearing and reading the word of God. Now although hearing of good newes be ſome comfort: and the reading of a letter doth ſomewhat reioyce the heart, that declareth the ſtate of an abſent friend: yet theſe are not like the preſent fruition of the thing deſired. So when the Lord dealeth here by the ſacred Goſpell, the comfortable tidings of peace and ioy: Yet becauſe it is but in hearing, it ſeemeth to point out at ſomething beyond, for the nature of words are only to ſignifie or to reſemble another thing beſides themſelues, by repreſenting ſomewhat that lyeth hid. So then if in this life our ſtate doth lie in hearing, to ſhew that we are farre of, neither yet attained to our full expectation. Our end ſhall be an end of accompliſhment, to perfect that which before did want full perfection. Againe, hearing is for this life, ſeeing is for the next in enioying a happy and bleſſed viſion, a mans fight is the moſt noble ſence of the fiue, therfore that muſt be the guide or rather the inſtrument that is reſerued to conueigh the bleſſed gifts of the other life: that the things which are moſt perfect in themſelues, may be deriued to vs in the moſt perfect manner. Wherefore you ſee that becauſe our religion hath not all the fulneſſe that ſo worthy a cauſe requireth: Our end ſhall be an end of perfection, to finiſh thoſe hopes, and to make vp thoſe breaches that doe keepe vnder the minde, and doe here reſtrame it in ſome ſort.

Secondly, the vices of this world doe crie out for an end, that wickedneſſe may not vaunt it ſelfe, but that a better eſtate and a more perfect condition may beare the ſway. And indeede the vices of this world doe proclaime an end of perfection. For what infinite idolatry doth euen ſince the world ſtood, and at this very day ouer-ſpread the face of the whole earth? How doe baſe ſurfets and riotous exceſſe abound? How doe oathes breath forth without any reuerence or regard of him that is named? What oppreſſion and biting of poore men doth paſſe with haughtineſſe and pride? Can wee now thinke that the iuſt God can euer endure that theſe ſhould euer ſtand? Yea and flouriſh alſo, and out braue his Maieſty? No ſurely hee will bring matters to a better paſſe, and ſet things in a right order by a iuſt gouernment, we muſt expect an end of perfection.

Thirdly and laſtly, as our religion doth require an accompliſhment, and as the vices of men that are againſt religion doe require a reformation, ſo our morall vertues that doe not immediately concerne Gods worſhip, but are vſed as good meanes, and helpes for it, and the ordinary things that are either for neceſſity or for ornament of this life: they are here ſo full of want that they ſeeme to groane for a redreſſe, to be better ſeated by a happy end. Our knowledge and vnderſtanding, whereby we comprehend the deepe myſteries of God and the hidden qualities of his workes, is full of doubt and difficulty as we haue it in this life. Solomon that did wiſh it, and was commended for his wiſh, yet heare how he cenſured it in the firſt of Eccleſiaſtes and the laſt verſe. Much reading is a wearineſſe to the fleſh, and he that encreaſeth knowledge encreaſeth ſorrow. A mans ioy and mirth, which is of worldly bleſſings moſt principall, for men ſcrape all the reſt together to obtaine it, becauſe it is but a ſhadow, and a flying vanity as we haue it, heare how the ſame Author doth iudge of it who did enioy all things his heart could deſire. I ſaid of laughter thou art mad, and of mirth what is this that thou doſt, Eccleſiaſtes the ſecond verſe the ſecond. To leaue the minde and come to the body, eating and drinking, the meanes to preſerue our naturall life, it is no priuiledge aboue the beaſt, therefore the baſeſt of all delights. When a certaine Poet that loued his eaſe, and that content of pleaſing his belly, gaue Hadrian the Emperour a verſe, to this effect: the Emperour being a man giuen to verſifying.

Ego nolo Caeſareſſe, Ambulare per Britannos, &c.

I would not be an Emperour to march among the Britans and to be nipt with the froſts of Scythia: the Emperour anſwered him in the like faſhion.

Ego nolo Florus eſſe, Ambulare per tabernas, &c.

I would not be Florus to walke from tauerne to tauerne, and to bury all my daies in the graue of ſwiniſh ſenſuality. So meane a thing is this corporall pleaſure to them that truly conceiue thereof. Let me leaue the minde, and the body, and view the outward contents that the earth affordes. The glory, the pride and honor of this life is much eclipſed with imperfection. That which is lift vp in one day, may fall downe the next. There is prepared a moth for appatell, and wormes and putrifaction doe waite for him that is aduanced: when this end ſhall come it plucketh the higheſt vnder foote, and layeth his honour in the duſt. Behold then wiſedome and content of minde, the pleaſure of the body, the outward pompe of worldly honour, being in themſelues lawfull if vſed with moderation, and directed to a right intent: Yet as we haue them in this life they ſuffer their diſeaſes. We muſt thinke of a time when they ſhall be perfected, and refined, for the God of nature doth order all things aright, and whereas they ſeeme heere to be kept in priſon or to miſcarry in diuers points, they ſhall be rectified by an eſtate aboue, which doth fixe them vpon their true obiect.

Then ſhall wiſedome and knowledge receiue accompliſhment, we ſhall ſee the Lord as he is, not obſcurely as in a glaſſe, but face to face as the Apoſtle ſpeaketh.

Then ſhall a mans ioy be complete and ſubſtantiall, ſeeing he ſhall enioy that is better then himſelfe: For earthly ioy is therefore imperfect, becauſe nothing in the world is ſo excellent as a mans ſoule, and therefore it cannot reſt in theſe inferiour things, till it come to the Lord who is a ſpirit, euen the Father of ſpirits, in whom alone the ſpirituall ſoule doth receiue ſatisfaction. Then ſhall bodily ſuſtentation alſo ceaſe, the belly is here for meate, and meate for the belly, and God deſtroyeth both it and them: there ſhall be a feeding onely of the ſoule, and a drinking of that water, whereof hee that drinketh ſhall neuer thirſt as our Sauiour ſpeaketh. The ſpirituall contents are ſet downe by bodily deſcriptions. Howbeit the happineſſe is ſpirituall, for ſpirituall things are moſt excellent. Seeing all things muſt be moſt abſolute. Aquin and Lyra haue vrged this text againſt the Turkes that dreame of carnall delights in a bodily paradiſe after death.

Laſtly, that deſire of honour which God hath giuen men by nature, becauſe the earth is not able to ſatisfie, doth point out the right way to wandring thoughts. A man ought to eſchew baſeneſſe, that is, to deteſt ſinne which doth worke a downefall, and to aſpire to that kingdome of glory: that here by honouring God, hereafter the Lord may honour vs, according to that ſpeech giuen out for our encouragement. To him that ouercommeth I will grant to ſit with me in my throne. In the third of the Reuelation.

I haue here propounded two ends for you, an end of deſtruction, and an end of perſection. The firſt end is for all, the ſecond for a few. For vs let it be our care ſeeing we muſt end: let vs end the beſt waie: let vs not looſe that faire poſſibility wherewith God hath endowed vs, by taking vs from the multitude of aliants, and made vs members of his Church, in as much as he ſheweth vs by his word what is to come: but let our life be ſo ſquared, that our conſciences may tell vs we ſeeke perfection. For woe be to him that endeth not the beſt way, and happie, yea thrice happie is hee whoſe end is the doore to happineſſe. Let that be our reſolution, which was the wiſh of an euill man, of Balaam, who hauing a little touch giuen him, and a certaine light of the end of Gods elect, becauſe he was a Prophet: brake out into a good deſire, let vs vſe it with a more ſound affection, that we may prooue more then wiſhers and woulders in the caſe. O that I may die the death of therighteous, and that my laſt end may be like his.

So much of the end of the old world. I come now to the eſtabliſhing of a new.

When hee ſhall haue deliuered vp the kingdome to God the Father.

AS the king doth ſend forth his generall with regall authoritie to the warre, who hauing ſubdued the enemy, returneth in triumph, and all beeing finiſhed maketh a ſurrender of his place. So our Sauiour came into the world from the Father with equall authority, here he diſcharged his office impoſed on him, and hauing confounded all his aduerſaries, at the day of iudgement endeth the warre. And like a Dictatour that gouerneth only in times of danger, ſo the vſing his authority vpon rebellious men: When the worke is finiſhed, leaueth his function by deliuering the kingdome vp to the Father. Wee may ferch an expoſition to theſe words from the 28. verſe of this chapter. And when all things ſhall be ſubdued vnto him, then ſhall the Sonne alſo himſelfe be ſubiect vnto him, that put all things vnder him; that God may be all in all. Whereas the Lord did not viſibly gouerne among men by ſhewing the fulneſſe of his owne power, but gouerned it by men, keeping as yet his Maieſty more ſecret: he ſhall then put downe all authority of men, and guide all things immediately by his owne hand. That is; To be all in all, to deliuer the kingdome to the Father, and to put downe all rule, all authoritie, and power. Becauſe of ſome obſcurity in theſe words, I muſt reſolue two doubts that ariſe from hence. Firſt of all: ſome may obiect, Wherefore is our Sauiour ſaid to reſigne his kingdome to the Father? ſeeing the Scripture ſaith, Chriſts kingdome muſt haue no end. For the prophecy of him goeth to this purpoſe. Daniel 2. verſe 44. And in the daies of theſe kings, ſhall the King of heauen ſet vp a kingdome that ſhall neuer be deſtroyed, and the kingdome ſhall not be left to other people, but it ſhall conſume and breake in peeces all theſe kingdomes, and it ſhall ſtand for euer.

Againe, Luke the 1, and the 33. the Angell Gabriel ſaid to the Virgin Marie. He ſhall reigue ouer the houſe of lacob for euer, and of his kingdome there ſhall be no end. How then doth the Apoſtle ſay, hee ſhall bee made ſubiect, and deliuer vp the kingdome to the Father. Secondly, the Arrians haue vrged this place againſt the diuinity of Chriſt, that he is not of the ſame nature, and equality with the Father, becauſe he is here ſaid to bee ſubiect and to giue ouer his kingdome, therefore his power and dignity is not eternall, hee that is God can be vnder none, as here the Sonnereſigneth his ſoueraignity to the Father. I will anſwer both theſe by expounding the words, for when they are well explained, theſe doubts will vaniſh of them ſelues: to this purpoſe I lay downe theſe two concluſions.

Firſt, not withſtanding the words here ſeeme to inferre the contrary, Chriſt ſhall reigne for euer. For he ſitteth at the right hand of the Father, a place of honour and aduancement. If he then reigned before in the field, much more muſt he reigne in his owne pallace, where he ſitteth in the throne of Maieſtie. Chriſt is the head of the Church, if he be the head, then hee muſt needs gouerne ſtill, and keepe that height that is due to the higheſt part. His very humanity obteining honour aboue all creatures, euen aboue the Angels themſelues, as it is in the firſt to the Hebrewes prooued from my text. To which of his Angels did he ſay ſit at my right hand till I make thine enemies thy foote-ſtoole.

The ſecond concluſion. In Scripture things that are heauenly are vſually aſcribed to the Father, although they appertaine to the Sonne if they doe not appertaine to his office, to diſcloſe to vs, and doe not concerne this life: then he puts them from himſelfe to the Father. Of this we haue ſundry examples. Our Sauiour Chriſt maketh himſelfe ignorant of the day of Iudgement. Of that day and houre knoweth no man no not the Angels in heauen, nor the Sonne himſelfe ſaue only the Father. Some haue ſuppoſed that Chriſt as hee was man knew not that day, and certainely he knew it not by his humanity, although it is likely he knew it in his humanity. For as he was man, hee was king, and it derogateth from the Maieſty of a king to be ignorant in his owne times or affaires. Secondly, Ioh. 3.34. he had not the ſpirit by meaſure, therefore he knew all that a creature could know or receiue, by vertue of his vnion to the diuinity. But his meaning is, It is not a thing that appertaines to my office to declare, I came to teach things neceſſary to ſaluation, but this is a ſecret thing that muſt reſt in the counſell of my Father. So Caluin vpon the place, Non dubium eſt quin ad munus ſibi a patre impoſitum reſpiciat. He had reſpect to the commisſion that the Father had giuen him, when he ſaid he knew not the day of iudgement.

Againe Matthew the 20. verſe the 23. Chriſt anſwereth the mother of the Sons of Zebedeus. To ſit at the right hand and left hand in my kingdome, is not mine to giue, but it is for them for whom it is prepared of my Father. No doubt but Chriſt had power to giue that as well as the Father. Mat. 11.27. For he ſaith in another place, all things are deliuered vnto me of my Father.

But the meaning is, I come to teach patience, can you drinke of the cup that I muſt drinke of? and be baptized with the baptiſme that I muſt be baptized with? that is, my office now to declare, but to ſatisfie theſe climing thoughts, to tell who ſhall be higheſt or loweſt in the kingdome of God, and now at firſt, to anſwer your requeſt, I come not to doe it in this life: but my Father reſerueth it for whom he pleaſeth in another world. Againe, Iohn the 14. and the 28. The Father is greater then I. The Arrians haue abuſed that place in the ſame manner, making Chriſt inferiour to the Father. Zanchius de tribus Elohim lib. 3. cap. 10. But the meaning is. Status ille Coeleſtis apud patrem praeſtantior eſt iſto. The glory that I haue here is not ſo great as the glory of heauen. For when the diſciples were grieued becauſe he told them of his departure to the Father, he raiſeth them vp with this comfortable ſpeech. The Father is greater then I, that is, the heauenly comfort is better, then that content you haue in my earthly preſence. From hence we may collect that the matters of heauen are by our Sauiour aſcribed to the Father, although they belong to him. Indeede the Father and the Sonne do reigne ioyntly togither, and whereſoeuer the one reigneth, the other reigneth alſo. But becauſe the Son tooke vpon him our fleſh, and was incarnate among men; whereas the Father was not made man, nor yet ſeene by any mortall eye, but reueileth himſelfe by the Son, as by his image. Earth is the kingdome of the Sonne, and heauen the kingdome of the Father. Theſe Heretikes call not the diuinity of the Father into queſtion, but all confeſſe him to be a king, yet he ſaith in the ſecond Pſalme and 6. verſe. I haue ſet my kingdome vpon my holy hill of Sion. If Chriſts ruling do not exclude the ruling of the Father, by the like conſequence the ruling of God the Father doth no way derogate from the dignity of the Sonne.

Theſe two concluſions being now ſet downe, all cauils againſt this truth doe vaniſh. For Chriſts dominion is as large as euer. Euen when he giueth vp the kingdome to God the Father.

Chriſt is ſaid to deliuer vp the kingdome in three reſpects. Firſt, becauſe he ceaſeth to execute that authority, which neuertheleſſe he hath, as a Iudge that goeth from the bench, is a Iudge ſtill: although he giue no iudgement but imployeth his time in other occaſions. And as a warriour that liueth in the time of peace, or ſleepeth, doth retaine his old valour although he want opportunity to ſet forth his might by proouing it in outward action: So Chriſt is ſaid to reſigne his place, not that his authority is ſubiect to diminution, but that he maketh no ſhew, for when his enemies are all put vnder, there is no neede that any more blowes ſhould proceed from his kingly power.

Secondly, Chriſt deliuereth vp the kingdome to God the Father, not becauſe his authority is impayred, but becauſe the manner of his kingdome ſhall be changed. He ſhall not reigne in the ſame faſhion, there needeth no preaching in heauen, becauſe there is no ſinne. There neede no ſacraments, for when wee enioy Chriſt that is the thing ſignified: wee ſhall want no outward ſignes. There neede no good lawes to keepe from ſtarting into wickedneſſe, whereas the felicity of Saints is confirmed by an eternall decree. In this reſpect therefore hee giueth ouer the kingdome, becauſe hee changeth the orders of this life into a new kinde of gouernment.

The third and moſt abſolute expoſition is ſet downe by Aquin. Hee ceaſeth to increaſe his dominion. For here our Sauiour by the preaching of his word gaineth more ſoules to his kingdome, ſo ſpreadeth his dominion further and further. But when the Lord ſhall haue made vp the number of his ſeruants to his minde, then he will end the world and giue vp his kingdome, namely, hee will ceaſe to enlarge his confines any more, but be content with the number of thoſe ſubiects that hee hath already. To end this point, we learne from hence how great his glory ſhall be, and how much it ought to draw our minds after it, Chriſt ſhall change theſe obſcure gouernments on earth, into an abſolute fulneſſe, when he giueth ouer his fierce and ſtormy conqueſt, for the happy peace of a quiet calme. For here the moſt happie ſubiect that ſerueth the Lord, ſtandeth in the field, and taketh on him the condition of a ſouldier. But when the tumults of this earthly warfare ſhall be appeaſed, when the Church Militant ſhall be made triumphant, when the Sonne ſhall end this kingdome, infinite ſhall bee that conſolation, where the diuinity ſhall ſhine forth, and the Maieſty of the Father is declared. Let ambition refine it ſelfe and it ſhall climbe higher then yet it hath aymed by any politicke endeauour. For honour vpon earth is but a type or a ſhadow of that honour which is aboue. What ſtirring and ſhuffling haue we heare for high places? how obſequious will a man ſhew himſelfe, if that can promote him? what flattery of great men? ſometime onely for their aſſiſtance, or to be ſhrouded vnder their protection. Whereas all height is but lowneſſe, all glory but ignominie, and all maieſty but ſeruitude, compared to this ſupreame degree of eminence. For the pooreſt Saint that is in Gods kingdome is in a greater ſtate of excellency, then was the royaltie of Salomon, or Dauid, or the greateſt Monarch that euer the Sunne ſaw. For all theſe are but the kingdomes of the Sonne, and the Sonne tooke vpon him onely the forme of a ſeruant. And therefore he will end this kingdome becauſe it doth not ſure wel with his greatneſſe, neither thinketh he that it is worthy to continue, but lifteth vp his gouernment to that dignitie w ••• h is like himſelfe. Hee will deliuer vp the kingdome to the Father.

I come now to the third part, which is the forme of gouernment in this kingdome.

Hee ſhall haue put downe all rule, and all authority and power.

I Finde three expoſitions of this place. Some ancient Popiſh writers expound it of the Angels: God ſhall gouerne immediately by himſelfe, not vſing the Angels in their degrees, as Miniſters to put his commands in execution as now they doe. Beza doth giue it a reſtraint to bad rulers vpon earth, God ſhall put them downe, and diſanull their authority, For in the next verſe it is ſaid. He muſt reigne till hee hath put all his enemies vnder feete. Calvin vnderſtandeth good gouernours as well as bad, and indeede all gouernment in generall. The beſt way is to agree to him, and giue the words a large ſence. So when God ſhall come, he will not rule by ſubſtitutes or vicegerents, but he himſelfe will be all in all. Concerning the ſuperiority of the Angels, ſomething may bee ſaid, for the Apoſtles ſpeech may in a ſort be applyed to them. And the Schoolemen out of theſe words do diſpute the continuance of their dignity. But that which I conclude ſhall be in probability rather then exact demonſtration. Saint Auſten is commended for his ſilence, a fit patterne for my imitation. The ſtrange conceit wherewith Dionyſius hath poſſeſſed the Schoolemen of that Coeleſtiall Hierarchie, of three orders or companies of Angels one aboue another, and that in euery degree there are three rankes, ſome Thrones, ſome Dominions, ſome Powers, ſome Angels, Dicunt qui poſſunt, ſi tamen probare poſſunt quod dicunt, ego me iſta ignorare confiteor Auguſtinus in Enchirid ad Laurent. cap. 58. and ſome: Archangels, &c. Becauſe this inuention hath neither warrant in Scripture, nor force of argument to confirme it, let it vaniſh of it ſelfe. Queſtionleſſe, there are degrees among the Angels, ſome are higher, and ſome are lower. Wee reade of Michael the Archangel that diſputed with the diuell about the body of Moſes, and that Chriſt at the day of the reſurrection ſhall come with the voice of an Archangel. The Lord hath beautified the creation with varietie, one ſtarre differeth from another ſtarre in glory, In earth among men, one man hath greater gifts then another, among ſexes, the man is more excellent then the woman. Among liuing things, thoſe that haue ſence as the beaſts, exceede the trees, in euery thing there is Order and difference. So likewiſe among the Angels. But whether it be by nature or by office, it is doubted. Perhaps by nature as in the reſt, perhaps their office is according to their nature, here I muſt confeſſe ignorance. A dignitie they haue whether it bee onely for a while according to the greatneſſe of their worke, or whether it continue longer. Saint Ierome is of opinion that their dignitie aboue one another ſhall be perpetuall, becauſe that earthly kings haue diuerſities of ſeruants in orders and degrees: much more the king of heauen, will haue ſeuerall ſorts of Attendants to adminiſter in that ſtate of glory. Zanchie confutes him from this text. If God doe aboliſh all power, if the Sonne ſeeme to end his kingdome in ſome ſort, then the dignitie that one Angell hath aboue another, muſt needs fall and Gods immediate power take place alone. Theſe arguments doe ſtand vpon likelihood, neither doe they command beleefe on either ſide. For reſolution; I dare with ſafety expound the words as of Chriſt, the Angels ſhall not gouerne then, as they gouerne now, ſome ouer one man, ſome for a citie, ſome ouer many, ſome in a larger, ſome in a ſmaller prouince, as God doth place them in their ſtations, according to the greatneſſe of particular occaſions. This kinde of ruling ſhall be ended togither with the end of the world.

That we may leaue the Angels.

Certainly theſe words may moſt properly be accomodated to humane authority and ſecular gouernment. We may likewiſe ſee the great wiſedome of the holy Ghoſt expreſſed by theſe three words, 〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉 , for herein we finde a moſt abſolute deſcription of earthly gouernment. 〈 in non-Latin alphabet 〉 , rule doth ſignifie the height of place, or ſuperiority of a man in office. 〈 in non-Latin alphabet 〉 Authoritie, doth import the lawfulneſſe of rule, when it is not by vſurpation. 〈 in non-Latin alphabet 〉 betokeneth abilitie to diſcharge it. For then is gouernment happie, when theſe three are ioyned, a man to haue dignitie of rule, a lawfull authority, and power ſufficient to execute his function. Gods will is that gouernment ſhould bee well armed and furniſhed, that common wealths may enioy their priuiledges, and for his glorie to ſtand ſtoutly to their taske. And the miſeries of kingdomes doe then ſpring vp, when theſe are ſeuered. When a man ruleth by tyrannie inſteed of authoritie. When a mans authoritie is maſtered and ouerruled, that hee cannot ſmite as occaſion doth require. Or when hee hath both rule and authoritie wanting gifts or power to ſet them forwards. You ſee then theſe three doe rarely fit the purpoſe in deſcribing the condition of worldly gouernment.

This dignitie is put downe at the ſecond comming of Chriſt for two reaſons. Firſt becauſe ſinne ceaſeth. For the law is not for the iuſt, but for their-religious, the diſobedient, and the ſinner. 1. Tim. 1. No happineſſe in religion or ſecurity in temporall matters can ſtand without it here on earth. Eccleſ. politic. 1. ſee. 10. M. Hooker ſuppoſeth the worſt times of the world to haue beene before the flood. Wee may conclude it alſo from the greatneſſe of the plague a vniuerſall deluge. There were but eight iuſt men and a Cham among them, righteouſneſſe was ſo exceeding ſcant in that age. The cauſe of this by him is aſcribed the want of rulers, We reade not of any till the time of Nimrod the firſt Monarch, who liued after the flood. Law is the reſtraint, and the Magiſtrate the deſtroyer of ſin. From this we haue an vndeniable argument againſt the Anabaptiſts, abuſing that ſpeech in the twentieth of S. Mathew. The princes of the Gentiles exerciſe dominion: but he that will be chiefe among you let him be your ſeruant. Hereupon theſe men haue dreamed, that after Chriſts comming we ſhould bee without rulers or authoritie. See how this cauſe and this text doe combine to giue an ouerthrow to their fancie. Rule and authoritie, and power, muſt hold till the ſinnes of men bee ended vpon earth. And when is that? At the laſt day of iudgement, when the kingdome is deliuered vp to God the Father.

Againe, let vs quench a ſparke not yet broken out into that Anbaptiſticall flame, I meane our Noueliſts at home, that from the ſame words haue contended to breake the bond of Eccleſiaſticall iuriſdiction. The ſame way diſcouers their error. If our miniſtery be yet ſubiect vnto ſinne, and ſpecially to fall by erroneous doctrine, there muſt be rulers to ſuppreſſe and cenſure it. If ſickeneſſe be here, here we muſt haue phiſicke, euen a moſt perfect rule, authoritie, and power, ſeeing the falles of religion are moſt dangerous. For ſpirituall rulers are to cenſure things ſpirituall, to keepe vnder falſehood, and to curbe the violence of faction. Onely where ſinne is not, there muſt gouernment ceaſe, when Chriſt ſhall wipe away euery blemiſh in the life to come.

Secondly, in this life we are not growne to our full ripeneſſe, wee are in our none-age, nor as yet aduanced to the heritage of heauen. Now Saint Paul ſaith in the fourth chapter to the Galathians, the firſt verſe. The heire as long as he is a childe differeth not from aſeruant, but is vnder Tutors and Gouernours till the time appointed of the Father. Status huius vitae asſimulatur pueritiae ſaith Aquin. The ſtate of this life is the ſtate of a childe, as long as we liue here, we muſt be guided, no man is ſo wiſe but hee wanteth admonition. The counſell of ſuperiours muſt direct vs, the counſell of Gods word muſt direct them, and both muſt ſtill deſire the Spirit of God to direct both. Euery one is of himſelfe vnſufficient to tread the ſteps of righteouſneſſe, his care muſt be euer bent to chuſe a good leader, that may guide his feete into the way of peace.

The next thing I obſerue from hence, is the naming of rulers in the changing of the world. The greatneſſe of their power is here declared. As the next life is gouerned by the Father, ſo the world ſeemeth to be theirs and committed into their hands. There God is all in all, here on earth they are, all in all. And great is the ſtroke and infinite are thoſe matters that be carried in the name and office of Superiours. The greatneſſe of their calling now muſt ſhew the greatneſſe of their charge. For God giueth not this honour for nothing, but as they ſtand for him in their dignity. So they be like him in their actions. Let this conſideration ſmite the heart of euery ruler, both ſpirituall, and temporall, ſeuerally to examine their conſcience, whether in their proceedings they make God a patterne. Euery one that is more then a priuate man, that hath either rule, or authority, or power, be it more or leſſe: it is a gift of God, and it is borne not for himſelfe, but for God. To the good is a reward vnſpeakeable, a double honour, for a double benefit. For wiſe men they ſhall ſhine like the brightneſſe of the firmament: but they that turnem • ny to righteouſneſſe ſhall ſhine like ſtarres in the 12. of Daniel. Seeing they liued here like ſtarres that did not keepe their light in their owne Sphaere, but diffuſed the ſame abroad vpon the earth: their glory ſhall bee like the ſtarres and anſwerable to their worke. Bleſſed then is that power in earth that beareth it ſelfe in true loyalty and ſubiection to the power in heauen. But to the bad I muſt denounce a true tragedy from this text. And indeede tragedies are for great men, the inſtitution is ancient, for in old time the Comedies were for the meaner ſort and we obſerue the ſame cuſtome. If we may interpret that which is paſt, there is ſome terrible thing in this obſeruation. For the mighty to whome is giuen height of place and the ſame graced with a latitude of proſperity: they flie out without any feare; and becauſe they keepe not within compaſſe, they are wounded by a higher hand, and daſhed vnder the feete of a Supreame Maieſty. The Lord will conteſt moſt ſharpely with theſe men in the day of iudgement that tooke the ſword from him, and either did not manage the cauſe with courage, or ſmote againſt him. He will complaine as Pompey did againſt the men he put in truſt. Comment. de bello cibili lib. 3. Caeſar writeth, His often exclamations were bent againſt them. Aquo genere hominum victoriam ſpereſſet, ab eo initio fugae facto, pene proditus videretur.

Thoſe men whom he ſuppoſed would winne the victory, where the firſt that did turne their heeles to the enemy, and in a ſort be tray him. For vs and our times I now for beare to cenſure of actions, For in the matters of ſtate, that which is well done may haue an ill ſhew; and that which is ill done may ſeeme commendable to ordinary apprehenſion. To come then to the conſcience where the teſtimony ſhould bee moſt infallible. It is a rule propounded by Philoſophers, and drawne from morrals of the Heathen (much more muſt it hold in the Chriſtian common wealth (that the publike good muſt bee ſo preferred by the ruler, that hee ought to put it before the priuate in his heart, the glory of God before his owne, and the welfare of the countrey before his priuate commodity, all the omitting of neceſſary good, all winking at euill doth lie vpon the necke of the Superiour. This muſt excite a diligent care that a ruler muſt rule himſelfe with more then an ordinary circumſpection. In theſe euill daies wherein the vniuerſall crie of ſinne betraies it ſelfe, when men cry out of a corrupt age, and ſay that the world is ending becauſe that vice abounds. Here you ſee a cauſe that requireth induſtry. The ſpirituall power muſt detect ſinne and inueigh with vehemency, the ſword of the temporall power muſt correct and reforme with ſeuerity, to procure amendment. I muſt confeſſe that we cannot haue Platoes common-wealth, neither can we ſo labour but our purging will leaue droſſe behind it. Sinne when it is ſmitten will riſe againe, and ſome abuſes will be incurable, yet a man muſt beſtir that power that he hath, and doe his beſt, or elſe God will puniſh him for ſlackneſſe, and viſite with a heauy Iudgement becauſe he did not viſite offendours with his deriued authority, and that iudgement committed into the rulers power. That I may finiſh this point, there is a gouernment which maſters haue; and parents alſo ouer their children. For the Lord hath giuen much authority, power and rule to them. See the great care of almighty God, his deſire is to ſee things well ordered, and hath placed a threefold authority in the world, ſpirituall in the paſtour, temporall in the Magiſtrate, as alſo domeſticall in priuate families in as much as a threefold cord is not eaſily broken. He in mercy ſtriueth to giue ſin the foyle and draw vnder the world into true obedience. Doe maſters and fathers repreſent diuine authority? Let them be then in Gods place, to bring vp and tutor thoſe vnder them in Gods feare, to teach and inſtruct them in religion, not to let them ſinke or ſwim, to let them liue or die in ignorance pretending buſineſſe, they haue no leaſure, or corrupted by the diuell with a fooliſh baſhfulneſſe, that maketh them to let paſſe this duty. Doubtleſſe the Lord will require their blood at the hands of ſlacke ouerſeers. But when I ſay maſters muſt teach their ſeruants, I doe not meane, they muſt teach them to lie, or to deceiue, and by example, or command, to corrupt them in their youth in ſhewing thoſe baſe and falſe proceedings, that when the age is greene, and capable of all conditions, youth is ſpoyled before it can diſcerne: and the new veſſell ſeaſoned with vnſeaſonable liquor, this is odious inſtruction. Is this to be a tutor or gouernour in Gods place. This is like to Antichriſt that ſitteth in the Temple of God, but aduanceth himſelfe againſt all that is called God. I haue the rather inſiſted vpon this ſubiect, for the corrupter of the earth, the power of hell will alwaies be ready to poiſon the degrees of gouernment, and muſtereth all the forces againſt true authority to hinder the endeauours of good men that they may be croſſed and oppoſed, that here the bond of amity may be broken, that the affaires of the world, may draw the minde another way, working like to Sampſon, that laid hold vpon the pillars whereon the houſe did ſtand, that ouerthrowing them: the houſe and the men might fall in a common ruine. If he alſo can lay hands on him that is commander, then he is in his prime, ſuch intentions that are foſtered in the higheſt places doe beſt agree with his deſires, and are moſt like to ſpread abroad, knowing that when the fumes and cloudes are fitted in the a • re, when the sky is darke aboue, the ſtorme will come; and the earth ſhall feele a tempeſt.

Laſtly, ſee that the Lord to ſhew his power, triumphs againſt them that are higheſt. To breake downe them that are already low, is an argument of leſſer might: but when theſe are brought downe whome none could tame, when their power is abrogated that before was not to berſiſted by violence, or ſtubborn contradiction, or gain-ſaid in their commands: here we ſee a mighty arme, and a powerfull blow. This muſt bee a great argument to feare the Lord, and to dread his diſpleaſure, becauſe his reach is vnlimited, no compaſſe or ſtrength can ſtay his force. The greateſt man on earth oweth as much humility to God as the meaneſt, and is equally yoaked to vndergoe the edicts of heauen. Wee preach alike to all, and God will deale without diſtinction. Chriſt in Daniel is deſcribed to ouerthrow kingdomes. That Image which Nebuchadnezzar ſaw in the dreame with a gold on head, with armes and breſt of ſiluer, and the reſt: did either ſignifie the foure great Monarchies of the world or elſe the three firſt with the remnant of Alexanders ſucceſſion. Although this Image was moſt glorious, yet a ſtone cut without hands, brake the Image, and became a great mountaine, filling the whole earth. And as the Scepter was not departed from Iuda, nor a Law-giuer from betweene his feete till Shilo came. So Chriſt will alwaies make his comming notable with alterations. When Shilo came firſt, Iuda loſt his Scepter, and when he commeth againe the world ſhall looſe all dominion. You ſee how infinite is the the power of God aboue all earthly power. Let no man ſwell in greatneſſe of heart, although the Lord exalt him to height of dignitie, but that mildneſſe and moderation may temper him in all his counſels. For there is one aboue euery man, euen our Sauiour, that can turne him as he pleaſeth. The time ſhall come when ſcepters ſhall be broken, when power ſhall grow impotent, and when authoritie ſhall looſe her authoritie.

Thus much for the firſt, which is the doing of good, I will now enter into the ſecond which is the remoouing of euill. He muſt reigne till he hath put all his enemies vnder his fecte. Firſt of his kingdome: As Chriſt is God hee muſt reigne. Hee reigneth ouer all, as hee is Mediatour hee reigneth alſo Which office belongeth to him according to both his natures, whereby hee maketh his kingdome abſolute by vniting two in one bond: reconciling the ſubiect and the ſoueraigne God and man. This aſſumed kingdome is the thing here mentioned, which is inferiour to the diuinitie. For Chriſt is God by nature, and of neceſſity, but he is Mediatour by election and office: it was a thing arbitrarie, he might haue choſen whether hee would haue ſuffered the world to ſinke in ſinne, or to haue redeemed it by his merits. Ignatius therefore maketh a threefold difference, of all: firſt, of the creatures: ſecondly, of the office of the Mediatour aboue all creatures: thirdly, of the diuine nature. This kingdome hath a large extent, he reigneth euery way, and in euery place, in the rulers, and miniſters, one being the hand, the other the mouth of Chriſt. In the world his prouidence extendeth to a falling ſparrow, and hee will iudge the Gentiles by the creatures, in the firſt to the Romanes. But two principall parts doe ſet out his ſpirituall regiment:

His word, which comprehendeth the lawes and ſtatutes by which his kingdome muſt be ordered: and the Sacraments, that are his oathe of allegiance to ſweare his ſubiects to fidelitie. I can not now ſtand vpon all: Onely I will inſtance is his word, for the ſame will make vs ſubiects, as beeing the chiefe triall of our obedience. For the word of God is the iudge and rule of euery word and deede. The chiefe rule a man hath within himſelfe is his conſcience; therefore as the conſcience is, ſo is the man: a good conſcience will doe well, a large conſcience will ſwallow all, a ſcrupulous conſcience is troubleſome with nice curioſitie. Here may then appeare the ſupremacie of Gods word, that whereas the conſcience doth rule the man, Gods word doth rule and command the conſcience. For our waies are framed according to our minde: and our minde is framed by aduice. Chriſt hath ſo large a dominion in mens hearts that he ruleth the minds of the moſt vnruly, in the 110. Pſalme the ſecond verſe: Be the ruler in the middeſt of thine enemies. Hee will make the conſcience a mans executioner where it can not be a perſwader. When wicked men doe reiect God by their blaſphemous thoughts, or will doubt of the life to come, becauſe theſe ſpirituall things are inuiſible: yet there will ariſe a ſecret thought beyond that, which reacheth the Atheiſt, and maketh him to ſtoope and yeild againſt his will. They that contemne or regard not the Lord, will giue teſtimonie in ſwearing by his name; to ſhew that he is the iudge of their ſpeeches, by him their aſſeuerations muſt win credit, ſo they confound themſelues. Euery Papiſt will pretend Chriſt, the Turkes ſpeake honourably of him. And the Gothes did ſpare the Chriſtians that fled to the temples for ſuccour when Rome was deſtroyed, a thing vnheard of in other places; for among Pagans they burnt and deſtroyed both Gods and temples, as S. Auſten obſerueth in the firſt booke De Ciuitate Dei and ſecond chapter.

Thus doth our Lord rule among his enemies; a moſt large power. Earthly Monarches bee their might neuer ſo boundleſſe, are kept within their owne precincts, and Illa ſe iactet in aula, is all they haue. Their power is confined to their owne territories: but he who made all, ruleth all; and that man who is againſt him, he will make turne againſt himſelfe with the ſting of conſcience. Let our conſciences therefore entertaine him peaceably, otherwiſe hee will let looſe his maſtiue dogge to torment vs, when he ſeeth time. The conſcience of an euill man in this life, is like a dogge tyed vp, now it pulleth, and onely barketh. And as a dogge may bee ſtilled with words, or gifts, ſo worldly pleaſure, and merry company, will make quiet the troubleſome noiſe of an vrged conſcience. But when a man is looſed from the bonds of his fleſh, and ſeeth where hee ſtands: that which did barke before will bite then, and teare the hard and hardy ſinner. Alwaies therefore let vs honour and obey his word. We haue his kingdome in abundance. This place wherein we liue I may truly call in this reſpect the Chamber of the King: ſuffer him therefore to win you, to ſubdue you by his edicts and proclamations in this place. Let this croſſe crucifie ſinne, that he may vanquiſh vnder his ſigne, as Conſtantine did Maxentius. It is written of him that going once to fight, a banner was ſeene in the ayre hauing a croſſe with this writing 〈 in non-Latin alphabet 〉 . In this thou ſhalt ouercome. So yeild your obedient hearts, that we may be victorious for our maſter, and not ſmite the ayre when we ſhould ſmite your ſinne: our endeauour we doe, but this victory is in the Lords hand. When I doe but conſider the many combates in this place, ſo much preaching againſt tranſgreſſion, I can not but ſay, nihil ſupra, ſcarce can any thing be ſpoken that is not ſpoken, labourers haue beene ſo exquiſite, that a new ſpeaker may double at the firſt vpon what ſubiect his thoughts may faſten. Sometimes here doe ſpring bitter hearbes to cure the corrupt diſeaſes, and to expell the ſpirituall peſtilences out of this citie. Carrie not then ſo daintie ſtomacks, as to die in ſinne rather then take the potion, or like children, to leaue wormewood, and regard the tooth-ſomneſſe rather then wholeſomneſſe of the hearbe.

Here ariſeth a ſtarre to guide wiſe men to our Sauiour, when the errours of Poperie and other falſehoods are confuted. Which light ſhould ſo guide the learner that the continuall diligent hearers might be furniſhed with abilitie to controll a Papiſt, or to foile an aduerſarie in an ordinarie point: if that Mammon, the pleaſures and diſtractions of this life, did not poſſeſſe their hearts, that no man almoſt will goe beyond his profeſſion, but leaue learning for thoſe who teach it. Although in iudging and cenſures they flie quite out of compaſſe.

Here are adminiſtred words of comfort in due ſeaſon for weake mindes, to preuent deſpaire, in not following common corruption. Bee not ſo hard as to ſcorne and neglect them, like the flint to ſend out the fire of reproch, in ſtead of hearts mollified with grace to receiue impreſſion.

Thus doe we endeauour that God might rule the beſt way, that you might yeild rather then ſtand out. But I feare we ſpeed as Pompey againſt Mithridates, who often did conquer him in the field: neuertheleſſe he returned againe with a new armie, as if he had gained by the fall. In the like manner we are heard, and our ſayings paſſe for current. Yet whole ſwarmes and armies of offences doe continue. The Lord may complaine of hearing as he did with the Iſraelites in the three and thirtie chapter of Ezechiel, verſe 31. They ſay, come I pray you, and heare the word that commeth from the Lord, and they come vnto thee as the people vſeth to come, and my people ſit before thee, and heare thy words, but they will not doe them: for with their mouth they ſhew much loue, but their heart goeth after their couetouſneſſe. And loe thou art vnto them as a louely ſong of one that hath a pleaſant voice, and can play well vpon an inſtrument: for they heare thy words, but they doe them not. The verie faſhion of our times, men come to heare ſermons as they heare muſicke: to delight the eare, to ſee a mans skill, to paſſe their cenſure, and there is an end. Theſe humours muſt know this muſicke will raiſe vp a iarring ſound in the conſcience inſteed of a melodious harmonie: and will make them ſing a ſad note at their dying day. If Gods word bee a kingdome, it muſt worke vpon the heart. There it muſt ſubdue a rebell, and renew that part of the old man that lurketh in the boſome of the ſoundeſt hearer.

So much of the kingdome: I come to the Conqueſt. Firſt the Enemie, then the Ouerthrow.

His enemies.

REctum eſt ſui iudex & obliqui. A priuation is defined and knowne by the habit: and an enemie by a friend, as a crooked line is well diſcerned if we compare it with a ſtreight.

Firſt then, a friend is diſcouered by his affection, if he loue and deſire ſocietie, if he take pleaſure in conuerſing with the partie: So if a man take delight in holy exerciſes: that loue and reioycing is a token of a friendly diſpoſition. Whereupon we may iudge thoſe to be no friends, that cannot reliſh our praiers, to whom preaching is tedious: and ſuch heauenly matters grow troubleſome: Thoſe that care not to come to Church, but often keepe a way, becauſe they finde nothing agreeable to their minde: In as much as they care ſo little for Gods preſence in the publike aſſemblie, and regard comming to his houſe ſo little: they are no friends.

Secondly, De Geneſi. ad literam lib. 11, cap. 4. a true friend is tried in aduerſitie, ſo muſt wee ſtand in temptation. For God will ſifte and ſearch the ſtabilitie of our loue. S. Auſten thinketh it had beene no great matter of commendation for Adam to ſtand in Paradiſe, if none had tempted him to fall. If he had beaten backe the alluring temptation, the Lord might well haue crowned him with the rewards of bleſſedneſſe. The caſe is euery mans owne, the Lord will command to come to him, and caſt impediments in the way to draw from him, that he may trie, whether we wil chuſe. Yea as the diuel at the firſt entered into the Serpent, the moſt ſubtile of the beaſts of the field: ſo he will euer contriue his ſtratagems in the wiſeſt manner. God hath ſaid, he would ſet enmitie betweene the Serpent and the womans ſeede, and he will euer be biting at the heele, if hee cannot reach the head. Here wee condemne them for no friends, that will ſhrinke at euery ſtorme, men that are well diſpoſed in themſelues: but will bee wrought into euery ſhape, and drawne any whither by perſwaſion. That ſee not the plots laid againſt them, but take all that is offered; running through thicke and thin without difference, ſo they may not diſpleaſe themſelues or others.

Thirdly, true friendſhip is conſtant, And as God loueth to the end, ſo muſt his friends be led by the ſame perſeuerance. From hence we condemne the Arminian friendſhip that ſtarteth aſide like a broken bow. They imagine a man may haue the Spirit of God, the graces of regeneration, and bee partaker of the priuiledges of a Saint., yet fall away and bee damned. Theſe men haue deuiſed ſuch a worſhip towards God, as olde Bias of Greece brought in friendſhip towards men. When he had conſidered mans fickle diſpoſition, hee gaue counſell, his loue ſhould not be too earneſt, but ſo to loue that he may thinke of a time to hate. If friendſhip may be ſo exact that it will bee euer: and him that breaketh off we cenſure an hypocrite, or a wauerer, or that hee conceiued vaine flaſhes of vnſetled loue: ſo he that prooueth an Apoſtate, was neuer a Saint: either he was an hypocrite, or had ſome good naturall deſires in ſpirituall things, but neuer well ſeated by the grace of the holy Ghoſt.

Fourthly, true friendſhip excludeth all Neutrals and Corriuals, being onely among two according to Ariſtotle. For if our fountaine of loue ſhould runne out through many channels, it would bee emptie. Therefore hee who is all complementall, and will loue euery bodie, doth indeede loue no bodie. I confeſſe the loue of charitie is due to all, but the ſuperlatiue affection that is placed on a friend, cannot be well diſperſed among multitudes. So the ſimilitude is with God. Wee muſt giue a certaine loue to the creatures, but there is a loue due to God, that no creature muſt haue beſides. Our Sauiour hath ſaid, No man can ſerue two maſters: Math. 6.24. for either he will loue the one and hate the other, or leane to the one, and deſpiſe the other: ye cannot ſerue God and Mammon.

Likewiſe in the 12. of Saint Matthew, verſe 30. he diſclaimeth all Neutrals that would giue way to the Phariſies againſt him, and notwithſtanding did wiſh him well in heart. He that is not with me, is against me: and he that gathereth not with me, ſcattereth abroad. Therefore commit not euill, and accuſe the times. Breake not Gods law, and accuſe prouocation. This is to play with both hands, if ye wil be friends, keepe to God alone, reſiſt euill prouocations, ſtand againſt euill cuſtomes, and reforme them.

Hitherto I haue deſcribed a friend, that I might declare an enemie. For although friendſhip be a humane vertue, yet in the way of ſimilitude it doth in ſome points excellently expreſſe our dutie to God: and ſo he vouchſafed the name of a friend to Abraham. Now muſt I paſſe this dreadfull ſentence, He that in ſome meaſure is not ſuch a friend is an enemie. If we could deuiſe a middle betweene both, all would flocke thither. Men would for their own turne giue God ſome ſeruice, except where his law is tedious and difficult; in thoſe parts they would pleaſe themſelues, pretending an excuſe, becauſe of the infirmities of fleſh and blood. If we could open this middle ſtate, it would be the moſt welcome and plauſible doctrine that euer the world heard. But this cannot be. Our religion maketh no veniall ſinnes here, it promiſeth no Purgatorie hereafter. There a man ſhall finde a heauen or a hell, here he muſt finde himſelfe a friend or a foe.

The enemies of God are of two ſorts, either open or ſecret. The open enemies are of three ſorts, the infidels, the Iewes and the Turkes, Although there bee ſome doubt concerning the laſt, whether they be open or ſecret, ſeeing they ſpeake well of our Sauiour and acknowledge the Bible, he being an Arrian that togither with Neſtorian • Munke did make their Alcoran. Yet I agree to Tilenus in his tractate de apertis Chriſtihoſtibus, who placeth him among the open enemies, becauſe hee doth perſecute the Chriſtian name, whereas the Heretikes doe grace their errours by Chriſts name, and pretend his authoritie. The ſecret enemies againe are of three ſorts, either heretiques, or profaners, or hypocrites, which are enemies of his houſhold. I doe but repeate theſe diuiſions, my intent only is to take the office of a Scoute or Sentinell to diſcouer this hoſte of aduerſaries, and leaue them for others to aſſault: and for a ſtronger arme to cloſe with in the field. But leſt I ſhould by the diſcouerie of ſo huge an armie, ſeeme to worke the ſame effect that the Spies did when they returned from the land of Canaan. They terrified the people by relations of ſo mighty giants, and the ſonnes of Anak that the men had no courage but their heart melted with aſtoniſhment: I ſhall avoide this by the next point, there we ſhall ſee ſee them ſtrongly ſubdued by a fearefull fall, theſe enemies ſhall be put vnder feete. Their ouerthrow, vnder feete.

This heauie lot did the Heathen imagine due to the Giants for oppoſing their Gods.

Famaeſt Enceladi ſemiuſtum fulmine corpus Vrgeri mole hac In Virgil.

Aetna was thought a burden weighing downe one of this companie. In Scripture this is taken as a note of conqueſt as Ioſua 10.24. The captaines of the people did tread vpon the neckes of the fiue Kings. Which thing no doubt was a type of this, as Ioſua that temporall Sauiour was of the eternall Sauiour Ieſus. In this kinde alſo Ioas derideth Amazia King of Iuda. 2. Chron. 25.18. ſhewing his weakeneſſe and arrogancie vnder this ſimilitude, The thiſtle that was in Lebanon ſent to the Caedar that was in Lebanon, ſaying, Giue thy daughter to my ſonne to wife, and a wilde beaſt came and trode downe the thiſtle. For all the enemies of God doe fall miſerably, finally, and in the moſt contemned manner, and the extremities of all ruine ſhall confound him that is not an embracer of religion.

Obſerue two things in this puniſhment torment and ſhame.

1. Torment. As a man that is preſſed to death, doth groane and languiſh vnder the weight, without the comfort of a little eaſe, or a breathing time to gather ſtrength, to vndergoe the torture with any patience: ſo are the eternall woes of another life. Gods anger and heauy iudgement ſhall weigh downe the ſinner, the burden of his diſpleaſure vpon the conſcience ſhall be intollerable, and inſupportable, griefe ſhall make the ſinner to ſinke vnder the heauineſſe. This did he a little ſee that cried mine iniquities are gone ouer my head, and are a burden to heauy for me to beare, yet this is the voice of repentance and not of deſperation. So heauy a loade is a mans offence when it preſſeth vpon the conſcience.

2 Baſeneſſe and ſhame maketh vp the miſery. As he that lieth vnder foote is in the ſtate of ignominie and reproch: So at the day of iudgement when a mans villanies are laid open, when his Maieſtie appeareth who was offended, then a man ſhall haue his nakedneſſe truely ſeene like Adam in Gods preſence. That which before he did glory in, ſhall then make him to hide himſelfe if it weare in his power: where the filthineſſe of ſinne ſhall be laide open in true colours. And are theſe the men that muſt not now be ſpoken to: and ſtrout it in their gallantry? Their wit in this deſerueth commendation, that they honour themſelues, and in a caſe of neceſſitie doe magnifie their practiſes, very neede requireth it, they muſt a little braue it now, they fall ſo low hereafter. The pretious pearle of the word is ouer topped by the haughtie, and now ſet light by, and the labours of preaching are as a thing trampled vnder by theſe men. Therefore theſe two muſt change places, God muſt haue the glory, and they the ſhame. For wherefore is it that theſe flouriſhing offenders are hearers of it, for the learning or the eloquence, or ſome worldly reſpect. Whereas ſaluation is built vpon ſimple admonition, and common principles, things that make no ſhew: becauſe the Lord would bring downe all humane mane inuention and pride to this plainneſſe. All brauery, policy, learning, elocution, muſt at that time ſtoope to this ſimplicitie of diuine truth: whereas now we can ſcarce get this inward ſubſtance, this marrow of diuinitie to take place, but theſe outward orornaments doe obſcure it. Strange and lamentable is the folly of the world. As men that are vnfurniſhed come to a tree to gather fruite, and when they are come: they onely looke vpon the faire body of the tree, and the goodly bowes, and if they can ſnatch a branch they runne away, and leaue the fruite behind: So fareth it with our common auditours, They are ſicke and want, yet come to get ſome new thing to pleaſe their fancy, that may tickle the care, or delight the minde: returning with empty ſoules, as if God had ordained his word to pleaſe and not to profit. Let this then haue the preheminence now, leſt the contempt of ſo high a thing lay the auditour in diſhonour.

Conceiue now what it is to lie vnder the feete of God. They ſhall call for mountaines to couer them, the weight of iudgement ſhall be ſo heauy. Worldly ſorrow is grieuous to fleſh and blood, burning in fire is a torment that cannot be endured: this is a Tophet prepared with much wood, and the breath of the Lord as a riuer of brimſtone to kindle it. Trauell of women is a plague in earth for ſinne, this ſuddaine deſtruction that commeth vnawares is like it. 1. Theſſ. 5. Diſcontents of this life doe ſometimes preuaile againſt humane infirmitie, that a man ouerwhelmed will delect his minde, goe againſt nature, and lay violent hands vpon himſelfe, If this be ſo in the ſorrowes on earth; how ſhall it fare with the ſorrowes of hell? If a man doe thus ſhrinke when he is ſmitten by the hand of the creature? how ſhall he ſinke when he lieth vnder the foote of the Creator? See here in this life how a wounded conſcience doth diſmay a perplexed ſoule. It maketh a man forget all worldly pleaſure, that cannot helpe him: It ouercommeth all earthly ſorrow, for that yeildeth vnto this: neuertheleſſe, a troubled minde hath ſome hope, God may releaſe out of that agonie. It ſeeth not God and his iudgements, but feareth and ſuſpecteth a miſerie to come; it beholdeth vengeance a farre of. If that may ſo lay a man vnder foote in his life, how ſhall the feeling eternall puniſhments ouerthrow him. What ſhall I ſay more.

Pugna ſuum finem cumiacet hoſtis habet.

Equity requireth the fight ſhould ceaſe when the enemie is vnder foote. I neede to threaten no longer. But that my end may giue a direction to the end of others. Beware this ditch, for ſake ſinne that maketh an enemy to God, let his word ſmite your conſcience by reforming you, I cannot ſpeake it without griefe, nor (I thinke) you heare it without pittie, that our Church ſhould haue thoſe hearers that are diligent, and yet vnſound in practiſe, ſome that ſet their ſaluation light, let it goe either way, that follow the world and trouble not their braines about heauen. Theſe men are to bee put among the enemies, among the Iewes and Turkes, euen thoſe that haue not knowne God, that haue blaſphemed Chriſt, that haue borne armes againſt him: They are in the ſame degree with them, all are ſtickes to be put in the ſame bundle, and caſt into the ſame fire. The diuell hath hid this ditch into which they fall, their owne luſt hath beene a miſt that roſe into the eies to darken their ſoule: that they will not beleeue it, till they feele it: nor beware it, till they finde it. Yet make peace, for you fight with the Lord of hoſts, you ſhall be ouermatched at the laſt: although you ſee not his vengeance at the firſt. Be hot then in his cauſe, ſtand for him like a friend, or elſe he will account you as his foe, worſhip him here with a conſtant and faithfull heart, fall downe before his feete by praier and true repentance leſt you fall vnder his feete in the day of wrath.