The care that Hezekiah had for the guides and principall Officers of the house of God.

D First hee repayred the place, then he brought in the per­sons: imitating herein the Creator, who first made the Ayre for man to breath in, the Water to refresh him, the Earth to beare him, and the Heavens to cover him, and then he made Man. When his seat was prepared, then he sent Him: This was very good in God, not onely for the matter,Genes. 1.31. but al­so for the maner; for there was apta proportio & nexus (saith Mercerus) and it was good and orderly in Hezekiah, Mercerus in locum. first to provide the place, then the persons: First the place, here was Policie: yet not the place alone but persons also, here was Religion. Oh that in this and in all other actions,VSE. 1. wee would joyne Policie and Religion together, that they may kisse each other, Psalm. 85.10. and be like the two Cherubins which looke one to another, and both towards the Mercie-seat! Exod. 25.20.

As for the place alone, let us not be transported with the beautie of it, least That be verified of us,Hilar. lib. contr. Auxentium. which Hilarie spake against Auxentius, Male vos parietum cepit amor: You doe ill to be in love with walls: but let us be in love with the persons, 1. Tim. 5.17. especially vvith them that labour in the word [Page 6] and doctrine: Rom. 10.15. Oh how beautifull are the feete of them that bring glad tidings of peace.

VSE. 2.Let all those whom this concernes, (as Rulers, Patrons, Parochians) thinke on this point; when they have prepa­red the place, to prepare the persons: Provide them, provide for them: that with greater courage the Bels of Aaron may sound in the Temple of God.

Thus much for the Care had of them.

E, & F Now for the Title given them, (by the holy Ghost,) viz. Priests and Levites. Whereof, first I must speake in the generall.

It is certaine that there were Sacrifices, Oblations, Tiths, & Priests, even almost from the beginning: wit­nesse Moses in the 4. and 14. Chapters of Genesis: Adrichem. in Levi. Put the Priest-hood was extraordinarie, and used promiscuously by the first borne of sundrie Families: especially after the time of Noah (saith Hierome) for from thence,Hieronym. ad Evagrium. all the first borne were Priests to the time of Aaron.

Then was the Priest-hood restrained to the tribe of Levi, and setled in Aaron and his posteritie, who were consecra­ted Priests unto the Lord. Exod. 28 1. 2. Chron. 29 34 But because the Priests were too few for the service of the Tabernacle, therefore the Lord added all the tribe of Levi, Numb. 3.6.9. and gave them to the Priests to serve them. Of both these, Priests and Levites doth the Text speake: and of them both I observe that which God himselfe observeth, viz.

The Priests are named first, then the Levites:

The Priests as chiefe, the Levites as inferior,

The Priests for governement and ministration,

Num. 4.16.27. [...] Num. 4.24.27.The Levites for portation, custody, Gnavodath Gnavodah, the service of the service in the Congregation.

Now Aaron was the chiefe of all: Aaron as the head: the Priests as the hands: and the Levites as the feete, to goe and come, to serve and beare. It is Pauls rule,1. Cor. 14.40. 1. Cor. 12.17. [...]. For if the whole bodie were an eye where vvhere were the hearing?

Here then is [...], order, VSE. nay [...] it selfe

In nature, there is superior and inferior.

In the heavenly Hierarchy, there is Angell & Archangell.

In the celestiall Orbe, one Sphere is in the circumference of another.

In civill policie, there is supreme and subordinate: 1. Pet 2.13. & dif­ference is not unfitting in the Ecclesiasticall Policie: For God is not the Author of confusion but of peace. 1. Cor. 14.33.

But in this Order let there be no disorder.

1 Aaron though he be the head of the Priests, yet hee must not be the head of the Church, for that office doth pro­perly and solely belong unto CHRIST.Ephes. 1.22.

2 Aaron though he be the head of the Priests, and [...], yet he must not [...], that is to say, domineer over the Priests, Levites, & the rest of Gods inheritance.

And thus much for the Priests and Levites, in the generall.

But now I must intreat of them in particular: for the Text divides them, and therefore I must give them seve­rall meditations.

And first for the Priests.

G They were the most eminent in the tribe of Levi, Numb. 4.24. Exod. 29.38. Levit. [...]. 6. Malach. 2.7. and appointed by God to oversee the Tabernacle, to offer the daily sacrifice, to pray for the people, and to expound the Law unto them. Their manner of consecration, puritie of their garments, sounding of their bels, shining of their breast-plate with Vrim and Thummim, are described in the 28. and 29. Chapters of Exodus.

Malach. 2 1. VSE.And now ô yee Priests this is for you.

Let us not care for the name so much as for the nature, yet the name it selfe is not to be dispised, for the Priest by an Anagramme signifieth Ripest. Let us then (of the Mini­stery) be ripe scholers in the schoole of CHRIST, riper then others ripest of all.Malach. 2.7. 2. Cor. 3.20. Revel. 1.16. Let our lippes preserve knowledge, for vve are the Embassadors of Christ: yea wee are starres in the right hand of God, though proud worldlings doe despise us.

Hebr. 5.4.Onely in so great honour to which we are called, let not us our selves dishonour our calling: the more honourable, the more humble, the more great, the more good: And if we will reforme others, let us first reforme our selves, our workes will prevaile with many before our wordes, and they will be readie to say to us as the woman said to Christ,Iohn. 4.19. Sir I see that thou art a Prophet.

Philip. 4.9.It is Pauls example, as you have heard and seene in mee and the Heathen said in his Senary.

In a word, remember the Bels, remember the Breast­plate, that we may both sound and shine, yea Shine as lights in the middest of a crooked generation. Philip. 1.15.

Thus much for the Priests.

Now for the Levites.

E [...]d. 12 29.In one night the Lord smote all the first borne in the land of Egipt, saving the first borne of Israel, which he spared and sanctified to himselfe. N [...]mb. 8. [...]. Now in stead of these, all the first [Page 9] borne, he tooke all the borne of the Tribe of Levi, Numb. 8.18. & stileth them Levites.

Their ages, & offices, their charge and services in the Tabernacle are described by Moses, Numbers the 3. and renewed by David, 1. Chron. 23.

The summe of all is, they were the Lords portion, sanctified by himselfe, seperated to himselfe, for the worke of that Ministerie, Israels Liturgie. True it is, they were inferior unto Priests, yet especially regarded of the Lord: [...],Rom. 1.1. a rad: [...] put a part (like Paul) from the world, and according to the [...] of their name Levi, coupled unto God.

Oh that the Levites of our time,VSE. would consider of this point! Seemeth it a small thing, Num. 16.9. that God hath sepera­ted you from the multitude, to take you neare to himselfe, saith Moses to the Levites of those times:Directed to the Colledge at Du­blin. and I to my brethren, the Levites of these times, the younger sort of the Lords [...], lott and portion? It is a great thing that the Lord hath thus seperated you, elêgit, selêgit, to traine you up in his [...] and service. Oh! With what care and conscience ought you to prepare your hearts to stand before the Lord? You walke in danger,Ezra. 7.1 [...]. and had neede to be circumspect.

For your name of Levi, Levi [...]ilvilelunliue. by an Anagramme will easily turne to evil, and once turned to evil, it will by a second Anagramme, be as sudainely turned into vile: But if you turne and tune your hearts unto the Lord, then shall you be unto the people by a third Anagramme in lieu, or in stead of God: and so by a fourth conversion your soules shall live.

Oh! Marke, how God hath marked you: Yee are his lott, his seperate part and portion: Take heede to your sel­ves, and beware of the profane: Nec tam juvant Athenae, [Page 10] quàm nocent voluptates. Let neyther sinne nor Sathan, nor any instrument of Sathan rob you of your heart, the Church of her hope, of God of his inheritance.

And thus much for the Titles of the Priests, and Levites.

Now followes in the third place, The paines, which Hezekiah tooke with these persons, viz.

What he did. What he said.

What he did: Two things.

And first the Text saith vers. 4.

He brought them in.

I Hee brought them in, namely, into the Temple; for his father Ahaz had shut up the doores of the Temple, 2. Chron. 28.24. and so by a probable consequence, He had shut out the Priests.

Or, Hee brought them in, namely, into the Citie, (which is most likely) for the Text saith that they being brought in, Hezekiah assembled them into the East-streete viz, in Ierusalem.

VSE. Js [...] 1. [...]. 1 O Ierusalem, Ierusalem! What a miserable Citie art thou become, which wast once accounted faithfull? The Saints did once lodge in thy bosome, but now they are cast out: The Prophets are banished, and the Priests of Baal kept in.

2 There was a second Citie, like unto the first, lesse in quantitie, but as bad in qualitie, it was Bethlehem the Citie of David, Luke. [...]. [...]. where many a rich and churlish Nabal lodged in the Inne, Luke 2.7. when poore and meeke Christ lay in the Cratch.

3 But is there not a third Citie in the world, as bad as these? It is the Citie of Rome, where the lewd strumpets, [Page 11] (saith their owne Cardinall) did at their owne pleasure,Baron. in an. 912. art. 8. thrust in their (amasios) lovers, false Popes, into Peters seate.

O Rome! thou makest no roome for those that are good. Or if thou bringest them in, thou pervertest them? and Bernard Bernard. de confid. ad Lugen. wittily speaketh of thee, bonos recipit non facit.

4 I would to God this fourth Citie wherein we stand,Dublin. deserved not to bee added to the rest, to make up the square: But; Though Israel play the harlot, Hos. 4.15. let not Iudah sinne.

When Christ came to the house of Iairus, Math. 9.23.25. hee thrust the Minstrels out of dores: And the Scripture saith, Put out the bondwoman & her sonne: So, put out the profane,Galat. 4.30. the blasphemer, the fornicator, and the harlot too, the Idolater, and everie unreformed Papist; (though they bring you in never so much profit) and in stead of them, bring in the Prophets, the Preachers of the word, the ser­vants of God, and his Saints. Let such dwell in your house, Psalm. 10 [...].6. in your heart. Oh! Shut not them out, neyther in your action, nor in your affection, least that you your selves one day bee shut out of dores.Luke [...].28.

Thus much for Hezekiah, his bringing in of the Priests and Levites. Now for the next.

He gathered them into the East streete.

K Caietane saith, it was atrium templi ex Oriente, Caietan. in loc [...] but the word will not beare it, for it is not Chatzer, but Rechob, [...] which latter word is directly used for a common streete, Esth. 4.6. & so generaly all expound it, of some street on the East part of Ierusalem. Yet we may not thinke, that this gathe­ring into the East was for superstition, like those twentie five Idolaters in Ezechiel, for it is not probable,Ezech. 8.16. that the [Page 12] King would nourish that superstition which hee went about to abolish, but certainely it was some streete, of spatiousnesse,a rad: [...] and roomth, as the word Rechob, doth import. Hither did Hezekias gather them.

Colligo, is one of the workes of corporall mercie, but here it is spirituall, Colligere dispersos, for a spirituall end, to gather together those which were dispersed. It was the right of Hezekiah so to doe. Thus God commanded Moses the Civill Magistrate, Numb. 10.2. to make to himselfe two Trumpets for his assembling of the Congregation. So Iosiah the King, 2. King 13.1.4. assembled the Priests and the Prophets, and commanded them.

So Christian Kings & Princes in the Primitive Church assembled the Councells of those times; as to insist upon the foure first generall Councells, viz.

• See. lib. 1. cap. 8.
  Nice the first assembled by Constantine Mag.
• Id. libr. 5. cap. 8.
  Constantinople first. assembled by Theodosius. 1.
• Evag libr. 1. c. 3.
  Ephesus first. assembled by Theodosius Iunior.
• Id. lib. 2. cap. 2.
  Chalcedon. assembled by Martian.

Let our Masters of Rome looke unto this, who by Papall authoritie have assembled in former times so ma­ny Councells at Rome it selfe, and of late that Conventicle of Trent, of all which, a man may say as Hierome said in the like case,Hieron. libr 2. Apolog. contra Ruffinum. in his Apologie against Ruffinus: Dic, quis Imperator jusserit hanc Synodum convocari? But enough of this; for no doubt the Princes of the earth will main­taine their owne right, plucke the plumes of the Baby­lonish strumpet, Revelat 17.16. and leave her naked.

For our parts, let us obey, when such occasion of as­semblies are offered, and in the meane time, let us be ga­thered into the assemblies of the righteous, Psalm. 1.5. and that with [Page 13] profit, not with hurt; and continue therein,1. Cor. 11.17. untill we meete with,Numb. 10.25. That gathering hoste of Dan (even with death) who shall gather us, as scattered members unto our head: For, Luke 17.37. where the dead bodie is, thither shall the Eagles resort.

And hitherto what Hezekiah did to the Priests and Le­vites.

Now, What he said.

L And first, By the way of preparation.

Heare yee mee yee Levites, vers. 5.

Where I pray you to marke, Three Things.

WHY, HOW, WHAT.

1 First, Why doth the King speake to the Levites a­lone? The Answere is threefold.

First, vnder the name of Levites (which did beare the name of their Tribe) the priests also were comprehended, who were of the same Tribe: The Prophet Malachy doth make this plaine,Malach. 2.1. for he begins with a commande­ment for the Priests, Malach. 2.4. but concludes with the covenant of Levi, and Chapt. 3. vers. 3. Purifie the sonnes of Levi. Yet wee may not thinke, but that the Priests had neede of purifying aswell as they. But the 16. vers. after my Text cleares this point, where both Priests, 2. Chron 20.16 and Levites are na­med in this clensing of the Temple, yea our verie Text it selfe: Lahem, to them, viz. Whom hee had brought in, [...] and gathered together: vers. 5. and they were Priests and Levi­tes.

Secondly,2. Chron. 23.28. it was the proper office of the Levites to clense, therefore hee names them a-part.

Thirdly,2. Chron 29.34. the Levites were more zealous in setting forwards religion then the elder sort of Priests: & there­fore happily he directs his speech to them. And encou­ragement [Page 14] to young Daniel and young Timothy, and to every Neophyte, 1. Tim 3.8. Act 18.25. Eccles. 12.1. [...]. Pet. 3.18. and [...] in the schoole of Christ, that they may the better Remember their Creator in the daies of their youth: Growing in grace, and in the know­ledge of Iesus Christ, and endevouring to say with David, I have more understanding then the ancient, Psalm. 119.103 because I have kept thy precepts.

2 Secondly, How, speakes hee unto them? Lovingly; marke the wordes, Heare yee mee, yee Levites, nay in the eleventh verse, [...] he calls them sonnes, yea Banai, My sonnes; Isa. 49.23. and no marvaile, for Kings are nursing Fathers to the Church.

VSE. Euod. 20.12.Are wee their Children? Let us bee obedient to them: Pray for them: Beare with them: Depend on them: and Allow them a great part of that honour & love enioy­ned in the fift Commaundement, as if they were our na­turall parents.

3 Thirdly, What is That, the King saith unto them?

Heare yee mee yee Levites.

He exhorteth them to Heare: They which should ex­hort others, are exhorted by others. True it is, admoni­tion doth alwayes profit, and oftimes from those that are our inferiors, or have lesse knowledge then our selves, thus Iob Iob. 31.13. did not contemne the judgement of his servant, or of his maide: and Paul directs the auditory at Colosse, Coloss 4.17. to say to Archippus (their Pastour) Take heed to the Ministery. And Athenaeus Athenaeus. speakes aptly in the Proverbe.

[...].

The Gardiner sometimes speakes opportune things.

But admonition doth more profit when it proceeds from our Superiors, Imperator est à Dei secundus. Tert. ad Scap. especially from Kings and Princes, who by a divine influence doe participate with that [Page 15] supernaturall wisedome from above, even of him to whom they are next, and with whom they doe so nearely converse.

But beware (my brethren of the Cleargie) that we be not prevented in our owne element, no,VSE. not by our Supe­riors, much lesse to be discovered in our follies by our in­feriors, or through neglect of our calling, or scandall of our life, be justly disgraced by them,Numb. 2 [...].28. as Baalam was by his Asse.

Thus much for the Preparation.

Now for the Matter it selfe, which containes a three­fold commaund of Hezekiah to the Priests and Levites.

The first Commaund. Sanctifie novv your selves.

M Herein I propose foure considerations. viz.

• An Action.
• A Limitation.
• A Question.
• A Correction.

1 The first Consideration is the Action. Sanctifie your selves, or be you your selves sanctified: For, [...] the word Hith­kaddeshu is in Hithpael, reciprocall in Conjugation, & im­manent in signification, and the order and meaning of the word is, that first we must sanctifie our selves, before we can sanctifie others.

And good reason;Simil. for if you would have water to ascend to the top of a mountaine, you must bring it from another mount as high as it.ƲSE. That which we teach others, let us first teach our selves: we are the Lords Seers, 1. Sam. 9. [...]. and tasters for the people. Seers, least they fall, tasters, least they be poysoned. Oh! How many are like the Architects [Page 16] of Noah his Arke, they built the Arke and were drownd themselves. Take heede (my beloved brethren) least when we have preached to others, 1. Cor. 9.27. we our selves be cast-awayes.

2 The second is, the Limitation. Now, not put exple­tivè, Psalm. 118 25. [...] like the Hebrewe Na, but emphati [...]è, Gnattah. Now, even at this time whatsoever yee did before.

It teacheth Two things.

1 Now, in relation to the time past, as if hee should have said: My Father Ahaz silenced you, disturbed you in your calling, & you gave your selves to other affaires, and were polluted: But Now, returne and sanctifie your selves againe.

VSE.And truely while wee attend not our calling wee are unsanctified, peradventure there is an unwilling desertion; How much more blame-worthy are we, if willingly we forsake our calling, and blot out the character which God imprinted? This deserta militia without just ground drawes on the censure of man, and the vengeance of God.

2 Now, in relation to the time to come, as if he should have said,VSE Now, ô Now, and deferre it not, even now be sanctified while it is called Today. Delay brings danger as in other affaires, so especially in the matters of God: To morrow, Cra [...], Cra [...] [...]r­vus [...]t. A [...]g. confess. lib. 8. cap 12. is not the voyce of the Dove: To morrow? (saith Augustine) and, Why not now ô Lord? Why should not my uncleanenesse have an end this verie houre?

3 The third Consideration is a Question, Whether Priests and Levites can sanctifie themselves as here they are commaunded? I answere, They cannot; for it is the Lord that must purifie the sonnes of Levi: Mala [...]h. 3.3. yet to encou­rage us he gives us the honour of the worke.1. Io. 3.3. We have no freewill unto good, 2. Corinth 3.5. for wee are not able of our selves to thinke a good thought, much lesse to doe a good worke. It is [Page 17] Christ that is made unto us,1. Cor. 1.10. 1. Thes. 4.3. 1 Pet. 1.15. Marke 9.50. not only Iustification but San­ctification; yet wee are still called unto holinesse and sancti­fication. Have salt in your selves saith Christ, alas: Have wee in our nature any seasoning, or savour of spirituall wisedome at all? No but when he said Have, then hee Gave: that when wee feele our wants, we may crie with that good Father, Domine da quod jubes, & jube quod vis: Aug. conf. li. 10 Give us O Lord what thou commandest, and then command what thou wilt.

4 The last Consideration, is matter of Correction, Priests and Levites are here called to sanctification: yet, What grievous cōplaints were made against them? viz.

Isaiah Isa. 56.10.11.12 saith, they were blind watchmen, dumbe dogges, greedie and given to wine.

Hosea Hos. 6.9. saith, they murder in the way by consent and worke mischiefe.

Zephany Zeph. 3.4. saith, they are light and wicked persons, and have wrested the Law.

Malachy Malach 2.8. saith, They are gone out of the way, and have broken the Covenant of Levi.

I wish that these and the like sinnes may not be found in the heritage of Iacob. VSE. Ecclesiast. 23.15

If ever there were neede of sanctified Priests, it is now: Oh! How many are there, who by a dissolute life doe make religion to be made a scorne? I have spoken but one word, and that somewhat secretly, because I like not to discover the nakednesse of Noah, and I feare that some Church-papist did over-heare me to tell it in the streetes of Azkelon. But if so, I will then crie aloud and say,2. Sam. 1.20. Psalm. 75.5. Set not up your horne on high▪ for if you doe, I will plucke you downe againe with the hands of Ten of your owne ap­proved Authors, viz: Aventine, Albertus Magnus, Holcot, Platina, Clemangis, Genebrard, Staphilus, Iansenius, [Page 18] Cornelius Agrippa, and Cornelius Mus: all which (take them joyntly together) doe speake such shamefull and vile things of the Popes and Cleargie of Rome, that they make them the beastliest monsters that ever trod upon Gods earth. And in particular thus.

A vent. annal. libr 8. in [...]nit. pag 481.The Pope (saith Aventine) sets over the flocke of Christ Goates, Woolves, adulterers, ravishers, usurers, cookes, muletors, perfidious, perjured, ignorant Asses; nay he set­teth boyes & wantons to rule the Lambes: I am ashamed to say what manner of Bishops we have.

Albert. Magn in Evang. Io [...]. c. 10Those (saith Albertus Magnus) which rule in the Church, be for the most part Theeves, and Murtherers: rather Oppressors, then Pastors: Perverters, then Teach­ers: Seducers, then Guides: These be the messengers of Antichrist, and such as supplant the flocke of Christ.

Platin in vita Marcellim. Sed quid futurum (saith Platina) nostra aetate arbitra­mur? qua vitia nostra eò crevêre, ut vix apud Deum mise­ricordiae locum reliquerint. Quanta sit avaritia sacerdo­tum, & eorum maximè qui rerum potiuntur, quanta libido, ambitio, pompa, superbia, desidia, quanta ignoratio tùm sui­ipsius tum doctrinae Christianae? Quam parva religio, quam corrupti mores, (vel in hominibus secularibus detestandi) non attinet dicere, cùm ipsi ita apertè & palam peccent, ac si inde laudem quaererent.

[...] Sapient. se [...]l. 182The Priests of our age (saith Holcot) be like the Priests of Baal, Dagon, Priapus, wicked Angels, Angels of Hell.

[...] ang [...] de sta­ [...] Ecclesiae, pag. [...]7. [...]. 5 [...]. &c.Concerning Monkes, Clemangis saith, they are slip­perie, indisciplinated, dissolute, running up and downe into dishonest places, & hating nothing so much, as their reading and praying, rule and religion. The Friars are worse then the Pharisees, making shew of Austeritie, cha­stitie, humilitie, but secretly they goe beyond the luxu­riousnesse of all worldly men: And like Bels Priests de­voure [Page 19] with their brats the oblations of the people. And what are Nunneries now a dayes, but the execrable bro­thel houses of Venus? that now the veyling of a Nunne, is all one, as if you prostituted her openly to be a whore.

Pontifices (saith Genebrard) circiter quinquaginta, Genebrar. Chro­nolog. lib. 4. se­culo. 10. pro spatio ferè 150. annorum, a Ioan. 8. ad Leonen 9. recesserunt totaliter à virtute praedecessorum suorum, & fuerunt Apo­tactici, Apostatici vè potius, quam Apostolici.

It is much to be lamented (saith Staphilus Staphilus Apol. part. 1.) that the life & behaviour of the reverend Priest-hood answers not their godly and high Profession, but is very scandalous to the world. Can this be denied? It is (alas) too true.

Truely (saith Iansenius Iansen. concord. pag. 270.) the greater part of Bishops & Pastors, are so infatuated, that they bewray themselves to have no corne of Salt in their life and doctrine: There is no hope, when they themselves are irrecoverably cor­rupted, by whose health others should be holpen.

There be (saith Agrippa Corn. Agrippa de vanitate scient. cap. 62.) in the Church, Monckes, Fryars, and Anchorites, but few among them are good: For hither come flocking, they which have spent their substance upon whores, dice and surfetting. This crew hath dissembled holinesse: From hence start out so ma­ny Stoicall apes, patched rogues, cowled monsters: who having no credit left in things humane, yet for their monstrous habit sake are put in trust with the things of God: whose life being most lewd, and filled with all vil­lanie, is yet left unpunished, thorow pretence of Religi­on.

And lastly (Cornelius Mus Corn. Mus Conc. Evang. & de festis tom. 1. ser. 4 saith) O my beloved Rome, Thou art wholy turned away, overthrowen, and perver­ted: Thou art become a stewes, a fornace, an hell: Every order is departed from God, Religious men are be­come dissolute, Virgins have cast off shame, Priests their [Page 20] Gownes, Monkes their cowles.

Elus. l. orat in Conc. Trid. in 3. Dom. Advens.With what monsters of filthinesse is not both Priest and People defiled? Begin at the Sanctuary of God, & see if there be any hope, or helpe for honest life. Would God they were not fallen, with one consent from Religion to superstition: from Faith to Infidelitie: from Christ to Antichrist. The sacred name of Iesus, is made a jest and fable, among the Iewes and Pagans, by reason of us; whose wickednesse with a shamefull report is bruted over all the world.Ser. 33. in Cant. or in Conc. Rhe­mens. Yea, S. Bernard himselfe saith of them in his time: Many Devils are chosen to be Bishops, they are the ministers of Christ and they serve Antichrist.

Rom. 14.4. Ephes. 4.20. Basil.But let them stand or fall to their owne Master. We have not so learned Christ. Basil saith, [...]; not with words, but deedes, that is, not with wordes alone, least we nourish with a word, and kill with a worke. Oh!

VSE. Exod. 28.37.Let the name of Holinesse be upon us, as it was upon the forehead of Aaron, & let the Nature of it be within us and without us too, like that Vrim & Thummim upon the heart and breast-plate of Aaron: and let all pray with David: Exod. 28.30. O Lord let thy Priests be clothed with righte­ousnesse. Psal [...]. 132 9.

And thus much of the Kings first command,

Sanctifie your selves.

Now for the second command.

Sanctifie the house of the Lord God of your Fathers.

N I have formerly spoken of the House of God: and there­fore I shall now spare to speake. Onely here by the way [Page 21] observe, that he cals it not the house of their Fathers (for then they would have pretended antiquitie) but the house of the Lord God, that they might attend to veritie: and withall, the Lord God of their fathers, that they might joyne both together, even Antiquitie and Truth. Our boasting Adversaries, are somewhat like the Gibeonites, they pretended unto Ioshua that they came from farre, Josh 9.4, 6. and packt up a companie of old sacks and bottles, to colour their fraud, when indeede they dwelt neere at hand. So these men of Rome, patch up a garment with the shreds of Antiquitie, when as they are but the younger Children of Time. For, What age can that Religion be of, which was never heard of in the time of Christ, nor in the time of his Apostles? Or if they had a shew of Antiquitie, it were nothing; for Antiquitie without Veritie is but vanitie: Or if they will have it in the wordes of Cyprian Cyprian. coutra epist. Stephan. Papae. against a Pope himselfe, Consuetudo sine veritate est vetustas erroris, Custome without truth is the antiquitie of error. But of this by the way. The maine thing, that this part of the Text intends, is the Sanctifying of the Temple.

Sanctifie the house of God.

That is, cleanse the Temple, and prepare it to a holy use: for otherwise there was no holinesse in it at all. Many things in the Scripture are said to be Holy, viz. Exod. 3.5. Levit 24.9. Math. 4.5. 2. Pet. 1.18. Psalm. 79.1. The Place where Moses stood. The shew-bread. The Citie of Ieru­salem. The Mount Tabor, and the Temple it selfe is called Holy. Yet not by any inhaerent holinesse, but onely du­ring the time of Gods presence, Holy uses, Christ his mira­cles, Transfiguration, or the like.

Oh!VSE. What impostures are done in the Papacie under the name of Holinesse? viz.

• [Page 22]Holy fathers of the Church of Rome.
• Holy house, viz. The house of Inquisition.
• Holy Wels, or waters.
• Holy Maide of Kent.

And lastly, the Holy Crosse in this kingdom, but more truely, the hollow Crosse, a stale for Idolatrie, an offence to Gods children, and generally an impoverishing and robbing of the Subject. Psalm. 93 5. VSE Yet holinesse becommeth the house of God for ever. A lesson not onely for those that are Officers in the house of God: but even for all that tread in the Courts of the Lord our God. To everie man belongs some especiall vertue, as Liberalitie to the Rich, Patience to the Poore, Iustice to the Magistrate, Humility to the Minister, but Holinesse answereth unto all: and to shew the generalitie of it, it was prophecied by Zechary, Zech. 14.20. that holinesse should be written upon the horse-bridles, yea & everie pot in Ierusalem should be holy, & vers. 21. & the whole Na­tion was called holy; yea and upon the verie coine it selfe was there stamped on one side Ierushalaijm kedhoshah, [...] Ho­ly Ierusalem. But oh! How farre are this people now de­generated? [...] Their kedhoshah (which signifieth Holy) quick­ly turned into kedheshah, [...] Deut. 23.17. Isa. 1.21. Rom. 11.20. Hebr. 12.14. which signifieth an Harlot? Oh! How is the faithfull Citie become an harlot, saith the Prophet? Be not high minded but feare. Let there be no profaine person among us, but follow holinesse, without which no man shall see the Lord.

And hitherto of the Kings second command.

Now of the last command.

Carrie the filth out of the Sanctuarie.

O By the Sanctuarie is not meant a place of refuge, as Isa. 8.14.Isa 8.14. but it concernes the Temple of God in Ierusalem, and had foure parts.

viz.

• Atrium gentium, or the outward Court,
  Adrich. theat, in Ierusal. nu. 101
  Re­velat. 11.2.
• Atrium Iudaeorum, or the inward Court,
  Adricho. ibid. num. 87.
  Exod. 27.9.
• The holy place, Exod. 26.33.
• The holiest of all, Hebr. 9.3.

Among all these, by the Sanctuarie, is meant com­monly, the holy place or Tabernacle. But Synecdochically is meant the whole Temple, 2. Chron. 29.16. both the inward and the out­ward parts.

And here I observe Two things: viz.

First, that there was filth in the Sanctuarie.

But was there any indeed? In the Sanctuarie?

What, in the Holy place? In the House of God?

Yes, there was filth there, And it is not strange.

The Church of Corinth, 1. Corinth. 5.1. was stained with the filth of Incest.

The Church of Galatia, Galat. 1.6. was stained with the filth of a new Gospell.

The Church of Pergamus, Revelat. 2.15. was stained with the filth of the Nicolaitans.

Laodicea, was blinde and naked, and Sardis was dead. Revel. 3.17.3.1.

In one

• Arke
• Family
• Field
• Barne
• Net.

there was

• Cham
• Ismael
• Tares
• Chaffe
• Bad fish.

with

• Sem
  Genes. 7.13 Gen. 21.9.
• Isaac
• Wheat
  Math. 13.25.
• Corne
• good fish.
  3.12.13.48.

There is no perfection in this life:VSE. Luke 17.10. When wee have done all we can we are all unprofitable servants. Yet under the [Page 24] colour of perfections want, let us not abound with folly: and though we be sinners, let us not cast away the feare of God: Hebr. 12.3. Wee have not yet resisted unto bloud, neyther have wee yet attained the marke: Phil. 2.13 14. But wee follow hard towards it, for the price of our high calling in Iesus Christ.

Secondly, What was this filth of the Sanctuarie?

It was Twofold. Proper and Metaphoricall.

Proper: viz. dust, durt, and filth, growne and contracted by not using of the Temple: This was the sinne of them in the time of Haggai, They themselves dwelt in seeled houses, Hag. 1.4. and the house of God lay wast. This is the sinne of our times: and to all such I will say in the wordes of that Prophet, Consider your owne wayes in your heart. Yee looked for much, Hag. 1. [...], 9. and loe it came to little, because of my house that is wast.

From the Proper, we come to the Metaphoricall filth, viz. The Idols, Altars, Ornaments, whatsoever were brought in contrarie to the law of God: for so all Di­vines, both theirs, and ours doe expound it; & not with­out reason:2. King. 23.13. Isa 30▪ 22. Ezech. 2 1.3. [...] Ezech, 8.17. for Idols are called Corruption, yea, a polluted and a menstruous cloth. Nay more then that, they are called Gillulim, stercora, dung, and that which is worst of all, they are tearmed stinke.

VSE.Oh! that these things would move us to hate Idolatry from the ground of our heart, and not to thinke the better of it for the externall pompe and beautie: though the Images be of gold and silver, and the Ornaments rich, yet the Prophet bids the faithfull to say unto them,Isa. 30.12. Get you hence. As an adulteresse, the fairer, the fouler: So Ido­latrie, Simil. Isa. 44.9. the more fine, the more filthy: the more daintie, the more deformed: the more delectable, the lesse profita­ble. Let our Aduersaries doate if they will upon their golden Babylon: let us esteeme all their Idols, Aliars, Beads, [Page 25] Graines, and Popish Ornaments, no otherwise then the Scripture esteemes them, namely, to be filth.

And now let me conclude with a Question. Is there any filth in our sanctuaries at all? I answere. For the maine filth of Idolatrie (God be thanked) it is well kept out; but let us search Ierusalem with lights, Zephan. 1.12. whether there be any other left. As for example.

If there be found among us any renewing of any Po­pish doctrine. That is filth.

If contrarie to those religious Articles, agreed upon in a Convocation held in this City, (1615.) there be any Images of the Trinitie, or expressing of God the Father, the Sonne, and the holy Ghost, in any outward forme. That is filth.

If in our Congregations, any thing be done without Order, and edifying. That is filth.

If the life of the speaker be not orderly, but dissolute. That is filth.

Out with this filth, and out with that filth, and out with everie thing that doth offend, Math. 13.41. that God may come to his holy Sanctuarie, and finde us there sitting clothed with the cleane and Wedding garments of Faith and obedience.

And to this end, let everie one cast out the filth out of his owne heart, which is Gods spirituall Sanctuarie, and the Temple of the holy Ghost: That he which hath pure eyes, and cannot abide that thing which is evill, Habac. 1.13. may take delight to dwell within us, untill wee come to that celestiall sanctuarie which is above,Hebr. 8.2. and to Iesus the Mediator of the New Testament, Hebr. 12 24. Malach. 3.1. Isa. 9.6. the Angell of the Cove­nant, and the Prince of Peace.

The Comparison: Where Two things are observed, Communitie and Difference.

The Communitie, Communitie. or wherein they doe agree.

In Common Merchandise there is a shop to sell in, wares to be bought, light to sell by, the Market-day, the Buyers, and the Merchants.

In Spirituall Merchandise, the Shop is the Temple: the Wares, are the pretious things of the Gospell: the Light is the Word: the Market-day, is the Sabbaoth: the Buyers are O Men, Proverb. 8.4. yea and Women too: And the [Page 38] Merchants, are the Preachers of the Word. And these spi­rituall Merchants, call and crie, Come yee wearie, Mat. 11.28 Come yee thirstie, Isa. 55.1. Come yee hungrie, Prover. 9.5. Come yee Children, Psalm. 34.11. Come all, Revel. 22.17. The Difference, Difference. or wherein the Common, and the Spiri­tuall Merchandise doe differ and disagree.

In Common Merchandise there are Wares corrupted:

But in the Spirituall Merchandise, they are without sophistication: [...] Proverb. 30.5. Math. 10.16. 1. Cor. 5.8. 1. Pet. 2 2. Tzeruphah, Pure, saith Salomon: [...], unmixt, saith Christ: [...], unleavened, saith Paul, [...], without deceit, saith Peter.

In the Common, the Wares are not onely corrupted but corrupting, taynting and spoyling one another: Math. 23.5. 2. Cor. 1.24. Genes. 50.26. Coloss. 4.6.But in the Spirituall, there are [...], Keepers, hel­pers, and edifiers one of another, like those embalmings which preserve the members, or like Salt, seasoning both bodie and soule to eternall life.

In the Common, there are false Lights:

Psalm. 119.105. 2. Pet. 1.19.But in the Spirituall, there is the true Light, and the Light-maker Iohn. 1.9. and wayting upon this Light.

In the Common, nothing is to bee had without money:

Isa. 55.1.But in the Spirituall, Come and buy without money.

In the Common are oft-times old & rotten commodities:

Jerem. 6.16.But in the Spirituall, they are old and good.

In the Common, they are gotten with extreame toyle, Impiger extremos currit mercator ad Indos.

Rom 10.8.But in the Spirituall the chiefe Wares are neere, yea they are brought unto us by the revelation of IESVS CHRIST.1. Pet. 1.12.

In the Common, they are bought at some low price:

2. Pet. 1.4. Philip. 3.14. But in the Spirituall, they are Great and precious: The price of our high calling.

In the Common there is some want, for you shall not [Page 39] alwayes meete with cloth enough of the same colour, or fit for all times, places and persons:

But in the Spirituall, there is fulnesse, and largenesse,Psalm. 36.8. Psalm. 119.96. 1. Thes. 5.17. 1. Tim. 2.8. 1. Tim. 2.4. fit Commodities for all times: Pray continually: for all places: Let the men lift up everie where pure hands. For all persons: God vvils that all men should come to the knowledge of the truth:Isa. 55.1. And Isaiah calls to everie one to come to the waters to drinke.

Now have I ended with the comparison, and I know yee doe long till I doe vent the Commodities themselves: Therefore now at the last I will turne Spirituall Mer­chant, and as an apprentice to that divine wisedome which Salomon speakes of, I will utter my voyce in the streetes, Prov. 1.20. and will thus crie and call to all comers. Yee Nobles and Gentles, yee sonnes and servants of the Highest, What doe you lacke? Will you buy any good Commodities indeed, and that without money?

Doe you lacke a Chaine for your necke?

Here it is, Take instruction, Proverb. 1.9.

2 Will you have a parcell of pure fine linnen?

It is the righteousnesse of the Saints, Revelat. 19.8.

3 Will you have any flowers, as Roses and Lilies? Cant. 2.2.

It is the resplendent beautie of the Church of God.

4 Will you tast any fruite, pleasant fruite? Cant. 4.16.

There is none better, then the fruite of a good life. Iam. 3.17.

5 And what say you to Gaine? yee are greedie of it.

Take Godlinesse: it is great gaine, 1. Tim. 6.6.

6 Doe you want any Garments against Winter, an ex­cellent suite of apparell, that will last for ever?

It is the Robe of the righteousnesse of Iesus Christ. Isa. 61.10.

7 Wil you have any gold, better then the gold of Ophir? 1. King 9 28. Revelat. 21.21.

Aspire unto that heavenly Citie, the streetes whereof are of pure Gold.

[Page 40]8 Are you destitute of a dwelling, and will you have a good House?

Oh! Looke up unto that building above, that is given of God, 2. Cor. 5.1. not made with hands, eternall in the Heavens.

9 Will you come and take part of good cheere?

Proverb. 15.15. Vse a good Conscience, for it is a continuall feast.

10 Will you have a Commoditie, that is good and la­sting?

1. Cor. 13.8.It is Charitie, it abideth, and never falleth away.

11 In this time of infection, doe you neede any Incense?

It is Prayer and invocation, Psalm. 141.2.

12 Doe you lacke any Land, better then Canaan? Ex. 3.7

1. Pet. 1.4.It is the Land of your inheritance, immortall, undefiled, and reserved in the heavens for you.

13 Will you have any sweete odours?

Phil. 4.18.Vse Liberalitie towards the Saints of God.

14 Doe you wish for greene pastures?

They are the never fading comforts of the holy Ghost. Psalm. 23.2.

15 Will you buy any Pearle?

Get wisedome and understanding, Proverb. 3.15.

16 Would you see a good salve for the eye?

It is divine illumination. Revelat. 3.18.

17 Doe you want any Spices? Cant. 4.14.

Galat. 5.22.They are the Graces of the holy Spirit.

18. 19. 20. Will you have three parcells of extraordinary Commodities together, as Wine, Milke, and Hony?

They are the precious things of the Word of God preached, Isa. 55.1. Psalm. 19.10.

21 Would you meete with a Commoditie, that when you have got it, you must never part with it?

Proverb. 23.23It is Truth. Buy the truth, but sell it not.

22 Are you not angrie with your selves for a Commodi­tie, [Page 41] which you slipt long agoe? And would you see it once againe?

It is Time. Oh! Redeeme the time, Ephes. 5.16.

23 To draw neere to a period, Will you faine have a Commoditie that is good for all things?

It is Pietie, and Sanctification. 1. Tim. 4.8.

24 Lastly (because I have kept you long) Will you have a refresher, least you faint by the way, a little Vsque bah?

Oh! Drinke freely of the water of life, Revelat. 22.17. and at the brinke of death, be revived with the Meditation of all those comforts, which are solely to be found in Christ, the Well of living waters, and Fountaine of our Salvation. Cant. 4.15.

Behold now, I have vented all my Commodities, and uttered two dozen of pure and delicate Wares: The best that could be found in the shop of Christ, the holy Scrip­tures.

They are not like Phillips 200. peny-worth of bread, Joh. 6.7. for they were not enough that every man might have a little: But these are of that nature, that all may have every one, and everie one may have all.

And now that I have shewed you all my strength, VSE. Iudg. 16.18. Come, ô Come, and overcome: Come and buy.

Yee, Bene Elim, sonnes of the mightie, [...] Psalm. 29.1. Ierem. 55. Ieremies great ones, these commodities are for you. They will so adorne you, that they will cause you to bee praysed in the Gates: they will make you full of Pietie, Wisedome, Iustice, Mer­cie and Truth, that you may destroy Sinne, chase it with your Eye, chasten it with your Hand, Proverb. 20.8. and preserve the Throne.

Yee Daughters of Israel, these Commodities are for you: They are farre set (namely from the store-house of Heaven) and deere bought (namely w [...] the bloud of the immaculate Lambe. 1. Pet. 1.18.) They shall grace you more then [Page 42] that glorious rayment that David tels of,2. Sam. 1.24. to the daugh­ters of Iudah: they shall cloath you as it were with Scarlet, and hang like Ornaments of Gold upon your rich Apparell.

Yee Sonnes of Levi (Marchants Royall to the King of Kings) these Commodities, are excellent for you: they shall furnish you with that which was graven on the breast-plate of Aaron: Exod. 28. Heb. 5.4. and if you weare of the same piece that you vent to others, it will truely honour you, and make you to shine as starres for ever and ever. Dan. 12.3.

Psalm. 49.1.To conclude ô all yee Sonnes of Adam, high and low, rich and poore, one with another, Hearken unto me, Iudg. 9.7. that God may hearken unto you. Leave none of these Commodities unseene, unsought, unbought: not one of them unshaken, untost, untaken. Oh! That yee would flie as Doves to the windowes: Isa. 60.8. and as Buyers, desi­rous of gaine, to assemble in these shops of the Saints. Yee may goe further and fare worse: yee cannot be so fit­ted in any of the shops of the Merchants of Tyrus, of Sinne, Isa. 28.20. of Sathan, or of Antichrist. As Isay saith, The Bed is too strait, and the covering to narrow: So I say, The Wares are too deere, and the Commodities too course: But those that I set forth unto you out of the shop of the Lord, are faire, and cheape, and profitable, are full and fine and durable; warranted to you for good, aswell in this life, 1. Tim. 4.8. as for that which is to come.

Oh! That these things might move us to covet after these spirituall Wares that being furnished with them, we may finde Grace with God: Favour with men: & Peace in our owne soules, untill wee come to that same [...], (as Nazianzene Nazianzen. calleth God) the chiefest Artisan, even to him that is the maker & donor of these spirituall Merchan­dises, Revelat. 22.16. Iesus Ch [...] the righteous, the bright morning starre.

The Summe: and The Parts.

The Summe, is the drift and scope, namely of the Sheepe, Division. and consequently of the Sheepheard.

The parts of the Text, contayne a particular descrip­tion of the Sheepe; and that in Foure things.

• 1 The Title given them, [...], Sheepe.
• 2 The owner of them▪ Christ, [...]. Mine.
• 3 Their Dutie 2 fold
  • To heare the sheepheards voice.
  • To follow him.
• 4 The benefit they get from the Sheepheard.

In Two things.

• 1 Affirmatiue: 2. fold
  • He knowes them.
  • He giues them eternal life.
• 2. Negative: 2. fold
  • They shall not perish.
  • No man shall take them out of his hand.

Thus much for the Division.

Now according to this order, I will speake, of somuch of this Text, as Gods assistance, your patience, and my time, will permit.

The summe.And first of the Summe, scope, drift, and maine sub­ject of the Text, namely of the Sheepe, and consequently of the Sheepheard, that is, of the faithfull, and of their chiefe Pastor, Iesus Christ: For though the Sheepheard be not named, yet the Sheepe and the Sheepheard are Rela­tives, and according to the nature of Relatives, one can­not well be defined without the other.

But in casting up this Summe, let us see the manner of it, for it is so full, that no Cypher can therein bee found: & it is not calculated Contingēter, by chance, to lay down a little of the Sheepe, and then to say somewhat of the Sheepheard, but Providenter, of set purpose, the Lord doth so inter-lard, and mingle together the relation of the Sheepe and the Sheepheard, that nothing could be devised with more Art: and I thinke the like passage is hardly to be found else-where in the sacred Volumes. For marke the wordes, and observe.

What doe They? What doth He?

What doe they? They begin, and account themselves to be Sheepe: For, the words [...], are the beginning of the Text in the Originall.

What doth He? He professeth himselfe to bee their Owner. [...]. Mine.

What doe They?

They heare his voyce.

What doth He?

He knowes them.

What doe They?

They follow Him.

What doth He?

Hee gives them eternall life.

What doe They? They seeke for no more, they are si­lent, lye downe, and rest: being secure, and sure, that They shall never perish.

What doth He? For their further securitie, he promi­seth them, that no Man shall plucke them out of his hand.

Doe you not see, what an excellent frame this [...], (as Trismegistus calleth him) this publicke workeman,Lactant. lib. 4. cap. 6. IESVS CHRIST doth make?

But is there nothing herein but Art alone? Looke againe; stay and wonder: [...]. You have found a better thing then Archimedes.

Oh! The admirable comfort of a Christian: VSE. the deare and neere respect that Christ hath of his Chosen for here he inter-laces and inter-mingleth himselfe with them: and by a sweete kinde of Communion, he maketh them as it were, one with him. This is it,1. Corinth. 1.9. which the Apostle saith that God hath called us unto the fellowship of his Sonne. Ruth. 2.22. If Ruth got a blessing when she joyned her selfe with the handmaydes of Boaz: Oh! How many blessings shall befall us, being thus joyned, mingled, and incor­porated [Page 48] with IESVS CHRIST. And let this Me­ditation, raise us up to an high pitch of thankefulnesse, that the Lord vouchsafes to come so close unto us, a­mong us, within us; and withall let it stirre us up to San­fictication, cleanenesse of heart, cleanenesse of hands, cleanenesse of all our members, within us, & without us, being now so neerely, so deerely, conjoyned to our Head. Thus much of the Summe.

Now to the Parts, namely, to the Foure-fold descrip­tion of the Sheepe: The Title Sheepe. Where, First, in order, wee meete with the Title which is given them, Sheepe.

The Faithfull have many Names given to them in the holy Scriptures: viz.

Rom. 8.17.In respect of their inheritance, they are called Heires:

2. Corinth. 6.16.In regard of the holy Spirits habitation in them, they are the Temple of God.

Math. 13.48.In the Net, they are good Fish.

Math. 3.12.In the Garner, they are Wheat.

Cant. 6.1.In the Garden, they are Lillies.

Cant. 2.14.Among Birds, they are Doves.

And here, among Beasts, they are called, Sheepe.

And (that I may not be thought to have erred in the Metaphore) it is so expounded by the holy Ghost: And yee my Sheepe, Ezech. 34.31. the sheepe of my pasture, are Men, and I am your God, saith, the Lord.

Now wee are set streight in the Metaphore, but be­ware that wee erre not in the Matter: Let us therefore make farther search, for here are Two Questions that doe rise.

The first Question.

VVHether there may be no deceit in this tearme of Sheepe? And, Whether the Name, and, Na­ture [Page 49] of them, may not be Counterfeite?

I answere, that even in Paradise, Genes, 3, 1. Sathan in the subtill serpent began to deceive, & by reason of his cōtinuance in this Trade, S. Iohn calls him, The old Serpent, Revil. 12 9. which deceaveth all the world. His Trade indeede is old, but his Tricks are new: even, new shreds of the old snare; and this is one, to deceive under some glorious name: Diabolus excogitavit novam fraudem, Cyprian. de sim­plic. Praelat. (saith Cyprian.) The Devill hath invented a new fraud, to deceive the unwary, under the Title of a Christian name; and aptly to our purpose, CHRIST calleth this, by the name of sheepes cloathing: Let mee fore-arme you,Math. 7.1 [...]. by fore­warning you, for I must give you a view of Sheepes clothing outwardly, and wolvish Ravening inwardly: And that in sundrie Persons: In sundrie Sects.

In sundrie Persons.

Antiochus, was surnamed Epiphanes, that is,1. Mac. 1.11. illu­strious, Dan. 11.21. but in deede he was (by reason of his outrages to Gods Saints) Nibhseh, vile and contemptible.

Elimas, cloathed with the name of Bar-iesus, [...] Act. 13.6. but in deede he was a Sorcerer.

Eunomius, well ordered in name, but he was leprous (saith Platina) in bodie and minde.

Eusebius, Bishop of Nicomedia, Plat. in Foelic. 2 had sheepes clothing in his name and office, but in deede he was an Arrian. Soc. hist. li, 1. c. 3.

In sundrie Sects.

The Valentinians (Anno 150.) called themselves spirituall, and without sinne,Iren. li. 1 aduers. haer. cap. 1. yet they were knowne to [Page 50] be Wolves, Euseb. hist. lib. 4. cap. 11. and condemned for Heretickes, for all their sheepes clothing.

Cypr. ad Nov. libell. Euseb. hist. 6. cap 42.The Novatians after them, (Anno 250.) called them­selves Gold, and yet were condemned for heretickes, by Cyprian, Bishop of Carthage, & Cornelius Bishop of Rome.

The Manichees (Anno 280.) Derived their name from [...],Alphons. adver. har. libr. 2. Euseb. 7.30. Socrat. hist. lib. 1 cap. 17. as if they powred forth Manna (saith Augustine,) when in deede it came from [...], To be mad, as Manes (their Author) was in deede by nature franticke, by manners barbarous and by profession, a blasphemous Hereticke.

The Minorites (Anno 1224.) were so called, from their humilitie and lowlinesse of heart: But it was smaly regarded among them, and furthest from their studie,Polid de inven. lib. 7. cap. 4. as Polidore observeth.

But of all Persons and Sects too, for sheepes clothing, our grand-masters of Rome doe carrie the Bell away.

They cloath their Church, with sheepes clothing, cal­ling it Catholicke, that is to say, Generall, when it can be but a particular Romane Church (if it be a Church at all) and that,Revel. 1.9. not the Church of Christ, but the Syna­gogue of Sathan.

They cloath their Councels, with sheepes clothing, as when they call the Councell of Trent, Oecumenicall: when it deserves not to bee called Oeconomicall, nor a Councell at all.

They cloath their Champions, with sheepes clothing, as the Iesuites with the Name of IESVS: when as they are farther from him, then Dan is from Beersheba.

They cloath their Religion, with sheepes clothing, pre­tending [Page 51] that they have all Antiquity for it, when it was never taught by CHRIST, nor receaved in the Pri­mitive Church.

Lastly, they cloath themselves with sheepes clothing, and yet are ravening Wolves.

In their names, there is Bonifacius, Vrbanus, Clemens, Polid. 4.7. Innocentius, and Pius, there's the Sheepe: Platina Luitprand. Benno. but in their natures, they are malefactors, uncivill, cruell, nocent, and wicked, there's the wolfe.

In their Titles, they are Servi servorum, there's the sheepe, but in their courses, Domini dominantium: L'Estat de l'E­glse. pag. 308 trea­ding on the necks of Kings and Emperors, there's the wolfe.

In their persons, they would be the successors of Si­mon Peter, ther's the sheepe: but in their practise they are more like to bee successors of Simon Magus, Guicciard. hist. Ital lib. 1. Platin. in Ben. 9 in their shame full buying and selling of the Papacie, there's the wolfe.

In their Mandates, Buls, Seales, Messengers,Sacrar. cere. Rom Eccles. lib 1 sect. 1 5.6.8.14. Lyr. in Math. 16. Chronol. lib. 4. seculo. 10. Palla­ces, and Chambers too, all must be Apostolicall: there's the sheepe: But their owne Lyra saith, that many of them were Apostatas: and their owne Genebrard, writes that fiftie of them were Apostolicall: there's the wolfe.

In a word,Bellar. in Epist. they are clothed by others in sheepes clo­thing, when they are saluted with Sanctissime, or beatis­sime Pater: there's the sheepe: when as in deede they are accursed beasts, and monsters, there's the wolfe, Plati. in Form. 1 Id. in Ben. 4. Id in Christ. 1. or rather a denne of Wolves.

Loe, How these instruments of Sathan have taken upon them the name of Sheepe, and in some things per­haps counterfeited their nature to. But be not you (my beloved) deceived by them, for they are discovered to [Page 52] be but counterfeits:Iohn. 8.44. The children are not more cun­ning than their father, & he could not transforme him­selfe, [...]. Cor. 11.14. into [...] the substance, but only [...], the skim­ming, habit, and outside of an Angell of light.

The second Question.

IN this colouring, How may the Sheepe be knowne from Wolves, or Goates?

I Answere, it is no hard matter to distinguish Israel, from Izreel: Nos. 1.4. Barak, from Balak: Elias, from Elimas: Cephas, from Caiphas: Paul, from Saul. But how? By their fruites, Math. 7.20. yee shall know them, (saith Christ.)

It were needelesse and endlesse for me, to rip up all the ill fruite, which hath beene sowen, and growne by the meanes of ancient Heretickes, in the Primitive Church, or by our new Heresiarches in the Papacie. If I should, it would cast out an ill savour:

For the former, Ecclesiasticall Histories are full; and for the latter, their owne Merchants have vented them to the full,Doctor Iohn White: Way to the true Church. §. 38. Revelat. 3.4. and have beene faithfully set to view, by one that was (while he lived) an excellent ornament in our Church, then in the White of Grace, and now in the White of Glorie.

But because that I am in the field, among the Sheepe, I will therefore inlarge my selfe in that behalfe, & tell out the properties of the Sheepe: And so withall, the nature of the Goates will be discovered, for, Contraria iuxta se posita magis elucescunt.

And that I may not wander too farre, I will draw [Page 53] the qualities of the Sheepe to Three Places.

Their Habits: Their Actions: Their Passions.

Their Habits, and they are Three.

A. B. C.

Their Actions, and they are Three.

D. E. F.

Their Passions, and they are Three.

G. H. I.

First then of the Three Habits.

A The first Habit of the Sheepe, is to bee Harmelesse. They bite not other Cattle,Ezech. 34 19. they tread not downe their Pa­sture, nor trouble the water of others with their feete.

So are the Faithfull, they have learned a lesson from CHRIST, to be harmelesse, for so he is called:Hebr. 7.26. They doe not bite nor devoure one another: Galat. 5.15. Psalm. 37.16. 1. Chron. 29.13 For that little which they have, they give much thankes: and en­vie not, that the Sunne doth shine upon others: Thus David calleth the righteous, by the name of Sheepe, Psalm. 11.3. in one place: What hath the righteous done? And in another, What have these Sheepe done? 2. Sam. 24.17.

B The second Habit of the Sheepe is to bee Patient, this propertie is layd downe by the Prophet. Isa. 53.7.

So was CHRIST, He was dumbe before the shearer. Act. 8.32. Act. 7.60.

So was Stephen, He prayed for his persecutors, and slept. When they are Full, they are not proud,Proverb. 30.9. and when they are Emptie, they are patient. They are not too much moved at the injuries of men,Ruth. 1.21. 2. Sam. 16.10, Psalm 39.10. they open not their mouth, but are dumbe, because God hath done it.

C The third Habit of the Sheepe, is to be Profitable, profi­table to themselves, in nourishing the Wooll, which preserves them from the cold: profitable to their Ow­ners [Page 54] in Wooll, Fell, and Flesh: Profitable to the Earth it selfe, where they lye, in that they fatten it with their dung:

So are the Faithfull many wayes Profitable. For themselves, for their Owne, for their Posteritie: for their Neighbours, for the World, and lastly for their Owner, even God himselfe.

1. Tim. 4.8.1 For themselves, in intertayning Pietie, which hath promises of this life, and of that which is to come.

1. Tim. 5. [...].2 For their Owne, aswell in domesticall provisions, as in bringing them up, In instruction, and informa­tion of the Lord. Ephes. 6.4.

3 For their Posteritie, not onely by a carefull foresight, to procure that it may goe externally well with them,Deut. 5.29. Ierem. 32.8. and their Children, but much more to leave commaund,Genes. 18.19. that their houshold, friends, and poste­ritie after them, may remember their duties to God, and walke in his wayes: a thing practised by the examples of Abraham and Peter. [...]. Pet. 1.15.

4 For their Neighbours: and That divers wayes.

Genes. 34.21. Ierem. 29.7. Prov. 3.27 28.To live Peaceably among them.

To pray for their Prosperity, where they dwell.

To doe them no outward Hurt, but all the helpe and furtherance that they may.

Hebr. 10.24.By a good and holy fellowship, To consider one ano­ther, to provoke unto love and good workes.

5 For the World, even the most wicked thereof.

Genes. 13, 7,By shewing them good example, for their conver­sion.

Genes. 19 22, Genes, 18, 32,By hindering the speedinesse of prepared vengeance

By their prayers, keeping backe the plagues of God.

6 And lastly, these Sheepe, the Faithfull, are profitable [Page 55] to God their Owner. viz.

In Gayning him Glorie, by their Holy life. 1. Peter 2, 12

In Labouring to increase his Kingdome.

In Honouring him with their Riches. Prover, 3, 9,

In Providing for his Children. 2, Cor. 9, 1.

In giving their Lands for his service. Act. 4, 37 Revel. 4, 10,

In Casting their Crownes downe before his Throne. Act, 20.24.

And in spending of their Lives for his Glory.

Thus much of the three Habits of the Sheepe. Now.

Secondly of the Three Actions.

D The first Action of the Sheepe, is to follow one ano­ther, Where one goes, there goes all: All in a fold.

So the Faithfull.

1 They are all bound together in one bond of the Communion of Saints. 1, Iohn, 1, [...].

2 They are knit together In one minde and Iudgement. 1. Corinth, 1, 10, Phil, 3, 16,

3 They all proceede By one rule.

4 They all eate of the Spirituall meate.

5 They have all One Lord, one Faith, one Baptisme. 1, Corinth, 3, 10, Ephes, 4, 5.

6 They are neyther divided into Fractions, nor sepe­rated into Factions.

7 And are Followers of them, who through faith and patience have enjoyed the promises. Hebr, 6 12,

E The second Action of the Sheepe, is observed to be this: They compasse the whole ground at the entrance, but at last they lye downe in a little part thereof.

So the Faithfull, they know the world, that they may not be fooles. When the worldling runnes at large in his boastings, workes, and speeches, the Faithfull by their understandings can trie him well enough. Proverb. 28, 11,

They heare and see, and say little.

They know what is done under the Sunne, but they say to their Soules,Psalm, 116, 7 Returne to thy rest.

Rom▪ 4, 13,They finde that they are Heires of the World, but they leave it willingly, for that better inheritance which is above.1, Corinth. 7.35,

F In a word, they Vse the World, as if they used it not: And when they have observed all things at large, they retire and waite for renovation.

The third Action of the Sheepe, is to be feeding upon an Hearbe: Serm 50, in par. Hiem. So saith Hugo de Prato Florido: Est enim ovis, animal valdè sobrium, herbâ contentum. The Sheepe is a verie sober living creature, and content (as it were) with one hearbe. They eate little, and (it is still obser­ved that) they drinkelesse.

So the Faithfull, in all their courses they entertaine Sobrietie, a vertue of great esteeme,

Math, 6.11.They pray not for dainties, but for Daily bread. They labour to avoyde Salomons curse: The Drun­kard and the Glutton shall be poore. Proverb, 23, 21,

1, Pet, 5, 3,They hearken unto Peters motion, Be sober.

They attend unto CHRIST his caveat. Take heede, Luke 12, 34, least at any time your hearts be oppressed with surfetting and drunkenesse, and least that day c [...]me on you unawares.

Thus much of the Three Actions of the Sheepe. Now,

Thirdly of the Three Passions.

G The first Passion of the Sheepe, is that they are troubled of all sides, both by man and beast, they are pusht at with the Horne, Ezech. 31, 21, Esop. fa [...]ul de [...]po & Agno. and thrust with side and shoulder: They are falsely accused by the Wolfe for troubling of the [Page 57] Fountaine: they must needes be thought to offend, because they cannot resist. The Owner takes his L [...]be: the Women take their Milke: The Shearer takes their Wooll: The Glover takes their Skinne: The Butcher takes their Life: and all Men take their Flesh.

So the faithfull:Psalm. 35.16. on all sides they sustaine the scoffes and injuries of men:Nazian. in Orat. 1. in Iul. They must suffer themselves to be spoiled, and to turne the other cheeke, for so Iulian mocked them:1. Corinth. 4 13. Act. 24.5. They are accounted the off­scouring of the World: And even [...], Pestilence it selfe. The Extortioner takes his Goods: The Slan­derer his Good name: The Picke thanke takes his Place, and the Persecutour takes his Life: So true is that of the Prophet, Isa. 59 15. Hee that refraineth from evill makes himselfe a praye: But the Lord will one day, set them as a blessing, Ezech. 34.26. even round about his heavenly Mountaine.

H The second Passion of the Sheepe, is to be hurried up and downe from place to place, that they might have good Pasture, and many a time, to endure the Pitch and Tarre, for a preservative against the scabbe, & other diseases incident to their kinde.

So are the Faithfull:Genes. 13.3. Genes. 11.31.12.5.12.10.13.3. They have for the most part uncertaine dwelling, like Abraham, in a Tent; and changing from Vr to Haran, from Haran to Canaan, from Canaan to Egipt, from Egipt to Canaan again: Confessing that they are strangers, and Pilgrimes upon the Earth, Hebr. 11. vers. 13.14.16. declaring plainely (saith the Apostle) that they seeke a countrie: desiring a better, that is an heavenly.

They willingly suffer thēselves to be rubd with the Tarre of Affliction, knowing that by this meanes [Page 58] they are proved Legitimate: Hebr. 12.8. kept within their bounds,Hos. 2.6. when their way is hedged with thornes: and brought in againe when they goe astray: Psalm. 119.67. And so from this fold on earth, by many afflictions they en­ter into Gods kingdome. Act. 14.22.

I The third and last Passion of the Sheepe, is to be com­passed with Wolves: and to be mingled with Goates: For so Christ tells us in the Gospell.

So the Faithfull doe not onely live hard by, but even [...],Math. 10.16. in the middest of Wolves, and not yet sepe­rated from the Goates, Math. 25.32. but shall be at the last, even in that great and fearefull day.

Now in this last Meditation, I must observe Three Things: viz. Matter of

Information, Comfort, Instruction.

1 First, Information, it cannot be avoyded but that the Sheepe, & the Goates must here be mingled to­gether in this world.

Genes. 13.7.Where Abraham lived, the Canaanite was in the land.25.23. In one wombe of Rebecca, was Iacob, and Esau. In Iacobs flocke,30.32. there was both Lambes and Goates. In one vallie, Cant. 2.1.2 doe grow the Lillies, and the Thornes. This is it that Petrus de Ravēna saith,Petr. Raven. in. quad. Epist. Interim, cum Hie­rosolimitanis, habitat Iebusaeus. In the meane time, the Ie­busite, must dwell with the men of Ierusalem. Let us not then thinke it strange, that in the visible Church, there will be alwayes a mixture of good and bad. A thing that the Donatists themselves,August. Collat. sert. diei. confessed, in the Councell of Carthage: and let us looke for none other, unlesse (as Paul speakes) Wee goe out of the World. 1. Cor. 5.10. Mihi arrogare non audeo (saith S. Augustine) ut domus mea melior sit quam arca Noe: Aug. epist. 137. ad Hipponen. I dare not arrogate to my selfe, that my [Page 59] house should be better then the Arke of Noe, where was both Cham and Sem.

2 Secondly, Matter of Comfort; that though here we are conjoyned to our losse; yet hereafter wee shall be disioyned to our gaine. The left hand shall be theirs,Math. 25.3 [...]. and the right hand shall be ours. Now doe wee call, and they will not heare us: Then shall they crie, and not be heard.

Now we are as a Lampe despised: Iob. 12.5. Dan. 12.5. 1. Io. 3.2. but then shall wee shine as the brightnesse of the firmament. Now it is not knowne what wee are: but then shall we both know, and be knowne.

When Two men walke together with one Spaniell, Simil. a stranger knowes not whose the Spaniell is, but when they part, then it is knowne, for the Spaniell wil follow his Master.

Oh! How sweete will then be the fruite of vertue, whose roote in this world was esteemed so bitter? And How pleasing, after thy safe arrivall in that haven of happinesse, to cast backe thine eyes, and view thy dan­gerous escaping from the Goates, and to cast forwards thine eyes, to the delighfull Companie of the Saints?

O My Soule, settle thy selfe in the Center of this hope, that thy Shepheard will one day come to thee in anhappie houre, to gather thee from the Goates: and knocking at the gates of thy flesh, will call thee forth from prison unto libertie: from trouble to ease: from travaile to rest: and from a living death, to a never dy­ing life.

3 Thirdly, and lastly, here is Matter of Instructi­on, namely, that while wee carrie about with us this lumpe of flesh, and untill we have escaped that passion [Page 60] to be compassed with Wolves, & mingled with Goates, that we avoyde the nature both of Wolves and Goates.

Psalm. 49.20. Man is in honour, and understandeth not, and is compared to the beasts that perish. For many are fierce as Lions, cruell as Tygers, envious as Dogs, wild as Buls, ravenous as Wolves, lascivious as Goates: There are such creatures among beasts: There are such beasts among men:Zephan. 3.3. For Zephany compares bad Princes, to roaring Lions: and corrupt Iudges, to ravening Wolves: and David compares the malicious enemies of the Church,Psalm. 5 [...].6. unto Dogges which barke and runne about the Cittie.

Revel. [...]2.15,But as S. Iohn saith, Without shall be Dogges, so, without shall be the Lions, without shall be the Wolves, without shall be the Goates, that is, all those who are of a brutish disposition, breaking the bounds of their obedience to God, and their dutie to man. But then, Happie, yea thrice happie shall they be, who have had respect unto his Commandements, Psalm. 119.6. Mat. 25.33. for they shall stand like Sheepe on the right hand, Yea, their right shall be in the Tree of life, Revelat. 12.14. and shall enter in thorough the Gates, into that celestiall Citie which is above.

And thus much for the First generall part of the Text. Viz. Of the Title that is given unto the Faith­full, they are called Sheepe.

Now to the Second generall part, namely, to the Owner The Owner. of the Sheepe, even Christ, the speaker in this Text: [...], Mine.

In our English translation, the wordes are but Two, My Sheepe: but in the Originall they are Foure, [...], These Sheepe, These Mine: each of them having his Praepositive article, Copor. de artic. cap. 1. which (as Grammarians [Page 61] speake) Certificant emphaticè: a thing remarkeably to be observed, in that description of the whore of Babylon, in the Apocalypse, Revel. 17.1. where within the compasse of seven wordes, the article is sixe times found: There is therefore some extraordinarie thing, both there and here: Let us search into it.

Paul tels the Corinthians and us,1. Cor. 6.19. that wee are not our owne: Now if we be not our owne, Whose are we? for we must besome bodies. He tells us, Yee are Christs: 1. Cor, 3.23. and here Christ tels us, yee are Mine, yee are verie Mine.

But, How and by what right is Christ our Owner?

In a Twofold manner.

Iure poli, jure soli: Iure praemij, iure pretij. In particu­lar, I must enlarge it into Sixe wayes, whereof the Two first are common to all the sonnes of Adam, but the foure last, onely proper to the Sonnes of God.

1 First we are Christs, by the way of Creation, Genes 1.26. for he hath made us: and in this respect, all persons are cal­led his sonnes and daughters. Deut. [...]2.1 [...]. But though all men in Adam were created by God, and that according to his Image, yet this Image of his, Gen. 1.26. doth principally shine in his Saints, so that this first way, Coloss 3.10. we are in some re­spect, principally and peculiarly his owne.

2 Secondly, we are Christs, by the way of his Provi­dence, and Preservation; Job. 7.20. Math. 5.45. thus he is called The Preserver of men: but though he cause the Sunne to arise upon the evill and upon the good (as he himselfe speaketh) yet David in an especiall manner calleth him,Psalm. 31.23. The preserver of the faithfull: and Paul, when he calls him in a com­mon sense, The Saviour of all men, 1. Tim. 4 10. yet hee presently addeth, especially of those that beleeve: which must make [Page 62] us with David, Psalm. 31.19. to breake forth into a loving admira­tion, and say, O, How great is thy goodnesse (ô Lord) which thou hast layd up for them that feare thee before the Sonnes of men.

3 Thirdly, we are Christs, by way of Predestination, namely, in that wee are chosen in him before the founda­tion of the world, and predestinate to be adopted thorough him, according to the good pleasure of his will, and to the prayse of the glorie of his grace (as Paul at large delivers to the Ephesians. Ephes. 1.23.4.5) This doctrine, is taught by rhe same Apostle, Rom. 8.29. to the Romanes: and is acknowledged by our Adversaries: Bellar. de Grat. lib. 2. cap. 10. and though carnall Gospellers, doe eyther make a mocke at the same, or take it as an occasion to sinne, yet we know it is a most comfortable doctrine to the Sheepe of Christ: that according to the finall cause thereof,Ephes. 1.4. We should be holy and without blame before him in love.

4 Fourthly, We are Christs, by way of Redemption, By whom we have Redemption (saith Paul:) And againe Ye are bought with a price: Ephes. 1.7. 1. Cor. 6.20. If we did but enter into the consideration of everie circumstance, it would drive us into an admiration of the love of CHRIST: whe­ther in it wee doe observe: The Act, or the Person, or the Manner, or the Price, or the Time.

The Act of our Redemption, was to be bought out. for wee had sold our selves to sinne,1. King. 21.25. like Ahab, nay unto Sathan himselfe, then was Christ contented to be sold too,Math. 26.15. into the hands of sinners, that he might buy them out againe from Sinne and Sathan.

The Person redeeming, was no other then IESVS CHRIST. Man could not redeeme himselfe from sinne, being a sinner: The Angels could not, for they [Page 63] were but creatures, and no stedfastnesse found in them: Iob. 4.18. But it was his Sonne, his onely Sonne, his onely begotten Sonne. Oh! The greatnesse of his love, that he would send none but his Sonne. Oh! The guilt of our sinne, that could not be expiated by any, but by this [...], God and Man, CHRIST IESVS.Greg. Theol. lib. 2. de fil.

The manner of our redemption, willingly: He offered up himselfe (saith the Apostle) It was man that owed to God a debt, but He became a voluntarie suretie,Hebr. 7.27. and un­dertooke the debts of us all: Innocencie made him free, but his [...], affection towards man, Tit. 3 4. brought Him under the charge of our accounts: and when the Lord was readie to strike, He stept in betweene the blow and us: and receaved it upon his owne Soule, for,Math. 26.38. His soule was heavie unto the death.

The Price of our redemption was his bloud: Ephes. 1.7. So saith Paul, Redemption through his bloud, So Peter: 1. Pet. 1.18. Not with silver and gold, but with the precious bloud of Christ: So saith Iohn, the bloud of Christ, cleanseth us from all sinne. 1. Io. 1.7. Genes. 1.3. But could not now a word have done it as it did at the first? If not a word, yet a worke? If not some one worke? yet the whole passages of his life? If not his life, yet a naturall death? No, nothing could doe, but Bloud, For,Hebr. 9.22. without bloud there is no remission: Christ may say to us as Zipporah said to Moses: O bloudie husband, Exod. 4.26. so ô blou­die spouse: bloudie servants: Sonnes and sinnes of bloud. David would not drinke of the water of Beth-lehem, when he saw it was got with danger of bloud. Oh!2. Sam. 23.17. That wee would refuse the waters of Sinne, which are nothing else but the price of Bloud.

The Time of our redemption: Rom. 5.10. when we were his ene­mies. If we had beene his friends, or had merited anie [Page 64] thing at his hands, or had bine first reconciled to him, it had beene something: but now, whilest wee are in our bloud (as the Prophet speaketh) he gave us bloud for bloud, Ezech. 16.6. Genes. 9.6. not by the way of a direfull revenge, but of compassionate redemption. Therefore now conside­ring the Time, Rom. 13.11. we must needes acknowledge that wee are his owne, and untill Time shall be no more, Revel. 10.6. to set forth his prayse.

Rom 4, 25.5 Fiftly, we are Christs, by way of Iustification. For to that end Hee rose againe: It is good, neyther to con­demne the just, nor to commend the wicked; yet Christ without sinne hath done the latter, even while wee were sinners to justifie us: We were nothing, We were worth nothing, We were worse then nothing: Wee were sin­ners, we were sinne, wee were worse then sinne: Yet he hath taken us by the hand, and justified, or made it good before his Father, that we are no sinners at all. For hee hath made himselfe to be sinne for us, [...] Cor. 5.21. that vvee might be made the righteousnesse of God through him: So he hath made us his owne: and wee may say with the brethren of Ioseph: Genes. 5 [...].1 [...]. We are thy servants.

6 Sixtly, Wee are Christs, by way of Glorification, this is the last, but it is the greatest of all. For hee hath appointed us a kingdome, Luke 2 [...].2 [...]. Iohn. [...].22. and the same glorie which his Father gave him, hath he given us. Oh! The great­nesse, the height, the depth, the degrees, the immen­sitie of the love of Christ: G [...]n 1.16. P [...]lm. 16.16. Io [...]n 15.15. Galat. 3.26. Rom. 8.17. He brings us from nothing, to be men, from men, to be servants; from servants, to be friends; from friends, to be sonnes; from sonnes, to be heires: from heires, to be Coheires with him in his kingdome: when we deserved to be tumbled into Hell, Hee hath exalted us to a Throne. Then justly may [Page 65] Christ crie as in the Text, [...], Mine: for everie way we are his owne.

Oh! That some divine light would dispell the mist, the dulnesse, the dimnesse of our understanding, that comparing all these Sixe wayes together whereby wee are his owne; wee may looke downe from this height of glorie to which wee are advanced, into the depth of his love: and acknowledging our selves to be his Pecu­liar, to make a peculiar love to him againe,Cant. 1. [...]. To runne after him (our beloved) To lay hold on him by faith: and To crie with Thomas, My Lord and my God: Iohn. 10.23. and in all our conversation (till we come unto him) to entertayne a peculiar care, that neyther the world, nor the flesh, Sinne, nor Sathan, may rob Christ of his owne, or us of our owner.

And thus much for the Second general part of the Text.

The Owner of the Sheepe, and that is CHRIST.

Now to the Third generall part, (viz.) The Two­fold dutie of the Sheepe: To Heare: To Follow. The dutie of the Sheepe.

The first duty then, is to heare the voice of the Shep­heard. My Sheepe heare my voyce.

Here are Two Things: What? and Whom? What? To Heare: Whom? His voyce.

First, of the first. My Sheepe Heare.

The whole Scripture runnes upon this Tenor,What? to heare Heare the word of the Lord: Moses and the Prophets, Christ and the Apostles, they all call to Heare: Aristotle cals the Eare, the organ of knowledge: God stroke Mephibosheth lame, Paul blind, and Zachary dumbe, but none of them deafe: to shew that men should Heare, when they can neyther goe, nor, see, nor speake. Yet, ô the neglect of the world in this kind, and the manifold errors which [Page 66] are committed in this one sence of Hearing.

Many are so farre from Hearing the word, that they ra­ther abuse it to jests, or superstition.

Many are absent from Hearing, for the Devill labours to keepe men (for that time) in the Shop, or in the Market, or in the Taverne, or in Play-houses.

Many are present, and yet they erre about hearing.

For eyther they will not Heare, like the deafe Adder that stoppeth his eare

Or they doe not Heare, Psalm. 58.4. because they fall fast a sleepe, being troubled eyther with too much drinke, or late up-sitting the night before (Somno vinoque sepulti) so that the Preacher, Ʋirgil Aeneid. 3. doth as it were preach a Ser­mon at their funerall.

Or if they doe Heare, yet they doe not hearken; the man claps himselfe downe, and is cast into a browne studie: eyther musing upon his suites in Law, dinner at home, or pleasure abroad, and an hundred fansies and temptations doe distract him.

Or if they hearken, it is but iust like to

[...]. 17.21. An Athenian, to get some newes. or,

Matth. 22.15. A Pharisee, to intangle. or,

A Momus, to carpe, to take no solide, but a stolide occasion to reiect the rest. or,

A Cham, to scoff at the preacher, either he is not lear­ned, or hee hath no elocution, or hee doth not keepe his Text, or he doth not follow it himself.

So a speech comes from us, and a sound to you, and the matter is ended: all these doe heare amisse, & there­fore they do heare, and misse. But, How happie are they that heare with an honest and a good heart, Luke 8.15. and keepe it, and bring forth fruite with patience? To which end let [Page 67] me propose these Foure rules in order.

1 First, to prepare your selves by prayer before you are comming to the assembly, and to say to this effect: Thou God of power, give knowledge to this man to strike me upon the veine, and to lay open my sinne as if he were in my bosome, that the sore of my sinne being discovered, I may be healed by the balme of thy Mercie.

2 Secondly, to give attention,Act. 16.14. as Lidia attended unto Paul; and as Benhadads servants caught at the words of Ahab, so must thou catch at the word of the Preacher; 1. King. 20.33 eyther for the comfort of thy soule, or instructing of thy ignorance, or information of thy knowledge, or reformation of thy manners, or to heare that which thou never heardest before, and perhaps shalt never heare hereafter.

3 Thirdly, to meditate upon that which hath beene spoken:Levit. 11.3. Typically meant by the chewing of the cud in the Leviticall law, to ponder upon it our selves,Deut. 6.6.7. and to rehearse it unto others, especially to our family: For want whereof, Sathan steales away all those good in­structions out of our hearts, and we remaine as if wee had never heard them.Rom. 2.1 [...].

4 Lastly, to practise what we heard, for, not the hearers of the law, but the doers shalbe justified. Iohn. 13.17. And if yee heare these things (saith Christ) Blessed are yee, if yee doe them. So when we have prepared before hearing, attended in hearing, meditated upon hearing, and practised after hearing, we shall be readie to heare againe with advan­tage, and comfortably to crie with Samuel, and say, Speake Lord, for thy servant heareth.

Thus much of the First, 1. Sam. 3.10. What the Sheepe of Christ must doe: They must Heare.

Whom? His voyce.Now in the second place, Whom? His voyce.

It is none of those extravagant voyces whereof the world is full, as namely:

Roman. Breviar. in festo 7. war.It is not that flattering voyce which Aquinas was said to heare, when he prayed before the Crucifixe: Bene de me scripsisti Thoma.

Plarin. in Syl. 2.Nor that aequivocating voyce that was heard by Sylve­ster the second. Thou shalt live long, if thou come not to Ierusalem.

Plat. in Bonif. 8,Nor that cousening voyce caused by Boniface the eight, to Celestine the fift, Renounce thy Popedome.

Revel. 13, 11,Nor that cruell voyce, The voyce of the Dragon.

Peral. sum. de fid, cap. 4,Nor that lying voyce, which was said to be heard of Gregory: Trajanus precibus tuis liberatus est à paenis infernalibus.

Nor the voyce of Antichrist, which uttereth manie a toy concerning The Apostles saying of Masse, Pe­ters prerogative: Popes supremacie: Brigits Revelations: and many a tale about Limbus, Purgatorie, Relickes, and fained miracles.

Vèns. de Val. de Sanctis.Nor the voyce of any dangerous discoverie, as that which was heard at the time of Constantines fained donation, Hodie venenum effusum est in Ecclesiam Dei. In a word, it is the voyce, neyther of sinne, nor Sathan, dread nor danger: But it is the voyce of the good Shepheard, and that is CHRIST.

Psalm, 29, 3.And yet not his extraordinarie voyce, The voyce of thunder: nor his last voyce, which he shall utter at that great and fearefull day:Iohn, 5, 28, Cant, 2, 8, Proverb, 1, 10, Iohn. 1, 1, But it is the comforta­ble voyce of the Bridegrome: The voyce of the eter­nall Wisedome: The voyce of [...], that essentiall Word.

Oh! But some will say, if wee could but heare that voyce (even the voyce of CHRIST,) once spea­king unto us from Heaven, the matter were soone at an end, and wee would heare, hearken, and beleeve.

I answere, that wee are not to expect any Anabap­tisticall enthusiasmes, no, nor yet any divine revelations: The voyce was extraordinarie that was heard by S. Au­gustine, Tolle, lege: Take up the Booke, and read. Aug. confess. lib. 8. cap. 12. God spake unto our Fathers in old time by dreames and visions, Hebr. 1.1.2. but in these last dayes, he hath spoken to us by his Sonne: Hee uttered his voyce in the streetes: Luke 13.26. Ephes. 4.11. But before he ascended up on high, Hee gave some to be Apostles, some Prophets, some Evangelists, some Pastors, and Teachers, not onely for the time present, but to stand in the continuall work of the Ministerie, even, till wee all meete together in the unitie of faith; Ephes. 4.13. and untill wee come unto him who is our head, Iesus Christ. Of all these workers, himselfe hath spoken, He that heareth you, heareth me: and then,Luke 10.16. With what care and conscience ought we to heare?1. Sam. 3.5. If Samuel had but thought that it was the Lord that called him, he would have runne: but because hee thought it was but Ely, therefore hee slept againe.

Beloved, The case is ours; we are carelesse, because we thinke it is but a man, but know thou carelesse and pre­suming hearer, that when the Preacher calls upon thee to awake from sinne, to leave thy Adulterie, fornication; swearing, profanesse, oppression, and the like, it is the thun­dring voyce of the Lord from Heaven, to rowse thee from the Den of Sinne: if thou lyest still in thy Sinne, thy case is damnable. Oh! That at the last wee would hearken to this voyce of CHRIST.

Woe be to the contempt of the world in this point, [Page 70] Antichrist uttereth his voyce, and is heard: Hee speakes by his Decrees, Decretals, Clementines, Extravagants, Canons, and Constitutions: and they that have receaved the Marke of the beast, doe lift up their eares on High. Oh! My beloved, it is dangerous to heare him: It is damnable to beleeve him: But CHRIST uttereth his voyce, and is not heard at all. You will say, How shall wee discerne the voyce of Christ, from the voyce of Antichrist?

I answere, The Essentiall Word, speakes by the Predi­cated Word: The begotten Word, by the vvritten Word If the voyce uttered, be according to that Word which Hee himselfe and his Apostles delivered, it is the voyce of Christ: But if the voyce sound forth any doctrine that was never heard of in the time of Christ, nor in the time of his Apostles, that is the voyce of Antichrist: And such are the new doctrines in the Papacie. Oh! That all whom this concernes, would be deafe at the entising voyce of the whore of Babylon. But when yee are cleared from that, yee are not cleare. Oh! What Syrens doe daily inchant us with their voyces? What pleasures? What temptation? What vanitie? Sinne and Sathan, doe but once call us, & we come and heare: Our elder Brother, Iohn. 7.37. Luke 23.46. and our loving Saviour, doth daily call unto us, nay Cry, and yet we will not heare. If we had wise hearts, we would thinke on these things: It would make us better to love his word thē ever we did before.Revel 1.3. Read at home: Heare in the Tēple, a blessing shall follow both. Then let every soule say with the Spouse in the Canticles: Cant. 2.14. Let me heare thy voyce for it is sweete. And thus much of the first dutie of the Sheepe, viz. To Heare the voyce of the Shepheard.

Now of the other dutie: To follow Him.

It is not enough for the Sheepe, to lye still upon the earth, and onely to heare the call of the Shepheard: but they must rise up and follow him; and such must be the pra­ctise of Gods Saints, that the voyce of Christ uttered by his Ministers, may not be to them onely, as the plea­sant voyce of a Sweete singer, but that by the same,Ezech. 31 32. they may be raysed up from all earthly meditations, to have their Conversation in Heaven: Phil. 3.20. and thither to follow the good Shepheard whither He is gone before. To this end, Hee himselfe began to call, for Hee said to Peter, Math. 4.19.21. and Andrew, and Iames, and Iohn, and Matthew, Follow me; Math. 9.9. and thus daily, by his Spirit inwardly, and by his Word outwardly, doth he call to his Saints and chosen.

But a Question ariseth, How shall wee follow him, seeing Hee hath left us: Hee is ascended, and is not here? It is readily answered.Act. 8.32. Matth. 11.29. Luke 23.34.6.12.21.37. Math. 14.14 Let us follow him in his Pa­tience, in his meekenesse, in the forgiving of his enemies, in his diligence in prayer: We, of the Cleargie, in his la­borious teaching in the Temple; and all men, in his compas­sion. Indeede the Scripture cals us in other tearmes to this course of following:Psalm. 34.14. 1. Cor. 14.1. Ephes. 4.15. Hebr. 12.14. 1. Pet. 2.21. Damasc. de ver. incar. follow after peace (saith David) and the Apostle, follow after Love, after Truth, after Holinesse: But, Hee is the fountaine from whence all these graces flow, that [...], as Peter calleth him, Proposing himselfe an example to us, that we might follow his steps. Woe be to the world, because of offences in this kinde: For, many errors are committed in this one action. In not following: In following: After following. First, In not following, namely:

Eyther they will not follow at all, Ezech. 2.5. Ierem. 6.7. like the stubborne

Iewes: Wee will not heare: Wee will not take heede.

Hag. 1.2.Or they will not follow yet: The time is not yet come, this is the sinne of Procrastinators.

Or they cannot follow, being clog'd in the world: They are choaked with cares, Luke 8.14. and bring forth no fruite.

Secondly, In following: But not in everie place: per­haps in the Temple, but will not be seene to pray with their Family at Home.

Not in everie Time: In prosperitie, they will prayse God, but in time of temptation, Luke 8.13. they goe away.

Not in everie Thing: They will leave their Prodi­galitie, not Coveteousnesse: Many a sinne, but not their beloved sinne.

Thirdly, After follovving, namely, eyther to follow weakely or aloofe,Luke 22.54. Iohn 3.2. Philip. 3.14. or fearefully, like Peter, or Nico­demus: Not pressing forwards to the marke.

Or to follow a little, and then to stand at a stay; like Dvvarfes in Religion.1. Cor. 9.24. So runne that yee may obtaine.

Or to begin, and then fall off againe; as if they re­pented like Demas, 2. Tim. 4.10. that ever they were seene in the race.

Vnto all these Three sorts of ill followers, wee may adde one as reprovable as the rest, namely, him that will follow Christ for gaine,Iohn. 6.26. Hebr. 12.16. Numb. 11.4. these love themselves bet­ter then Christ: and are profane like Esau, or like the Israelites, longing after the flesh-pots of Egipt.

All these doe erre in their kinde, & they have their re­ward: 1. Tim. 6.11. But thou ô man of God (saith Paul) fly these things & follow after righteousnes: So I say, But thou ô child of God flie these things, and follow Christ thy guide, untill thou come to the end of thy way, the salvation of thy soule in his heavenly kingdome:Math. 19.28. For they which have followed him in the regeneration, shall follow him in the glorification.

Thus much for the Text.

Now, a word or two of particular Application, and that to Two sorts of Persons.

To the Shepheards. To the Sheepe.

Shepheards of two kinds: Civill, and Ecclesiasticall.

And first, let me speake to the Civill Pastors.

Yee Rulers, Iudges, and Magistrates, Homer. Iliad. [...]. yee are [...], Shepheards of the people (So the Greeke Poet calleth you, and the Hebrew Prophet too. Hee saith unto Cyrus: Jsa 44.28. Thou art my Shepheard. And in this very sence, Ioshua is called a Shepheard.) Then know your Sheepe, Numb. 27.17. search them, keepe them from infection, dresse them for the scab, least they spoile the flocke: nourish the weake, defend them from the Wolves, sheare the wooll,Ezec. 34.16. but doe not pluck it from the skin: & feede thē all with judgmēt.

From the Civill Pastors, I turne to the Ecclesiasticall. Ye sonnes of Aaron, These things are proper for you, yee are the Shepheards of the flocke of Christ. Take not to your selves the instruments of a foolish shepheard: Zech. 11.1 [...]. But be yee Pastors after the Lords owne heart, and feede the sheepe with knowledge, and understanding. Ierem. 3.15. Be diligent to know the estate of your flocke, Proverb. 27.23. and bring into the fold those that wander. If you finde in your flocke, a sheepe untoward, unsound, unrepentant, after once or twice admonition,Tit. 3.10. (when no other meanes will serve) Deliver him unto Sa­than, that the rest may feate. But,1. Corinth. 5.5. if you find any sheepe that is tractable, growing, ready to returne, quench not the smoaking flax, open the bosome, shut not up the fold least by your severitie hee fall away againe, and draw many after him, and so it shall be imputed to you, (as Cyprian imputed to Novatus) Propter unam sauciam multas integras [...]ves perdidisse. In a word,Cypr. Anto. lib. 4 Epist. 2. Carrie a conti­nuall [Page 74] hand, and tender heart over the flocke, and give them preservatives against the rott of sinne. Carrie them from the boggs of Popish error & superstition, to the Hill of the Lord, [...]sa. 2.5. & to the sound, and greene Pastures of the word of God: Psalm. 23.2. and refuse no toyle for the flocke. Your charge is trebled by your Lord and Master, Feede, Feede, Iohn 21.16▪ Feede. Pasce verbo, Pasce exēplo, Pasce subsidio: Ver­bo praedicationis, Exemplo cōversationis, Subsidio charita­tis: Feede by preaching, Feede by practising, Feede by hospi­talitie: Aur. Rosa. tract. 4. Or as Sylvester de Prierio, Pasce, Pasce, Pasce, inci­piētes, proficiētes, perfectos, Feede beginners, Feede thē that are growne, &, Feede them who have attained to some good measure of perfection in the schoole of Christ. And know, that the Owner will examine you about his sheepe (as E­liab did David)1. Sam. 17.18. & will require a more strict account at your hands,Genes. 31.39. then ever Laban required at the hands of Iacob. Oh! That everie day wee may be found readie with our reckonings,1. Pet. 5.4. that when that [...], The chiefe Shepeheard, shall appeare, wee might stand Recti in Curia, and receive a Crowne of Glorie.

I have done with the Shepheards, and now let mee conclude with the Sheepe.

Yee Sonnes of God, seede of the righteous, and sheepe of that great Pastor IESVS CHRIST, remember your Title: execute your taske: be harmelesse, meeke, and patient: sound in the Faith: sober in your life. Yee shall fight with Beasts (as Paul did at Ephesus) and be in­fested by a thousand injuries from the sonnes of men: [...]. Cor. 15. [...]2. but here's your comfort: You are Sheepe, They are Goates. Let neyther Men, nor Angels, height, nor depth, things present, nor things to come, steale away your hearts, from your Owner, IESVS CHRIST. Heare his voyce, [Page 75] and shunne (ô shunne) the voyce of Antichrist. Hearken to the true Shepheard, and follow him in his steps,Guil. Paris. in Postill. In praesenti per gratiam, in futuro per gloriam, Lay hold on him, & leave him not, till he take you by the right hand, Cant. 3.4. guide you with his Counsell, and receive you unto glorie: Psalm. 73.24. Then shall the Servant, follow his Master: the Sonne, the Father: the Spouse, her Bridegrome: the Saints, Revel. 15.3.14 4. their King: The Virgins, the Lambe: and the Sheepe, their Shepheard, even unto the Throne, there to sit,1. Cor. 6.8. and to Iudge the world: And (that which now must be my ending, but then shall be to you and mee, and to all that love his comming the begin­ning of all endlesse Comfort) so shall we be for ever with the Lord: 1. Thes. 4.17. Then, Come Lord Iesus, Come quickely: Make an end of these dayes of sinne: Iudge betweene thy Sheepe and the Goates: and bring us to those greene pastures of Heaven­ly pleasures,Psalm. 16.11. which are at thy right hand for ever­more.