THE GROWTH OF TARES.

THese words are a conclusion and close of a Parable [...]. Suidas. Aenigma est obscura Fara­bola, quae diffi­cile intelligitur August. in Psal. 46. an aenigmatical and involved kind of speech,The Introdu­ction. and that borrowed and ta­ken up from sensible and earthy things; which are more connacural to the soul in the present state, being united and joyned unto the Body; wherein it conceives and receives no­thing, but by the means and subservient ministry of the outward Senses. Like unto shadows in Painting that are tempered of obscure and dark colours; And yet add no less beauty and brightness to the Picture, then those that are most fresh and orient: Or as stars in the Fir­mament, that are the more condensed part of the Orbe, and yet the most proper seat and subject of the greatest light.

There is a double ground or reason of the use of Para­bles. A Double Use of Parables.

1.First in respect of the wicked. The one in resect of the wicked, to whom they are represented as the Pillar of cloud, which was a cloud and darkness to the Egyptians. Therefore speak I to them in Pa­rables: Because they seeing, see not, and hearing, they hear not: neither do they understand, Matth. 13.13. Christ hereby excludes and shuts them out as with bars and bolts, lest otherwise then should co [...]mit a spiritual kind of Burglary, by breaking into the knowledge of divine Mysteries. And so holds them forth unto the world, as the Philosopher set forth his Books of Acroamaticks; which were [...] Aristot. Publi­shed in such a manner, that they were suppressed, and con­cealed.

2.Secondly in respect of the codly. Another Use of Parables is in respect of the faithful, to whom they appear as a Pillar of Fire, which gave light by night to the Israelites. The Explication whereof openeth the window to let in the light, breaketh the shell that we may eat the kerhel, removeth the Cover of the Well, that we may come, by Water; and putteth aside the Curtain, that we may look into the holy Place.

Christ the eternal word of God, and essential wisedom of the Father, was very frequent and familiarly conver­sant in a Parabolical instruction. Therein verifying and fulfilling that of the Prophet, Matth. 13.35. I will open my mouth in parables. Nor shall we need to renew or take up St. Austines wish touching the Parable in the Text,Ʋtinam qui os suum operuit in Parabolis ipsus etiam Pa­rabolas aperi­ret. August. Would to God that he who opened his mouth in Parables, would be pleased to open the Parables themselves. This is already done by Christ; who first layes down, the Protasis, and then gives in the Apodosis; Propounding the parable from the 24. ver. to the 31. And afterwards expounding it from the 38. to the 43. verse.

The Words contain in them Christ's command and coun­sel to the servants of the housholder, who being astonished and amazed at the sight of the Tares, Sir didst thou not sow good seed in the Field? Ver. 27. From whence then hath it Tares? And being inflamed with a zealous and ardent desire of purging and clensing the field of the Lord. Wilt thou then [Page 5]that we go, and gather them? v. 28. Christ hints them a caveat and a countermand, Nay, Quia separa­tio sine exter­minio fieri non potest, ne dum evellitur quod opus non est conculcetu [...] quod opus est. Optat. lib. [...]. [...], [...]. Varinus. [...]. Suidas in [...]. lest while ye gather up the Tares, ye root up also the Wheat with them, v. 29. And here in the Text commends unto them this general Rule of Advise, thereby to inform and instruct, to curb and check them in their precipitate and headlong courses, Let both grow together untill the harvest.

There is not any word in the Text that stands in need of opening or clearing, but only that of [...] or Tares The Etymologie whereof some would fetch from the love of the corn: Others draw it from the hurt of the corn, [...], as Suidas hath it, The corruption of the good seed. And so many are the conjectures and guesses at the reason of the word, that we may well pro­pound the self same question, touching the derivation, which was moved by the servants concerning the cause of their growth unde hoec zizanta. From whence are these Tares?

And whereas our English Translation, expresseth the original Zizania by the name of Tares and Fitches; which are a formal seed and distinct grain of it self, that are presently descried and pulled up, and may fitly signifie the condition of professed Schismaticks and open Hereticks. The word should rather be rendred Evill seed, that which we called blasted corn, or Deaf Ears; whereunto carnal-Gospellers and outside Hypocrites are assimilated and resem­bled; which cannot be discern'd or distinguish'd, much less severed or separated from the good Corn; But according to our Saviours counsel to the Servants in the Text: Both must grow together untill the Harvest.

The Parts of the Text are Two.

1. The Subjects in the Word [...], Both, That is,The Division of the Text. Wheat and Tares.

2. The Adjunct, And that is Three-fold.

• 1. The first Motus, in the verb [...], They both grow.
• 2. The second Locus, in the Preposition [...], Thay both grow together.
• 3. The third Tempus, The Time of their growth [Page 6] [...], untill the Harvest.

But I shall cast the words into another mould and model,Six Propositi­ons considera­ble in the Text. and anal, se and resolve the whole bulk and Body of the Text, into six general Propositions.

• 1. The different nature of the godly and wicked, resembled by Wheat and Tares.
• 2. The impurity and imperfection of the visible Church, con­sisting of good and bad, as the same field contains wheat and Tares.
• 3. The confused mixture and cohabitation of good and bad in the visible Church, They are both together.
• 4. The Temporal prosper ty and felicity of good and bad, They both grow alike.
• 5 The Time and Term of the flourishing estate of the wicked. It is but until the Harvest. And this until, is both a Note of Determination, and Termination: Till then; It doth not end before: Till then, it doth not continue after.
• 6. The true and proper reason of the being, growth, and continuance of the Wicked; And that is Christ's suffe­rance and toleration. [...], Suffer both to grow toge­ther until the harvest.

I shall take them up as they lay in order. And first, of the first.

1.The first Pro­position. The different nature of good and bad resembled by Wheat and Tares.

The purblind world judgeth all things amisse and ob­serves no inequality or disparity among the sons of men. Homo homini quid praestat? stulto intelligens quid interest say they, with him in the comedie? What difference in point of excellency, betwixt one man and another? But if we consult with the Oracle of God, that resolves us to the contrary. The righteous is more Excellent then his neigh­bour, Prov. 12.26.

And i [...] there be any creature of greater transcendency then the rest, it seems to illustrate their dignity by way of similitude and comparison. As being the Lillie among Flower. The Dove among Fowls. Gold among Me [...]tals. And wheat among grain, both for the worth and weight of it

A fit Emblem of the Faithful, who are the chief and choice of men, even as Wheat beareth the greatest price and value among grain.

And the worth of the faithful appears in their weight, in in regard of their stedfastness and stability, their constan­cy and continuance, which are no way moved, much less removed with the gusts and blasts of temptation. Even as Wheat which is a ponderous and a heavy substance, is not carried away with the force and violence of the wind:Cyprian de unit. Eccles. Sect. 8. Nemo putet bonos, de Ecclesia posse discedere. Triticum non rap t ventus, saith St. Cyprian. But as for the ungodly, they are as Tares, or blasted Ears; Tares for their empti­ness, whose heart is utterly destitute of grace and good­ness; even as blasted Eares have no inward pith nor sub­stance, no food nor foison in them: and Tares be for their lightnessAvole [...]t quantum volent Paleae levis fi­dei, quocunque afflatu tentati­onum, eo purior massa frumen­ti, in horrea domini repone­tur. Tertul. de Praeser. ad­ver. Haeret. Inanes Paleae. Cypr. ibid. Paleae levis fidei, as Tertullian stileth them, and so subject to fly away, being hurried to and fro with every puff of wind. The Southern wind of favour and preferment, which blowes upon them with a gentle and pleasing blast, and though in it self it be but an evil wind, yet in their opinion it blows them to good. The blustering and boisterous North winds, of trial and persecution: Each of these winds, whether it blows from the North or South, doth easily carry away these light and empty Tares out of the Church. And those our Saviour he sets forth under the similitude of Tares, or blasted Eares in the Parable of the Text. And that in opposition to the Wheat, thereby importing their unprofitable and worthless nature. Such is the difference betwixt good and bad, as betwixt Wheat and Tares.

2. The impurity and imperfection of the visible Church, The second Proposition. consisting of good and bad, even as the same field contains both Wheat and Tares.

The name of the Church is no univocal word, wherein there is an agreement both of Name and Nature; but an aequivocal voice, where things of a most different nature communicate in the same name. I speak not this of the Jesuites, who in respect of their execrable doctrine of their mental reservations and aequivocations are fitly stiled aequi­vocal, [Page 8]Christians: But of the external members of the vi­sible Church, the greater part whereof are only commen­ded by the titular profession of Christianity, as an empty sign and shadow, and yet want the thing signified, and are utterly destitute of the substance. And as the name of the Church is no univocal, but aequivocal voice, so the Church it self is no Homogeneal, but an Heterogeneal body: not like unto the similar parts of men, Blood, Spirits, or the like, each portion whereof is suitable, and agreeable to the whole: But resembling the organical parts, as a Leg or Arm, which consists of Skin, Flesh, Bones and Marrow, And these far different from each other. There are three several places in the world, Heaven, Hell, and Earth. In Heaven above there are none but perfectly good, the bles­sed society of Saints and Angels. In Hell beneath, none but irrecoverably wicked, the cursed crue of damned spi­rits. But the visible Church upon Earth is a middle place and state betwixt both; a confused mixture and medley both of good and bad; like unto Noahs Ark, wherein were cooped up both clean and unclean beasts: A wide drag-net that closes not only profitable fish, but worthless weeds and beggery. A common Inne [...], a receptacle for all commers. A great House which affords vessels of gold and silver, and some other of wood and earth, 2 Tim. 2.20. A Barn or threshing Floor where corn and chaff lie covered in the same heap, Mot. 3.12. And here in the Text, A vast and open Field, that brings forth Wheat and Tares. And as it was said of Hantbals Army, Colluvies omnium gentium: So is the visible Church a promiscuous Company, and Congregation; a rabble and a rapsody of all sorts; cor­rupt Hereticks, who deprave the verity of the faith; su­percilious and factious Schismaticks, that deprive and de­str [...]y the unity of the Church; disguised and masked Hy­pocrits: meer Scepticks in their opinion; Hybrides in their profession; Amphibia in their conversation, like unto those flying fishes in America, that live sometimes in the water, and sometimes in the air, and are ill accepted in both places; the ravenous fishes being ready to devour them be­low, and the Sea fowls continually beating them above. [Page 9]And last of all, men openly profane and vicious, [...] Ignat, E­pist. ad Magnes, [...] Ignat ibid. Igna­tius reduces the several sorts of men in the visible Church to two Heads; and observes the same difference among men, that is to be found in coyn, [...]; whereof some is true and sound, such as can endure the Touch; the other is false and counterfeit: Holy men are God's coyn that bear his image and superscrip ion; But as for pro [...]ne and wicked men they are adulterate deceitful and corrupt [...]oyn, that are minted and stamped by the Divel. It is St. Chryso [...]omes observation upon the 23. of Saint Matth [...]w that there is somewhat bred and born in every creature that wasts and consumes the substance. The soun­dest Timber engenders worms; the finest Garments give life to Moths: The most wholesome Herbs bring forth small flies, that fret them in pieces. Neither fares it otherwise with the Church of God upon Earth, that conceives and carries in her womb full sore against her will Pharisaical and formal Hypocrits, licentious and lewd livers, and at last brings them forth viper like to the destruction of the mo­ther. This cannot seem strange to any that intentively con­siders the frame & fashion of theIn omni con­ditione optimis miara sunt pes­sima. Hieron. ad Rust. world. There is a refuse generation, an Heterogencal company, an unequal and unsound mixture even in the Church, and cannot be avoided Nazianz. Orat 21. in Laud. Athanas. [...] saith [...]reg. Nazianzen. The Church is God's yineyard and pleasant plant, yet it hath some briars and brambles that grow upon it. A cursed Cam in Noah's posterity. A scoffing Ishmael in Abraham's family. And Judas the Traytour, a Divel, as our Saviour stiles him. A Divel incarnate as it was said of John the 22. and that not in Hell which is his proper place; but in Heaven upon Earth the Church of God the School of Christ's disciples. For though the Church be [...] a company of men call'd out of the world, yet is this calling different in the nature, and diversified in the effects.

There are some that are called both outwardly and in­wardly by the Ministery of the word, and by the attractive power and energie of the Spirit which dra [...]s men that they may run after it as the Spouse pruyeth, Cant. 1.3. And [Page 10]there are others that are eah'd outwardly onely by the sound of the Gospel, which though it is the power of God unto sal­vation, yet it doth borrow his force and efficacy from the concomitance and assistance of the Spirit.

The former of these are not onely invited to the parti­cipation of God's saving grace, but convicted and perswa­ded in their judgements, and inclined to obedience. Whom when God prevents with his gracious tall, Seek ye my face, they forthwith Ecca back again his voice, thy face Lord will I seek, Psal. 27.8. The latter are indeed invited on God's part to come unto the Heavenly Marriage; yet do they not answer it in an obediential manner, but pre­tend and plead excuses with them in the Gospel, and will not come at his call. If their it be the call of God that af­fords both name and nature to the Church, which being a divine action, works differently according to the different disposition of the receivers: no marvel there is such a di­versity and contrariety among the members.

There is not a Pomegrunate, wherein there are not some rotten grains, Nor a Church here on Earth which is not in some part putrified and corrupted. Nullum corpus sine suis excrementis. It is the censure of Gretser the Jesuite, of his order, Never was there a Body without his Excrements. Nor is it more true of the Natural,Grets. de stud. Jesuit, abstrac, cap. 5. then of the Body of Christianity. And in vain did the Donarists of old, with the Anabaptists and Brownists of later Times project this Platform to themselves, An airy a speculative, a Notio­nal, and not a National Church; which as it was devised by the strength of fancy and meer imagination, so it ne­ver had any other being and existence; but in their own Brains.

A Platonical kind of Church, like unto Plato's Common­wealth, wherein Plato alone was said to live: A Church like unto Xenophon's Cyrus; described not as he was, but as he should be. A Church that is pure and sound in all the parts, where there are no notorious offenders, no dissolute or disordered persons within the pale. What is this but to dream of impossibilities? to expect a perfection in the [Page 11]place of imperfection? To hope for Heaven here upon Earth? To look for a field without tares? and to take a­way the [...], the very subject of the Text?Numquid in agro dici [...]st. quid pa [...]is ad t [...]ticum quau­do e [...] dem radi­ce pertantur? numquid in a­rea, ubi pariter triturantur? sed utique in Horreo, quid paleis ad Triti­cum? August. co [...]. Epist. Parmen. Lib. 13. cap. 3. The Third Proposition. It is the priviledge of Heaven as of God s Granary to receive whent onely without chaff: In the Field they grow together: In the Floor they are threshed together, and the separation is not made till they come to the Granary; which leads me to the third and next point in order.

The confused mixture and cohabitation of good and bad in the visible Church; They are both together.

The Church and people of God as it is a soclety that is call'd out of the world in respect of the Spiritual state and condition: so is it resident and abiding in the world in regard of the natural place. And Christ prayed not for the translation but the proservation of his disciples. I pray not that thou shouldst take them out of the world, but that thou keep them from evil, John 17.15. The world is in the Church; and the Church is in the world; which is both a fragrant Rose with sharp prickles for the inward corru­ption of its own nature:August. in Psal. 99. And a beautiful Li [...]ie among the Thorns, for the outward and circumstant wickedness of the place. Like a li [...]ie among thorns, so is my love among the daughters, Cant. 2.2. Non dixit in medio alienarum, sed in medio Piliarum, saith Saint Augustine. Christ's love dwels not in the midst of strangers, but amongst the daughters. And the f [...]rce and reason of the resemblance consists in these three particulars. First, the Church of Christ which is his love is a Li [...]ie for the excellency both of sweetness and comeliness, in the colour and figure of it.

2. The Daughters are children of the same Mother the Church, though they have not the same God for their Father; They are as Thorns.

1. For their malignity whose property is to prick and draw blood

2. Thorns for their sterility and larrenness bearing no fruit of worth and hindering fruit in others.

3. And Thor [...]s too for their end to be cast into the fire.

3. And as the Lilly grows among thorns, so is Christ's [Page 12]love, his Church seated amidst these daughters, counter­feit and false professors. That speech of God, call it a promise or a threatning (as you please) as it was meerly temporal in respect of the Israelires, so it is eternal and im­mutable as it concerns the universal Church the Israel of God. Wherefore I said also, I will not cast them out before you, but they shall be as Thorns in your sides, Judg. 2.3. God permits and suffers his Lillie the Church to be invironed and Hem'd in with Thorns.

First for the exercise of their faith and patience, the quickning of their obedience, provoking and pricking them on to good works; even as the Jews wore Thorns in their phylacteries and fringes of their garments to admonish them of the custody and keeping of the Law.

And Secondly for the reformation and conversion of the wicked, that the Canaanite may become an Israelite, Thorns turned into lillies, and Tares made good corn.

We may then observe from hence a double Corollarie or conclusion.A Double Co­rollarie or conclusion. The First Co­rollarie.

First, the condition of God's people in this present world.

Secondly, the grievous misery and calamity of this their condition.

First, we may take notice of the condition of the people of God in this present world. To be promiscuously blended with wicked men & unequally yoaked with Infidels; Much like unto the state of the Church of France because of the dinersity of religion; the dispersion of Papists and Hugo­nites throughout the whole Kingdom is fitly compared to A Panthers or Leopards skin which is full of all kind of spots. Such a speckled Beast is the visible Church upon Earth. For though there be no communion betwixt light and darkness in theniselves; yet is the light of saving truth, and the darkness of errour, and superstition, confounded in the firmament of the Church, as light and darkness are mixed in the Air.

Though no fellowship be betwixt righteousness and unrigh­teousness in their nature, yet is there a society in place, we [Page 13]may and must separate from the fornicators of the world, co­vetous, extortioners and Idolaters, both in affection & acti­on: yet can we not separate and quit our selves of the place, unless we should follow Saint Pauls direction and go out of the world, 1 Cor. 5 10. Let then the giddy Sepa­ratists who first run out of their wits, and then out of the Church; let these I say travel into the remotest parts of the world and beyond the course of the Sun; ultra Gara­mantas & Indos: to find out such a Church as is without spot or wrinkle: wrinkle in doctrine: spot in manners, which Christ indeed purchased with his death,August. lib. 1. Retract. ca. 19. & lib. 2. cap. 18. non quod jam sit talis, sed quod praeparetur ut sit talis: As Austin glosses upon the place, Ephes. 5.27. yet unless they can fly from themselves, as well as they abandon the company of others, they shall never be free of sinners. And they must have a special heed lest while they mutter any thing secretly with themselves, they talk not with a wicked per­son. And if there be any like unto Saint Paul's Marriners who in a tempestuous storm go about to fly out of the ship of the Church, and let down a Boat into the Sea under a colourable pretence of casting Anchor, whereby the Ship should be more stedfast, and so sayl into forrein parts. I will only advise them in Saint Paul's words to the centu­rion and the souldiers; Except these abide in the Ship ye cannot be safe, Acts 27.30, 31. Yet let no man think I limit salvation to any Topical or particular Church, or have any oblique glance or gird at any of our Brethren, who out of a religious intention of enlargement and propagation of the Gospel, and conversion of poor pagan Insidels, have changed their Church and Climate: I rather accompany them with my most affectionate and hearty prayers; yea, with David's wishes for Jerusalem, Psal. 122.7, 8, 9. Peace be within thy walls and prosperity within thy palaces. For my Brethren and companions sake I will now say pence be within thee, because of the House of the Lord our God, I will procure thy wealth. My speech onely aims and drives at new fangled Separatists, who out of a dislike if not a dete­station of the present Church, as if the case thereof was not [Page 14]onely deplorate but desperate: casting away the whole apple with the Hermits friend, for some few specks of rottenness. Or out of an ungrounded hope of devising or finding ready moulded to their hand such a Church as is free from errours and enormities: schismatically divide and cut themselves off from the unity of that Body whereof they were late members.

These are the men to whom I recommend more Chri­stian charity and Spiritual wisedom: And turn them over to the preposition [...] in the words of the Text for informa­tion and conviction both at once. Suffer them both to grow tegether.

Secondly,The Second Corollary. we may from hence collect the matchless mi­series of God's people in this present world, whose souls are among it Lyons as the Psalmist sometimes complained, Psal. 57.4. Like unto Daniel in the Lyons Den; who are neces­sitated to converse and to have at least a civil commerce and intercourse with the Sons of Belial: And have just cause to bewail and bemoan their case in the words of David, Psal. 120.5. Woe is me that I remain in Meshech, and dwel in the Tents of Kedar: A double woe of God's peo­ple in this world. And there is a double woe that attends and waits upon God's Servants here be­neath.

First, The inward corruption of their own nature, being as a Rose that grows up with sharp prickles, That there were Roses without prickles in Paradise was the conceit of great St. Basil: Sure I am, there is no Rose of grace without the prickles of corruption.

Secondly, The outward and concomitant wickedness of others, in that they are as a Lilly among Thorns.

The Prophet Isaiah displays them both; and so may every child of God lament them after his Example; Woe is me for I am undone, because I am a man of polluted lips, and I dwell in the midst of a people of polluted lips, Isa, 6.5.

They are not only polluted in their own persons but are circled and incompassed with pollution on every side: And who is there that can refrain from breaking forth into that pathetical and melting speech in this respect: Woe [Page 15]is me for I am undone. Needs must it be as a deep taint and a fretting corrosive to the hearts and spirits of God's peo­ple that there should be so many outside Hypocrites in the Church, no better then Stage-players in religion, and like unto that silly Stage-player who pronounced [...] with his tongue and pointed unto the Earth with his finger: And so did [...], commit a kind of Solaecisme and absurdity with his hand. And as it was said of one that painted his Hair with a false colour that he wore a lye in his head and was guilty of Sophistery in his locks: So are there too too many of such deceitful Sophisters even in the pro­fession of godliness it self, who by their painting and false colours, carry a lye not in their head but in their heart, being inwardly nothing less then what they outwardly appear: Thereby starting and staggering the judgments of those that are wavering and unstable, who are ready here­upon to passe a peremptory and downright censure.Linacre on the 5.6. [...]. cap. of Matth. Aut hoc non est Evangelium, aut isti non sunt Evangelici; Either this is not the Gospel, or these are not true Gospellers. And opening the mouths of other, to speak evil of the way of the Lord; to jest and gape and thrust out their Tongues against profession and purity it self. And be­cause all is not gold that glisters, they from hence take oc­casion to reject and condemn the most orient and shining colour of the purest gold; Needs must it be as a racking pain and torture, yea as the torments of Hell to God's faithful Servants. The word signifies no less, and so it proved unto just Lot. [...], 2 Pet. 2 8, He racked and tortured and tormented his righteous soul in Sodome, as if he had been in Hell it self, in seeing and hearing their unlawful deeds. And where shall we find a Lot either without his Sodome or without racking the joynts of his soul with in­ward grief and sorrow: To hear the blasphemy of the common multitude in every street which makes their ears to tingle, who by their cursed oaths in each Fair and Mar­ket crucifie the Lord of life the second time, open his wounds, cause his blood to stream forth a fresh; yea, rend and tear asunder his sacred Body? Like unto a company of Blood­hounds [Page 16]or Hellhounds rather having seized upon a poor Hare, which they soon dispatch, and pull one joynt from another. That the lascivious and lustful livers should de­file the Temples of the Holy Spirit, and make the members of Christ the members of an Harlot. That the voluptuous and sensual Glutton, the swinish Drunkard, should ordina­rily abuse the good creatures of God to riot and excesse, making their bodies no other thenCribra cibo­rum & potuum. Senec. Colanders and strai­ners for meats and drinks, meer graves to bury both the creatures and themselves alive, and even dig their Graves with their Teeth. And who is there among the people of God that doth seriously consider and lay to heart their calamity that they are even constrained not onely to breath in the same open air, but to abide in the same Church with such men or beasts rather, and renews not this sad and mournful complaint of David, Woe is me that I remain in Meshech and have my habitation in the Tents of Kedar? How should this inflame the hearts of the faith­ful with an uncessant and unsatisfied desire of removing out of this world; of exchanging the company of wicked and ungodly for the Spirits of just and perfect men, the So­ciety of Saints and Angels! How should this provoke and excite them to a vehement and earnest longing of being Members in the Church Triumphant, and of sharing in the accomplishment of that promise, Cant 4.8. Come with me from Lebanon (my spouse) even with me from Lebanon, and look from the Top of Amana, from the Top of Shenir and Hermon, from the Dens of the Lyons, and from the moun­tains of the Leopards. A threefold promise that Christ passes unto his Church.

• 1. Of Delivery.
• 2. Of Victory.
• 3. Of Safety.

1. A promise of delivery out of the world: Lebanon which is a part of it being put for the whole.

2. A promise of victory whereby the Church shall be ex­alted upon the Tops of the highest Hills and shall trium­phantly look upon her vanquisht enemies, that shall be trodden under feet.

[Page 17]3. A promise of safety from Lyons and Leopards cruel and blood-thirsty men, and from dissembling and coloured Hypocrites that have as many con­trary forms and guises as a Leopards skin hath spots. Saint Austin reports of his mother Monica, that having discoursed and reasoned together of the joys of Heaven, she being ravished with the consideration of them, sent forth this ejaculation as a Harbinger to Heaven before her,August. Conf. lib. 9. cap. 10. Fili quantum ad me attinet, nuliâ jam re delector in hac vitâ. Quid hic faciam adhuc? & cur hîc sim nescio? I am de­lighted with nothing of this life. And what do I? and why am I here?Hieron. Epist. And Saint Hierom relates of the Monks in Egypt, that when they heard any men­tion of the Kingdom of Christ and of the glory of the life to come, they all stole a secret sigh, and lif­ting up their eyes to Heaven, repeated the words of the Psalmist, Psal. 55.6. Quis dabit mihi pennas si­cut columbae? O that I had the wings of a Dove, then would I flee away, and be at rest. And why should not the meditation of this worlds misery, in regard of the association of the godly with the wicked, be­get in us the same desire, that the apprehension of the glory of Heaven wrought in them? why should it not move us to flie to Heaven? not with the wings of a Dove, but with our ardent wishes and devout affections, which are the wings of the Soul: Why should we not long after the end of the world, when Christ will gather out of his Kingdome all things that offend, and them that doe iniquity. When he will pluck up these Tares by the roots which till then must of necessity grow together. And this is the fourth point that falls in course.

4. The Temporal prosperity and felicity of good and bad; They both grow alike. The Fourth Proposition. The things of this life are neither morally good nor evil, but of an indifferent and middle nature, and indifferently dispensed to all sorts of men: Ʋt nec mala turpiter [Page 18]evitentur, That neither the crosses thereof should be abhorred as sins, wherein thebest of God's Ser­vants have their greatest share and portion: Nec bona cup [...]dius appetantur. Nor the comforts thereof too too eagerly desired and coveted; whereof the most profane & wicked are proprietaries and pos­sessors. Sometimes God pours forth with a liberal hand, and heaps those external blessings in an a­bundant incasure upon the heads of the righteous, as he did uponConstantinum Imperatorem tantis teirenis implevit mune­ribus, quanta optare nullus auderet. August. de Civ. Dei, lib. 5. c. 25. Constantine the great; so that it is the height of boldness and presumption for any man to pray for the like. It is the expression of St. Austin. And yet for the most part, the men of the world who have their portion in this life (as the Psal­mist describes them) surpass and outstrip the godly in this respect. The Tares stand boult-upright with an high and a lofty Top; when as the good corn hangs down the head, and is bowed to the ground: I have seen the wicked strong and spread­ing himself like a green Bay Tree. It is David's ob­servation, Psal. 37.35. Tanquam arbor indigena virens, as Junius renders it out of the original. As a Tree that grows out of the soyl of the earth of its own accord, whereof the earth is the na­tural mother, and so more indulgent in affording it plenty of juyce and moisture, Then unto those whereof she is an hard or unkind stepmother, and planted by the hand of another. This resemblance we find in nature, and we need not seek far for the like in the course of the world; even as in the stru­cture of a house, the chimney is designed to the meanest office, the conveiance of the smoak; And yet it is the highest part of the building and over­tops the whole frame. And as a Feather is a light substance and of little or no worth, save onely in estimation, and yet placed above the head: Just so the most wicked and unworthy amongst men, are exalted and advanced to the highest pitch of earthly dignity;Minut. Foelix Octavius, pa. 15. ut in pluribus nescias utrum [Page 19]sit corumi detestanda pravitas, an optanda foelicitas said Minutius Foelix. That it is hard to say for the greater part whether a man should rather detest their impiety or envie their felicity. There is a double Abyssus or unfadom­able depth in religion:

1. The depths of predestination, or God's eternal decrees and counsels.

2. And the depths of his temporal providence in the ad­ministration of the world, whereof this is one, the growth of these Tares, the outward prosperity of the wicked; And may justly moue us to take the Apostles exclamation [...] O the depth. And if we will give credit to St. Austin, Revera nul­lum mare tam profundum est quam est cogi­tatio rei, ut ma­li floreant & boni laborent. Nihil tam al­tum, ubi nau­f [...]agat omnis insidelis, Aug. in Psal. 91. there is no se a so deep as to dive into the serious conside­ration of the flourishing state of sinners, and the calamitous condition of the Saints. And in this sea every unbeliever makes ship wrack. This was it that caused many to turn downright Atheists and to say in their hearts there is no God; Others to prove gross Idolaters, and to imagine a plurality and a multiplicity of Gods; A good and a bad. And that the Book of Exodus was no part of Canonical Writ, nor inspired by a good God; for that it makes re­port of the misery of the Israelites in the wilderness. [...]. Leontius, de Sanctis. It is not the part & property of a good God, to bring his people out of Egypt, and to afflict, and correct them, after their deli­verance. Yea, this was it, that well neer tript up the heels of David, though a strong & a stout Saint: And so far nonplu'st and posed holy Jeremy, that he was very earnest to enter the lists of disputation with God himself Wherefore doth the way of the wicked prosper? why are all they in wealth that rebelliously transgress? Jer. 12.1. Here the Israelites make the Bricks, and the Egyptians dwell in the Houses. David is in want, and Nabal abounds. Sion is Babylons Captive: what hath God nothing in fore for Joseph but the sticks? for Isaiah but a saw? will not Elish adorn the Chariot bet­ter then the Juniper Tree? will not John B [...]tists Head become a Crown as well as a platter? But mull his head be needs tript oft with Herodias heels? what may we inser from hence, but the positive conclusion of the Psalmist, Psal. [Page 20]58.11. Vveril there is a reward for the righteous in the life to come, when God will render them good measure, pressed down, shaken together and running over into their bosome, Luke 6.38. [...], good measure for the nature of the reward [...] pressed down for the matter like unto corn in a Bushel, [...] shaken together for the manner of it, even as corn which couches so much the closer for the shaking, whereof Husbandmen are very careful in the de­livery of their corn; [...] running over for the mea­sure, as a vessel that is brim full runs over; [...] into their bosome, that so they shall be experimentally sensible in their own hearts of God's bounty in their retribution. What other inference can any man draw out of the former premises, But that there is such a reward for the righteous: And that the present prosperity and felicity of the wicked as it is temporal for the nature, so it is but temporary for dura­tion. Though the Tares grow, yea overgrow the good corn, yet it is but until the Harvest. And that is the fifth point that naturally and necessarily follows, and treads upon the heels of the former.

5.The Fifth Pro­position. The time and term of the flourishing estate of the wicked: untill the harvest; which is both a note of deter­mination and termination, Till then; it doth not end be­fore: Till then it doth not continue after. What this Har­vest is, our blessed Saviour the best Expositor of his own Text, resolves us in the Sequel of the Chapter. The Har­vest is the end of the world, verse 39. which is here com­pared to a Harvest, and that in Three respects.

• 1. Propter Segetis desectionem.
• 2. Propter Segetis collectionem.
• 3. Propter Segetis Trituram.
• 1. For the cutting down of the corn.
• 2. For the gathering in of the corn.
• 3. For the threshing out of the corn.

And this threefold resemblance betwixt the Harvest and the end of the world sets forth unto us a double and diffe­rent estate of the godly and the wicked.A double state of the godly and wicked.

1. The one of utter ruine and destruction of the wicked. [Page 21]under the similitude of the cutting down and threshing out of corn: who shall then be cut down with a sharp sickle of his just vengeance, and beaten in pieces (as corn that is threshed) by the instruments of indignation.

2. The other of quiet repose and rest; the safety and se­curity of the godly, under the Parable of gathering in of corn: who in this Harvest, shall be gathered out of the world, and gathered into their Fathers House, the reposi­tory of Heaven wherein there are many mansions; even as corn in the time of Harvest is gathered into the Barn.

As therefore there is a confused mixture, a cohabitation an equal or rather an unequal growth of Tares & wheat in the field of the world; So shall there be a general Harvest of good & bad at the end of it. That law which God establi­shed with Noah after the flood as an unchangeable & a per­petual ordinance in the course of nature; Seed time and Harvest shall not cease so long as the earth remaineth, Gen. 8.22. The very self-same law hath God enacted with the sons of men touching the dispensation of his justice, in the distribution of rewards and punishments. There shall be a Harvest for both, and that proportionable to the diffe­rent nature and quality of the seed; wherein whatsoever a man sows that shall he also reap. He that sows to the flesh shall of the flesh reap corruption. And he that sows to the spirit shall of the spirit reap life everlasting, Gal. 6.7 Hail then ye servants of the Lord, cheer up your drooping and dis­mayed spirits, lift up your hands that hang down and your weak knees ye that now eat bread of affliction and drink the water of affliction with Micaiah; that eat ashes for bread and mingle your drink with weeping, after the manner of David. Ye that now sow in tears shall reap in joy; ye that now go forth weeping (and it matters not though the seed time be somewhat moist, so the Harvest prove dry) and carry precious seed shall return with joy and bring your sheaves with you, Psal 126.5.6. What though the light of God shines bright and cleer upon the forehead and about the Tabernacle of the wicked, while ye in the mean time [Page 22]are hanged up like Bottles in the smoak, and cast into by­corners like the shreds of a a broken pot. They sing to the Lute and see their children dance before them; whereas your hearts are heavy in your bodies as lead, your sighs beat as thick as a swift pulse; and water your couch with your tears. They wash their paths in butter, and their Ta­bles are full furnished day by day: But earth and ashes are your bread; yet comfort your selves ye seed of the righteous with the setled expectation of a Harvest, wherein ye shall rejoyce according to the joy of Harvest; as the Pro­phet Isaiah speaks, yea, comfort ye, comfort ye your hearts against the Fret of the ungodly, the present prosperity of the wicked: Learn to laugh them to scorn (after the ex­ample of the most high) for that you see that their day is coming, Psal. 37.13. when it shall be verified of them which the Prophet affirms of Babylon, Jer. 51.33. The daughter of Babel is like a threshing floor. The time of her threshing is come: yet a little while and the time of her Har­vest shall come. It is Gregories speech in his morals upon Job, occasioned by an elegant and exact description of the happiness of the ungodly, Job 21. from the 6. to the 13. verse, Greg. in Job. O Job bene enumer asti vitam impiorum, dic finem quaeso? Thou hast set forth to the life the life of the wicked, Tell us I pray thee what is their end? And he supplies and furnisheth himself with an answer out of the next words. They spend their days in wealth, and suddenly they go down into the Grave, v. 13. If any propound and move the like question that have hitherto heard of the growth of these Tares, and are pensive and disconsolate at the hearing of it; dic finem quaeso, what is the end of these Tares? and what abides them in time of Harvest? let such take their answer from the mouth of Christ in the words after the Text. And in time of Harvest I wil say to the reapers; Gather ye f [...]r [...] the Tares, and bind them in sheaves to burn them. This is their end. An end without end; and so I am fallen upon the Sixt and last point.

6.The Sixth Proposition. The true and proper reason of the being, growth, and continuance of the wicked; and that is Christ's [Page 23]rance and toleration; Suffer both to grow together.

This [...] or suffer, hath a double reference. [...] or suffer, hath a double reference.

First to Christ, the Housholder or owner of the field, who utters the words, Suffer, and therein presents himself, as a precedent and pattern for their imitation.

Secondly the servants of the Housholder, who complained of the springing up of the Tares; Master, sowed [...] thou not good seed in thy field? from whence then hath it Tares? ver. 23. And so it serves as a rule of instruction, to suffer them after his example.

First this [...] or suffer, hath reference to Christ the Hou­sholder,First, to Christ the Houshol­der. or owner of the field.

The will of God is as single and simple as his nature; yet is it expressed and signified by general signs: as both Lombard, and Aquinas teach.

1. His precept, councel, and operation in respect of good.

2. His prohibition, and permission of Evil; So that suffe­rance is an act of God's will concerning sin, which he nei­ther commands, nor counsels, nor brings to passe. But prohibits, and yet gives way to both at once.

Of all the mysteries of Religion,Praecipit, ac prohibet, per­mittit, consulit, implet. there is none more intricate and involved; There is not a more vexed que­stion and disquisition, than that which respects Gods concourse in sinful actions; wherein there is equal dan­ger of running into each extreme, either by laying an attainder upon divine justice, who is purity and holiness it self, and is not a God that loveth wickedness, as David speaks, Psal. 5.4. as if he were any way guilty, or acces­sory to our sins: or by charging and challenging of Gods providence, as if he were a bare spectator and over-seer, who by his All-seeing Eye did only foresee things to come; but by any active power did no way interpose and intermeddle in our affairs. And the reconciling of both these together, the clearing Gods Justice and Providence, in this particular, is a point of no less difficulty than im­portance. And this one word in the Text, [...], or suf­fer, doth compromise the difference, and as an indifferent Ʋmpire, or Moderator, equally determines and states the question for both attributes.

For, first, Christ suffers these Tares, not involuntarily or against his will, which would argue either ignorance or impotency, and want of power; but in a voluntary and willing manner: concurring as an universal cause to the sustentation of the creature; to the natural being of their sinful actions, though not to the moral defect and sinfulness. And yet ordering their sins to his own ends, the manifestation of his glory, both of his Justice and Mercy, by his over-ruling and all-disposing provi­dence.

Secondly, though Christ suffers, yet he only suffers the children of the wicked; he doth not inwardly excite and move them unto sin; not outwardly prescribe and com­mand it in his word; not operatively effect or work; nor approve and allow it being once committed. All which are so many arguments of the holiness of his nature, and the exquisiteness of his Justice. Christ suffers the Tares willingly, and therein gives testimony to his Providence; but he only suffers, he is not the Author, that shews his Justice.

If then we desire and seek resolution in the point, tou­ching the proper and direct cause of evil, we shall not find it like unto the River Nilus, the head whereof could not be discovered. Nor need we rack and torture our thoughts with Saint Austin in a busie and too too curious inquisi­tion, which moved him to turn Manichee. But we may resolve it into the liberty of mans will, as the only impulsive and effcient cause of his own sin; void indeed of any in­ward principle of corcuption, and endowed with suffici­ency of gifts and abilities to resist temptation, and yet mutable in his state and condition: into the wily subtilty and spiteful malice of the Devil, as the procatartical and moving cause, outwardly inviting and inveagling him with his suggestions; And into the free pormission of the will of God, leaving man in the hand of his own councel, and to the managing of his inbred liberty, either in the election of good or evil; and so suffering it to come to pass.

And by this sufferance of God it is, as a just reason of [Page 33]the being, though not from it as a procuring and produ­cing cause, that sin entred at the first, and as yet continues in the world. Christ lets the Tares spring and grow, in that he doth not let them; for though God evermore hin­ders sin by his Justice, and opposes a spiritual impediment thereunto; the prohibitions and communications of his word; like unto the Angel that appeared unto Balaam with a drawn sword in his hand to cross him in his way; yet God doth not alwaies hinder sin by his power, and make use of a natural impediment in denying the assistance of his Providence, or in restraining and cutting them short in the act of sin: as when he contracted and shrunk the sinews of Jerobeams Arme, which being once stretcht forth to lay violent hands upon the Prophet, he was ut­terly disabled from pulling it in again. Neither need we make search for any other reason of Gods proceedings than the short and modest answer of the School. In par­ticular administration, a provident Ruler prevents (what lies in him) all inconveniencies; but in the universal go­vernment of the world, it seemed best to divine wisedom to suffer some evil, not for want of power to hinder it, but out of his abundant goodness.

Miro & inef­fabili modo non fit praeter Dei voluntatem, quod etiam contra ejus vo­luntatem sit. Quia nec fieret nisi sineret, nec utique nolens: Nec sineret bo­nus fieri male, nisi etiam om­nipotnes de ma­lo facere possit bene. Augustin. Enchirid ad Laurentium.And God who is infinite both in goodness and power, hath thought it more expedient, and conducing to the illustration of his glory to bring good out of evil, then not to permit or suffer it to be at all. And as he suffers it to enter, so to continue in the world till the men of cor­rupt minds dispute against his providence, quarrel his justice, blasphemously gain-say the truth of the Divinity, and conclude with David's Fool, There is no God. Tertul. de Patient. cap. 2. Plures Dominum idcirco non credunt quia tamdiu saeculo ira­tum nesciunt, saith Tertullian; This tamdiu or length of time extends and reaches unto the end of the world: Sin and the world are of an age for their birth & beginning; and they have the self same end and period. And as our Saviour informs us in the words of the Text; Let both grow together until the Harvest. Christ suffers the Tares so long; and therein presents himself in his own [Page 34]person as a pattern for our imitation.

Secondly,Secondly, to the servants of the Houshol­der. this [...] or suffer hath reference to the ser­vants of the Housholder, who complained of the springing up of the Tares: being directed unto them as a rule of dire­ction in the case, to suffer them by his example. And so it may be considered in a double manner.And so consi­dered in a double maner.

First, as a rational counsel and advice touching Tares in the generality.

Secondly, as a peremptory and strict command in respect of particular Tares and offences.

First,First, as a Ra­tional counsel touching tares in the general. this word (suffer) may be conceiv'd is a counsel to the Servants to permit, though not allow those evil and enormities, errours in doctrine, corruption in manners, which they can no way reform and remedy. Christ indeed suffers them willingly, and out of the fulness of his power, which he might as easily prevent as rectifie: But as for the servants of Christ, they are constrained to suffer them against their will, in regard of their impotency and disability, both in the withstanding and removal of them. As for parti­cular mischiefs and grievances they are not, they ought not to be once indured.

There must be no toleration of several Religions and Professions in the same State and Kingdom, which though a Politique Machiavilian may well approve as useful and ad­vantagious: And a Turkish Sultan account this diversity as pleasing a sight and spectacie in the eye of his indiffe­rent and neutral judgement, as variety of flowers being prickt in the same Nosegay which make it more sweet and beautiful; yet in this to plow with an Oxe and an Asse, to sow God's field with Meslain, and apparrel the body of the Church with a Linsey wolsey garment in a spiritual sense, and was therein especially forbidden unto the Jows: yea, this is to endeavour a communion with light and darkness, and accord with Christ and Belial; and with the silly Hermit of old, to mediate a peace betwixt God and the Divel. There must be no toleration of Stews and Brothel-Houses, Cages of unclean Birds in a Christian Commonwealth; which are not onely publiquely professed and licensed in [Page 35]the Church and City of Rome by the Popes Holiness, and under his nose; but are solemnly defended and maintai­nedWatson, lib. 2. Quodl. 4. Artic. pag. 31. cum approbatione as lawful as any Citizen, Magi­strate, order of Religion, or the Pope himself, which Watson the Priest avoucheth to be the Tenet of no mean Je­suit.

And this is one difference among many other, betwixt the Church of Christ, and the Antichristian Synagogue of Satan; wherein vices are not only perpetrated and committed, but priviledged by authority, and observed with a kind of religious reverence,Cypr. Epist. 2. cap. 3. Fiunt miseris re­ligiosa Delicta, as Saint Cyprian speaks of the Heathen; whereas in the Church of Christ though the self sume vices are by some entertained, yet do they not find either Pa­trons or Proctours to plend for them; no Magistrate ei­ther supreme or subordinate, to establish them by a royall Decree, or support them by their power; I say there is not any particular evil that must in any case be tolerated: yet considering the deplorable condition of this present world, which even lies in wickedness, 1 John 5.19. [...] it is under the power and dominion of the Divel as the word im­ports. So that though superintendent Governours be never so vigilant by their inspection and circumspection, never so active and zealous in execution; though those Hydras heads of that Monster, sin, be never so oft out off, yet new heads arise fresh in the room, and many for one. There is an indispensable and unavoidable necessity of an involuntary toleration of sin in the general, which they cannot redress; and of suffering the Tares of iniquity (according to our Saviours councel) which they cannot with any possibility extirpate or root up. Toleramus quae tollere non possumus; sed qui tolorat non amat, etsi tolerare amat, saith Saint Austin. They must tolerate what they can­not take away. And albeit no man loves what he suffers, yet he loves for to suffer.

Secondly,Secondly as a peremptory command for particular Tares. This word suffer as it hath relation to the servants of the Housholder, may be considered as a pe­remptory and strict command to weed out and pluck up [Page 36]each particular Tare to the utmost of their ability.And so it re­spects four sorts of men. And so it respects and reflects upon four sorts of men.

• 1. The civil Magistrate.
• 2. The ecclesiastical Judge.
• 3. The publique Minister.
• 4. The private Christian.
• 1. By the right managing of the sword of Justice.
• 2. By the orderly use of the spiritual Keyes, the just cen­sures of the Church.
• 3. By the religious ministration of the Word and Sacra­ments.
• 4. By their devout Prayers and Tears.

First,First, the civil Magistrate; two manner of ways. the civil Magistrate must do his best endeavour to weed out every Tare by the right managing of the sword of Justice. And that two manner of ways.

First, by coaction and impulsion to the unity of the faith, having to deal with refractory and pertinacious persons, and such as are obstinate, and obdurate in their impiety.

Secondly, by inflicting capital punishment, upon those that are desperate and incorrigible.

First,First by com­pelling men to the unity of the faith. obstinate and obdurate sinners are to be com­pelled to the unity of the faith, by the sword of the civil Magistrate.

Man indeed is a reasonable creature, and the Lord of his own actions. God had not made us men, unless he had made us free. And this freedome shews it self no­where more then in point of Religion,Nihil est tam voluntarium quam religio, In qua si ani­mus sacrifican­tis aversus est; [...]am sublata iam nulla est. Last. l. 5. c. 20. Nihil est tam voluntarium quam religio, saith Laciantius. And faith is not to be inforced by violence, but perswaded by force of argument. And yet that of Tertullian against the Gnosticks, is most true on the other side;Ad efficium H [...]retieos compelli, non inlici dignum est, duritia vincenda est, non suadenda. Tertul. Sco piac adve [...]s. Gnosticos. cap 2. Obstinacy is not to be allured or intreated only, but subdued and conquered with a high hand: Qui imponit praeceptum, extorquet obse­quium. [Page 37]And he that imposes a precept, will both expect and exact obedience;Intrare posse hominem in Ecclesiam no­lentem, acc [...]de­re ad altare posse nolentem, accipere sacramente posse no­lentem; crede­re non posse, nisi volentem, Au­gust in Joan Tract. 26. For though a man cannot be­lieve without the elicite act and express consent of his own will, yet he may be constrained to profession, which is the ex­terior act of it. To frequent the assembly of Saints in the Temple, to communicate in divine Rites and Mysteries; the participation of the Word and Sacraments, even a­gainst his inclination. Howsoever the will of a Recusant cannot be compell'd to reform his Religion, and turn Prote­stant; yet may compulsion be offered to his outward man. To his estate by urging pecuniary mulcts, and the penal­ties of the law upon his purse; and to his Body by Incar­ceration and imprisonment. This is the duty of the civil Magistrate, highly commended in good Josiah, who com­pelled all that were found in Israel to serve the Lord 2 Chro. 34.33. And commanded by our blessed Saviour to the servants in the parable, Luke 24.23. compel them to come in. Though not unto faith, yet, to the means of faith, the hea­ring of the Word, and to the receiving of the Sacraments, as St. Austin well expounds it. And this he retracts as an oversight Haec mea pri­mitus sententia erat, neminem ad unitatem Christi esse cogendum, verbo esse agendum, disputatione pugnandum. Sed haec opinio mea non contradicentium verbis, sed demonstrantium superatur exemplis. August. Epist. 48. ad Vincentium. in his 48 Epistle to Vincentius.

This was once my opinion that no man ought to be forced to Christian unity, but that we should deal by perswading, strive by disputing, conquer by reasoning. But this judge­ment of mine is confuted not so much by words of contra­diction as demonstrative example to the contrary. And many there are who have so thriven and profited by the Terrour of the law that they have thereby been en­abled to an ingenious confession. Gratias ago Domino qui vincula nostra dirupit. I give God thanks who hath broken my bonds in sunder. Secondly, by inflicting capi­tal punishment upon such as are incorrigible.

Secondly, the civil Magistrate must weed out Tares by inflicting capital puishments upon such as are desperate and incorrigible.

The brain-sickIllis hominibus solenne est, [...] formale Para bolarum Chri­sti negligere, & to materiale urgere. Camer. Myret. pag. 17. Anabaptists would strain and squeaze this inference from our Saviour's answer to the demand of the servants in the parable; wilt thou then that we go and gather them up? But he said unto them, nay, lest while ye go about to gather the Tares, ye pluck also with them the wheat, Matth. 13.28, 29. That it is altogether unlawful for the civil Magistrate to execute judgement upon evil doers; whereas they themselves make use of most direful and dreadful excommunication (as Cameron observes.) And our late Socinians, Ostorodius, Smalcius, and the rest of that litter, plow with the Anabaptists Heifer in this point, and under pretence of Christian charity, they take away the power of the Sword from the Christian Magistrate, so far as it concerns capital punishments and the effusion of bloud unto death.Quis non impu­dentissime nita­tur; aliquid in Allegoria posi­tum pro se in­terpretari, nisi habeat & ma­nisesta testimo­nia, quorum lumine illu­strentur obscu­ra. August. Epist. 49. [...]. Cle­mens Alexan­drines.

This they seem to ground upon that Ancient law, Thou shalt not kill; which is not repealed, abrogated, or any way altered (say they) in the New Testament; whereas God onely interdicts in that royal law of his, private re­venge, and unjust murder, not the just effusion of blood by the lawful hand of a Magistrate; who is a publique person and the Minister of God that beareth not the sword in vain; but to take vengeance on him that doth evil, Rom. 13.4. And is in that respect non Homicida sed malecida: He slays not the man but his mischief. That very God who speaks thus unto the private Man; Thou shalt not kill: sayes likewise unto the publick Magistrate, Thou shalt kill. And were there not an occides to authorize the one in the inflicting of deserved punishment,Cui convenit il­lud scholastico­rum placitum: Theologia Sym­holica, non est argumentativa Thomae O­puscula. 70. there would not be a non occides to restrain the insolency and the outrages of the other. This was the exemplary practise of the Jews under the policy of the old law; of the primitive Church in the New; And of all Christian States and Kingdoms: Con­firmed by the joint attestation of the Heathen, and ratified by the cleer evidence of natural reason. That a gan­grened and incurable member must be cut off: and that it's farMelius est ut pereat unus, quam unitas, Bern. Epist. [...]02. better and safer for one man to perish then uni­tie it self.

Yet herein a difference must be observed betwixt those that offend against the first, or second Table, whether In­fidels, Hereticks, Unbelievers, or Misbelievers; Infidels and unbelievers, such as Turks and Jews, deserve rather pity then punishment. And though they may be banished out of our Dominions, yet are they not to be deprived of their Lives for a negative Infidelity. Neither are Heretical misbelievers in Fundamental matters or in accessory Points of Faith, to be adjudged and doomed to death, meerly forDefendenda est religio non occidendo sed monendo: non saevitia, sed patientia: non scelere, sed side: illa enim ma­lorum sunt, haec bonorum Lact. lib. 5. cap. 20. Errour in Religion. And it was a strange mistake of that silly Papist, who in reading the Text it may be of set purpose, Titus 3.10. made two words of one, and turned the verb into a noun Haereticum, post unam dut al­teram admonitionem devita. Supplet Tolle; that is their supplement and addition.

There is no remedy but an Heretick must be put to death And the execrable crueltys of the Church of Rome have served as a Commentary upon the corruption of this Text; who as they brand and stigmatize the reformed party with the note of Hereticks, so they forthwith add Devita: And their language hath been no other against them then the outcries of the Jews against Christ. Tolle, Away with them. Away with them; Occide trucida, vivat missa, vivat missa; Kill, burn, kill, burn, it matters not, so the masse may take place. And were we guilty either of blasphemy against God, or any treasonable practice a­gainst the State, there might be some colourable equity in their Sentence, and to make it justice and notLonge diversa sunt carnificina & pietat: nec potest aut veri­tas cum vi, aut justitia cum crudelitate conjungi. Lact. lib. 5. cap. 20. cruelty. For in this double case only, it is lawful to bring Hereticks to the Faggot.

1.It is possible to see a Campi­an at Tyburn or a Garnets head upon a pole: Treasonable practises not meer Religion are guilty of those executions. But howsoever our Church is thus favourable in the case of those Heresies which are either simple, or secondary and consequential: yet in the cases of heretical blasphe­my, her holy zeal hath not feared to shed bloud. Witness the flames of Ket and Let at, and some other Arrians in our memory. Bish. Hall, Christ. Moderation, pag. 143.144. Blasphemy.

2. Treason, When either one or the other is intwined and interweaved with the cause of religion and marked [Page 40]under the disguise of a false belief, which is the just Apology of the Church of England against the unjust challenges and criminations of the scarlet whore; upbraiding her cruel­ties and casting in her face the blood of some Popish shamelings, Garnet, Campian, and some few other Tyburn Martyrs, Martyrs of treason and not of religion. Never was their any haltered or Gybbeted here in England, Causa religionis merae, sed mixtae, (That is the profession of our Church) being first Fugitives out of the land, then sent home as Spies and Emissaries, Seducers, and Semina­ries to sow Tares, like unto the Divel in the Text. Assassi­nates of Kings, Incendiaries of States, and powder-pioners to undermine and blow up the House of Parliament. It were indeed much to be wished that gentleness and cle­mency might reclaim this stubborn Generation, and each Christian Prince should be of the Emperour Severus mindTertul. Apol. cap. 4. Ʋtinam errorem, non [...]tain deposu­i [...]t, Augu­ [...]tini votum, sib. 2. contra Gaudent, cap. 12 cui affine i [...]ad Hicron. Ʋ [...] sili [...]s [...] [...]m [...] qui [...] niss [...] spiritu­alibus Hicron. [...] [...]es l 5. c. 14. suffundere maluit Hominis sanguinem, quam effundere; Rather to keep their blood within their veins, then to det, or pour it out: And to second good Theodosius in his desire, Ʋtina [...] mortuos ab inforis possem revocare; That they could bring men from the dead. But seeing that mildness and mo­deration doth for the most part eneourage and animate offenders, and (as it is not more commonly then truly said) Too much pity spoils the City, and Country both. And the Futhers of the Country, have just cause to complain with the Father in the Comedy; Nimis male docuit te mea facilitas multa S [...]ut est ali­quan so mijeri­c [...]. dia puntens; ita & crudeli­cas parcens. August. ad Macedonium, Epist 5 [...]. They must in this respect, unsheath and draw out the sword of justice, set an odge upon it, to make it sharp and keen, and taking up David's Heroical resolution, Cut off all the workers of iniquity from the City of the Lord, Psal. 101.8. I read of the Landgrave of Hesse a sweet and a gracious Prince, whose clemency was much abused; that being cast by adventure upon a Smiths Forge, overheard what the Smith said, all the while he was striking his iron; Duresce, duresoe inquam, utinam Langravius dures­cat. I forbear to make any further application of the story, then to joyn with the Smith in his utinam; would to God that Christian Kings and Magistrates those especially the [Page 41]candor of whose disposition inclines them to a uimium of lenity and compassion, would hearten their zeal, and harden their courage, against the brazen brows and iron sinews, and steeled hearts of the sons of Belial. That they would pluck up these Tares of wickedness by the roots; and since they will not grow better, [...] they may not grow at all.

Secondly,Secondly, the Ecclefiastical Judge. The Ecclesiastical Judge must imploy and im­prove his power to weed out Tares by the orderly use of the spiritual keyes, the just censures of the Church. The power of the keyes is meerly spiritually exercised upon the soul and conscience as the proper object, which as it is a more transcendent and soveraign authority, than God hath delegated unto Soveraigns upon earth, or the glo­rious Angels themselves: So the punishments thereby in­flicted, are of all other the most dreadful; as being a cut­ting off from the mystical body of Christ, a shutting out of the Kingdom of Heaven: Et summum extremi judicii praejudicium, an anticipation or prevention of the latter judgement. And they who are intrusted with the custo­dy of the keys, had need be in this respect the most ac­complished among men, for extraordinary qualifications and endowments; perfection of wisdom, excess of chari­ty, unswayed integrity, abundance of caution and cir­cumspection in the use of the keys. That they turn them not the wrong way, either opening when they should shut, or shutting when they should open; absolving the wicked, and excommunicating, and condemning the righteous, both which saith Solomon, are an abomination unto the Lord, and should be likewise unto his faithful Deputies. And it is an useful caveat, and profitable direction for spiritual Governors, which is given by Gerson and Erasmus: Ne teutere vibrent fulmen excommunication is: That they throw not about the thunder-bolt of their censures rashly and at random: Wherein if they would weed out Tares aright,A threefold error to be a­voided in Church cen­sures. they must take heed of a threefold errour and extremi­ty.

• 1. Frequency and too much commonness.
• [Page 42]2. Immoderate and undue rigor.
• 3. Temporal and by respects.

First,Frequency & too much commonness. There must not be frequency and too much common­ness in Church censures, lest they thereby forfeit their esti­mation, and abate their force and efficacy: For even as purging Physick, if ordinarily and familiarly received, hath little or no operation upon the body whereunto it is accustomed, and loosing both name and nature, it becomes nonrishment in stead of physick, [...], saith the Philosopher, for the constant and continual use. In like manner this Spiritnal Physick, I mean the censures, Eccle­siastical, which is Saint Cyprians resemblance, Non deest censura quae increper, nec medecina quae sanet. I say these censures, if threatned and urged upon all occasions, they lose their power and strength, they are neglected and slighted at all hands, and work not at all unless it be contempt; and at length are (as it were) east out into the draught.

Secondly,Immoderate and undue ri­gour. There must not be immoderate and undue ri­gour in Church censures. A course much like the practice of unskilful Physicians, who for the most part purge, Ʋs (que) ad habitum corporis, the utmost strength and ability of the body, and thereby endanger the life of the patient. The Tent must not be made too big for the Wound, nor the Plaister too broad for the Sore: For every petty and small offence in comparison, an eight penny matter, default of payment, a Proctors fee, want of appearance, or the like; to be threatned excommunicatione majori. It is all one, saith Parisiensis, as if a man that perceives a fly in his neigh­bours forehead, should forthwith club him to death, kil­ling the man, that he may kill the fly, and dash out his brains. And though it be not so much the quality of the offence, as the contumacy of the offender that necessitates them thereunto; (which they usually alledge) yet whe­ther this contumacy is of so high a nature as to prome­rit the most dreadful censure under Heaven, yea the losse of Heaven it selfe, I submit unto better judge­ments.

Thirdly, There must be no temporal, Temporal and by respects. nor by respects in the exercise of Church cexsures. That power which is purely spiritual in the nature, must not be made temporal in the end.

These keys are not tempered of gold or silver, nor must they be used, or abused rather, to the unlocking of mens chests or cossers.

The enriching of a corrupt Judge, or a sharking and a prouling Officer, what is this but to imitate the lothsoni wicked­nes of Elie's sonss and to make the sentence of exdommunicati­on like unto their three toothed flesh, hook, which they thrust into the kettle, cauldron, or pot, and whatsoever it brought up they took it to themselves, 1 Sam. 2.13. But that I may not seem to inveigh and complain without cause, or without countenance of just authority, give me leave to express what I intend to deliver in the point, in the strain of a late Reverend Bishop of our own, and that Andrewes by name: They are the words of the wise, which are as goads and nailes fastened by one of the Masters of our As­semblies. Omnium abusuum me­decira, abusus ipsa est censura scilicet Eccle­siastica. Opus­cul. Posth. pag. 41. Quae ad scelera profliganda data s [...]t, flagel­lum Christi, & clavis Petri, solum jam crumenam pulsant: Our Saviours scourge strung with small cords, and Saint Peters keyes, which were first ordained for the extermina­ting of sin, they now only vex the purse. It is commonly said, that it is but lost labour to present offenders to your Commissaries or Officials, who when they have had their Fee, is forthwith dismist unpunished, and then re­vels as insolently, as securely, as before; but if they have no mony at hand to satisfie the Court, the sword of autho­rity is then brandished against them, and no more adoe, but with one stroak are cut off from the Church, given over unto Satan, and denounced publick Ethnicks and Anathemaes. Add because they see these censures fly a­broad in light matters, and that against the best of men no less frequently than unadvisedly, Quasi bruta fulmina & soli metuenda crumenae contemnere didicerunt; They have learned to contemn them as empty Thunder-bolts, tor­rible only to the purse.

And there is a groat deal of Analogy and agreement in, [Page 44]the terms of the comparison; For as the thunder and light­ning that comes down from above, melts the money in the purse, but consumes not, or any way burts the purse it selfe. Even so this spiritual lightning seizes onely upon the sub­stance, and wastes the hard Metal that makes resistance, but passes through, passes over the person who is more yeilding, and leaves him untoucht. This is not the orderly use of the spiritual keyes, nor this the direct way for the Eccle­siastical Judge, to weed Tares out of the Church.

3.Thirdly, the publick Mini­stry. The publick Minister must put to his helping hand to gather out Tares by the religious ministration of the Word and Sacraments. Behold this day have I set thee over the Nations, and over the Kingdoms, to pluck up, and to root out, and to destroy, and throw down, and to build, & to plant, saith God to the Prophet Jer. 1.10. This speech the Bishop of Rome ingrosses and appropriates as personal to himself, grounding thereupon his unlimited Jurisdiction, and Oecumenical power in Temporalities, to depose Kings, and dispose of their Kingdoms; whereas the Text equal­ly and indifferently concerns all even the meanest Mini­sters of the Gospel. The Spirit of God therein assimilating the pains of their profession to the toil and sweat of the natural Husbandman,Disce, sar­culo non seep­ [...]o epus est, ut sacias opus prophetae Ber­nard. ad Enge­nium, De con­sidera [...]one, Lib. [...]. Rusticani sudoris schemate quo­dam, spiritualis iste labor expressus est, as devout Bernard expounds and applies the place to Pope Eugenius, whose office and duty it is to pluck up, and root out these Tares in the publick Ministry. And if there be any Tare of wickedness that pesters the field of the Lord, spreads the roots far and near, advances the head higher, and grows more rank and rife than the rest; be it grosse idolatry, customary swearing, prodigious blasphemie, open profana­tion of the Sabbath, the filthiness of whoredom, or any other; these are the Tares which they principally endeavour with all their might, not only to top or crop (as the Heathen King stroke off the tops of the Poppies) but pluck them up by th roots. What though they meet with difficulties and discouragements of all sorts and reap no other guer­don of assiduity, and faithfulness in their calling, but [Page 45]enmity and opposition: yet must they make their face hard against their faces, and their forehead hard against their foreheads: Cry aloud and spare not, lift up their voice like a Trumpet. Preach the word: be instant in season and out of season: improve, rebuke, exhort with all longsuffering and doctrine.

I will close up the Point with a story of Luther, who when he began first to appear in publick against Popish indulgences, a friend of his rounded him in the ear with more safe then sound advise. As good hold your tongue, the custome is so strong, you will do no good: go into your study and pray; Domine miserere nostri; And get you no anger. This is the distressed and intangled condition of poor Ministers in the Gospel, If they plead for their due maintenance, they are bar'd with legal customes and prescri­ptions. If they preach in the Name of the Lord against the crying abominations of the time, they are affronted in the same manner with customary and common practices; So that one way or other the custome is always too hard for us. And though it be a matter of as great difficulty and slen­der hopes to cry down the customes of sin, as of Tythes and payments in the vulgar, being armed and fenced with prescription in both; Yet this must not daunt or damp our spirits, nor quell or quail our courage, no more then it dismayed the Heroical resolution of stout-spirited Lu­ther; much less must it move us to grow feeble and faint­hearted, and utterly to desist with disconsolate Jeremiah: Then I said I will not make mention of him nor speak any more in his name, Jer. 20.9. But notwithstanding the strength of custome, the publick Minister must do his best to weed out these Tares of wickedness by the religious ministration of the Word and Sacraments.

Fourthly, The private Christian must bend his strength, Fourthly, the private Christi­an. and b [...]ckle to the task of gathering out of Tares by devout prayers and Tears. Acts of authority and jurisdiction are confined and limited to publick offices. But duties of common piety & pity fall within the verge & compass of the meanest Christian. It were presumption and usurpation for every [Page 44] [...] [Page 45] [...] [Page 46]one to lay hands upon the civil sword. To arrogate and assume the power of the keys; to sit in Moses chair, and teach authoritatively in the Church; yet is there none no not of the lowest rank but may pour forth his soul unto God in prayer, and pour out his inward grief, in sad and mournful tears. Arma ecclesiae sunt preces & lachrymae, Pray­ers and tears are the spiritual weapons of the Church, and the offensive & defensive arms of the private Christian. How much better do these become them then to repine and whine in a malecontented humour which is the natural language of the multitude, to defame the persons, censure the actions of superiours, to look upon Government with an oblique eye, and cast dirt in the face of authority. How may we solace and recreate our selves, in the most exulcerate and calamitous times; even in a holy Soliloquy with God, and a pathetical lamentation of our own miseries. And memorable is that example of Gerson in this kind, that famous Chancellour of Paris, who being exulsed the university by the Sorbonists, and in his old age deprived of all his dignities, he betook himself to the profession of a School-Master and caused all his Schollers being but little children to joyn with him daily in this short prayer,Illyric. Cat. Test. Tom. 2. pag. 805. My God my Maker have mercy upon thy miserable servant Gerson. Thus may every Christian address himself unto God, in sending up a pithy ejaculation unto Heaven (My God, my Maker have mercy upon thy miserable Servant) for the redress of particular grievances, the pardon of E­pidemical evils, and the prevention of universal vengeance, when as impiety and iniquity domineers and overrules with an high hand: the judgements of God hang over our heads and threaten us with destruction, when as the times are most intricate and perplexed, [...]; and there are fightings without and fears within. This, this is the fittest season for each private Christian to call upon the Name of God, and to stir up themselves to take hold on him. The supine neglect whereof God severely faults and taxes, Isa. 64.7. This necessity should be their oppor­tunity, that when they are at their wits end, driven to the [Page 47]straitest pinch and exigent, and find neither hope nor help in the sons of men; To appeal unto God for succour, and after holy David's example to excite and awaken him by their prayers; up Lord let not man prevail, Psal. 9.19. Help Lord for there is not a godly man left, Psal. 12.1. Tunc votorum locus praecipuus quum spei nullus. Then is the chiefest place for request, up Lord and help Lord, when there is no place left for hope: but if ever Christians mourned and cryed in the bitterness of their spirits for the abominations of the Time; If ever they cryed mightily unto the Lord; now, now is the time to pluck up and root out these Tares of wick­edness, by their devout Prayers and Tears.

THE TRIALL OF SPIRITS.

THis Text is the Watch-word,The Preface. or Warn-word of the great Apostle Saint John, and that not bound up with any particularities of time, place, or person, but of univer­sal extent and concernment, applyable, and applyed by him to all ages, and may well be conceived, as the Prophesie of the latter times.

This was the peculiar priviledge and preheminence of [Page 52]Saint John that he was an Evangelist, Prophet, and Apostle; An Evangelist in the penning of his Gospel. A Prophet in his revelation. A. Apostle in his Epistles. A Divine Trismegi­stus, or thrice excellent; yea, he shews himself a Prophet in his Epistles, and that in these words of the Text, where­in he foretels the Epidemical disease of the latter times, and withal prescribes and applies the remedy.

We,This Sermon was preached during the distraction of the late Civil Wars. are now fallen upon times of war and bloodshed, haec fundi nostri calamitas; and one principal cause of the defeat and overthrow, that hath been given unto both parties, hath been the neglect of Sconts and Emissaries to discover and descry the approach of the enemies. Give me leave therefore at this time to take upon me the office of a Church Scout, to give timely notice and intel­ligence of an enemy, and that not upon the frontires or borders, but Hanibal ad portas, that knocks at the gates for entrance. One that hath made an invasion and inroad into the heart of the Kingdom, and subdued a great part of it; who are here indigitated and pointed out by Saint John, and branded with the title of false Prophets: For false Prophets are gone out into the world.

I shall likewise furnish you with sundry weapons out of Saint Johns Armory, for the better encounter with this enemy. Weapons defensive; Believe not every spirit: Slow­ness of belief is a defensive weapon against the assaults of a sly seducer

Weapons offensive; Try the spirits whether they be of God. And lest that my discovery seem unpleasant, or prove unwelcom unto any of you, I shall borrow and take up Saint John's Preface for my just Apology: (Dearly Beloved) and apply it to every one here present. I will speak the words of truth and oberness. (a Paul told Fe­stus) yea and love too, without any gall of bitterness. And so I come to the Text.

The General parts whereof are two.The division of the Text.

• 1. A compellation, Dearly beloved.
• 2. And a command in the sequel.

In the command we have two specialities, or particu­lar circumstances.

[Page 53]1. The Matter.

2. The Motive.

1. the matter is partly disswasive, or monitory; Believe not every spirit.

2. Partly perswasive, or injunctive; Try the spirits, whe­ther they be of God.

2. The second speciality of the Command, is the motive unto the matter, or the ground and reason of it. And that is couched in the close, or latter part of the verse, For mony false Prophets are gone out, &c.

I begin with the compellation; Dearly beloved.

1. There were two great Apostles of our blessed Savi­our,The first parr. The compella­tion. Saint Peter and Saint John. Saint Peter was a man of an hot temper, and a fiery metal, the freest and forward­est of his order; one that was ready to vent and put forth himself at every turn, and to ply Christ with replies and answers upon each occasion: who like unto the foreman of a Jury, was commonly the mouth of all the rest. To say with Aquinas, that Christ loved Saint Peter above the rest of the Apostles, in ordine ad Ecclesiam; savours strong and soure of the Leaven of the Pharisees, the Doctrine of the Church of Rome.

For Christ loved his Disciples alike, with an even and uniform love in reference to his Church, yet did Christ advance Saint John above the rest of his brethren in ordi­ne ad personam, in reference unto his person, (as the same Aquinas affirmeth) as being the natural and neer kinsman of Christ, and in that respect, the more affected and indea­red to him.

And as Saint John was the beloved, so the most loving Disciple of his Lord and Master.

Magnes amoris amor, the love of Christ to him, was as an attractive Loadstone of his heart to the love of Christ; and to draw Christians to the mutual love of one another. His soul was a full volume of charity, and every leaf of this volume, each leaf in his Epistles, each Chapter, and well near verse and line in those Chapters, contain sundry invitations and inducements unto charity. And as it was said [Page 54]of Homers Iliads, Justin. Martyr. Orat. ad Graecos. [...], That, it was carnal and sensual love that was the beginning and end of his writings; so may it be much more truly affirmed of Saint Johns works, [...], Divine and spiritual love, that was the beginning and end, yea, and the middle too of his Epistles. This was his constant practice in his decli­ning time, and extremity of old age, that being carried into the Temple upon the shoulders of his Disciples, and being unable to preach to them, in regard of his weakness, and infirmity, he would then inculcate and press upon them this short and pithy exhortation, which was in effect a very powerful and perswasive Sermon; Filioli diligite vosmet invicom, little children, love one another; For as Saint Paul was an Apostle of faith, constantissimus gratiae praedicator (as Austin stiles him) a most constant Preacher of the free grace of God in Christ. As Saint James was an Apostle of works, which he vehemently urges against loose Libertines and carnal Gospellers. So this was the spe­cial excellency of S. John, that he was an Apostle of love, which he expresses and evidences in the Compellation here in the Text,A double du­ty: Dearly beloved. And implies and inti­mates a double duty.

1.The one of the pastor. The duty of the Pastor to love his people, to love them affectionately, tenderly, from the very heart-root, and bowels yea, in the bowels of Christ. For God is my record how I long after you all in the bowels of Jesus Christ. It is Saint Pauls profession to the Philippians, Phil. 1.8.

2.The other of the people. The duty of people to be throughly assured & perswa­ded of the love of their Pastor, and to embrace his instru­ctions, admonitions, and his severest reprehensions, as so many love-tokens and arguments of his affection. And if the peoples hearts be once possessed and taken up with this belief, it will be as an Harbinger to make way for the entertainment of their doctrine; it will welcome their Message and their Ministry, and make their sharpest re­proofs not onely saving but sweet; and cause them to pray in the words of the Psalmist, Psal. 101.5. Let the righteous smite me for that is a benefit: and let them re­prove [Page 55]me, and it shall be a precious oyl that shall not break my head.

And let this suffice to have spoken of the compellation, Dearly beloved; For I must not stay in the porch or entry, which though it be both useful and necessary in a Build­ing, yet it is onely to lead us into the inward rooms, whereunto I now come.

2. The Command. The second Part. The command which con­tains in it the Matter.

The second general part of the Text, where the matter and the motive present themselves unto us. And in the matter, first of the dissuasive or monitory part, believe not every spirit. And then of the persuasive or munitive; Try the spirits whether they be of God. I will take them up as they lie in order.

1. Believe not every spirit. The dissuasive or monitory part. That is St. John's disswasion or admonition. There are spirits in their nature, spiritual and immaterial substances, and those either uncreated as God himself, God is a Spirit, John 4.24. or else created; as Angels and the Souls of men.

And there are spirits in their function and office,Believe not every spirit. that are assigned and deputed to a spiritual service and imploy­ment. Thus a Prophet and a spiritual man are Syno­nymous, and signifie one and the same thing. The Prophet is a fool, the spiritual man is mad, Hosea 9.7. If any man thinks himself a Prophet or spiritual, 1 Cor. 14.37. In both which places a Prophet and a spiritual man are linked to­gether, and go hand in hand. And in this sense is the word here used in the Text, and the name of spirit is ta­ken by way of Metonymy, for such an one as boasts and brags of the gift of the spirit for the discharge of a Prophets duty.Calv. in Lecum. Nomen spiritus Metonymice accipitur pro eo qui spi­ritus done se praeditum esse jacrat ad obeundum Prophetae munus, (as Calvin well observes upon the place.) And if we take a full view of the Text, we shall then find that they who are termed Spirits in the beginning, and the middle, are styled false prophets in the latter end of the Verse, so that these spirits are no other then false prophets. And herein we may take notice of a concession and a caution of the Apostle.

[Page 56]1.A Concession. A concession, in that he grants them the honour of their name, the dignity of their high place and calling, the excellency of their parts and gifts: All which are but airy and empty vanities, huskes without grain, shels with­out kernels, unless they be stufft with realities and sub­stance of inward holiness. Nomine illuditur cui res nomini subjecta negatur, saith Tortullian. An honourable name and a glorious calling is but a goodly mockery, where the truth of the name is wanting.

This is St. John's concession in that he gives them their due style and title,Tertul. adv. Marcion, lib. 1. and freely affords them the name of spi­rits; yet believe them not; this is his caution or admonition.

2.A Caution. But is it not the great and weighty work of the Spirit of God to perswade men unto faith? Doth he not use all possible arguments and inducements to incline and move the assent of the will to believe?

And would St. John have us to be Infidels? Believe not. What must we meer Scepticks and Academicks in religion? and hold nothing positively and dogmatically, as an esta­blished and grounded certainty? what must we be such neuters in the Church, as the Roman Orator in the com­monwealth, when he thus proclamed his indifferency? Quem fugiam scio, quem sequar nescio. Must we know what to deny, and not know what to believe?

This is the unstable state of many, too many great Clerks and Scholars, who having run out their lives in the study of Controversies and School-divinity in canva­sing of doubts and questions, and in [...]. Nazian. Orat. 21. in laudem. [...]banas. fighting with those School-weapons pro and con, they are far better at the con then at the pro. and as Hierom speaks of Lactautius, (d) Ʋtinam tam nostra confirmare potuisset quam facile aliena destruit. So are they more able to confute others, then to resolve or satisfie their own consciences.

This is not the scope and purpose of St. John's caution, [...] onely to interdict a double fault or errour.

[...]. Inconsideration.

[...]. Inconstancy of judgement.

• 1. Lightness and giddiness.
• 2. Ʋnsteadiness and fickle­ness of belief.

[Page 57]1. The first error St. John prohibits is inconsideration of judgement, lightness and giddiness of belief. Try all things, hold fast that which is good, 1 Thess. 5.21.

To try all things is a point of spiritual wisedom and discretion. To hold fast that which is good,Ʋtinam tam facile vera invenire possem quam falsa convincere. is the proper­ty of Christian constancy and perseverance. And it is St. Paul's method and order first to try, and then to trust: whereas such is the preposterous course of many that they begin at the wrong end of St. Paul's precept, whosuddenly take up an hold-fast opinion, without any previous tryal, or examination.

It was a notable piece of folly of them in the Gospel: [...]. Athe­nag. de Resur­carnis. I have bought a Farm and I must needs go out and see it. I have bought five yoak of Oxen and I go to prove them, Luke 14.18, 19. who by the rule of ordinary prudence should first have seen and proved, ere they had concluded, and struck up the bargain. Such is the spiri­tual folly of the greater part who lay out their judge­ment (as they suppose) in buying the truth, A double er­rour interdi­cted in the Ca [...]tion. and then make search and enquiry after it.

1.Inconsidera­tion, or giddi­ness of belief. But as it was the high commendation of the Heathen Emperor August. in observing the rules of friendship; Rarus ad meundas amicitias, ad retinendas constantissimus: that he was hardly drawn to enter the league of friendship, but was most punctual and constant in the keeping of it. Such should be the praise of an advised and wary Christian, to be slow-paced in assent to those doctrines, that are pro­pounded; but being once convinced of the truth, he should not be more slow then sure, and every way stedfast and immovable in their maintenance and just defence.

2. A Second errour that Saint John forbids in these words (believe not every spirit,) Inconstancy & unsetledness. is inconstancy of judgement: unsteadinesse and ficklenesse of belief, when men are meer whirlegigs in religion; like unto Fanes and Weathercocks that are fastned to the tops and pinacles of the Temple, and carried about with every wind, That is St. Paul's metaphor, Ephes. 4.14. wavering and carried about with every wind of doctrine: [Page 58]when men are now off, and then on, in their opinion; now of this mind, and forth with of another; flust believing this spirit, and soon after another: And so ever: spirit successively and in their turns. Like unto the old Arrians, who changed their faith every year and month,Eo processum est, ut ne (que) penes nos, ne (que) penes quenquam ante nos, sanctum. exinde aliquid at (que) invi, labile perseveret. Hil. cont. Auxent. An­nuas & menstruas de Deo fides decorn it is, (as St. Hilary tells them) they took up a new faith, every now your, and every new Moon brought forth a new faith.

Their faith sometimes in the bull, some [...] in the Wane; one while increasing, another decreating; and like the Moon in perpetual changes.

I cannot betten resemble these men th [...] to the Halcyon, or Kings Fisher, a Bird call'd by that name; whose dead body being hung up in the house it flickers, and moves to and fro, and turns with the wind into every quarter.

Such Kings Fishers are there too too many in religion who are wheeled and hurried with every wind; The wind of Soveraighty and Authority; the wind of Honour and Presferment. The wind of the present time and seasonOptat. cont. Parmen. Don. lib. 1. Omnia pro tempore nihil pro veritate. They are all for the time, nothing at all for the truth: As Optatus some­times of the Donatists.

This is the double errour that St. John censitres upon a threefold ground and reason.A threefold ground of St. John's Inter dict.

• 1. The folly.
• 2. The impiety.
• 3. The danger.

First, It is folly to believe every spirit. For man is a rational creature,The Folly. both in the inward principle, and out­ward actions. And it is the ordenly course of reason finst to consult, afterwards to conclude, to deliberate, ere it do determine.

There is not a surer argument of sound wisedome then tardity or slowness of belief; which occasioned that moral precept of the Heathen Epitharmu, [...] Take heed that thou be distrustful. These are the slnews and joints of wisedome. And for men to be sudden and overhasty of belief, it is the character and [Page 59]cognizance of a Fool 5 A Fool believes every thing, Prov. 14.15.2

Secondly,The Implety. 'Tis impiety to believe every spirit. The im­plicite saith and blind obedtence of the Papists are worthily exploded and hist out of the Schools. And to be precipi­tate and headlong in the sirst embracing of an opinion, and as headstrong in the after defence of it, (as they that are rash and head long, are peremptory and headstrong for the most part) what is this but to agree and jump with the Papists in their implicite faith, by folding and wrapping it up, in the authority and wisedom of their Leaders, and to afford them a blind obedience.

True it is that Christ exe [...]cises the faith of his people by seducers and false prophets; yet hath he not left them unfurnished of helps, wherewith to withstand their sug­gestions, the suspending and withholding their belief.

Then, if any shall say unto you, loe, here is Christ, or there, belaeve it not. Wherefore if they shall say unto you, behold, he is in the desart, go not forth. Bobold, he is in the secret places, believe it not, Matth. 24.23, 26. [...], that is the word in the original. In penetralibus in the inward rooms; as the vulgar translates it. In conclavt­bus, In the close closets, or privy chambers, as Beza ren­ders it. If that the Church of Rome bear us in hand, that Christ is in conclavibus, in the conclaves of the Popes and Cardinals, That he is in the pix or box wherein (as they conceive) they carry about their breaden god: Our Saviour forewarns us of our duty; Believe it not. If that others affirm as considently, that Christ is onely in their Congregational Churches, which yet are but [...], close closets, strait narrow chambers; yea, but lit­tle Boxes, in comparison of a Church: That there, and onely there is that platform of Discipline and Church­government, which Christ hath instituted and ordained; our Saviour admonishes us what to doe in the case; Be­lieue it not.

Thirdly, It is danger to believe every spirit. 3 The Danger.

The sadness and heaviness of some mens tempers and the [Page 60]dulness of their naturals, is an excellent preservative, a­gainst imposture and deceit.

Such was the constitution of the old Thessalians, who were so sottish and blockish, that they could not be cir­currented or overreached by any. The like may be ob­served of our neighbouring Netherlanders, whose dulness is a notable furtherance and advantage to their negotia­tion; and what other Nations effect and bring to passe out of their quickness and nimbleness of their parts, That they compass by reason of their dulness; which requires a longer time for deliberation and dispatch, and redoubles their watchfulness and circumspection.

Even so, the slowness of belief is an useful and profitable help to the common sort of Christians; which makes them more apprehensive and jealous of their own simpli­city; and more shie and wary of the wiles of others; For even as in War, there is use both of a Sword and Shield: And they that want a sword therewith to offend the Ene­my, must defend themselves with a Shield and Buckler. Even so, strength of reason, pregnancy of parts is a sword, which God vouchsafes to some above others to contend and fight with the common Enemy: But tardity and wa­riness of belief, that is as a shield which God puts into the hand of the weaker and simpler sort of people; thereby to receive and repel those envenomed Arrows, and fiery Darts of Fiery spirits, that would otherwise wound them unto death.

And so I passe from the Dissuasion or Admonition to the persuasion or Injunction. Try the spirits whether they be of God.

2.The perswa­sive or injun­ctive Part. The word in the original is [...]. A word of frequent use in Scripture, and that figurative and Metaphorical. A Metaphor borrowed and taken up from Metalists or Gold­smiths, who for the better discovery of the truth and soundness of their Metals are wont to bring them to the Touchstone and what will not abide the Test, is cast a­way, as false and counterfeit.Try the spirits whether they be of God.

And hereunto the Spirit of God alludes, Jer. 6.30. They [Page 61]shall call them reprobate silver; for the Lord hath rejected them; that is reprobate silver, which will not endure the Touchstone, and thereby becomes [...], and is rupro­bated, and rejected.

Such is the trial of spirits injoyned by St. John, like unto that of gold, silver, or pretious stones;Therein are four special­ties. wherein we may take notice of these four Particulars.

• 1. The Metal. The Spirits.
• 2. The Touchstone.
• 3. The Touch.
• 4. The Metalists or Lapidaries.
  First the Me­tal. The spirits: which may be said to be of God in two respects.
  All which are inaplied in the verb [...]. Try.

1. I begin with the Metall. The Spirits. These Spi­rits are said to be of God in two respects.

• 1. Respectu originis.
• 2. Respeciu finis.

First,First in respect of the Author of the 1. In­ward. in respect of the beginning or Author both of their inward and outward calling. There is an inward calling which consists in zeal to God's glory, forwardness and faithfulness in his service; a sufficiency or at least a competency of parts and abilities whereby they are gifted and qualified for the office. For God who disdained a blind and lame sacrifice, under the Law, doth not imploy and make use of a blind and lame Priest, who must of ne­cessity offer a blind and a lame sacrifice.

He that sendeth a message by the hand of a fool, cutteth off the feet, saith the wise man, Prov. 26.6. And God never sends a fool of his Errand. He doth not command him to run, and cut off his feet, or deny him legs. Christ the eter­ual word of God hath nothing to do with their tongues that cannot speak the word. That are not [...], which is St. Paul's Character of a lawful Minister, 1 Tim. 3.2. Both able and apt to teach.

Secondly, But besides this, there is an outward calling,2. And our­ward Calling. which is from God; for it is his Ordinance, but by man; The imposition of hands, The Ordination of the Church, as the ordinary means and instruments. And though the outward calling may not compare with the inward either [Page 62]in peint of excellency, or necessity: yet in a constituted and a setled Church, and in an ordinary way, this outward calling is of simple and absolute necessity. No men taketh this honour unto himself but he that is called of God, as was Aarou, Heb. 5.4. and that is by mans Ministery. And not to wave the comparison of my Text, As in Metal, there is both the Bullion as it lies in the mass and bulk; And there is the Coin after it hath once passed the mould, and Mint, and received the stamp and impress and supersoription of the Prince. Even so the inward calling is as the Bullion of Gold and Silver, which shews the intrinsick worth and value, and is the very nature and substance of it. But the outward calling is as the coining and minting of this Bullion in ordi­nation, which sets upon it the stamp of Church autharits, and makes it currant and passable among men.

Secondly,Secondly, in respect of the End. These spirits are said to be of God in respect of the End.

For as in nature the efficient and final cause is one and the same; so is it every way as true in Divinity. God is alpha and Omega, the beginning and the end of all. For of him, and through him, and to him are all things, Rom. 11.36. And those Spirits are of God that are for God, that intend God, that tend to God as to their ultimate and lastend.

When us Luther first began to appear in Germany, and his Doctrine passed sundry censures and constructions ac­cording to the variety of mens apprehensions, and their particular interests and engagements, Dr. Stanpitius pro­fessed for his part that he was the better satisfied with it, and the more throughly confirmed in the belief of it,Hoc mihi placet quod haec doctrina quam praedicat, glori­am & omnia soli Den tribuit hominibus nihil Lut her. loc. Com. Quar. Glas. cap. 30. Quod omnia in solidum Deo ascribebat: That it did intirely a­scribe all to the praise of Gods grace & glory. And certainly those Spirits are of God, that do most abase and depress the aspiring pride, and haughtiness of mans heart; That do vilifie, yea nullifie the spiritual impotency and disability of mans decaied, wounded, and dead nature; that do ex­tol and magnifie the free grace of God in Christ; that in­hance and advance his glory. These, these are the Spi­rits, who as they are for God, so they likewise are of God,

[Page 63]2.The Touch­stone, and that double. The false or counterfeit which is five fold. The second thing considerable in the trial next after the metal, is the Touchstone, and that is either

• 1. I alse and counter suit,
• 2. On Ise right and true.

The false and counterfeit Touchstones are these five in member.

• 1. Preten ed Revelation.
• 2. Lying Nti [...]aeles.
• 3. Rucollancy of Burts and Abrtitues.
• 4. Fl [...]ess of Life.
• 5. Succes, or truth of Eveuts.

The first false and counterfeit Touchstone is Pretended Revelations. The first, pre­tended Beve­lations.

These ourDicunt paracsetum plura in Mon­tano dixisse, quam Christum in Evan, lium protulisse. Nec tantum plura sed etiam me­liora, atque majora. Tertul. Prescr. adv. Haeret. c. 152. Fanatici spiri­tus hodie quic­quid somniant, volunt esse spi­ritum sanctum. Luther Tom. 4. fol. 5 11. [...] Basilius. Inth [...]srast, and Anahaptists, the Dreanters if our lanentimes, as Saint Jade fitly styles them, boast and brag of, and prattle much to little purpose of their secret inllincts and inspirations. So did Suenck feildius, a whelp of that litter; who, as if he had been a Prophet dropt from Heaven, or fullen out of the Clouds, did amaze and inoltant mens minds with those high flown terms, Illumination, Revelation, Deification of the interior and spiritual men; words misapplied and perverted by him, and grosly understood by the common multitude. And that I may extricate and wind my self out of ambi­guities all at once. True it is that God doth enlighten the minds of his children in the knowledge of spiritual and saving mysteries, and inwardly reveal unto them the sense and feeling of Gods love in Christ; so that they taste and see how gractous the Loed is, as the Psalnist has it, Psal. 34.8, abounding more and more in Knowledge, [...], and in all judgement, as Saint Paul prayes for the the Philippians, Phil. 1.19. yet this affords no ground, or sooting for any new Bevelation, by way of Supplement or Addition to the written word, either against or besides the Seripturea.

Though we or an Angel from Heaven preach any other Gospel unto you, than that we have preached unto you, let him, be accursed, Gal. 1.8. Though we, Saint Paul himself, who was rapt into the third Heaven, or an Angel from Heaven [Page 64]preach any other Gospel [...], non solum contrarium sed diversum. Not onely that which is directly contrary, but any way different: Let him be accounted execrable and abominable; that is Saint Pauls doom upon himself and others.

For the Doctrine of Salvation touching faith and man­ners, whatsoever is necessary to be believed or observed, is revealed from Heaven already; and they that expect and look for any new revelations, may go out and seek for them, as the children of the Prophets did for Elias body after it was taken up into Heaven, 2 King. 2.17. but shall be sure to return without it.

1.Optat. lib. 5. Si fuerit inter fratres conten­tio orta, non itur ad tumulum sed quaeritur Testamentum [...] sit qui [...] lo quiescit, tacitis de tabu­lis loquitur. ibidem. Nobis curiosi­tate opus non est post chri­stum, nec inqui­sitione post Evangelium. Cum credimus, nihil desideramus ultra credere. Hoc enim prius credimus, non esse quod ultra credere debeamus, Tert. Presc. cap. 8. Quid pulsamus ad coelum cum habeamus in Evange­lio Testamentum, (saith Optatus excellently.) To what end should we knock at Heaven gates for Revelations, when as we have Christs last Will and Testament in the Go­spel. There may be indeed a Codicill or Schedule an­nexed to the Will of a dying man, as long as he is alive. And the same may be as authentick and forcible as the original Will, if it hath his hand and seal to speak for it, and be ratified by the testimony of others. But Christ is deceased long ago, his Will is consigned and sealed up, and proved in the High Court of Heaven: and in that re­gard there can be no Codicil or Schedule of new Revela­tion affixed, or added to the word revealed.

2.The second lying Miracles A second false Touchstone is Lying Miracles, which are so far from the discovery of the true, that they are rather a sign of counterfeit metal, and a mark of false Prophets.Contra istos (ut sic lo­quar) nirabi­liarios cautum me fecit Deus meus, dicens: In novissimis temporibus exurgent pseudoprophetae facientes signa & prodigia: ut seducant si fieri potest etiam electos. August. in Evangel. secund. Johan. Tractat. 13. 1. There shall arise false Prophets and shall shew great sign [...] and wonders, Matth. 24.24. The coming of Anti­christ the man of sin, is with all power, and signs, and lying wonders: [...], wonders of lyes; on usual Hebraism in Scripture, 2 Thess. 2.9. And those unclean spirits that [Page 73]came out of the mouth of the Dragon, are not to seek for miracles; For they are the spirits of Devils working mira­cles, Rev. 16.14. The spirits of Devils, and yet working miracles. And these miracles are eitherAugust. de Donato & Pontio, mira­cula operanti­bus. De unit. Eccles. cap. 16. Daemones non­nulla faciunt sanctis Angelis similia; non veritate sed specie, non sa­pientia, sed plae­ne fallacia. August. Epist. 49. The third ex­cellency of parts and abi­lities. portenta fal­lacium spirituum, aut figmenta mendacium hominum, as St. Austin states the question. The prodigies of lying spirits, or else the imposture and Legerdemain of jugling Moun­tebancks.

There are false Prophets as well as Poets, who tell of strange wonders, but such as are not to be believed. Mira­canunt, sed non credeuda Poetae. And this we may lay down for a sure conclusion, That false Prophets may make show of false Miracles, their natural and base children every way like unto their parents.

3. A third false Touchstone for the trial of Spirits, is, excellency of parts and abilities, pregnancy of wit, pro­soundness of judgement, a high strain of eloquence and eloquution, a voluble insinuative and perswasive tongue, the excellent, knowledge of Arts and Sciences, variety of tongues and languages. All these are but common gifts, and it oft-times so falls out, that there are many of Gods gifts and graces in wicked men without God himself. Nihil prodest Donorum largitas, ubi aliquod spiritus donum habetur, & spiritus ipse non habetur, as Fulgentius ele­gantly; Though there be never so liberal a Largess of the gifts of the spirit, it is of no avail; where the spirit of grace it self is not possessed, and retained.

4. The fourth false Touchstone is Holiness of life. The fourth holiness of life. This is a strong attractiue of every ingenuous and honest heart. And it wrought upon the affections of Christ, who cast his eyes upon the young man in the Gospel and loved him, Mark 10.21.

There is not a more powerful argument to perswade and prevail with men, than the shew of holiness; which the Devil knows well enough, who when he cannot work his ends as long as he is clad in black, he puts on his white apparrel, and transforms himself into an Angel of light, 2 Cor. 11.14. A Fiend of darkness may appear as an [Page 66]Angel of light. And here may be the truth of Holiness, at least in some degrees, even in false Prophets: as there was in Swenk feldius afore mentioned, one who did pour out most fervent prayers unto God day by day, and led a chast and sober life; so that a great Chronologer of his time, Bucholcerus, passed this censure on him, Swenkfeldio non defuisse cor bonum, Spanhem. Dintr. Histor. de Sect. Ana­bap. sed caput regulatum, Swenkfeldius wanted not a good heart, but a regulated, and well or­dered head. For these two must concur to the integrity of a true Prophet: A sound brain, and a siucere heart. And though a sincere heart is to be preferred beforea sound brain, yet where this sound brain is wanting, it may make a man a false Prophet.

The fifth and last counterfeit Touchstone,The fifth, suc­cess, or truth of events. is successe or truth of events.

If there arise among you a Prophet, or a Dreamer of dreams, and giveth thee a sign or a wonder, and the sign or the wonder come to pass, Dent. 13.1, 2. Implying that a sign or wonder may come to pass foretold by a Dreamer, and yet the party be a false Prophet.

We must not judge of things by the event or issue; and it is just with God to deny them successe, who make sirc­cesse the rule of their judgement, or the Touchstone of their trial.

These are the false and counterfeit touchstones:

But besides these there is a true and a right touchstone.The true Touchstone. That same Lydius Lapis, the sword of the spirit, like unto that of Golrah, none to this: the supreme Judge of Contro­versles, the Adaequate rule of saith, the infallible Canon and Index both of its own streightness, and the crooked-no se of all things else.

Sint castae deliciae meae Scripturae tuae, nec fallar in eis, nec fallam exeis. Aug. vot. Conf. l. 11. c. 2. Adoro Scrip­turae plenitudinem. Scriptum esse doceat Hermegenis officina. Si non est scriptum time at vae illud, adjicientibus aut detrahentibus destinatum. Tertul. Adv. Hermog. c. 22.The written word, the Book of the Scriptures, and whatsoever will not abide the trial of this touchstone; it may be, it ought to be refused and rejected with the same facility that it is asserced and maintained. To the Law, To the Testimonies, Isa. 8.20.

This is Gods rule of direction to the people, to have [Page 67]recourse unto the Law, the streight, and even, and inflexi­ble rule of the Law. If they speak not according to this word, it is because there is no light in them. That is the best means of conviction of false Prophets, to bring them to the Law, though full sore against their wills.

The Ministers of the Gospel are spiritual souldiers, and they must as souldiers upon their watch, both know and give the word: and it is the peoples duty to demand and require the word of them; If they speak not according to this word, there is no light in them.

3. The third thing considerable in this Trial,The touch which shewes it self in five properties. is the Touch, or the application of the metals unto the Touch­stone, and shews it self in the discovery of a five-fold pro­perty.

• 1. Holiness in respect of God.
• 2. Peaceableness in the Church and State.
• 3. Obedience to Authority.
• 4. Charity to our brethren.
• 5. Humility in our own persons.

1 First there must be a touch of holiness in respect of God. A touch of Holiness in re­spect of God. The wisdom that is from above is first pure, Jam. 3.17. And what Saint James speaks of Divine Wisdom, may as truly be affirmed of the Spirits that are of God. They are pure in the first place.

Holiuess becomes thy house for ever, saith the Psalmist, Psal. 83.5. And if holiness becomes the material Temple, then much more the mystical. And if the mystical Tem­ple, then chiefly the Priests and Ministers of the Temple. Be ye clean that bear the vessels of the Lord, Isa. 52.11. Yea above all other the High Priest under the Law had this Motto ingraven upon his Mitre, Holmess unto the Lord. And certainly the Ministers of the Gospel are every way as much bound to make good this impress and inscription. Not ike unto the high Priest and Bishop of Rome, who hears no less than His. Holiness in the abstract; he being in the mean time as S. Paul justly stiles him, [...], that stigmatical Out-law and man of sin. And if we must needs grant him the Livery of Holiness, let him be ac­counted [Page 76]holy asAn ad priorem partem nominis Hilde­brandini, allu­serit Petrus Damiani, cum Hildebrandum. Virgam Assur, Sanctum suum satanam appellat equidem nescio: quod ad posteriorem attinet, ipsa res clamat, fuisse illum furialem mundi incendiarium; adeoque ipsum Acheronta movisse, ut ad [...], demum perduceretur tyrannis Antichristi. Ʋsserius de Christ. Eccles. succes cap. 5. pag. 112. Pope Hildebrand, one of his own rank and order, sed Sanctus Satanus. It is the holy Epi­thet that is given him by Damianus. And let them be for ever honoured and magnisied in their royal Title to all posteritySanctos Cinaedos, sanctos adulteros sanccos proditores, & parricidas, sanctes Apostatas, sanctos Atheos, sanctos Diabolos. Defens. Eccles. Anglic. Cracanth. cap. 2. As holy Sodomites and Adulterers, at the best, holy Traitors, holy Apostates, holy Atheists, and holy Devils.

If the words sound something harsh, I speak them not without authority: they are not mine, but one of the Worthies of our Church.

These are the men that are at league with Hell, and ex­orcise the Devils by consent, or else as by a Writ De ejecti­one Firmâ, cast them out of their Churches at their plea­sure; but can in no case dislodge, or conjure them out of their own consciences: whose very Reliques, their Ashes, Salt, Candles, Oyl, Wafers, are all holy in the highest degree; yea, their Bells are baptized by them, while they in the mean time remain impure wretches, and their in­ward parts are very filthiness. But far be it from us to resemble them in their wickedness, or to he holy with their holiness.

Let it not be thought enough for the Ministers of the Gospel to be men in holy orders & of impure and unholy lives: to be clad in black, a colour of gravity, and to be light in their carriage and behaviour. Nor let it seem sufficient to be meer outsides and formalists in religion, like unto an empty superficies without bulk or body, rin­ging out that solemn peal of the Jews, The Temple of the Lord, The Temple of the Lord, And yet these Templars, This order of the Templars, for the most part have but little regard to the Lord of the Temple, and as small care to maintain the honour of the mystical.

Let us not confine all holiness to the publick place of [Page 77]Gods worship, but reserve some part of it at least, and as­sign it to the time. And if we maintain out of judgment the calling of Bishops, the duty of Tithes of Divine right, let the Lords day obtain as much favour at our hands, let Christ be thought the Author of it, whose name it bears, and not pass for an Ecclesiastical constitution.

Let not those spirits that are of God, be holy in this manner; but as he that hath called you is holy, so be ye ho­ly in all manner of conversation, 1 Pet. 1.15.

2. Secondly,A touch of peaceableness in respect of the Church and State. there must be a touch of peaceableness in respect of the Church and State. The wisdom that is from above, is first pure, then peaceable, Jam. 3.17.

Even so the spirits that are from above, are pure in the first place, and peaceable in the second.

The fruit of righteousness, is sown in peace, verse 18. Peace is the seed of righteousness; This is a duty that concerns Christians in the generality. Seek peace and pursue it, Psal. 34.14. but especially the Ministers of the Gospel, who are Embassadors of Christ the Prince of peace, whose office it is to bring good tidings, to publish peace, to preach peace, to pray for peace, and to endeavour by all lawful means to procure a true and sound peace: For although the ci­vil and secular Jurisdiction of the Clergy be lately abro­gated and annulled, and Ministers remain no longer Ju­stices of peace; yet they are and must for ever continue Ministri pacis, Ministers of peace.

And that which should encourage and provoke them thereunto, is the present fense and woful experience of the calamities of a civil war.

The old Athenians never consulted about peace, until they were clad in their mourning gowns. How hath this whole Kingdom been clad in black, the Livery of sorrow and lamentation, as if we were now solemnizing the fu­neral Exequies of our Nation. The disconsolate Widow bemoaning the loss of her dearest Husband, Parents be­wailing the fruit of their own Womb; Rachel weeping for her children, refused to be coniforted, because they were not. How hath the High and Honorable Person, the Great and [Page 70]Grave Counsellor, been snatcht away by an untimely death. And is it not high time to advise of peace?

And had there been half so much English blood hazar­ded and adventured, as hath been already shed in this civil war, we might have made a vehement impression up­on the common enemy; redeemed and ransomed the Pa­latinate out of the hands of Popery and cruelty, where­unto it hath been morgaged for many years. We might have subdued and conquered the Irish Rebels long agoe; those barbarous and blood thirsty Rebels, not once to be mentioned or thought of, without just horror and execra­tion; Who now roar in the midst of the Congregations, and set up their Ensigns for signs. They have said in their hearts, let us destroy them together, They have burnt up all the hou­ses of God in the land, Psal. 74.4, 8. Yea they have burnt up not the material houses of God alone, but well near all the mystical Temples of God with the fiery flames of a civil war.

3.A touch of o­bedience to Authority. Thirdly, there must be a touch Mallem o­bedire quam mi acula face­re, ctiamsi pos­sem. It was Luthers answer to the Bishop of Brandenbourg diss: ading him from the present pub­lishing of his Propositions. Tom. 1. Epist. Luth. Epist. 32. of obedience to Anthorities; For though humane laws do not bind the conscience directly, and by an immediate power and ver­tue of their own; yet have they a binding power indi­rectly, and at the second hand.

The Commands of God are authoritative for their own sake.

The Ordinances of man so far forth, as they are agree­able to the law of God, and the law of the Land.

Let every soul be subject to the higher powers. Rom. 13.1. And how hath this Text been strained and squeezed of late? And as the wringing of the nose bringeth forth blood, saith the wise man, Prov. 30.33. So some, and those not a few, by a violent wringing of this Text of the Apostle, have forced blood out of it: and yet I find the result of the place to be no other than this; The absolute necessity [Page 71]of a regular and orderly subjection: [...], that is Saint Pauls word, which is bred in the wars, and taken up from the exercise of martial discipline; where the common souldier is subject to his Captain, the Captain to his Colo­nel, the Colonel to the Chieftain, or General, according to the order of war: but if either General, Colonel, or Captain command any thing that is contrary to the rules of mili­tary discipline, if they break their ranks, or run over in­to the camp of the enemy; the common souldier is not herein bound to observe their commands, or follow their example.

And that which order and discipline is in an Army, the same are aws & statutes in an established State. And this is all that may be clearly collected out of S. Pauls [...], a legal and orderly subjection. And as for those higher powers whereof he speaks, they are sundry forms and kinds of government, or the several degrees of the same govern­ment. There is a Monarchy where a King commands in chief; an Aristocrocy that is swayed and ruled by select States and Senutors; a Democracy where the power of government is vested and lodged in the common people. And they that are members of any of these, must conform themselves to the law of the whole, and testifie their subje­ction: and as to the several forms, so to the different de­grees of the same government; to every degree of superi­ority, supream and subordinate, even to the meanest and lowest Officer, a petty and a parish Constable. And that Text of Saint Peter may well serve for a Commentary up­on Saint Paul, 1 Pet. 3.2.21.14. Submit your selves to eve­ry ordinance of man for the Lords sake; whether it be to the King as supream, or unto governors, as unto those that are sent by him. Which is all one, as if Saint Peter had ex­pressed himself more particularly, and come home to the present case of the Kingdom, To the King as to the Supreme, or to the Parliament as to the Governors that are sent by him. For the King and Parliament as they are joined together in the civil polity and constitution of our Kingdom, so most they be conjoined in our subjection. And it is an [Page 80]undeniable principle in reason; subordinata non pugnant. The supreme and subordinate do not fight in their nature, or in action and outward opposition; Howsoever the vul­gar sort conceive and misjudge the contrary; and they that go about to make them fight against each other, or endeavour to divide betwixt them, they shew themselves the disciples of the Florent ne, and well versed in his po­litiques, Divide & impera: That so by dividing betwixt both, they may rule alone.

Fourthly,A Touch of charity to our Christian Bre­thren. There must be a Touch of charity to our Christian Brethren. God is love saith St. John, 1 John 4.8. not onely causally, as the efficient and the author, but formally and in his own nature. And there is not any spiritual or supernatural quality whereby we approach and draw nearer unto God; and more perfectly commu­nicate in the divine nature, then the grace of love. Be­loved, let us love one another; for love is of God; and every one that loveth is born of God and knoweth God, 1 John 4.7. and if God is love, and love cometh of God, then sure those spirits that are of God, must needs have this Touch of charity.

And yet if we bring the greater part of the Metal to the true Touchstone,Three Chara­cters of the Donatists. they manifestly bewray the want of it. I will onely acquaint you with some of the Marks and Characters of the old Donatists as I find them alledged by Optatus, and exemplisie them in the Donatists of the last stamp. And they are Three in number.

First, was the ingrossing and as it were monopolizing of the name of the Church,The ingrossing the name of the Church. as if they alone had the Patent for it.Optat. lib. 2. Ʋultis vos solos esse totum, qui in omni toto non estis. saith Optatus of them. And how fitly doth this Character agree to the Church of Rome, Babylon of the West, who prides her self with Babylon in the East, and speaks in her Ancient language, Isa. 47.8. I am and none else besides me, assuming and usurping the stile and Title of the Catho­lique Church, which is the confusion of a particular with an universal, and withall implies a gross and evident con­tradiction. For if it be the Roman, it is not Catholique; [Page 81]and if the Catholique Church, it is no longer Roman.

Secondly,2 a second Mark of the Donatists was their su­percilious renouncing and disclaiming all Brotherly com­munion with the Orthodox,The disclaim­ing of Bro­therly com­munion. Optat. lib. 1. Nolunt se Fratres dici, saith Optatus. They thought it a disparagement to be known for their Brethren.

And herein the Church of Rome offends as in the for­mer, who deny unto the Protestant party all right and ti­tle unto the Church as their common Mother, will in no wise acknowledge them for their Brethren; Brand them with the odious name of Hereticks, and accurse them unto death.

Thirdly, a third Character of the Donatists,3 was their common opprobry and reproaches which they familiarly inserted into their Tractates and Sermons,Opprobrious and reproach­ful speeches. who having made choice of Scripture for their Text, they were wont to Comment upon it with shameless railings and revilings.Nullus ve­strum est qui non convitia nostra suis tra­ctatibus mis­ceat. Lectiones dominicas inci­pitis, & tra­ctatus vest os ad uostras in­jurias explica­tis. Optaet. lib. 4. Profertis Evangelium & facitis absonti fratri convitium, as Optatus relates it.

Not to speak of the open Enemy of Religion; those rail­ing Rabshakehs of Priests and Jesuits: are there not a great part even of professing Protestants that are guilty of this sin? and may not that of the Psalmist be sitly applied to many of them? Psal. 50.20. Thou sittest and speakest against thy brother: Thou slanderest thine own mothers son. What else mean those paultry Pamphlets, lying Libels, defamatory Declarations, bitter Sarcasms and invectives? So that there is just cause to renew St. Hilaries complaint of old,Hilar. ad Constant. l. 2. Cum alter coepit esse Anathema alteri; prope jam nemo est Christi. When one Christian bespatters and besprinkles another with scurrilous and scandalous reports, what is now be­come of hristianity? Is not Christ well neer lost among us? O how are we fallen from the Primitive piety, purity and charity of the ancient Christians for which they were so renowned in the eves of God and Men! insomuch that it was taken up as an usual by-word of commendation, and that from the mouths of the Heathen,Tertul. Apo­log. Vide ut in­vicem se diligunt. See how these Christians love one another. [Page 82]And may not the contrary be charged home upon us. See how these Christians hate and spleen, yea see, see not with­out a just passion of shame and grief, how they malice and malign each other.

Fifthly,A Touch of Humility in respect of themselves. There must be a Touch of humility in respect of themselves. God is the high and losty that dwels in the high and holy place, with him also that is of an humble and con­trite spirit. So he speaks of himself, Isa. 57.15. There are but two places where God dwels. The High, and the Low. The highest Heaven. And the lowest heart.

There is nothing more opposite to the nature of God then humility, as being the most high: And yet nothing more sui­table to his affection and desire.

The spirits that are of God must be spirits of humility.Two manner of waies. And yet both

• 1. In their inward Temper and constitution.
• 2. In their outward carriage and behaviour.

First, they must be spirits of humility in their inward temper and constitution. 1. In their in­ward temper and constitu­tion. Such a one was St. Paul, report­ing himself the least of Saints, and yet the greatest of all sin­ners. Christ Jesus came into the world to save sinners whereof I am chief, 1 Tim. 1.15. There St. Paul was the chief of sinners. Ʋnto me who am less then the least of all Samts, is the grace given, Ephes. 3.8. Here we find him the least of all Saints, [...], less then the least; which if it were Emphatically and throughly translated, should be rendred minimissimo; a degree above the superlative, wherein St. Paul dstracts as much from himself as he adds unto the word. Even so the spirits that are of God must have a mean conceit of their own excellency, a weak ap­prehension of their own strength, a low prised opinion of the sublimity of their gifts and graces.

Secondly,2. In their outward car­riaye and be­haviour. the spirits that are of God must be spirits of hvmility in their outward carriage and behaviour. The Kings of the Gentiles exercise dominion over them; and they that exercise authority upon them are called Benefactors. Ʋos autem non sic. But it shall not be so among you, Luke 22.25, 26. where our Saviour laies down a direct and a Diame­tral [Page 83]opposition betwixt the rule of the Gentiles, and the power and authority of his Disciples.

And if it be excepted that Christ onely forbids a Ty­rannical Government, Let them consult with the Original in St. Luke, and they shall not find it [...] but [...], which notes the orderly Exercise and Administration of it.

And in case our Saviour cashiers not the jurisdiction and Lordship of the Clergy, yet doubtless he condemns the Domineering and Lording of the Clergy. And Saint Peter is most express and punctual in the point, Not as Lords over God's Heritage, 1 Pet. 5.3. Away with the Domineering and Lording over mens consciences or per­sons; away with that supercilious and stately carriage to others; or those of their own rank and order, bearing thunder and lightning in their countenances: Brow beating and looking a skue upon men, as if they were unworthy of a full eyed glance, or a fair aspect. These, these are not the things that honour them, though never so honourable and reverend in themselves. But casiuess of access, affa­bility, meekness, and gentleness, and in the height of dig­nity, the lowliness of humility.

And it was soveraign councel of a holy and wise man to the Brittish Bishops and Monks of Bangor, summoned by Austin the Monk to convene him in a Synod; That if he were humble and lowly in his carriage, They should then give him the right hand of fellowship, and agree with him as the servant of God. The spirits that are of God, must be spirtis of humility.

Fourthly, the fourth and last thing observable in this tri­al,4 is the Metalists, lapidaries,The Metalists or Lapidaries of two sorts. or the parties that must make this Triall. And they are of two sorts.

• 1. Private Christians.
• 2. Publique Officers.

1.Private Chri­stians. The first sort of Metalists that must have a hand in the Trial of spirits, are private Christians.

The Church of Rome doth many ways usurp over the rights and liberties of the common people, denying them [Page 84]the knowledge of the Scriptures, thereby to blindfold and hoodwink them in ignorance; that so being hooded like unto Hawks, they may fist them as they list, and carry them about at pleasure: And as they bereave them of the reading of the Scriptures in a known tongue, so do they abridge them of all power, of trial and examina­tion.

And yet this is a duty which St. Paul presses with a great deal of earnestness,Botrum car­pe, spinam ca­ve: Cathedra Mosis vitis e­rat: Pharise­orum mores spi­nae erant. Bo­trum inter spi­nas caute lege; ne dum quaeris fructum, laceres manum. Et cum audis bona di­centem, ne imi­teris mala sacientem, Quae dicunt facite, legite uvas: quae autem faciunt, facere nosite. cavete spinas. August. Tract. 46. in Evang. secund. Johan. Grandis est prudentiae, au­rum in lvto quae eye Hiero. Epist. ad Lae­tam. Try all things, 1 Thess. 5.21. [...] the very self same word that is used in the Text. And the Exhortation is directed not to the Pastor alone, but to the Common people.

And it is recorded to the perpetual commendation of the noble Beraeans, Acts 17.11. That they searched the Scri­ptures with all readiness whether those things were so. [...]. They discerned and judged of them. And what is it that debarrs the people from, or hinders them in the doing of it, who are rational men as well as others, indued with the faculty and use of reason?

I speak as to wise men, judge ye what Isay, so Paul to the Corinthians, 1 Cor. 10.15. And many of them are not onely rational but spiritual, inwardly enlightned with the spirit: And he that is spiritual judgeth all things, saith the same Apostle, 1 Cor. 2.15. not indisinitely and simply all things: not all the mysteries of Art or Nature, not all the secrets of Reason and Religion; but all things that fall within the latitude and compasse of the proper object. As the Eye seeth all things; that is, all sorts of colours: and the Ear heareth all things; that is, the differences of all sounds: even so the spiritual man judges all things that are essentially and absolutely necessary to his Salva­tion; not that he is qualified with that extraordinary gift of discerning of spirits, which was peculiar to the first age of the Apostles, 1 Cor. 12.10. not that he hath the judge­ment of Definition to mint any new Articles of faith, and Magisterially to determine the Rules of belief and man­ners: yet hath he the judgement of discretion, inabling him out of an inward spiritual light to judge of things ac­cording [Page 85]to the written word, and no otherwise. I say to judge according to rule, as well as others.

For not only the Church of God in the general, but each private and particular person may truly and confi­dently affirm of himself, and say with the Spouse in the Canticles, Cant. 2.4. Introduxit me in cellam vinartam, Christ hath led me into his wine celler: that is, (asBernard in Cant. Bernard sweetly applies it) He hath revealed to me, even unto me, though a private Christian, the knowledge of heavenly mysteries.

2.Publick Offi­cers and those two. A second sort of Metalists that must have a hand in the trial of Spirits, are publick officers: and they are of two sorts.

• 1. The Magistrate.
• 2. the Minister.

1. First the Magistrate, the Supreme Magistrate,The Magi­strate. the King or Prince must try the spirits by re-enacting religi­ous and politique Laws, by making use of the Civil Sword, and by a coactive and coercive power compel men to obedience.

For if ordinary Justices by a derived authority chal­lenge this power and priviledge as inherent and insepa­rable from their places, to bind men to the peace, and to the good behaviour; then much more the Supreme Justice may, must bind men to the peace of the State; and bind them to their good behaviour in the Church, to worship God in this or that manner, as they shall establish; provided alwayes that all their Decrees and Constitutions be agreeable to the general rules of Church-Government, [...] Decency Order, Edification; and thereof not every private person, but the King with the great Coun­cel of the Land must be the Supreme and Soveraign Judg. How else is the King their Soveraign? how is it the Su­preme Court of Parliament?

2. Secondly, the Minister must try the spirits,The Minister. and that either as solitary and single by himself apart, or gathered together in Synods, Councils, Provincial, National, Ge­neral. By teaching publickly in the Congregation, [Page 86]therein informing men of their dutie; by laying hold of the Keys of the Church, and by denouncing sometimes the censure of Excommunication against those that are ob­stinate and incorrigible.

And unless there be this Trial of Spirits by the publick Magistrate and Minister; Kingdoms will estsoone dege­nerate into the Cyclops Commonwealth, [...] wherein no man will hear or obey another.

All things will grow into a confusion, yea into a com­bustion both in Church and State. The publick worship of God will be as a peal of Changes without tune or or­der: and not only the Bells in the Steeple, but the Mini­sters in the Pulpit will ring Awke (as in times of combu­stion) the Treble, the Tenor, the Little, the Great Bell will jar,Hieron. advers. Lucif. and strike against each other: Tot erint Schisma­ta quot Sace [...]dotes (as Hierom tells the Luciferians) There will be as many Schismes as Ministers.

The Independency of Churches will breed (as may justly be feared) an Independency of Pastors; and the Independency of Pastors will end in the Independency of the people. Every man will be a Law to himself.

Two things there are which are the bane and ruine of a Church.

• 1. Dependency.
• 2. Independency.

A slavish dependency upon the opinions, humours, and pra­ctises of men in place of eminency.

A Royal independency in respect of lawful and just autho­rity: We have surfered much of late by Dependency on the one hand, God grant we suffer not as much by In­dependency on the other.

And so I pass from the Matter to the Motive,The second part of the Text. The Motive Therein a threesold cir­cumstance. the last part of the Text, as it lies couched in these words: For many false Prophets are gone out into the world. Wherein we may take notice of a threefold circumstance.

• 1. Their Nature; False Prophets.
• 2. Their Number; Many.
• [Page 87]3. Their active diligence and restless endeavours, or their manifestation and discovery; They are gone out into the world.

1. First they are described from their name and nature,First their Name and Nature: False Prophets. False Prophets. There are [...], and [...]. False Christians of private rank and quality, and false Pro­phets of publick office and employment. And that which makes them such is not any defect or want in their pro­fession. Beware of false Prophets which come to you in sheeps cloathing, but inwardly they are ravening wolves, Mat. 7.15. Quaenam sunt istae pelles ovium nisi nominis Christiani ex­trinsocus superficies, saithTertul. de Prescript. adv. Haerot. c. 4. Tertullian: what is this sheeps cloathing but the outward superficies of Christianity. Rave­ning wolves are clad in sheeps cloathing; and false Pro­phets are outside professors, and wear the livery of the true Religion.

Neither is it the impurity of their lives that denominates them to be such: For truth and falshood relate to the un­derstanding, as the proper object of it. But the habits of good and evil are placed in the Will, as in the subject: and it is not the pravity of the Will, but the error of the Judgement that gives them this stile and title; It is cor­ruption of manners that argues a bad Christian; but er­roneous Doctrine that makes a false Prophet.

The Aposte Saint Paul layes down a threefold badge or cognizance of them in his farewel Sermon at Ephesus, A threesold badge of false Prophets. Act. 20.29, 30.

For I know this that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw Disciples after them.

1. The first badge of false Prophets is spiritual cruelty; Spiritual cru­eltie. Not sparing the flock. And no marvel, as being ravening wolves. So far shall they be from sparing it, that they shall disperse and scatter it abroad, devour and worry it, rend and tear it in pieces, with Church distractions and divi­sions.

2.Prodigious & portentuous Doctrine. A second badge of false Prophets is prodigious and [Page 88]and portentuous Doctrine; misbegotten Monsters of strange opinions: Speaking perverse things, [...], They shall draw the Word the wrong way, and cause convul­sions in Religion.

3. The third badge of false Prophets,An itch of Pride and vain-glory. is an itch of pride and vain glory, To draw Disciples after them. For pride, as it is the Mother of all Hereticks, so it slews it self in no­thing more than inveigling and intangling others with their opinions.Numquam erat haereticus quisuas non habuerit. Phi­lumenas Pam. de Apell. in Presc. adv. bae­ret. Totus adulter, & praedicatio­nis, & carnis It is Tertulli­ans character of Hermoge­nes, that he did not only adulterate the Word of God, but was likewise guilty of corporal adultery and un­cleanness. Tertul. advers. Hermog cap. 1.

This is the aspiring ambition of false Prophets, to be the ring-leaders of a Faction; to be the Captains of a Troop, or Company; Colonels of a Regiment; to carry four hun­dred men after them, with Theudas in the Acts; and to be followed by a multitude: and their Army for the most part consists of (u) Women; which lead captive silly women laden with sins, led away with divers lusts; as Saint Paul sets them forth, 2 Tim. 3.6. [...], little women (as the word imports) silly women; as the last Translation renders it, vitious and sinful women, laden with sins, led away with divers lusts.

2.Their Num­ber; Many. The second circumstance in the description of false Prophets, is their Number; Many.

Behold a company, as Leah spake at the birth of Gad. And they may fitly answer with the Fiend in the Gospel, Our name is Legion, for we are many.

To rehearse and reckon up the false Prophets that have pestered and plagued the Church of God, were not only impossible, but unprofitable. This were to recal those an­tient Hereticks out of their graves, and to breath the spi­rit of life into their Heresies, which are dead and rotten long ago: and let them never rise again, no not in the mention or confutation of them.

It is well observed of our blessed Saviour, that he did willingly prete [...]m [...], and pass over many capital and hei­nous sins; that he never let fly an arrow at Idolatry in the [Page 89]New Testament, which is so severely interdicted and men­tioned in the Old. Yet did he every where take to task the Formality and Hypocrisie of the Scribes and Phari­sees, as being the sin of the present time and age.

And I shall herein follow our Saviours example, and purposely baulk and wave the false Prophets of former times, and only point out some few that have infected and infested the Church of late, and endanger our Church and State at present: and they are four in number.

• 1. The Papist.
• 2. The Secinian.
  Four sorts of false prophets.
• 3. The Arminian.
• 4. The Antinomian.

1. The first sort of false Prophets is the Papist. The Papists. This is the proper name of the Pope, who is stiled the false Pro­phet, [...], in the superlative degree of excellency.— And I saw three unclean spirits like Frogs come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet, Rev. 16.13. The Dra­gon is the Devil; The Beast, the Roman Empire; The false Prophet, the Pope. That is the common exposition. And out of the mouth of these three came three spirits: And they are Monks and Friers, Priests and Jesuites.

Like Frogs 1. for their impurity; unclean spirits they are termed in the Text; even as Frogs for the most part live in morish and mirie places.

2. Frogs for their numberless number, and infinite multitude.

3. And FrogsQuae est ista secunda plaga, Ran [...] in abundantia? In Ranis hae­retici intelli­guntur atque Philosophi. Habes [...] congruenter signatam haereticorum pravitatem, si censi­deres randr [...]m loquacitatem. Aug. de cenve. 10. praec. & 10. plag. cap. 2. for their obstreperous voice, and loud outcries, whose croakings are nothing else but only the self same confused clamour of their Holy Father the Pope, and their Holy Mother the Church: They have no other tone besides.

These are the spirits of Devils, Rev. 16.14. An expres­sion of an high nature, such as the Scripture scarce affords [Page 90]a parallel; not men of a divelish straine or temper alone; not the Incubi or Succubi, or imps of the Devil; not Devils incarnats, as it is said of John the 22. but the spirits of De­vils. The Devil is a spirit himself, and these are the spi­rits of that spirit; the very Extract, the Elixar, and quint-essence of the Devil. And as the Pope is the false Pro­phet, so Popery is a pack of falshood, and a Congeries, and a Mass of errors. God shall send them strong delusions, that they should believe a ly, 2 Thes. 2.11. [...], a Lye in the Singular Number, to shew that popery is nothing else but a prodigious and a horrible lye.

2.The Socinian. A second kind of false Prophets are the Socinians.

A Hydra, a monster of many heads. I will only touch one or two of them.

His blasphemy against the word of God.

• 1. The written word of the Scriptures.
• 2. The essential and eternal word of Christ himself.

Such are his blasphemies against the written word, that he submits it to the Tribunal and Judgement seat of Rea­son, which if it be pure and sound, it is able to discerne and judge of it, even before the illumination of the spi­rit.

Neither doth he further allow it, or credit the autho­rity, then it is consonant and agreeable to the rules of reason. And this is it that causes him to reject theLike unto the Heathen Romans in Tertullian, Apolog. cap. 5. Apud vos di­vinitas de bu­mano arbitra­tu pensitatur; nisi homini Deus placuerit, Deus non erit. Homo jam Deo pre [...]itius esse debe [...]. Di­vinity of Christ, for that it crosses and thwarts the appre­hension of humane reason, and makes Christian Religion a laughing flock to Turks and Jews, and a stu [...]bling block to other [...]idels. And herein appears his Blasphe­my against the essential word Christ, in that he denies His nature as the eternal Son of God; His office as a Priest to offer himself in sacrifice as an All-suffieient satisfaction to Gods justice, and to expiate our sins in his blood. All that he will acknowledge of Christ, is, that he was a great Prophet, whose errand it was to enlighten the world with his heavenly Doctrine. That he was the Interpreter of Gods mind and will: and in this sense only he owns him for a Mediator, [...], There is one Mediator, even the [Page 91]man Christ Jesus, 1 Tim. 2.5. That is, as he expounds it, one Interpreter; thus wresting Scripture to his own destru­ction. But as for the Priest-hood of Christ he doth utter­ly void it, and make it of none effect.

3. A third sort of false Prophets are the Arminians. The Arminian. Those enemies of grace, as St. Austin stiles Pelagius. And if we take a survey of their several Tenets; their con­ditional election out of fore-seen Faith; their universal Redemption, wherein Christ hath done as much for Ju­das and Simon Magus, as for Simon Peter, in respect of the solution of the price, and the impetration of the bene­nofit. The manner of conversion only by moral swasions and minitations whereby Christ stands at the door and knocks, and leaves the will to its inbred liberty to elicite its ownact to let Christ in, or to barre and boult him out at pleasure,

The total and final Apostacy of the Saints. In all which they shew themselves profissed enemies to the riches of Gods grace and mercy. God I thank thee I am not as other men are; It was a kind of humble confession of the proud Pharisee, Luke 18.11. Gratias agit Deo quod non sit sicut, caeteri homines, (as Hierom speaks of him.) And yet herein the Arminian outstrips the Pharisee, who will not ac­knowledge himself beholding to the grace of God, nor let fall by way of complement, God I thank thee I am not as other men. And if we put them [...] on Saint Pauls question, Who maketh thee differ from another? 1 Cor. 4.7. That bubble of froth and bladder of air and windQuod po­tai id Dei mi­serentis est, quod tantum volui, cum pos­sim nolle; id meaepotcstatis. Grevin. adv. Ames. pag. 253. Periculum est ne hic vermicuus stantopere in­sletur, ut crepet. Molin. Anat. Armin. pag. 233. Grevin­thonius will return that peremptory and presumptuous answer, Ego memet ipsum discerno, It is I, even I, that make my self to differ from another; in direct opposition to the Apostle, and in open desiance of the grace of God.

The fourth and last kind of false Paophets are the Anti­nomian, The Antino­mian. or Lawless Christian. A Sect which was first sprung in the Egge, and the Bird hatcht in Germany, in [Page 92]the year 1538.Sleydan. Li. 12. Sleydan reports in his Commentarie, a Sect that cried down the preaching of repentance, of the Decalogue, and did stiflly and strenuously maintain, that though a Christians life was never so impure and filthy, yet was he justified and approved in the sight of God, so long as he believed the promises of the Gospel. These were Antinomians of the first Edition: but besides these, there are other of a later Impression, yet little corrected or a­mended; who take away the directive and regulating power of the Law under the Gospel; as if the free grace of God in Christ were a Supersedeas, or a Writ of Ease to the moral Law, so far forth as it respects a true con­vert and a sound Christian. And strange it is that such a thought should ever fasten or settle in a Christian; That the moral Law which was ingraven in the heart of man at the first, and given unto Adam as a rule in the state of Innocencie; That Law which Christ came not to destroy but fulfil; That Law which is indispensable in its own nature; That Law which is an express copy of the origi­nal purity and perfection that is in God; and as some con­ceive shall be inviolably observed in the highest Heaven; That that Law should receive the consummation with the consummatum est; and breath out the last spirit with Christ upon the Cross.

And as there are Antinomians in Religion, This Sermon was preached before any alteration hapned in Church or State. so are there lawless. Christians in Church or State, who either deny obedience to things legally established or withdraw their obedience before they be orderly reversed and repealed. And no marvel that they which make light of the Deca­logue, should make little or no account of a Statute: and that they who dispense with the Commandments of God, should break the Commandments of men, and that without a Disp [...]nsation. True it is that as all created truth is sub­ject unto error, so is all created goodness liable to seve­ral defects and imperfections. The Laws of men are not like to those of the Medes and Persians that changed not; but a they are provisionally made and in reference to the time, so are they alterable upon good grounds.

There is not any Order, Rite, Ceremony, but may be displaced, annulled, and pulled down; by the self same hand that first founded and set it up. And yet methinks a Law, as long as it is in being, should be in force, and have an obligatory power, though not over the inward, yet o­ver the outward man, to exteriour conformity and obe­dience. And for private men to become Reformers, and attempt an innovation in Church or State, is a strange prolepsis of disobedience: an anticipation and a high dis­paragement to the Authority of the Highest, and brings men within the compass of Antinomians, or lawless Christi­ans.

3. The third and last circumstance of the Text,Thei active diligence. They are gone out into the World. con­cerns the active diligence and restless endeavours of these false Prophets. They are gone out into the world. The De­vil is a professed Peripatetick, a constant walker. From whence comest thou? from going to and fro in the earth, and from walking in it. That is the Devils answer to Gods demand, Job 2.2. The Pharisees of old learned this trick of the Devils trade, and compassed sea and land to make a proselyte, Mat. 23.15. And our upstart and late born Pha­risees of Rome: the Priests and Jesuites are compassers like­wise of sea and land, that so they may compass their own ends; and may justly say with him in the Poet, Quae Re­gio in terris nostri non plena laboris. There is not any Land or Nation under Heaven that may not testifie their un­wearied pains and travel, to make men proselytes to Rome, convert them not to Christ, but to the Pope; and when they are made, they are tenfold more the Children of Hell than they were at the first.

2. Or else secondly,Their mani­festation. Apair. in [...] this going out into the world im­ports the manifestation and discovery of false Prophets, Exierunt; qui prius latebant manifesti sunt (as Aquinas glosses upon the place.) They that before shrouded them­selves, and walked in a disguise, are now uncased and bare faced and laid open to every eye. It was a sad com­plaint of reverend Calvin in his time,Calv. [...] Loc. I loc nostrum sae­culum horrenda quaedam sectarum portenta protulit. They [Page 94]are his own Commentary upon the Text. And may not this complaint of his be renewed, and as pertinently ap­plied to our Church and Age, Hoc nostrum saeculum hor­renda quaedam sectarum portenta protulit. How do those spirits of Devils those three unclean spirits like Frogs cover our land, as the Frogs did the land of Egypt? How do these Frogs, Papists, Priests and Jesuites creep, and crawl, and croake in every corner from one end unto the other. And which is most to be lamented, How do these presum­ptuous Frogs come up into the Kings house, and into his bed­chamber; As they did into the house of Pharaoh, Exod. 8.2. How do the Socinians, Arminians, Antinomians cover the face of our Kingdom, as the Locusts covered the face of the earth in Egypt: so that the land is darkned, the light of the Gospel is grown both dim and dark in many places? How do these Locusts eat the herb of the land, the fruit of the trees, and every green thing, as they did in Egypt. Exod 10.15. And whereas the Locusts in the Revelation were strict­ly prohibited to hurt the grass of the earth, or any green thing, Rev. 9.4. Yet these spiritual Locusts, Socinians, Ar­minians, and Antinomians attempt and endeavour it: and so strong and powerful are their delusions, that if it were possible they would deceive the very elect, Mat. 24.24. What should we do in this case, but follow Saint Johns counsel, Believe not every spirit. Take heed of inconsideration and precipitancy of judgement; a lightness and giddiness of belief, Try all things, beware of inconstancy in judge­men, an unsteadiness and sickleness of belief; let us not be carried about with every wind of Doctrine. This is flat folly, gross impiety, and extreme danger to believe every spi­rit.

And in the second place we must Try the spirits; whe­ther they are of God, in respect of the beginning and Au­thor both of their inward and outward calling. Whether they are for God, his free grace and glory, as their ulti­mate and last end.

And try them we must, not by any counterfeit or false Touchstone, pretended Revelations, lying Miracles, ex­cellency [Page 95]of Parts and Abilities, holiness of Life, success and truth of Events: But by the right and true Touch­stone; the strait and inflexible rule of the written word; to the Law and to the Testimonies: And as we must try them by the true Touchstone, so likewise by the true Touch; Holiness in respect of God; Peaceableness in re­spect of the Church and State; Obedience to Authority, supreme and subordinate; Charity toward our brethren; Humility in their own persons. Try we false Prophets in their nature, by a threefold badge and cognizance; Spiri­tual Cruelty, Prodigious Doctrine, theitch of pride and vain-glory. Try we them in their number, in their seve­ral sorts and kinds, The Papist, Socinian, Arminian, An­tinomian. And this duty of Trial reflects upon the private Christian, The publick Officer, the Magistrate, the Mini­ster.

And as we must try these spirits, so God by these spirits tries us, the stability and stedfastness of our Faith, the sin­cerity and soundness of our love; our love to the truth, and the truth of our love. There must be Heresies among you, that they which are approved may be made manifest among you, 1 Cor. 11.19. [...] saith Saint John in the Text; [...], saith Saint Paul here; that so by our trial of them, a [...] [...] trial of us by them; we may be proved and approved in his light, [...] de pr [...]scrip. adv. Haeret cap 1. Ʋt fides habendo tentatio­on [...] [...] ctiam probationem (as Tertullian hath it) [...] our Faith being tried may be purified and resined. Many shall be purified, made white and tried. That is Daniels prophesie of the latter times, Dan. 12.10. And these are the times wherein this prophesie of his is ace m­plished and fulfilled. These are bleaching times wherein God laies out the faith and love of his Saints a whi­ting, and that by means of this [...]ery trial: that so be­ing tried and purified, they may be made white. I con­clude all with the pronouncing of a blessing, which is the last duty of the Minister in the Pulpit; and shall be the close of my Sermon. The great Apostle [Page 96]Saint James shall give it, Jam. 1.12. Blessed is the man that endureth temptation; That trieth the spirits: That is tried by the spirits; For when he is tried he shall receive the Crown of life, which the Lord hath promised to them that loue him.

Soli Deo Gloria.

AGRIPPA, OR, THE SEMI-CHRISTIAN.

THe threefold Wish of St. Augustin, The Intro­duction. where­with he was not onely affected, but even transported in his desire, is not unknown; yea, far better known to many of you, then to my self. That he might see Rome in her flower and beauty; Christ in the flesh; And St. Paul in the Pulpit.

To this threefold Wish of St. Augustin's, St Chrysostom annexes and adds a Fourth; Mallem è carcere. That if so great a happiness had been afforded him as to have been St. Paul's Auditor, he might have heard him out of the Pri­son. And what these two great Lights and Stars of the Church, stars of the first magnitude importunately de­sired, is after a sort presented, and held forth unto us in this Chapter. St. Paul in the Pulpit; St. Paul in the Pri­son: Pleading and reasoning the cause of Christ and [Page 102]Christianity, as a prisoner at the Bar. And as it is obser­ved of the good Thief upon the Crosse, that he preached a very excellent Sermon, though he had none of the best Pulpits. Even so the Apostle St. Paul, had no other Pulpit then the Bar, which must needs be acknowledged to be none of the best; and yet he made a rare and choice Ser­mon. Rare for the hearers, Festus the Governour; but above all King Agrippa, which St. Paul reckons no small part of his happiness: I think my self happy King Agrippa, because I shal answer for my self this day before thee Acts 26.2. These were St. Paul's hearers, a select and a Royal auditory; and yet the Sermon was more choice for the preacher, St. Paul; of whom it is most true in the second place, and next to his Lord and Master, Never man spake like this man, John 7.46.

One in whom the [...]. Goddess of perswasion Pitho her­self, took up her Quarters in his lips: Even as a swarm of Bees are said to have lighted in the mouth of another: One, who left [...]. Pericles Atheniensis. a prick, a sting behind in the hearts of his Hearers, as Bees are sometimes wonted to doe; and is reported of the Heathen Orator. One, who insinuating and winding himself into the conscience of King Agrippa in a penetrating and piercing interrogation King Agrip­pa, believest thou the Prophets? I know that thou believest, ver. 27. Being after a sort overpower'd and overcome with the energy and efficacy of St. Paul's Sermon; he breaks forth by way of admiration and astonishment in the words of the Text. Then Agrippa said unto Paul, Al­most thou perswadest me to be a Christian.

The Text then as you see is a Part, and that the Con­clusion and Close of St. Paul's Sermon; preached not so much before, as to King Agrippa, and consisting of these Four particulars.

• 1. The end of our Conversion,
  The Parts of the Text.
  [...], To be a Christian.
• 2. The manner of our Conversion, [...], Per­swadest.
• 3. The means of our Conversion. Thou St. Paul, a [Page 103]Preacher of righteousnesse in the publick Mini­stery.
• 4. The impediment or hindrance of the means; Almost, [...] It was but a little or half perswa­sion, not thoroughly, or altogether.

• 1. In the End there is Excellency, incomparable and matchlesse, excellency It is an excellent thing, and every way most desirable, to be a Christian.
• 2. In the manner, and that by way of perswasion, there is a great deal of sweetness, and gentleness.
• 3. In the means, there is a wonderful, yea, an infinite power and efficacy.
• 4. In the impediment or hindrance, ineffectualness in regard of the indisposition and aversnesse of the person.

I begin with the end of our Conversion. To be a Chri­stian: The first Part of the Text: The end of our conversi­on. To be a Christian. Which is first in Intention though last in Execution; and must be first in handling, yet last mentioned in course and order of the words.

The name of Christian, denotes our communion with Christ our Head; as that of Catholick points out the fel­lowship with our fellow-members; which occasioned that speech of Pacianus of old,Christianus mihi nomen est, Catholicus ve­ro cognomen. Pacianus ad Simpron, Ep. 1. Christian is my name and Catholick my surname. And as the head is more excellent then the members: so the name of Christian is to be pre­ferred before the surname of Catholick. A high and ho­nourable name, that had the City of Antioch for the mo­ther of it. And the disciples were called Christians first in Antioch, Acts 11.26. A name wherein they gloried and boasted as then chiefest priviledge. Insomuch that Sanctus the Martyr being demanded his name, City, Country, returned this as a Catholick answer to all their interoga­tories, I am a Christians. And Blandina being upon the Rack cried out in the midst of her Torments. Christiana fum; and was forthwith refreshed with new comfort. And it was the general shout and acclamation of the Armies at the Coronation of Jovinian, who would not accept of their choice to be Emperour, but upon this condi­tion; [Page 102] [...]. We are all here Christians.

There are two sorts of Christians.Two sorts of Christians.

• 1. A Dogmatical, or Doctrinal.
• 2. A Regenerate, or renewed Christian.

First,1 There is a dogmatical or doctrinal Christian who is Orthodox and sound in point of faith,A dogmatical or doctrinal Christian. and exempli­fies and expounds the Truth of his Belief in an outward profession of Religion, as the best Comment upon the Text.

And hereof there were two degrees or steps, in the Anti­ent Church.

• 1. Catechumeni.
• 2. Fideles.

• An alius est intinctis Christus, alius Audientibus? Tertul. de [...]oe­nit. cap. 6.
  1. Audientes.
• 2. Intincti.

The former of these was but as the setting of the Plant; The latter as the watering of it: and so some glosse and sense that Text of St. Paul, 1 Cor. 3.6.de Vaga­no Catechume­num seci; Ille baptisavir: Op­tatus cont. Parm. lib [...]. Sic. alba lana regalem transit in purpuram; quo modo Cate­chumenus in si­de [...]em. Opt. l. 5. I have planted; of a Pagan I have made him a Catechist or a Hearer; A­pollo watered; He it was that baptised: For even as white wool being dipt in a crimson or searlet Dye, is turned in­to purple, and so changes the name and colour: In like manner the Catechist or Hearer of the Word being dren­ched in the water of Baptisme as the Laver of Regenera­tion, passes into the number of Believers; and thereby acquires and gets the name of a Doctrinal, or professing Christian.

Secondly,2 There is a Regenerate or renewed Christian,A Regenerate or renewed Christian. who hath put on the new man which after God is created in righteousness and true holiness: and is renewed in the spirit of his mind, as the Apostle describes him, Ephes. 4.23, 24.

This name of Christian may be considered in a double manner.

• 1. As a Derivative, from Christ the Primitive.
• 2. As a Diminutive, in respect of Christ.

First,1 The name of Christian is it Derivative from Christ,A Derivative name from Christ. which signifies nothing else but an Anointed. And it is most true of the name [...], what the Spouse of Christ a firmes of her Welbeloved, Cant, 1.3. Thy name is as oint­ment poured forth. Nor was this ointment poured onely upon Christ but upon us. Like the precious ointment upon [Page 103]the head, that ran down upon the beard, even Aarons beard: that went down to the skirts of his garment, Psal. 1.33.2. And as he was Christ or anointed, so we Christed from him, and christned with the name of Christians.2

Secondly,A Diminutive name in re­spect of Christ. The name of Christians, is a Diminutive in respect of Christ, who was not onely Christus Domini, The Lord's anointed; but Christus Dominus, The Lord anoin­ted. With the oyl of gladness above his Fellows, Psal 45.6.1. Intensive. 2. Extensive. Both in the Intension and Extension of his gifts and graces. And it was notably prefigured and shadowed forth by the different a­nointing of Saul and David; Saul with a vial of oyl, 1 Sam. 10.1. which is but a little vessel and contains a small portion and quantity. But David with a Horn filled with oyl, 1 Sam. 16.1. which is an Emblem of plenty and a­bundance; And hieroglyphically sets forth unto us, the fulness that was in Christ, as Antitype unto David; Full of grace and truth, and of his fulness we have all received, grace for grace, John 1.14.16.

The people of God then are stiled Christians from Christ, and are (as the word imports) the Lord's anoint­ed;Christians not anointed with any material oyl. and yet not with any material oyl, which was of great use and estimation with Antiquity even untoChrisma est oleum in no­mine Christi consectum, quod cutem conscien­tiae emollit, ea­clusa duritie peccatorum; Ise­dem spiritui sancto parat, ut invitatus, asperitate illa fugata, libenter inhabitare dignetur. Op­tatus. su­perstition. And as for those of the Church of Rome they ascribe such a soveraign vertue and efficacy unto it; that they have made Extreme unction one of their seven Sacra­menst. And by this craft they have their wealth, as Deme­trius the Silversmith pleaded the cause of the great God­dess Diana: Acts 19.25. And it is truly observed of these Popish shavelings; Non tam ungunt quam emungunt. They do not so much bring oyl to the sick as they take it away from them. And it shall go hard with them, if they lose their oyl and labour.

And seeing it is not any material oyl,But with an oyl of another nature; of three several sorts & kinds. wherewith Chri­stians are anointed, it must needs be of another, of a di­viner nature; and that of these three sorts and kinds.

First,The Oyl of spiritual Illu­mination. Oleo spiritualis Illuminationis. The oyl of spiritual Illumination. For oyl was commonly poured upon the Head: My head with oyl didst thou not anoint, Luke 7.46. And may symbolically point out unto us the gifts of the understanding which are seated in the Brain. And the chief use of oyl was for Lamps and lights, and fitly de­notes the Illumination of the mind. This is that anoint­ing commended by St. John, 1 Epist. cap. 2. v. 27. But the anointing which ye have received of him, abideth in you: and ye need not that any man teach you.

Perperam pharatici homi­nes testimonium arripiunt, ut ab Ecclesia usum externi mini­sterii exclu­dant. Calvin. in Locum.A Text much perverted and wrested by the giddy Anabaptists, to exclude and shut out the publick Ministery out of the Church, as Calvin well observes upon the place. And yet all that the Apostle intends, amounts to no more then this; That the Disciples of Christ being taught Ma­gisterially by the Spirit of God, as the great Doctor of the Chair, were already instructed in those Truths, which St. John inculcates and presses in the course of his Ministery: so that there was no need of teaching them, as of things altogether unknown, or as those that were rude and igno­rant. For the Scripture sometimes seems to deny things simply and absolutely, which must be understood onely by way of comparison. An instance whereof we have in that of St. Paul, 1 Cor. 1.19. For Christ sent me not to bap­tize but to preach the Gospel. That is, not to baptize in the first place; or not so much to baptize as to preach the Gospel. And parallel here unto is this Text of St. John, Ye need not that any man teach you: but as the same anointing teacheth you of all things; where the Apostle doth not dis­pute the necessity of mans teaching, much less samply deny it; but preferrs the teaching of the Spirit in a comparative sense; as beingNisi reve­let ille qui intus est, quid dico, aut. juid loquor. Exterior, cultor arboris, interior creator. Qui plantat & rigat extrinse­ous operatur: Hoc facimus nos. Aug. in Joh. Tract. 26. Intimus Magister, (as he calls it) that same inward Schoolmaster and Teacher of the inward man. Let no man think saithAugust. Tract. 4. Expos. in Epist. Joan. Augustine, That any man can learn any thing of man: If there be not one to teach from within, Inanis noster strepitus est. All that we say is but a beating of the Air, in vain, as a sounding Braesse, or a tinkling cymbal.

Secondly, Christians are anointed, Oleo-salutis Gratiae, 2 with the oyl of saving grace.The oyl of saving Grace. For as Oyl was applied un­to the Head, so it served likewise to anoint the Priest. And the oyl of grace must not onely enlighten the mind, but renew and change the Heart. This is that oyl which sup­ples the conscience, makes smooth the soul, and prepares an habitation for the spirit. All which are the proper effects of it, and were erroneously, not to say idolatrously attributed by some of the Antients, to their Chrisme, or material Oy.

Thirdly, Christians are anointed, Oleo novae obedientiae, 3 with the oyl of new obedience.The oyl of new obedi­ence. For there were certain Officers known by the name of Alyptae among the Heathen, and by them appointed to anoint Runners in a Race; and champions and fellow-combatants, on their several sports and games. There being a double use of oyl with them.

• 1. Ad cursum. For running in a Race.
• 2. Ad certamen. For fight and skirmish.

And in both those consists, the new obedience of a Chri­stian.

1. In a spiritual motion, running the way of God's com­mandments after David's example, Psal. 119.33. So running that they may obtain according to St. Paul's prescript, 1 Cor. 9.24. And that in doing and suffering the will of God, in suffering death in Christs quarrel. That is a Christians Race;Fox Martyr. as () Mappalicus told the Proconsul the day before his death: To morrow (saith he) you shall see me Run for a wager. That of St. Pauls, Phil. 3.14. The price of the high calling of God in Christ Jesus.

2. In a spiritual conflict and Fight, which St. Paul com­mends unto Timothy, as a good souldier of Jesus Christ; Fight the good fight of Faith, 1 Tim. 6.12. And whereof he triumphs in his own person, I have fought a good fight, 2 Tim. 4.7.

Thus have you seen in part, the end of our conversion, so far forth as may be collected and gathered from the Etymology and signification of the name of Christian; [Page 106]and affords unto us, a double instruction.A Double in­struction from the name of Christian.

• 1. First, as a Derivative from Christ, so it teacheth us conformity and resemblance.
• 2. Secondly, as a Diminutive in respect of Christ, so it shews a disparity and disproportion.

First,1 The name of Christian as a Derivative from Christ,As a Deriva­tive name from Christ, it teacheth con­formity unto Christ. teacheth conformity and imitation of Christ's ex­ample. He that saith he abides in him, ought himself also to walk even as he walked, John 1 Epist. c. 2. v. 6. (Even as he) for the quality though not for the equality of our walking. We must tread in the same path, albeit we cannot take [...]. Nazian. Orat. in laud. Basil. the same steps and strides, and follow him in the strictest and most proper sense; That is, we must come after him. As St. Peter followed Christ into the high Priests hall, [...] a far off, Matth. 26.58. This is a Christians definition, or description as it is rendred by [...]. Basilius. St. Basil. A Christian is a Resemblance of God according to the utmost of his ability. And as we are called by the name of Chri­stians, so we must not be Christians by calling, and no more. The empty name without the nature, is but a deaf Nut, a dead Flie, a meer mockery and cozenage, Reatus impii est pium nomen. Salvia­nus, lib. 4. A boly name is the guilt of an unholy person. As therefore it was sometime said of Beatus Rhenanus Beatus Rhenanus no­mine beatus, re vero beatissi­mus. That he was blessed in his name, but more blessed in his nature. Even so they that are Christians in stile and title, should be much more Christians in Deed. And as the Christian Emperors of Constantinople, were anointed with these words uttered at that solemnity,Curopo­clates. [...]. Be holy, be worthy. So Christians should make good their un­ction by walking worthy of the vocation wherewith they are called. And approve themselves to be the Lords anointed by being holy as he is holy; Christians must be like unto oyl in two respects. and by being like unto oyl in two particulars.

• 1. The nature of Oyl.
• 2. The property of Oyl.

First,1 Christians must be like unto Oyl in the nature, and that is usefulness and profitableness.In the nature of Oyl. like unto St. Basil, to whom Na­zianzen gives this Elegy, [...]. His words were thunder, and his life lightning. Na­zian. in Epitap. In the Parable of the Trees, the Olive makes boast of her fatness, Judges 9.9. [Page 107] shall I leave my fatness? wherewith they honour God and men. This is the high commendation of her oyl. And Lamps that have oyl for their matter, consume and wast themselves to give light unto others. Such lamps should Christians be, Burning and shining lights, like John the Baptist, shining in their Lives, burning in their Deaths, yea and after their deaths too; like unto those primitive Christians, who were condemned to the Faggot through Neroes cruelty, and served as Beacons and Bonfires to giveIn usum noctmrni lumi­nis. Tacitus. light in the night season. A good man is a common Good, a publick Treasure. There is none so use­ful and profitable as the true Christian. [...]. And when the name of Christian was abusively turned intoCum per­peram Chre­stianus pronun­ciatur à vobis de suavitate & benignitate compositum est. Tertul. Apolog. Chrestian in an Jrony and bitter Sarcasme; it was com­pounded and made up of nothing else but sweetness and bounty; as Tertullian tells the Heathen, who objected it, by way of contempt and scorn.

Secondly, Christians must be like unto oyl in the pro­perties,2 and they are Three in number.In the proper­ties of oyl. Three proper­ties of oyl.

• 1. Simplicity and purity.
• 2. Gladness and cheerfulness.
• 3. Constancy and continuance.

1.1 The first property of Oyl is the simplicity and pu­rity of it, in that it admits of no mixture,The first pro­perty of oyl simplicity and purity. but swims above other liquors. And herein Christians should assimilate oyl, And have no fellowship with the unfruitful works of darkness, Eph. 5.11. For what fellowship hath righteousness with unrigh­teousness what communion hath light with darkness? 2 Cor. 6.14. What fellowship? Surely none at all. No more then there is communion betwixt light and darkness. And yet St. Pauls prohibition, (Have no fellowship) must not indefi­nitely and universally be understood, but must be limited and bounded with a distinction, of the several parts and branches of it.

1. There is a natural fellowship of breathing in the same air, of treading on the same earth, & of performing those mutu­al offices whereunto we stand oblig'd by the common inte­rest of humanity. Such a fellowship as this, is meerly natural [Page 108]and so no way sinful, and impossible to be avoided. And if we would utterly rid and free our selves of the society and company of wicked men, we must follow St. Pauls ad­vice, and needs go out of the world, 1 Cor. 5.10. And yet herein the Worthies of former Times have been somewhat scrupulous and suspitious. And the great Apostle St. John makes hast andFugiamus ne & Balne­um corruat, in quo est Cerin­thus veritatis bostis: Euseb. Histor. Eccles. lib. 3. cap. 25. leaps out of the Bath as soon as he casts his eye upon that Arch-Heretick Cerinthus, as fearing a downfall of that place that had given entertainment to the common enemie of Christianity.

Secondly,2 There is a civil communion and fellowship, in contracts and bargains, in Leagues of peace and war; which may be concluded and observed with misbelievers, unbelievers, men of a different Religion, of no Religion at all And even in this there must be a great deal of care and caution, least it make way for a nearer compli­ance and correspondence, and usher in an intireness of friendship and familiarity, lest that a civil fellowship be­come a bait and snare to hook us into a spiritual, as it pro­ved unto King Jekoshaphat, for which he falls under just reproof, 2 Chron 19.2. Shouldst thou help the ungodly, and love them that hate the Lord; therefore is wrath upon thee from before the Lord.

Thirdly,3 There is a spiritual fellowship with wicked men, and that double.

1. The one in the means of Grace, The Word, Sacra­ments, Prayer, which are pure to the pure, as St. Paul um­piers the case, Tit. 1.15. and it is not anothers sin that can defile my conscience, or pollute Gods ordinances.

2. The other in the works of sin and wickedness those unfruitful works of darkness, as the Apostle calls them; which is absolutely interdicted and forbidden. Herein we must be like unto oyl that will not incorporate or mingle with other liquors.

The second property of oyl is gladness and cheerful­ness.2 The oyl of gladness, The second property of oyl, gladness and che erful­ness. Psal. 45.7. And it is oyl that makes the face to shine, Psal. 104.15. This is the na­tural effect of it. Christians must be like unto oyl for [Page 109]their cheerfulness. Their head must lack no ointment as the wise mans counsels Eccle. 9.8. there are none that have greater cause and matter of joy, and none that are more excited and provoked to that duty. They are the men to whom St. Paul sends those summons, Phil. 4.4. Rejoyce in the Lord alwaies, and again I say rejoyce. And it is a part of his charge else where, Phil. 4.20. [...]. And grieve not the holy Spirit of God, and how is that done, but by our immoderate grief and sorrow. The Spirit of God is grieved by our grief, and sadded with our sorrow; in so much that it was grown into a Proverbial speech among the antient HebrewsSpiritus sanctus non re­sidet super be­minem maestum Drusus Fraeter Proesat. pag. 4. That the Spirit of God rests not upon a man in heaviness. As being wholy repugnant to the nature of it, a spirit of joy and gladness. The happy man is the onely merry man, and takes his name of hap­piness, from the greatness of his [...]. Joy and Gladness.

The third property of oyle is constancy and continu­ance, the Olive tree is ever green and flourishing; a fit Emblem of perseverance. And hereunto the Prophet David alludes in his own Person, Psal. 52.8. I am like a green Olive Tree in the House of God. And colours that are laid in oyl will not wash off in a storm, or tempest,3 and Christians must Analogically answer the Symbolical quality of oyl in their constancy, and duration.The third pro­perty of oyl. Constancy and continu­ance. And without this they cannot avouch and justifie themselves to be Christians in the judgment of Tertullian Nemo christianus nisi qui ad sinem perseveraverit. Tertul Praeser. adv. Haeret. Thomson. There is no man that is to be ranked in the number of Christians, unless he persevere and hold out unto the end. And therefore that distinction which is fancied and fained byDiatrib. pag. 6. 7. some, truth of being: and truth of duration: is fond and frivolous. Then may a thing be said to be true for the substance and subsistance of the nature, when it is permanent, and abi­ding for the time.

That onely is true, that persevers, John 8.32. If ye con­tinue in my word, then are ye my Disciples [...], indeed and in truth. For howsoever that which is false andNemo personam diu sustinere potest: cito in raturam suam recidu [...] quibus veritas non subest Seneca. counterfeit alters and changes at every turn; yet Truth is uniform and like it self, or rather like unto him whose [Page 110]name is I am, Exod. 3.14. I am the Lord, and change not. Mal. 3.6. And may fitly apply and take up the Motto of that Renowned Queen Semper eadem; as being one and the same for ever.

Secondly,2 The name of Christian as a diminutive in respect of Christ,The name of Christian as a diminutive in respect of Christ shewes a dis­parity. shewes a disparitiy betwixt Christ and Christians For though therebe a conformitie and resem­blance, yet is it not a similitude of equality but of propor­tion, and that joyned with an infinite disparity and dis­proportion in three respects.

• 1.
  A threesold disparity be­twixt Christ and Christians
  A Disparity of Nature.
• 2. A Disparity of Power.
• 3. A Disparity of Grace.

First,1 There is a disparity of nature, Christ is [...], God and man in one Person.A disparity of nature. But as for the highest and best of Christians he is but [...] a meer & bare man. The Popes Parasites indeed hold him forth unto the world as a Petty God, a mortal, or rather an immortal God: [...]. And whereas Christ is God manife­sted in the flesh, God and Man making up the same Hy­postasy; the Pope isNec Deus nec homo Papa. Gratian. neither God nor Man in the Canon Law, and so a professed Antichrist in his nature.

Secondly,2 There is a disparity of power betwixt Christ and Christians,A disparity of power. All power is given unto me in Heaven and Earth, Matth. 28.18. there is no mortal man may assume the like without blasphemous arrogance and presumption. And yet he who hath the name of Blasphemy written in his forehead, and exalts himself not onely above all that is called God, but above God himself; He it is, who wears a three-fold crown, and challenges a three-fold power unto himself, in Heaven, Earth, and Purgatory, where Christ hath no Authority.

Thirdly,3 there is a disparity of Grace betwixt Christ and Christians,Disparity of grace. Christ was full of Grace. 1 John 1.14. Chri­stians are full too, but with a vast and wide difference; the fulnesse of Christ is Plenitudo Fontis the fulness of a Fountain; that is both Repletive and filling of his own person, and is known by the name of Plentifulness. And [Page 111] diffusive and communicative of it self to us, and passes under the name of bountifulness: Of whose fulness we all receive grace for grace, Joh. 1.16. The fulness of a Chri­stian is Plenitudo vasis, The fulness of a scant and narrow vessel; Christ had the spirit dealt out unto him, Not by mea­sure, Joh. 3.34. A Christian likewise hath it dealt out un­to him, but it is only [...] A measure of Faith, Rom. 12.3.

In all which there is an infinite disparity and dispropor­tion betwixt Christ and Christians; insomuch as John the Baptist, who had not a greater born of women, was very shie and jealous of usurping his name, who will not give his glory unto another. And he confessed and denied not, but confessed, I am not the Christ, Joh. 1.20.

And doubtless the Jesuites have a great deal to answer for their grand Sacriledge and robbery in this respect; who not content with the common name of Christians, stile themselves Jesuites from Jesus by way of eminency and perfection, as if they meant to make him but dimi­diatum Mediatorem, a half Mediator; and themselves coparceners, and parcel Saviours in the work of our re­demption; but they who love the Lord Jesus in sincerity, must take heed and beware of the Jesuites.

The second general part of the Text concerns the man­ner of our conversion, and that by way of perswasion:2 so Agrippa bespeaks Saint Paul, [...]. Thou perswa­dest. The second part of the Text.

There are two strong Forts and Holds in mans nature,The manner of our con­version. Perswades. Two strong holds in mans nature. and those reared and raised up in the prime powers and faculties.

• 1. In the mind and understanding.
• 2. In the will and affections.

First in the mind there are [...],1 imaginations and thoughts, In the mind and under­standing. and these are cast down by the conviction of the judgement.

Secondly,2 in the will there are corrupt lusts, and sin­ful habits,In the Will and Affections and God casts down, and casts out these by the perswasion of the heart. God perswades men to become Christians, he doth not necessitate and compel them whe­ther they will or no. No man can come unto me, unless the Father draw him, Joh. 6.44. And yet this atraction to Christ is not by force and violence, as a Bear is drawn to the stake, but as a sheep is drawn to a green bough, allu­red by delight and pleasure. This is a kind of drawing, Trahit sna quemque voluptas, Those whom Christ draws, he draws [...]. Chrysostom. Si Poetae dicere licuit: trahit sua quemque voluptas; non necessitas, sed voluptas; non obligatio, sed delectatio; quanto fortius nos dicere de­bemus, trahi hominem ad Christum. Ramum viridem ostendis ovi, & trahis illam; Nuces puero de­monstrantur & trahitur, & quod currit trahitur. Amando trahitur, sine laesione corporis trahitur; cordis vinculo trahitur. August. Tract. 26. in Evang. secund. Johan. willingly with cords of a man, and bonds of love, Hos. 11.4. Christ breaks not into the heart by a spi­ritual Burglary, but he opens the doors of the heart, as he did the doors of the house where his Disciples were as­sembled after his Resurrection. He comes into the heart as he did to the house, [...], Joh. 20.19. Which being shut before, he caused them to flie open. He speaks to these doors of the heart in a powerful and effe­ctual manner. Lift up your heads O ye gates, and be ye lift up ye everlasting doors, and the King of glory shall come in, Psal. 24.7.

The conversion of a sinner is not only facilitated, but effected by perswasion of the heart; God perswades Ja­phet to dwell in the Tents of Shem, Gen. 9.27. God allures his Church, and speaks comfortably to her, Hos. 2.14. He beseeches men in the mouth of his Ministers, 2 Cor. 5.20. This is most connatural unto the will, which is far more ea­sily led then drawn.Apud Reges etiam quae pro sunt ita tamen ut delectent suadend a sunt. Seneca. And it is verified of it what the Heathen man hath observed concerning the treating and dealing with Princes. Things profitable must be repre­sented to the heart of man rather with the face of delight, then of necessity.

And yet nevertheless this perswasion is not only a mo­ral, but a physical cause of mans conversion; not barely [Page 113]propounding the object as lovely and desirable, but in­clining and determining the Will, and eliciting the Act of it;August. adv. Pelag. l. 1. c. 24. wherein God doth suadere & persuadere, wor­king, Et veras revelationes, & bonas voluntates, true re­velations in the Mind, and good affections and desires in the Will.

And as the same St. Augustine sweetly, Deus omnipoten­tissima facilitate convertit, & ex nolentibus volentes facit. There is the facility of perswasion, and an omnipotent kind of working, an invincible and irresistible produ­cing the effect, that sweetly concurre and go together in mans conversion.

The third part of the Text is the means of our conver­sion.3 (Thou) Saint Pauls preaching of the Word in the publick Ministry.The third, part. The means of our conversi­on, Thou.

The word preached hath a preheminence and priviledge above the word read, and the lively voice a secret energy more then the dead Letter, which is dull and flat in com­parison of the other: But herein especially appears the efficacy of the Ministery, that God hath selected and made choice of it as his prime and principal ordinance, that he hath destinated and appointed to effectuate mans con­version. The walls of Jericho were overturned by a blast of Rams-horns, and those blown by the Priests, Josh. 6.5. And the Midianites discomfited by the [...]. As is morali­zed by Theo­doret, in Li­brum Judicum. sound of Trum­pets, and breaking of Pitchers of Gideons souldiers, which more forcible means could not effect. Judg. 7.22. Thus doth God cast down those strong holds in the soule, [...], that Saint Paul speaks of, by the breath of man, whose breath is in his nostrills.

This efficacy of the word of God shews it self in these three particulars.The efficacy of the word in these parti­culars.

First, in the discovery and manifestation of the consci­ence; For the word of God is lively and mighty in operati­on, and sharper then a two edged sword, 1, and entereth through, First in the discovery of the consci­ence. even to the dividing asunder of the soul, and of the spirit, and of the joints, and of the marrow, and is a discerner of the thoughts, and of the intents of the heart. [Page 114]Neither is there any creature which is not manifest in his sight, (which some expound of the creature of the heart.) But all things are manifest and open in his eyes, with whom we have to deal, Heb. 4.12, 13. [...], A Metaphor borrowed from brute Beasts that are unridged and cut down by the back.An ex­ample where­of we have in a simple and illiterate Chri­stian, who at the Council of Nice convinced a great Philosopher with that plain, but powerful speech, In nomine Iesu Christi, audi Philosophe quae vera sunt. Ruffi [...]. 1. c. 3. Thus doth the word make an Anatomy and Dissection of the Soul; and the inmost mo­tions and imaginations are made as evident and apparent, as the entrails of a beast that is flayed and opened, and thereby exposed to publick view.

Secondly,2 the efficacy of the word appears in the con­sternation and humiliation of the soul;Secondly, in the consterna­tion and sha­king of the soul. For as it manifests the secrets of mens hearts, so it makes men fall upon their faces and worship God, and say plainly, That God is in his Ministers indeed, 1 Cor. 14.25. It is mighty through God to cast down strong holds, imaginations. & every high thing that is exalted against the knowledge of God, and bringeth into captivity every thought to the obedience of Christ, 2 Cor. 10.4, 5. [...]. What can be more said to set forth the infinite and irresistible power of the word of God. When Paul disputed, A man made up of lust and cruelty. Per omnem saevitiam & li­bidinem jus regium exer­cuit. Tacit. Foelix trembled, Acts 24.26. The most wicked men are shaken by the word of God; yet like unto sturdy Oaks, whose lofty tops vaile, and as it were, strike their sails before the force and fury of the wind, but their roots are firmly fixed, and im­moveable in the same place.

Thirdly,3 the efficacy of the word puts forth it self in the renewing and changing of the Heart;Thirdly, in the renewing and changing of the heart. this is the proper ef­fect of it. The Law of the Lord is perfect, converting the soul, Psal. 19.7. Give me a man (saith Lactantias) that is unbridled and intractable in his anger, bring him to the word of God, and it will forthwith make him as mild and gentle as a lamb. Give me a man that is covetous, close­fisted, greedy and griping, the word of God shall cause him presently to become liberal and open handed. Give [Page 115]me a man that is as lascivious as a Goat, a profest forni­cator and adulterer. Let but the word of God take him to task, and you shall see him sober, chast, and continent.Pauea Dei praecepta sic totum hominem immutant et expolito vetere novum reddunt, ut non cognos­cos eundem esse. Lactantius Instit. Lib. 3. Cap. 26. sententia ce­rum ut pluri­mum efficiat, non exscindit vitia sed ab­scondit. Lactant. ibidem. And herein the word of God is far more energetical and operative then the moral precepts and institutions of Philosophers; Who when they have done their best do only Palliate and cloke mens vices, they do not fell them by the Ground, nor stub them up by the Roots.

1. And yet this energy of the word proceeds not from any qualifications and endowments of the messengers. For Who is Paul and who is Apollo, but Ministers by whom ye believed? 1 Cor. c. 3. v. 5. Ministers, not Authours of of our Faith,Cui credi­tur ipse dat quod creditur, non per quem creditur Opta­tus. Lib. 5. He alone works faith, in whom, not by whom we do believe; as Optatus excellently. And as it is said in the cure of the Kings Evil: Tangit te Rex, sanat te Deus. So it is the Minister that only touch­eth the heart, but the taking away the Evil, the gift of healing comes from God, as the Author.

2. Nor doth the efficacy of the word depend upon any vital force or inherent vertue in the word it self. For though the grace of God be not only a moral but a Phy­sical cause of our conversion: yet the word of God is no Physical instrument that works by its own power and strength. And albeit it be sharper then a two edged sword yet it is not like to a material sword that cuts naturally of it self; but as every instrument works by the motion and impression of the principal Agent; And a sword cuts not but as it is acted by the hand of him that holds it; even, so the sword of the spirit, which is the word of God produceth rare and admirable effects; but the force and vigor is derived from that out stretched and revealed Arm of the Lord, and this is his Spirit.Hugo de Sa­cram. Lib. cap. 3. And what is ob­served of the Sacraments, Non tribuunt quod per ista tribuitur, is most true of the word, it works not that which is wrought by it. And howsoever the instructions and admonitions of the word be outward helps and furthe­rances in the publick Ministry: yet he who teacheth the heart hath his chairCathe­dram coelo habet qui cor­dae docet Au­gust in Epist. Joan. in Heaven, and that is none but God.

The fourth part of the Text is the Impediment and Hindrance of the means:The fourth part. The impediment or hindrance of the means Almost. or ineffectualness in regard of the indisposition of the subject. [...], Almost, not alto­gether.

The name of Agrippa was common among the Romans, and was significantly imposed upon some from their prae­posterous birth; who came not with their head but their feet forward into the world. And whether King A­grippa in my Text was such or no, I know not, sure I am he was an Agrippa in Religion, and came the wrong way to Christianity. To whom that of the Prophet may fitly be applyed, Isa. 37.3. The children are come to the birth, but there is no strength to bring forth. Who when he should have been born again, struck betwixt the knees in a spiritual sense: and like an abortive and untimely birth, was but almost perswaded to be a Christian

Three sorts of Men there are, that are Enemies to Christianity.

• 1.
  Three sorts of enemies to Christianity.
  Neuters.
• 2. Ambodexters.
• 3. Halvers.

The First are Neuters,The first Neuters. men of an indifferent and mid­dle temper; whose judgment hangs in aequilibrio et aqui­pondio, 2 in an equal poise and posture like to the Coffin of that Impostor Mahomet, The second Ambodexters such a one Erasmus seem­ed to be in that speech. Certe apud me tantum valet Ecclesiae au­thoritas, ut cum Arianis et Pelagianis sentire possum si probasset ec­clesia, quod isti docuerunt. Eras. Epist. illust. Bilibaldio. betwixt two load-stones in the great Temple of Mecha, or as a pair of scales and balances that incline to neither side. Their souls are a rude Chaos and first matter, a meer Tohu and Bohu, without form and void; empty of all forms, and fit to receive any.

The Second sort are our Ambodexters, Hermaphrodite or mungrel Christians; who wear Linsey Wolsey garments, plow with an Ox and an Ass; sow all sorts of grain in the field of their hearts, and are made up of all Religions like unto the Idolatrous Israelites they fear the Lord, but serve their Idols, 2 Kin. 17.33. they swear by the Lord and Malcha, with them in the Prophet Zephany 1.5. Just, Augustin's Amphibions. Qui dum volunt esse judaei et Chri­stiani neque sunt judaei, nec Christiani. () While they would [Page 117]be Jewes and Christians, Arrians, Pelagians, Papists, Pro­testants; they become Neuters and Nihils, men of all Religions, and so of no Religion at all.

The Third sort are our Halvers, faint hearted and lukewarm professors;The third Halvers. A cake not turned with Ephraim in the Prophet, Hos. 7.8. who it may be have some velleities, hankerings, and imperfectwishes to entertain and embrace Religion: but want the strength of resolution to bring them to maturity, and perfection. And these are every way as opposite to Christianity as the former; for as in some cases the half may be more then the whole; even so this halting in Religion is worse then no Religion. And as the refined Semipelagian did every way derogate as much from the grace of God as the gross Pelagian; Just so our Agrippa's [...], half or almost Christians, are cousen Germanes once removed and next of the blood of Christians: and that which is but [...] Basilius, 2. de Baptis. almost done, is not done at all.

There is a double cause of this Almost, or half Chri­stianity.A double cause of this Almost in Christianity.

• 1. Amor male inflammans. Or inordinate love.
• 2. Timor male humelians. Or immoderate fear.

This inordinate love is three fold

• 1. Of natural consanguinity and Relations.
• 2. Worldly promotion and preferment.
• 3. Vitious and sinful lusts. A Dalilah a Drusilla,1 a de­licious and darling sin.
  First, inordi­nate love three fold.

The First cause of this Almost in Christianity is the in­ordinate love of natural Relation when we prefer Father or Mother, Wife or Children before Christ himself:1 causing Religion to hold the stirrup,Of natural consanguinity or relations. and Nature to mount on Horseback and ride in the saddle: making a Sarah of an Hagar, and an Hagar of a Sarah. While that Hagar the bondmaid becomes malapert and Wanton and sits at the table; and dame Sarah is thrust into a lower place, and attends and waits upon her. For though we be bound by the law of nature to respect and reverence nature; yet must not our affection, either begin or [Page 118]terminate it self in it. Though we may love somewhat in and with Christ, yet nothingMinus te diligit, O Do­mine, qui prae­ter te aliquid diligit; quod propter te non diligit. August. Soliloq Minus te amat, qui tecum ali­quid amat quod non propter te amat. Confess. lib. 10. cap. 29. before or above him, Nay we must be content to hate it too, by way of com­parison; and in case of opposition. That is our Savi­ours injunction, Luke 14.26. If any man come to me, and hate not his father and mother, and wife and children, and brethren and sisters; yea, and his own life also, he cannot be my Disciple. And the hatred there spoken of, is an infe­rior and lower love. For a Diminutive love is a kind or at least a degree of hatred. And then especially must we exercise our hatred toward them, and say unto them as Christ unto St. Peter, Get thee behind me Satan; when they are an offence unto us, Matth. 16.23. A rub or stumbling block in the way to Christianity.

Excellent is the advice of St. Hierom to this purpose, in his first Epistle to Heliodorus, Hieron. ad Heliod. Epis. 1. Licet parvulus ex collo pendeat nepos, licet sparso crine & scissis vestibus, ubera quibus te nutri erat ma­ter ostendat: Licet in limine Pater jaceat; Per­calcato prope Patre sic cis oculis ad ve­xillum crucis evola. Solum pietatis genus est, in hac re esse crudelem. Non est crudelitas pro Deo pietas. Hieron. ad Riparium. If that thy tender In­fant should hang weeping and wailing about thy neck; If that thy dearest mother with her hair disheveld, and her torn garments should shew the womb that bare thee, and the paps that gave thee suck; If that thy aged and hoary-headed Father should lie in the threshold to detain thee in a course of wickedness, or hinder thy passage unto Christ: In such a case as this, Cast down thy Infant, run over thy mother, tread and trample thy father under feet: And with dry eyes run, yea flie to the Banner of Christ's crosse. It is the onely piety, to be accounted even cruel for Christs sake; and the highest strain and pitch of natu­ral affection to prove unnatural in the cause of Christia­nity.

The second cause of this Almost in Christianity,2 is the inordinate love of worldly promotion and preferment,Worldly pro­motions and preferments. when men make the world their standing mark, and do only rove at God: when they do uti frnendis & frui uten­dis, Make use of God onely, (who should be enjoyed) to serve their own turn; and enjoy the world, (which should be but barely used,) and that as though we used it not. It [Page 911]was the world that made Demas a Renegado and a Revol­ter from his profession: Demas hath forsaken me, and em­braced this present world; so St. Paul complains of him, 2 Tim. 4.10. And it is the love of the world that is asAmor re­rum temporali­um est viscus alarum spiritu­alium. August. Baldwino, fer­venti Monacho ac Abbati ca­lido, Episcopo tepido, frigido Archiepiscopo. Pope Ʋrbans Letter to him. Gerald. Camb. Itinerar. Birdlime to the wings of the foul, that keeps it from soaring and mounting upward unto God, and from seeking those things that are above. It was the downright confession of Theodorus a Jew; That it was neither ignorance nor ha­tred of the true Religion that captivated him in his er­rors; but onely his preheminence, and temporal digni­ties in his own Country, that disswaded him from the em­bracing of Christianity. And it may be this was it that prevailed with Agrippa in my Text; who eame and Ber­nice with him, [...], with a great deal of pomp and outside bravery, Acts 25.23. And it is like enough, that this vain shew and fancy of earthly glory, so bleared, and misted, and cast such a Dust in the eye of his judge­ment, that he could not find the right Way to Christia­nity.

The third cause of this Almost in Christianity,3 is the in­ordinate love of some vitious and sinful lust;Of vicious and sinful lusts. Non faciunt bonos vel malos mores, nisi boni, vel mali amo­res. August. Epist. 52. a Dalilah and darling sin. What though Herod do many things and hear John Baptist gladly; yet if his Herodias come in the way, she will soon take off the edge of his Devotion. And howsoever Foelix trembled, being hammered upon the Anvil of St. Pauls ministery; yet his Drusilla his bo­some sin of lasciviousness and incontinency marrs all. This is the reason of our Saviours counsel, To pluck out the right Eye, and to cut off the right Hand, Mattli. 5.29, 30. For if this right eye or right hand be left behind, an He­rodias or Drusilla, That which Divines stile, Peccatum in de­liciis, a delicate and dainty lust; a tender and beloved corruption: This will so entangle and enveigle the Heart and make another Agrippa of it, That it shall be but Al­most perswaded to be a Christian.

The second cause of this Almost in Christianity,A second cause of this Almost in Christianity. Immoderate fear. is im­moderate Fear. The terrour of the crosse, the amaze­ment of triall and temptation, and the frightful Bugbears [Page 120]of Persecution; These are the main matters that stave men off from coming unto Christ. The slothfull man saith, a Lyon is in the way; a Lyon is in the streets, Prov. 26.13. Such is the spiritual sluggishness and faint-hearted-cowar­dize of our natures, who preoccupate and forestall our hearts with superfluous fears, & speak in the language of the sluggard; a Lyon is in the way of Christianity,Si coelum stetit, si terra movit, si fames, si lues, statim Christianos ad Leonem. Tertul. Apol. cap. 40. Chri­stianos ad Leonem, which was the outragious outery of the Heathen. There is nothing to be found there, but death and destruction; Insomuch that when Christ began to in­struct his Disciples of his going up to Hierusalem, of his suffering many things of the Elders, and of being slain the third day; they all lent a deaf Ear unto it: and St. Peter who was forwarder then the rest, began to rebuke him, say­ing: Master, This shall not be unto thee, Matth. 16.21, 22. Men cannot endure to hear of suffering; and they that would fain raign with Christ, will in no case be brought in the mind to suffer with him. They will not accept of Christ for their spiritual Husband upon the just conditi­ons of marriage, for better for worse, for richer for poor­er, in sickness and in health. They fancy not a poor neglected, despised, and persecuted Redeemer. Nor can they be allured and invited to accompany their Saviour in reproach and ignominy, in poverty and nakedness, in imprisonment and banishment, and to dy with him upon mount Calvary. Non est in Deum delicata & secura con­fessio; Qui in me credit, debet sanguinem su­um fundere Hieronym. It is no delicate or secure thing to confess Christ; that man which believes in him, must so cast up his account and reckoning; as to be ready to lay down his life, and to shed his blood for him. This is it that makes men look a skue upon Christ as a meer stranger, as if with St. Peter they knew not the man, and to follow him a far of after his example and that for dread of their own danger. This is it that makes so many Agrippa's in times of temptation, who upon this very ground and reason are but almost perswaded to become Christians.

Seeing then Agrippa brake of as it were in the middle of a sentence, and slopt as at a full point, where he should [Page 121]have made a comma or a colon, & yet remained but a Se­mi-Christian, and that after the hearing of another Apollo St. Paul, mighty in the Scriptures; who preached a pe­netrating, and a peircing Sermon, and with a deep tent, and keen lancet searcht his conscience to the quick; we may from hence observe the truth of that Divine Aphoris­me and Theological Maxime.The first Co­rollary.

That there is not aIt is gi­ven to you to know the my­steries of the Kingdome of Heaven, but to them it is not given, Matth. 13.11. Fides inchoata & perfecta do­num Dei est, & hoc donum qui­busdam dari & quibusdam non dari, omnino non dubitet, qui non vult mani­festissimis sa­cris literis repugnare. August, de Praedest. sanct. cap. 9. Quidam sic o­pinantur, quasi Deus recesse habeat praesta­re etiam in­dignis quod spospondit, & liberalitatem ejus faciunt servitutem; Sed Deus Thesauro suo providet, nec sinit obrepere indignos. Tertul. de Foenitent. cap. 6. sufficient Grace dispensed and dealt out unto all men, for their salvation. There may be indeed a sufficiency of outward means, but not of in­ward grace. And there may be a sufficiency of grace to render them inexcusable, but not to effectuate their con­version. And therefore that School distinction of Gratia sufficiens & Efficax, seems not every way accurate enough. The several members whereof (which in a just division should be opposite) are coincident with each other; and that grace which is of it self sufficient, must needs be of force and efficacy. For as it is a part of the sufficiency of God, that he is entire and every way absolute in his na­ture and altogether independent in his Actions upon the creature; so it cannot but be essential to sufficient grace, not to borrow of any other, & to want nothing for the ac­complishment of the effect: I deny not, but that there may be a sufficiency in nature, which is not ever attended & ac­companied with force and efficacy. Thus a soveraign plai­ster may be sufficient to cure a putrid & rotten sore. And a medicinal Potion may be sufficient to recover a desperate disease. And yet the indisposition, frowardness and impatience of the Patient, in plucking off the plaister, assoon as it is applied; or his peremptory refusal to drink of it may frustrate and void the vertue of it. But where there is a sufficiency of grace, there must of necessity be a con­curring efficacy in removing all obstacles and impedi­ments out of the way, in mastering and overcoming the contumacy and obstinacy of the tough heart of man in [Page 122]making opposition and resistance. For if it be in the pow­erIt is not of him that willeth, nor of him that runneth, but of God that sheweth mer­cy. Rom. 9.16. Non potest ef­fectus miseri­cordiae Dei esse in hominis po­testate, ut fru­stra illius mise­reatur, si homo nosit, Aug. l 1. ad Simpl. Quest. 11. and liberty of the will, either to imbrace, or reject those offers and tenders of grace as it pleases; Then that grace is not sufficient of it self, which for the compassing of its own act, is wholly dependent and beholding to an­other.

For sufficient grace may be considered either in regard of 1. Efficacy. 2. Or the Effect. The sufficiency and efficacy of grace are inseparable companions; yet that grace which is sufficient of it selfe, doth not always take effect. And in this sense Christ died sufficiently, but not effectually for all men, in that they are not redeemed and ransomed from the cruel bondage of sin and Satan, and actually partake not of the benefit: If then grace both sufficient and efficacious be afforded unto all; if to Pagans and In­sidels, much more to those that live in the bosom of the Church, and enjoy the publick Ministry: How comes it to pass that Agrippa S. Pauls Auditor, Who taught as one having authority, whose word was lively and mighty in ope­ration? What is the reason, that Agrippa who was so suf­ficiently and efficaciously instructed, was not converted by it? but mangre this sufficient and effectual grace, which they so earnestly plead for, is still drawn aside with the bias of his corrupt lusts, and makes open profession in the Text, Almost thou perswadest me to be a Christian.

Secondly,The second Corollary. we may from Agrippa's example deduce this corollary and conclusion; That the conversion of Agrippa's, Princes, and Potentates of the earth, the Great and Mighty men of the world, who are advanced to the highest pitch of remporal felicity, is exceeding hard and difficult. Why else should our blessed Saviour express himself in so high a strain of a vehement asseveration, and lay it down for a dogmatical and a positive Truth, Mat. 19.23. Verily I say unto you, That rich men shall hard­ly enter into the Kingdom of Heaven. Not that the salva­tion of great ones is impossible, or altogether desperate; For even a Lazarus, August. Epist. 89. [...]. 4. a poor man sate in Abrahams bosom, who was rich; (as an Antient observes out of the Para­ble.) [Page 123]Rich and poor have both access to Heaven alike. And yet nevertheless that of Saint Paul is an undoubted truth, 1. Cor. 1.26. Not many wise men after the flosh, not many mighty, not many noble are called. Men of this rank and quality are great strangers, rare guests in Gods King­dom, wonderful dainties and delicates; and as old Bi­shop Latimer was wont to term them, They are Venison at Gods Table. And hence it was that Luther dropt down that speech, upon occasion of the death of Elizabeth Queen of Denmark, a religious and gracious Princess.Scilicet Christus etiam aliquando volu­it Reginam in coelum vebere. Lutherus de Elizabetha Regina Dan. Tom. 2. Epist. pag. 311. True indeed, and so it is, That Christ will sometimes take up a Queen into his Heavenly Kingdom: Some­times, but very seldom. This may be the reason of that resolute and definitive speech of Pope Marcellus, the se­cond of that name,Non vi­deo quomodo qui locum hunc altissimum te­nent, salvari possint. Onophr. in Marcel. A double rea­son why the salvation of A grippa's, proves so hard and difficult. I see not how many that sit in the Popish Chair can be saved. And that which he spake of the Popedom, may after a sort be verified of all earthly Dignities and Promotious. This is a cragged and a thorny way to Heaven, more beset with difficulties then that of others.

There is a double cause and reason of it.

• 1. The painted face of worldly glory.
• 2. The ugly vizard of worldly shame.

First, worldly glory is a Syren, a Circe, a common Strum­pet, which with her painted face and whorish looks, catch­eth men by the eye-lids,1 infatuates and inchants their judgements, inveigles and intangles their affections.The painted face of world­ly glory. And so far doth it prevail in the seducing of them, that unless Religion comes accompanied with a large Retinue of re­spect and reputation, honours and preferments, as so ma­ny Hand-maids to attend upon her, and to bear up her Train, they conceive it no meet match or mate for them, and altogether unworthy their choice and acceptation: witness the wavering example of that Heathen Consul, of whom Saint Hierom makes mention, who in private and pleasant conference, was wont to impart his mind to Pope Damasus, Facito me Romanae urbis Episcopum, & ero protinus Christianus. Hieron. Epist. 1. Do but make me Bishop of Rome, and I will forthwith turn Christian. That which he chiefly respected [Page 124]was the outside pomp and glory of Religion; and unless he might be assured to better his state by the exchange, he was at a point for his resolution, To live and die a Heathen.

Secondly,2 the ugly vizard of worldly shame, is as great a Remora to mens conversion,The ugly vi­zard of worldly shame. as the painted face of world­ly glory, and affrights and scares them out of the profes­sion of Christianity; as conceiving by this means they shall soon become vile and contemptible, and forfeit their reputation to ignomy and reproach. For that which Sal­vian observes of the Humor of his Times, is most true of ours;Si quis ex nobilibus ad Deum conver­ti caeperit sta­tim honorē no­bilitatis amit­tit. Statim e­nim ut quis melior esse ten­taverit, dete­rioris abjectio­ne calcatur; Ac per hoc on nes quodam­modo mali esse coguntur, ne viles habean­tur. Salvian. de Gubern. Dei lib. 4. pag. 113. If any of the Nobility chances to be converted un­to God, forthwith he degrades himself, and loses the honour of his Nobility. Quantus in Christiano populo honor Chri­sti, ubi Religio ignobilem facit. O how great is the ho­nour of Christ even in the people of Christ, where Religion renders men ignoble, and betrayes them to contempt and scorn! And this is the fear of many great ones, of the No­bility and Gentry both, that if they be truly zealous of Gods glory, resolute, down-right, and thorow-pac'd in in his cause and quarrel: If they set their faces toward Jerusalem with Christ and his Disciples, and approve themselves not Agrippaes, [...], Almost, but altogether Christians: This will stain their Gentry, taint their high­born blood, ecclipse their credit, and cloud their prefer­ment. This will open wide the black mouth of calum­ny and detiaction, to stigmatize and brand them for brain­sick Puritans, and formal Hypocrites. This will burden them, yea and break their backs with the weight of their heavy censures. They are none of Caesars friends, Incen­diaries and common Boutefeus, the very pests and plagues of the Commonwealth. And for the better prevention of soul-mouthed Obloquie and disgrace, they make use of this device and shift, which they account of as a neat and quaint piece of State Policy, to contain themselves within the narrow bounds and lists of Mediocrity and Moderation: To be meerly indifferent and neutral in their carriage, and to side with neither party. They [Page 125]will not in any case be just overmuch, which is the sage counsel of the wise man, Eccles. 7.18. They cannot endure to be noted for hot-spurs, furious Jehu's, that drive as if they were mad, to over-lash and switch on too fast in Re­ligion. And indeed their main fear is to be true and sound Christians.

Christianity is a Race, as Saint Paul resembles it, 1 Cor. 9.24. So run that ye may obtain, whereunto is required agility of body, strength and length of wind, lest other­wise we tire and give over. And as it is in other Races, so likewise in this of Christianity, wherein there are ma­ny purfie and short-winded Christians, who set out with the foremost, and run well for a while (as S. Paul speaks of the Galatians) but soon run themselves off their legs, or out of breath. And as that which causes this shortness of wind, is either the corpulency and fatness of a soggy body, or debility and faintness of spirits; even so fat Livings and preferments, A massie Corps belonging to an Ecclesi­astical Dignity, or else an over-timorous and feeble dis­position make so many short-winded Christians, who faint and fail ere they come to the goale and mark, The price of the high calling of God in Christ Jesus. So that it is one of the two, either the painted face of worldly glo­ry, inflaming the heart with inordinate love; or the ugly vizard of worldly shame, producing and causing in it im­moderate fear: That makes the conversion of great men to prove exceeding hard and difficult. And when the most forcible means are attempted and applyed for the effect­ing of it; they still remain in Agrippa's temper, their pulse beats in the same manner: and out of the abundance of their heart their mouth speaks, and breaths out the same words, Almost you perswade us to be Christians.

THE INNER-TEMPLE.

WE are now (Blessed be God) presented and met together in the Temple;The Preface. And here is a Temple that presents it self and meets us in the Text. And what more proper and accommodate, then to treat of the Temple, in the Temple; where both Text and place, seem to comment upon each other. The place whereon we stand is holy ground, and Holiness becomes this House for ever, Psal. 93.5. Such is the Temple in the Text. For the Temple of the Lord is holy. And yet lest some illiterate and literal Hearer should misapply the words to the material Temple, (as the ignorant Jews per­verted our Saviours meaning, John 2.19. Destroy this Tem­ple: Which our Saviour precisely affirms of the Temple of his Body. Ver. 21. But he spake of the Temple of his Body.) St. Paul the best Expositour and Interpreter of himself, puts the matter out of question, and delivers him­self in plain and positive Terms; Which ye are.

The Parts of the Text are Two.

• [Page 130]1. A Thesis.
  The Division of the Text.
• 2. An Hypothesis.

• 1. The Shrine.
• 2. And the Saint.

1.1 The Saint is God himself, the Holy one of Israel. A Saint and more then a Saint,The Saint. as Christ spake of John the Baptist; A Prophet and more then a Prophet, Matth. 11.9. To whom the glorious Seraphims sing that [...]. Holy, Holy, Holy is the Lord of Hosts, Isa. 6.3.

2.2 The Shrine, and that is the Saints; [...], the Church of God,The Shrine. the society and company of true Believers.

So that the sum of the words amounts to a double Ob­servation.A double ob­servation.

• 1. Sanctitas Templi. For the Temple of God is Holy.
• 2. Templum Sancti. Which ye are.

Each of these agreeable to the several names [...], and [...], whereby the Temple is expressed in the original. The material Temple is [...] the mystical [...], Both Holy. But the first shall be last, and the last first, and by way of [...], I shall begin with the latter.

1.1 Templum Sancti. The Church is God's Temple. There is not any creature but is of a limited and a finite nature,The first Ob­servation. and confined to a definite place. Bodily substances cir­cumscriptive, by way of circumscription. Spiritual Es­sences, as Angels and the souls of Men, Definitive & per Assignationem; And are so restrained to a certain space, that they neither are nor can be elsewhere present in the same Article of Time: But God who is a divine and heavenly circle, whose centre is everywhere and circumference no where, is everywhere Repletive; By way of diffusion and repletion. Thus saith the Lord, The Heaven is my Throne, and the earth is my footstool, Isa. 65.1. And therefore it was advisedly and religiously answered by a profound Christian to an inquisitive and busy-headed Philosopher, who overcuriously demanded touching the place of the Godhead: Dic tu prius O Philosophe ubi non sit. Tell us first O Philosopher where God is not. Such was his resolution; This the purblind Heathen discerned by the glimmering and dim light of nature. And Heraclitus one of that rank, thus invited his friends that came to visit him in his [Page 131]Stove, with this assurance & perswasion,Arist de Histor. Arimal. [...]. And the Historian reports of the Antient Germans, that they consecrated to their false and fained GodsTacit. Hist. Lucos & nemora, Groves and shady places; As supposing they could not be comprehended and included within the precincts and compass of any Habitation. And yet God who is all center without circumference, and knows no limitation of his nature, power, or presence; makes choice nevertheless by way of appropriation to himself (My House) of a peculiar place and dwelling.God chal­lenges a house.

1.1 Such was the Tabernacle for a time, which was ambula­tory in the Wildernesse, & unsetled in the land of Canaan. The Taber­nacle.

2.2 So was the Temple afterward which was sixed at Hie­rusalem: There kept he his fire and chimney, as Ezekiel phraseth it:The Temple at Hierusalem. And dwelt as a Honsholder in his Mansion or proper Tenement. And hereunto was annexed that so­lemn promise, Psal. 132.14. This is my rest for ever. That is, for many successions and generations. There being Aeternitas Absoluta and Periodica: And Aevum oftimes passes in Scripture language for Eternity; which deter­mined and expired with the coming of Christ, who laid the foundation of another world, by the publishing of the Gospel. And thus was the Temple God's rest for ever. Here did he dwell; for he had a delight therein.

3.3 And God dwels in our Temples and Churches where his name is publickly called upon, and Religious Rites and Ceremonies duly celebrated and administred,Our Temples and Churches. yet with a difference and distinction.

The Temple at Hierusalem, was not Locus ut locus, The difference between them A bare and naked place: But Locus ut sic, A place in such a respect, as the Schoolmen speak. As be­ing Medium divini cultus, Scotus: in Sen­ten. The place that God had chosen above all other to put his name there, particularly allotted and appointed for divine Worship, and honoured with many choice priviledges, and special promises, of au­dience and benediction: whereunto they were to direct and turn their faces, though far distant and removed from it, in a forrain and strange Country, even in their private [Page 132]devotions and supplications. This was a lively Type and representation of the Body of Christ, as himself is pleased to stile it, Destroy this Temple, John 2.19. In all which respects the Jewish Temple, was God's House [...], so called by way of Excellency. But as for our Christian Temples and Churches, they are consecra­ted to God's sacred worship and service; and so made ho­ly, though not with an inherent holiness (as Bellarmine presses it too far;) For how should timber and stones be capable, not only of a spiritual quality but of saving grace, which like unto the Leprosie must needs cleave unto the Walls? yet do they partake of an adherent and relative holiness in regard of their use and end, so long as they continue dedicate; and must not at any time be perver­ted to profane and common Offices, no not when the As­sembly is dissolved; which nevertheless can no way match and parallel either in outward glory, or inward dignity and preheminence, but must of necessity give place to that same special place, Locus ut sic, The Temple at Hierusalem. For whereas the Temple sanctified the Congregation and meeting to the Jews; our Temples are sanctified by ver­tue of the Assembly and Congregation. Neither is the promise simply entailed to the place, but to the persons and performances; The joint participation of the Word and Sacraments; the united devotion of the People; the force of whose prayers prove like a great thunder-clap, as Saint Hierom resembles it: Or, as the roaring of the enraged Sea; so Saint Basil phraseth it: To these I say doth the promise appertain, Matth. 18.20. Where two or three are gathered together in my name, there am I in the midst of them. Which occasioned that common by word among the Jews,D [...]usius Apotheg. p. 20. Ʋbi duo sunt qui de Lege colloquuntur, ibi Divinitas est inter eos; as the Learned Drusius relates it. So then, both the Jewish Temple and the Christian Churches are but material Temples: And God dwels not in Temples made with hands, Acts 7.48. Both which I must passe over as Samuel did the seven Sons of Ishai, These are not they which the Lord hath chosen. It is the mystical and living [Page 133]Temple which God prefers as he did sometimes little Da­vid, and wherein he principally resides.The mysticall and living Temple.

And it is well observed by judicious Cameron that the wordEcclesia hic non locum in quo conveni­tur, sed caetum significat Cam. in 1. ad Carin­cap. 11.18, et 22. [...], is never taken Topically, nor doth the Church signifie throughout the New Testament any certain place: but either an Ecclesiastical assembly and meeting, or the spiritual society of the faithful, The Church of the living God. And to them alone St. Paul applies the words in the text. For the Temple of God is Holy: which ye are. And he speaks not to stones but men.

These, These are Gods Temples, not only in their spi­ritual and better part their soul, that same Divinae par­ticula aurae [...]. A sprig and branch of the Divinity it self, pluckt of as it were from the tree of Life: But even in the outward frame and constitution of their Bodies: St. Paul affirms no lesse, 1 Cor. 6.19. Know ye not that your Body is the Temple of the Holy Ghost, which is in you. Which bodies of ours, though far different from the material Temples, as being of a more excellent and Divine nature; yet do they represent and resemble them by way of Analogy and proportion: For as Salomons Temple was severed & parted, in Atrium populi the taber­nacle of the Congregation, the Sanctuary, and the Sanctum sanctorum, the Holy of Holies: whereunto the Prophet Jeremiah alludes (as some conceive) in a threesold re­hearsal and repetition, The Temple of the Lord the Temple of the Lord, the Temple of the Lord, Jer. 7.4. In an apish imitation whereof the Heathenish Temples consisted of a [...], and a [...] or [...], A Porch, A Body, and a Quire. Even so the outward parts of the Bodies of the Saints, the hands and arms are the Court and Porch of this Temple. The legs are so many Marble Pillars that support and bear it up, the eyes in the forehead the su­preme and highest place, like windows that transmit and convey light. And as for the inward cells of the Brain and Heart, they are as the Sanctuary, and Body of the Temple. But the soul with the several powers [Page 134]and faculties, the understanding, Will, Affections; this is the Sanctum Sanctorum, the most Holy of all o­ther.

For as there is, and ought to be a correspondence be­twixt the nature of God and the manner of his service; so must there be likewise an agreement betwixt it and the place. God is a Spirit, and they that worship him, must worship him in Spirit and in Truth, John. 4.24. And as he is worshipped in Spirit for the manner, so will he also be worshipped in spirit the for the place: in the spirits & souls of Believers. Though God dwels in the Body, yet chief­ly in the Soul; this is [...] and by way of excellency Gods Temple.

And thus are we at last come into Gods Temple by ma­ny degrees and steps; as they ascended into that of Solo­mon: Or as they climb up some long ladder by several staves which rise each higher then the other, and like unto Jacobs ladder, the foot whereof stood upon the ground: so doth the material Temple, but the top thereof which is the mystical reacheth unto Heaven.

That is the spirit and soul of manArist. de. Anima. Lib. 1. [...], as the Philosopher teacheth, Hierusalem which is [...], above, the mother of us all. The Congregation of the first born, whose names are written in Heaven.

And in two respects is the Church assimilated and com­pared to a Temple.The Church a Temple in two respects.

• 1. Ratione structurae et aedificationis.
• 2. Ratione usus et inhabitationis.

First,1 The Church is Gods Temple in regard of the structure or the building.Ratione stru­cturae et aedifi­cationis. For every house is built of some man, but he that buildeth all things is God, Heb. 3.4. God who is [...], the Architect of heaven & earth: he like­wise frames and fashions his Church, which is as it were a Heaven here on Earth. And as the soul in the Body doth Fabricare sibi domiclium, so God who is the soul of the [Page 135]Church, prepares and formes his own dwelling. Nor shall we need over-curiously to enquire touching the manner of the workmanship: Qui vectes quae ferramenta? What tools and instruments God had to effect it; which were the several Queries of the Epicure in Tully concer­ning the Creation of the world: For as in the Creation Dixit, et fact a sunt, He spake the word and it was done, he commanded and it was created. So God doth but speak the word in the mouth of his Ministers, there is but a Dixit on Gods part and forthwith there followes a factum est without more adoe. There is neither noise of axe nor sound of hammer to be heard in the building of this Tem­ple, no more nay far less then in that sumptuous and state­ly Temple of Hierusalem.

The foundation of which Temple is not the Church,The foundati­on of this Temple. Not the Church. that being the Temple it self. This were to confound the building with the foundation, and how should the Church be accounted the Pillar and ground of faith which relies and rests upon it? or if the text seems to favour it, and imports as much in express terms [...], 1 Tim. 3.15 yet is it onely Columna forensis like unto the Pillars of of the Heathen whereunto their solemn Laws and consti­tutions were publickly affixed, and so made manifest and legible to the people. It is not Columna architectonica, that supports and bears up the weight of the frame.Not St. Peter.

Nor is St. Peter the Pillar of the Church which he no more sustaines then ever St. Christopher carried Christ: whom nevertheless the Romish faction injuriously honour, as the great Atlas of the universal. Church firmely lean­ing upon the strength of his shoulders; and though St. Peter bestiled a pillar, yet is that title given in common to the rest, Galations the second Chapter, and the nine verse. And when Iames, Cophas, and Iohn, who seemed to be pillars. And it as worth the observing, that St. Paul pur­posely inverts the order, Iames, Cophas, and Iohn, place­ing James and not Cophas in the forefront, least he should have seemed thereby to have conferred the Primacy upon him, and made Peter Metropolitan over his Brethren. [Page 136]Nor doth he join the Sons of Zebedee hand in hand, who were surnamed Bonaerges, and accompanied Christ in his transfiguration; but ranks Saint Peter in the midst, that he might no way be suspected to ascribe unto them the like authority and jurisdiction.

Let Peter then continue his name, yet is he Petrus, non Petra, the chief corner Stone, and Rock of our Salvation. Christ builds not upon Saint Peter, but builds Saint Peter upon himself;August. in Mat. 16.18. Super me aedifieabo te, non me super te; as Augustine upon the place. And let him for ever enjoy his title of Cephas, and be deservedly honoured as a choice stone; yet is he not the chief co [...]ner stone, or the foun­dation of the building:But Christ is the foundati­on of the Church two ways. For other foundations can no man lay then that is laid, which is Jesus Christ, 1 Cor. 3.11.

A Doctrinal Foundation, Respectu doct [...]inae reve [...]atae, The supernatural and divine Truth of the Scriptures, where­with he inspired the Church in all Ages, by the ministry of his messengers; 1 and in the fulness of Time instructed it by word of mouth,Respectu do­ctrinae revela­tae immediately in his own Person, as being the Eternal Wisdom, and Essential Word of God, [...]. Who was sent from the bosom of the Father.

1.2 A personal foundation, Respectu gratiae salutiferae; which by the satisfaction and merits,Respectu gratiae salutiserae. whereby he trod the wine­press alone, he hath effectually purchased & procured. And herein it far exceeds, and altogether differs from earthy foundations, which are in imo, laid low and deep within the ground; but Christ is Fundamentum in summo, the uppermost part of that new Hierusalem which commeth down from Heaven.

2. Descend we therefore from the foundation to the walls, the society and company of the faithful;The people of God are the walls of the Temple. all of them dis­posed and couched together, as so many lively stones in a mystical and spiritual Temple. This is that elegant strain and metaphos, wherewith Saint Peter seems to be much affected and delighted, to whom ye come as unto a living stone disallowed of by men, but chosen of God, and precious. And ye as lively stones be made spiritual houses, 1 Pet. 2.3, 4. He [Page 137]whom the Prophet Daniel compares to a stone cut out of the mountain without hands, either in regard of his eter­nal generation of the Father, or his temporal birth of his Mother. He whom David foretold to be the head stone of the corner, being highly exalted by his Resurrection and Ascension: Him doth Saint Peter term an elect, and precious, and living stone, having life in his own person, e­ven as the Father hath life in himself, John 5.26. And the Church of God lively stones, as being quickned by [...]s spirit.

Stones not by propriety of nature, such as sabulous Antiquity dreamed of, that Pyrrha by casting of stones changed them into men. Behold here a more strange Metamorphosis, yet far unlike that of Medusa, so famous among the Poets, men turn'd into stones.

Nor yet stones, for their inbred folly and senselesness of disposition, such as the Philosopher stiles, [...],Likened to stones in a double pro­priety. one stone upon another. But by a borrowed similitude and resemblance, both in regard of their absolute and relative property.

• 1. The absolute property which is the solidity and firmness of their faith.
• 2. The relative property, and that is their aptness and appliableness unto building.

And or such materials doth God make up a spiritual house, and out of these stones he raises up children unto A­braham.

First, stones are a hard and tough,1 and well compacted substance: This is the absolute property of the faithful,Their absolute property. to be [...], steadfast and immovable, and though their outward man is but weak and feeble, nei­ther is their strength the strength of stones, as holy Job too too passionately complains, Job 6.12. yet hath their in­ward man the strength of flinty stones, and is so far from yielding to the surious stroaks of temptation and affliction, that it forcibly resists these Hammers, and beats them back with violence. For God who promises to take away the stony heart out of the midst of his people, Ezek. 36.26. be­stowes [Page 138]upon them in stead thereof, [...], as Saint Paul stiles it, Col. 2.5. A firm, solid, and stony faith. And howsoever it may and will be fierc [...]ly assaulted, yet it shall not be fully foiled and vanquished, pressed, but not oppressed;Concuti potest, non ex­cuti. Tertul. shaken, and yet not shaken off. What though the most pompous and stately Temples are turned topsie turvy, and laid level on the ground, with the sud­den blast of a terrible earthquake, and their place knows them, no more; yet shall these spiritual Temples be as mount Sion, which cannot be moved, but standeth fast for ever, Psal. 125.1. Let stones fall out of the building, and moulder away into rottenness, as being subject to a kind of mortality and corruption, ‘Mors etiam saxis, nominibusque venit.’ Yet as for these living stones, Whosoever liveth and belie­veth in me shall never die. It is our Saviours determinate assertion, and peremptory promise, John 11.26. Thus are the faithful stones in the absolute property, their sted­fastness and continuance.

Secondly,2 The Saints of God are Stones for their re­lative property,Their relative propertie. their usefulness and appliableness unto Building, Ex quovis ligno non fit Mercurius. Temples are not framed of beggerly stuff, and rude materials; nei­ther are common pebbles and unhewen stones (as are all natural and carnal men) meet to join with Christ the chief corner stone, in whom all the building coupled together, grow­eth to a holy Temple in the Lord, Eph. 2.21. This Temple consists only of choice and precious stones; so is Christ entitled by Saint Peter. And such are all believers, who have obtained [...], the like precious faith, whereof Saint Peter speaks. There is not the meanest Christian but after a sort shares in Saint Peters priviledge, and is placed as another Peter in this edifice, wherewith, though not whereupon Christ builds his Church, and the gates of Hell shall not prevail against it, Mat. 16.18. Not the power and policy of the Devil, symbolically set forth by the gates [Page 139]of a City, which was antiently the seat of Counsel and Judgement in the time of peace, and hath been alwayes the place of strength and fortifications in the time of war. Yet neither shall the cunning straingems, or stoutest op­position of these gates of Hell, nor the gates ofVox [...] Nusquam in sc riptura, (u­nicus modo le­cus excipiatur) insernum signi­ficat, sed sepul­chrum vel ho­minis vita fun­cti statum, & conditionem. Camer. Myr. Evang. in Mat. 16.18. Death, as Cameron expounds the place) the domineering Tyran­ny of the Grave, which deraint our bodies as close pri­souers for a time under the earthen bars of rottenness and corruption; and so some what avails, but shall not be able to prevail against it, [...], as he descants upon the place. So sure and permanent is this building, that it is stronger then death it self, so indisso­luble is the conjunction, so entire the union of the several stones with the foundation, that the very name of Christ is applied & communicated to his Church: [...], saith Saint Paul in the Apodosis of the similitude, 1 Cor. 12.12. The bond and ligament of which union is the spirit of God on his part, and faith the means on ours; which in regard of the office of being instrumental in joining us to Christ the foundation; it is sometimes honoured with the name of a Foundation. Faith is as the foundation (saith Saint Chrysostom) other graces are as the upper part of the building. [...]. Chrysost. And as Faith is the bond of our union with Christ, so is Charity of our communion and fellow­ship with our brethren; For Hard with bard, stone with stone, will never make good wall, as it is in the Italian pro­verb. But Charity must come betwixt, and as a spiritual kind of mortar, both join and bind them fast together. And as in a building, eachƲnusquis­que lapis por­tat alterum & portatur ab al­tero. Luther. in Galat. stone supports and bears up another: So must we bear up one anothers burden, as Saint Paul adviseth in the case, Gal. 6.2. who are lively stones of the same mystical Temple. Thus have we taken a survey of the several parts of the foundation, and the walls of this structure; and had a cursory and short view of the means, both of the framing, and of the coupling and conjunction. In all which appears the formality of the Comparison, Ratione edificationis, the Church is Gods Temple, in regard of the building. [Page 140]

So is it likewise in the second place,2 Ratione inhabita­tionis, the proper use and habitation;Ratione usus, & in habitati onis. God hath a three-fold Temple. For God hath a three-fold Temple, or place of residence, whereof the Church is one, though every way inferiour to the former.

The first Temple of God is his glorious Majesty, alto­gether infinite and incomprehensihle; who as he is void of all bounds and limits in his nature,1, so he is not inclu­ded within any lists and terms of place.His glorious Majesty. Thus God dwelt in himself from all eternity. In se & apud se habitabat, It was the answer of an Antient to those smattering Que­stionists,Et apud se est Dens. Pet. Lomb. dist. 17. ere August. and curious Inquisitors, who would needs pry in­to the place of Gods abode, ere this visible world was created.

The second Temple of God is the humane nature of Christ,The humane nature of Christ. which being hypostatically united to the God­head, it was the seat of the Deity, in a most peculiar manner; Being replenished with Divine Grace from his first conception, as Solomons Temple was filled with a cloud at the dedication; and that far above the capacity of the creature. Full of Grace and Truth saith Saint John 1 Joh. 14. Of Truth, which is the perfection of the understand­ing. Of Grace, which is the excellency and beauty of the Will. Nor was he only full of habitual grace, but of the Divinity it self; For in him dwelleth all the fulness of the God-head bodily, Col. 2.9. There is not a word in the Text, but is dogmatically full, and very significant and emphatical, [...], The very fulness of the God-head in the utmost latitude, dwelt in Christ, as in a sacred Temple. And that per­sonally and essentially, not only in regard of the inward gifts and endowments which are imparted and dealt out unto us in measure and proportion. This was not only Templum Domini, but Templum Dominus, asAugust in Evang. John. Augustine distinguished of old betwixt Panem Domini, & Panem Do­minum, Christ was both the Temple of the Lord, and the Lord of the Temple.

The third Temple of God is the Church,3 [...], a living and a walking Temple;The Church. and from hence it takes [Page 141]its name, [...], because of Gods ha­bitation; for though God be every where per divinitatis praesentiam, and the whole world be his great presence chamber, yet is the Church his privy chamber, his with­drawing room, where he most frequently converseth, Walking in the midst of the golden candlesticks, as Christ describes himself, Revelations 2.1. abiding onely in the faithful, per inhabitationis gratiam, as in the place of his habitation. And albeit every good creature be in God, as in the conserving cause, In whom we live, and move, and have our being, which is nothing else then aId ipsum quod sumus ni­hil aliud est, quam in uno Deo subsisten­tia. Calvin. Iust. l. 1. subsi­stence in God, and our preservation is but one continu­edQuamdiu creatura est tamdiu crea­tur. Durand. in Senten. Creation; yet nevertheless God is not in every creature (though every creature be in God) as in the proper seat and mansion. This Christ appropriates to his Disciples by special promise. Iohn 14.16. And I will pray the Father, and he shall give you another comforter, that he may abide with you for ever, [...], which is of singular force, and denotesMir [...]r, in scriptura sin­gularem babet significationem; notat enim con­stantiam & pe­nitissimam ad­haesionem ejus rei quae dicitur mancre. Camer. Myr. Evang. in Joh. 14.16. constancy and con­tinuance. In which respect the Jews of old called the spi­rit of God by the name Shechina, that is, a Mansion, or an habitation. This is an inseparable priviledge of the Temple, as Saint Paul quotes the Text, 2 Cor. 6.11. For ye are the Temple of the living God, as God hath said, I will dwell among them, & walk there; and if we stick not to credit the testimony of Antiquity, God dwels no less virtu­ally in the Church, then in the Throne of the highest Hea­ven; a devout soul is another heaven upon earth: even that hea­ven which is mentioned in the Preface of the Lords Pray­er, Our Father which art in Heaven, that is, in the Saints. And herein consists the difference betwixt Physical places,Anima beata est eae­lum. Bernard. Pater Noster qui est in coelis, id est, in San­ctis. August. and this which is Metaphorical; those contain and pre­serve the body: but here the inhabitant includes and upholds the dwelling. And as other Temples prove San­ctuaries to such as repair for refuge; so is God an Asylum to his Church, and a Sanctuary to his Temple. And so have we compleatly dispatched and finished the several branches of the Allegory, and the doctrinal part of the [Page 142]Proposition. Which being thus premised, we may from hence infer a threefold Corollary and Conclusion.A threefold Corollary.

• 1. The Dignity. Of the Church.
• 2. The Duty. Of the Church.
• 3. The Danger. Of the Church.

All arising from the consideration of a Temple.

First,1 we may take notice of the Churches Dignity, and that in a double consideration.The Churches Dignity, in a double consi­deration.

• 1. Simply and absolutely in it self, as being the Temple, the mystical Temple of God.
• 2. Comparatively and relatively, in reference to the ma­terial.

First,1 then observe the absolute Excellency of the Church,Simply and absolutely in it self. as being Gods Temple. For if as the Heathen Philosopher Menedemus some time spake, Those stones were happier then the rest, which served for their Al­tars. Surely these Stones in this goe farre beyond them, who are deputed to a higher employment; to be the receptacle and habitation of the Spirit. The entertainment of some Worthy and Noble Guest, doth as it were enhaunce the honour of the dwel­ling. Yea the presence of a dead Corps, whose Ashes and Memory are for ever sacred and precious, doth after a sort honour the Urne, and dignifies the Grave that con­tains it.

As Beza warbled it most sweetly in a funeral Elegie, and Epitaph of renowned Calvin. What is it then for a poor Christian to harbour the living God, not as a stranger, or sojourner, but a perpetual Residentiary; Not to re­ceive Angels into his house with righteous Lot; But the ho­ly spirit into his heart: There to enjoy the constant pre­sence in the powerful motions and excitations, the sove­raign and happy effects. 1. As an Instructer. This is the way, walk ye in it, Isa. 30.21. 2. As a Guide, As many as are led by the spirit, Rom. 8.14. 3. As a Coadj [...]tor and Fellow-helper, Likewise the spirit helpeth our infir­mities. [Page 143]Rom 8.26. 4. As a Comforter, But the Comfor­ter, which is the Holy Ghost, he will teach you all things, John 14.26. The Comforter by way of Excellency, above all other. The Comforter by way of Propriety, in opposition to all other. And to have the Spirit of God thus present, is an Excellency without match, or parallel; A Praeludi­um of the joyes of Heaven; and a fore-taste of future Happiness: Like to that White Stone with a new Name engraven, which to man knoweth, but he that receiveth it, Revel. 2.17. And as it is observed of the City of Venice, that none can imagine the surpassing beauty of the place, but the native Citizens and Inhabitants: no more can they conceive the ineffable happiness and comfort of a Christian in this respect, who have not sensibly found it by experience, nor shall a stranger meddle with it.

This is one of that1 Deus & Homo. 2. Ma­ter & Virgo. 3. Fides & cor Humanum. Bernard. in Vigil. Nativit. triple Union and Conjunction, all which are, singulariter mirabilia & mirabiliter singu­laria, Singularly wonderful, and wonderfully singular in the judgement of Saint Bernard. 1. God become Man. 2. A Virgin, and yet a Mother. 3. Faith and Mans Heart incorporated into each other. And it is not the least of the the three, that the spirit of man should be, as it were, espoused and married to the Spirit of God. That our blessed Saviour, the High Priest of our profession, should dwell in the Soul as in his Temple. Such honour have all his Saints.

Secondly,2 We may collect and gather the relative dignity of the Church in reference to the material Tem­ple.Relatively in reference to the material. For Respublica non est in parietibus: As he sometime spake. Nor doth the Church consist in the outward frame and walls of the Temple. And as great a difference there is betwixt the Church, and the Church in point of excellency; as betwixt senseless and living stones. A Mason, and a Minister; the Mason builds the one, but the Minister of God as a wise master builder is the Archi­tect of the other. Let there be granted to the material Temple, that it is a consecrate place, Holy ground, yea [Page 144]the Beauty of holiness, as the Psalmist calls it and a Sanctu­ary; yet if that be the sanctuary which was the middle part of the temple; the Church, the saints are the Sanctum sancto­rum the more inward part & most holy of all other. And if we herewith compare Solomons temple, which was the perfe­ction of beauty, and the glory of the whole world; wherat the Divel pointed (as some conjecture) in that temptation: And he shewed him all the Kingdoms of the world, and the glory of them, Mat. 4.8. that is the Temple of Jerusalem; yet shall we find verified of the place which our Saviour affirms of the person; A greater then Solomons Temple is here in my text. And in all the royalty it was not cleathed like unto one of these living Temples. For as it was not the Gold that sanctified the Temple under the Law: but the Temple that sanctified the Gold; so we read in the Gospel: no more is it the outward pomp and bravery of the place that sanctifies the person; but the inward sanctity of the person, that sanctifies the comely beauty, and decent apparrel of the place. And as Cornelia the Mother of the Roman Gracchi, spake of her children: so may our Mother Church of her natural children in the faith; Hi sunt ornamenta mea, These are my chiefest ornaments. As for their rich attire and costly furniture, I mean in the extremity & excess; they were in a manner peculiar to the infancy of the Jewish Church, being trained up under, the Paedagogie and beggerly Rudiments of the ceremonial law: which nevertheless were then made authentical by Gods ordinance both strict and punctual in their behalf, and were typical in part. Or else the blind devotion of succed­ing & declining age, cast them into the Churches Treasury with a liberal hand in the time of the Gospel: and that in the palpable darkness of Popish ignorance and pre­vailing superstition. Which escaped not the prudent observation and grave reproofe of some of their own party, Witnesse that speech ofCalicibus contenta ligne­is sacerdotibus ecclesia frue­batur aureis Walafrid. Strab. de reb. ecclesiae pag. 2 [...]. Boniface Arch­bishop of Mentz. That in the Golden age of the Church, there were Wooden Chalices and Golden Priests, but Golden Chalices were afterward transubstantiated into woo­den [Page 145]Priests and empty sconces, were graced with pretious my­tres. So that it formerly passed for a proverbial form in Bavaria and other parts of Germany; Gum tem­pla obsoura, erant lucida corda: tum lueida templa, obscura. corda. Aventin. dark Temples were enlightned, with bright and cleer [...]uning Hearts: and light Temples were obscured with dark hearts.

I speak not this to derogate in the least measure, either from the right ornament or due respect of Churches. Which I shall alwaies esteem and magnifie as Jacob did his Bethel, Gen. 28.17. Quam reverendus est hic locus, How fearful is this place? this is no other then the house of God, this is the gates of Heaven. Chrysost. [...]; as sweetly St. Chrysostom. So that heaven and the Temple seem to interchange names and are put promiscuously for each other, Psal. 11. [...]. The Lord is in his Holy Temple, the Lords throne is in heaven.

And certainly, this is one of the Epidemical diseases of the Nation, Malum quod semper vit abitur et somper reti­nebitur. Yea the opprobry and shame of our Religion; that Temples are now ruinated and laid wast in many places, and nor one stone left upon another: or else they are converted into Barnes and Stables: and the lay Patron like a greedy Harpy, having seiz'd the tiths to his own use, & swallowed up Gods demaines and portion; He contrives & transformes the Church into a Barn as the fittest place An holy place for holy things to harbour and receive them.

Questionless these men are not eaten up with the zeal of Gods House as David was: but rather cat it up, as if the stones of the Temple at the request of the Divel were turned into bread. These men (I say) are not of Davids stamp and strain, & yet they pray in Davids form, Psal. 27.4. One thing have I desired of the Lord, de praeterite for the time past: And that I will seek after, de futuro, for Time to come. And what is that not to behold the beauty of the Lord, and to vifit his Temple: with David: But to dwell in the house of the Lord all the daies of their life. To dwell in a literal sence, and to leave it as a Farm or manner House to their posterity. This puts the difference betwixt the primitive devotion of our forefathers, and the un­heard [Page 146]of sacriledge of this latter age. [...]. Chrys. in 1 Cor. 14. Hom. 36. the time was when houses were dedicated into Churches: but now churches are prophaned into houses yea worse then houses; which was the just complaint of St. Chrysostome. Now are they made Dove­coats, and cages of unclean birds. And as of old the Je­wish Merchants sold Doves, so do they now House-Doves in the Temple. Yea the sparrow hath found her an house and the swallow a nest where she may lay her young, even by thine Altars O Lord. So David of his time, Psal. 84.3. And now if ever may our Saviours expostulation be justified of ours? The Foxes have holes, and the Birds of the air have nests, but the Son of man, God and his sacred worship in many places, have not where to lay their head. Shall then both Birds and Beasts find mansion and yet God be shut out of his own dwelling? Shall we dwell in sieled houses, and his house lay wast? And if either cost or comeliness be added to it; shall they that carry the bag complain with Iudas, Quorsum haec perditio? to what pur­pose is all this wast: or disdain fully insult with scoffing Iu­lian after he had pilled and robbed the Church,Ecee quam pretiosis vasis mi [...]istratur Mariae Filio. Theoder. Hist. Lecles l. 3. c. 11. Are such goodly vessels fit for the Son of Mary? let such give ear to the wife mans caveat, Prov. 3.9. Honour the Lord with thy substance, and that not only in the due maintenane of the Ministry, but in repairing and beautifying of his Temple, the place where his honour dwelleth.

And yet know we must these are not the weightier matters of the Law, nor the great mystery of godliness. Not the form but the formality of Religion; or if the form, the outward and accidental, not the inward and essential form that gives it being and distinction. For the Kings daughter is all glorious within, Psal. 45.13. Glorious without too, there is no question; so it follow, Her cloa­thing is of wrought gold yet all glorious within; The chiefest, yea all the Churches glory, ariseth from her in­ward Beauty. Neither is any thing more unbecoming the spouse of Christ,Clemens Alexandr. Pa­dagog. [...]; saith Clemens Alex­andrinus. To be deckt and set forth with stately and strange attire, especially where the inside is not suitable. [Page 147]That the walls of the Church Fulget in parictibus lu­get in pauperi­but Bernard. should shine and glister, and the Church it self carry a forlorn and duskie countenance: This was the vanity of vanities, that Bernard justly faulted in his time, that the outward Temples should be specious and gorgeous to the Eye, and the living Temples have nei­ther form nor comliness. The Temple of Solomon far sur­passed the glory of the second Temple; yet of this doth God pronounce that solemn benediction. The glory of the last house shall be greater then the first, Hag. 2.10. As being honoured and graced with the birth of Christ. Even so the birth of Christ in the heart of the meanest Christian doth highly advance it above the most pompous and stately Temple, were it parallel with that of Solomon. As therefore it is the credit of our Nation to be stored with sumptuousAuglia. mons, pons, ecclesia, &c. Churches and adorned with goodly Tem­ples, that is one of our prime Excellencies; so should it be a testimony of far greater commendation to be repleni­shed with these spiritual mystical Temples. So shall we be an holy Nation, a chosen generation, a Royal Priesthood, and the Temple of the living God.

Secondly, If the Church be God's Temple,2 then may we from hence reflect upon her duty;The second corollary. The Churches duty. which St. Paul enforces and presses upon this consideration; [...], 2 Cor. 6.14, 16. Be not unequally yoked with Infidels. For to join these two together, by way of communication in sacred Rites and Mysteries; This is [...] the draw­ing in an uneven yoke, the plowing with an Oxe and Asse; which by positive law was interdicted to the Jews: and why so? Doth God take care for Oxen? As St. Paul que­stions elsewhere. Or saith he it not altogether for our sakes? For our sake no doubt it is written: As appears by the illa­tion and inference. For what concord hath Christ with Belial? or what part hath the believer with the Infidel? And as it comes home to the purport and phrase of my Text. And what agreement hath the Temple of God with Idols? [...]? what harmony or consent? what consistence or standing of the Ark and Dagon in the same Temple? Surely none at all. And St. Paul's inter­rogation [Page 148]implies a vehement and peremptory denial: there being no sin more Diametrally cross & opposite to the in­finite nature, truth, & unity of the Godhead: which is both Ens, unum, & verum; all which are convertible with each other: then the portraicture and representation of it in an image or similitude, be it onely by way of Analogy and mystical signification. No sin more directly adversa­tive to the rule of religion, then Idolatry. Insomuch that Lactantius lays it down for a truth no less evident then in­fallible,Non est dubium quin religio nulla sit, ubicunque fimulachr [...] est. Non religio in fimulachris sed mimus religio­nis est. Lactan. lib. 2. cap. 10. That Religion and Imagery cannot staend toge­ther: For what a greement hath the Temple of God with I­dols? Neither is the impiety of the sin greater then the ri­diculous folly and simplicity; which so far abaseth the nature of man, the Expresse and lively Image of God, to incline and bow both soul and body to dead and sensless images. And had they either sense or motion they would of their own accord worship men, by whom they were po­lished and fashioned into form and figure, or else had for ever remained stocks and stones, rude and unhewen mat­ter. But as Belshazzar and his fellow [...]evellers when they carroused in the golden and silver vessels of the Tem­ple; They drank wine saith the Text, Dan. 5.4. And prai­sed the gods of gold and silver, of brass and iron, of wood, and of stone; whereupon Saint Hierom passes this grave censure,Quantae erat stultitia in vasis aure [...]s et argenteis bibex­tes, deos ligne­ [...]s et lapidens laudare. Hi [...] ­rem. What folly was it for them that quassed in ves­sels of gold and silver to praise gods of wood and stone? Such yea far greater is the sottish stupidity of Idolatry, if not in prai [...]ing yet in praying to the gods of wood and stone, whereunto they are far superiour; not being redeemed or made of corruptible things, as gold and silver, but of higher and divine Principles. So that if the Church of Rome had not long agoe, expunged and razed out the second Commandment out of the Decalogue; And of late devised some wire drawn distinctions, of Imago & Idolum objectum motivum et terminativum & the like, they had long since wanted colouring to paint and varnish over the pro­digious profanness & palpable grosness of their Idolatry.

And yet nevertheless how many are there even amongst [Page 149]us that would fain put forth their helping Hand to recon­cile the Temple of God with Idols? like unto that silly Hermit, that seriously mediated a firm League of Friendship betwixt God and the Divel. Promiscuously blending both Religions together, Like unto bastard feathers imped in with the royal feathers of the Eagle; Metuen­dum est in po­strema mundi aetate hunc errorem gras­saturum quod ant nihil sunt religiones aut differant tan­tum vocabulis Melanet. [...]ostil. de Baptisme Christi. Extenuating and mincing the differences of both sides, as if they were, [...], a needless question of words and names, as Gallio spake of the Jewish: yea, a brainsick quarrel betwixt stomach and discretion. Ask you these men their judgement in the controverted points, They will tell you out of St. Paul, Idolum nihil est, The Idolatry of the Church of Rome is little or none at all. Transubstantiation is now become a question onel [...] de modo. It is not faith that justifies alone but works; Nor is the Pope any longer that stigmatical Antichrist, pointed out as it were with the sin­ger. And were it not for the absolute supremacy and ju­risdiction of the Pope over Princes, the asserting and maintaining whereof is crimen laesae Majestatis, High treason no lesse then capital: Who could bring a Quare impedit against these aequi vivocal Protestants, for proving down­right and professed Catholic [...]s? These are the men that would set up a Bridge betwixt Rome and England for the passage of each to other. A Bridge over the Sea as Xerxes once assayed in the Hellespont. But all in vain; For as Abraham replied upon the request of the rich man in the Parable, Luke 16.26. so may it be answered the Ro­mish party; Besides all this, betwixt you and us, there is [...], a great gulf set, so that they that would go from hence to you cannot; neither can they come from thence to us. And whether we regard No peace with Rome B. Hall. Sect. 2. the indisposition of the parties, the difficulty of the means, or the quality of the controversies; this reconciliation and atonement of both sides together, is an attempt impossible. And if either Authority or Learn­ing may bear sway, then let the judgement of a late Re­verend Bishop determine and umpire the question;King on Jonas Lect. 7. pag. 101. It hath been a favourable compromission of men more partial then wise; that the questions betwixt Rome and the Refor­med [Page 150]Churches might easily be accorded; I find it not. And I will be bold to say, as Tully sometimes of the Stoicks and Academicks Non de ter­minei sed de tota possessio ne contentio. Acad. quest. [...]. Nazianz. vita. that the contention betwixt us is not for bounds, but for the whole possession and inheritance. Whether God or Man, Grace or Nature, the bloud of Christ or the merits of Saints; written verities or unwritten vanities shall take place; We have Altar against Altar, Lyturgy against Lyturgy, prayers against prayers, doctrine against doctrine, potentate against potentate, Pope against Prince, religion against religion, subjection against subjection, faith against faith so diametrally opposed: As the Nor­thern and Southern Poles, shall sooner meet together; then our opinions (standing as they doe) can be reconciled. Thus far that worthy Bishop. How long then halt we be­twixt two opinions? If the Lord be God, let us follow him: If Baal be God, follow him, was Elias counsel to the neutral Israelites, 1 Kings 18.21. Are we happily rescued and set at liberty from that Egyptian thraldom, whereof Reverend Grosthead prophecied a little before his Death,Non libera­bitur Ecclesia ab Aegyptia­ca servitute nisi in ore gla­dii cruentandi. Grostheadus E­pisc. Line. That the Church should not be redeemed out of the Egyptian bon­dage, but by the mouth of the bloudy sword; Then let us not turn back again, no not in heart and affection, to the fleshpots of Egypt any more; but as God enjoineth the Prophet Jeremy, Jer. 15.19. Let them return to thee, but do not thou return to them. Are the walls of Jerico battered down in this Kingdom, by the strong hand of two puissant and mighty Princes? then cursed be they that go about with untempered mortar to build them up.

It hath been the complaint of old: In nomine Domini incipit omne malum. And it is still censoriously observed by some, that there seldom happens any notable alteration in Religion, but some of the Clergy are the Antesignani, the very Ensign-bearers and chiefest leaders. So that the Church may now complain with the Tree in the Fable, that she hath been torn asunder with those wedges that were hewen out of her own bowels.

Let not us above all other leave our station and flie from our colours; the open badge of a coward or a Traitour. Let not us be carried about with every wind of doctrine, like fans and weathercocks; nor shift our sayls after the ex­ample of the common Mariner; That is, change our Te­nets altogether, or refine and pare away our opinions, as the inconstant wind turns and flickers, the wind of autho­rity, countenance and preferment. Far be it from us to give place to the common Adversary by subjection for an hour: Or to make merchandise of the least iota or tittle of the truth of the Gospel; which as Luther gathers from these words, Matth. 5.18.Ʋnus apex plus valet quam coelum & terra. Luther. Is of more worth then Heaven or Earth. Each drop whereof we must esteem more precious, then a drop of bloud: Ever remembring and imitating that generous resolution of that stout Champion of Christ Saint Basil: who when he was sollicited by the Deputy of Valens the Emperour to turn Arrian, the difference con­sisting onely in a Letter, [...] and [...]: returned unto him that couragious Answer, [...]. Basil. apud Theodor. lib. 4. cap. 19. That they who were nourished up with the word of God, would not exchange, or bate so much as a syllable, or letter of that Faith, wherewith Christ had entrusted them.

It were indeed earnestly to be wished, That the Apostles Rule might passe for currant among all Nations, [...].Such another Pillar of the Christian faith was Gregory Nazianz. who when he offe­red to leave the City of Constantinople all the People cried out as one man. [...]. Nazianz. vit [...] Ephes. 4.5. So should we willingly embrace and easily observe the foregoing Precept, ver. 3. Endeavouring to keep the unity of the Spirit, [...], in the bond of peace. Peace is like the bond of the Faggot, which preserves it intire, and whole: But where the unity of the Spirit is divided and rent in two, how can the bond of peace be kept inviolate. For as Jehu an­swered King Jehoram inquiring after peace: So may it be said to the Advocates and Proctors of the Church of Rome, that thus vehemently plead for it. What peace while the whoredoms of thy mother Jezabel? The Spiritual whoredomes of the mother of fornications, and her witch­crafts are yet in great number, 2 Kings 9.22.

And as long as these continue, [...], let us [Page 152]continue where we are: yea let us not stick to maintain and wage that same holy [...]. Nazianz. Virgilius. War, wherein whosoever dies Fighting the good fight of faith, shall undoubtedly obtain (saith Gregory Nazianzen) of the chiefest Bishop of our Soules, a plenary indulgence for his sins. And as in scituation and site of place, this nation is divided from the main continent: so let it for ever continue divided in opinion and affection to their heresies from the whole Antichristian world; that so it may be said of it in this respect as well as in the other.

As therefore the heathen man promised to ful fil the law of friendship [...]. Pericles apud Gellium, l. 1. c. 3. [...], So let us profess our selves unfained welwillers to the Church of Rome, and heartily desirous of a solid union, [...], till we come to the Altars. But if they seek to bring over their Altars unto us or us unto their Altars; then let us stand at staves end, and stifly endeavour to prove as opposite unto them, as is the purity of Divine worship to humane superstition: the true Church and Temple of God to the congregation of Idolaters, and what agreement hath the Temple of God with Idols.

Thirdly,3 If the Church be Gods Temple, we may from hence conclude the Churches danger as being liable to a threefold injury and calamity.The third Co­rollary. The Churches danger. And that threefold.

• 1. Impropriation.
• 2. Dilapidations.
• 3. Sacriledge.

After the manner of the material Temple,

1.1 The first danger of this Temple, is the impropriation and the betraying of it into the hands of sinners.Impropria­tion. This hazard hath it run in every age, never was there wanting an adulterous generation; yet never more rife & rank then in these days of ours; whereof David complained in his, Psal. 83.12. Who said, let us take to our selves the Houses of God in possession. And which they barely projected [Page 153]and resolved on, they have now effected and brought to passe. The Ark of God is long since taken prisoner, and detained as forcibly, as unjustly, I say not by the Phili­stines, but profane and lay hands. And the house of God, wheron Christs sets a special accent and emphasis, and imprints as it were his own marks (my House) is now by prescription become a Den of theeves. Thus doth it fall out with the Church the spiritual house and Tem­ple of God, which is openly exposed as a naked prey to the greedy desire and malicious designes of a double im­propriator.A double Im­propriator.

• 1. The Divel.
• 2. And the Pope. I join them both together.

1.The Divel. The first and the chiefest impropriator of the Church is the Divel who being fallen irrecoverably from the state of happinessSolatium perditionis suae perdendis homi­nibus operatur. Lactant. l. 2.15. he solaces his own misery by drawing and booking others into the same pitfal of destruction. La­boring nothing more then to make of a Saint a sinner, and a firebrand of Hell of an Heire of Heaven, and as this is Gods royalty to rule in the midst of his enemies: maugre their most furious rage and fierce opposition, raising up unto himself a holy seed even where Satans throne is, such was the seat of the Church of Pergamus, Rev. 2.13. The Divel who is the God of this world, and the Ape of God as well in this as in other matters, affects and stu­dies a resemblance. That subtile serpent who slyly crept into the terrestrial Paradise, and there seduced our first Parents, who were then the Representative Bodie of the Universal Church, doth still insinuate, and cunningly convey himself into the spiritual Paradise, the visible so­ciety of the faithful: some whereof he sollicits and effe­ctually drawes unto his own party, and would (if it were possible) deceive the elect. So that it hath been commonly and truly said: where God hath his Church, there the Divel hath his Chappel. This is the first and great Impro­priator.

2.2 The second Impropriatour and next unto the Divel is the Pope and Bishop of Rome, [...],The Pope. That [Page 154]man of sin: As if his intire frame and composition were nothing else. [...], That professed Adversary, that sits as God, in the Temple of God, shewing himself that he is God, 2 Thess. 2.4. yet is he not a forrain or open Ad­versary; for his trade is the mystery of iniquity, ver. 7. And though he speak like the Dragon, he hath two horns like the lamb, Rev. 13.11. But an intestine and home-bred Enemy that sits in the Temple. Not in Solomon's Temple at Hierusalem, (as Bellarmin trifles) for that is not his Sea and Seat; And yet St. Augustin moves an Ʋtrum in illa ruina Tem­pli quod à So­lomone con­structum est, an vera in Eccle­sia ut Deus ses­surus sit, incer­tum est. August. de Civit. Dei lib. 20. cap. 19. utrum concerning it, and passes it over as uncertain: but in the mystical Temple of the visible Church, yea in the invisi­ble Temple of the heart and conscience, as some expound it. In this inward Temple doth he sit, and that not only [...], but [...], as it is in the original. Not so much in as upon the Temple, treading and trampling upon it as his footstool; riding as it were in respect of his Ty­rannical government upon mens consciences, as he is usually mounted and carried in publick upon mens shoul­ders. Sic volo sic jubeo, is his known Motto; And his im­perious slile the same with the Ancient Donatists, Augustinus verba illa [...], non in Templo sed adversus Tem­plum interpre­tatus est. De Civit. Dei lib. 20. cap. 19. Epist. 48. ad Vincentium. Quod volumus sanctum est, His lust must be observed as a Law, and that de necessitate salutis: as having all Laws both divine and humane cooped up in his own Brest, unwrit­ten and unjust Traditions, Ecclesiastical definitions and constitutions, pari pietatis affectu & reverentia; (to use the words of the Councel of Trent.) ought to be entertained with no lesse reverent affection and devotion then the writ­ten Word of God; and by their own force and ver­tue, directly, and immediately, oblige and fetter the con­science.

And whilst theIsta [...] (uti ap­pellat Basilius, Epist. 10.) a­deo ei dis [...]licu­it: ut de Rom. Ecclesia dixe­rit: odi sastum illius Ecclesiae. Baron. Annal. Tom. 4. An. 327. S. 32. Pope thus sits in & upon the Temple, and exercises an absolute Soveraignty and Dominion over the conscience which is proper only unto God, he is justly argued and convinced, as an impropriator of the Temple.

The second danger of the Church is the dilapidations and ruins of it:2 The second danger of the Church. Dilapidations. a danger no lesse common to the mystical, then to the material Temple. And as the negligent Per­son [Page 155]though otherwise a wise master builder, by his pro­fession doth oft times let fall the one: so doth the bloody persecutor demolish and make havock of the other. And if we take but a general survey of the state of the Church in Germany, we cannot but give evidence to that truth, whereof they long had and still have too too sensible and most lamentable experience: Whose sons and daughters, This Sermon was preached in the time of the German wars, soon af­ter the death of the King of Sweden at the battel of Lut­zen. within these few years were as the polished corners of the Temple! and are now broken down not with Axes and Hammers; but with the swords and spears of blood-thir­sty souldiers, crying out in the fierce Dialect of War, the c [...]uel language of the children of Edom, Down with them, down with them, even to the ground. And as heretofore it might have been spoken even of this Temple, not with­out admiration and wonderment, which Christs Disci­ples affirmed of the other; [...] See what manner of stones, and what buildings are here. So is our Saviours Prophesie verified, to the uttermost of both a like; [...], There is not now left one stone upon another, that hath not been thrown down: yea, that choice and precious stone, that victorious and ever re­nowned King of Sweden, of late a worthy member of the Church Militant, now a glorious member of the Church Triumphant, yea always Triumphant while he was yet Militant, Whose sword, like that of Saul, never returned empty from the blood of the slain, and from the fat of the mighty: Of whose loss I may safely say, in respect of the Church, as the Historian sometime spake of Cornelia in the loss of her loving Husband,Valer. lib. 4. cap. 6. Corneliam nescio an faeliciorem dixerim, quod talem virum habuerit, an insaeli­ciorem quod amiserit; It is hard to say whether the Church of God were happier in the enjoiment, or more unhappy in the loss of so great a personage: Yet this precious stone which was worth ten thousand other, as Davids Subjects valued the life of their Soveraign; This Princely stone, graven after the similitude of a Palace, is fallen likewise out of this spiritual building, and the fall thereof was great. These are the ruines and dilapidations of the Temple. [Page 156]

The third danger of the Church is Sacriledge,3 The third danger of the Church Sacri­ledge. not the pilfering and purloyning of the Vestments, and outward Ornaments; not the stealing of the Bible out of the Church by the common Thief; but the stealing of the publick preaching, and the interpretation of the Bible from the common people, by the careless and idle Mini­ster. Loth I am to parallel Brethren with professed Ad­versaries of the Church of Rome; yet are they as parallel lines that go together and cannot well be sundred. And as the sin of Sacriledge is no less heinous then Idolatry; yea the Apostle seemeth to argue à minore ad majus, and to grant it the precedency, [...], Thou that abhorrest Idols. dost thou commit Sacriledge? Rom. 2.22. So is their Sacriledge well near as heinous in the degree, as is the Sacriledge of these Idolaters. The Popish Idol-monger robs the Church of the Letter of the Scripture, by reading it in an unknown tongue; And though a Roman he speaks in the language of a Barbarian. The Idol Shepherd, as Zachary fitly stiles him, the idle and non-curing Curate robs the Church too, as well as the former; and that not of the Letter, but of the Sense, by bare reading of the words, without retriving the scope and meaning of the Text, or clearing the doubts and dif­ficulties. Shall then the Pastor justly complain of the sa­crilegious people, in the cause and name of God: Will a man rob his Gods? but ye have robbed me in Tithes and Offerings, Mal. 3.8. And shall not the people as justly complain of the lazy Pastor, and that in the name of God, Will a man rob his Gods? but ye have robbed me in the dispensation of the word, and the work of the Ministry.

I close up this point with an Historical Narration of a notorious and famous Church Robber: The Story re­ports him to be Celsus, who one day hearing that Text of Isaiah read; We to them that join house to house, that lay field to field, till there be no place, that they may be placed alone in the earth, Isa. 5.8. cried out immediately,Gregor. Tur. n. l 2. c. 24. Vae mihi & Filiis meis, VVo be to me and my children. And if there be any such spiritual Church-robber here present, [Page 157]let me put them in mind of Saint Pauls Vae, and each of them apply it in particular, Vae mihisi non Evangelizave­ro. And wo is unto me, if I preach not the Gospel, 1 Cor. 9.16. Yea let me remembrance them of a second wo of Saint Augustine Vae tacen­tibus de te Do­mine cum ipsi loquaces muti sint, August. VVo be to them that are tongue-tied and hold their peace, when they that speak most frequently and plentifully of thee (O Lord) are found to be dumb and silent. And let such as are mindful of the Lord not keep si­lence, Isa. 62.6. Thus have I at length concluded the three­fold conclusion, The Dignity, the Duty, the Danger of the Church. A threefold danger, Impropriation, Dila­pidations, Sacriledge. And so dismiss the first general Pro­position. Templum Sancti, the Church is Gods Temple.

The second follows, which I must only point at afar of,2 The second Proposition. as Moses discovered upon mount Nebo the borders of the land of Canaan. Sanctitas Templi, For the Temple of God is Holy, and that in a threefold respect, after the manner of the material. Temple.

• 1. In the separation.
  The Church holy, in three respects.
• 2. In the consecration.
• 3. In the practical use and exercise.

First the Church is holy by separation,1 By separation. even as the threshing floor of Araunah, when it was severed from common ground, and destinated to an Altar. And that three manner of ways

• 1. In the eternal decree of Gods Election.
  Three manner of wayes.
• 2. In the meritorious efficac, of Christs Redemption.
• 3. In the actual vocation and conversion.

First the Church is separate and set apart from the con­fused and corrupt mass of mankind,1 In the eternal decree of Gods electi­on. whereof that likewise is a portion, by the eternal decree of Gods election: and choice being only Aliquorum, it can neither consist, nor yet be conceived or imagined without a refusal: That same negative Act of Praeterition, or Reprobation, God free­ly denying grace, and justly passing over the remainder. Thus Saint Paul restraines to a definitive number, Rom. 8.30. [...], whom be predestinate, them also he called. Quos praescivit, saith the Apostle, so that it [Page 158]is Electio personarùm non qualitatum. An absolute, no respective decree, either grounded or occasioned by any motive condition in the object of foreseen faith, and per­severance. Nor is it an universal or general election, which is quite repugnant to the nature. Quos praescivit, saith the Text, Hos non alios, those alone, and no other, as Augustine toucheth upon the place.

Secondly,2 In the merito­rious Efficacy of Christs Re­demption. the Church is separated unto holiness in the meritorious Efficacy of Christs Redemption, who though he gave himself, [...], a ransom for all men, 1 Tim. 2.6. A propitiation for the sins of the whole world, 1 John 2.2. if we take an estimate of the greatness of the price and sufficiency of his death and passion; Yet doth he lay down his life for his sheep, and hath purchased the Church with his own blood, Acts 20.28. in respect of the force and efficacy of his death, and the property of re­demption. Poculum immortalitatis habet equidem in se ut prosit omnibus, sed si non bibit non proficit, saith Prosper ex­cellently, And did all men drink of the blood of Christ, then should they have eternal life, John 6.5.

Thirdly,3 the Church is separated from the world in the actual vocation and conversion;In the actual vocation and conversion. for though God im­braced and clasped it in the arms of his mercy from all Eternity; And loved it with an everlasting love, Jer. 3.3. by way of benevolence: Yet neither doth the purpose of Election, which is an immanent act in God, confer ought upon the partie that is predestinate; nor the vertues of Christs Redemption avail any whit to the justification and acceptation of the person.

Nor doth God respect and tender the Church with the love of complacency and contentment, until he be plea­sed actually to call it out of the power of darkness, into his marvellous light. And hereby it becomes [...], populus evocatus, a people called out from amidst the sons of men by the powerful attraction and energy of the spirit: and by the subordinate ministry of the Word and Sacraments. In all these respects the Church is Holy by Separation.

Secondly,2 this Temple and Church is holy in the [Page 159]Consecration,In the Consecra­tion. being dedicate to God by baptism, which though it be no Physical instrument, that conveies grace by any natu­ral force & efficacy; yet is it signum & figillum & both by repre­sentation and assurance doth establish and confirm it; And as many as are baptized into Christ, have put on Christ, Gal. 3.27. And from hence arose that antient custom in the Primitive Church of clothing the baptized with white apparel, ‘Fulgentes animas vestis quoque candida signat.Lactantius’ Who were therefore stiled Candidati & the Sunday after Easter, whereon this Sacrament of Baptism was solemnly administr'd for the whole year, took the denomination of Dominica in albis, and was term'd White Sunday; that so both the name of the day, & the bright colour of their garments, might clearly signifie & set forth the unspotted innocency of their profession, & the spiritual purity of their conversation. Thus is the Church holy by consecration.

Thirdly, it is holy in the practical use and exercise.3 In the Practical use and exercise. The reve­rent hearing of the Word; the devout administration of the blessed Sacraments; And above all, affectionate & fervent Pray­er. This is the service of God, [...], whereunto his house is assigned and dedicated in a special manner. My house shall be called the House of Prayer for all people, Isa. 56.7. And this is it which Christens the publick places of God's worship; and gives the name unto Temples; Not Concionatoria, nor Sacramenta­ria, but Oratoria, houses of request and prayer. As being a pri­mary action, which by an elegant Synecdoche, compriseth all other religious duties, that are ordered to it, and derive and borrow from it a plentiful increase. Thus is the Temple, the Church of God in the general, and each private Christian in particular, the house of Prayer: who prays not onely openly in the outward Temple, but secretly in theVis in Temple orare de scendi in reipsum. August. inward Temple of his own heart. And as the consecration of Temples is evermore solemnized with prayer; so is every living Temple hereby dedicate unto God. It was so with Saul upon the point of his conversion; For behold he prayeth, faith God to Ananias, Act. 9.10. To ascertain him of the truth. It is so with all others, whose invocation and calling upon the name of God, immediatly follows God's vocation & effectual calling of them. This is the threefold holiness of the Temple. The separation. The consecration. The practical use and exercise; These are the several limbs and members of the point, like unto those dry [Page 160]bones in Ezekiels vision, which though they are knit together by their several Sinewes, yet are they not covered with flesh and skin, as otherwise they might, if the time would permit. And least these dry bones should be utterly void of life, give me leave but once more to prophesie unto them, and breath a little up­on them by the spirit of Application.

And is the Temple of God holy?The Ap­plication. away then with the vainglo­rious vaunt of Corah and his complices: All the congregation of the Lord is holy every one of them, and the Lord is among them, Numb. 16.2. These indeed are the presumptuous speeches of the sons of Corah (I mean) some of our own Tribe: there is no di­stinction betwixt Elect and Reprobate. ‘Tros, Tyriusque, illis nullo discrimine habentur.’ There is no certainty of grace, no assurance of salvation. Nemo ante obitum foelix, Beleeve them who list, As is the good, so is the sinner. And yet saith the text expresly, The Temple of God is holy.

But who is this holy Temple? Quod vos estis; so it follows in the Text, ye of the Clergy in a peculiar manner who serve at Gods Altar, Be ye clean that carrie the vessel of the Lord, Isa. 52.11. Ye are not only the Temple, but the Priests of the Temple, and should have ingraven, as it were, upon your foreheads with the High Priest under the Law, Holiness unto the Lord. And as he that hath called you, and that not only ad salutem, but officium; as he is holy, so be ye holy in all manner of conversation, 1 Pet. 1.15.

2. The Temple of God is holy; quod vos estis; Ye of the Laity, ye are the Temple and house of God: and holiness becomes thy house for ever: ye are Saints by calling, 1 Cor. 1.2. Be not so by calling only, your bodies are the Temples of the holy Ghost, 1 Cor. 6.19. Defile not these Temples with uncleanness or drunkenness; nei­ther carouse nor quaff in these vessels of your bodies, as Bel­shazzar sometimes did in the consecrated vessels of the Temple. Preserve e­ver more in these Temples the laver of Repentance, for the washing away of sin. The Altar of burnt offering, for the mortifying and sacrificing of it, kindled with the heavenly fire of fervent zeal, and devout love The Altar of incense for the sending up, and breathing forth the sweet perfume of your dayly Prayers with the candle of faith, always burning and giving light in the Sanctuary.

That so the holy Spirit of God may be pleased to dwell in us, as in his Temple upon earth, and we hereafter dwell with him in the new Hierusa­lem, where there is no Temple, Rev. 21.22. But the Lord God Almighty, and the Lamb, are the Temple of it. To which Lord God Almighty be Glory and Honour, Adoration and Thanksgiving, now and for ever, Amen.

St. PAULS TACTICKS.

TO encounter the common abuses and general corruptions of the time by a seasonable repre­hension,The Preface. cannot but be acknowledged a work as profitable, as necessary; yet will it hardly find any other then hard and harsh entertainment with the most, blinded either out of ignorance, or self love. Neither is there any undertaking more subject to censure, then censure and just reproof; there is no man almost but affects a liberty of life and action; but how few that dislike and disdain not utterly the liberty of speech in others, though it be to controul and countermand their licontiousness. We are all wise and liberal to afford and deal out [...]. Euripides. admonition, yet, as he characters out his young man, monitoribus asper; we are withal so squeazy stomackt that we cannot digest rebuke though never so well tempered and seasoned with the salt of discretion, without murmuring and complaint, and if but taxed in the mildest manner, we are forthwith in the gall of bitterness.

The delicious and darling sins of many might, they have their desire, should be as the forbidden tree, and as the [Page 164]flaming Mount, which none may touch, nor draw near unto, no not Moses himself; and as God forbad the people concerning his Prophets; Touch not mine anointed, do my Prophets no harm: So do they forewarn even the Pro­phets in effect, not once to Touch their beloved sins, nor harm their iniquity: Onely in this they must be merciful (as Naaman requested Elisha,) and be as men in whose mouth are no reproofs.

A strong presumption and more then probable conje­cture, that a Text of this stamp or strain, that carries rebuke in the forehead of it, and levels point blank at scandals and offences: (that such a Text as this I say) treating of admonition and disorder, will scarce comply with the misguided affections of some partial hearers; or seem appliable to the occasion, in their too shallow ap­prehensions. How proper and pertinent is the choice, I list not, I need not to exemplifie, as the Blind mans parents spake of their Son, Joh. 9.23. so may I affirm of the Text, Aetatem habet, it is of Age, ask it, and let it answer for it self. Sure I am if any except and quarrel with the matter and so Kick against the Pricks, they are those unruly mates here pointed at in my Text, and such must be admonished; and if there seem overmuch rigour and severity in the Apostolical injunction, observe a little how he qualifies and candies over the tartness of his advice, with theOmne tu­lit punctum qui miscuit utile dulci. sweetness of obsecration Wee beseech you brethren; this is St. Pauls condescension and meekness of spirit, who though he might command that which is con­venient and not be bold with them: yet for loves sake he doth rather intreat as he speaks to Philemon. And for mine own part, I thought it most sutable and agreeable to the insufficiency of the speaker to stir you up by putting you in remembrance, as St. Peter hath it. Endeavoring rather to add some hear, and fervency to your affections, by the earnestness of admonition, then any way to inlighten and clear your judgments by precepts of instruction. For who knowes not that hardy souldiers, and stiffe wrest­lersAthletae etenim suis incitatoribus fortiores sunt et tamen monet debilior ut pugnet isle qui fortior est. Hieron ad Julianum. (to borrow St. Hierom comparison) are far more [Page 165]stout and resolute, then such as animate and encourage them, and yet ofttimes the weaker abilities quicken the spirit of prowess and valour in the stronger combatants, by their hortatives and perswasion. I will use no other Apology for pitching upon this argument, then the ar­gument of the Text, for the discharge and exercise of the duty. (Wee beseech you brethren) suffer then the words of exhortation, as the Apostle elsewhere inferrs upon the same premisses, and think not ye suffer when ye hear them.

The Text will not bear any accurate division as every piece of timber is not fit matter for [...] Arist. Eth. 1. cap. 1. The division of the Text. curious work­manship, and it were but a trifling vanity, to attempt it.

The words of their own accord spread themselves into these two Branches.

1. An attestation to the misdemeanors of some particu­lar persons in the Church of Thessalonica, That were unrulie.

2. An obtestation for the redress of the malady, by the application of the remedy We beseech you Brethren.

• 1. An Excitation.
• 2. An Exhortation.

• 1. The Motive.
• 2. The Matter: Wherein there are three remarkable specialties.

• 1. The Act or duty injoyned, Admonish.
• 2. The subject, or the parties whom it concerns, The Brethren.
• 3. The object of the Act and that is, The disordered or unruly.

This General Assembly whose proper end agreeable to the first institution is to rectifie and reform abuses, might furnish any reasonable Logician were he not a meer Lay Preacher, at least with a competency of Art, for the reso­lution of the Text.

First, To take notice of the delinquents or offenders, such as are here termed unruly.

Secondly, The censure or sentence pronounced by Saint Paul upon these offenders, who must be Ad­monished.

Thirdly, The Censors or persons nominated, to whom [Page 166]the cognizance of the cause is committed, not by vertue of any special office, and obligation, but out of a more general respect and interest in the common state of Chri­stianity. And these are the brethren.

Not to baulk the Metaphor in the Text, which layes close couched in the word [...] and is borrowed and taken up from the course of War, that directs and points out unto us a three-fold Analogy or resemblance.

The First betwixt dissolute Christians and extravagant and stragling souldiers, both these are [...], without rank and station unru y or disordered.

The Second betwixt the exercise of brotherly admoni­tion and martial discipline [...] saith the Text, re­store and put their mind in order by admonition.

The Third betwixt private Christians and fellow soul­diers, whose duty it is to correct each roving companion that will not know his place or colours, and to reduce them into order. The words are three in number [...]. I will take and pick them out one by one like so many kernels of a Pomegranate, without quartering or dividing of the skin; marvel not that I give the first place of handling to that which is last; and begin with those who had need to be first dealt with, and these are [...] the unruly.

A double Quaery,A double Quaere or inquiry may be moved, concerning the subject of the Text.

An sit?

Quid sit?

1.1 An sit. Were it not a taking away of the subject to make pro­position of the first, and a calling of that in question which which is no way questionable or controversal? St. Paul here argues ex suppositis et concessis, and it had been utterly superfluous to enforce and presse the duty of ad­monition, had there not been some guilty and obnoxius unto censure, certainly had St. Paul erected a holy inqui­sition, and set Officers a work to make an exact search and scrutiny into the manners of Thessalonians, they would have give in a verdict like unto Ezekiols roul written with­out [Page 167]and within; as full of corruptions and offences, as that was full of Lamentations and woes, at least they would have returned, some disordered; I may say of them, as Christ advertised his Disciples concerning the poor, these dissolute and unruly persons, ye have them and shall have them alwaies with you. There must be such and that [...] (as St. Paul tells the Corinthians) even in the visible Church of Christ that being vox aequivoca, and totum he­terogeneum, an equivocal word, and heterogeneal body, whose name though common to all, yet are the several parts every way different in the nature, Many are in the Church that are not of the Church, as corrupt humors in the body, that are no formal members: and it is not localNon Hiero­solymis fuisse sed Hierosoly­misbene vixisse laudandum est. Hieronym. residence nor outward conformity, but the vital partici­pation of inward sanctity that ranks men in the number of sound Christians. And being such they are not abso­lutely priviledg'd & exempted from Ataxy or disorder: Be the choice never so good there will be some rascal Deer with­in the pale of the Church. And though it be Acies ordi­nata, an uniform and well marshalled army, there cannot want [...], such as are unruly and disordered. So then the question An sit, is out of question, and taking leave of that, we passe to the Quid sit, and search more nar­rowly into the property of their nature.

2.2 Quid sit. Disorder is a defect or privation, and privations are best differenced and discerned in reference to their proper forms and habits; [...] Aristot. Straightness is Index sui & obliqui; and such is the friendship even among contraries, though at formal enmity and opposition in their nature, that they afford a more distinct and evident knowledge mutually to each other, if compared and ranked together. Order in the full extent and latitude, containes these two Branches.

First,1 Order con­tains in it two Things. The publick Discipline and Government of the Church, wherein there are several [...], sundry steps and staies above each other, a diversity of degrees and functi­ons. There is nothing more unequal in Ecclesiastical Polity, then parity and equality. That being the breader [Page 168]of [...]. Aristot. confusion; and not of order, which is made up of parity and imparity; wisely allotting and appointing the power of jurisdiction and correction to [...] such as command in chief and sit at the Helm; and regu­lar obedience to inferiors: and they that are refractory in this kind, are branded by Saint Paul with the black character of, [...]. This is his injunction to the Thessa­lonians, 2 Thess. 3.6. To withdraw themselves from every brother that walketh inordinately, and not after the Instru­ctions which ye have received of us. Both these are conne­cted and coupled together, and the latter is an Exegesis or explication of the former; so that to despise government or wilfully to reject the just commands of Authority, must needs argue a man inordinate.

There are Praecepta Patris, and Decreta Matris, Divine Precepts and Ecclesiastical constitutions. The Pharisaical Papists make the Word of God of no effect through their Traditions. And as if they were an illegitimate and spu­rious issue, bastards and no sons, acknowledge none but their Mother. The giddy Novelists on the other side, so seem to reverence the self-sufficiency of the Scriptures, that withall they cry down the Rites and Ceremonies of the Church, though no whit repugnant thereunto. And while they vainly boast (as the Jews of old) that they have one God for their Father; they no way observe and re­spect the Church, as their natural and lawful Mother. But as Paul speaks in another case, 1 Cor. 11.11. Neither is the man without the woman, nor the woman without the man in the Lord; No more is the Father without the Mo­ther, nor the Mother without the Father: God and the Church are both essentially required to the generation, and must be reverently and religiously regarded, though in a far different manner of such as are true born Christi­ans. And as Saint Cyprian hath long since determined.Non potest Deum habere patrem, qui Ecclesiam non habet matrem. Cyprianus de unit. Eccles. They cannot have God for their Father in Heaven, who will not receive the Church for their Mother here in Earth.

Secondly,2 Order fitly sets forth composedness of man­ners [Page 169]and integrity of life, where men of a vicious disposi­tion and a lewd behaviour, are justly stiled [...], as passing all bounds of order.

Not to stray beyond the proper signification of the word which is ofttimes the best Interpreter, Nomina notamina: names being so many lively expressions and notations, yea compendious Definitions of the several natures thereby deciphered and included in them, as the shell contains the kernel. Order though a branch of our Latin Tongue, yet is it a sprig that sprouts from a Greek Root, [...] of [...], that is Scaligers Etymology. And thus spake the Tribunes to their souldiers, hitherto you shaladvance your march there make a stand and begin a retrait, this is the order of martial discipline: sure I am that [...] of [...], in the original is a military word, and bred in the war, implying and noting out the several ranks and places that are allotted to every private souldier; and it is figuratively applied to represent and shadow forth the comely order of the Church which as our Saviour renders the similitude Cant. 6.3. is terrible as an army with banners. That which a peculiar office in the service of war is to each common souldier, the same is a particular calling to private Christians, whereunto they stand limited and confined: and as in an army, such loose companions as want a station or straggle or wander from it, or encroach upon anothers liberty, or are notoriously debosht and riotous; are all arranged upon the File [...], and an­numbred amongst disordered.

So are there four sorts of men in the Church.Four sorts of disordered persons in the the Church.

• 1. The lawless loyterer.
• 2. The careless rover.
• 3. The busie intruder.
• 4. The licentious libertine.

Upon all which St. Paul sets his mark [...] as God did a mark upon Cain, indigitating and pointing them out to be the self same persons, that must be admonished.

1.1 The lawless loyterer. The first of these and the ring-leader of the rest is the lawless loyterer, men priviledged and as it were prote­cted [Page 170]from all other calling then that which is so falsely called and a strain of their own invention, to whom it is as great a punishment to be condemned to a setled course of life, and bounded within the compass of an honest and laudable vocation, as for Evil spirits to be conjured into a circle beyond which they must not pass. As if the first man was justly exiled and banished out of Paradise, and yet his posterity might take liberty to make themselves another Paradise, thorough pleasure and delight, and live without imployment. The pee­vish Anabaptists have sweat hard to fetch up our Ministers within that number, for that they labour not with their hands, and they that work not must not eat. That is St. Pauls order touching those that are inordinate, 2 Thess. 3.10. But had these men braines to discern and judge of others they would soon find in themselves that the ever working and contriving brains of our painful Ministers drop more then their fat Browes: and might have learned this dif­ference in the schools of the Heathen [...]. Arist. Ethic. lib. 1. c. 1. That there are inward and immanent operations of the mind, wholly ter­minated within itself, as well as transient actions and manuary works, that leave an impression in the outward matter: yea had they plowed with St. Pauls Heyfer they might then find out this riddle; it may be they can plow indeed and do nothing else; yet know not what belongs to the spiritual tillage, to Gods Husbandry, as St. Paul terms the Corinthians, and as our famous Bishop Grosthead sometimes answered an undeserving suitor for a benifice; That if their plow was broken it were great pity, but they should have a new one, but as for a cure of souls they are unfit, and altogether unworthy,Ne eden­tium dentibus edentult invi­deant. Nec oc [...] ­los caprarum Talpae contem­nant. Hieron. Epist. ad Rom. let not them then that want teeth envy those that eat therewith: nor contemn the eyes of goats, if themselves be Wants and Moles: as Hierom admonisht Calphurnius. How much better might these curious and prying spies that come to oversee the weakness of the Land, have spent their busie search elsewhere, and found fit matter for their observa­tion. [Page 171]And least it should be thought that this lawless loy­terer were as rare among us, as a needy begger in Israel: and that our Countrey were as well cleansed of these wild creatures, as long since freed of Wolves; two kinds of men here cross my way which I cannot but take notice of and these as different in their profession as near a kin in their condition, both which may be justly challenged.

• 1. The lazy Monk.
  Two sorts of lawless Loy­terers.
• 2. The sensual Gallant.

The Papists must needs own the one, and I know not well how the Protestant should wash their hand of the other.

1. I begin with the lazy Monk and sluggish Friar,1 The lazy Monk. into whom the souls of the antient Cretians seem to have re­entred having left their first habitation; as if St. Paul had prophesied of the one in the discription of the other: [...], it being very difficult to conceive how he should pencil, and draw a picture in every joint and limb so like themselves, and yet never mind the pattern. Their bellies indeed may be thought nimble at their meat and are alone exercised with labour, when the rest of the members take their ease, and be they never so slow they are most sure and fail not to do their work. And to those four devouring creatures rehearsed by Solomon, Prov. 30.16. The Grave, and the barren womb, the earth that is not filled with water, and the fire that saith not, it is enough: A fifth may be added, as insatiable a cormorant as any of the former, and that is the belly of the Monk, and this above all other is quick of hearing: and cannot endure to be spoken against, or have the copy once questioned: which was one of the grand and capital faults committed by Luther at the first;Dresserus, An. [...]al. Scul. pag. 45. that he presumed to lift at the Popes triple Crown and to pinch the Monks belly; as Erasmus some what pleasantly answered the Duke of Saxony. These, these are the abby lubbers, and stalled bulls of Bashan that live mued up in their private cells and cloisters as Beares in a frank, and sit hooded all the day as so many birds of prey. And all this they do under the foulded [Page 172]coule of piety and devotion, and the most sad pretence of stern mortification: observing fat fasts, and lean prayers, as Ientilet complained of old, pining themselves into lard, and beating down their Bodies, till their girdle crack. And in the midst of their gourmandising they thus cry out Heu quanta patimur pro amore Christi! O what great mat­ters do we suffer for the name of Christ. And were they such as they fondly profess themselves, men wholly seque­stred from the world by an over rigorous & austere course of life, and utterly devoted to religious contemplation; they were no way justifiable or excusable: for who hath required them at your hands? nor can they be warranted in this kind, whose thoughts are so swallowed up in the general consideration of Christianity and pro­fession, that in the mean time they quite forget their per­sonal relations of Husbands, Parents, Mlasters, and Mem­bers of the Commonwealth: spending their whole time in continual Pilgrimage from one Church and Saint to a­nother, and that with the extreme neglect of their pri­vate calling, and a total impoverishing of their estate. But as the civil Courts of Justice must not clash or justle, no more must the exercises of religion strike and enterfere, the care of the general and particular charge must meet together; Holiness and Righteousness must kisse each other.

The Jewes have an excellent parable to this purpose whereof Gamaliel was the AuthorPulchium est studium legis cum via terrae, opificio aliquo conjunctum. Drus. Apot. pag. 15. The study of the Law is rare and commendable, so that it be cum via Terrae, and we joyn therewith some profitable imployment; Such was the Monkery of antient times, and the original institution of their order, who were not so enamoured of their delightful and self-pleasing contemplation: (which though like Rachel it be exceeding fair and beautiful, yet is it for the most part barren) as to set at nought industri­ous labour. Nor did they so content themselves with an Avery life soaring and mounting aloft upon the wings of their meditations, as the Fouls of the Firmament; but they descended downwards to the ground, and got their [Page 173]living upon the Earth, as the birds of the Air do: and by their ordinary craft and trade procured some benefit to society. This was the wonted custome of theAegyptio rum monasteria hunc morem habent ut ne­m inem absque opereis labore su scipiant Hieron. Epist. Egyp­tian monasteries, who received none into their covents, that did not busie themselves in labour. And the primitve Church hath not only condemned the lazy monk, as an unprofitable burden, but manacled and chained him with aMonach us qui non laborat manibus, simi­lis est pradoni. Socrat. Hist. Thief; that Monk which laboureth not with his hands, is no better then a thief. St. Paul implies and intima­tes as much in his Apostolical Canons touching the idle and inordinate, 2 Thess. 3.11, 12. We command and exhort by our Lord Jesus Christ, that they work with quietness and eat their own bread, as if it were not their own but the bread of deceit and thieft, unless they earned it with the sweat of their Brows, and purchased it with their lawful labour. Let then the Monkish crew who receive honour one of another, style themselves by the name of Regulars, and call their covents and fraternities after them several orders St. Francis, Dominick, and the rest; yet doth my Text indict them for irregular and disordered persons and that in a high degree as being lawless loyterers.

2.2 The sensual Gallant. Next unto these is the sensual gallant whose frolick spirit is so heated & over warmed with a plethory of gene­rous and high born Blood that fils and swels his veins, or else are so cherished & flesh't with an overweening opinion and unshaken confidence in their ample possessions and revenues; that they think it a kind of disparagement and abasement to stoop to any office and imployment though never so honourable in the cause of God or their country, and cannot endure to be inclosed within the Boun­daries of a calling, albeit they themselves joyn House to House and lay Field to Field, and so would inclose all: these are the men that squander and lavish out their pre­tious time, in Eating, Drinking, Snorting, Sporting, (to say no worse.) And with the wanton Israelites of old they sit down to eat, and rise up to play. Whose life is a perpetual Holiday, a prophane Sabbath dedicate to the Divel, An exchange of pleasures and recreations; a gar­ment [Page 174]patched together, and yet woven with a kind of Cu­riosity of several threds of vanity; the warp and ground­work being luxury and lasciviousness, and the woof loose pastimes and delights. As if they were born into the world to no other end, then with the wild Ass colt to snuffe up the wind in the wilderness, or with the great Leviathan to take the pastime in the waters, and though they be spruce and trim as the Lillies of the field, Solomon in all his roy­alty was not clothed like unto one of them: yet they neither sow, nor reap, nor carry into their Barns; they neither labour, nor spin, nor do any work of merit beneficial to themselves or others. And are no other then Lawlesse loyterers.

2.2 The careless Rover. A second sort of [...] in my Text is the careless Rover and unlimited stragler; professed Peripateticks, and meer Ʋbiquitaries not in opinion, but action; that are every where and yet no where resident: who like unto unruly beasts overtop the highest hedge, and break down the strongest fence, or if tied up they will stray beyond the tedder: too many I find herein faulty and that in our own tribe. And I must not forfeit the truth by concealing it from any; nor you think much, if I point out some spots and plots (as St. Peter stiles them) and these in our Priestly garments. The substance of the cloth is exceeding fine, our calling pure and pretious; but the black colour is not so in grain, that it cannot change, nor prove subject unto stain.

I will instance onely in two Particulars.Two sorts of Bovers.

• 1. The first, have a center but no circumference.
• 2. The second, neither center nor circumference, and both as you shall hear, Disordered.

1.1 The first have a center with­out a circum­ference. Some Ministers there be that have a center, but no circumference, that want not a charge or cure, but are wanting in their care and presence: like unto moist bo­dies that are easily contained within anothers bounds, but hardly in the terms of their own substance. And as if no Prophet could be sufficiently honoured in his own Coun­trey, they range abroad at large, with Noah's Raven it may be to seize upon the prey, whilest the innocent Dove [Page 175]contains it self within the Ark of his own Parish: Who out of an itching humour or an aspiring desire to climb high­er with the spider, or to publish their good parts unto the world, for the most part hover and dance attendance at the court or else put themselves into commons at Gentlemens Tables, and there live as their Domestick Chaplaines, yea as some of their houshould servants, of whom it may be de­manded in the mean time as Eliab inquired of David, 1 Sam. 17.28. Why art thou come down hither? and with whom hast thou left those few sheep in the wilderness? which for the most part are as sheep scattered without a shepheard. St. Jude sitly stiles them wandring stars, v. 13. Stars they are indeed, fixed in a Church as in an Orb; and many of them shine as stars in the Firmament, with an inbred and proper lustre; and have not only a borrowed light from the brightness of others labours: but yet stars though they be, they are wandring stars and planets, now ascending then descending and forthwith retrograde: whose perfection as they account it, doth not onely consist in motion, as that of the Heavens, but in moving without their circles, forgetting that sure rule of the heathen:Id unum­quemque decet maxime, quod unius cujusque est maxime. that chiefly concerns every man, that most properly belongs to him. A Ministers charity must begin at home: and to speak in the words of Luther he should be nailed to his own Pulpit.

2. A second sort of wanderers there are,2 The second sort have nei­ther center nor circumfe­rence. I cannot call them star or lights, as Christ testifies of John the Baptist, [...], That he was a burning and a shining light, pla­ced in the Jewish Church as in a candlestick; But as if they were light without a socket, lights in the abstract, [...], and that of the world in general, as Apostolical men whose commission is as large as the whole earth; they have neither center nor circumference. These are our vagrant curriers, itinerant and erroncous Clergy men, who never leave compassing the earth to and fro, and yet not to make a Proselyte with the Pharisees; travelling from place to place with a little pocket learning as with a lawfull passe: and seldome out of their way, though as seldome in it, after [Page 176]the manner of common beggars. Begging it may be on the Sabbath day for a gratuity and free benevolence in the pulpit, and lashing out most licentiously the week fol­lowing in an Alchouse. St. Paul earnestly the requests the prayers of the Thessalonians in his own behalf and fellow-labourers.; That we may be delivered, [...], from unreasonable & evil men, 2 Thess. 3.2. this he specifies as the end of his desire. And they if any other are not only [...], but [...], and that in the proper sense and signification; men without mansion or dwelling place, and we have great cause to second Saint Paul's desires, and Pastor and people to join in prayer with the Thessalonians, that we may be delivered from them.

3.3 The busie Intruder. The third species of this disordered and outlawed company is the busie encroacher and intruder, and that either by

• 1. Speculative curiosity.
• 2. Or Actual usurpation.

1.1 By speculative curiosity. There is a stickling and a stingling generation of quicksilver spirits and pragmatical dispositions,Curiosi ad inquirendam vitam alienam, incuriosi ad corrigendam suam. August. Not more curious in another mans matters then incurious in their own, [...] as St. Peter rightly characters them, 1 Pet. 4.15. most diligent and uncessant Visitours in a strange diocess, thrusting their sharp sickles into the hearvest of each mans affairs, and stirring their restless Oar in every Boat that passes; as if they were Inquisitors General, and had the priviledge and faculty of that house to examine and make search at pleasure, or were retained as private confessours, that might plumb and sound the bottom of mens hearts, and dive into the secrets of all estates by their prying curiosity: these of all other are the most lazy Droans, and the greatest enemies to all honest labour; as appears by St. Pauls opposition, 2 Thess. 3.11. [...]: They worke not at all, but are busie bodies: so that busie bodies work not all, and their business causes them to omit and neglect their bu­siness [...]. Agatho [...] apud Athicaum, li. 5. their [...] are their [...] their affected and [Page 177]idle medlings prove their most painful exercise, and while with Martha they are troubled about many things they attend not that one thing which is necessary.

2.2 By actual u­surpation. But besides the busie intruder there is an actual and unjust usurper of anothers place and sunction far more dangerous then the former, who cast off their ordinary trade of life as familiarly as a wast garment; & shift them­selves out of one calling into another as a Mariner shifts his sayls as the flickering wind turnes and chops out of one quarter into another, the wind of necessity, advantage and advancement, ubicunque flat ventus, exin velum vortitur. By what right and warranty Civilians now turn Divines, and own their livings whose livery they scorn to wear, I list not to dispute: And yet me thinks they seem to in­trench upon the Apostles Canon, 1 Cor. 7.24. [...]. Let him therein abide with God: this above all other seems to me a strange wonder in this our Israel. Is Saul also among the Prophets? and lay men in holy orders? as if every blew Apron might turn professor of Divinity, and each unlearned tradseman accustomed only to his yard­ward, toss Theological questions in the Pulpit, which he un­derstands not, as if they were to be measured by the Ell! O confidence shall I call it, or insolent presumption! not onely to touch the tottering Ark with unhallowed hands as Ʋzzah did, who was stricken with sudden death, but to make the living Ark the Church of God, to reel and stagger by laying hands upon it. The heathen Philoso­pher shall confute them who hath laid down this for a grounded Maxime in the school of natural Religion.Aristot. 7. Polit. cap. 3. [...], let no Husbandman or handicraft person be a Priest; for it greatly importeth the good of all men that God be reverenced, with whose honour it standeth not, that they who live of base and manuary trades should be publickly im­ployed in his service. Nor doth it suit with the decent order, or benefit of Gods Church and people.

4.4 The licentions Libertine. The fourth and last sort of disordered persons is the licentious libertine these are the parties, I cannot call [Page 178]them men, that St. Paul fought with at Ephesus; Here on­ly lies the difference; they were Beasts after the manner of men; these men after the manner of beasts. [...] (as he speaks) whose life is a continual pampering and fatting for the day of slaughter: And as Saint Peter describes them to the life, 2 Pet. 2.12. [...] Brute beasts led with sensuality made to be taken & destroied [...] and shall perish through their own corruption. Such are the common swearer and sa­crilegious Sa bath-breaker, men utterly void of all inward sense of God, and reverent observation of his reli­gious worship; I speak this to your shame. Such are the lascivious and unclean livers in what kind soever; the sottish and more then swinish drunkards who thus revive and cheer up their drenched and drowned spirits, sauced as it were in their liquor in the Epicures song or sonnet, Let us eat and drink for to morrow we shall die. As ifEbrii & ructantes in­trarent in Pa­radisum. Hie­ronym. reeling and belching they should stumble upon Heaven in their way, or size and fall unawares into Paradise.

Expect not I should run Division upon them as in the former, and give in a list of the several branches. For behold a company, as Leah spake at the birth of her son Gad; And well may their name be called Legion, as the Divels con­fessed in the Gospe, for they are many. Sufficient it is bare­ly to have mentioned them, the very naming of them be­ing (as the Philosopher speaks of some [...] Aris. Ethi. lib. 2. c. 6. vild affections) con­joined with a secret filthiness And hard it is (I say not im­possible) to reprove such onormous sins, and not to incur and commit sin in the meer reproof; or to stir, much more to rake in such a noysome puddle, and not to raise an o­dious stench and savour.

And thus I am quit at length of the [...] these unruly ones in my Text in speaking whereof marvel not if my Method hath been somewhat perplexed and confused, as my matter was disorder; nor that I have been so copious in the handling, as having thrust in my Beast into so wide a Field, wherein there was no hedge, (as the Jewish Pro­verb runs.) And treated of such an argument, as wanted all bounds and limits.

[Page 179]2. I now passe from the object to the act,2 or duty here enjoyned;The Act or duty iujoined. Admonish. from the offenders to the censure of their fault, comprised in this one word [...] admonish those that are unruly.

Wherein we may take notice of a threefold observation.

• 1. Ordo.
• 2. Modus.
• 3. Ratio.

1. Ordo, the order of the duty, admonish in the first place.

Secondly, Modus, the manner of the duty, not rebuke or reproach with bitterness, but lovingly, Admonish.

Thirdly, Ratio, the reason or necessity of the duty, admonish them for reformation and amendment: there is indeed a nice difference betwixt corripere at corrigere correptio being only intentio emendandi; correctio emendatio cum effeciu: as the schoolemen teach and gather out of St. Austin: yet for the most part correction necessarily fol­loweth upon correption, especially if it meet with a gratious disposition, and as the wise man verifies it, Prov. 6.23. Correction for instruction is the way of life.

1. I begin with the order of the duty,1 which is the first in order, [...] admonish in the first place.First, the or­der of the Duty.

There are Three terms in Scripture exactly expressing and deciphering the nature of the duty.

• 1. [...].
• 2. [...].
• 3. [...]. Each of these exceeding the other in the degrees and measure of it.

1. [...], That is a kind of striking and forcible beat­ing of another as the word imports with vehemency and carnestness of reproof, from which the gravity of some mens persons and the dignity of their places exempt and proves a supersedeas [...] Rebuke not an El­der, So St. Paul instructs Timothy, 1 Tim. 5.1.

2. [...], is a more mild and gentle kind of reprehension, yet joyned for the most part with some acrimony and sharpness of speech, and exemplary punshment inflicted upon the offender, [...], It is sufficient to [Page 180]the same man that he was rebuked of many, 2 Cor. 2.6. that is the Apostles determination in the case of the incestu­ous Corinthian.

3. [...], is a bare minding and remembrancing, a putting of the mind in order by advertisement and admo­nition. This of all the rest is the most fair and favourable course, freest from all manner of sharpness, and smartness, and in that regard must primarily and principally be attempted. To what purpose serve extremities, but in case of extremity: in vain it were to enterprise and endeavour the effecting of any design, per plura, which may be compassed per pauciora, By more direct and gentle means; if single admonition will serve the turn, what mean the thundering of the Popes bolts and cracks, the roaring of his [...]ulls to the amazement of the world. What need the sending forth and scat­tering of Excommunications at the first dash; as if the giving men over into the power of Satan, were but a matter of sport and pastime, who might be reclaim­ed in a far more easier and speedy way. Quorsum haec per­ditio? To what end is all this wast?

Great is the a [...]finitie betwixt soul and body, both in the disease, and the remedies: that which Physick is un­to the one, the same is correction unto the other. And there must be observed the same rule and method in the application of the meanes of cure.

There are three parts of Physick.

• 1. [...].
• 2. [...].
• 3. [...].

And so many waies there are to help the natural diseases of an ill affected body.

• 1. By Diet.
• 2. By Potions.
• 3. By Surgery.

All which we find by way of Analogy and proportion in curing the spiritual malady of the soul, and are ex­cellently [Page 181]compared together by Clemens Alexandrinus. [...]. The Diet of the soul is admonition, forbidding that which is simply hurtful in it self or contrary to the dispo­sition of the patient, and affording strong and wholesome nonrishment.

[...].Reproof though mild and moderate is as a medi­cinal potion that hath alwaies a tang of bitterness; that dissolves those sinful passions which are grown hard and tough, that purges out the inward corruptions of an un­clean life: that brings down the swellings of pride and arrogance, and restores the inward man to sound and per­fect health.

[...] Clem. Alex. Paedag. lib. 1.Rebuke if sharp and keen is as the spiritual surgery of the soul, which doth not only cut to the life and quick, but quite cut of the dead works of sin as members that are incurable.

As therefore potions are no way necessary or expedient, nor must be administred to the languishing and feeble pa­tient, who onely by a regular abstinence, or by a physical kind of Diet may in due time be recovered; nor must those parts be utterly divided from the unity of the body for some wounds and ulcers, that may otherwise be clo­sed and healed up; no more must the faults of men in a kind of self-pleasing cruelty be openly lanced and ript up (as if they meant to read a lecture of Anatomy) by cutting rebukes and menaces: nor too too strongly wrought upon, usque ad habitum corporis, to the utmost ability of their patient, (a fault very rife and common among many unskilful empericks in Religion) by the purging potion of reprehension; which may first of all be cured by the spare Diet of Admonition.

St. Paul seems to inforce and presse the duty, and that by way of allusion to the former Metaphor; if any man be fallen upon occasion [...] by way of Prolepsis or antici­pation, being suddenly surprised and unawares, ye which are spiritual restore him with the spirit of meekness, Gal. 6.1. [...], saith the original, after the manner of skilful [Page 182]Chyrurgions, who are not wont to break a bone that is onely dislocated and out of joint; but with a dexterous and nimble hand are wont to remove it into the proper socket and carefully bind it up. For many there are as carefully affected to the impostume of their vices, as the King of Egypts daughter to the impostum in her Breast, which she could not endure to have once touched with a lancing instrument, and had it at length opened with a penknise, secretly inclosed and covered over with a water spunge prepared for that purpose. And they that cannot abide the sharp lancet of reproof, must be warily handled with the soft and smooth spunge of gentle admonition, especially in the first place. That is the order of the duty.

Secondly,2 from hence take notice of the Modus, the manner of the duty,Secondly, The manner of the duty. it is but a [...] not corripite, but monete, amissam mentem reponite; as Beza with the Greek scholiast fitly render the signification of the word. No way importing any severe chastisement and correction, but only a brotherly admonition, fashioned and shaped as it were in the tender bowels of an affectionate charity and compassion. Our Saviour confirmes and warrants the Modus by his own rule and precept, Mat. 8.15. If thy bro­ther trespass against thee, go and tell him his fault betwixt him and thee alone; Non dicit accusa nec increpa nec vin­dictam expete; (as an antient glosses upon the place) but [...] onely argue him as guilty and put him in remem­brance; and that between him and thee alone, who as he hath sinned (In te) so must he be admonished (Inter to) the censure must be as private as the sault, which if committed in secret and published upon the house top, it is not the part of aNon cor­rectores, sed Proditor. Au­gust. reprover but of a most dangerous traytour in the judgment of St. Austin.

Shall I come unto you, saith Saint Paul to the Corinthi­ans, 1 Cor. 4.21. With the rod, in love, and in the spirit of meekness. Shall I come? he demurrs and makes a pause? which of the two were most behoofeful and convenient for himself and them, and that not without cause: for [Page 183]actions of this nature must be squared by a double rule, 1. [...]. 2. [...]. Their necessity, and their decency and fitness: Amendment being the and intended in admo­nition, which cannot alwayes be procured by the rod, but by the spirit of meekness.Ferrum de manubrio prosilit, cum de correptione sermo durior excidit. Gregor. Cur. part. 2. cap. 10. Too harsh an increpa­tion (saith Gregory) is like an Axe that flies from the han­dle, and kills our Brother on a sudden, which should only cut down the Briars and Brambles of his corruptions. And it is in reproving the faults of others, as in the snuf­fing of a Candle, which if rightly done, it maketh it burn more bright and clear; but if too much of the week be taken off, it quite extinguisheth and puts it out. Yet here­in not an Arithmetical, but a Geometrical proportion must be observed, and respect had to the nature and qua­lity of the sin, and to the proper inclination of the offen­der; even as a prudent Father corrects his tender child with an easie touch of the hand, or a small and tender twig: but if grown up to maturity of years and parts, he makes use of a staffe and cudgel [...]. Epi ph. therein applying himself to their several ages and coustitutions.

Some men are of a sullen and churlish disposition, and somewhat resemble the nature of thatƲngentem pungit pungen­tem ungit. plant, which if lightly toucht it pricks and stings; but if roughly hand­led, it appeares soft and smooth; like unto the goats of the mount Oeta, which never gave any milk, till the shep­heards had [...]. Arist. lib. 3. de Hist. Animal. ca. 20. rubbed their teats with nettles, and so made them smart.

There are obstinate and stiffe necked sinners whose brows are made of brass, & their heart as hard as the Adamant: Such must be rebuked [...] in a piercing and cutting manner: so Paul prescribes Titus to deal with the stubborn Cretians Tit. 1.13. the disease that is habitual and invete­rate cannot be removed with a gentle and easie Dosis which doth rather stir and anger, then purge out the cor­rupt humours. So fareth it with customary and com­mon sins, a mild reproof doth but animate and encourage them, and makes them seem as light as the reprehension. And as our Saviour speaks of some sort of devils, so may [Page 184]be said of some kind of evils: this generation is not cast out without prayer and fasting; such means as are strong and powerful. Nevertheless if it be possible and as much as lies in us, there must be onely a [...], we must ad­monish those that are unruly, and that in the spirit of meekness.A threefold caution in the manner of our admonition.

In the exercise whereof a threefold caution and condi­tion must be observed, all noted from the word [...]

First,1 our admonition must be general and universal without exception or respect of persons; [...] in the full extent and latitude, and there is none so great and migh­ty, but may sall within the compasse of it. And being such we must not stick to follow Davids president, who said unto the foolish, be not so foolish, and to the wicked lift not up your Horns, Psal. 25.4. nor fear to tell the Popes holiness, as St. Paul withstood St. Peter to his face, Domi­ne cur [...]ita facis? though we therein crosse the Canon law, (which excepts him from censure should he seduce many thou­sands to destruction:) as that crosses the canon of sacred Scripture.

Secondly,2 our admonition though general yet must it not be personal and particular, pointing out men expres­ly as with the finger and speaking unto any emphatically in the words of N [...]than to David, thou art the man: for it is [...] in the plural and not in the singular num­ber. This was the gravity and discretion of antient times, St. Austin relating his practise in this kind Auresom­nium pulso, sed conscientias quorundam convenio. Au­gust. I say not thou Adulterer correct thy self, but whosoever art infected with that vice in this people, do thy best to rectifie and reform it. And it is St. Hieroms profession to his friend Rusticus Ego nemi­nem nominabo, nec veteris Co­maediae licentia certas personas eligam atque perstringam. Hieron. Epi. ad Rustic. I will name no man, nor bring mens persons upon the stage in a licentious manner, as they did of old in their comedies. Such should our admonitions be, especially if publickly delivered in the Pulpit: like unto a field without comming home to any: least otherwise by deal­ing too roundly and punctually with mens persons, by turning Sermons into Satyrs, into Philippicks and open invectives; we do not only expose their names to re­proach [Page 185]and infamy, but confirm and harden them in their Impiety. We resemble Mice in the property of their nature, in nibbling & biting at mens reputation, in cropping their credit; as Tertulian was wont to stile Marcion, Tertul. adv. Marc. Mus Pon­ticus, the Mouse of Pontus. And shew our selves in the judg­ment of Bernard, Corrosores potius quam correctores. Bern. Epist. 178 rather Corroders, then Correctors.

Thirdly, our Admonition,3 though not personal and particular, yet must it aim directly and immediately at the sin; for it is [...] in the concrete, which notes both the Subject and the Adjunct, and is the proper name of the sinner. And as Gregory tells Venantius, Ego sic personam dili­go ut vitia tua corrigam; et sic vitia tua corrigo ut per­sonam diligam. Gregor. ad Ve­nantium. I so cor­rect thy faults, that withall love thy person; and I so love thy person, that I likewise correct thy faults; Even so though we tender mens persons with due respect and reve­rence, yet must we not shoot at Rovers, or beat the Air in an empty discourse, that breaks forth violently like a flash of lightning, and seizeth upon no particular subject; but come close and home to the matter in hand, and ef­fectually admonish men of their disorder. This is the Mo­dus, and the manner of the duty.

Thirdly,3 consider the Ratio, the reason or necessity of the duty, Admonish them that are disordered. And why?Thirdly, the reason of the Duty. to reduce them into order; that being forewarned they may be forearmed against the danger of the next encoun­ter. Correct thy Son and he will give thee rest, and will give pleasure to thy soul, saith the wise man, Prov. 29.17.Aurum eget percussione et Puer verbe­ratione. Ber. Syra. apud. Drus. Gold stands in need of beating, and children of ano­ther kind of beating. The beating of the one gives beauty and lustre to the Gold, and works it into any form and fashion: and the beating of the other makes them more tractable and ingenuous. Neither is correction more ne­cessary for children, then admonition for perfect men. Our Saviour could not prescribe a more soverein reme­dy for sin committed, Mat. 18.15. If thy brother trespas a­gainst thee, [...], argue and admonish him: If he hear thee, [...]. Thou hast gained thy Brother. He hath not so much gained himself, as thou hast made a private benefit and advantage; who thereby becomes our [Page 186]letter of commendation, our joy ourEt per sa­lutem alterius, nobis acquiri­tur Salus. Hier. in loc. crown of rejoi­cing. So that admonition in the issue proves as profitable to the Monitor and Adviser, as necessary and healthful to the Offender, and that upon a double ground or reason.

• 1.
  A double ground of Ad­monition.
  The one, Debitum Justitiae.
• 2. The other, Actus Charitatis.

First,1 admonition is Debitum justitiae; Thou shalt plainly rebuke thy neighbour, Levit. 19.17. Thou shalt; a powerful and a peremptory command. The silly Ass challenges our helping hand by Gods appointment, and must be lif­ted up, that lies groaning under the burden; yea, though it be our enemies. And doth God take care of Oxen or Asses? it is the Apostles Question. Surely, yes, yet hath he a far greater care of collapsed sinners; They are of more value then many Asses. Cadit Asina, & est qui relevet, pe­rit Anima & non est qui re­cogitet. Bern. The Ass falls down, and is raised up; but a Soul perisheth, and there is none that takes notice of it: was the pathetical complaint of devout Bernard.

Secondly,2 Admonition is Actus charitatis, which con­sists of a Soul as well as a Body, and exercises it self both in corporal and spiritual Duties.

These are the works of charity, all comprised in that old Distich after the Poetry of the Schoolmen. So that Casti­ga, is an inward act of charity, and a spiritual kind of Almos, relieving the sinful Soul in her necessity: And more properly belongs to the true nature of Charity, then any outward expressions of liberality. Ad charitatem ma­gis pertinet Remotio peccati, quam remotio exterioris dam­ni, aut corporalis nocumenti; it is the sound conclusion of Aqumas. And this Remotio peccati, is procured by ad­monition, and that in two respects.

First it removes the guilt of sin from the committer,1 as the principal, either by way of prevention of remedy, [Page 187]putting a Bridle in his Mouth, and a Hook in his Nostrils to restrain and curb the violence of his desire; or else chastising him with the lashes of shame and sorrow, by re­membrancing him of the fact. This is the reason of the connexion, Levit. 19.17. Thou shalt plainly rebuke thy neighbour, and not suffer him to sin. Rebuke, it doth not suffer sin, but brings a Quare impedit against it, and over­rules it perforce. And the want hereof takes away re­morse and apprehension,Non putat peccare qui à nemine corripi­tur. That man will never be sensible of his fault, much less eschew it, who is not first admonished.

Secondly,2 Admonition removes the guilt of sin from the Reprover, as being accessary by consent; For silence in this case is consent:In omni­bus peccantibus pecco, quando eos quos scio peccasse, cru­delis quodam animi maligni­tate non incre­po. Prosper. not to forbid, is to command: not to controle, is to countenance and to allow: Even as it is all one in matter of Theft, to hold the sack, or to fill it. To abstain from a free and just admonition for fear of offence and displeasure, is a most cruel kind of mercy to the party whom we thus fondly seem to respect and tender: as if being in present danger of drowning, we should not dare to catch them by the hair of the head, lest they should lose some few hairs. And it is no less cru­elty unto our selves oft-times involving both the one and other in the same common vengeance: as it did theQuia eo­rum peccatis damnabilibus parcunt, dum eos in suis licet levibus & ve­nialibus metu­unt, jure cum eis temporali­ter, flagellantur; quamvis in aeternum minime puniantur. August de Civitate Dei. Christians with the Pagans, who also tasted of the vi­olence of the Goths and Vandals, for not being Monitors to them to amend their Idolatry. And this with the former shews the reason and the necessity of the Duty; from which I now passe, to the third branch of the Text, The circum­stance of the persons to whom the exercise of the Duty is delegated and referred. And these are the Brethren.

Might the Brethren of the Separation, 3 unnatural brethren indeed, and such as will not dwell together in unity; The third part of the Text. The subject or the parties whom the du­ty concerns. The Brethren. might these expound and comment upon the Text, they would from hence inferre, as from a most evident and pregnant proof, the undeniable power and authority of Lay Elders [Page 188]here charactered to the life, under the name of Brethren; to interpose and intermeddle in Church-censures, though without all ground and warrant, either of Text or Truth. And why may they not as well challenge the priviledge to preach the Word, and to administer the Sacraments, as rudely hang the Churches Keys at their own Girdles, and usurp spiritual Jurisdiction. This is an opinion of Fansie rather, which though it were sound and orthodox in it self, yet malam caudam trahit, It carries with it a bad tail, and draws after it disorder and confusion; And God is not the Author of confusion, but of peace, as in the Churches of the Saints, 1 Cor. 14.33. yea proves extremely pernici­ous and dangerous, not only to the unity and decency of the Church, but to the state and being of it: For, as the blood in the natural body, if it falls extra vasa, doth soon corrupt and putrifie; So doth Ecclesiastical power, when it comes into Lay mens hands, being then Extra vasa, the proper vessels of the Clergy. And let me speak to these Sectaries and their abettors, as freely as plainly in the words of Moses to Corah and his confederates; Ye take too much upon you ye sons of Levi, (or rather ye sons of Lay men) God hath taken thee to him, and all thy Brethren the sons of Levi with thee; and seek ye the office of the Priest­hood likewise? Num. 16.7, 10

A second sort there are professedly opposite unto the former, trampling upon the necks of the common people, with the supercilious Pharisee, in the proud stile of Popu­lus Terrae, as men of no account and reckoning; who because they must not presumptuously shuffle themselves into the office of the Clergy, condemn it as a piece of spiri­tual Sacriledge in Lay Christians, to meddle at all in mat­ters of Religion. Yea, to make Piety the subject of their discourse in ordinary conference, and to reprove a noto­rious sinner to his face in private; is most unjustly con­ceived by some, an infallible mark of a precise and prag­matical follow, and a high strain of singularity. Both these are dangerous extremities.

There are two kinds of Admonition.

• [Page 189]1. Juridical.
• 2. Fraternal.

• 1. Of Ecclesiastical Authority.
  Two kinds of Admonition.
• 2. Of private Love and Duty.

There is a Corripe inter te & illum; and a Dic Ecclesiae; The one appropriate and intayled unto Church-men. The other in general appertaining to Christians in com­mon. And these alone are the Brethren here specified in my Text. Give me leave nevertheless, though not to stretch and strain it, yet at least to amplifie and enlarge it in the Application, to four sorts of men.

• 1. The People.
  Four sorts of Monitors.
• 2. The Pastor.
• 3. The Ecclesiastical Judge.
• 4. The Town Officer.

All which must admonish those that are unruly.

First, the people must mutually admonish one another,1 Numquid ego sum custos fratris mei? First the peo­ple. was the word of Cain, a speech as wicked as the person. The faithful are stamped and sealed with another mark in their forehead, Then spake they that feared the Lord, every one to his neigh­bour, Mal. 3.16. And when God denounceth the fierceness of his wrath, against the horrible provocations of his peo­ple, he adds this punishment among the rest; Yet let none rebuke nor reprove another, Hos. 4.4. And certainly 'tis the defect and default of the people, in the negligent omissi­on of this duty, that makes the Ministers task so hard and difficult: They laying this heavy burden of Admonition upon the Ministers shoulders, and in the mean time refuse, as the Pharisees of old, to touch it so much as with one of their fingers. It is not for them to become Priests or Clerks; (so they think and speak) no nor religious men in the lar­gest sense; And they say in effect of the sins of others, as the High Priest spake of that of Iudas; What is that to us? look thou to that: Bewraying an immoderate and selfe-respecting love, not only in the things of this life, but in point of Religion, in the great and weighty bu­sinesse of mens Salvation. I beseech you then brethren of the common people, Admonish them that are un­ruly.

Secondly,2 the Pastor must admonish the people. It is not sufficient for him to live well himself,Secondly, the Pastor. if he corrects him not by reproof that lives amiss; so shall he be punished for another sin, were he innocent in his own person. Son of man, I have made thee a watchman to the house of Israel, saith God to the Prophet Ezekiel, Ezek. 3.17. And what is the office of a watchman? Therefore hear the word of my mouth, and give them warning from me. And if thou gi­vest him not warning, nor speakest to the wicked, to admo­nish him of his wicked way, that he may live; The same wicked man shall die in his iniquity, But his blood will I re­quire at thy hands. Who Quis roge tam saxei pe­ctoris, quis tam ferreus erit, quem sententia ista non terre­at. Prosper. in locum. is there of such a flinty heart, and iron sinews, whom this speech of God to the Prophet, doth not affright and terrifie? saith Prosper upon the place. All other men must answer personally for themselves, but the Minister stands charged with the souls of his people, as Judah was pledge for Benjamin: which made Saint Chrysostome wish, and that in a strange manner, that there was no day of Judgement. Great cause we have fre­quently and seriously to ponder Saint Pauls charge to Ti­mothy, and that with fear and trembling. I charge thee before God, and before the Lord Iesus Christ, who shall judge the quick and the dead at his appearanee, and in his King­dom, 2 Tim. 1, 2. How could he adjure him in a more solemn and dreadful manner? and to what end? Preach the word of God; bare reading will not serve the turn; monthly, or quarterly preaching is not sufficient: Be in­stant, [...], insist and dwell upon it: In season and out of season. This is never out of season, as other creatures are, unless it be in respect of the indisposition of the Hearers. Improve, rebuke, exhort, with all long suffering and do­ctrine. And to Saint Pauls charge to Timothy, let me add the observation of my Text, I beseech you brethren of the Clergy, Admonish them that are unruly.

Thirdly, The Ecclesiastical Judge must admonish like­wise,3 and so strengthen the hands of the minister,Thirdly, the Ecclesiastical Judge. which are oft times weak and feeble for want of assistance; (as Aaron and Hur supported those of Moses) by the sinewes [Page 191]of his authority. And would he have his censures like goads and nails fastned, he must begin In proprio Lare, in his own court and consistory; So David resolves and vows, Psal. 101.3, 8. I will walk in the uprightness of mine heart in the midst of my house, in the first place; and what fol­lows in the next? Betimes will I destroy all the wicked out of the land. And 'tis our Saviours counsel to the critical and censorious Hypocrite, Matth. 7.5. Primum ejice tra­bem ex oculo tuo, then shalt thou see clearly the mote that is in thy brothers eye. St. Paul expostulates with the outside Jew, not without admiration, Rom. 2.21, 22. Thou that teachest another, teachest thou not thy self? Thou that saist a man should not commit adultery, yea and punisheth it in a­nother, dost thou commit adultery? And there is none of us to learn what that means, ‘Turpe est Doctori, cum culpa redurguat ipsum.’

The Snuffers of the Temple were made of the purest Gold; so they who are by their place appointed to cor­rect the corrupt manners of a sinful generation, had need be among men as Gold among Metals the chiefest for weight and worth: These mystical snuffers if soul within, will hardly by snuffing others, make their own light shine the brighter. If any demand with John Baptists Hearers, And what shall we doe? I will return no other advise, then is by him afforded to the souldiers, Luke 3.14. Do violence to no man, accuse no man falsly, be content with our wages. Admonish indifferently and impartially without respect of persons, not trucking and bartering with the sins of men after the manner of Merchants: and to speak in your own language not commuting a penance into a payment, which (if I be not deceived) is no part of commutative justice. Admonish conscientiously and in singleness of heart, out of a fervent zeal of God's glory, the Churches reformation, the faithful discharge of your private interest, and not for filthy lucre sake. Let it never be said of this Court, which was commonly voiced of the [Page 192]Court of Rome; Plus nituntur pecunias colligere, quam culpas corrigere; That they endeavoured rather to collect the peoples monies, then any way to correct their manners. And I beseech you Brethren of this Court and place. Ad­monish them that are unruly.

Fourthly,4 The Town-officer, be he Questman or Churchwarden,Fourthly, The Town-officer. they also must admonish by way of Cer­tificate and Presentment; For as the Eunuch complained to Philip in another case, How can I understand without an Interpreter? Acts 8.31. so may the Ecclesiastical Judge in this; How can I admonish without a Monitor and Informer. Inform then they must, and not give in a blank verdict, or return an Omnia bene, like unto that A­thenian Traveller, whereof Plutarch mentioneth, who being asked at his coming home how matters were at A­thens, forthwith passed this smooth and ready answer to the question; Omnia pulchra, All there was well and good: Ironically insinuating, Omnia pulchra putari, Nihil turpe, That all things were there accounted good, and nothing wicked or dishonest. You cannot be ignorant of the Rights of your Office, the strictness of your Oath, the enormity of the sins committed in your several parishes; yea, may not most of you give in evidence out of your own experience, and affirm as David did, I have seen cru­elty and strife in the City; I have seen secure sleeping in the Church, bruitish drunkenness in an Alehouse, and do you hold your peace? Do you know them your selves and not cause the Authors likewise to know their abominati­ons? Lay your hands upon the heads of these beasts, as the offenders did under the Law; cast the first stone at these malefactours, not to kill them, but to give them life; what though you cannot reform and rectifie disorders? as the Emperour spake of Galbaes crooked back, Ego monere pos­sum, corrigere non possum; yet may you certifie and admo­nish: nor shall your labour be in vain in the Lord; I will only give you your charge in St. Paul's words inverted, Phil. 4.8. Whatsoever things are sinful, whatsoever things are dishonest and profane, offensive to God, scandalous to his [Page 193]Church; If there be any vice or wickedness think on these things. And I beseech you Brethren, Churchwardens, with the rest of Town-officers, Admonish them that are unruly.

2.2 Thus am I fallen at length upon the second General and last part of the Text,The second part of the Text. The motive we beseech St Paul's Motive or Excitation to the duty, [...], We beseech you: Where we might take notice of these two Particulars.

• 1. St. Paul's Earnestness.
• 2. St. Paul's Gentleness.

1. He doth not barely exhort them in a soft and easie strain, after a calm and cool manner; but earnestly be­seeches them, with veheniency and importunity.

2. Nor doth he express himself by way of command, Sic volo, sic jubeo; Fiat, Fiat; which is the formal tenour of the Popes Edicts, though Pope Zachary somewhat mistook the style, and changed it into a Fiatur. For knowing that man is a reasonable creature that must rather be led then drawn, and that Faith is to be perswaded and not enforced, Saint Paul beseeches them with meekness of spirit, and tendernesse of Affection.

1. Some there are as soft and smooth in their instruction, as Jacob in his Body. The words of their mouth are softer then butter, and as sweet as soft; saying, Peace peace, where there is no peace: I hope better things of you, and such as accompany salvation; Then which what more ordinary; though indeed unless they hope as Abraham did above hope, there can be no hope at all. These come not in the spirit and power of Elias with John the Baptist. They want the spirit of Phineas, which had need be prayed for in the words of Ambrose Veni Phi­nees Ambros. Serm. 18. in 118. Psal. Come Phinees, take the sword of the Spirit, smite Heresie, strike idolatry, cut the iron sinew of contempt and obstinacy, wound the hairy scalp of such as go on in their wickedness.

2. Others there are, all rough and rugged like Esau, men of a sierce and fiery temper, and know not of what spirit they are made, as Christ told his Disciples, All their Sermons like the Element of Fire, are Excessus fervoris, the extremity and excess of heat. And the pulpit while they [Page 194]are in it, proves like Mount Sinai at the giving of the law all in a flaming fire, sending forth only the terrible thunders & lightnings of the Law, and nothing is to be heard from thence, but the shrill sound of judgement, and of damnation.

As therefore Moses and Elias, Elias the hottest man alive, who sucked fire from his Mothers brests, as St. Basil sym­bolically describes his zeal: And Moses the meekest man upon earth appeared together with Christ when he was trans­figured upon the Mount; So must the fervent spirit of Elias, and the mild spirit of Moses, meet together in the pulpit; As here they did in Saint Paul, and are both joined toge­ther, Earnestness, and Gentleness, in this one word; We beseech you.

And so the beginning of my Text, hath brought me to the end of my Sermon: And where, or how shall we end better, then with terms of Supplication.

Now we beseech you earnestly, we beseech you gently and meekly; Laity, Clergy, Ecclesiastical and Temporal Offi­cers, Brethren of all sorts, Admonish them that are unruly.

THE POLITICK REFORMATION.

I Read of a Priest in Germany, The Preface. (a) Vos liben­ter me non au­ditis & ego li­benter non con­cionor ideo diu vos non tenebo. In vita Me­lancth. who for want of better Apology thus prefaced to his Sermon: Neither do I preach willingly nor you hear, and therefore I will not hold you long. Far be it from me, as far as it is from the ingenuity of Christian Charity, so to derogate from the honour of your devotion, as to entertain the least jea­lousie of your unwillingness, much less to betray mine own in not offering a free will offering; so that I shall not need to capitulate, or condition for a favourable atten­tion by the promise of expedition. My Text happily doth not a little startle and awaken at the first rehearsal and bare sound of the words, and may seem to carry re­buke in the forehead; then which what more requisite in the Speaker? what more behoveful for the Hearers? espe­cially in these ill affected times, that are less impatient of their Malady, then of their Remedy. And yet conceive not out of forestalled prejudice, that I intend to imitate [Page 198]the Wasp or Hornet, whose property it is to sting; or de­light to play the busie Fly, lighting only upon parts ex­ulcerate, the sores and ulcers of the Commonwealth. How easie it is (I am not ignorant) to come within compass of an errour, oft-times the greater, and that in a just, but intemperate reproof: whereof Luther was not free in the judgement of Erasmus, Mu'ta quidem prae­clare monet sed utinam ci­vilius admonu­isset. Erajm. Epist. lib. 12. ad Rect. Acad. Ersurt. That his admonitions were no less excellent then necessary; but it had been well if he bad seasoned them with more civility. Herein he did amiss, and respect must be had to the Poets rule, Quid verum quidque decet; which was warily observed by Saint Paul as a notable pattern and example, Acts 26.25. I speak the words of truth and soberness. And this will we do if God permit.

The Method of the Prophesie is like the manner of Gods appearing to Eliah upon mount Horeb: first in a boiste­rous and blustering wind, and then in a soft and still voice. He begins by way of astonishment, with a vehement reprehension of the unheard of abominations of his peo­ple the more monstrous because theirs; And solemnly denounceth his sierce wrath against the heads of the com­mitters: and these were the head, the prime and chief among them. Thy Princes are rebellious and companions of theeves, vers. 23. yea, head and taile were both alike: Every one loveth gifts, and followeth after rewards. All sorts of men had corrupted their wayes, and it was then verified of Hierusalem, which Salvian afterwards applied to the City ofPlena tur­bis & turpitu­dinibus. t Salv. de Carthag. Carthage, that it was as full of sin as of people. Thus is the first part spent in sharp menaces and terms of objurgation; God descends in the sequel, in a calm and gentle strain from matter of terrour to the means of their recovery. My Text borders betwixt both, and partakes jointly of a promise and threatning. A pro­mise it is, if we respect the general good thence accruing to the Nation; but a severe threatning of the persons in particular.

Call it, if you please, The Politick Reformation, wherein there are these four parts remarkable.

• [Page 199]1. The Author, or Reformer,
  The Parts of the Text.
  [I]
• 2. The nature of the Reformation, and that by way of restoring, [I will restore]
• 3. The object of Reformation, or Delinquents, [The Iudges, and the Counsellors].
• 4. The Rule or Means of Reformation, [As at the first, as at the beginnning.]

[...]. And first of the Author, or Reformer, [I.]

Ejus est reficere cujus est facere. 1 And who so fit to be a Reformer as the first former of them.The first part, The Author of the Refor­mation, [I] It is a sure principle in nature, causes constitutive, are also conservative; and preservation is nothing else but a continued creation. And it holds true likewise in Divinity, The powers that be are ordained of God, Rom. 13.1. all civil honour and au­thority is from the Prince within the precincts and li­mits of his Dominion: and God who ordained them at the first, still maintains and bears them up with the word of his power, or else reduces them to their first estate, be­ing collapsed and decayed.

Four specialities are necessarily requisite in a Refor­mer.Four speciali­ties required in a Reformer.

• 1. Personal Integrity.
• 2. Perfection of Wisdom.
• 3. A lawful Warrant.
• 4. The Sinewes of power and strength.

All which appertain to God in the highest degree of ex­cellency.

1.1 The Snuffers of the Temple were made of pure gold;The first, Per­sonal integri­ty. and so they that go about to correct the crooked manners of others, had need be among men, as gold among me­tals, the chiefest for weight and worth. It is not without cause, that the Heathen man defines his OratorVir bo­nus dicendi pe­ritus. Quintil. Orat. Instit. [...] Nazian. Orat, pag. 7. A good man in the first place: For he shall never perswade others, that doth not first amend himself. Lucians Apothecary is worthily laughed at, for giving remedies for a Cough, and yet was always molested with it. This is the disgrace of the Art, and just cause of contempt and scorn to the pro­fessors. [Page 200]And every one in stead of requiring their advice, or following their prescriptions, will be ready to give them a bitter Pill, and admonish them in the tartest manner; Physician heal thy self, Luke 4.23. Such Physicians are they who are very zealous in curing the sores of the Commonwealth, and yet themselves are the foulest Ulcers, and have most need of launcing to let out their corruption: but as Saint Paul speaks of the office of a Bishop, so may I of a Reformer; If any man desire it, he desires a worthy work. Yet is it required in either (as the same Apostle adds) That he be [...], without re­proof or blame. 1 Tim. 3.2. The Reformer must not be liable to an Informer, or a Promoter; but a rare pat­tern and paragon of vertue, and teach not so much by precept as by example. Such a one is God, even by the confession of the Heathen. [...]. Clem. Alexan. God is not, he cannot be unjust, but the most righteous of all other; and is there­fore stiled the Holy of Holies in Scripture, as the Highest Heaven, the Heaven of Heavens, that incloses the inferi­our Orbs in the vast compass of the body: And so doth God include in the purity of his nature, the utmost per­fection of the creature. And as he is holy in himself, and his Will the exact rule of righteousness; not willing things because they are just, but are therefore just because they are willed of him; So is he holy in all his wayes, and just in all his works, Psal. 145.17. For shall not the Judge of all the world do righteousness? as Abraham pleads with God, Gen. 18.25. How else could he judg & reform others?

Secondly,2 perfection of Wisdom is of principal impor­tance in a Reformer:The second. Perfection of Wisdom. To discern and judge a right, and to be able to put a difference. The Eye is a precious and a choice part; yet is not every unskilful hand fit to tamper with the blemishes; which in stead of curing the weak and dimmer sight, may soon blind and put it out. There are corruptions in manners, both odious and enormous, which must immediately be redressed; but lesser incon­veniencies may be tolerated for a time. Remisness and rigour will do equal harm. The potion may be altogether [Page 201]unpleasant in the tast, and too operative for the state of the patient. Such a draught did Luthor give the World, Pharmacum violentum & amarum, as Brashius censures it. And the right discerning the quality of the disease, with the application of fit remedies, requires abilities of Wise­dom and Discretion. [...], saith theEthic. lib. 1. cap. 10. Phi­losopher. And it is the part of a wise man to distinguish in a case of likelihood: and who so fit to be a reformer in this respect as God, in whom are hid all the treasures of wisedome and knowledge; who cun exquisitly determine of matter, manner, circumstance, as well as substance, and cannot be deceived with fair semblances and pretensions. It is Machiavels maxime in his institution of Princes, that they above all others should rest contentedMachia. Princ. cap. 18. specie et colore pietatis and that upon this perswasion: nam videndi facultas omnes atting it, attrectandi vero paucos duntaxat, as if they had men only, not God for their overseer, or God were like unto blind Isaac that could not discern with­out handling: whereas he sees and touches both at once, thus is the council of Achitophel turned into foolishness.3

Thirdly,The Third. A lawful Warrant. A lawful warranty is absolutely necessary in a Reformer; and no man takes this honour upon him, but he who is called as was Aaron, Heb. 5.5. For St. Paul's Rule is general, [...], not in Church alone but in Com­monwealth. To the truth whereof the very Heathen have subscribed, That good is not good unless it be done well. [...]. The Israelites by God's Commandment were to over­throw the Altars and pull down the Images when they were brought into the Land of Canaan. First, they must be possessed of the Land, which should authorize, and as it were legitimate the reformation, and then demolish and subvert their Idols, as Augustine well observes upon the place. And Gregory commends Serenus for his appre­hensive suspicion and tender jealously of Idolatry, but faults the rashness of the fact in the violent displacing and removal of the Images; and gravely wisheth and adviseth himVtinam zelum tuum discretione condisses. In­dict. 4. Epist. 9. to season the rankness of his zeal with the salt of discretion. An excellent Caveat for the vulgar sort and [Page 202]plebeians of our Time, whose inbred property it is, [...], who looking upon their Superiours with an envious eye, are forward in declaming liberally against their abuses, oft-times meerly supposed and imaginary; and out of a giddy zeal would fain be tampering in redressing of them: and so cause a greaterNullo po­test a schisma­ticis tanta fieri correptio, quanta est schismatis per­nicies. Tertul. Praesc. cap. 60. confusion by a disordered and un­grounded enterprize. Shall I shew you their lively por­traicture behold it in a storyJoseph Bell. Judal. Lib. 6. cap. 1.2. Josephus is the Repor­ter. There were in Hierusalem in Nero's time, who flocked and herded together by troops and multitudes, in defence as they pretended of Religion and the Temple, surnaming themselves Zelots by way of distinction; yet these were the men that peremptorily refused the conditions of peace offered by Vespasion, and the first that cast fire upon the Temple, which they were engaged to preserve; And were not these true Zelots? and their zeal as hot as fire? and yet without light. These never walked in the light of Christ's example, who would not Umpire in a Law case, though requested, as being without the compass of his Office; Who made me a Judge? This was his al­legation. Nor did he permit the Divels to take his name into their unhallowed mouth for want of a calling. God therefore, who is the ultimate object against whom offences of what kind soever are committed, whose unli­mited power justly intitles him over all persons and in all causes Supreme Head and Governour, hath a general in­fluence into every matter, and may out of his high pre­rogative, interpose and reform at pleasure

Fourthly,The fourth. Sinews of po­wer and strength. There had need be the sinnews of power, where reformation is attempted; thereby inabling the undertakers to pass over difficulties, and even to wade through a Sea of dangers. [...]. Great adventures require suitable abilities in him that manages them. And Philo­sophy teacheth Omnis Actio est a viciaria; unless the active and opposing power exceed the force of the resisting there can be no victory. And who sees not that the best cause is oft-times crusht and trodden under foot, not be­ing [Page 203]backt and seconded with the strength of authority, which exposes the enterprise to bitter derision and con­tempt. And each one that considers, will be ready to let flie their taunting censure; This man began to build but was not able to finish it. Such a one Sanballat and Tobiah accounted Nehemiah, when he went about to repair the Temple; What doe these weak Jews? will they fortifie themselves? will they finish it in a day? will they make the stones whole again out of the heaps of dust, seeing they are burnt? And though they build, yet if a Fox go up, he shall even break down their stone wall, Nehem. 4.2, 3. Thus did they discourage them from the work. And Albertus Crant­zius seriously endeavoured to take off the edge of Luther's eagerness, when he first adventured to cry down the Popes Indulgences, Chytraeus. Chronico Sax. Lib. 2. Frater vade in cellam, & dic Domine mi­serere nostri: This was his councel to him, as if to effect it had been impossible. And his friend Faber told him, that though he was fortified with the whole armour of God, yet he should be encountred with other weapons, sword, spear, & shield, out of Goliah's armory; while he came out against them in the Name of the Lord of Hosts: But God is the Lord of Hosts, This is his Name, and his memorial throughout all Ages. The Prophet describes him like a man of War, Isa. 59.17. He put on righteousness as an Ha­bergeon, and a Helmet of salvation vpon his Head. And he put on the garments of vengeance for clothing, and was clad with zeal as a cloak. And when any strange work is foretold or promised, this is usually prefixed to assure the accomplishment, The zeal of the Lord of Hosts will per­form it. And such is his invincible power, and the strength of his right hand, That when he begins to reform, (as himself speaks of Eli's house) he will also make an end. 2

2. The second part of the Text, is the nature of the re­formation,The second part. The nature of the reforma­tion by way of restoring I will restore and that by way of restoring [I will restore]. It is not a forming but a reforming, an innovation but a re­novation, a framing, but a lash [...]ing: God deals not as a Creator as at the first, when he made all things new of no [Page 204]praeexistent matter; but as a wise Physitian, he cures the antient maladies and diseases of the same body. God doth not abolish, but restore, which Act of God, hath a double reference.

• 1. To their Places.
  A double
• 2. To their Persons.

First,1 God doth restore,First, to their places. not abrogate their place and function and dissolve their profession; all innovations are dangerous and warily to be attempted, especially when they carry along with them any shew of violence and extremity; then are they utterly to be declined and aban­doned: non est movendum quod sine sanguine moveri nequit. And it is far safer for the Bodies health (in the judgement of those whom we are bound to believe in their own Art) to abide in a corrupt and foggy Air, then remove to a pure; to continue an inveterate custome, though some­what obnoxious in it self then admit of an alteration: and it may in some times and cases, prove as safe for the body Politick: And of this mind were the Thebans, who caused him to come with a halter to the Tribunal who proposed a new law; yet when there is a sufficient cause that doth necessitate a change, it must warily be attempted and by degrees; it is the Naturalists ruleOmnis transitus ab extremo ad extremum fit per medium. that there is no passage from one extreme to another, but by a mean; and it is natures course converting fire into air, and air into water, which agree in some symbolical and com­mon quality; not turning one contrary into another: and it ought likewise to be observed as a Policy of state.

Let no man think I plead for a toleration of corrup­tion, as some have done under that pretence: witness that frigid excuse of Pope Adrian in his instructions to his Legat, that he could not suddenly reform all enormities of the Church, and he would have no man wonder at it: for that the disease was habituate, and every mutation lyable to extream peril; et qui nimis mungit, elicit sanguinem. Thus wresting Scriptures to his own destruction. I drive not the same project, nor speak in favour of the disease, but only censure the preposterous application of the remedy.

Some spirits there are over jealous and phantastical, who would cast a Commonwealth into a new platform all at once; and utterly abandon on a sudden, what­soever hath been perverted to abuse: Herein resembling those weak-spirited souldiers that will not venture upon a stratageme that hath formerly been practised by an ad­versary, and are so terrible afraid of being found in the trenches of the enemy, that they out run their own camp.

I may not unfitly parallel their ridiculous courses, with the folly of that painter, in the Reign of Queen Mary; who having drawn the picture of King Henry the eight, against her coming through the City in triumph, with a Bible in his hand, and being checkt by a great counsellour of State, and wished to wipe it out: because he would make sure to leave none of the Bible, he wipes out book, and hand withall.

There must be a distinction made betwixt these things themselves, and the corruption inherent or adherent: that fault which proceedeth out of theThom. Par. 1. quest. 41. Art. 6. nature of the fact it self, being simply evil: and that which ariseth from the abuse of what is good in its own kind, and yet becomes evil onely by accident. Lycurgus the wise lawgiver, in this shewed himself none of the wisest, in destroying all the vines of Sparta; for that men were made drunk and mad with the wine: who should rather have diggedInsanum Deum alio so­brio repressum, castigare. wells and fountains near unto them, & so have taken away the abuse by mixing some quantity of water with it; the Roman Cotta bewraied little knowledge in the condem­ning of it, for that it oft-times proves [...] ar­med wickedness, and so inabled to be the instrument of greater mischief: and devout Bernard justly complains of many in his time, who cried down reading and di­versity of study: and that becauseProlixa lectio memori­am legentis ob­literat. Bern. de inter. domo. cap. 50. overmuch read­ing debilitates and oppresses the memory of the reader.

For inIn multis­non usus rerum sed libido uten­tis in culpa est. August. de Doct. Christ. lib. 3. cap. 13. many things not the use but the disorder of him that useth them must be blamed: and good must not be removed or laid aside, for adjoyning and bordering [Page 206]upon evil, as he proves at large against the Donatists: and our upstart Anabapist [...]s as whelps of the same litter, those Dreamers foretold by Sr. Jude v. 8. that despise dominion, and speak evil of dignities Non debere inter Christia­n [...]s esse praeto­ria, leges, judi­tia aut jus gladii. Calv. Inst. lib. 4. the Law, Magistracy, judg­ment, the power of the sword are not to be received or exer­cised among Christians: it is their own tenet, and it may be occasioned and furthered from the defaults and de­fects of the Ministers, and their opinion well accords and suites with their practice, one while chusing Knipperdoling for their Consul, and not long after advancing him to the high office of a Hangman.

But as tyranny which is an extremity of government is far better then an headlesse Anarchy; Even so it is to be preferred of the two,Praestat illie esse ubi omnia licent quam ubi nihil. to live under irregular rulers, then utterly to be destitute: God himself determines it by his own testimony: I gave them a King in mine anger, but took him away in my wrath, Hos. 13.11. a wicked King such as Saul was, may be given in Gods anger but is taken away in his wrath, which is the fierceness and fury of it; and it is a greater judgment to be without a Go­vernour, then to have one that is ungodly and unwor­thy.Two means of reformation

Two wayes there are to redresse errours, and rectifie abuses.

1.1 By a total abolition. The one by a total abolition not onely of the cor­ruption, but of the thing it self; thus Moses stampt the molten [...]alf, and Hezekiah brake the brasen Serpent and did grind it into powder; taking away all mention and memorial.

2.2 The other by separating the pretious from the vile; and removal of the abuse:By separation as in the cleansing of the le­prous houses which were scraped and pared, and some stones if need required were pulled out, yet the Pile and frame continued entire, and undemolisht. This is the most soveraign means, as being freest from violence and disorder: and needs must it be so, when God himself is pleased to make choice of it, thy silver is become drosse; so he tells the Jewes v. 22. the places of their Governours [Page 207]were as pure as silver, but the unequal managing and execution impure drosse: and will God consume and melt both promiscuously in the fiery trial as if there were no difference? no his word which is as silver fined seven times in the furnace affirms the contrary, I will purely take away thy drosse and purge out all thy tin, v. 25. and then as the wise man speaks, take away the drosse from the silver and there shall come forth a vessel for the finer, Prov. 25.4. The Emperour Domitian therefore took a wrong course in banishing all promoters out of Italy, and Pope Nicho­las the third, erred for all his infallibility, in thrusting all practisers at law out of Rome, for that (as he said) they lived upon the blood of the poor people: who were soon recalled by Pope Martin his successour, because they brought grist to his Mill. Since then as St. Paul speaks of the law, so it may be said of the profession; the law is good, if a man use it lawfully, 1 Tim. 1.8. and as Bodin well reasons the case, there are no other means to decide controversies,Bodin, de Republ. Se [...] Lege aut Armis: and the sound of the Laws cannot be heard amidst the clashing of Arms, and neighing of Horses: The calling it self must still be retained and maintained in due honour. And if at any time there be need of censure, it must not be a rigid re­moval, or an utter extirpation, but only (as God here promises in the Text,) A restoring the Iudges as at the first, and the Councellors as at the beginning.

Secondly,2 The act of Gods restoring relates to mens persons. It may be by some pecuniary mulct,The second reference to their persons. by a just displacing, or degrading them from the dignity of their office, which with such indignity they had administred; or at least correct them with some milder chastisement, not utterly consume or destroy their persons: Extrema primo nemo tentavit loco, they are only desperate diseases that must have desperate cures. He were an unskilful Physician and cruel Chyrurgion, that cared not to de­prive the body of life, being only ulcevous and diseased, or delighted in applying corrosives and causticks, when gentle lenitives would serve the turn; in bruising or [Page 208]breaking bones being dislocated and out of joint, which he should rather [...], (a word borrowed from the practice of that Art) set them in their place and socket, and as St. Paul renders it, Gal. 6.1. Restore them in the spirit of meekness.

It isColum. de re Rustic. Columella's advice touching Landlords, not to exact forfeitures, and to warn their Tenants out for every lesser breach of Covenant; for that Summum jus, est summa crix, and the extremity of the Law is a lawless extremity. A good caveat for greater Lords then they, that they enforce not matters in the strictest rigour, and cause not the Law to be written in blood, like unto those of Draco, and were therefore surnamed, [...]. Not the Laws of men, but of Draco. And are there not many like that Athenian Law-giver, that draw the very life blood from those Laws, that were first written in ink. And whilest they press the breasts of the Laws too hard, (as Volusian complains touching the Scriptures) they bring forth blood that strangles, in stead of milk that nourisheth, and so make the Law a killing Letter.

God forbade his people to eat the blood of brute beasts, for that vita in sanguine, The life is in the blood. How much more heinous, yea barbarous is it for men in place to glut and gorge their cruelty with their own flesh and blood, after the manner of the Horse-leech. The Hea­then man cries out against his Rulers, for that they were [...], devourers of rewards; What would he have said and done, had they been [...], and fed upon their own kind. It is Saint Gregories observation, from the be­nediction of God upon Noah and his posterity: The fear and dread of you shall be upon every beast of the earth, and every foul of the heaven, and upon all that moveth up­on the earth, and upon all the fishes of the sea, Gen. 9.2.Gregor. in loc. That at first men were Governours of beasts alone, and not of men; but now is the order quite inverted, they are Governours of men, and not of beasts: and must not convert the dreadful seat of Justice into a Sham­bles, or a Slaughter-house; For man is a noble creature, [Page 209]his life dear and precious, be their manners never so de­baucht and dissolute, their crime heinous and horrible, yet still they continue men, and call and claim some pity and compassion, for the common interest of humanity. And there must be a reflexion from the Magistrate, of the eye of pity and compassion upon the offender, whilest he darts forth the flaming eye of jealousie and fierce indig­nation upon the danger of the example.

Physitians will not take away a few drops of blood from the body natural, but at certain seasons, and in case of necessity: nor must they that are Physitians of the Country be prodigal of their blood, or spend it, much less spill it without just cause. For as Physitians may be murderers as well as others; even so may Judges and Justices as well as Physitians, not only in action, but in affection, if they execute judgement libidine vindictae, non amore justitiae, (as the Schools speak) Rather out of revengeful lust, then a zealous desire of equity.

The antient Law of the [...] Plutar. de se­ra numin vin­dict. Egyptians, in reprieving the condemned woman that is found with child, till after the time of her delivery, which is also the law of Nations, is favourable to the Delinquent, and commendable in it self: Yet herein the off-spring of the soul is chiefly to be respected above that of the body; if there appear but some imperfect conceptions, and Embrio's of goodness in the soul, yea a probable hope and presumption of it, great pity it were if the course of Iustice were not inter­rupted, or infringed by the connivence, that it should ever prove as the untimely fruit of a woman.

Shall I move you to emulation by the example of the Heathen? The Charge of that Roman General Pompey to his outragious souldiers, Parce civibus, Spare, O spare the Citizens, may serve as a fit Impress for all Iudges. The profession of Antoninus Pius was as holy as his name, That he had rather lose a member then a Citizen. But above all that memorable speech of our Renowned and ever Hap­py Queen Elizabeth, deserves to be written with a pen of Iron, and with the point of a Diamond, That next [Page 210]the Scripture, she know no book did her so much good as the frequent reading of seneca de Clementin.

To leave till Arguments besides the Text, God honours iudges with his name,Judges must be Gods in two respects. and they should strive also to bo­no [...] themselves by a resemblance of his nature. I have said ye are Gods, Psal. 82.6. Gods by Deputation, Gods by repraesentation, and must be Gods also in the Admini­stration of their office.

First in the traversing of the cause by patient hearing,1 enquiring and examination of the witnesses.First in the traversing of the cause. The out­ward position of their bodies in sitting to judge the people, a phrase very ordinary and obvious in the Scripture, should at the least admonish them of the setled composed­ness of their affections, and deliberate proceeding unto judgement. This well agrees with the sublimity of their places, who should be like the Stars of the Firmament, which as they are higher in situation, so they move with a slower pace, and absolve their courses in a longer time. This is Gods order, walking in the Garden in the coole of the day, Gen. 3.8. When God comes to arraign Adam, he walks, and runs not. I will go down and see, so God speaks of the sins of Sodom, Gen. 18.21. First taking dili­gent notice of the Crime, ere he rains down a shower of Brimstone.

Secondly,2 Secondly in pronouncing and passing. sentence. Judges must be Gods in pronouncing and passing sentence; visiting only with the rods of men, pu­nishing but in measure, and tempering the bitter Aloes of justice and judgement with the candid sweetness of gentleness and moderation. For thus doth God also, he stirs not up all his wrath, but in the midst of judgement he remembers mercy, Habak. 3.2. And here, he destroves not the Judges, nor quite overthrows the Counsellors, but only restores them as at the first, and rectifies them as at the beginning.

The third part of the Text concerns the Object,The third part. The object or parties to be reformed. or Persons to be reformed. The Judges and the Counsel­lors.

I will restore, saith God in the Text: and the promise [Page 211]of this restauration implies and argues their desections and declinings, for as the Emperor Charles the fifth told his Shavelings, and massing [...],Si vos sa­crisiculi pii es setis, non indi­guissetis n [...]o­rum censore Luthero. Pet. Matth. lib. 4.2. Narrat. ad fi­nem. If ye had been innocent and blameless, ye should have stood in no need of Luthers, censure; So had the Iudges persisted in the in­tegrity of their Predecessors, or answered their first insti­tution, why should they be thus poured out from vessel to vessel, as God speaks of Moab: If there had not been sound in them some Errata, and those very palpable, they should not need a new Impression.

The [...]greatness of place is no sufficient protection or priviledge against transgression, but rather an outward occasion of exorbitancy and aggravation of the hei­nousness; They that are advanced above others, must needs have a preheminence in their faults; men of high degree sin with a high hand; and where the train is long, it is not possible but it should gather the more soyl: their errors are suitable to the quality of their persons, yea, to the crimson colour of their robe, crimson and scarlet sins, twice dipt and of a double tincture. The Booke indeed is not capable of stain, a lively Embleme of their purity that should wear it; Yet if the garment chance to be spotted with the flesh, then as Gregory Nazianzen [...]peaks, [...]. Nazianzen. The more glorious the garment is, the stain is far more con­spicuous and ho [...]orious. King Ʋzziah was stricken with a Leprosie on his forehead, for intruding into the Priests office; Ʋpon no other place but his forehead, and thus rendred by Saint Chrysostom, [...]. Chrysost. [...], God as it were denoting and pointing out the height and heinousness of his si [...], by the high and visible place whereupon it was inflict­ed. And Aquinas his observation is pregnant and perti­nent to this purpose, The greater the fault wasAquin. 2. Quaest. 102. Art. 3. Tau [...] vilior erat species animalis, the meaner and basor was the sacrifice which the Law injoyned. A Cals for the [...]rou [...] of the Priest, and a Goat for the ignorance of the Ruler; It may be to set forth the vildness of their offences above others: which caused devout Ezra to rend his cloaths, [Page 212]and pluck his hair, and to sit down aftonied, when he he once heard that the hands of the Rulers and of the Princes had been chiefe in the Trespasse, Ezra, chap. 9. vers. 3.

This then is the only effectual course in effecting a re­formation, to select and cull out the prime and capital Delinquents, as Tarquinius strook off the heads of the highest Poppies, and so to descend unto the rest. It was the accustomed policy of Scanderbeg in all his military encounters, to begin his war with the defeat of the chief­est, and his advised counsel in all such attempts and en­terprises: That the head should be first cut off, and then the rest of the body will fall alone. And that he knew no living creature that could live, the head being taken off. For as Physitians speak of the body natural, Caput ma­lum caput ma­lorum. Theore­ma Medico­rum. That an evil head is the head of evil; so is it likewise in the body politick. And the Commonwealth is herein like unto a Fish or Beast, which for the most part begins toPiscis à capite incipit putiescere. Corpus caput sequitur. putri­fie from the head. And it is in reforming others as in the flaying of a Beast, which seldom or never sticks, or then most when it comes to the head. And this was faulted in the Emperor Sigismund's proceedings, That being very zealous to correct the abuses of the Clergy, he medled only with the Minorites, an Order of Friers so called, but left the Majorites untouched, whom he should first have took to task. The conceit is quaint and pretty, but the ground substantial, and the truth unque­stionable.

An attempt I confess full of difficulty and danger, obnoxious to envy, censure, frowns, and what not? suspected, dreaded and opposed by the guilty; as he ob­serves concerning the PopePapam non minus con­cilium, quam Iliacam passi­ [...]nem horrere. Georg. Hiemb. in su [...] Appel. that he abhors a Councel as the most intolerable disease, which is the best, if not the only means to cure his distempers, and to bring him into order.

God himself is pleased to commend it by his own ex­ample, who begins his Reformation in the Text, with the chiefest in place and transgression. The Judges and the Counsellors.

I will speak of each distinctly.I will restore the Judges.

Well might St. Paul affirm, those that rule well are wor­thy of double honour: it being (as he justly stiles it) [...]. Nazian. Apol. Orat. 1 a. an art of arts, a science of sciences, to command and govern the people.

There are three labours that are found to be most di­fficult,Melch. A­dam. in vit. Melan. in the judgment of Melaanchton.

• 1. Regentis. The Ruler.
• 2. Docentis. The Teacher.
• 3. Parturientis. The Travailing Woman.

And among these three, he gives the first place to the ruler.

This difficulty hath many causes, I will not enter into a particular enquiry, or survey, but point out some few instead of many, that are most connatural to the Text, the grand vices that are incident & appendant; to those great places, yea as it were intailed to their callings. I shall instance only in Two, and we shall find any one of them more then enough; the one in Affection, the other in A­ction.The Judges charged by God, with a double Fault.

• 1. Partiality in Affection.
• 2. Bribery in Action.

In both which Hierusalems Judges were exceedingly culpable by God's own Testimony and conviction. They judge not the fatherless, nor doth the widows cause come before them, Isa. 1.23. this was their Partiality in Affe­ction. Thy Princes are rebellious and companions of Thieves. Every one loveth gifts and follows after rewards, ver. 23. that was their Bribery in Action. So that the Magistrates which should have been speaking Laws, were become as Bells without Clappers, void of speech and sound; or else spake quite contrary. Like unto the Ro­man Gracchus that poured forth a long discourse in behalf of the Treasury, whereof he was the Robber: and they who by the rule of their order were appointed [...] The Guardians and Keepers of the Law, they chiefly wanted [...]. Arist. a law themselves to restrain their injustice. And being such it was high time for God to uncover his own Arm [Page 214]in the vindicating and asserting of his quarrel, & to make re [...]ution; to restore them unto themselves, being thus degenerate and perverted; and that which they had fra [...]dulently purloined ( [...] cannot call it theirs,) to the lawful and proper owner: In both these respects they stood in need of God's restoring. And first of their Bri­bery in [...]ction.

1.1 Every one loveth gifts and followeth after rewards, is God's expostulation by the Prophet:Bribery in A­ction. Every one; the disease was Epidemical a common evil, and in that regard the worse; yet nor for the community alone, but for the inordinate coveting and affecting them. For in the In gravi­tate culpae ma­gis attenditur insensio volun­tatis, quam ef­fectus operis. Aqui. 2da. 2dae Qu. 13. Art. 3. greatness of a fault it is not the effect of the work that is so much regardable, as the [...]hement affection and inclination of the will; as Aquinas rightly. They did not onely take gifts but love them; yea, follow after them with a hot pursuit as if they would not come fast enough; pres­sing hard unto the Tribunal for the price of the high calling, in as bad a sense as Paul spake it in a good: and thrusting their sickle into the Magistracy, Tanquam in au­ream messem with Stratocles in Plutarch, thereby to reap the golden Harvest of commodity and advantage. The Wise man complains of it as a grievous sickness, Ecclos. 3.16. I have seen under the Sun: And great pity indeed it was that so deformed a sin should ever see the Sun, or the Sun it, and not rather hide his head, and suffer a vo­luntary Eclipse. But he saw it onely under the Sun, not above it, where God sits in the Throne that judgeth right; Whilest men sit down in the place of judgement where is wickedness, and in the seat of justice where is iniquity. The place of justice is hallowed and holy ground, no poison­ous Serpent should enter this terrestrial Paradise, much lesse the Cockatrice eggs, be hatcht therein. Holiness be­comes this house for ever. That famous Distich written over the judgement Seat in Zant, in Golden Characters,

[Page 215] may fitly serve as a golden Motto for all other, How ill then doth judgement and wickedness agree? and what communion can there: be betwixt the seat of justice and iniquity? surely this was not the fault of the place but of the persons; God himself taxeth them elsewhere, The Rulers love to say with shame, bring ye, Hos. 4.18. Such was their insatiable greediness and undaunted impudence, that they became earnest Solicitours for their hire, exa­cting injuries as Duty; expecting recompence in the na­ture of a gratuity, and yet extorting it by compulsion. Like unto Eli's sons that by forcible violence seized on the oblations of the people; It was not the weight of reason and religious equity that swaied the unequal ballances of their proceedings, but unjust gain, which could not but incline and lean to that side, where most was cast in: Thus deceitful were these sons of men upon the weights, and lighter then vanity. Nor were their Ears but Hands Judges of mens causes, as old Isaac distinguisht his sons by feeling; and to them the people came for judgement. As Bernard describes the vicious practice of his Time:Pauci ad os Judicis, ad ma [...]us omnes respiciunt Ber­nar. ad Eugen. There are few that regard the mouth of the Judge all look to his Hands. And if they brought not some­what beside the innocency of the matter to them that loved to say with shame [...]ive ye; They were sure to carry nothing back but a shameful repulse and overthrow. SoNescio quo pa [...] rara est in hominibus manus clausa & aperta ju­stitia. Cassied lib. 9 Var. Lect. rare and hard a thing it is to find an hand close shut against rewards, and yet open to doe justice. This was the state of Judahs Judges, a state unstable, and next unto ruine.

St. Hierom hath entered a comparison betwixt Britanny and Hierusalem, in point ofDe Britan­nia non minus quam de Hic­rose ymis patet aula coele [...]is. Hyer. ad Paul. excellency, shall parallel them in their corruption; and from thence argue a ne­cessity of restoring: comparisons (they say) are odious: I abstain from particulars.

But since it ever hath been permitted and accounted lawfulLicuit sem­per (que) licebit, Parcere perso­uis dicere de vitiis. to spare the persons and to strike at the vices give leave to a free and just invective against a sin so exe­crable and piacular, and that occasionally from my Text.

Bribery an antient and flourishing evil which growes with a losty top, and spreads the branches far and near in the declining age of the world; a sin which shall al­waies beSemper vetabitur & semper retine­bitur. Tacitus de Mathem. interdicted and cried down: and yet sup­ported like Nebuchadnezzers idol, by the illegal profa­nation of authority: corruption is the vulgar name where­by it is commonly known, and this in ordinary form of speech so appropriate unto it, that it hath as it were in­grost the style of corruption as well as the substance of the Commonwealth; then which what is there more diame­trally opposite to the impartial execution of justice, which gives to every man his own, and makes not a sa­lary or a merchandise, For equity is the common right of every suiter, ordained [...]. for the benefit of others! and can there be a greater extremity of injury, then to sell a man his own inheritance? Nor is it onely a personal or a private damage but an universal ataxy and confusi­on that thence ensues: The silencing at least eluding the force of the laws, the patronage of the most despe­rate wickedness and rankest kind of injustice: neither is there scarce any punishment so surely intailed to a capital offender, but may be cut of by a fine of re­covery should bribery sit as judge. And it is notthe least consequent of danger, the impoverishing of the state, this being the spunge that sucks up all the juice, the moth and canker that frets and gnaws the heart of it in pieces: and as the blood in the body natural being stopt in the course and passage abounds in some parts beyond measure so causing in them a Plethory, but being defective and wanting in the rest, brings leanness and consumption to the fellow members; so is it likewise in the body po­litick, when the wealth which is the life blood of it, is unequally distributed and dispersed: All following in a full stream to the highest part, by means of the ever­sucking veins of excessive exaction and oppression, while the lower in the mean time are ready to faint and starve, and grow crazie and infeebled for want of vital nourish­ment. Which so ill digesting of wealth in the body, is the [Page 217]chiefest cause why Italy incomparably the richest Nation in Christendome, abounds with poverty and beggery: so that is truly saidRelat. of Relig. S. E. Sandys. The rich men of Italy are the richest, and the poor the poorest creatures that any country can af­ford: For they that fill and defile their [...]. Nazianz. Orat. 19 p. 290. hands though not so many as Briareus to scrue and lock themselves into high places, (like unto Jeroboams Priests, who if they would but fill their hands, might offer the oblations of the people, though, the [...] worthiest of that [...]ank) may well plead theVendere jure potest, e­merat ille prius. Popes, priviledge of seling what they for­merly bought; and they will be sure to sell dear by Retail what they formerly bought in Grosse: so that the best causes, and worst offences (as in Rome it self) shall passe either as venial or venal: And what a general losse and detriment, a self respecting officer may bring to the weal publick, the Historian shews by the example of Quintil us Varus, a pilling and pouling officer; of whom he gives this testimonySyriam cui praesuerat pauper ingres­sus est divitem, dives reliquit pauperem. Vel. Pater. lib. 2. that being poor he entered upon a rich province, and so good use did he make of his time which was but short, that Varus was no longer Varus nor Syria Syria, but each converted into other; all the treasure of the conntrey was cunningly conveyed into Varus his coffers and poor Syria utterly exhausted. It was not therefore without the weight of reason, that the thrice noble Em­perour and wise lawgiver Justiman, enacted this among the restAuth. de Judic. [...]. Nazianz. de Patre Orat. 19. that Magistrates should shew clean hands to God, the King and the Law, both in the first entring and the after managing of their jurisdiction.

There is a sin too too infamous in it self, St. Peter, stiles it not [...] but [...] Act. 8.23. a very bundle of iniquity yet it is aggravated by harsh censure; I am long ere I name it, & would God it had neither name nor existence in na­ture, I mean the Simony of the Clergy: howsoever let our Saviours vae, light upon the immediate author, and woe be to him by whom the offence cometh: for mine own part I cannot in the judgment of charity arbitrate the sin as voluntary in the buyer, but inforced by the seller, for who would purchase this freedom with a great sum of [Page 218]money (as the chief Captain spake of his) might he obtain it a free gift. And sure I am the antient Church hath in­volved and wrapt up both in the same degree of sin andDantem & accipientē damnatio Sy­monis involvit. Gelaes. Epist. 1. cap. 23. Anathema danti, anathe­ma accipienti. Gregor. punishment. There is cirse to the Giver, and a curse to the Receiver: It is the uniform judgement of the Fa­thers.

Let those then that are so forward in passing their rigid verdict against the Symonie of the Clergy, whereof they ost times are the cause, reflect at least the indifferent eye of their observation, upon the sale of Offices of Justice, yea of Time it selfe among the Laity; which may well match the former, both for the rankness and heinousness of the fault; For as it is better to give then to receive in the Act of liberality; so is it worse to receive then give, in the exercise of injustice, by how much it is more voluntary. And to judge impartially betwixt them, without giving the right hand of preheminence to either, they are both de­vouring Harpies: the one hath a long time preyed upon the Church, and the other still feeds upon the garbage of the Commonwealth. I subscribe to Aquinas judge­ment touching both alike, who being demanded by the Dutchess of Lorraine, whether it was lawful to sell offi­ces, positively returned this Negative Answer, That poor men who were most fit, were least able to pay the price; the Rich who were most able, less fit, and did it only for ambi­tion and oppression: And those that were fit and able, rich and good, neither needed nor respected such advancement. And therefore neither the sale of Benefices or Offices, Symony or Bribery is in any case to be tolerated. For this God threatens to restore the Iudges in the Text; yet not for this alone, their Bribery in Action was seconded with Partiality in Affection.

They judge not the fatherless, 2 nor doth the widows cause come before them, Partiality in affection. Verse 23. who wanting the importu­nate intercession of powerful Friends, and being no way able to oblige them by any respects and courtesies of their own, whatsoever the innocency of their cause was, it was utterly prejudiced and impeached by the neglected [Page 219]and despised condition of their persons: so that Truth was fallen in the streets, as God complains by the Prophet, Isa. 59.14. (Not in the desolate wilderness, there it had been no matter of astonishment, but amidst the concourse of the people, where none would interpose to lift it up.) and equity could not enter.

There is nothing more erroneous or corrupt then a forestalled judgement, and an inclining and a propen­ding will: That first brought Heresie in Doctrine into the Church: and this gave being to injustice in the State, The Heresie of life.

They that will deliberate and conclude rightly, though private men, must quit themselves of the command of affections, especially such as are in place of Judicature; whereof some of the Heathen were not ignorant, who up­on their first investiture in the place of Government, disclaimed all special intimation and inward amity with their entirest Friends, as a thing incompatible with their charge. And the Emperor Adrian meeting with his deadly enemy in former times, gave him a Go-by, with an Evasisti, refusing to condescend and stoop so low, as to revive and revenge the quarrel of his private life, be­ing then in the Throne of Soveraignty. It is both scanda­lous and pernicious for Magistrates to become Partiaries, inserting & interlacing their personal interests and rela­tions in the discharge of their publick Duty,Sic facli­tando probatis vos plenitudi­nem habere po­testatis, sed non justitiae. Bern. ad Euge­nium. Making no other use of their Authority, then as an advantage, or commanding ground for discouraging their opposites, and crushing their adversaries in pieces; or else for the lawless protection of known offenders, and the high advancing of the creatures of their own breeding, their worthless and undeserving Favourites.

Four ways there are, and that in the judgement of a Lawyer, whereby Iudgement may be turned into Worm­wood, and lose its sweet relish.Alexand. nb Alexand. Genial. Dier.

• 1. Odio.
• 2. Gratia.
• 3. Timore.
• 4. Pretio.
• 1. Hatred.
• 2. Favour.
• 3. Fear.
• 4. Reward.

The former as well as the latter quite blind the eyes of the Wise, and pervert the understanding of the Prudent.

For as in nature [...]. Aristot. de Anima. l. 3. c. 1. the Receiver must be denuded and freed of the nature of the thing received, and ha­ving once taken possession, it hinders the admission and entrance of another; The Aguish Palate savours the most pleasant meat in the taste of the vitious humour; And the Eye that is ill affected with the laundice, or looks through the coloured medium of blew or green glasse, hath all manner of objects, though never so different in appearance, represented under that species or similitude; So is it likewise in Civil Government and Administration: The Iudge that is prepossessed and taken up with a strong affection either of love or hatred, apprehends and orders matters according to their impression and instiga­tion, and is wholly overruled by them both in judge­ment and action: the information of Councel, depositi­on of Witnesses, construction of Evidence, and pressing of Circumstances, whatsoever he conceives or hears, all seem to comply and suit with his affection, and sound ei­ther in favour or opposition of the party.

God in himself is free from the nature of affections, and if he inclines to any in special, they are those that were most vilified by the Iudges in my Text,Oculi Domini in tau­perē respiciunt; [...]. Palpebrae autē ejus interro­gant filies ho­minum. [...]. Nazianz. Orat. 16. de Paupe­rum amore. The poor and the fatherless: Thou hast heard the desire of the poor, saith the Psalmist, Psal. 10.17. And in thee the fatherless find mercy; It is the confession of the faithful, Hos. 14.6. and it is likewise requisite in his Vice-Gerents. Affections in God should they properly be ascribed, would imply imperfections; But in them whom he hath honoured with his own name, they are arguments of injustice. The Poets fiction had a grave moral; Astraea the Goddess of Iustice unto them, had her head wrapt within the clouds, and her eyes turned upwards, so was she pourtrayed and deciphered: And so should Iustice and Iustices reflect only upon God on High. whose image and pourtraicture they bear, without respect of persons. The silent Statues of Magistrates among the Thebans, spake so much by their [Page 221]want of hands and eyes: The Areopagites never deci­ded causes, either Criminal or Capital, but in the gloomy night, that they might not judge after the sight of their eyes: And it was precisely forbidden by the Attick Law, to use any insinuatiue proaemium or praeludium, thereby to stir or steal affection, nor repose a greater considence in their perswasive Oratory, and compassion of the Iudge, then in the equity of their Plea. Honourable is that commendation which Gregory Nazianzen hath left re­corded of Great Athanasius, [...]. Naz. in Laud. Ath. Orat. 21. That he was as the Load­stone in Prosperity, and an Adamant in Adversity. And it ought to agree to those whose high calling stiles them Honourable: In the plausible integrity of their carriage, and composed gravity of their behaviour they should be Loadstones, winning, yea drawing by a magnetick and attractive vertue, not the substance, but the hearts and af­fections of the people; but in the stiff maintaining the Royalty of their Soveraign; the resolute asserting the fun­damental Laws of the Nation; the entire preserving the Rights of their Place; the unswayed and peremptory exe­cution of justice to all complainants; In all these respects they should be as hard as the Adamant, immovable through fear or favor, & inflexible by menaces or rewards.

Such did Jethro commend to choice, Men of courage in the first place, Exod. 18.21. Which was Hierogly phical­ly resembled by Solomons Throne, supported and born up by Lions. Magistrates must be as Lions, not to de­vour and seize upon the prey; these [...], were justly plainted by the Heathen; but as bold and stout as Lions, striking terrour and amazement into guilty consciences; (for they bear not the sword in vain;) And procuring an awful reverence of their Dignity, by observing meet di­stance and decorum, even in all: yet still must they be Lions couchant under the Throne, (for so were those of Solo­mon,) not daring to prove rampant by way of opposition,, or to give an affront or check-mate to supreme authority. Rare was the example of a Lord Chief Iustice of our own so famous in our Chronicle [...], who ventured far in com, [Page 222]mitting the Prince to prison, for smiting him on the face; and yet King Henry the fourth his Father thanked God at the tidings of it; That he had both a Son of that obedience, and a Judge of such irrespective and undaunted courage. The Iudges in my Text were clean of another stamp, and came as far behind in their exemplary vertue, as they went before in time. Partiality was their reproach and stain, and this with their Bribery the motive cause of Gods re­storing; and yet not of the Iudges only, but of the Coun­sellors. So it follows in the Text, The Judges and the Counsellors.

God descends from the Iudges to the Counsellors, and my speech must descend likewise with the order of the words. Betwixt these two there is a neer conjunction, and are here linked in the same censure, after the manner of Malefactors, and seldom do they transgress alone. They may not unfitly be assimilated to the Liver and the Heart in the body natural; the Liver first concocts the meat, and converts the nourishment into blood, so trans­mitting it to the Heart, which animates it by the inward heat, and changes it into vital spirits. Thus the Coun­sellor as the Liver prepares the matter for the Judge, who like the Heart by his proper power, doth umpire and determine it. And as the Liver sometimes corrupts the Heart by conveighing crude and indigested humours, and the Heart impoysons the Liver with pestilential va­pours and distempers; So oft the Counsellor perverts the sentence of the Judge by mis-information, and the Iudge crosses the suggestions of the Counsellor by a sinister con­struction.

What were the particular faults of Judahs Counsellors is not punctually set down in the Context; nor will I be over curious in the inquiry, but only probably conje­cture, in touching those that are nearest allied with their profession, and most ordinary in practice.

Some there are that have vented both their spleen and solly, in speaking contumeliously of their calling: Pope Pius his comparison of the Field, the Fowl, and the Net [Page 223]is well known; and who were the Fowlers, but Advo­cates and Atturneys. Let me not be thought bold, though I tax his Holiness. Not to mention the resolution of the question by the Duke of Milan, touching the prece­dency of the Lawyer and Physician, it being scurrious and invective. That common Proverb is as uncharita­ble, as witty; The Physitian seldome lives well, and the Lawyer dies well; The former being oft intemperate in their Diet: the latter injurious in their Courses. For mine own part, I cannot but think as reverently of the Counsellours profession as of the name; so honourable in it self that it is attributed by way of excellency to our blessed Saviour; And he shall call his Name Counsellour, Isa. 9.6. yet is this no priviledge of exemption or super­sedeas to the professours why they may not prove guilty of miscarriage, or lay open to reproof, Why else should they stand in need of God's restoring?

As he spake in praise of Tully; He that would com­mend Cicero, must be another Cicero, for the strength and sinnews of his Oratory; So it were a task more meet for a Lawyer then a Divine to acquaint you with the tith of their abuses: I should weary your patience, and mine own infirmity, (as they many of their Clients,) to insist upon their lingring and tedious delays, Invo­lution of practice, Labyrinths of suits and controversies, cross motions, as fitly so stiled, as Grammarians derive montes à movendo: motion without motion: Contentions springing up like Hydra's Heads, following fast and thick, as one wave upon the neck of another, and as one circle begets many. So true is that of Solomon, The beginning of strife is as the opening of the waters.

Our Edward the first complained of this evil in his Time, (so that it hath Antiquity to plead for it;) That his Lawyers were long advising, but never advised. And a­nother passed his judgement of them long before; Pay them; and they will delay you: Pay them not, and they will deceive you. To omit these and many more, (for I must not be infinite,) and the tast of the least drop of [Page 224]water in the Sea, will make sufficient proof of the brac­kishness. Give me leave to point out in a word or two, Two foul enormities, and excessive grievances.

• 1. The perverting of the Laws,
  A double Fault of Counsellors.
  by a corrupt interpre­tation.
• 2. The disturbing and troubling the State with need­less and endless altercations.

Both which may in some measure be imputed to the Counsellours, as the Authors.

1.1 The Law is not as other Arts and Sciences that are grounded upon immutable Principles,The pervor­ting of the Laws. and confined within certain rules and precepts whose Truth is Eternal: yet is it founded upon the evidence of Reason, which though it be differently observed in several Nations, and is appliable to the emergent necessities and occasions of the same Kingdom; nevertheless it must not be made a nose of wax to turn and writhe every way: a skippers Hofe to stretch out, and girt up at pleasure, a Lesbian Rule to serve the present Time, or resemble the Polypus in the property, that receives the shape and colour from the body it cleaves too, and the next adjoining substance. How could there be more piety, discretion, circumspecti­on, and moderation used in the framing and enacting of the Laws? and the Lawyers themselves who are the Guar­dians of this Orphan, ought to be as the Priests in Malac. cap. 2.7. The people should seek the Law at their mouth. And yet for all this, as the Heathen man observes of the Athenians, That they found out the use both of Corn and Laws [...]. Aristot. but made use of Corn and not of the Laws; So are wholsome Laws neglected by the Authors and Con­trivers; and laid aside by such as should quicken them in the execution. And many there are that study the Law for no other end, then to find out quirks and tricks, to pervert and distort it, at least in appearances; as the straightest staff seems crooked in the water. And constant experience testifies the truth of that common Proverb;Leges in calamo virgi­nes in Foro meretrices. Laws which are Virgins in the penning, become Strumpets in the pleading: being too much prostituted [Page 225]by vendible Tongues, or wrested from their natural sense by a forced exposition.

2.2 The second fault of Counsellours,The distur­bance of the Common. wealth. is the disturbance of the Commonwealth with jangling suits and conten­tions. Bees are but little, yet very ingenious creatures, and maintain in their society, a kind of well ordered Polity in imitation of mankind: Herein only lies the difference,Reipubl. gerend. praec. Plutarch. Those Hives are in best case where the Bees make most noise: but that Commonwealth fares best where there is least sound and Tumult. For as a multitude of plaisters and patches in a Face, covering the secret blains and botches, is an open and an outward sign of a corrupt constitution; so is the multiplicity of su­its and Trials a palpable discovery of an unquiet and un­sound State. And as the increase of the Spleen in the body natural, is the decay of the rest of the members, and hastens the destruction of the whole; of like effect is the increase of spleen, rancour and divisions whether secret or open, in the body Politick: which being thus dangerous in the issue, we may not unfitly demand St. James's que­stion, James 4.1. From whence are wars and contentions among you? shall we ascribe them to the general tempe­rature of the Climate, and the nature of the soil?

France doth not more abound with vines, then England with suits and quarrels, as some have observed. And our famous Annalist severely chargeth the inhabitants of thisSi nikil sit litium lites ta­men ex juris a­picitus severe callent. Cam­den. Brittann. Norfolc. Country in particular; That in case they want a Ti­tle in Law, they have a singular faculty in striving about Tittles. And how many wrangling mates are there a­mong us, to whom revenge is as sweet as honey, and feed upon contention as the Oxe upon Hay: professed and open enemies unto peace, who cannot indure the sound of the name, and for petty and paltry matters [...]ir up strife all the day long. And certainly there are a gene­ration of men who foment and foster this malignant hu­mour by the abetting and instigation of those who re­pair to them, which by their seasonable advice and [Page 226]counsel, they should labour to cure and remedy. They are neer a kin to Chrysippus the Stoick, who boasted in earnest, that he sometimes wanted opinions, never argu­ments to defend them. And the Historian characters them to the life,Quibus quieta movere magna merces. Salust. that it is their work and wages both to move and remove that which is at rest. All their defire and delight is to fish in troubled waters; to embroil others in the fire of contention wherein they live like Salaman­ders; yea, they themselves set all on fire as Nero did, to warm them with the heat. Physicians they say are then in soundest health, when all men else are sick. Bloody war the dreadful spectacle of universal misery, is the soul­diers peace, the sweetest peace they pray for. And the unquiet jarrs and unkind discords among Brethren, are the only harmony and consent which some Lawyers will perswade.

But let us with David make the precepts of God our Coun­sellours, though others should suggest the contrary. Attend we St. Paul's counsel whomHabent Causidici su­um Paulum dictantem jura litigantium, Habemus nos quo (que) Paulum, dictantem pa­cis jura non litis. Augustin. St. Austin stiles Juris divini consultum; A Counsellor of God's Law. A counsel­lour of Peace. For so he advises, Rom. 12.18. If it be possible and as much as lies in you, have peace with all men. And with these two conditions, [...]. If there be a possibility in effecting it, and may be a yielding disposition in a secure admitting of terms of agreement, We must seek peace and ensue it.

4.The fourth Part. The Rule or means of re­formation. As at the first as at the begin­ning. The fourth and last part of the Text, is the rule of reformation (as at the first, as at the beginning) reducing the Judges and the Counsellours to the original Institu­tion. This order God observes and thereby commends unto us a double instruction; the one implieitly, the other explicitly, and expresly.

First,1 This reference to the first doth not obscurely point out the vitious propension of private persons and general assemblies to swerve from their first inte­grity.

Secondly,2 It implies and intimates the most natural and proper course in reforming and rectifying what is [Page 227]amisse; to have recourse to the first foundation:

1.1 It is not in the power of the ablest States and Po­liticians, to prevent by their discerning wisdome the incroachment of corruption, but as our Saviour speaks of scandals and St. Paul in case of heresie, they must come and will come, and it is in some sort necessary and be­hoovful, since the most excellent laws receive their birth and life from the most dissolute and deadly manners: even as the ashes of the most poisonous viper prove medicinal. God is pleased to be stiled Hierusalems King, and he shewed his care in drawing them a platform of govern­ment, and prescribing them Laws for direction even in the smallest matters; yet how unthankfully did they slight his goodness? how shamefully deprave his wisdom? And as himself complains of Israel, Exod. 32.8. They have turned aside quickly out of the way which I comman­ded them. So that in a short tract of time, all the founda­tions of the earth, I mean of Judah's Civil and Ecclesia­stical state were out of course. The Judges and Counsellours in my Text, were all gone out of the way. I forbear to add the ensuing words; There is none that doth good, us not one.

The works of God were all complete and perfect at the first creation, yet were they strangely defaced & ble­mished being left to mans enjoying; So those Common­wealths that were fairly planted and setled in a square course by grave and worthy founders, and committed to men of conscientious equity for the first management; yet are they turned quite topsie turvy and become alto­gether unlike themselves by a degenerating generation; who occupy their rooms oft-times as intruders and usur­pers, but constantly abhor the imitation of their vertues.

It is with the disposition of men as with the succession of Times, whereofDamnosa quid non im­minuit dies? Aetas paren­tum peior avis tulit nos nequi­ores, mox da­turos prageni­em vitiosiorem. Horat. Car­min. lib. 3. Ode. 6. the last commonly prove the worst. And Clemens Alexandrinus the better to ill strate how corruption of doctrine (a Case not much unlike that of manners) followed presently after the Apostles times & as it were trode upon the heels; alledgeth that familiar Pro­verb: [...]. Clem. Alexan. lib. 1. Stromat. [...]. Homerus. [...]. Acetum potest esse filius vini purissimi. He­braeorum Ada­gium. [Page 228] there are few sons like their fathers. The clea­rest water that issues from a pure spring, doth oft-times run foul and muddy, being far removed from the foun­tain. The clearest grain that is winnowed from the dust and so sown in the earth, brings forth an imprositable increase of that light matter that was severed and taken from it: The purest mettal gathers dimness and sullage by long use, and passing through divers hands: upon one entire stalk, grows the sweet Rose, and the sharp prickle: Even so in a continued and as it were a lineal descent of men in the same seat and place, there oft appears a manifest dissimilitude of manners, unsuitableness of car­riage, disagreement in action: and seldome do posterity answer the harmless innocency of their predecessours. The Wise man makes it the sum of divine learning Eccles. 7.31. Onely lo this have I found, that God made man righteous, but he hath sought out many inventions: And it is the sum of this observation; The Judges and Coun­sellours in my Text were constituted and ordained holy by him who is the Holy of holies, and such do men in­stitute and substitute at the first; yet did they then seek, and still find out strange inventions, and are utterly per­verted from their primitive integrity, with cunning quirks and new devices.

Secondly,2 God restores the Judges as at the first, and the Counsellours as at the beginning, therein propounding his practice as exemplary unto us in the reformation of abuses. It was God's command to Moses, Exod. 25.40. Look thou make all things after their pattern that was shewed thee in the Mount: And so must we have respect and reference to the Prototype or first pattern in the just regulating and ordering of our Actions, as being a suffi­cient evidence of it self, and of the contrary.

The Position of Machiavel is as sound as Politick, and not to be disallowed for the Author. The securest and sa est means for the establishing and setling of govern­ment is to reduce things to their Original and first Prin­ciples; For as that is true which is most Id domini­cum & verum quod prius, id autem extra­neum & falsum quod posterius Tertulitanus de Praescrip. adv. Haeret. cap. 31. Justinus Mar­ty. Graecis ob­jecit, Quod non haberent. [...]. Justin. Mart. coh [...]at. ad Grae [...]os. p. [...] ancient, so is [Page 229]it usually the most excellent; I say usually, but not per­petually: For there is an Antiquity without Truth, which is nought else but the rottenness of errour: And the Antiquity of the Church of Rome (were that [...]ranted) shews not the strength or soundness of it, but that it hath more need of mending. It is excellently said by the Prophet, Jer. 6.16. Stand ye in the waies, and see, and ask for the old Paths where is the good way, and walk therein. He says not stand in the old ways, and walk therein; but see, and ask for the old Paths: For though with all moderate and judicious personsThis was laid to Origens charge, that laying aside the judgement of Antiquity, he leaned too much to his own. Origines, inge­nium suum se­cit Ecclesiae Sacramenta. Hierony n. Yro­log. in s. Com­ment Esai. Antiquity obteins that reverence of being a sufficient motive to pause and stand a while, in making a further survey and discovery; yet it is no infal­lible Guide to conduct and direct them: A just ground (I say) it is, to deliberate, not to determine: And con­tinuance of Time is not available to plead prescription in a Writ of Errour, be it in doctrine, or manners.

True it is, and cannot be denied, That the world hath highly advanced it self in these later Times in point of Knowledge and Learning, abounding with rare discove­ries of hidden mysteries, and admirable enlargements of Arts and Sciences, and that beyond comparison. In which respect, Time hath been thought to be the wisest creature for that it finds out all things: And the [...]. Pindar. Later days are the soundest and surest Witnesses: yet as one of our own observes rightly, Age doth profit rather in the powers of the understanding, then in the vertues of the will and affections. And every man is able to justifie out of his own experience, That the world is grown wick­ed as well as witty; and the practise of sin increased with the knowledge. The disease of our For futhers was igno­rance, ours impiety; they were crazy in the head, we sick at the heart; they blind, but after their manner devout; we skilful and prophane: the had much conscience with a small measure of science; we their unnatural os-spring, have much science, with little or no conselence. It is with the declining of mens persons, as with the nature of wine or any other liquor, where the purer parts and the very [Page 230]quintessence of the spirits evaporate and flie upwards; but the corrupt lees and dregs setle in the bottom. And Time resembles in the property, the current of a mighty River, wherein light and frothy matter float and swim above, as cork and foame, but solid and massie substances sink down immediately, and are buried in the waters: And as in the scouring of a channel, the further it is driven downwards, the more filth abounds; so are the lower Ages the com­mon sinck & sewer of former defilements & uncleanness. The Judges and Counsellors at the first, were as Absalom in his body without spot and blemish: But how is the faith­ful city become an harlot? It was full of judgement, justice lodged therein, but now murtherers, v. 21. That is the rea­son of the Inference in the Text, I will restore the Judges as at the first, and the Counsellors, as at the beginning.

Thus have I set before you the condition of Judah's Judges and her Counsellors,The Con­clusion. as they were; not as they should be as Xenophon described his Cyrus. I hope there is none here present of Corah's gainsayers who will be ready to Expostulate in their Dialect, You take too much upon you Moses and Aaron; or once imagine that I have been a busie stickler in a strange Diocess, & over-curious in the affairs of the Commonwealth. And let me speak unto you (Right Honourable) in the words of Gregory Nazianzen to the Governour of Constantinople, [...]. Nazianz. Orat. 16. The law of God hath in some respect subjected the Benoh unto the Pulpit; and even the Judges themselves must seek the law at the Priests mouth. But if there be any of such sinister apprehensions, taking that with the left hand which was reacht them with the right; as if my reproof carried point-blank and came home to particulars: To them I must excuse my self as Zuinglius was wont to doe in the heat of his reprehensions,Probe vir hoc nihil ad te. Mycon. in vit. Zuingl. Honest man, this no way concerns thee: or ruther in St. Paul's language; I have injured, I have wronged no man. To close and wind up all, Let me turn the promise of God to Judah into an earnest prayer in our own behalf. Lord restore the Judges as at the first, and the Counsellors, as at the beginning.

THE USURPATION Of the PRIESTHOOD, Or the Scourge of SACRILEDGE.

IT is the Divine Aphorisme of the great Apostle Saint Paul, Rom. 15.4.The Intro­duction. Whatsoever things were written afore time, were written for our learning. And this whatso­ever, is a very large and comprehensive word, and relates [Page 234]not only to dogmatical and doctrinal truths, but to pra­ctical examples, to matters of Fact as well as Faith: all which are recorded and siled up in Holy Writ, and serve as patterns for our imitation or instruction, to make us the more cautinate and wary in the steering of our course from the shipwrack of others, that we split not our selves upon those rocks, nor be swallowed up of those quick­sands, wherein they have perished. This is the use we are to make of examples, that we our selves be not made exam­ples; and we are diligently to observe and peruse History, that we become not a Story to posterity. The Text is part of a Story, and History is a relation of things past, the sayings and doings of our Ancestors. And if we look back a little to the beginning of the Chapter, we may from thence take the rise of these words, and retrive the occasion of the History: there we find mention of Corahs rebellion, as the ring-leader and chief actor in it; toge­ther with Dathan and Abiram, and two hundred and fifty men as his complices and confederates in his conspi­racy. All these combined and headed together in an open affront offered to the publick authority of Moses and Aaron, the Prince and Priest of the people.

2. These they charged and challenged in an high strain of insolent intrusion into that place and office, un­to which they were not designed of God; and for do­mineering & lording it over their brethren. And they ga­thered themselvs together against Moses & Aaron and said unto them, Ye take too much upon you, seeing all the congre­gation are holy, every one of them, and the Lord is amongst them; wherefore then lift ye up your selves above the con­gregation of the Lord? Num. 16.3. Nor was it enough for them to word it by way of contestation, and to beard them to their face, unless they commented upon their mutinous speeches, by the like presumptuous attempts and undertakings; For the two hundred and fifty men took every man his censer, and put fire in them, and laid incense thereon, verse 18. which of right belonged to the Priest; whereas Corah and his crue were but the sons of [Page 235] Levi at the best, and Dathan and Abiram of the Tribe of Reuben; neither of which had any authority at all to in­termeddle with the Priest-hood. And albeit they agreed and joined together in the same common sin, yet were they differenced and distinguished in the punishment. As for Corah and his rebellious rout, they were removed and swept away with a strange and unheard of miracle; The earth cleving asunder under the unsupportable weight of so unprofitable a burden, opening her devouring jaws to swallow them up, who went down quick into the pit, verse 31, 32, 33. But as for the two hundred and fifty that offered incense, they did thereby incense the fierce wrath of God, and it fared with them as with Nadab and Abihu, who offered strange fire, and perished by fire in as strange a manner. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense, verse 35. And lest that so signal and exem­plary a punishment should be buried in oblivion with the sufferers, God takes a special care and order that the me­mory thereof should be commended & transmitted to po­sterity: And whereas the punishment seized but upon few, the example should reach unto all; and this is the reason of the strict command and charge of God to Moses, and of Moses to Eleazer the son of Aaron the Priest, in the words of the Text, The censers of these sinners, &c.

In which portion of Scripture we may consider these three specialities.The division of the Text.

1. A description, and that double; The one general of the persons here spoken of, (sinners against their own souls.) The other special of the sin of these persons, who presumed to offer incense, and took the honour unto them, and yet were not called as was Aaron.

2. A direction of God himself, touching the disposing of these censers, the instruments of their sins, Let them make them broad plates for the covering of the Altar.

3. The reason of the direction, and that threefold.

1. The oblation of them, For they offered them before the Lord.

[Page 236]2. The Consecration which followed upon the oblati­on; there fore they are hallowed.

3. The commemoration of the use and benefit of the ex­ample to posterity; And they shall be a sign to the children of Israel.

I shall cast the whole bulk and body of the Text into a fourfold proposition,Four doctri­nal conclusi­ons. or so many doctrinal conclusi­ons.

1. Presumptuous and peremptory offenders are sinners against their own souls.

2. The usurpation of the Priesthood under the Law, or the office of the Ministry under the Gospel, (for both these agree in their substance, though differing in some formal Rites, and in several modes and administrations;) I say the usurpation of the Ministry is a sin against a mans own soul.

3. Those things that are separated and set apart to pub­lick worship, and thereby consecrated unto God, must not be alienated in the property, and perverted to a profane and common use.

4. The sins and punishments of our Ancestors should serve as so many signs and examples unto succeeding generati­ons.

1.1 I begin with the first proposition;The first con­clusion. Sinners a­gainst their own souls. Presumptuous and peremptory transgressors are sinners against their owne souls.

But how can this be (may some men say) seeing every sin is committed against God, as the proper object; it being nothing else then [...], a transgression of the Divine Law, which is hereby injured and offended. This is no Gor­dian knot that stands in need of the sword of Alexander to cut asunder; The doubt is easily assoyled and wiped away with a wet finger, for all sin is against God, as the object, against the soul of the sinner as the subject of it: Against God for the dishonour, the sinner for the danger; against God as an offence, the sinner for the guilt and pu­nishment

Three manner of wayes there are whereby men may [Page 237]be said to sin against their own soules.Three manner of wayes.

• 1. The purity of the soul.
• 2. The peace of the soul.
• 3 The safety of the soul.

First, men sin against the purity of the soul, 1 for every sin hath a Macula a spot or stains not only adherent,The purity of the soul. but inhering also in the nature; it makes an impression of a blot and blemish upon the conscience, and after the manner of the Snaile, leaves a slime behind it, whereby it may be discovered and traced out. There is not any noysomness or nastiness of nature that may compare with that of sin, which is joined hand in hand with uncleanness.

There shall be a fountain opened for sin and for unclean­ness, Zach. 13.1. And goes under the name of [...], 2 Pet. 2.20. pollutions, or filthinesses, in the plural number: Hence is it compared to the loathsome vomit, not of a man, but dog; to the durty mire and puddle, wherein the unclean swine delights to wallow and welter it self. The Dog is returned to his vomit, and the Sow to her wal­lowing in the mire. 2. Pet. 2.22. Sometimes we find it resem­bled by the unsavoury and poysonous damp which rotten carcasses exhale and breath forth from the open graves, Rom. 3.13. elsewhere it is likened to the dirt & filth that is gathered under the nails, the stinking sweat of the body, the very excrements themselves which nature severs from the purer nourishment, and casts forth into the draught. Saint James implies and intends as much in his [...] and [...], wherefore lay apart all filthiness, and super­fluity of naughtiness, James 1.21.

Secondly, Men sin against the peace of their souls, 2 This being the grand incendiary that sets all on fire,The peace of the soul. and rai­seth combustion both in the greater and lesser world; the great make-bate and peace-breaker, that divides be­twixt God and the Soul; Your iniquities have separated betwixt you and your God, Isa. 59.2. that divides betwixt the soul and it self, as being the chiefest enemy to its own peace and comfort, Ʋbi peccatum ibi procella, Where sin goes before, there a storm and tempest follow after; [Page 238]no sooner was Jonah embarqued for Tarshish, whether he fled through disobedience, but forthwith God dis­patched after him a blustering, and a boisterous wind, as a Pursevant purposely sent to arrest and attach him. There is no peace (saith my God) to the wicked, Isa. 57.21.

Thirdly,3 Men sin against the safety of their souls. The temporal and eternal safety, For the wages of sin is death, Rom. 6.23. The first,The safety of the soul. the second death, [...], as Nazianzen speaks of it, and that by way of [...], being every way as due unto it, as wages to the common Souldier. There is not a presumptuous sinner but is a felo de se, that in a most unnatural and desperate man­ner layes violent hands upon himself; and is not onely accessory to his own ruine, but the chief Actor and Au­thor of it, O Israel thou hast destroyed thy self. Hos. 13.9. Thou, not I as is made good by the Antithesis, But in me is thy help. This is the true ground and reason of that passionate and melting wish of God in the behalf of his people, Ezek. 33.11 As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; Turn ye, turn ye from your evil ways, for why will ye die O house of Israel? That God who cannot die himself, wills not the death of the wicked;Tertul. de Paenit. cap. so he saith and swears (as I live) O faelices nos quorum causâ jurat Dexs, O miserrimos si nec juranti credi­mus, how happy men are we for whom God is pleased to swear! how extremely wretched must we needs be, if we will not believe him upon his oath. Seek not death in the errour of your lives, and pull not destruction upon your heads by the works of your own hands. It is the wise mans counsel, Wisd. 1.12. what do wicked men but seek their own death in the errour of their lives? What else do they but pull destruction upon their own heads, by the works of their own hands? What do they but perish wilfully and willingly through their own default? for they are not in­evitably compelled to sin by any outward force and vio­lence; nor are they any way necessitated by any fatal decree and destiny. There is no predestination of men [Page 239]to sin, but punishment; no predetermining or preor­daining to offend God by sin, but to suffer for it, as a just reward and recompence,Illius rei Deus ultor est, cujus author non est. Fulg. ad Monim. lib. 1. Neq, euim ipsa justitia justa dicetur, si puniendum reum non invenisse sed focisse dicatur, Justice it self should be unjust if God should be the avenger of that evil wherof he is the first Author, should he make them guilty by his decree and then punish them for their guiltiness. And as for those that maintain and hold that men areConcil. Arausic. 2. Can. 25. Prosp. pag. 902. predestinated to sin by an overruling and Al­mighty power, if there be any that believe so great an evil, non solum non credimus, sed cum omni detestatione anathe­ma illis dicimus, We are so far from believing it our selves that we denounce the severest anathema and curse against such, with all horror and detestation. It is the Canon of the second Arausioan counsel, and is reported by Prosper at the latter end of his Book.

2. I come to the second proposition,The second Conclusion the usurpation of the Priest bood under the law, and the office of the Mini­stry under the Gospel is a sin against the soul: [...], who is there that will mistake, or miss the door, and stumble at the very threshold? [...]et some such I meet with upon the first entrance into the point, who take away the subject of the proposition, and deny all usur­pation? me thinks I hear them buzzing and whispering in my ear, yea rather lift up their voice like a Trumpet, and ring it out aloud in the words of Corah, ye take too much upon you ye Ministers of the Gospel, seing all the Congregation of the Lord are holy: every one of them, and the Lord is amongst them, ver. 3. And although it may suffice by way of answer, to such a bold exception, that it is the language of rebellion; and just cause of fear there is that while men speak in the words of Corah, they perish in the gainsaying of Corah, as St. Jude hath it: and although I might retort and return their words into their own mouths, v. 7. ye take too much upon you ye sons of Levi, ye sons of Lay men: but to [...]g and grapple with the objection, hand to hand, and to try the strength and the sinews of it? let that be granted as true, that [Page 240] all the Congregation are holy every one of them with an external and faederal holiness, and some in that number with habitual and saving grace; yet notwithstanding the holiness of a general and Christian, they want the holiness of a particular and special calling, that goes under the name of ordination and holy orders, that intitles them to the Ministry, and gives them though not [...], and inables them by way of authority to the offices, and the duties of it. See it in the example of Barnabas and Saul, Acts. 13 23. the holy Ghost said, separate me Barna­bas and Saul for the work whereunto I have called them, and when they h [...]d fasted and prayed, and laid their hands upon them they sent them away. Herein consists the holinesse of the Ministry in separating and setting men apart to that service in conferring of the holy Ghost, that is a spiritual and Ghostly power, which is given and received by the imposition of hands and that by means of ordination. And should men from their general and Christian callings infer that they are Priests, who are stiled by St. Peter a royal Priest-hood and an holy Nation, 1 Pet. 2.9. they might as rationally conclude themselves to be Kings, both which are joyned together by St. John; And alike true in the same sense, and hath made us Kings and Priests unto God, Rev. 1.6. and yet as men may not invade the royalties of the Kingdom; so neither can they justly assume and arrogate the dignity of the Priesthood.

And if we take a cursory survey and view of all times and ages. we cannot but observe the distinction of Priest and people; the people are as those that strive with the Priest, Hos. 4.4. and this striving of the people with the Priest, doth fully evince the distinction of each from o­therd: or else they should be said to strive with themselves, the Priests lips should keep knowledge, and they should seek the law at his mouth, Mal. 2.7. He and They; He as the Lords messenger, whose lips are the storehouse, treasury, and hive of knowledge; They as the Bees that are to suck hony out of his combs. Pass we from the old to the new Testament, there we meet with Pastors and with their [Page 241] flocks: take heed to your selves and to all the flock, to feed the Church of God, Acts. 20.28. nor is it more strange and dangerous for a flock to want a shepheatd then to be no­thing else then shepheards and no flock at all. Let him that is taught in the word communicate into him that teacheth, Gal. 6.6. there were in St. Pauls time [...] some as Catechists others as Catechumeni, that were in­structed, and taught by them. And if we descend and fall down to the age of Tertullian, we shall find that the whole Church was sorted into these two ranks and com­paniesTertul. Apolog. ordinem & plebem: such as were in orders, and the common people. This necessary distinction is grounded upon the general and Apostolick Canon of St. Paul, 1 Cor. 14.40.Est allusio ad oeconomiam in qua haec duo requiruntur. Pareus in Lo­cum. [...] Chrysost. in Loc. let all things be done [...] decently and in order: and how can things be done in order, unlesse orders be maintained and kept up. For order is nothing else (as St. Austine defines it)August. de Civit. Dei, lib. 19. cap. 13. but parium impariumque sua cuique loca tribuens dispositio, a right disposing and changing of things equal and une­qual, assigning unto each their proper rank and station: and where there is not a due observing and keeping of their several standings in a just parity and imparity there can be neither natural, civil, military, Four kinds of Order. or Ecclesiastical order.

1.1. Natural. There is a natural order of the several members in the same body, and these distinct in nature and office, in dignity and in duty if the whole body were an eye where were the hearing? 1 Cor. 12.17 and is it not alike true if the whole body were a tongue what should become of the ear? if all were Preachers; we should be to seek and at a loss for want of hearers.

2.2. Politick. There is a politick and civil order of Prince and people, soveraign and subjects, some rulers, and gover­ners, others that are ruled and governed by them.

3.3. Military. There is a military or wartial order in an Army consisting of several Officers and Offices, General, Colo­nels, Captains, Common Souldiers; all these are obser­vable in an Army, unless it be that of Alcibiades, where­in [Page 242]every man would be a guide and leader, 4 none guided or lead by others. Ecclesiastical.

4. There is an Ecclesiastical or Church order, wherein God hath set First, Apostles. Secondly, Prophets, Thirdly, Teachers. Are all Apostles? are all Prophets? are all Teachers? the Apostles interrogation is every way equi­valent, and carries with it the sonce of a peremptory negation: and so much is there intimated and implied; that all are not teachers, or at leastwise ought not to be so, who wanting both the extraordinary and immediate call of Prophets, and Apostles, together with thatSuch a one was Pe­trus Waldo, the father and founder of the Waldenses, that took their name from him: whom Alanus characters in this manner, if he may be believed. Qui suo spiritu ductus, non a Deo missus no vam sectam invenit, ut sine alicujus Praela­ti autoritate, sine divina, in­spiratione, sine conscientia, sine litera praedicare prae­sumeret: sine ratione Philo­sophus, sine vi­sione Propheta, sine missione Apostolus, sine instructione Didascalus. Alanus contra Valdens. lib. 20 cap 10. ordinary and ministerial call of common Pastors and Teachers, are not to intrude and thrust themselves into the Ministry. No man takes the honour to himself but he that is called of God as was Aaron, Heb. 5.4. lo here is an universal negative, no man, which is exclusive of all, takes this honour to himself that is in a fair and legal way, as that which is offered and held forth unto him; but rather catcheth and snatcheth at it, and herein deals with the Ministry, as Elies son with the fat of the sacrifices, who in case the people would not give it upon the first moti­on, they would take it by force.

It is against the nature of any creature to elevate and raise it self above the nature of itAquin in 5. tum cap. ad Heb. v. 4. sieut aer non facit s [...]psum i [...] nem, sed fit [...] supertore, even as the air is not made fire of it self but is converted and turned into it by a supe­rior and an higher canse (as Aquinas notes upon the place;) even so in Church Polity men must not make themselves Ministers (as Novatus was said to consecrate himself a Bishop) but must be ordained by superiours. It is a ge­neral observation of Pareus on those wordsPareus in loc. Potest alius quivis nobis divinae gratiae esse testis, sed Paulus hane functionem docet speci­aliter ministris esse injunctam. Calvinus in Epist. 2. ad Corint. cap. 5.18. bine liquet cur nec princeps ipse nec priuatus quisquam sibi ministerii partes sumere potest: neither Prince nor private person of what rank soever can justly challenge the office of the Mi­nistery, God hath not made them the disposers of his se­crets, nor dispensers of his Sacraments, he hath not in­trusted [Page 243]them with the power of absolution, nor hung St. Peters keys at their girdle: let them produce their war­rant out of the word of God, that Christs patent unto St. Peter Tibi dabo Claves regni coelorum, Mat. 16.19. is a part of their commission, let them make it good upon proof that they are able Ministers of the New Testament: and that Ministers not onely of the peace, but of the quorum too: quorum remiseritis peccata, John. 20.23. whose sins ye re­mit they are remitted, and whose sins ye rem in they are retained. But what do I speak of private persons or the King himself to be made Minister, seeing Christ the Prince of peace did not attempt or endeavour it; Christ glori­fied not himself to be made an high Priest, but he that said unto him thou art my son this day have I begotten thoe, Heb. 5.5. and as he did it not in his own person, so neither would he tolerate and endure it in others: for when the Divel himself would needs turn Preacher, though he delivered very orthodox and sound doctrine, and afforded a notable testimony to Christs Divinity, I know thee who thou art, the holy one of God, Mar. 1.24. yet Christ stops his mouth, and puts him to silence, quia extra vo­cationem, as wanting the warrant of a lawful calling. Let me but add one instance more, that the Divel would not be commanded and adjured by the sons of Sheva the Jew who professed themselves Exorcists and played the Conjurers, Josus I know, and Paul I know, but who are ye, Acts. 19 15. that was the reason alledged by them, their wanting power and authority for the doing of it.A double evil of usurpation of the ministry

There is a double evil that follows upon the usurpati­on of the Ministry.

1. The removing of Gods boundaries.

2. A general Ataxy and disorder.

1. The first a removing of Gods bounds, The removing of Gods boundaries. a sin of an high and heinous nature, insomuch that when God would exaggerate and aggravate the fin of his people, he des­cribes it in this manner, Hos. 5.10. The Princes of Judah were like them that removed the bounds; that is the reason of that strict command, Den. 19.14. thou shalt not remove [Page 244]thy neighbors land mark which they of old time or thy fa­thers have set in thy inheritance. And shall we then re­move the bounds that are fixed by God himself? the anti­art of days [...], the father of fathers, as Justine Martyr calls him; these bounds are set forth by God in the distinction of offices and callings, with the appro­priation unto, several persons; let every man abide in the same calling, wherein [...] was called, 1 Co [...]. 7.20. Let every man wherein be in called, therein abide with God, ver. 24. there is not a word but hath its [...] and full weight;A general Ataxy and disorder. [...] Yet very man ti [...]its a general [...] and admits of no exception [...] let him continue or settle in it [...] in the [...]ne and not it another, [...] it is Gods ordinance and hath his warrant in the expectation and assurance of his presened and protection. And in case men desert their station, and proveirenegadoes and runaways from their callings, they full under the guilt of Judah's sin, and are like unto them that remove their bounds.

2. The second [...] that follows upon this usurpation, is a general At [...]xy and disorder, the transforming the Church into a deform and mishapen monster, cui lumen ademptum; a Polephemus without an eye, a Cyclopical kind of [...] wherein no m [...]n hears of under­stands each other, a Cor. 14.33. God is not the Author of con­fusion, but of peace [...] in all Churches of the Saints. In case then that party that claim and clepe themselves the Churches of the Saints, bring in confusion instead of peace into the Church of God, therein inverting St. Pituls rille, yea perverting the hanne of God himself, in making him who is the God of peace, to be the God of consusion; they therein forfeit the honour of their deno­mination, and (to say no more) cease to be the Church­es of the Saints. And hereby it comes to passe (as he speaks proveniunt onatores novi [...] dolescentuli; we have such a strange swarm and frie of new and [...] That learn the Potters Art at the Wheel; As Nazianzen al­ludes in the Proverb. Orat. prim. pag. 20. [...] as he phrases it elsewhere. Orat. 29. Ye­sterday Dolts, to day Do­ctors; And may fitly take up that of Bil­dad, Job. 8.9. We are but of yesterday, and know not, or know nothing. (h) Nimium multi sunt, qui imperitorum fi­unt magistri, priusquam sue­rint Doctorum discipuli. Hie­run. Epist. 8. young Ora­tors, that teach before they have learned, and are the masters of the unlearned, before they have been the Disci­ples of the learned; as Hierom complains in his Time.

Hence it is, that Divine and Heavenly my­steries are handled with unwashed hands; and men of all sorts have entered into the Illotis pedi­lus sanctuari­sim Domini in­gressi surt. Reynol. Collat. cum Ilart. c. 2. sanctuary with foul and dirty feet: hereby it comes to pass, that the word of truth is not orthotomized or divided aright, but ra­ther broken in pieces by the many: And the bread of life not dealt out in a [...] to every one his demensure, or just portion, but scattered abroad at random and cast away amongst the people. Hence it is that ignorance and irreverence is advanced, and cryed up; and the gravity of religion and learning decried, and despised. The ne­cessary. helps and handmaids of Arts and Sciences, Tongues, and Languages, are thought by some to be the mark of the beast; and to name the Universities, sive [...] sive joeo (which was the decree of Paul the third) accounted the brand and badge of heresie. But though Israel play the harlot, yet let not Judah sin: though igno­rance be canonized as a Popish Saint in the Romish Ru­brick and Calendar; though ignorance be adored and worshipped as the mother of their devotion, and her children ask her blessing; yet let wisdome be justified of her children: let as many as pretend to sobriety of mind and ingenuity, and modesty of spirit, account learning and the nurseries of learning (I mean the Universities) as worthy of double honour. And let me herein applaud and magnifie the happiness of their condition to whom I now speak, who are all Prophets, or Prophets sons, and live here as in another Naioth, the school of the Prophets: yea let me freely bespeak you in the word of Christ to his disciples, Mat. 13.16, 17. Blessed are your eyes for they see, and your ears for they hear: For verily I say unto you that many Prophets and righteous men have desired to see those things which you see, and have not seen them, and to hear those things which you hear and have not heard them.

And so I pass to the third Proposition.

3.The third Conclusion. Those things that are separate and set apart to publick worship, and thereby consecrated to God, they must not [Page 246]be alieuated in the property, and perverted to prophane and common use.

There were several things that had the shamp and print of holiness under the law, Holiness stampt upon sundry things under the law like unto the high Priests Mitre with this inscription, Holinesse unto the Lord.

1.1 The holy plaee. There was an holy place, when ye shall see the abomi­nation of desolation stand. the holy place, Mat. 24.15. it is the sanctuary, or Holy of Holies.

2.2 An holy time. There was an holy time, if thou turn away thy foot from doing thy pleasure on my holy day Isa. 58.13. and that was the Sabbath.

3.3 An holy per­son. There was an holy person, let thy Thummim and thy Ʋrim be with thy holy one, Deut. 33.8. and that was the Priest.

4.4 An holy part or portion. There was an holy part or portion, which was sepa­rated and set apart as the maintenance of the holy person, which passeth under the name of the hallowed things, Deut. 26.13.

The time will no way permit and suffer me to glance at all these, I shall only touch upon the Churches patri­mony, the Ministers portion, which God himself is pleas­ed to phrase,A double ground of the holiness. Tithes and Offerings.

There is a double ground or reason of their holiness.

• 1.1 Humane donation or dedication.
• 2.2 Divine claim and challenge.

1.1. Humane donation or dedication. The first ground of their holiness is Humane Dona­tion or Dedication, of men devout and pious in their ge­nerations who bequeathed them to God by way of legacy or inheritance in their last will and Testament; and cer­tainly it was as lawful for them to make God their Heir or Legatee, as any of the sons of men; and being such, he is not to be defeated of his legacy, or disseissed of his inheritance.

For as the Apostle tells us, Gal. 3.15. though it be but a mans testament, yet if it be confirmed [...] no man disanuls or adds thereunto; and if he adds not noi [...]oz then can he take it quite away.

[...] second ground for the holiness of the Churches [Page 247]patrimony is divine claim and challenge, whereby he se­parates and reserves it to his own worship and service. For God is the high and mighty possessor of Heaven and Earth, the Lord Paramount of the whole world; who as he commands the seventh part of our time, so doth he require the tenth of our substance as his own peculiar, all the tithe of the land, whether of the seed of the land, or of the fruit of the tree is the Lords, it is holy unto the Lord, Levit. 27.30. and being such is not to be alimated, invito domino, without the consent of the owner. And if the question be here moved whether a thing that is dedicated through ignorance or superstition, may not be altered in the use and converted to another and that a better end, the example here in the Text may serve as an answer to this query. For the Censers of Korah and Dathan even by Gods appointment must be imployed for a covering of the Altar, and that because, though erroneously, yet they offered them before the Lord, therefore they are hallowed. Add hereunto the joint attestation of the heathen and that drawn from those common principles and apprehensions, which like unto so many seeds and sparkles are naturally sown and raked up in the hands of childrenPlato Philib Semel deo dicatum non est ad usus humanos ulterius trans­ferendum. 6. Decret. de Regul. juris. Si facta ades sit, licet collap­sa sit jam reli­gio tamen ejus occupavit so­lum. Plin. 2. Epist. Lib. 10. Epist. 74.75. Nos dicimus (quod pueri solent) quae recte data sunt eripere non licet, saith the Heathen Plato: Do but ask children and they will acknowledge this much, and subscribe unto it as an undeniable and undoubted truth. Those things that are well given, are not to be devoyed into another hand, or diverted from their main end: For though there may be an alienation from the particular end & intention of the Donors, wherein through ignorance they erred; yet from the general and ultimate end, and that is the maintenance of God's worship, they may not, they must not be alienated.

And herein a special Caution is to be had that we transfer them not to our proper use, or translate them to our private benefit and advantage, flying upon the spoil after Saul's example, and too too nimbly fingering the wedge of gold, and Babylonish garment, which was the [Page 248]sin of Achan. The reason is rendered by great Saint Augustine, August. Epist. 154. ad Publicol. Ʋt appareat nos pietate ista desstruere, non avaritiâ; That it may be evident and apparent unto all, that we have altered the property out of zeal to God and his glory, not for filthy lucre sake, and the love of Bu­laam's wages, the wages of iniquity; That we have not acted his part, and pleaded the cause of religion, as he did the cause of the poor. Quorsum haec perditio? to what purpose is all this wast? why was not the ointment sold for three hundred pence and given to the poor. This he said not that he cared for the poor, but because he was a Thief, and had the bag and bare what was put therein, John 12.56.

There are many pretending and professing Christians, that care as little for religion as Judas did for the poor, yet would be thought affectionate well-willers and fast friends unto it. Nor is it much to be wondered at, seeing whatsoever they say and doe is for the bags sake whereof they are the Keepers; Which occasioned that great and sad complaint of Calvin upon the alienation of the Church Lands at the reformation in Geneva; I well see (saith he) we have taken away Judas his purse, and given it to the Divel. And yet nevertheless things formerly dedicated and devoted to a false, may justly be consecrated to the honour of the true God, and that by the special warrant and express command of God himself. Thus the silver and gold, the vessels of brass, of iron, of the city of Jericho must be brought into the treasury of God, Josh. 6.19. And the wood of Baal's grove cut down by Gideon, must serve as fewel for Gideon's sacrifice, Judges 6.26. And when things formerly abused to Idolatry are after­wards converted to God's worship and service,August Epist. 154. ad Public. Hoc de istis fit, quod de ipsis hominibus cum ex sacrilegis & im­piis in veram religionem mutantur, saith Saint Augustine excellently in his hundred fifty fourth Epistle to Publi­cola. Herein it happeneth with the things thus converted, as to the persons of men converted and changed themselves, when of sacrilegious and impious wretches they become [Page 249]devout and holy Christians. This is not the perversion but conversion of the things; Like unto the paring of the nails, and the shaving of the hair of the Heathenish cap­tive, whereby the woman was made a perfect proselyte and true Israelite.

And if it be demanded and asked in the second place, whether it be not in the power of the State, to alienate the Churches portion, and to dispose of it to civil and common uses: Though I hold it neither prudential nor safe to reason the power of States; and it was but a piece of discretion in that Philosopher who would not dispute it with the Emperour Adrian, modestly excusing himself in that manner; That it was but reason to yield to him, that commanded thirty Legions: Yet so much may be truly and piously affirmed in the cause of God, and his Church; That as the rule of justice binds men to a suum cuique to give every man his own; so the Rule of Religion obligeth much more strongly to afford God his dues and rights, and that his part and portion should be held as sacred and inviolable. Give unto Caesar the things which are Casar's; and unto God, the things which are God's, Matth. 22.21. There are quae Caesaris & quae Dei; and these must necessarily be distinguished from each other. And though the Power of States may reach to a meum and tuum, mine and thine, yet can we not conceive it to be so far extensive as to fetch in God's peculiar. And albeit we may give unto God that which is Caesar's, we must not give unto Caesar the things that are God's; lest otherwise we fall under the guilt and censure of the Hea­then in the words of Tertulian Tertul. A­polog. cap. 27. Majori formidine ob­servatis Caesarem quàm ipsum de Olympo Jovem; ye shew more respect and reverence unto Caesar then unto God him­self. And in case this be done, God who is a righteous Judge adjudgeth it as flat robbery; Will a man rob his God? (a meer natural or Heathen man) but ye have rob­bed me in Tiths and Osserings, Mal. 3.8. This robbing of God is a sin of an high strain and no way inferiour to Idolatry. Thou that abhorrest Idols, dost thou commit sa­criledge? Rom. 2.22. where by Saint Paul's Clyma [...] or [Page 250]gradation, saeriledge is a degree or step above Idolatry it self. And as theft is a capital crime and a deadly sin to the Author by the law of the Land; even so is sacriledge every way as punishable by the law of God. An accur­sed sin that carries a curse with it, and that not only to particular persons, but to a whole Nation: Ye are cursed with a curse, for ye have robbed me, even the whole Na­tion, Mal. 3.9. And it is worth the observing how God hath punished this sin even in Heathen men who knew not God, in bewraying the irreligion and atheisme of their dispositions and their open dishonour & despight to their false and feigned Deities. I will only point at a dou­ble Instance; the one of the Grecians, the other of a Roman.

The first Example is that of the Grecian who offered violence to the Temple of Pallas.

And mark what followed.

Ex illo fluere, & retro sublapsa referri, spes Danaum. Ex illo fluere the ruine of the Grecians flowed from hence as the immediate and the proper cause; or ex illo fluere, from that very time they never dawned good day, nor held up their head after.

The second Example is that of the Roman Fulvius the Censor, reported byLactant. de orig. error. lib. 2. cap. 8. Mente capius. est. & amissis duobus filiis in Illyrico mili­tantibus, sumno animi maerore consumptus est. Lactantius, who having uncove­red the Temple of Juno Lacinia, and taken from thence marmoreas tegulas, certain marble tiles, therewith to co­ver his house; he forthwith grew distracted, and bereav'd of his wits: soon after lost his two sons in battel as they were warring in Illiricum & himself consumed and pined away to death. And this leads me to the fourth & last Proposition.

4.4 The fourth Conclusion. The sins and punishments of our Ancestors should serve as so many signs and examples unto succeeding generations.

There are sundry sorts of signs, signum militare, signum memoriale, sive exemplare, A military, or memorial sign.

There is a military sign or ensign, the propertie where­of is to congregate souldiers together, and cause their repair to their colours; and in this respect the prophet foretold of Christ, he shall stand for an ensign to the people, to it shall the Gentiles seek, Isa 11.10.

There is an exemplary or memorial sign, and of this kind was Lots wise, who had a [...] mark of remembrance set upon her forehead, remember Lots wife, Luke. 17.32. and was purposely turned into a pillar of salt, ut exemple suo nos condiat, to season us with her example. Such a sign was Corah here in the Text, as a publick monument or memorial, Numb. 26.10. And the earth opened her mouth and swallowed them up together with Corah, when that company died; what time the fire devoured two hun­dred and fifty men, and they became a sign, exemplum om­nium oculis expositum sicut signum erecium: Junius in Loc. an open ex­ample exposed as obvious unto everyl eye, like unto a standard set up in the head of an Army, as Junius glos­seth upon the place.

There are several kinds of punishments.

1. [...]. 2. [...]. 3. [...].Three kinds of punish­ments.

There are [...] that respect the instruction and correction of the party, and there are [...] that seem to intend the confusion and destruction of the offender. And there are [...] that serve as patterns and pre­sidents unto othersOptat. lib. 1. Deus in singulis rebus posuit exem­plorum formam ut sit quod imputet imitantibus prima pec­cata, saith Optatus: God hath set the seal and stamp of examples upon the action and sufferings of wicked men, that so he might the more justly impute unto those the imitation of former sins who will not be forewarned and amended by their punishments. And it is very remarka­ble that God never punished any sin in a more exemplary and severe manner then that of Corah and his Rebels For the earth opened her mouth, swallowed them up quick, and then shut her mouth upon them;Et ne bene­ficium de mor­tis compendi, consequi vide­rentur, dum non essent digni vi­vere, iis nec mori concessum est. Optat. lib. 1. And lest the suddainness of their death should seem a benefit, as they were not deemed worthy to live; so neither had they the privi­ledge to die: They were forthwith inclosed and shut up in the prison of the grave; Ante sepulti quàm mortui (as Op­tatus hath it) and buried before dead. True indeed (may some men say) it was so in former times, but such like in­stances are long since antiquated, and out of date. There is now no earth to swallow men up quick, as it did Korah and [Page 252] his Rebetious Rout; there is now no fire that comes down from Heaven to consume men, as it did the two hundred and fifty that offered incense: If there be any that reason in this manner, they may be returned the same answer that was sometimes rendered by Optatus to Parmenion the Dona­tist, Optat ibid. An quia talis vindicta modo cessat ideo tibi cum tuis vindicas innocentiam. And is it even so that because divine vengeance forbears to display & manifest it self as in for­mer times, therefore thou and thine presume themselves innocent? nothing less: For even as Fathers are not wont to correct their unruly children in the self same manner and fashion being grown up to riper years as when they were young and tender; Even so God hath not the same discipline and method of punishment under the Gospel, which he sometime had under the Paedagogie of the Law. It is St. Chrysostorus compatison, God doth not now so fre­quently scourge men with the rods of temporal chastise­ments, but in the stead thereof inflicteth spiritual judge­ments, in giving men up to their own hearts lusts, to vile affections, & which is worst of all, to a reprobate sense (as he dealt with the Gentiles) and so reserves men to eternal punishment.Optat. lib. 1. Ad exemplū praesens poena praecessit, secunda judicio reservabitur, saith Optatus; As the place is well re­stored and corrected by Merick Causaubon, God's present pnnishment goes before as an example; but as for the second it is deferred and delayed, until the latter judgement.

I conclude all with the Oracle of the Wise man, Prov. 20.25. It is a snare to a man who devours that which is holy.

There are three properties of a snare. 1. It is laid se­cretly. 2. It catcheth suddenly. 3. It holds surely. And as a bird being taken in a snare is oft-times held by the leg or wing until the evening, or the coming of the Fowler. Such a snare is an usurpation of the office of the Ministry: such a snare is the invading the part and portion of the Minister; wherein men may lie hampered and intangled, till the e­vening of death, till the coming of God to a purticular or a general judgement: Then shall be brought to pass the saying that is written, It is a snare to a man to devour that which is holy, and will end in destruction.

The Christian Mans TASK.

HOw beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, The Intro­duction. that bringeth good tidings of good things, that publisheth salvation, Isa. 5 [...].7. And what the Prophet Isaiah stiles the publishing salvation, the Apostle Saint Paul who copies out the substance of the same sentence, Rom: 10.15. renders the preaching of the Gospel of peace, the Ministry of reconciliation, [...] and the joyful message of mans salvation. And herein lies the difference betwixt the terms and tenor of the first and second Covenant: The promise of the first Covenant of works was life, Do this and thou shalt live; as being the just reward of Adams obedience, had he continued in the state of innocence and integrity: But the priviledge of the second Cove­nant of grace is salvation, and runs in this mannen, Be­lieve and thou shalt be saved; which is the restauration [Page 256]of a lapsed creature, a decayed and a destroved sinner, by wilful Apostasie and disobedience And how beautiful are the feet of him that publisheth salvation? E [...] si Pedes [...]d ora? and if their feet are thus beautiful, what then are their mouths, that are as silver Trumpets to sound it forth in our ears? So that a Gospel Text that treats of salvation, as the [...] argument and subject matter, cannot but fi [...]d welcome entertainment, and prove worthy of all acceptation. And yet there is somewhat required on our part by way of Duty, to intere [...] us in this salvation, work out. And this duty hath a condition appendant and annexed, with fear and trembling. But I must not open my sacks by the way; and yet as Joseph's brethren upon the opening of their sacks, found every man his money in the mouth of it, Soluto sacco re uxit Argentum, as Am­brose speaks of that of Benjamin; even so upon the first opening of the Text; there appears Silver in the mouth of it, there is choice and pretious matter contained in.

Not to trouble you, or spend time about the connexi­on and coherence of the words. Therein following the example of Wire drawers, who further and forward their work by going backward.

The Text as it lies before you, contains in it an Apo­stolical precept and injunction of a duty no less ex­cellent [...], the summe and substance of all other.

And herein there are two specialties.

• 1. The matter of the duty in the first clause, Work [...] salvation.
  The Division of the Text.
• 2. The manner of the duty in the later, With fear and trembling.

In the matter of the duty, there are two circumstance, that present and offer themselves to consideration.

• 1. The Means, Work out.
• 2. The End, and that double.
• 1. Finis cujus, The end for what, Salvation.
• 2. Finis oui, The end for whom, Your own.

Or if you will you may branch them into these two particulars.

• 1. The exercise of the Act both in the intension and extension of it, Work, work out.
• 2. The specification and appropriation of the ob­ject, Your own salvation.

I shall make them up as they lie in order, and first of the exercise of the Act in the matter of the duty; Work out.

Six things there are implyed in the exercise of the Act or Duty, which is not barely [...], but [...],The first ge­neral part of Text. not work, but work out. Some in the worker, other in the work, or manner of working.The matter of the Duty, and therein the exercise of the Act, Work out.

• 1. Liberty and fredom of will in the worker.
• 2. Necessity of the work, as the means unto the end: no working, no salvation.
• 3. The difficulty of the work it is a work, and that painful and toilsom, not a pastime or recreation.
  Six things im­plied in the Act or Duty.
• 4. Industrious diligence in the prosecution and pur­suance; it is not simply work, but work out.
• 5. A proficiency in the work of sanctification, and a progression unto perfection.
• 6. The duration and continuance of the work, till we arrive and attain to salvation.

The first particular pointed out in the exercise of the Act, is liberty and freedom of will in the Worker.1 First, liberty and freedom of Will in the Worker.

To Will is as natural unto man, as for the Sun to shed forth light: and Liberty is as inseparable from the Will, as Light from the Sun. without which it cannot subsist. Every creature works after the inbred principle of the nature; natural Agents being determined unto one, without the inclining to the contrary, or suspending the proper action, out of necessity of nature. And the Will being placed [...] in the reasonable part of the soule is first set on work by the deliberate act of the un­derstanding, and thenNon sicut in lapidibus in sensatis, aut in iis in quorum ratura ratio­nem aut vo­luntatem non condidit Deus, Salutē nostram oteratur. Aug de Pec. merit. & remis. lib. 2. cap, 2. acts in a voluntary manner: and were it not thus free, it were no Will at all. But though to Will is a natural and essential property, yet so [Page 258]yet so far forth as it respects a supernatural and a spiritual good, it is an effect of special and saving grace; And albeit the Will is free of it self, yet till Christ make it free it is not free indeed. Nor doth it obtain grace by freedom, but freedom by grace, asHumana voluntas non libertate gra­tiam, sed gratia consequitur libertatem. Aug. de Cor­rep. & Gratia ad Valent. c. 8. Austin rightly resolves and states the question; even as a wall cannot reflect heat, or light, till the Sun hath first shined upon it; Nor the Ecco resound a noise or voice, till the voice be first uttered; and the Wax could not receive the impression of the Seal, unless the seal had been first stamped upon it; No more can the Will move freely to a supernatural good, unless it be prevented and determined by the work of grace. And the Text seems to import as much, Work out your salvation, and not your conversion; For good works do not go before, but follow after justification; neither is the Will an Agent, but a meer Patient in the first Act of conversion. But being onceAgis te a­geris & tum bene agis, cum à bono ageris. Aug. de verbis Apost. Serm. 13 acted it acts, and first moved of God, it then moves it self; when God hath once touched and tuned us like unto a musical in­strument, we then yield a melodious harmony; when the Spirit of God, the wind that bloweth where it listeth, im­breaths us with the fresh gales of his grace, we then turn, about like a Mill. The regenerate being once wrought by grace, do then freely work according to grace; even as the point of a Needle being once touched with a Load­stone, moves towards it of its own accord. Nor doth Saint Pauls exhortation presuppose any inward strength and power on our part, though charged upon us as an express command: for as he that affirms there is virtue enough in the pool of Bethesda to heal an infirmity, if a man had power enough to put himself in, doth not there­by grant that a man hath strength for performance; E­ven so Divine promises and precepts, and this amongst the rest, shew only what we ought, not what we can; our obligation, not our ability; and they are not the mea­sure of our strength, but the rule of our duty.

There is not any thing of greater excellency then the grace of God, and is fitly resembled by the Prophet, [Page 259] Isa 55 1, 2. To Wine, Milk, Bread, Waters, for the suffici­ency, all-sufficiency that is to be found in it, as being both meat and drink, a full and perfect nourishment, all in all unto the soul. And that which is required on our part for the procuring and obtaining of it, is onely to thirst and come, He every one that thirsteth, come ye to the waters, vers. 1. and both these are from GodFulgent. ad Monimum Lib. 1. Ab ipso nobis est quod ad fontom sitientes venimus & qui se no­bis tribuit ut bibamus, saith Fulgentius. It is God that af­fords aquam & sitim (as regory speaks) that gives water to quench our thirst, and thirst to desire water.

There is a preventing and a following grace within, yet without us, in us, and with us, and both grounded upon that Text of Saint Paul, 1 Cor. 15.10. By the grace of God I am that I am; And his grace which was bestow­ed upon me was not in vain: but I laboured more abun­dantly then they all, yet not I, but the grace of God which was with me. Being and working both come from Grace; it is Grace that layes the foundation of this mystical Temple, as Zerubbabel did of the material: And it is grace too, that sets up the roof after his example; And he shall bring forth the head stone thereof with shout­ing, saying, Grace, grace unto it, Zach. 4.7. Not nature nor free will nor merit, but grace, grace to it. And how­soever Saint Pauls exhortation runs in the Active, Work out in the Text; yet are the words elsewhere rendered in the Passive Act. 2.40. [...], Be ye saved. And the A­postle Saint Paul puts the matter out of question, Eph. 2.8. By Grace ye are saved through Faith, Hoc est opus Dei, ut credatis in eum quem misit ille. Joh 6.29. Non dixit hoc est opus vestrum, sed hoc est opus Dei, ut cre­datis in illum quem misit ille, ut qui gloriatur in Domino glorietur, Aug. in Joh. Tract. 25. not of your selves, it is the gift of God.

This was the common opinion of the Heathen, that there was a principle of vertue implanted in mans na­ture, without going out of himself, and borrowing abi­lity from another.Deorum munus est quod vivimus, no­strum quod faelicem. Senec. That we live is the gift of God; fancte vivimus. Turpe est fatigare Deos: Quid votis opus est? Fac te Epist. 31. [Page 260] that we live well is of our selves. And to what end should we trouble and tire God with the importunity of our prayers; Fac te saelicem, Thou mayst be happy if thou wilt. Eum ut fa­ceret homines liberos, jecis­se sacrilegos. August. de Ci­cer. De civit. Dei. Lib. 5. Thus while they made men free, they made them sacrilegi­ous.

And there is much of the sume rank blood, that runs in the veins of professing Christians, the Pelagian and the Papist: and if we compare the words of the Text with those that follow, they will soon stop the mouth of both. The Pelagian challenging Saint Pauls precept even at the first syllable, (Work out) as a pregnant proof of the liber­ty of the Will; And the Papist concluding the merit of Works from the working out of our salvation. And yet both cunningly suppress what Saint Paul subjoins and immediately inferrs; For it is God that works to will: He doth not give power alone, and leaves the will to elicite its own Act, but works [...], where then is the Free will of the Pelagian? And to do; how then can the Pa­pist evince their Works to be meritorious? Let no man then put asunder these two parcels of Scripture, whom St. Paul, yea God himself hath thus joined together. And as our Saviour speaks in another case, Joh. 5.17 My Father works hitherto and I work, so Gods working and mans working, his efficiency and our concurrence and co-ope­ration must both go hand in hand; for though it be God that works the Will, yet are not we stocks and stones, that have no Will at all; and albeit it be he that works the deed,Totum ex Deo non tamen dormientis, non quasi ut non conemur, non quasi ut non velimus. Aug. de verb. Apost serm. 15. Non quasi ut dormientes, non quasi ut non cone­mur; yet not that we should snort after the manner of sleepers;Qui fecit te sine te, non justi [...]cat te, sine te. Ibid. and no way second it with our endeavours: That God who made us without us, will not save us without us, but we likewise must work out.

Secondly,,2 Necessity in the work. the Act of working imports the necessity of the duty for the attaining of salvation as the end. It is the speech of Eliphaz in Job 5.7. Man is born to trouble, as sparks flie upward: that is, naturally and of their own accord. And many men by nature are of an unquiet and restless disposition; like unto Quick-silver, that [Page 261]hath a principle of motion but not of rest: Or as a Mill if no grist be cast into it, it then grinds it self. There is no earthly commodity that can be procured or purcha­sed without the price of labour: No penny can be expe­cted at night, unless men take pains in the vineyard, and bear the burden and heat of the day. Nor will the penny of eternal life be afforded upon other terms and condi­tions; no salvation without working.

It is not enough to desire it, and to let fall Balaams wish, Num. 23.10. Let me die the death of the righteous, and my last end be like his. Yea, it is altogether unrea­sonable and preposterous to bestow an hankering and faint velleity upon the end, without the lawful use of the means. Nor must we say of the water of Life, as David sometime spake, of the water of the well of Bethlem, 2 Sam. 23.15.16. O that one would give me to drink of the water of the well of Bethlem, which is by the gate: But as the three mighty men brake through the Host of the Philistines, and drew water, and took it, and brought it to David; Even so we must not long and linger after Davids exam­ple, O that some would give me to drink of the water of Life; but we must break through all opposition and in­tervening difficulties that obstruct and block up the way; and hinder us in the undertaking. For as in nature the concupiscible and irascible faculties are both joyned and twisted together, like to several threds of the same cord and cable in the inferiour and sensitive part of the soul; So must the desire of the ultimate end, be enforced and seconded with the use of the most propoitionate and proper means in the working out of our salvation.

God hath three several places in the World, saith Saint Basil.

• 1. Heaven, that is [...], Gods Store-house, or Treasure, the place of reward and recompence.
• 2. Hell, that is [...], Gods Gaole, or Prison, where men are fast bound in chains of darkness.
• 3. Earth, a middle place betwixt both, and that is [...], Gods Work-house for the working out of our salvation.

The necessity whereof is commended unto us, under a threefold consideration.

First,1 To evidence the truth of our profession. to evidence and exemplifie the truth of our pro­fession by the effects and fruits of it; for as Faith justifies the person in the sight of God, so do Works justifie our Faith in the eyes of men. And hence it is, that as Saint Pauls former Epistles contain & confirm at large our en­tire justification by faith alone, against the legal and Jewish Justitiary; so the later Epistles of Saint James, Peter, and John precisely press, and earnestly urge the exercise of Works and new obedience against the carnal Gospeller, and loose Libertine, as is well observed by Chemnitius.

It was a scornful Sarcasme that was cast upon the pro­fessors and profession of Christianity, by him who was a second Elymas, full of all subtilty and mischief, that enemy of all righteousness, Julian the Apostate, [...], as Gregory Nazianzen reports it, You Christians have nothing else at your tongues end, nothing in your mouths and hearts but Faith, Faith, Believe, and then all is well. And the selfe same charge and chal­lenge that stale frump and jeer, is renewed by our Ad­versaries of the Church of Rome the Papists, who stick not to proclame us to the world, with a full and foul mouth, as Solifidians and Nullifidians; and to brand our Religion with that odious nickname; Calva Calvini sides, The bald faith of Calvin: This they affirm [...], with a bare and [...]ald head, and therein shew that they have not so much as one hair of honest men: An impu­dent and shameless calumny purposely devised by him, who is a lyar and the Father of it, and most oppro­briously and injuriously obtruded upon the Prote­stant party, and reformed Churches: The sounder part whereof,Sicut sub­stantia sunda­mentum est om­nium acciden­tium; sic fides omnium virtu­tum & dono­rum. B [...]navent. Serm. de San­clis. Ex fide crumpurt [...]ra op [...]. a. Luther. reverences Faith as a spiritual Dorcas, that is full of good works, with which it is evermore at­tended and accompanied, as individual and inseparable companions. And in case works be wanting, they make no other account and reckoning of such a kind of Faith, then a bare name without a thing, a sign without a thing [Page 263]signified, a shadow without a substance, a body without a soul, A dead faith, as St. James makes out the compa­rison, Jam. 2.26. For as the Body without the Spirit is dead, so faith without works is dead also; A meer Scele­ton and carkass of it. Faith indeed is a more inward and radical grace, of a spiritual nature, without flesh and bones, as our Saviour concludes of every spirit; But good works are Fides incarnata (as Luther stiles them) Faith manifested in the flesh, which may be seen and felt of o­thers. And in this sense though somewhat beside it di­vers of the Ancients expound those words of the Apostle, 1 Cor. 15.46. That is not first which is spiritual, but that which is carnal; referring it to faith and works, and pre­ferring works before it. Not to enter the list of a com­parison, which of them should be the greater, a question that sometimes happened amongst Christ's Disciples, and yet a little to illustrate the matter by a similitude; Faith is as the inward wheels of a Clock that move it, and make it go: Works are as the Hand or Fingen of the Dial, which though it be no cause of motion, yet is it an evi­dent sign how the Clock goes within, and outwardly points forth the hour of the day to the Traveller in the streets. Thus is Faith discerned and descried by our Works.

Secondly,2 To improve and encrease grace. working is necessary for the improvement of grace received, which though free y given, yet must it be encreased by our pains and industry in renewing and repeating the several acts of it: Even as the sire that came down from Heaven upon the Altar, yet being once kindled it was maintained by the addition of new wood and fuel.Concil Ni­cen. 1 part. 2. cap. 31. [...]. Though we receive grace without labour at the first, yet can we not preserve it without labour, say the blessed Fathers of the first Nicene Councel.

Thirdly,3 To attain and gain salvation. working is necessary for the attaining of sal­vation, as a condition of an obligation, as motion unto rest, as the way to the end of the journey, and the means unto the end. For as in nature there can be no passage [Page 264]from one entream to another, but by a middle that in­tervenes and comes between, and so unites and joins them together; No more can we be translated from a state of corruption, to a state of happiness, but by work­ing as the means. We must not look to commence in Heaven, per salt [...]m, to skip and leap into it; neither na­ture nor grace allow it.

The greater part of the world would have glory with­out grace, and happiness without holiness; like to the Roman Dictator Sylla, that had rather be sirnamed Foe­lix then Pius. Fain would men receive the wages, and yet not do the work, but in vain and to no end; For life eternal is resembled by a Crown, which they alone wear that run, yea so run that they may obtain. And as the old Romans gave the obsidional Crown to him that had delivered a City from the siege of the enemy, and that made of the grass and flowers of the besieged City; Even so doth God reward men according to their works, and sets them as a Crown upon their head. Let this be granted as an undoubted truth, that salvation is a reward, yet such a reward as issues out of meer bounty and liberality, no wages or due debt. Nor is it given Propter factum sed pacium, not for the worthiness of the deed done, but by aBona ope­ra non sunt causa rogni sed via regnandi. Bernard. de Liber. Arbit. promissory obligation and engagement, by way of covenant: working is the means whereby, not the cause why we come to salvation: and though it be stiled our salvation, yet is it as Faith and Repentance are termed ours, being in us, but not of us: and actions and passions denominate the subject, and not the cause. God only is the efficient cause and author, and man the pro­per subject, or object of it.

For though works be never so necessary in themselves, both in regard of their presence and instrumental effici­ency, as a condition, means, and way, ordained by God that we should walk in, yet must we not set so high a rate upon them, as if they were a suficient price for Heaven, any way adaquate and equivalent in proportion to the recompence of reward. This alone is fitly compared to [Page 295]the penny in the Gospel, and money (as the wise man speaks) answers all things, and is the measure and rule of all, but is not to be bought and sold at all. It was the sacrilegious errour of Simon Magus, to conceive that the gift of God might be purchased with money: and it hath a spice of his sin, and may so pass for a kind of spi­ritual Simony, to think that salvation which is the gift of God may be procured with our labour. The Papists indeed have coined a counterfeit and base money of me­rit to buy Heaven withall, and though it hath none of Gods image and superscription, yet would they give that unto God which is none of Gods: as if they were to truck and chaffer and barter with him by way of merchandise, and to deal with him upon the strictest terms of commu­tative justice. Hear them speak in their own language; Opera bona mercatura regni coelestis, saith Bellarmine, Heaven is as due to good works, as Hell to bad: So An­dradius, Coster, & the Rhemists on the New Testament. Let Andrew Vega that proud Jesuite, as the foreman of the Jury give in the Verdict for all the rest, Gratis non acci­piam, He will rather lose it, then take it as a free gift.

Nor do the Papists offend more on the right hand then theCanisius lib. 1. de corrupt. verbi Dei. cap. 10. Flaccians, and the rigid Lutherans on the left; who decree them as unnecessary, as hurtful, as dangerous; who pray for Faith without Works, and pass upon them that desperate and damnatory sentence:Ad Sata­nam spectare Christianos; cum operibus bonis. Luthera­ni in colloquio Altenburgens [...]. Ista qnom do­cun que excu­sentur, certe ma [...]nam vin habent ad per­suadendum simplici papulo, non esse facien da bona opera. Bellar. de Ju­stisic. l. 4 c. 1. Ad Sata­nam spectare Christianos cum oper bus bonis. That good Works are a Christians Posport to send them packing to the Devil. Thus is the Doctrine of good Works strangely per­verted and corrupted betwixt the Papists on the one side, and the Antinomians and Libertines on the other; As corn is bruised and broken betwixt the upper and nether Milstone: And the trutth of Christianity suf­fers amongst them, as Christ was crucified betwixt two Theeves.

Thirdly the Act of working shews the difficulty of the duty, it is not [...], but [...], no matter on the By, not a slight, or easie task, but a work, yea a working out.

[Page 266]3.3 Difficulty in the work. And if that of the Philosopher be trueAristot. Ethic. li. 2. c. 8. [...]. It is matter of labour to become a meer mo­ral honest man; what then shall we think of being a Christian, of advancing and aspiring to salvation? surely this must needs require industry andLabor vir­tutis processus. Ambros. in Psal. 119. dili­gence, labour for the meat that indureth unto everlasting life, Joh. 6.27. tugging and wrestling, strive to enter in at the straight gate, Luk. 13.24. violence and contention, the kingdome of heaven suffers violence, and the violent take it by force, Mat. 11.12. Not on common swashbucklers who are but a word and a blow, and as if they were of Lamech's race, will kill a man in their wound and a young man in their hurt; these are not the violent men here spoken ofNon qui aliu sed volun­tatibus suis praeclaram in­ferunt violenti­am Bern. in oct. Punct. Punct. 6. not such as exercise violence towards others, but those only who offer an excellent kind of violence to their own wills, as Bernard glosses upon the place; yea faith it self, which of all other seems most casie, is a work, though it justifies not in that respectIdeo noluit discernere ab opere fidem: sed ipsam fidem di cit esse opus Dei. Ipsa enim est, quoe per di­lectionem ope­ratur, August. in Johan. Tiaila 25. this is the work of God that ye may believe, Joh. 6.29. neither can this work but be exceeding difficult, as being so crosse and contrary to our natural inclinations, a cutting against the grain: A rowing against wind and tide: the elimbing and clmbe­ring of a lofty Hill: like unto that of Jonathan and his armour bearer, upon their hands and feet, betwixt two sharp rocks, Bozer and Zeneh: carnal security and presumption on the one hand, and dreadful despair on the other. It is an easie matter to run down an high and steep hill, where the declivity of the place, and the pro­pending weight of the body facilitates the motion and precipitates the descent; But to move and mount up­wards so as to rest in Gods holy Hill, (as David stiles it) his labor, boc opus est; this is an hard and a sore travel, a painful and toylsome work; and though heavy fowls fall down naturally and drop Hell-ward of their own accord, yet must they be even compelled to heaven a­bove, with a kind of force and violence.

Fourthly,4 This act of working calls for diligence and earnestness,Diligence and earnestness. yea, great hast and speed; for the Apostle [Page 267]suith not only [...], sed [...], that is [...], asChrysost. Homil ad Phi­lip. Chrysostome expounds it, with a sollicitous care and study: Give all diligence to make your calling and election sure, 2 Pet. 1.10. [...], ply you or make hast like unto Travellers, who being to measure a long tract of ground in the streights of time, they gather up their feet the faster: or like unto runners in a race who being nimble of body and swift of foot, after the manner of Asahel, they leap from place to place as a young Hart upon the mountaines of Bether: they presse them­selves forward, yea stretch forth their whole body, as St. Paul alludes in his own person, [...] Phil. 3.13. striving to reach the goal, and to lay hold upon the garland, if it were possible before the time: for a Christi­an if he gains not ground he loses it, he is soon cast away if he pauses and stops and gives in never so little; he is soon cast behind like unto a Mariner that sailes or rowes against wind and tide, ad ima relabitur, nisi ad summae conetur: if he work and work not out his salvation, he can not but work toward his destruction.

Fifthly, Working imports a proficiency of the work of sanctification, and a progression to perfection,5 Magis magisquo operamini, Proficiency & progression. as the word is rendred in the Syriack translation; the path of the just is as the shining light, that shineth more and more unto the perfect day, Prov. 4.18. This is the property of the righteous, like unto that of the morn­ing light, which is of a growing and waxing nature till it come to the meridian light, and shines forth in his full might: and it is the high commendation of the Church of Thyatira, that her last works were more then the first, Rev. 2.19. There is no [...] or consistence of height and stature in grace, as in nature, and it fares with the soul in a spiritual sense, as is reported of the Crocodile, that it grows as long as it lives. And old Age which brings with it sterility and barrenness, as the natural and pro­per effect, adds to the increase and fruitfulness of the Faithful, They shall still bring forth fruit in old Age; they shall be fat and flourishing, Psal. 84.14.

Sixthly,6 This act of working includes constancy and continuance,Constancy & continuance. Conficite. Bez. Ad finem us (que) opus perducite. Zanch. in Loc. [...] est rem effectam dare, Rom. 7.18 [...] Camero. Prae­lect. in Loc. Tom. 2. goe thorough stich with it saith Beza, bring it to an end saith Zanchy; as being not onely a working but a working out. To effect this without all interrupti­ons, Chasma's or lesser breaches is altogether impossible: it may be, nay it must be without long discontinuance or palpable dec inations; beginnings be they never so good, are but the preface of goodness, and foundation of vertues at the best, and so prove no foundation, un­less men build upon them. And albeit a worthy enter­prise and undertaking may pass as currant for half the action; Dimidium facti qui bene coepit habet, yet God will not be served by halves, that which is but almost done is not done at all; nor can ought be presumed to be done so long as it remains unfinished. It is a Maxime in the civil lawQuicquid in calore ira­cundiae vel fit vel dicitur. non prius ra­tum est, quam si perseveran­tia apparuit judicium animi fuisse Regul. juris ex Digest. whatsoever is done or spoken in hot blood or anger, is of no effect or force, as being a sudden and rash act, unlesse it be further confirmed and ratified by a deliberate resolution; So they that are religious onely in heat of blood, hot-spurs in devotion, by fits and starts, and most violent for a turn or two; who follow the chase eagerly till they meet with the hony, as Jonathan sometimes did these I say are of no account and estimation, except they approve & declare themselves to be so in their cold blood, by constancy and perseverance For it is not the receiv­ing but keeping of faith, that quickens the dead soul; they are not the beginnings but the end, that com­mend a christian: and Tertullian is peremptory in the caseNemo Christianus nisi qui ad finem us­que persevera­verit. Tertul. Praescr. adv. Haer. cap. 3. there cannot be a true Christian that perseveres not unto the end; what is this but to look out of Sodome with Lots wife, to go out of Aegypt with the dissembling Israelites? to put the hand to the plow, and then look back to begin in the spirit and end in the flesh, with the foolish Galatians to work, and not to work out? what is this but to render our selves like unto blazing stars or fiery Meteors, that yield a short blaze and shine, and forthwith vanish in smoak and smother? to flirt up from the ground with the frisking Grashopper, and pre­sently [Page 269]to fall down upon the earth; this is it that argues men foolish builders with him in the parable, and affords matter of open contempt and scorn; This man began to build, but was not able to finish it, Luk. 14.30.

2.2 Pass we then from the Act to the Object, where­about the act is conversant;The second thing conside­rable in the matter of the duty. The spe­cification of the object; Your salvation. and that is said to be our salvation: were there no reward for the righteous, as David infers with a note of certainty, doubtlesse there is, then were they (as St. Paul reasons the case) of all men most misorable: were the reward severed and separated from the workMercedem si tollas, nihil in vita homi­num tam inutile tam stultum vi­deri potest, quam virtus, Lactant. de Justit. lib. 5. cap. 19. nihil tam inutile tam stultum quam virtus, saith Lactantius, there were nothing more vain and unprofitable then Christianity, and true religion: were it any trivial or light commodity, an ordinary or inferiour kind of good, it were more then questionable whether it would recompense our pains, much lesse satisfie our expectation; and that to pursue it with so great toile and travel, were not to tread in their steps or wanderings who sweat out the spirit and life, of their most stately steeds of great price and value, to gain it may be with much hazard and uncertainty, a small quarry of a small or no price at all? meeting with more pain in the chase, then they find pleasure or profit in the purchase, which scarce entertains them with a supper? And lest such like jealousies should damp and daunt our desires, or rebate the edge of our endeavours; the Apostle tells us, we work for salvation, which will sufficiently requite and repay us for our pains? there is not so great difficulty or tediousnesse in the work,Two things in the object. 1. Excellency, Salvation. 2. Property. Your. but there is far greater dignity and duration in the reward, so that he ven and earth, time and eternity are not more differenced and distanced each from other if St. Paul may be judge, 2 Cor. 4.17. For our light afflictions which are but for a mo­ment, [...] (which is the word of the text) works for us a far more exceeding and eternal weight of glory.

There are two things that are the common attractives of affection, and are wont to excite and provoke love,Aristot. 2. Pocit. cap. 2. [...] saith the Philosopher, property and ex­cellency [Page 268] [...] [Page 269] [...] [Page 270]when the object is amiable and lovely in it self, and when it is proper and peculiar to the party, both meet together, and kiss each other in the Apostles pre­cept: such is the excellency that it is no less then salva­tion: and for the property it is our salvation, a common salvation indeed as St. Jude stiles it in the extent and multitude of possessours, yet proper to the owner: and that best becomes every one, that most properly belongs to him; and property and interest is the ground of care and diligence: and where excellency and property fall in each with other, they cannot but whet on indu­stry in the most secure and sluggish dispositions, and set every man to work.

The very name of salvation is a short notation and description of the excellency, as being the Elixar and quintessence of perfection, the adaequate object, and ul­timate end of mans desire. This is the whole man, and without this every man is altogether vanity.

The Syriack and Arabick translations, turn the word [...] into life; and so seemingly neglect not only the Emphasis but the efficacy of the speech; For though sal­vation be a life, yet all life is not a salvation: And God himself who is blessed for ever, and the glorious Angels, lead a happy a thrice happy life, and yet are no way ca­pable of salvation, [...] est ca vita quae miseris & de­ploratae spei, & perditis homi­ni bus obvenit. Cameron in Loc. Myroth. Evan­gelic. which is proper unto those which were sometime wretched and miserable and utterly lost in themselves, and there is a double consideration of it.

• 1. As an Immunity or Freedom.
• 2. As a Dignity or high Priviledge.

First,1 Salvation is an immunity from misery, a free­dome from the danger of the greatest evils,Salvation is an immunity and freedom. sin, death, and eternal damnation. It is not safety only but salva­tion; and betwixt these two there is a broad and wide difference. That man may be said to preserve another who prevents his ruine and destruction; But he only can be said to save, that recovers and restores it being lost. Which moved the Oratour, to break forth by way of ad­miration; [Page 271] Hoc quan­tum est! ita magnum ut uno latino vocabulo exprimi non possit. Is est ni­mirum Soter, qui salutem de­dit. Cicer. lib. 2. cont. Verrem. O how great a thing is this! so great; that it cannot be expressed in one Latine word. Is est nimirum [...], qui salutem dedit. He saves who gives life to the Dead.

Secondly, Salvation is a Dignity and high Priviledge; in the several degrees and steps of it.

• 1. In the inchoation and beginning.
• 2. In the consummation and perfection.

First,2 Salvation is a dignity and high priviledge in the inchoation and beginning of it.A dignity and high pri­viledge. The foundation whereof is laid in this world, but the roof set up in ano­ther: Who hath saved and called us with an holy calling, 1 2 Tim. 1 9. Salvation and calling go hand in hand,In the incho­ation and beginning. and effectual vocation is the first fruits, the earnest, the Livery and seizin of our salvation. This day is salvation come to thy house saith Christ to Zachous, Luke 19.9. That man who is not saved in this life, by receiving Christ into his heart, as Zacheus into his house, shall never be saved in another, by being received into those eternal habitations.

Secondly,In the con­summation & perfection. Salvation is a dignity and high priviledge in the consummation and perfection. An aggregation of all good, a confluence and affluence of all comforts and contentments: The making us free. Denizons of the new Hierusalem, the possessors of the highest Heavens, the linking us in society with Saints and Angels, the beatifi­cal vision of God, and divine transformation into the image of his glory. Salvation is one of Saint Paul's [...], 2 Cor. 12.4. It is all we can conceive and utter, and all we cannot conceive and utter: coelum non patitur hyperbolem, the highest hyperbole cannot reach the highest Heaven. We can never speak enough, or too much of it. As therefore Gregory Nyssen, treating on the Preface in the Lords Prayer, Our Father which art in Heaven, wisht himself wings, wherewith to mount and fly a pitch proportionable to the height of the Argument; So were there need of [...], winged words in preaching of salvation, to soar a loft according [Page 272]to the sublimity of the matter. And as Hierom reports of the Monks in Egypt, that when they heard any mention of the Kingdom of Heaven, and of the glory of the world to come; they all stole a secret sigh, and lifting up their eyes to Heaven repeated the words of the Psalmist, Psal. 55.6. [...]. Naz. Orat. 17. Quis dabit mihi pennas sicut columbe; Oh that I had the wings of a Dove, then would I fly and be at rest. Even so the devour meditation of that great salvation presented and held forth in the Text, should work as vehement a desire in us to flye unto Heaven; not with the wings of a Dove, but with the most ardent affections and extatical raptures, which are the wings of the soul, that so we may have a full fruition and enjoyment of it.

Thus have you heard the specification and appropri­ation of the object, and what it is; We must work out our own salvation. But least I should seem to leave so myste­rious and sublime a point, so excellent and so necessary a Truth, like unto Ezekiels dry bones, without life and breath: Give me leave to prophesie to these dry bones, and breath upon them once more, with the spirit of Ap­plication. And to collect and gather from hence a three­fold Corollary and Conclusion.

• 1. By way of supposition.
• 2.
  A threefold. Corollary, or conclusion.
  By way of inference.
• 3. By way of exhortation.

First,1 seeing it is salvation, that is here recommended by the Apostle,First, by way of supposition. as the reward of our obedience; And salvation is an immunity and freedom from the state of sin and misery; We may from hence observe, That all men by nature are at a loss, and in a destitute and despe­rate condition. For as the Apostle reasons the case, 2 Cor. 5:14. We thus judge, that if Christ died for all, then were all dead. Had not we been dead in trespasse and sins there had been no outward cause or motive reason in the object, That the Captain of our Salvation, and Lord of Life, should purchase our life with the price of his own death, had not we been the lost Sheep, and the lost Groat in the Parable, there had been no need for Christ to go [Page 273]after that which is lost, and to seek diligently till he find it. This was the end of his coming into the world, as him­self professes, Luke 19.10. The Son of man is come to seek and to save that which was lost. Salvation necessarily pre­supposes and implies a loss on our part, sins guilt and a just obligation to wrath to come. And as we are lost in our selves, so must we find our selves to be such in our own apprehension. We must be deeply sensible and throughly convinced of our woe and wretchedness, we must hunger and thirst after Christ's righteousness, and even look and long for his salvation. Being ready to sink into the bottomless gulf of dispair, each one in his own person must cry out with Saint Peter, Matth. 14.31. Lord save me; Being tempested upon the Sea of God's fierce wrath, and the ship of our souls well neer covered and overwhelmed with the stormy waves of his indigna­tion; we must go unto Christ, awake him with the im­portunity of our prayers, and say in the language of Christ's Disciples, Matth. c. 8. v. 25. Lord save us, we perish.

Secondly,2 If it be a Christians task and charge to work out his salvation;A second Cor­rollary by way of inference: Then may we from hence deduct and infer, That it is lawful to doe good out of hope of re­ward; as an incentive of desire and duty, and a spur unto diligence: An Argument that God propounds and holds forth in the School of Christianity; Even as prudent Schoolmasters, are wont to train up, and draw on their younger Scholars, with fair and gentle promises.

Licet omnium consensu in ope­ribus tempora­libus spectare temporalem fi­nem; ut phar­macum sumeri­gratia sanitate. arare, & sere­re spe fructus percipiendi, currere vel de­certare in stadio causa chrinen­dae victoriae: Cur igitur non liceat in opere spirituali, in cursu & certa­mine ab ipso Deo proposito, ad pramium su­pernae vocatio­nis attendere? Bellarm. de Justit. lib. 5. cap. 8.It is not only lawful but laudable, and in some sort necessary to have respect and reference to the fruition of our own happinesse, as the guerdon of our labours: even as he that runs in a race, hath his eye full fixed on the Garland: and the most generous souldier in the hot­test shock, the most fierce and fiery encounter, hath his [Page 274]thoughts prepossessed and swallowed up, in the hope of victory; For salvation being the End of our operation, as Saint Peter speaks of it, 1 Pet. 1.9. Receiving the end of your faith the salvation of your souls. It must needs be first in intention and efficiency, not by any proper mo­tion of its own, but only metaphorical of love and de­sire, whereby it excites and stirs up the Agent unto work, and gives life and being to each enterprise and underta­king. It is indeed but a subordinate and inferiour end, Finis sub fine, or rather a means in respect of God, who is the chief and ultimate. Et tota ratio amandi medium est congruentia cum fine, saith the School: yet in as much as it conduces and leads unto God, as the means unto the last end, and is the end of our service, though not of God whom we serve; It may well suit and stand with the single sincerity of a Christians affection, and the integrity of the obedience, to propound it as the scope of our im­ployment and recompence of our endeavours. Even as the cunning Archer directs the sight of his eye to the white or mark, but glances in the second place at the Butt; Thus may a Christian have salvation in his eye as the Butt whereat he shoots, though he punctually aims and levels at God as the white: Neither can we fasten our arrows in the Butt, and participate of salvation, but we must needs hit the white, and enjoy the beatifical vi­sion and presence of God himself.

True it is, that the blessed Angels and Spirits of just men made perfect in the Heavens, serve God out of a re­verential and servent love, with an ingenuous and free spirit: and the more we are spiritualized and made hea­venly in our affections, the neerer we approach to their excellence and perfection. Like as the Elements the nee­rer the are conjoined unto the Heavens, are so much the purer in their substance & inclined to their motions; And yet as the Elements have a double motion, The one ad conservationem sui, The other ad conservationem uni­versi: even as water descends of its own accord, and yet violently ascends ad vitandum vacuum, for the eschewing [Page 275]vacuity and emptiness which is repugnant to the nature of the whole: In like manner the servants of God have a double inclination for the more general and universal good, which is the glory of God; and for their private and personal interest, the benefit of their salvation.

And yet nevertheless this doth not justifie the Divels challenge and indictment prefer'd against Job, Doth Job serve God for nought? nor argue them of a mercenary andNolite esse sicut servi qui serviunt Domi­no mercedis ergo; sed petius estote servis si­miles qui ser­viunt Domino, sed non causa mercedis. Antigonus So­chaeus apud Drusium, Apo­thegm. pag. 5. servile disposition, unless they regard their wages, as the principal or onely motive of their obedi­ence. And as he that abstaius from evil for fear of pu­nishmentQui tan­tum timet est inimicus justi­tia. Aug. Epist. 144. alone; so he that serves God for hope of reward only, is an enemy of sound righteousness. Observe we but these two conditions, that we do not reflect upon our own Blessedness, as the main or only reason of our Duty; Like unto little children who will hardly be perswaded to pray for their dayly Bread, except they be first allured and invited with the promise of their Breakfast. And then have we a cloud of Witnesses and Examples to direct and regulate our practise; For had not Moses respect to the recompence of reward? [...]. saith the Text, Heb. 11.26. he looked upon it (as the word signifies) in a curious and intentive manner, and with the eye of admiration. And did not Saint Paul solace himself with this assurance, 2 Tim. 4.8. From henceforth is laid up for me a crown of righteousness. Yea, our blessed Sa­viour himself, a Pattern without Parallel, and beyond all ex­ception, endured the Cross, and despised the shame, and that for the joy that was set before him, Heb. 12.2. And thus may we work out our salvation.

Thirdly, Be we exhorted to take up the duty,3 as it is laid down to our hand by the Apostle,A Third Co­rollary by way of Exhorta­tion. and that is to work out our salvation. This is all that God requires by way of Duty, who sets forth the Kingdom of HeavenVenale ha­bet regnum De­minus, preeium ipsius labor est. Aug. in Psal. 93. to sale, and the price of it is our Labour. If we consider it in the nature, it is salvation; A freedom from misery. And as it is the greatest misery to have been once happy, so it is the greatest happiness that is ushered in by a fore­going [Page 276]misery. Light though sweet and pleasant in it self, becomes more pleasant and delightful after the blackness of darkness. Health is more welcome after a lingring and languishing sickness; to have passed from Death to Life, doubles the nature of the Benefit.

If we look upon it in the Adjunct, it is not a tempora­ry but an eternal salvation. Duration and continuance commend every thing, as it did the garments of the Is­raelites which waxed not old for the space of forty years in the Wildernesse: And if length of Time enhaunces the Honour of a Blessing, much more eternity:The Apo­stle takes up a comparison from the ex­ample of the Heathen, and those Isimian games among the Corintoi­ans, and argues à fortiori, if they, much more we. [...]. Chrysost. Hom. 15. in Matth. Erubesceo Pau­la, Ethnicae comparatione superaris: me­lior est ancilla Diaboli, quam mea. Hieronym. Epist. ad Paul. Know ye not that they which run in a Race, run all. Now they doe it, to obtain a corruptible crown, but we an incorruptible. 1 Cor. 9.24, 25. Not a crown of Laurel, or wreath of Baies, and Flowers, Spectaculi & spiraculi res, good only for sight and sent, yet withall of a fading substance, But [...], as Saint Peter stiles it, 1 Pet. 5, 4. A crown of glory that fades not away. If Glasses, Beads and Bugles, those transparent and brittle vanities be so much esteemed; of what price and value is that precious Pearl of life eternal? If men purchase damnation at so dear a rate, shall they not be at the same or far greater paines to work out their salvation? Nauseabit ad Antidotum, qui hiavit ad venenum? Quid gra­vatum pati nunc homo ex remedio, quod non est tunc gravatus pati ex vitio? Displices occidi in salutem cui non displicet occidi in perditionem. Nauseabit ad Antiditum, qui hiavit ad venenum? Tertul Scorp. adv. Gnosticos, cap. 10. What shall they kick or strain at the Antidote, who have ope­ned their movths wide, to swallow down the poyson.

Secondly, it is our salvations; and property is the in­dearment and engagement of affection. The loadstone of love, and whetstone of courage and resolution: what is it but property that moves a Nation to sight pro aris & focis, and to withstand the incursion and inroad of a common enemy, with the hazard and losse of their own lives? what is it but property that prevails with corpo­rations and Cities to appear in the maintaining of their charters, and defence of their local priviledges? what is it but property that invites particular and private per­sons [Page 277]so earnestly to contend for the securing their estate and substance? this meum & tuum, is the soul of the lessur world, that animates and informes it, and affords both life and motion; nay more, it is the soul of religion that intitles us unto Heaven, and interests us in God himself; tolle meum, & tolle deum: Take away mine, and take away God likewise. There is a politick and state Maxime, and hath been as politickly handled of later years,Cicero 3. de Legibus. Salus populi suprema lex, the safety of the people is the su­pream law; sure I am that Salus. propria suprema lex, a mans personal safety and salvation is the supream law, the highest of all other.

2. The second general part of the Text,2 is the man­ner of the duty, with fear and trembling: The manner of he Duty. With fear and trembling. betwixt these two there is this difference, Metus internus, tremor exter­nus est, as Cajetan glosses upon the place. Cajetan in Locum. Fear is an in­ward affection of the heart, arising from the apprehension of a future and imminent evil; trembling is an outward effect of that inward fear; which causeth a concussion and agitation, a quaking and quivering in the body there is a disease in nature which is known by this name, the palpitation and trembling of the heart: and here­with God threatneth his rebellious people by way of punishment, Deut. 28.65. The Lord shall give thee a trembling heart. This was that mark which God set upon Gain, least any man finding him should kill him, Gen. 4.15. which was nothing else (as some conceive) but a quotidi­an ague of an astonishing and amazing fear, a continual ratling of his bones, and an uncessant shaking of the several limbes and joints of his whole body; so that cur­sed Cain was the first Quaker that we find upon record, and that even appeared in the world? but besides this natural affection, there is a spiritual fear which may be distinguished in to two forts and kinds.Two sorts of Fear.

• 1. A fear of distrust and diffidence.
• 2. A fear of sollicitous care and diligence.

First, There is a fear of distrust and difference.A Fea of di­strust and dif­fidence. Not of our own power and strength, that holiness and righte­ousness [Page 278]that is in us, which is a holy frame and temper of spirit, and disposeth it unto perfect blessedness, and in this sense that of the wise man: is most true, Pro. 28.14. Happy is that man that feareth alwaies a but it is a distrustful fear of the riches of Gods grace and mercy, the un-sufficiency of Christs merits, and plenteousness of redemption: this kind of sear we leave to Popish Justitiu­ries and Merit-mongers, those Doctor of doubting, which they presse and urgo as essential to the rupture of faith; and condemn a particular persuasion and consident assurance under the censure of high presumption. These are the men that vie merits with Christ, that stand upon their tiptoes, as if they hoped to reach heaven, and to lay hold upon it with their finger; that challenge it as a due debt by way of condignity of the intrinsick worth and value of their works, holding a kind of proportion and equality with the glory that shall be revealed: and yet when these men come to the way gate, & their souls sit hovering upon the tip of their tongues, ready to take their flight into another world; then all merits of Saints and Angels, and the blessed Virgin her self are laid aside: then Christ comes to be in request and credit with them and no other prayers drop from their mouths, but such as are directed to him as their Saviour, with a Bone Jesu instead of an Ave Maria, O bene Jesu esto mibi Je­sus; O sweet Iesus be thou unto me a Iesus: witness their Cardinal controversor Beltarmine, who having tugged hard in the traversing of the question and sweated out many arguments for the support of their idel Dagon, justification by works; he is at longth enforced to a short retractation, and to draw a crosse line over all that he had wrote at large in defence of it thorough the compass of five whole books,si. Bellarm. de Justif. lib. 5. cap. 7. Tertia propo­sitio. propter incertitudinem propriae justitiae, & periculum manis gloriae, tutissimum est totam fiduciam in sola Dei benignitate & misericordia reponere: that in regard of the uncertainty of our own righteous­ness, and vain glory; it is the safest course to place our whole trust and confidence in the alone mercy and benignity of the God of our salvation. [Page 279]

Secondly,2 There is a fear of sollicitous care and watchful diligence,A fear of soli­citous care and diligence. an awful reverence of offending God in contracting the guilt of the least sin: this is the souls scout or sentinel, placed in the heart as a watch tower to foresee and prevent the assault of danger; the guide of our lives which hath a general influence into all ver­tues, and into each holy and religious duty; fear is faiths antidote and preservative, that keeps it from spiri­tual pride and presumption: thou standest by faith; be not high minded but fear, Rom. 11.20. It is fear that serves as an allay to qualifie and temper our joy, that it dege­nerate not into a wanton or wild looseness and dissolute­ness: serve the Lord with Sit timor innocentiae cunos, ut do­minus qui in mentes nostras indulgentiae coelestis allapsu clementer in­fluxit in dnimi obt rectantis hospitio iusta operatione teneatur. Cyprian. Epist. 2 Dovato. laudo timorem dili [...]o verecun­diam: timer hominis, dei honor est. Tertul. de paenitent. cap. 7. fear, and rejoyce with trembling, Psal. 2.12. and it is the grace of fear that con­firmeth and establisheth the Saints in the state of grace, and is given them to that end as a condition of that everlasting covenant, Jer. 32.40. I will put my fear in their hearts that they shall not depart from me. And whereas some go about to evince the apostasie of believers, and to coisclude an a mission or intercision, and if not a final yet at least a total falling away from God, from these and such like instructions and admonitions; Let him that thinks he stands take heed lest he fall, 1 Cor 10.13. And work out your salvation with fear and trembling. This caution and fear here spoken of, is not opposed to religion, considence or to the certainty of faith, but to carnal security and presumption; and is joyned with an assurance that God will work both the will and the deed of his good pleasure: as it followes in the next verse, and is annexed as a reason of the duty. For how can our taking heed of falling infer a necessity of falling a­way? which is ordained of God as a [...]. Aristor. soveraign means to prevent it; And if we do these things we shall never fall, 2 Pet. 1.1. how can the fear of watchfulness, and diligence render them lesse watchful and diligent in the work of the Lord? and albeit that of St. Cyprian hath its truthCyprian. Epist. 2. Do­ato. accepta securitas indiligentam parit: security being once conferred breeds a lither kind of laziness [Page 280]or supine sluggishness: yet is this verified onely ofAiunt quidam se salvo m [...]tu & fide peccure; hoc est salva castitate matrimonia violare, salva pietate parenti venenum temperare; sic ergo & ipsi salva venia in gebeunam detrudentur, dum salvo metu peccant. Tertul. de Poenit. cap. 5. carnal security, that makes men retchlesse and negligent, not spiritualsecurity, which is evermore attended with sedulity and assiduity in the use of the means, and in giving all diligence to make their calling and election sure, omnia tuta timet, that is the property of it: it fears what is most safe.

There are two grounds of this fear and trembling in the work of our salvation;Two grounds of our fear and nembling. I mean that of sollicitous fear, and watchful diligence, I shall take them up as they are laid down by Bellarmine. Bellarm. loco citats.

• 1. Incertitudo proprie justitiae.
• 2. Periculum inanis gloriae.

1.1 The first ground of our fear and trembling, is the uncertainty of our own righteousness;The uncer­tainty of our own righte­ousness. for howsoever the gifts and calling of God are without repentance, Rom. 11.29. The foundation of God abideth sure, having this seal: the Lord knoweth who are his, 2 Tim. 2.19. And they that trust in the Lord, shall be as mount Sion, that cannot be moved, but abideth for ever, Psal. 125.1. Yet simply considered in themselves, they are but as a reed shaken with the wind; as Christ speaks of Iohn the Baptish, and might not onely be shaken but even bruised and broken in pieces, if left to their own liberty. The stoutest and strongest Christians are but as Samson when his locks were shaven, weak and like unto other men, Judg. 10.17. And as they fall, so should they be uttterly cast down: but that the Lord upholdeth them with his hand, Psal. 37.24. And keeps them by his power thorough faith unto salvation, 1 Pet. 1.5. Work out your salvation with fear and trembling; for it is God that worketh to will and to do of his own good pleasure; That is the rea­son which implies the necessity of fear and trembling in the working out of our salvation;Cajetan. in locum. quia nec velle nec operari consistit in nostris viribus: saith Cajetan upon the place, because neither will nor doing proceeds from [Page 281]our own power; and we must therefore fear lest Propterea timendum ac tremendum est, ne Deus subtrahat operationem qua in vobis haec operatur. Cajet. ibidem. God should withdraw his graoe and cease to work in us. Add hereunto the consideration of the might and multi­tude of our ghostly enemies, in their nume, nature, and infinite advantages; Principalities, Powers, and spiritual wickednesses in high places: the thought whereof may justly move us to take up the speech of Elisha's servant, when he beheld the City compassed with horses and cha­rets: Alas my master how shall we doe? 2 Kin. 6.15. and to confess in the words of good Jehoshaphat, 2 Chron 20.12. O my God we have no might against this great company that cometh against us: neither know we what to do, but our eyes are upon thee. 2

2. The second ground of our fear and trembling,The danger of vainglory. is the danger of vain glory: why doth the Apostle say with fear and trembling. (saith St. Augustine) and not rather with security, if God work both to will and to do; unless it be in regard of our will, without which we can­not prove what is that good, & perfect, and acceptable word of God. It may soon come into mans heart to conceive, that what he doth well to be his own work, and to say with the Prophet David I shall never be moved: therefore he who gave power to his will turned his face for a while from him, that he who said so might be troubled;August de natura & gratia contra Pelagium. cap. 17. quoniam ipsis lest ille tumor sanandus doloribus, because that tumor and tympany of swelling pride, was to be he healed with the bitter sorrows of a troubled mind: what is vertue but a medicine, and vice but a wound? and yet we have so often wounded our selves by our medicine, that God hath been fain to make wounds medicinable, to cure by vice, where vertue hath stricken, to suffer the just man to fall, that being raised he might be taught what power it was that upheld him standing. The great Apostle St. Paul had a thorn in the flesh a messenger of Sa­tan sent to buffet him, lest he should be oualted above measure, 2 Cor. 12.7. whereupon St. Austine cries out by way of admiration, O venenum quod non curatur nisi veneno, caput caedebatur ne caput extolleretur; O the ma­lignity [Page 282]of that deadly poyson, which was not to be cured but by another poyson the head was buffeted, that the head might not be exalted. And herein lies the difference betwixt pride and other sins, which are ranked and numbred among vices; whereas pride takes place in good works, even in the best of our services; and great cause we have (as Luther well advises) to take no less heed of our duties, then of our sins.

Faith and fear are of the same use in the soul, with the cork and lead in the silhermans net, both which are joyned together, and fastned to each other; the cork makes the net to float and keeps it from sinking: the lead causes it to sink downward, and to settle to the bot­tom; even so the grace of faith is as [...]. Pindarus. cork unto the soul inabling it to swim above water, in the depthe of greatest miseries and extremities, by a firm recumbency and a sure reliance upon God; but as for fear it hath the property of lead to lay low and even sink the soul tho­rough self-denial, and distrust of its own strength, lest otherwise it perish by presumption.

Give me leave therefore to draw the Saw back again the same way,The applica­tion. and to reinforce the foregoing exhorta­tion, by taking up the duty in the Text entire and whole: work out your salvation with fear and trembling. Let us be jealous over our hearts with a godly jealousie, as St. Paul was affected to his Corinthians, and say we of our hearts, as Job speaks of his children, when they had feasted each other in their several houses: It may be my sons have sinned and cursed God in their hearts, Job. 1.5. L [...] us fear all our works after Jobs example, Job: 9.28. So as not to repos [...] any trust and con [...]idence in them and utterly to renounce all opinion of merit by them and seeing there was no sacrifice without dung, fear we the wants and weaknesses, the sinful defects and imperfections, that adhear and cleave to our best actions; say we every one of us with the devout affection of holy Bernard, Bernard. in Cantic. Horreo quicquid de meo sum, ut sim meus, abhor we whatsoever it ours, that so we may be ours; and [Page 283]not so much ours as Gods. This sollicitous and watchful fear, will not be a means to impain, but improve, not to shake but to strengthen our security. That which one sometimes told the Senators of Rome, Ego sic existimabam patres conscripti, uti patrem meum saepe praedicantem audi­veram; qui vesiram amicitiam colerent, multum laberein suscipere, caeterum ex omnibus maxime tutos esse; As I have often heard my father acknowledge, so did I ever think: that the friends and favorers of this state, barged themselves with greatest labour, but no mans condition so safe as theirs; the same may we a great deal more justly say in this case, our Fathers and Prophets, yea our Lord and Master have full oft spoken, and by long expe­rience we have found it most true; as many as are re­tained in this service, Eosmaximum laborem suscipere, they have taken upon them a laboursome, a toy lesome, a painful profession, sed omnium maxime titos esse; but no mans security like their.

If then there be any that propound and move the jaylours question, Act. 16.30. What must I do to be saved? I shall return no other then St. Pauls answer, Believe in the Lord Jesus Christ, and thou shalt be saved; provided alwaies that we forget not St. Peters rule, 2 Pet. 1.5. and besides this, giving all diligence, add to your faith vertue: and that we take along with us St. Pauls charge to Titus, 3.8. this is a faithful saying, and these things I will that thou affirm constantly; that they which have believed in God be careful to maintain good works. This is the duty of every Titus, of each faithful Minister of Christ to hold forth faith and good works in the course of their publick Ministry: and it is a duty of as high concernment to the private Christian, to joyn saith and good works in their personal practise. These are the two pillars of Re­ligion, whereon it relies and rests; like unto Iachin, and Boas, that supported Solomons Temple; and are like unto Rachel and Leah which two did build the house of Israel, Ruth. 4.11. and by both these we must edifie and build up our selves, in the working of our salvation. As there­fore [Page 284]holy Br [...]lford cried out frequently in the ears of this Nation; Repent, Repent, Repent. And that other Martyr, was wont to call upon his followers; Pray Pray, Pray. So let me bespeak you, I say not with the bare ingemination, but trebling of the duty, Work, Work, Work. Let us begin, and set upon the work to day, this present hour and minute I now speak unto you. And let us go on with the work the next, and the next, yea all the daies of our life. And being at the point of death, let us say with that dying Emperour Severus; Is there yet any more work to doe? Let us not cause the work to cease, till we cease to be any more; Till we rest from our labours; and our good works follow us; not to the Grave alone, but to the highest Heaven. I close up all with the repetition of the context, and what Saint Paul made use of as a Preface, shall serue me instead of a Conclusion.

Wherefore my Beloved, as ye have always obeyed not as in my presence onely, but now much more in my abfence: Work out your salvation with sear and trembling.

ƲNƲM NECESS ARIƲM, OR CHARITY Is ALL in ALL.

A Concise and short Text, a small Ray or Sparkle,The Intro­duction. like unto that of a precious pearly or orient, Dia­mond; but of great price and value: A drop of Words, and yet a sea of Matter.Tertul. de Orat. cap. 1. Quantum substrin­gitur verbis, tantum diffunditur sensibus; as T [...]rtullian speaks of the Lords Prayer. It is not mord compendious and contracted in form of speech, then copious in sense and substance. The words are very few in number, and but five in the original, [...] And may fitly be resembled to Saint Pauls [...] so, highly commended, 1 Cor. 7.19. In the Church I had rather speak five words with my understanding, that by my voice I may [Page 288]teach others also, then five thousand in an unknown tongue. And surely these n [...]r. [...], the five words of the Text, being solidly and judiciously handled, might prove more edifying then five thousand imployed upon some other Theme and Subsect. But far be it from me to presume or promise it in my own behalf. And yet what is wan­ting in the sufficiency, and abili [...]ie [...] of the speaker, is abun­dantly supplied in the worth and weight of the matter. An argument that commands and calls for your awa­kened attention and most serious observation. That what I preach and press, you may practice, and while I spear of, you may hear with, charity: therein rendring yourselves exampies of the Apos [...]es rule even in this present exercise; Let all your things be done with Cha­rity.

The Apostle Saint Paul spends a whole Chapter, from the beginning of the thirteenth, to the end, in a large and liberal commendation of the grace of Charity, de­scribing it in fair and fresh colours, from the several marks and characters. And it is Saint Chrysostoms earnest request and obtestation of the Reader, that they would not pass over so lively an image and pourtraicture in a cursory manner, but exactly consider every line and li­neament in so beautiful a piece, as a most exquisite Pi­cture drawn by the hand and pencil of a Curious Limner. And here in the words of the Text the Apostle reassumes the same subject; not like to an unskilfulRidetur Cythar [...] dus. chordn qui seir­per oberrat ea­dem. Har. de art. Poetiea. A double rea­son of the Pre­cept. Musitian, who by striking double and trebble upon the fume string, is justly exposed to censure; but as a prudent Phy­sitian, he prescribes it as a Catholicon, a Catholick Me­dicine, an Universal Receipt and Remedy of all spiritual Maladies and Diseases.

There is a double reason, why the Apostle is so fre­quent and importunate in urging and reinforcing the grace of Charity.

The one respects the Corinthians, 1 to whom he inscribes this Epistle, The first re­spects the Co­rinthians. who were men of an active spirit, a pragma­tical and busie headed people; such as were split asunder [Page 297]into strange Sects and Schisms, into several Rents and Ruptures in the Body of Religion, and Church-Discipline, which should have been like unto theNow the coat of Christ was without seam, woven from the top throughout. Joh. 19.23. Desuper Tex­ta, quid signifi­cat nisi chart­tatem, Desuper Texta Tunica, quid significat nisi unitatem. Aug. in Joh. Tract. 13. Sacramento vestis & signe declaravit Ecelesiae unitae­tem. Cypr. de unit. Eccles. cap. 6. Coat of Christ, without seam. Every one of you saith, I am of Paul, and I of Apollo, and I of Cephas, and I of Christ. Is Christ di­vided? 1 Cor. 1.12, 13. Surely not in himself; yet was he divided among them, by means of their differences and distractions. When ye come together in the Church, I hear there are differences among you, and I partly be­lieve it, 1 Cor. 11.18. Nor were they only broken in pieces, and crumbled into Factions and Fractions In Sacris, in the worship and service of God; but they were of an unquiet and restless temper, of a litigious and trouble­some disposition, and immoderately affected vain-jang­ling and wrangling in vita communi, even in civil affairs and business. Now therefore there is utterly a fault a­mongst you, that ye go to Law one with another, 1 Cor. 6.7. So that strife and contention was their proper and pecu­liar sin, the Dalilah and darling lust of these Corinthians. And there could be no Doctrine more appliable to their condition, or snitable to their necessities, then to hear a Lecture or Lesson of Love and Charity.

The second reason concerns the incomparable worth and excellency of the Duty it self,2 which shines clear and bright in perfect beauty and lustre among other graces,The second Reason con­cerns the duty it self. as the Morning or Evening Star, or the Moon amidst the lesser Lights. Saint Paul was wonderfully in love with the Grace of Love, and seems to express and profess his affection to it, as David did to Hierusalem, Psal. 137.5, 6. If I forget thee, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth. [...]. He could not forget to give the Corinthians some brief intimation and hint of Charity, both in the beginning and end of this Epistle. That is never too much spoken of, which is never learnt enough.

The Text contains in it an Apostolical Precept and in­junction, consisting of these two specialities.

• [Page 290]1. The Duty commended and commanded, and that is Charity.
• 2.
  The parts of the Text, two.
  The extent of the Duty, in reference to the Object or Subject of it, [...], Let all your things be done with charity.

I begin with the Duty laid down in the end, and the very last word of the verse, Charity.

Charity is one of the three Theological Vertues,1 a crea­ted Trinity in the Soul of man,The first part. The Duty commanded, Charity. saith Altisiodorensis, and are famously known to be these, Faith, Hope, and Chari­ty: That is a supernatural and infused Habit, a sanctify­ing and saving Grace, which comprizeth and comprehen­deth the love of God, and of our Neighbour, as the seve­ral Branches. Not to speak any thing of the love of God, which is no part of the Apostles charge, nor any way falls within the verge and compass of the Text. And as for the love of men, it is either that general affection that belongs unto men as men, the not hiding of our selves from our own flesh, as the Prophet Isaiah phraseth it, Isa. 58.7. such as partake and share with us in the common interest of Humanity; or else it is that special degree of Christian love, that we own and exereise to our Brothren, either by a visible and external profession of Religion, or a vital participation of the spi [...]it of Grace and Holiness. Which are thus distinguished by Saint Peter, under several names and titles, Brotherly kindness and charity, 2 Pet. 1.7. And in the vulgar and common acception of the word, Cha­rity is that part of love that is exhibited to men in mi­sery and distress, and is all one with mercy and compas­sion. And herein the good Samaritan, who bound up the wounds and poured in oyl and wine, approved him­self a Neighbour to him that fell among Theeves; which was ingenuously acknowledged by the Lawyer in answer to our Saviours question, and by him propounded as a pattern for our imitation, Go and do thou likewise, Luke 10.37.

Saint Paul compares the three Theological Vertues to­gether, and gives the right hand of Fellowship unto [Page 291]Charity, 1 Cor. 13.13. And now abideth Faith, Hope, and Charity: these three, [...], but the greater, or greatest of these is Charity. The comparative degree being put for the superlative; and yet not simply and ab­solutely the greatest, but in some respects, in the several acts and offices, and those two in number.

• 1. The Latitude and breadth.
• 2. The Longitude and length of it.

• 1. The Extent.
• 2. The duration and continuance.

You have them both recorded in the former part of the Chapter.Charity great­er then Faith and Hope, in two respects.

First,1 Charity is greatest in the latitude and breadth of it, whereby it respects and reflects upon others.First, in the latitude, or bredth of it. This the Apostle makes good by a particular enumeration, and rehearsal of fifteen several Attributes and Properties, partly Negative, in the careful eschewing and avoidance of whatsoever is offensive and hurtful; And partly Affir­mative, in the sollicitous procuring and promoting the good of our brethren, 1 Cor. 13.4, 5, 6, 7.

For whereas Faith is the receiving band of the soul, which apprehends and applies Grace offered, and is narrow handed and close listed, and will in no case part with what it hath formerly laid hold on, and seized to its own use; The operation whereof is wholly termina­ted in a mans own person for his private benefit and ad­vantage: Hast thou Faith, have it with thy self, Rom. 14.22. Charity is a communicating and giving hand, and that wide and open, in distributing to the necessities of others, ‘Hoc habet, quodcunque dedit.’

Accounting and reckoning that only as her own posses­sion, which it hath disbursed and expended. Her wants are her wealth, and her losses her greatest gains. Chari­ty is kind, 1 Cor. 13.4. not to those only that are nearly related and allied, but even unto strangers, and profes­sed enemies; like unto a sparkling fire, which heats and warms the by-standers, and the flames likewise reach un­to those of remote distance. And being a common good, [Page 300]it is so much the more excellent. There is the same diffe­rence betwixt Faith and Charity, that is betwixt the Root and Branches. Faith is as the root of the tree, that attracts and sucks in the juyce of the earth, to conserve and pre­serve the life of it: But charity is as the boughs and bran­ches, down laden with plenty of ripe fruit, which stretch out, and as it were, spread forth their arms to as many as are willing to take the pains to pluck and gather them.

Secondly,2 Charity is greatest in the longitude and length of it,Secondly in the longitude and length of it. [...], 1 Cor. 13.8. charity never faileth, neither in this life, nor in that which is to come. It is but a Popish gloss of Caietan upon the place. Take heed when you read these words, that you fall not into that error,Charita­tem semel ha­bitam nunquam amitti. Charitas quan­tum est exparte temporis nescit casum. Caiet. in locum. That charity once bad, cannot be lost. And yet that which he adds is sound and Orthodox, wherewith he strangles and cuts the throat of what he had formerly laid down for a sure conclusion: charity knows no loss nor end, in respect of time. For whereas Faith and Hope shall determine and expire in another world; Faith being turned into a Vision, the beatifical vision of God; and Hope into Fruition: yet both Faith and Hope shall be swallowed up of Love, which then shall be consum­mate and made perfect.Appetitus inhiantis erit amor fruentis. August. The thirsting desire of the soul after happiness shall be then exchanged with the full fruition, and perfect enjoyment of Love through all eter­nity.

And hence it was that Henry Nicolas the Founder of the Family of Love, was wont in a most prodigious and blas­phemous manner, to boast among his seduced Sectaries,Se nimi­rum Mosi & Christo praepe­nendum, eo quod Moses spem do­cuisset, Christus fidem, ipse vero cbaritatem utraque majo­rem. Jo. Laetus Camp. Hist. universal. pag. 583. Calvin. in Locum. That he was every way to be preferred before Moses and Christ upon this ground and reason, That Moses taught the people of Israel the grace of Hope; Christ the grace of Faith; but he the grace of Love, which is greater then both: And so pronounced by the definitive sentence of the Apostle, Now abideth Faith, Hope, and Charity, these three, but the greatest of these is Charity.

Nor doth this any way allow or priviledge the corrupt gloss of the Papists, that if charity be the greater grace, it must needs have the greater hand and stroke, and proves more availsome then faith it self in point of justi­fication. A strained and forced inference, an incon­sequential and unconcluding argument: and it is all one (as Calvin well observed) as if they should reason in this manner; Therefore the King must till the ground more knowingly then the Husbandman; and make a neater shooe then the Shoemaker, as being far above both: therefore a man must ran swifter then a Horse or Drome­dary, and bear an heavier weight and burden then an Elephant, because he surpasses them in worth and digni­ty: therefore the glorious Angels must afford a better and brighter light unto the earth, then either Sun or Moon, as being creatures of greater excellency. For the force and efficacy of justifying Faith, is not to be mea­sured by any intrinsick and inherent quality in the na­ture, but by the proper place and office of Faith, where­unto it is designed; wherein it hath no coparcener nor corrival. In this respect Faith hath the preheminence, even as Charity is the greater in the forementioned par­ti [...]ulars, the Bredth, the Length; the Extent and Conti­nuance.

This is the reason why the spirit of God every where inculcates and inforces the duty, with a reiterated and a zealous vehemency, [...], Above all things put on charity, which is the bond of perfection, Colossians 3. verse 14. Therein resembling it to an outward gar­ment that is put over and covers the other apparrel, that is larger and wider, that is more comely and costly then the rest; and serves to distinguish the seve­ral Orders and Ranks of men, according to their dif­ferent capacities and conditions. Such a spiritual gar­ment is charity to the soul, a proper badge and cogni­zance of a Christian, the livery of Christs Disciples: By this shall all men know that ye are my disciples, if ye have love one to another, Ioh. 13.35. And it is not without [Page 295]cause that the Apostle stiles it, the bond of perfectnesse; it being of the same use unto other vertues, that the bond is unto the faggot, that holdeth the sticks together and keeps them from severing and falling from each other: and to the Church of God in common, which is the mystical body of Christ, it is in the place of the nerves and sinnewes in the body natural, which connect and joyn the several members, and make them mutually helpful, and serviceable to each other: this is St. Pauls commendation, Above all things put on Charity. And that leads me to the second speciality, that was promised, the extent of the duty in reference to the object [...] let all your things be done with Charity.

Every sacrifice shall be salted with salt, 2 Mar. 9.49. such a salt is Christian charity, which must season every sa­crifice and so make it well pleasing and acceptable un­to God,The second speciality. The extent of the Duty all your things. and beneficial and profitable unto men: cha­rity is a spiritual leaven, which affords tast and savour to the whole mass of dough, that it may prove toothsome to the palat, and wholesome, and nourishable to the bo­dy. Charity is the soul of religion, and like to the soul in the body, it is Tota in toto, & tota in quelibet parte, and is well translated by the Apostle in the words of the Text, Let all your things be done with charity. And would you know the comprehension of this [...], and now far the All things extend and reach: you may have them explicated and inlarged in a foursold considera­tion.

• 1. In our diligent enquiries and researches after truth.
  These all things inlar­ged in a four­fold conside­ration.
• 2. In passing judgment and censures upon others.
• 3. In the exercise or forbearance of our Christian liberty.
• 4. In all our affaires and business, the whole seri­es and course of our conversation.

First,1 Charity must take place in our diligent inqui­ries and researches after truth,First, In our diligent inqui­ries and re­searches after truth. and moderate in all our disputations; [...] Eph. 4.15. following the [Page 294]truth, (as the vulgar Latine renders it) speaking the truth, (as our English translation reads it) which way soever we turn the words, whether we speak the truth, or follow the truth, it must be in love. It is good to be zealously affected alwaies, Gal 4.18. provided we take in the Apostles caution, [...] so it be a good thing, and regulated in a right manner: there must be light and heat in the fire of our zeal; theZelum tu­um inflammet charitas, infor­met scientia formet con­stantia. Bern. in Cant. Serm. 20. Zelam tuum lauao modo non desideretur mansuetudo; vinum & oleum in suo tempore infun­dendum. Evangelistam non tyrannuum legislatorem praestes. Oecolamp. Epist. ad Gul. Farrel. light of discretion to direct and guide it, that it prove not blind, like unto mettal in a blind horse; and love to correct and temper the fiery heat, least instead of warming, it scorch and burn yea utterly destroy and devour: for though we must earnestly contend for the faith (as St. Iude exhorts Iude. 3. [...], like unto wrestlers that tugg and grapple, or champions and combatants that run for a wager; yet we must herein follow the example of the antient, of whom it is well observed; Sanctorum patrum disputationes, non contentiones sed collationes erant, The disputations of the fathers were brotherly collations and conferences, not contentions: rational discourses and debates no uncharitable divisions or separation. We may, yea we must strive and fight under truths Banner, as being ofIncompa­rabiliter pul­chrior est veritas Christi­anorum, quam Helena Graeco­rum. August. Epist. 9. ad Hieron. incomparable worth and beauty: yet not after the manner of souldiers, b [...] laying hold on sword and buckler, and making use of other carnal weapons; we must subdue and conquer our enemies in opinion, [...], (asNazianzen Orat 14. Four rules observable in our enqui­ries after truth Nazianzen well adviseth) Not by force of Arms but by force of Arguments; and herein we must take along with us, and take up in our practise a four fold rule and direction.

First, We must heedfully beware of curious speculati­ons, perverse disputings, nice and needless questions which minister matter of vain jangling, and profane bab­ling rather then godly edifying in the faith: like unto Spiders cobwebbs, [...]. That are artifi­cially woven with a very fine thred, but good for nothing save to catch flies.

[Page 304]1.1 The first rule to beware of nice and needless questions. This was the folly and vanity of theStatum lacessunt omuipollentis dei, calumniosis litibus. Fidem minu­tis dissecant ambagibus, quoquisque lingua nequior solvunt ligant (que) questionum vincula per Syllogismos plectiles. vae caeptiosis Sycopbantarum Strophis. vae versipelli astutiae. Pradent. [...] Repreh. Infid. School­men, who were even sick about questions and strife of words, men of corrupt minds and destitute of the truth; (as St. Paul speaks of such) who turned all divinity non in usum, sed in utrum; not into use and practise, but imper­tinent queres and questions, and with the Stoicks of old; they were more careful to dispute, then to live. But far be it from us to be like unto them, to fall in travel with Mountaines and to bring forth a silly Mouse, to put our selves to an anxious toyle and trouble about meer toyes and trifles; if we must needs contend, let it be for theThis was one of the three things, whereof Constantius the Arrian Emperour repented before his death, [...]. Nazianzen. Orat. 21. pag. 389. faith once delivered to the Saints? if we will be provoking one another, let it be (as St. Paul adviseth) Heb. 10.24. [...], a provoking, and (as the word implies) a whetting to love and to good works: let us make that solemn prosession of Hierom to Austin Hyeronim August. Epist. 18. Sit inter nos pura germanitas, & demeeps non question [...]m sed charitatis scripta ad nos mittamus; let all English Divines turn pure Germanes, and Christian Ministers prove cousen Germanes in this respect; and henceforth imploy their Tongues and Pens, not in Preaching or Printing controverted questions, but ex­ercise them in commendation and practise of the grace of charity.

2.2 We must not act the Pharisees part, in gaining Pro­selytes, to our selves,The second rule not to pursue victory more then truth. and not to Christ; we must not pursue victory more then truth, nor captivate mens judgments to private opinions, rather then to the faith. There cannot be a nobler conquest then when the truth gets the victory over our selves or others; this was the firm league and covenant that was jointly agreed on be­twixt Hierom and Austin in the heat & height of their alte­tercations,Cum (que) tu viceris, & ego vincam si meum errorrm intellexero: & è contrario me vincente tu superas. Hieron. August. Epist. 11. Ʋt ille mei victor est, ita ego triumphator erroris. Caecil. Octavio. Minut. Fadix, pag. 128. ut inter nos contendentes veritas superet, [Page 305]That truth may be the conquerer; that whether the one or other win, they may both win by a right understanding of their errours.3

Thirdly,The third Rule. Not to cast dirt and mire, upon the Persons or Professions of others. We must seriously refrain and forbear allQui loqua­citatem facun­diam existimet: & impudenti­am constantiam deputet: & maledicere sin­gulis, officium bonae conscien­tiae judicet. Hermogenes apud Tertull. lib. 1. cap. 1. reproachsul invectives and defamatory Libels.: Not seeking to enhaunce the Honour of our own names, by casting dirt and mire upon the faces of others; by asper­sing their persons, or bespattering their professions, no not when we are most exasperated and provoked. That Text of Saint Peter may well serve as a Christian Motto: Not rendring evil for evil, or railing for railing, 1 Pet. 3.9. That of Oecolampadius to Favel in a moni­tory Epistle of his was good counsel;Oecolamp. Epist. ad Favellum. Evangeliza­tum non maledictum missus es. You are sent not to rail but to preach. And it was a notable speech of Calvin, having had an ample experience of the acrimony and sharpness of Luther's stile, who was wont to put too much Gall and Coppress into his Ink, having to deal with them that dissented in opinion;Saepe dicere solitus sum; etiamsi me Diabolum vocaret, me tamen hoc illi honoris habiturum, ut insignem Dei servum agnoscam: qui tamen ut pollet eximiis vi [...]tutibus, isa magnis vitis laborat. Hanc intemperiem qua vbique ebullit, utinam froenare studuisset, vehementiam autem, quae illi est ingenita, u [...]inam in hostes veritatis semper contulisset, non erian, vibrasset in serves Dominr. Calvinus Epist. Bullingero. pag. 383. though Luther should call me foul fiend and Divel, yet would I most willingly acknow­ledge him as a famous instrument of God's glory.

Fourthly,4 We must keep the unity of the Spirit in the bond of peace, the bond of perfectness;The Fourth Rule. To keep the unity of the Spirit in the bond of peace. without break­ing this bond asunder. And in case of breach, there cannot be a more honourable work, then to be called A repairer of the breach, Isa. 58.12. to close the rents and ruptures of the Church of God; and to bind up her wounds with the good Samaritan. Shall I provoke you to emulation, with the example of the Primitive Christians, of the first and best Age of the Church; I might put you in mind of the memorable behaviour of Irenaeus, in compounding the difference betwixt the Ea­stern and Western Churches, about the precise Time of the [Page 306]celebration of Easter: who therein shewed himself a true Irenaeus: And as he was [...] Euseb. lib. 5. c. 23. pag. 70. peaceable in his name, so was he a peacemaker in his Disposition, (as Euseb [...]us speaks o [...] him.) I might tell you of great Saint Basil, and Gregory Nazianzen, who were (as it were) miraculously raised up in the Church of God, being then miserably rent and torn asunder, with strange Divisions:Nazianz. vita, pag. 13. [...]: Like unto Runnels that is poured into Milk, that makes it curdle, and unites the dispersed and scattered parts together. And let me add hereunto that Elogium of Calvin, Non aliter in [...]cclesias quantumvis re­motas affectus, quam si illas humeris gesta­ret. Beza, in vita Calvin. That he had no lesse tenderness, no less feeling even of remote Churches, then if he had born them on his own shoulders. And it was a noble Resolu­tion of his; Ne decem quidom maria; That it would not grieve him to sail over ten Seas to settle an uniform draught of Religion in the Church of God. Seeing therefore we are compassed about with so great a cloud of Witnesses, let us follow the direction and guidance of it; as the people of Israel did the motion of the pillar of the cloud in the Wilderness; and walk in the light of their Exam­ple. Learn we from so many goodly patterns and presi­dents, not to make the like use of dissensions and distra­ctions in Religion, that the superstitious Pharisees did of their Apparrel: [...]; who made broad their Phylacteries, and enlarged the borders of their garments, Matth. 23.5. But let us rather shorten and lessen them, let us bring them into as straight and a narrow compass as may be, and as much as lies in us, utterly out them off, by an unfeigned and zealous endeavour after peace and unity.

Secondly,2 Charity must interpose in passing judge­ment and censures upon others.In passing judgement & censures upon others. This must not be a precipitate, a headlong, a rash and unjust judgement. Judge not after the appearance, but judge righteous judge­ment, John 7.24. where appearance and righteous are contra-distinguished to each other. And then may men be said to judge according to appearance [...], (as the word is) when they judge after the sight of the eyes, [Page 307]which Christ himself did not, lsu. 11.3. Looking onely upon the face and outside, as Samuel did upon Eliabs countenance and the height of his stature, without prying and piercing into the hidden cause, and the inward truth of the matter. And herein we must observe a difference in the judgement of things and persons; as is well no­ted by Aquinas, the honour of the Schools;In rerum judicio debet aliquis niti ad hoc ut interpre­tetur unum­qued (que) secun­dum quod est. In judicio ant [...] personarum, us interpretetur in melius. Aquin. 2da. 2da. quest. 60. Artic. 4. In the judgement of things we must be exact and accurate, and cut a hair if it were possible, by interpreting them as they are in themselves, without any addition, or substra­ction: But in the judgement of persons, there is a greater latitude and liberty allowed, in rendring them to the better, by commenting upon the Text with a fair gloss, and setting it off, with a favourable Interpretation. That man who makes another worse then he is, makes him­self worse then be. And in matters of Fact, of an evil co­lour or consequence, it is a point of charity to apprehend or suppose them not done at the first: For: charity, as it believeth all things, so it hopoth all things, 1 Cor. 13.7. and evermore presumes the best, where there is not preg­nant and proving Evidence to the contrary, and fa­vours the suspected or accused party, in cases of an ambi­gnous or doubtful nature, that they are done out of weakness not wilfulness, a common passion of humane frailty, not any deliberate resolution or propensed ma­lice; and not so much out of any propending affection and inclination to the sin in their own persons, as the importunate sollicitation and instigation of others, and a prevailing power of a sudden and strong Temptation. And howsoever we may spend our judgement upon wie­ked and ungodly men according to their present state and condition, and deal plainly and roundly with them in an Apostolical manner; Rom. 8.13. If ye live after the flesh ye shall die. If ye live and die in your sins, ye must needs die for your sins; yet we must not desinitively pro­nounce any peremptory and damnatory sentence touch­ing their final and last estate. For who art thou that judgest another mans servant? to his own Master he stan­deth [Page 308]or falleth, Rom. 14.4. This is an Abortive kind of judgement, that comes before the time; and is justly dis­swaded by the Apostle, 1 Cor. 4 5. Therefore judge no­thing before the time, till the Lord come. And for men who were never empannell' d [...]by God as his Jury, to come in as a Quest of Life and Death, and to give in a Verdict of Reprobates and Castawaies: Tertullia. Apolog. cap. 19. de Excemmun. Summum futuri judicii praejudicium est. A strange kind of Prolepsis and no lesse uncharitable then presumptuous preoccupation of the latter Judgement.

Thirdly,3 Our Charity must express it self, in the ex­ercise or forbearance of our Christian liberty.In the exercise or for hearance of our Christi­an Liberty. It is Saint Paul's advice, 1 Cor. 8.9. Take heed lest by any means this liberty of yours become a stumbling block to them that are weak. All manner of offence and scandal, that is given though not taken, be it in things morally evil, or an indifferent and middle rank, is either in the nature of the thing, or the intention of the Doer, a spiritual stumbling block laid in the way of ignorant or doubting Christians, that hinders their going forward in the way of holiness: as the dead Body of Amasa, stopt the mareh of Joab's Army. Or else it proves an outward occasion and impulsive cause of their fall into sin: and that ei­ther by stumbling or staggering their judgements, the sad­ding and perplexing their spirits, the intangling and puz­ling their consciences with doubts and scruples, and the utter ruine and overthrow of the whole man. This the Apostle exemplifies by instancing in meats and drinks; which are both clean in themselves, and in the judge­ment of those that are sufficiently instructed and infor­med touching the nature and use of them; but prove unclean unto those that through ignorance or errour misapprehend them to be such; and yet partake of them, being encouraged and emboldened by their examples, who out of supercilious scorn, or the ralliness of indis­cretion at the best, adventure on them in their fight and presence, to the open violation of Christian charity. That is Saint Paul's resolution in the case. Rom. 14.15. But if [Page 309]thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died.

For Actions of this nature in the use of things indiffe­rent, must be ordered and measured by a double Rule.Two Rules in the use of our Christian li­berty.

• 1. [...].
• 2. [...].

• 1. Duty.
• 2. Decorum.

• 1. Lawfullness.
• 2. Expediency.

• 1. Necessity.
• 2. And edi­fication.

And there must be regard had not only to the strength of our own knowledge, and the stedfastnesse of our per­swasion, but a tender respect shewn to the infirmity and weakness of others. An arrogant knowledge may swell our spirits and make us carry our heads on high; but it is an humble charity, that must cause us to submit and stoop; to the necessities and advantagos of our Brethren. This is the excellency of Charity above that of Know­ledge in the different effect of it, 1 Cor. 8.1. Knowledge puffeth up, but charity edifieth.

Fourthly,4 Charity must act and operate in all our affairs and business,In all our af­fairs and busi­ness. in the whole series and course of our civil conversations. Many are the works of charity in order to our converse and commerce with men; And should I treat of them at large and in particular, yet might you justly affirm even after the enumeration and rehearsal, what the Queen of Sheba sometimes spake tou­ching the report of Solomon's wisedom; the half was not told us. I shall therefore bind up an handful of glean­nings, or rather some few Eurs out of a large and wide Field; And reduce these works of charity, to four Heads.Four works of charity, in the course of our civil conversation.

• 1. The concealing and hiding the natural infirmities, or moral and sinful imperfections of others.
• 2. A Christian [...], and meek-spirited condes­cension to those that are beneath us, for the a­voiding of superfluous quarrels and contentions, and for the procuring and promoting of peace and unity.
• 3. A liberal communicating and distributing with a free heart and open hand to the necessities of our brethren.
• [Page 310]4. The exercise of benevolence and beneficence, to such as are most alienated and estranged from us; the persons of professed enemies.

1.1 The first work of charity, is the concealing and hiding the natural infirmities,The first work of charity; The con­cealing of na­tural or moral imperfection of others. or moral and sinful im­perfections of others: this is the proper and immediate effect of it, and is laid down by St. Peter as the Basis and ground-work of his exhortation, 1 Pet. 4.8. [...], Above all things have fervent Charity among your selves: for charity shall cover a multitude of sins; not that cha­rity covers our sins in the sight of God, or hides them from the all-seeing Eye of his Vindictive and Avenging justice, which nothing else can do, but the glorious Robe of Christs unspotted and perfect righteousness im­puted unto us, for the remission and covering of sin, which are both one in Davids account; Psal. 32.1. Blessed is he whose transgression is forgiven, whose sin is covered: but as for our righteousness, and charity which is a part of it, Pallium breve est, 'tis a very short cloak, and mantle, that will not reach down to the Ankles, and palliate the spirtual nakedness of the soule; and yet nevertheless cha­ritie covers the sins of others by not divulging and spreading them abroad; not lending an open and listning ear to reports and rumors, that are dispersed and scattered by others; by denying, defending, justifi­ing, excusing, extenuating, qualifying what soever is ca­pable of a candid and a courteous construction, & so far as it is compatible and consistent with the rule of charity. Like unto Shem and Japhet, that took a garment and laid it upon their shoulders, and went backward and covered the nakednesse of their Father, Gen. 9.23. or as the Empe­rour Constantine, who in case of detecting the miscarriage of an Ecclesiastical person, full sore against his will, he wouldSe [...]paluda­mento obtectu­rum scelerarum faciuus, ne forte cui cernentium illud visum noceret. Theodoritus Hist. lib. 1. cap. 11. [...], saith the Historian, and taking the royal Robe from his own back, cast it upon his fault and folly. Such a cloak is that of charity, a wide and side cloak, and (as St. Peter speaks of it) covers a multitude of sins: there cannot be a more demon­strative [Page 311]argument and evidence of our love then this, and if we will credit the wise man Solomon, he who cove­reth transgression, seeketh love, Prov. 17.9.

2.2 The second work of charity is a Christian [...] and meek spirited condescension to those that are every way beneath us,The second work of cha­rity. A meek spirited, con­descension to those that are below us. for the better avoiding of unnecessary quarrels and contentions, and for the procuring and preserving of Peace and Amity: a notable example whereof we have in the Patriarch Abraham, who though he was Uncle to Lot, and every way his superiour in age and dignity; yet doth he leave it to his liberty, for the setling his abode, and for the choice of his habitation: Is not the whole land before thee? separate thy self I pray thee from me: If thou wilt take the left hand, I will go to the right: or if thou depart to the right hand, then will I go to the left, Gen. 13.9. And that which moved him to yield so far, and stoop so low; was a sollicitous care to prevent, and cut off all occasion of strife, that sound­ed ill in the ears of the Gananite and Perezzite, that then dwelt in the land. And Abraham said to Lot; let there be no strife betwixt me and thee, and betwixt my Herdmen, and thy Herdmen; for we are brethren, v. 8. thus doth Abraham conjure his Nephew Lot with a charm of love and charity. And the Apostle St Paul severely reproves and taxeth this spirit of debate and division, in the many headed Corinthians, 1 Cor. 6.7. Now there is uttterly a fault among you, because ye go to law one with another; why do ye not suffer wrong? why do ye not rather suffer your selves to be defrauded? this was the [...] the spiritual impotency and infirmity of their dis­positions, that they did not voluntarily relinquish, and in some measure recede from their own right, thereby to piece and flitch up differences out of a zealous desire and endeavour after brotherly love and concord. This was very remarkable and signal in Gregory Nazianzen, who when the Council of Constantinople was split in two about the choice of a Bishop; he took his leave both of the Council and of his Bishoprick with this farewel speech, [Page 312] [...]. Gregor. Naz. vita. If I be the cause of this dissension, I am not better then the Prophet Jonas: cast me forth into the sea, so shall the sea be calm unto you; onely remember that of Za­charie, love the truth and peace.

3. The third work of charity is a liberal communi­cating, and distributing with a free heart, and an open hand, to the necessities of our brethren, who soe hath this worlds good, and seeth his brother have need, and shut­teth up his bowels of compassion from him, 3 [...]how dwelleth the love of God in him, The third Work of Cha­rity. A free distri­buting to the necessity of our Brethren. 1 Ioh. 3.17. and then do men shut their bowels of compassion, when they shut their hands, and are close fisted; and in so doing how dwelleth the love of God in them? and the Apostles interrogation hath in it the force of a vehement negation; that there is no love at all.

It is a grosse yet common error of the Papists, to con­found good works in the general, with works of charity and liberality: as if the part, and the whole, were all one, and there were no other works besides: and yet almes-deeds are good works; good in their kind and nature, Good and profitable unto men, Titus, 3.8. And much more profitable unto our selves: for howsoever works of charity, are not either efficient or meritorius causes, entitling or interessing us in the Kingdome of Heaven; which descends upon us as an inheritance pro­vided by our Father from all Eternity, and purchased in the fulness of time by the blood of Christ: Yet are they a necessary condition, and an effectual means of our entrance, and actual possession of that Kingdome; the rule and measure of Christs award in pronouncing and passing that definitive sentence, at the great and ge­neral judgment of the latter day, Mat. 25.34, 35, 36. Come ye blessed children of my Father, receive the Kingdom prepared for you from the beginning of the world. For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger. and ye took me in: naked and ye cloathed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Thus will [Page 313]Christ entertain and welcome men into his Kingdom at the day of his appearance. And that is the reason of Saint Paul's charge to Timothy, Why those that are rich in this world, should be rich in good works; Ready to distri­bute, willing to communicate: Laying up in store for them­selves a good foundation, against the time to come, that they may lay hold on eternal life, 1 Tim. 6.17, 18, 19.

4.4 The Fourth work of charity is the exercise of bene­volence and beneficence,The fourth Work of Charity. The doing good to our Enemies. to such as are most alienated and estranged from us, the person of professed Enemies. And that whether enemies in Opinion, Affection, Action; we must according to our Saviours counsel, Love, Bless, Pray, Do good to them, and by all means possible intend and further their temporal, and much more their eternal welfare. This is the Genius of the Gospel; the discri­minating character of Christianity, from all other pro­fessions and all Religions.Amicos di­ligere est omni­um, inimicos autem solorum Christianorum. Tertul. ad Sca­pulam, cap. 1. For men to love their Friends is common to all: but to love their Enemies is proper and peculiar to Christians. And herein must we express & evidence our charity to enemies, by an unfained earnest desire of their conversion to the unity of faith and love. If that a member be dissected and out off from the society of [...]. Chrysost. [...]. the Body, [...]; we forthwith carefully closs and bind it up, and use the best means of art and skill to incorporate it with the(c) fellows, [...]. It is St. Chrysostom's com­parison. Even so should all our attempts & endeavours aim and level at this main project and design,The Applica­tion, in a threefold Consectary & Inference. to reunite and combine our most enraged and implacable Enemies in the bond of Christian communion and Brotherly fel­lowship, from which they are severed and divided for want of Charity.

1.1 And is St. Paul's Aphorism sound Divinity? Let all your things be done with charity? The First af­fording matter of Grief and Sorrow. That which we may from hence observe in the first place, is matter of grief and sorrow. Private grief and publick sorrow; A co­pious Theme and subject, large enough to make up a full volume of the same Argument with the Roll of Ezechiel's [Page 314]prophecy that was written within and without, with lamen­tation, and mourning, and woe. And just cause there is now if ever, for every man in his own person, to renew and take up that melting desire of the pathetical Prophet; Jer. 2.1. O that my head were waters, and mine eyes a fountain of tears, that I may weep day and night, for the want of this grace and charity. Oh Charity, the map and mirrour of Excellency, the glory of graces, the bond of peace the bond of perfectness, the desire and delight of Angels, the lively image and portraicture of God him­self? which is everywhere stiled, The peace of God, and the God of peace; Nazianz. Orat. 14. pag. 214. [...], saith Nazianzen. Which is of God, and is God. For God is love, 1 John 4.8. Not only causally in us, but formally in himself, though not as an Affection, but as his Nature. Oh thou highly beloved and lovely Love, the fairest among vertues, Beautiful as Tirzah, comely as Hierusalem? What is be­come of thee? where dost thou abide and dwell? Hast thou quite left this habitable world, and art ascended and gone up to Heaven? there to enjoy the sight of Gods blessed Face, and to repose and rest thy self in his Bosom from whence thou first came?Nazianz: Orat. 14. pag. 214. [...]. It is the passionate complaint of Gregory Nazianzen.

O dear and precious peace? a Grace that is generally commended and cried up by all, but observed and pra­ctised by a very few; Where hast thou forsaken us for so long time? And when, oh when wilt thou return unto us? oh Christian Religion the clear fountain of peace and union, How do thy distractions turn thee into a pud­dle of quarrels and contentions? How are thy wells be­come Esek and Sitnah; thy waters Massah and Meribah; that were once another Siloe flowing in a still and gentle current. Thy sacred Scripture is made [...]: Thy Blessed Sacrament [...]. The cup of Blessing, a cup of controversie. The means of our spiritual communion, an occasion of disunion and separation. The Lord's Supper purposely ordained by our Blessed Sa­viour [Page 315]to conjoin our affections, hath disjoined our judge­ments: and is to be feared lest our long quarrels, about the manner of Christ's Presence, cause the matter of his Ab­sence, for the want of our charity to receive him. It is our Saviours prophecy and prediction of the last times, Matth. 24.12. And because iniquity shall abound, the love of many shall wax cold: That malice shall turn and cha­rity frieze every day more and more. The decay of natu­ral heat in the Body is an inseparable concomitant and companion of old age: and the want of Christian cha­rity, the spiritual heat of the Soul, is an infallible mark and token of the last and worst Age of the World. Here­in resembling that of David, who was grown old and cold; And they covered him with cloaths, but he gat no heat, 1 Kings 1.1. And what is that a bundance of iniquity foretold by Christ? whereunto may we refer those swarmes of suits and quarrels, excess of strife and conten­tion; those wild distempers, and wide distractions, not only in civil matters, but even in point of Religion?Gerson de praecept. Decal. cap. 8. Where, in a penniworth of strife, there is not half a penniworth of love, (as Gerson complains in his time) Whereunto (I say) may we impute them as the true and proper cause? but that the love of many, very many is grown cold: yea, not only cold but dead. And as Mar­tha spake concerning Lazarus, whom Christ came to re­cover and raise out of his grave, John 11.21. Lord if thou hadst been here, my brother had not been dead; So cer­tainly if the grace of charity had been present, and the peace of God ruled in mens hearts, those deformed and mishapen Monsters, of all kind of Sects and Schismes, had not so much infected and infested the Church of God: All which have had their first Rise, growth and continu­ance from the want of Charity▪ which hath been utterly lost of later years, in our unkind differences, unbrotherly discord and dissention.

[Page 316]As Nazianzen warbles it out sweetly. That fierce and fiery zeal of some; a zeal of God but not according to know­ledge, as Saint Paul testifies of the Jews, hath not only strained and stretcht, but loosed and crackt all the strings of Love, and utterly marred the melody and harmony of Christian concord, and left us no more of it then the bare Name and Title. And as the Turkish Emperour being some years since prevailed on by our Embassador to hear some of our English Musick, from which, (as from other Liberal Sciences) both he and his Nation, were naturally averse and abhorrent; It is so happened that the Musicians were so long in tuning their Instruments, that the Great Turk distasting their tediousness, went away in discontent before their musick begun: Even so may it probably be presumed, that the difference and dissensi­ons betwixt christian Churches, (being so long in recon­ciling their Discords) will breed in Pagans such a disre­lish of our Religion, as that they will not be easily invited to attend and give car unto it. This is it that renders the Reformed religion, an Object of shame and scorn, that makes it a common By-word, and a parable of reproach.Vestem per­secutores non consciderunt Christiani Ec­clesiam divi­duet August in Evang. Johan. Tract. 13. This is it that exposeth it as matter of offence and scandal to her dearest Friends, & an hissing astonishment and amazement to her deadly Enemies; that a forraign fo [...] cannot wish us a greater mischief, or themselves a grcater advantage, then Domestical dissensions. And every sub­division in cause of the Religion (as the Author of the Coun­cel of Trent well observes) is a strong weapon in the hand of an Adversary: And encouraged the igra [...]th Turk to let fall that politick, but sad story;Richterus Axiom. Polit. pag. 866. That his fingers would sooner be all one length, then Protestant Princes of one mind. And as for Solyman the Great, one of that rank and number, he proved a truer Prophet of the dismem­bred and disjoined condition of Christendom, then his false Prophet Mahomet; [...]. Naz. Orat. 1. de Pace. Scissura dome­stica turbat Rem populi, ti­tuatque foris, quod dissidet vitus. Prudent. Christianorum accasus intestinis disidiis corroboratur, The declining and utter downfall of Christians is occasioned and caused by their intestine broils and quarrels; Their dissensions portend their [Page 317]dissolution. This is a Lamentation and shall be for a La­mentation.

Secondly,2 If all things must be done with charity, this may justly reprove and tax such,A second con­sectary affor­ding matter o just reproof Two sorts of men reprova­ble. as notoriously violate this Apostolical Maxime, and offend against Truth and Charity. I shall range them into two Files or Ranks.

The first sort that offend against the rule of charity are professed Papists, speaking lies in hypocrisie (as Saint Paul prophesies of them) doctrinal, practical lyes; Who have taught their tongues to utter falshood, and may be condem­ned out of their own mouths, with the evil servant in the Parable. For as the Testimony of an enemy in point of justi­fication, is a strong evidence and presumption of Truth: So in matter of accusation an enemies tongue is no slander; And strong affirmations are but weak proofs. If it were e­nough to accuse one another, who then should be innocent? Sure I am, that if the Protestant party should be tried at the Bar of the Papists, They would be condemned when they are judged; and found guilty of Heresie, Blasphemy, or if there be any thing more criminal, or capital in the nature. Hear them speak in their own language,Prote­stantes articu­lum omnin nul­lum tenent sym­boli Apostolici. Andr. Iurger­vicius, lib. Tet. Evang. quinti professores. Calvini Pseudo-Evan­gelium, Alco­rano esse in nullo melius, in multis tetrius & flagitiosius. Decan. Gifford, Praef. in lib. D. Reynoldi Wrights Arti­cles. Artio. What should I tell you of Protestants, Atheisme set forth by Pos­sevine, and William Reynolds Calvino Tureisme approved and prefaced by Dean Gifford. Books so entitled and commended to the Christian world under those names: The Protestants have no Faith, no Religion, no Christ; They are the words of our Country man Wright in his Articles. Let Preston and Coster and Campian bring up the rear, and charge through and through far more furiously and desperately then the former: Their Religion is errour, themselves Hereticks, their end destruction: one Heaven can­not hold them and us hereafter, nor one Church now. That if we be not damned; they will be damned for us. This is the charity of the Papists. And it would be no breach of charity to apply Jacobs imprecation against Simeon and Levi, Brethren in evil, Gen. 49.7. Cursed be them anger [Page 318]for it was fierce, and their wrath for it was cruel. And I will pray yet against their wickedness. 2