That is, of the Genealogies, as touching his Humanity (St Matthews main drift:) for as touching his Divinity (St Johns chief scope and subject,) who can declare his generation? Isa. 53. 8. What is his name? and what is his sonnes name, if thou canst tell? Prov. 30. 4. He is without descent or pedegree, as Melchisedech, Heb. 7. 2.

Gods darling,David amasius vel amabilis. 〈◊◊◊〉 , 〈◊〉 Solomon dictus est 〈◊〉 . one that observed all his willes, Acts 13 22. and faithfully served out his time, ver. 36.

The friend of God, and father of the faithfull, reckon'd here (for honours sake) as the next immediate father of Christ; whose day indeed he saw and rejoyced, he laughed, yea leapt sor joy of this man-childe to be born into the world. Whose children we are, so long as we walk in the steps of his faith; that Christ, being formed in us, may see of the travell of his soul, and be satisfied: he may see his seed, and prolong his daies upon earth. Such honour have all his Saints, Psal. 149. 9.Joh. 8. 〈◊〉 .

After twenty years expectance, and many an hearty prayer put up therewhile. So, Adam lived an hundred and twenty years ere he begat Seth; whom God set as another 〈◊〉 . seed instead of Abel, Gen. 5. 3. with Gen. 4. 25. when Cains familyGen. 2 • . • 1. The Hebrew word is, to frequent and multiply prayer. flourished, and grew great in the earth. God usually stayes so long, that he hardly findes faith, Luk. 18. 8. till men have done expecting, and then he doeth things that they lookt not for, Isa. 64. 3. Wait therefore upon him who waits to be gracious; and know this, that he is a God of judgement, Isa. 30. 18. that is, a wise God, one that chuseth his times, and knows best when to deal forth his favours. See Isa. 49 8. with Psal. 69. 13. Every thing isEccles • . 11. beautiful in its season, saith Solomon.

Brethren in iniquity (the most of them) a part of their fathers punishment, for thatGen. 17 •• , &c. three-fold lye in a breath. Reuben was the beginning of his strength, excelling in dignity and power, Gen. 45. 3. that is (saith the Chaldee Paraphrast) in the Principality and the Priesthood. Both which he forfeited by his foul offence; the 〈◊〉 to Iudah, the later to Levi. Howbeit, upon his return to God (though disinherited of the birth-right, yet) he had this honour of an elder-brother, that he was first provided for. But Iudah was he, whom his brethren Gen. 〈◊〉 . 8. should praise (saith Iacob) in allusion to his name, and in reference to his priviledge; for it is evident, that our Lord sprang 〈 in non-Latin alphabet 〉 . out of Iudah, Heb. 7 14. that branch from on high, Luk. 1. 78. 〈 in non-Latin alphabet 〉 . that Shiloh, which some interpret, His sonne: Others, Tranquillator, R David. Salvator, the Prosperer, Pacificatour, Safe-maker, &c.Tranquillator, 〈◊〉 , a themate Shalah, 〈◊◊◊◊〉 . Others, the son of her secundines, which is the Tunicle that wrappeth the childe in the wombe.

A 〈◊〉 , but probably, a proselyte. The Jews, say, she was Melchisedechs daughter the High-Priest, and was 〈◊〉 to be burned, Lev. 21. 8. But this may well passe for a Jewish fable: Howbeit, that Melchisedech was a Canaanite, but a most righteous King and Priest of the most high God, and was therefore not molested or medled with by Kidar-laomer and his complices, I judge, not unlikely. This 〈◊〉 , out of desire, partly of revenge, and partly of issue, fell into the sin of 〈◊〉 . Rahab was an harlot, Bathsheba an 〈◊〉 ; yet all these, grandmothers to our Saviour: Who as he needed not to be ennobled by his stock, so neither was disparaged by his Progenitours; but took flesh of these greatest sinners, to shew that we cannot commit more then he can 〈◊〉 : and that by his purity he washeth off all our spots; like as the Sun wasteth and wipeth away all the ill vapours of the earth and aire.

When he was but 14 years of age,Pareus in 〈◊〉 . the year before they went down to Egypt, say some: Others assoil 〈◊〉 in 〈◊〉 . Com. Anno 〈◊〉 . it otherwise. Let him that readeth understand as he can. Christ (the Arch-Prophet) when he comes again, shall teach us all things.

While they sojourned in the Land of Egypt; a miserable home, where was nothing but bondage and tyranny. And yet, in reference to it, Moses (who was likewise born there) calls his son, Gershom, or a stranger there, because born in Midian. The sons of Ephraim, about the birth of Moses, sought to break prison before Gods goal-delivery: but this 〈◊〉 a great mischief to themselves, and no small heart-break to their aged father, 1 Chron. 7. 21, 22. Psal. 78. 9. Besides that, it gave occasion, likely, to that cruell edict of Pharaoh; Let us deal wisely (St Stephen saith, sophistically, subtilly) lest they multiply 〈 in non-Latin alphabet 〉 . and join also to 〈◊〉 enemies, and fight against us (as now theyActs 7. 19. have fought against the Gittites, their own enemies, who detained from them the promised Land, till their sins were full) and so get them up out of the Land, as lately they had assayed to do. Therefore they d d set over them taskmasters, to 〈◊〉 them with their burdens, and to keep them from spawning so fast, after theExod. 〈◊〉 . manner of fishes (as the word imports) which multiply beyond measure. But God turned their wisedom into folly; they took a wrong course. For who knows not that your labouring men have the most and the strongest children? And notwithstanding this 〈◊〉 Pharaohs craft and cruelty.

Called 1 Chron. 2. Salmah. There was also a Mount of this name (as touching the sound, though with difference of one letter in the Originall) whither Abimelech and his host resorted, Iudg. 9. 48. And 〈◊〉 the Psalmist speaketh; When the Almighty scattered Kings, they shall be white as snow in Salmon. Now it is storied of Andronicus, the old Emperour of Constantinople, that, all things going crosse with him, he took a Psalter into his hand, to resolve his doubtfull minde: And opening the same, as if it were of that heavenly oracle to askeTurk. Histo. fol. 164. counsell, he lighted upon this verse, and was thereby comforted and directed what to do for his greatest safety. To be white as snow Psal. 68. 14. explained. in Salmon, is to have joy in affliction, light in darknesse. Salmon signifieth shady and darke: so this mount was with dens and glimnes; but made lightsome by snow. Hoe 〈◊〉 obitèr.

Whiles Orphah wants bread in her own Countrey, Ruth is grown a great Lady in Bethlehem; and advanced to be great grandmother to the King of kings. 〈 in non-Latin alphabet 〉 . There's nothing lost by Gods service.

A good old man, but not very famous. Retired it seems he was, and drawn much up into himself; neither thinking great things of himself, nor seeking great things for himself; 〈 in non-Latin alphabet 〉 , Vive tibi, quantum que , potes, 〈◊〉 vita but living among his own people; much of his son Davids disposition, who loves his hook the better since he saw the Court, and sings, Beatus ille qui procul 〈◊〉 , &c. Non vixit 〈◊〉 , qui natus 〈◊◊〉 fellit. Hee's not the least happy that is least observed. 〈◊〉 .

Whom Bellarmine reckoneth for a reprobate: but (besides that he was Gods Corculum, and by him called Iedidiah,) he calleth himself in his sacred Retractations, Coheleth: which being interpreted, The Preacher, is a word of the foeminine termination, and by some rendered Aggregata, where understanding the substantive Anima, they conclude here-hence, that he was renewed by repentance, and reunited to the Church.

His best children he 〈◊◊◊◊◊〉 , 〈◊〉 in 〈◊〉 . Aug. had by this wife: 〈◊〉 fruit of his humiliation doubtlesse. The barren womens children are observed to have been the best, as Isaac, Samuel, Iohn Baptist, &c. for like reason.

A man not right, yet better then his father: and for this to be commended, that he held and pleaded the true worship and service of God as the beauty and bulwark of his Kingdom: relying also upon God, he discomfited Jeroboam; Deo confisi, nunquam confusi.

A better son, sprung of the seed of bad Abia, of the soil of 〈◊〉 Maachah, whom St. Jerome makes to be a worshipper of that abominable idol Priapus, otherwise called Baal-peor. For thus he translates that, 1 King. 15. Insuper & Numb. 25. 5. Maachan matrem 〈◊〉 amovit, ne esset princeps in sacris Priapi, In 4 〈◊〉 . & in luco 〈◊〉 . Nos, pudore pulso, stamus sub Iove, coleis apertis, said the worshippers of Priapus. The people that 〈◊〉 D. 〈◊〉 Apolog. thereto (the sacrifice being ended) all stepped into a thicket, which was alwaies planted neer the altar of this God; and there, like brute beasts, 〈◊◊〉 satisfied their lusts: thereby, as they conceived, best pleasing their God. This villany Maachah may seem to have been guilty of, and was therefore worthily removed by her son Asa, from 〈◊〉 Queen. Sedes prima, & 〈◊〉 ima, suit not well together. Dignitas in indigno est ornamentum in luto, saith Salvian. Honour in a 〈◊〉 man, is as a jewell 〈◊〉 Gold in a swines snout. 〈 in non-Latin alphabet 〉

That lived undesired, and died unlamented. While he lived, there was no use of him, and when he died, no misse of him: no more then of the paring of the nails, or 〈 in non-Latin alphabet 〉 sweeping of the house. He lived wickedly, and died wishedly, as Dan 〈◊〉 . of Eng. 14. it is said of King Edwin.

Here Ahaziah, Joash and Amaziah Gen. 17. are written in the earth, not once set down in the roll: perhaps it was, because they were imped in the wicked family of Ahab. This Uzzias, though a King, yet he loved husbandry, 2 Chron. 26. Thrift is the fuell of magnificence. He was at length a leper, yet still remained a King. Infirmities may deform us, they cannot dethrone us. The English laws (saith Camden) pronounce, that Camdens Elizabeth, fol. 8. the crown once worne, quite taketh away all defects whatsoever: Sure it is, that when God once crowns a man with his grace and favour, that man is out of harms-way for ever.

A sturdy stigmatick, a branded rebell. The more he was distressed, the more he trespassed. This Humiliantar, & humiles non sunt, 〈◊〉 . in 〈◊〉 34. is that Ahaz, 2 Chron. 28. 22. How many (now adaies) are humbled, yet not humble? Low, but not lowly? Qui nec fractis cervicibus inclinantur, as Hieron complaineth: quos multo facilius In Epist. fregeris, quam flexeris, as another hath it. These are like 〈◊◊〉 , capi non 〈◊〉 . Plin. the 〈◊〉 called Monoceros, who may be kild, but not caught. Plectimur a Deo, saith Salvian, nec flectimur tamen: corripimur, sed non corrigimur. But if men harden their hearts against correction: God will harden his hand, and hasten their destruction.

Who followed his father in sin, but not in repentance. And thou his son, ô Belshazzar, hast not Ban. 5. 22. humbled thine heart, though thou 〈◊〉 all this: But hast lifted up thy self against the Lord, &c. It is a just presage and desert of ruine, not to be warned. This was a bloody Prince, therefore lived not out half his daies. Q. Maries raign was the shortest of any since the Conquest, Richard the third onely excepted: Yet she was non natur â, sed 〈◊〉 arte ferox, say some.

Of whom that is true, that S. 〈◊〉 writes of another, In brevi vitae 〈◊〉 virtutum multa replevit: Or as M. Hooker speaketh of K. Edward 6. He departed soon, but lived long: for life consists in action: In all these is the life of my spirit, saith Hezekiah, Isa. 38. 15, 16. but the wanton widow is dead while she liveth, 1 Tim. 5 6. That good King 〈◊◊〉 se unius 〈◊〉 rei paenitere dixit. lived apace, and died betime, being 〈◊〉 Orbis, as Titus was called: and Mirabilia mundi, as Otho: having at his death (as it is said of Titus) one thing onely to repent of, and that was his rash 〈◊〉 autem quid 〈◊〉 non 〈◊〉 , nec 〈◊〉 certó novit. Dio in Tito. engaging himself in a needlesse quarrell, to the losse of his life, and the ruine of that state. 〈◊〉 Epaminondas was once slain, his countreymen were no longer famous for their valour and victories, but for their cowardise and calamities. When Augustine departed this world, we feared, saith one, the worlds ruine, and were readyNec 〈◊◊〉 sed cladibus infignes Nea 〈◊〉 . to wish that either he had never been borne, or never died. When God took away Theodosius, he took away with him almost all the peace of that Church and State: So he did of this, with Josiah, Orbis 〈◊◊〉 timueramus. that heavenly spark, that plant of renown, that precious Prince, Qui Regum decus, & invenum flos, spes que bonorum,Paterculus. Deliciae saecli, & gloria gentis 〈◊〉 . Par. 〈◊〉 . 〈◊〉 . as Cardanus sang of our English Iofiah, K. Edward the sixth.

Neri begat him, naturally, Iechonias, 〈◊〉 . legally; adopting him for his childe, that was his nephew, 1 Chro. 3. Prefat. 〈◊〉 Centur. 5. 17.

These lived in 〈◊〉 calamitous times of the people of God after the captivity: and were not Kings and Captains, as being held under by other Nations: but Law-givers they were, as Iacob prophesied, and principall men among that people, till Shiloh came, Gen. 49. 10.

This is the summe of all the good news in the world, such as surpasseth the joy of conquest, or of harvest, Isa. 9 3, 5, 6. and should therefore swallow up all discontents whatsoever.

The name of Jesus is mel in ore, melos in Bern. aure, jubilum in cord: as it was to St Paul, who therefore names it nine severall times in the ten first verses of his first Epistle to the Corinthians, as loth to come off it. Yet is not the name Jesus alone half so sweet, as when Christ is added to it, as here. For Iesus Christ betokeneth such a Saviour as is anointed and appointed thereunto by God, consecrated to the office, according to his Godhead, and 〈◊〉 for it, according to his manhood: In both 〈◊〉 a Saviour, and that ex professo (as you would say) and by 〈◊〉 of all three persons: The Son being anointed by the Father, 〈◊〉 the Holy Ghost: And as Sampson when clothed with the spirit, saved the people: so Christ much more.

An ancient and commendable custom. Adam took his wife the first day of their creation, (she was espoused to him) but knew her not, till after the fall: Lots daughters were espoused, yet had not known man, Gen. 19, 8, 14. See Deut. 22. 22. Yea, the very Heathens had their 〈◊〉 , Iudg. 14. 1, &c. Placuit, despondi: 〈◊〉 hic dictus est dies, saith 〈◊〉 in Terence. We agreed, were contracted, and the wedding-day appointed.

Espoused they were by a speciall providence. 1. That Mary might not be held an harlot. 2. That being big, and needing 〈◊〉 help, she might be provided for. 3. That the mystery of Christ might be made known by degrees.

This wonderfullMirari 〈◊〉 , 〈◊〉 non licet. conception of our Saviour is a mystery, not much to be pryed into, and is therefore called an overshadowing, Luk. 1. 35. Where also, 〈◊〉 any should mistake this (Of) in the text, for the materiall cause: as if the holy Ghost had begotten him of his own substance (as fathers do their children,) the whole order and manner of this conception, so far as concerneth us to know, is declared by the Angel.

That is, to 〈 in non-Latin alphabet 〉 . wrong her, as the same word is used and expounded by the Authour to the Hebrews of the Son of God, as here of the mother of 〈◊〉 ipse eam 〈◊〉 paenis, nec 〈◊〉 , 〈◊◊〉 risui exponere. Aret. in loc. God. Heb. 6. 6. with Heb. 10. 29.

Which yet he could hardly have done, without blame to 〈◊〉 , and blemish to her. So farre out we are (the best of us) when destitute of divine direction. How shamefully was that good Josiah miscarried by his passions to his cost, when he went up against Pharaoh Necho, without once advising with Ieremiah, Zephany, Huldah, or any other prophet of God then living by him?

As of old 〈◊〉 in 〈◊◊〉 (ait Rab. Solomon ex Talmud. he had done to Daniel, being caused to flee swiftly or with 〈◊〉 of flight (as the Hebrew hath it) with so good a will he did it, as thinking he could never come soon enough. Hierosol.) i e. in rebus in quibus es slultus, aderit tamen tibi Dominus.

Albeit a poore Carpenter. A man may be as high in Gods favour, and as happy in russet, as in Tissue. I know thy poverty (saith Christ to that Church,) but, 〈◊〉 nothing, thou art rich. 〈◊〉 . 9. 21.

Feare not to take unto thee) viz. From the hands of her parents,Rev. 2. 9. who have, by all right, the dispose of their children, as a cheif part of their goods: Therefore when Satan obtained leave to vex Job, and to touch him in his possessions, he dealt with hisJob. 1. children also.

That holy thing, Luk. 1. 35. that Holy of Holies wherein the Godhead dwelleth bodily, that is, personally; and is called the Sonne of God, saith the Angel there. Yet not in respect of his humane nature, for then there should be in the person of Christ two sonnes, viz. one of the Father, and another of the holy Ghost. Besides, Heb. 7. 3. he is without father, as Man, and without mother, as God. All that can be gathered out of that place in Luke, is, that he, that was so conceived of the holy Ghost, 〈◊〉 the naturall Son of God. The union of three Persons into one nature, and of two natures into one Person, 〈 in non-Latin alphabet 〉 . these are the great mysteries of Godlines. The well is deep,Joh. 4. 〈◊〉 . as she said, and we want wherewith to draw.

As the Efficient, not as the Materiall cause. The virtus formatrix, the formative faculty which the Virgin had not, is ascribed to the power of the Holy Ghost, framing and fashioning Christ of the substance of the Virgin sanctified miraculously, and without mans help. But if no mother knows the manner of her naturall Conception; what presumption shall it be for flesh and bloud, to search how the Sonne of God took flesh of his creature? It is enough for us to know, that he was conceived of the holy Ghost, not spermatically, but 〈◊〉 , yet secretly and mystically, the Virgin her selfe knew not how. Fearfully and wonderfully he was made, and curiously wrought in the lowest parts of the earth. Psal. 139. 14, 15. with Ephes. 4. 9.

Not of 〈 in non-Latin alphabet 〉 to heale, as some Hellenists would have it: Although it be true that he is Iehovah Rophe, the Lord the Physician, by whose 〈◊〉 we are healed: Exod. 15. 26. But of Iashang, whence 〈◊〉 , Iesus. Two in the old Testament had this name. The first when he was sent as a spy into Canaan, 〈◊〉 . 13. 16. had his name changed from Oshea, Let God save, to 〈◊〉 , God shall save. Under the Law (which brings us as it were into the wildernes of SIN) we may wish there were a Saviour: but under the Gospel we are sure of salvation, 〈◊〉 our Iehoshuah hath bound himself to fulfill all righteoufnes, and had therefore this name imposed upon him at his circumcision. For he assumed it not to himself (though knowing the end of his coming, and the fullnesse of his sufficiency, he might have done it) nor received it from men, but from God; and that with great 〈◊〉 , by the ministery of an Angel, who talked with a woman about our salvation, as Satan sometime bad done about our destruction.

This is the notation and Etymon, or reason of his name, Jesus, A name above all names, Phil 2. 9. 〈 in non-Latin alphabet 〉 , saith the Heathen Oratour, is a word so 〈◊〉 . 〈◊〉 . 〈◊◊〉 〈◊〉 . emphaticall, that other tongues can hardly finde a word fit to expresse it. Salvation properly notes the negative part of a Christians happinesse: viz. preservation from evil; chiefly from the evil of sin, (which is the mother of all our misery:) from the damning and 〈◊〉 power thereof, by his merit and Spirit, by his value and vertue. Jesus therefore is a short Gospel, and should worke in us strongest affections, and egressions of soul after him, who hath saved us from the wrath to come. The 〈◊〉 being1 Thes. 1 10. 〈 in non-Latin alphabet 〉 . set free but from bodily servitude, called their deliverer a Saviour 〈◊〉 in vita Flamin. to them: and rang it out, Saviour, Saviour, so that the fowls in the aire fell down dead with the cry. Yea they so pressed to come neer him, and touch his hand, that, if he had not timely withdrawn himself, he might have beseemed to have lost his life. The Egyptians preserved by Joseph, called him Abrech, or Tender-Father. 〈◊〉 in his Annotat. The daughters of Ierusalem met David returning from the slaughter of the Philistims with singing and dancing. When the Lord turned again the captivity of his people, they were like them that dream, Psal. 126 1. And Peter enlarged, could scarce beleeve his own eyes; with such an extasie of admiration was he rapt, upon that deliverance. Oh then how should our hearts rejoice, and our tongues be glad, Act. 2. 26? and how should we be vext at the vile dullnesse and deadnesse of our naughty natures, that can be no more affected with these indelible ravishments? Iacob wept for joy at the good news, that Ioseph was yet alive. Ioannes Mollius, whensoeverFox 〈◊〉 f. 855. he 〈◊〉 of the Name of Jesus, his eyes dropt. And another Reverend Divine amongst us, being in a deep muse, after some discourseM. Welse. that passed of Jesus, and tears trickling abundantly from his eyes, before he was aware, being urged for the cause thereof, confessed 〈◊〉 , it was because he could not draw his dull heart to prize Christ aright. Mr Fox never denied begger that asked in Wards Serm. that Name: And good Bucer never disregarded any (though different in opinion from him) in whom he could discern aliquid Christi: None but Christ, said that blessed Martyr at the stake. 〈◊〉 Lambert. And another in the flames, when judg'd already dead, suddenly, as 〈◊〉 Palmer. waked out of sleep, moved his tongue and jaws, and was heard toAct. and Mon. 〈◊〉 . 〈◊〉 . pronounce this word, Jesus.

Here also we have an excellent argument of our Saviours divinity 〈 in non-Latin alphabet 〉 . and omnipotency; forasmuch as the Angel ascribeth unto C hristus autem non Pater, 〈◊〉 est 〈 in non-Latin alphabet 〉 . him, that which the Psalmist affirmeth of Jehovah, that he shall redeem Israel from all his iniquities, Psal. 130. 8. with Hos. 13. 4.

When the Scepter was departed from Judah, and the times were grown deplored and desperately wicked. Josoph found his brethren in Dothan. 1. in defection: so did Christ, when he came: Scarce were there four, or fewer found, that waited for the consolation of Israel. Then also, when among the poor Gentiles, a plentifull harvest, a very great number of elect were ready ripe. Mat. 9. 37. Luk. 10. 2. Joh. 4. 35. Then, when cuncta 〈◊〉 continua totius generis humani aut pax fuit, 〈◊〉 Plot. 〈◊〉 lib. 〈◊〉 . pactio, then came the Prince of peace into the world, when all was at peace thorowout the world.

Neither Kings nor cunning men, but sages of the East, 〈 in non-Latin alphabet 〉 , contemplative persons, Philosophers, 〈 in non-Latin alphabet 〉 interpreters of the Laws of God and men. The tale of the 〈 in non-Latin alphabet 〉 three Kings of 〈◊〉 is long since exploded.

So misreckoning of a point, they mist the haven, and had like to have run upon the rocks. Had they met with the Shepherds of Bethlehem, they had received better intelligence,1 Cor 1. 27, 〈◊〉 . then they could from the learned Scribes of Jerusalem. God hathAugust. confess lib. 8. cap. 8. 〈◊〉 the weak of the world to confound the wise. Surgunt indocti & rapiunt coelum, & nos, cum doctrin is noctris, 〈◊〉 in Gehennam. None are so far from Christ, many times, as knowing men. Some of the Scribes and Pharisees were very Atheists, for they knew neither the Father nor the Son. Uspian the chief Lawyer, Galen the chief Physician, Porphyry the chief Aristotelean, Plotinus the chief Platonist, Libanius and Lucian the chief Oratours of that age, were all profest enemies to Christ. No Church 〈 in non-Latin alphabet 〉 was founded at Athens, Acts 17. which yet Demosthenes calls the soul, sun and eye of Greece, Euripides, the Greece of Greece, Thucydides and Diodorus, the common school of all men, the Mart of good learning, &c. The greatest Clerks are not alwaies the wisest men in the affairs of God. Howbeit, learned Nathanael, Ioseph of Arimathea and Nicodemus, masters in Israel, were Disciples to our Saviour: lest if he had called simple men only, it might have been thought, quòd fuissent ex simplicitate decepti, that theyJoannes de 〈◊◊〉 . were deceived out of 〈◊〉 simplicity, saith one.

Some rumour of the 〈◊〉 of Iacob they had heard and received, 〈◊〉 , either from 〈◊〉 prophecy, Numb. 24. 17. who was an East Countrey-man:Hugo Postill. fol. 15. Or from the Chaldean Sibyl, or from the Iews in the B. by lonish captivity, and now they make their use of it. But the Scripture giveth more grace, Ium. 4 6. Onely take heed, that ye receive not the grace of God in vain, 2 Cor. 6. 1.

With a religious worship: to kisse at his mouth, as the word signifieth: and as Pharaoh said to 〈 in non-Latin alphabet 〉 . Ioseph, they shall all kisse at thy mouth. Wo worth to us, if we kisse not the Son with a kisse of faith and love: sith he is now soPsal. 3. clearly revealed unto us, not by the sight of one star only, as to these, but by a whole Heaven bespangled with stars, though not in every part, yet in every zone and quarter of it, as one saith of our Church. We have a word of Prophecy (how much more is this true of the holy Gospel?) more sure 〈◊〉 the 〈◊〉 that came from Heaven 〈◊◊〉 . 1. 15. in the holy mount (saith St Peter,) whereunto we shall do well to take heed, as unto a light shining in a darke place. Besides the works of God, those Regij professores, as one calleth them, those Catholike Preachers, Psal. 19. 2, 3. those reall Postilles of the Divinity; Christ is purposely compared to sensible objects, as to the Sun, Stars, Rose, Rock, &c. that through the creatures, as so many Optick glasses, we might see him that is invisible, having the eyes of our minde turned toward Christ, as the face of the Cherubims were toward the Mercy-seat.

Perhaps to comply and 〈◊〉 with the tyrant (as the Arabians, if their King be sick or lame, they all feign themselves so,) Or, as homines ad servitutem Tacitus. 〈◊〉 : so Tiberius called the Romanes, who gave publike thankes for all, even the wicked acts of their Emperours: or as fearing some new stirs in the state, as the burnt childe dreads the fire.

No sooner is this childeIsa. 9. 6. born, this Son given to us, but the government is laid upon his shoulders; as the key of the 〈◊〉 of David was upon Eliakims, Isa. 22. 22. send ye therefore a Lamb to this Ruler of the Land, Isa. 16. 1. do him all hearty homage and fealty.

Or feed them; for the art of feeding 〈 in non-Latin alphabet 〉 . and ruling are sisters. David was taken from following the 〈◊〉 . 〈◊〉 . 〈◊〉 . ews, to feed Gods people; so was Moses, in whose absence, how 〈 in non-Latin alphabet 〉 Hom. soon was Israel, as silly sheep, gone out of the way? Christ is the Arch 〈◊〉 , that feeds his people daily, daintily, plentifully,1 Pet. 5. 4. pleasantly, among the lilies, 〈◊〉 . 2 16. yea, in his garden of spices, Cant. 8. 14. in green pastures of his word, and by the still waters of his Sacraments,Psal. 23. 8, 3. where we go in and out, and 〈◊〉 pasture, Joh. 10. 8. such as breeds 〈◊〉 , and life in more abundance, ver. 10. We lie down in peace, Ier. 23. 4. and need not fear the spirituall Assyrian, Micah 5. 5. Whiles we keep us within the hedge, and run to the foddering places; submitting to the Ministers, those under-shepherds, Cant. 1. 7, 8. who are charged to feed Christs sheep, his sheep with golden fleeces; yea to do it ( 〈◊〉 as the Syriack hath it)Joh. 21 16. for me, for my sake (saith our Saviour) to whom Peter cannotexp unded. better seal up his love, then by taking care of his Cure. I know how Bellarmine glosseth that text, Feed my sheep, that is, Regio more impera, Rule like an Emperour: Supremum in Ecclesia 〈◊〉 tibi assere, saith Baronius; Domineer over the Church: because the word here used (and so in John) signifieth as well to govern 〈 in non-Latin alphabet 〉 as to feed. But what will they say to 〈 in non-Latin alphabet 〉 , the other word there twice used by our Saviour; which alwaies signifieth to feed, and not at all to govern? But these men catch at government, let go seeding: although the Fathers took the text only of feeding by doctrine, and that they beat upon, and urged altogether.

When he meant to worry him. O base dissimulation! such was that of those Incendiary 〈◊〉 Iesulum non 〈◊〉 sed tollere, non 〈◊◊〉 , sed 〈◊◊〉 . sugitives of Rhemes, Giffard, Hodgson and others: who at the same time, when they had set up, and set on Savage to kill Q. Elizabeth, they put forth a book, wherein they admonished the English Catholikes, not to attempt any thing against their Prince. InCambden. like sort Rob. Parsons (that Arch-traitour) when he was hatching 〈◊〉 . 〈◊〉 . an horrible treason against his naturall Prince, and native countrey, he set forth his book of Christian Resolution; as if he had been wholly made of devotion. So Garnet (a little afore the Powderplot was discovered) wrote to the Pope, that he would lay his command upon our Papists, to obey their King, and keep themselves quiet. Herod here, when he was whetting his sword, yet promisedQuando gladium 〈◊〉 , devotionem pro 〈◊〉 . devotion, saith Chrysostom. A fair glove upon a foul hand. The Panthers skin is fairest, but his friendship is fatall, and his breath infectious. The above-mentioned Garnet, upon a treatise of Equivocation 〈◊〉 . cap. 27. plaistered on this title, A Treatise against lying, and fraudulent dissimulation.

They 〈◊〉 still at 〈◊〉 a little hole over the place where our Saviour was born; thorow which, the Star fell down to the ground. Fullers History of Holy War. But who will not conclude, but there was a vertigo in his head, who first made a Star 〈◊〉 to the falling sicknesse?

For this Ancient of daies, by joyning his Majesty to our vilenes, his power to our 〈◊〉 , suspended and laid aside his own glory, wherewith he was glorified with the Father before the world began, and voluntarily abased himself to the shape and state of a poor, feeble, helplesse infant, that we might come to the fullnesse of the age in Christ. 〈◊〉 . 〈◊〉 .

Without any other assistance or attendance. Ioseph haply was at work, or otherwise absent, lest the wise men should mistake him for the true father of the childe.

No great matters to make him rich: for then, what needed the holy Virgin, at her Purification, to have offered two young Pigeons, as a token of her penury, that could not reach to a Lamb? Yet something it was; gold, frankincense and 〈◊〉 , (sent them in by a speciall providence of God) to helpe to bear their charges into Egypt, whither they were now to flee.

The 〈◊〉 commodities of their 〈◊〉 , doubtlesse: thereby (as by a Pepper-corn, in way of homage or chief-rent) they acknowledged Christ to be the true Proprietary and Lord of all. Of the Elephant it is reported, that coming to feed, the first sprig he breaks, he turns it toward Heaven. Of the Stork Pliny tells us, that she offers the first-fruits ofLib. 10 cap. 23. Hinc 〈◊〉 cultrix á Latinis 〈◊〉 , 〈◊◊〉 ab 〈◊〉 . her young ones to God, by casting one of them out of the nest. God is content we have the benefit of his creatures, so he may have the glory of them: this is all the loan he looketh for: and for this as he indents with us, Psal. 50. 15. so the Saints restipulate, Gen. 28. 22. But he cannot abide that we pay this rent to a wrong Landlord, whether to our selves, as Deut. 8. 17. or to our fellowcreatures, 〈◊◊〉 as they to their sweet hearts, Hos. 2. 5.

Aurum, thus, myrrham, regique, hominique, Deoque. A 〈◊〉 of each, as Gen. 43. 11. Lycurgus made a law that no man should be over-costly or 〈◊〉 , 〈 in non-Latin alphabet 〉 . 〈◊〉 . in his offering of sacrifice, 〈◊〉 at 〈◊〉 he should grow 〈◊〉 of the charge, and give God over. Ought we not (saith one) often in soul to goe with the wise men to Bethlehem, being directed by the starre of grace, and there fall down and worship the little King: there offer the gold of charity, the frankincense of 〈◊〉 , the myrrhe of pae 〈◊〉 : and then return, not by cruellSuttons Disce vivere. Herod, or troubled Jerusalem, but another way, a better way, unto our long and happy home?

Perhaps thorowDeut. 8. 15. that terrible and roaring wildernesse of 〈◊〉 : However, this was a part of his passion; for, from his cratch to his crosse, he 〈◊〉 many a little death all his life long. And as it is said of that French King, That he acted more wars, then others ever saw: so Hen 4. our Saviour suffered more miseries, then we ever heard of. Banished hē was betime, to bring back his banished to Paradise that is above, their proper countrey; toward the which we groan and aspire, as oft as we look towards Heaven: waiting, as with stretched out 〈 in non-Latin alphabet 〉 . Rom. 8. 19. necks, for the manifestation of the Sons of God: and saying withJudg 5. 〈◊〉 . Siseras mother: Why is his chariot so long in coming? why tarry Cant. 8. 14. the wheels of his charets? Make haste, my beloved, and be like a Roe or young Hart upon the mountains of spices.

The 〈◊〉 in Herod, Rev. 12. 4. So Rev. 2 10. The Devil shall cast some of you into prison, &c. Is the Devil become a Justicer, to send men to prison? by his imps and instruments, (such as Herod was, that abuse their authority) Satan exerciseth his malice against the Saints, lending them his 7 heads to plot, and his 10 horns to push; but all in vain, Psal 2 5.

A countrey, for its fruitfullnesse and abundance, anciently called, publicum Orbis horreum, the Worlds 〈◊〉 unde haureatur. great granary or barn: And to this day, so far as the River waters, 〈◊〉 . Mela. they do but throw in the seed, and have four rich harvests in lesse Blunts voyage into the Levant pag. 37. then four moneths, saith a late traveller. Hither fleeth the Son of God, as to a sanctuary of safety. And some say, that at his coming thither, all the Idols fell to the ground. Sure it is, that when the love of Christ once cometh into the heart, all the idol-desires of the world and flesh, fall to nothing. Hosea 14. 8.

When the old 〈◊〉 is cited in the New, it is not only by way of accommodation, but because it is the proper meaning of the places, both in the type and in the truth.

In their anger they slew a man, saith Jacob of his two sons, Cursed be their anger, for it was fierce, &c. Gen. 49. 6, 7. It is indeed the fury of the unclean spirit, that old manslayer, a very beast within the he art of a 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 man; a short 〈◊〉 , as we see in Saul, whom the Devil 〈◊〉 by this passion, Ephes. 4. 17. in Lamech, who slew a man in his 〈◊〉 , andGen 〈◊〉 〈◊〉 . boasted of it: as Alexander Phereus consecrated the Javeling wherewith he slew Polyphron: in David, who swore a great oath what he would do to Nabal, by such a time: And when Uzziah 〈◊〉 Chron. 15. 2. was smitten, for his carting the Ark, how untowardly spake he? (so did 〈◊〉 too) as if the fault were in God, (doggs in a chafe 〈◊〉 bark at their own masters.) Lastly, in Theodosius at Thessalonica, where being enraged at the slaughter of certain Judges, 〈◊〉 by sedition, he did to death at hand of seven thousand men. Anger 〈◊〉 〈◊〉 non 〈◊◊〉 , 〈◊◊◊〉 esse 〈◊〉 quod suaserit, & 〈◊〉 , Horat begins in rashnesse, abounds in transgression, Prov. 29. 22. ends in repentance. Jonathan therefore rose from the table in fierce anger, 1 Sam. 20. 34. and to prevent further mischief, went into the field to shoot: And Ahashuerosh, to slake the fire of his wrath conceived against Haman, walked into his garden, ere he pronounced any thing against him, Esth. 7. 7.

His own son also: which Augustus Caesar Melius est 〈◊〉 esse 〈◊◊◊〉 , Macrob. 〈◊〉 〈◊〉 . 〈◊〉 . hearing of, said, It were better be Herods swine then his son. So Philip King of France, ventured his eldest son twice in the wars against those ancient Protestants, the Albigenses, at the siege of Tholouse. And Philip K. of Spain, 〈◊〉 his eldest son Charles cap 4. to be murdered by the cruell 〈◊〉 , because he seemed to favour 〈◊〉 . Lutherans: For which, that mouth of blasphemy, the Pope 〈◊◊〉 . gave him this panegyr, Non pepercit filio 〈◊〉 , sed dedit pro nobis, He 〈1 line〉 . spared not his own son, but gave him up for us.

Some thinke, the wise men came before the Purification, but 〈◊〉 will have it well-nigh two years after. 〈◊〉 was curious in the search, that he might make sure work: but God 〈◊〉 him. I kept the ban-dogs at staves-end (saith Nicol. Shetterden, Martyr) not as thinking to escape them, but that I would see the foxes leapHieron Catina. above ground for my bloud, if they can reach it, &c.

That is, 〈◊〉 , in the way whereto Rachel died in child-birth, and was buried, Give me children, or 〈◊〉 I die: Give her children, and yet she dies.

Those dear pledges and pieces of our selves;Lambin. in Menech. 〈◊〉 , 〈◊〉 . Act. 1. 〈◊〉 . called Chari by the Latins, and 〈 in non-Latin alphabet 〉 by the Greeks, darlings, in whom is all our delight, Ezek 〈◊〉 24. 25. yet are they certain cares, but uncertain comforts.1. 〈◊◊◊◊〉 cum charis 〈◊〉 .

This confutes him in Plautus, that said, Mulier nulla 〈◊〉 cordicitus ex animo. These mourned Filius 〈◊〉 〈 in non-Latin alphabet 〉 . beyound measure, utterly refusing to be comforted by any fair words of the murtherers, excusing the matter (likely) to the miserable mothers, and promising amends from the King by some other means, or by any other way. But immoderate sorrow, for losses past hope of recovery, is more sullen then usefull: our stomackMic. 6. 9. may be bewrayed by it, not our wisedom: and although something Lento 〈◊◊〉 . Ipsa 〈◊〉 verenda 〈◊◊◊〉 〈◊〉 we may yeeld to nature, in these cases, yet nothing to 〈◊〉 .

A just judgement of God upon them for their unnaturallnesse to the Son of God, whom they shut our into a stable. The dullnesse and 〈◊〉 of these 〈◊〉 required thus to be raised and rowsed up, as by the sound of aAnt. 〈◊〉 17. Trumpet, or report of a Musket. Happy for them, if they had hearts Sylla 〈◊〉 it a ut 〈 in non-Latin alphabet 〉 〈◊〉 〈◊〉 . In 〈◊◊◊◊◊〉 . to hear the rod, and who had appointed it. But we many times mistake the cause of our misery, groping in the darke as the Sodomites, crying out upon the instrument, seldom reflecting; our mindes being as ill set as our eyes, we turn neither of them inwards.

For the book of Judges was written by 〈◊〉 Prophets, in severall ages. And there be very grave Authors of opinion, that Ezra (that skilfull scribe,) either himself alone, or with the helpe of his colleagues godly and learned men like himself, inspired by the holy Ghost, compiled and composed those books of 〈◊〉 , Iudges, 〈◊〉 , and Kings, out of diverse Annals, preserved by the Churches of those ages, wherein those things were acted.

That great Victory, whereof 〈◊〉 and the rest of his order were but 〈◊〉 and shadowes. The very name signifieth one separate and set apart from others, as 〈◊〉 was separate from his brethren, Gen. 49. 26. And it is 〈◊〉 to three sorts of men, usually set above others, (as Divines have well observed.) 1. To such as are set apart to 〈◊〉 sanctimony, as the high-Priest, whose crown is called Nezer, Exo. 29. 6. 2. To such as in dignity and authority are set above others, as Kings, whose diadem is called Nezer, 2 Sam. 1. 10. 3. To such as were separated by some religious vow, as to the order of the Nazarites, whose hair encreasing on their heads, as an externall sign of their vow, was called Nezer, 〈◊〉 . 6. 18. As for our Saviour, it is not likely that he 〈◊〉 his hair; 〈◊〉 the 〈◊〉 saith (in1 Cor. 11. 14. that age) it was uncomely for men to 〈◊〉 long hair. It was enough for him, that he was a 〈◊〉 , in the truth and substance of that Law; and a singular comfort it is to us, that although we have brokenGen. 28 20, &c. our vows, and so deeply gashed our consciences, as Jacob did,with chap. 31. 17. yet so long as it is of infirmity and forgetfulnesse, not of obstinacy and maliciousnesse, this famous Nazarite, this arch-votary, hath expiated our defaults in this kinde; 〈◊〉 through him we are in Gods sight, as Ierusalms Nazarites, Lam. 4 7. Purer then the snow, and whiter then the milk. And therefore sith God thinks not the worse of us, let not us think the worse of our selves, for the involuntary violation of our vows.

A place, wherein we finde six cities with 〈◊〉 villages, Josh. 15. 61. But called a wildernesse, because more thinly inhabited. In which sense we may say of Germany, that Acheldama or field of bloud, and many other once rich and fertile countries, that they are become a wildernesse, warre being a tragedy that alway 〈◊〉 eth the stage whereon it is acted: but for the wickednesse of them that dwell therein 〈◊〉 107 〈◊〉 . it is, that a 〈◊〉 full land is turned into 〈◊〉 wildernesse, saith David. 〈◊〉 est 〈◊◊◊〉 . And the Heathen 〈◊〉 saith little 〈◊〉 , when he tels us that the ruine and rubbish of Troy, are set by God before the eyes ofHerodot. 〈◊〉 , for an example of that rule, that, Great 〈◊〉 have great punishments. Now alterius perditio sit tua cautio, saith an Ancient,Isidor. soliloq Not to be warned by others, is a sure presage of ruine. Scipio beheld and bewail'd the downfall of Rome, in the destruction of Carthage. And when Hannibal was beleaguering Saguntum in Spain, the Romans were as sensible thereof, as if he had been thenLiv. beating upon the wals of their Capitoll. A storm, oft-times, begins in one place, and ends in another. When the sword rides circuit (as a Judge) it is in commission, Ezek. 14. 17. Ier. 47. 6, 7. And, When I begin (saith God) I will make an end, 1 Sam. 3. 12. We cannot but fore-see a storm, unlesse we be of those in Bernard, who seek straws to put out their eyes withall. If we Qui 〈◊◊〉 , 〈◊◊◊◊〉 〈◊〉 . break not off our sins by repentance (that there may be a lengthening of our tranquillity) a removall of our Candleslick may be as certainly fore-seen and fore-told, as if visions and letters were sentDan. 4. 27. us from heaven, as once to the Church of Ephesus. God may well say to us, as to them of old, Have I been a wildernesse unto Jer. 2. 31. Israel, a land of darknesse? Or, as Themistocles to his Athenians, Are ye weary of receiving so many benefits by one man? Bona à tergo formosissima. Our sins have long since sollicited an utter dissolution and desolation of all; and that we should be made aJer. 49. 2. & 25. 9. heap and a hissing, a waste and a wildernesse: Quod Deus ave • tat.

q. d. Ye have a price put into your hands, a fair opportunity of making your selves for ever. Will ye (like the vine and olive in • othams parable) not leaveJudg. 9. 9. your sweetnesse and fatnesse, your dilecta delicta, beloved sins, although it be to raign, yea and that in Gods kingdome? KnowestRom. 2. 4. thou not that the goodnesse of God should lead thee to repentance?Psal. 130. 4. Is there not mercy with God therefore, that he may beJoel 2. 12. feared? should not men rent their hearts, because God is gracious,Isa. 55 7. and turn to the Lord, because he will multiply pardon? To argue from mercy to liberty, is the devils logick; and makes God repent him of his favours to such, as David did of his kindenesse to Nabal. Rather we should argue from mercy to duty, as Joseph did to his master in a temptation: from deliverance to obedience, with David, Psal. 116 8, 9. And therefore return to our fathers house, with the Prodigall, because there is bread enough; therefore repent, because his Kingdome is at hand, and would be laid hold on. As John Baptist was Christs fore-runner into the world: so must repentance be his fore-runner into our hearts.

Thus one Testament infolds another, as those wheels in Ezekiel: And the Law preacheth faith in Christ, as well as the Gospel, Rom. 10. 6. 7.

Loudly and lustily; lifting up his voice 〈 in non-Latin alphabet 〉 , Boa ••• , Vociferant •• . 〈 in non-Latin alphabet 〉 . as a trumpet, or as the sound of many waters. Semblably S. Paul was ordained to be a crier, 1 Tim. 1. • 1. and so is every faithfull Preacher, 2 Tim. 4. 2. He must cry, and be instant, stand to the 〈 in non-Latin alphabet 〉 . work, and stand over it; Sta cum diligentia, saith the Syriack there, clangite, clamate, Jer. 4. 5. Ye have to doe with deaf men, dead men, living carcases, walking sepulchres of themselves.Isa. • 8. 1. Now therefore as our Saviour lifted up his voice, when 〈◊◊◊◊◊〉 . he said, Lazarus, come forth: So must Christs Ministers (when they speak to such as lie rotting and stinking in the graves of their corruptions) cry aloud, Awake thou that sleepest, and stand up 〈◊〉 . 〈◊〉 . 14. 〈 in non-Latin alphabet 〉 . from the dead, that Christ may give thee light. Ecclesia (the Church) is a word in use among the Athenians, and signifies an Assembly of Citizens, called out of the multitude (as it were) by name, or in their ranks, by the voice of the publike Crier, to hear some speech or sentence of the Senate. The Church in like sort is a company called out of the kingdome of Satan, by the voice of Gods Ministers, as it were criers, to hear the doctrine of the Gospel revealed from heaven. There are that observe, that John Rolloc. in Joh. 1. 15. Baptist entered upon his calling in the year of Jubilee, which used to be proclaimed by a Crier with the sound of a trumpet, and that in allusion thereunto, he is called, The voice of a crier.

〈◊〉 the terrours of the Lord to seize upon your souls: take not up bucklers against the stroaks of Gods Law: bring not your buckets to quench the motions of his Spirit, knocking at your hearts by the hammer of his Word: Make much of the least beginnings of grace, even those they call repressing; since they prepare the heart for conversion. Open the everlasting doors, that the King of glory may come in, that Christ may dwell in your hearts by faith. As Esther leaned upon 〈◊〉 two maids, when she came before the King: So let the soul 〈◊〉 upon attrition of the Law, and contrition of the Gospel: so 〈◊〉 the King of glory stretch out the golden Scepter of his grace, and we shall live. As Iohn Baptist was Christs fore-runner into the world: so must repentance be his fore-runner into our hearts: for he that repenteth not, the Kingdom of God is far from him: he cannot see it, for his lusts that hang in his light.

Walk exactly, precisely, accurately, 〈 in non-Latin alphabet 〉 . 〈◊〉 line and by rule; walk as in a frame, make straight steps to Heb 〈 in non-Latin alphabet 〉 . Isa. 40. 〈◊◊〉 & oculis 〈◊◊◊〉 . your feet, or else there is no passing the strait gate: so strait, that as few can walk in it, so none can halt in it, but must needs goe upright. Plain things will joyn in every point one with another; not so 〈◊〉 and rugged things. In like sort, plain spirits Obstant enim offect 〈◊◊〉 , &c. Erasm. in 〈◊〉 . close with Gods truths, not those that are swoln, &c. The old heart will never hold out the hardship of holines.

So had Elias, and God takes notice of it, and records it: when the pomp and pride of many Monarchs lie hid in obscurity, buried in oblivion. Such love beareth the Lord to his people, that every thing in them is remarked and registred. He thinks the better of the very ground they goe upon, Psal. 87. 2, 3, 4, 5, 6. their walls are ever in his sight, and he loveth to look upon the houses where they dwell, Isa. 40. 16.

These creatures have their name in 〈 in non-Latin alphabet 〉 Greek from the top of the ears of 〈◊〉 , which, as they fled, they sed upon. That they were mans meat in those Eastern Countries appears, Levit. 11. 22. and Pliny testifieth as much. Course meat Lib. 11. cap 〈◊◊〉 . Hieron. in ep. they were: but nature is content with little, grace with lesse. Cibus & potus sunt divitiae Christianorum, saith that Father.Greenham. 〈◊〉 and water with the Gospel are good chear, saith another.Horat. Opponit panem libis & placent is, lib. 1. epist. 10. 〈◊〉 Saviour hath taught us to pray for bread, not for manchet 〈◊〉 junkets, but down right houshold bread: and himself gave thanks for barley-bread and broiled fishes. A little of the creature will serve turn to carry thee thorow thy pilgrimage. One told aAdulator est qui 〈◊◊〉 . Becman. Philosopher, If you will be content to please Dionysius, you need not feed upon green herbs. He replied, And if you can feed upon green herbs, you need not please Dionysius; you need not flatter, Holus ab 〈 in non-Latin alphabet 〉 . comply, be base, &c. The Ancients held green herbs to be goodPrisci 〈◊◊〉 obsonij sibi deesse 〈◊◊〉 deesset 〈◊〉 . chear: and accounted it wealth enough, 〈 in non-Latin alphabet 〉 , not to be 〈◊〉 , nor cold, saith 〈◊〉 . But what 〈◊〉 were 〈◊〉 Jews that for 〈 in non-Latin alphabet 〉 , locusts, read 〈 in non-Latin alphabet 〉 , sweetmeats, as Epiphanius noteth against the Ebionites. The best, we see, are liable to be belied.

Such as naturally distilled out of trees; as did that which Jonathan tasted with the tip of his rod, called honey of the wood, 1 Sam 14. 27. God made 〈◊〉 suck honey out of the rock, and oil out of the flinty rock, Deut. 32. 13. Hence Iudea was called, Sumen totius orbis. And Strabo, that spitefully 〈◊〉 . affirmeth it to be a dry, barren countrey, had not so much ingenuity Lib. 16. as that railing Rabshakeh, 2 King. 18. 32.

That is, very many, as the word (All) is manySee Wilsons 〈◊〉 . times elswhere taken in the new Testament.

Stirred up by the noise of that new preacher. So sundry amongst us will be content 〈◊〉 hear, if there, goe a great report of the man; or, if he deliver some new Doctrine; or, deal in deep points, as Herod, Lu. 23. 8. But these soon grow weary, and fall off, as those Jews did from Iohn, for the which they were justly taxed by our 〈◊〉 .Joh. 5. 35. Math. 11.

At Bethabara, Joh. 1. 28. that is, at that very place, where the people of Israel passed over Jordan, and 〈◊〉 the Land. Baptisme then was there first administred, where it had been of old fore-shadowed. Here also we see, that the acts of 〈◊〉 and Iesus took their happy beginning, at one and the same place. And like as the people, after they had passed over 〈◊〉 , 〈◊〉 circumcised, before they received the Land by lot of inheritance: So, after we have been baptized, and thereby enrolled among the Citizens of the new Ierusalem, the 〈◊〉 of 〈◊〉 . 1. 〈◊〉 . sinne, and super fluity of 〈◊〉 must be daily pared off by the 〈 in non-Latin alphabet 〉 . 〈◊◊◊〉 to the 〈◊〉 and 〈◊〉 of the 〈◊◊〉 . practice of mortification ere we can come to the Kingdome of Heaven.

In token of their true repentance. For as only the man, that is wakened out of his dream, can tell his dream; so only he that is wakened out of his 〈◊〉 , can clearly 〈◊〉 them. 〈 in non-Latin alphabet 〉 And this confession of sin, joyned with confusion of sin (withoutEst 〈◊〉 & clara 〈◊◊〉 . 〈◊〉 . the which, confession is but winde, & the drops of contrition, water) is that which in baptisme we restipulate. Not the putting away 〈 in non-Latin alphabet 〉 . of the 〈◊〉 of the 〈◊〉 , but the 〈◊〉 answer of a good conscience toward God, 1 〈◊〉 . 3. 21. A 〈◊〉 , 〈◊〉 conscience, a heart 〈◊〉 from wickednesse in this 〈◊〉 of regeneration, the baptisme of repentance, the washing of the new birth, the being baptized with the holy Ghost and with fire, this saveth, saith S. Peter. Not as the efficient cause of salvation, for that is Christ alone: nor yet as a 〈◊〉 instrument, for that's faith alone: but only as a 〈◊〉 of the saved, and a pledge of their salvation. As on the other side, God will not own a viperous brood, though baptized, that bring not forth fruits meet for repentance. To such, baptisme is not the mark of Gods childe, but the brand of a fool, that maketh a vow, and then breaketh it, Eccles. 5. 3. For the font is Beersheba, The well of an Oath: and there we swear (asPsal. 119. 106. David did) to keep Gods righteous judgements. Now, if Zedekiah Isa. 10. and 〈◊〉 paid so dear for their 〈◊〉 , for their fast and loose with men; how will God revenge the quarrell of his Covenant? The Spanish converts in Mexico remember not any thing of the 〈◊〉 enquiries 〈◊〉 Ben. promise and profession they made in baptisme, save only their name, which many times also they forget. In the Kingdom of Congo in Africk, the Portugals, 〈◊〉 their first arrivall, finding the people to be 〈◊〉 , 〈◊〉 God, did enduce them to a professionArchb. Abbots. Geog p. 179. of Christ, and to be baptized in great abundance, allowing 〈◊〉 the principles of religion; till such time as the Priests prest them to lead their lives according to their profession: which the most part of them in no case enduring, returned again to their Gentilisme. Such renegadoes we have amongst us, not a few;Augustin. that give themselves up to Christ, Quoad Sacramenti perceptionem, by externall profession, but when it comes once ad 〈◊〉 sanctificationem, to 〈◊〉 of 〈◊〉 , there they leave him in the open field, forsaking their colours, renouncing their baptisme, and running away to the enemy. Now for such there is but one law, and it is Martiall law, Heb. 10. 39. If any with draw, or 〈◊〉 〈 in non-Latin alphabet 〉 . Heb. 10. 38. from his Captain (as the military 〈◊〉 there used importeth) he doth it to perdition; he is even a son of perdition, as 〈◊〉 ; who was 〈◊〉 indeed, as well as Peter, but better he had not.Mark. 14. 21. As it had been better for him, never to have been born, so, being born, never to have been circumcised, and thereby bound to the Law. Unregenerate Israel is as 〈◊〉 , Amos 9. 7. And it had been happy that font water had never been spilt on that face, that is afterwards hatcht with impudent 〈◊〉 , Ier. 3. 3, 4. 5.

That weigh 〈◊〉 as much as repentance, that may parallel, and 〈◊〉 it to be right, 〈◊〉 and evidence it to be a repentance never to be repented of. There is no grace butCor. 7. hath a 〈◊〉 . See therefore that your graces be of the right stamp, an effectuall faith, 〈◊〉 love, patient hope, &c. as the Apostle 〈◊〉 Thess. 1 3. hath it. See that your performances and whole course be such as becomes repentance, and may justifie it; as may bear 〈 in non-Latin alphabet 〉 weight in the balance of the sanctuary, and amount to as much 〈◊〉 64 6. as repentance comes to. And 〈◊〉 your righteousnesses be but1 〈◊◊〉 . as a 〈◊〉 clout, and your works at best (if tried by the fire 〈◊〉 . 13. 〈◊〉 . of the Word) would burn (which made 〈◊〉 Nehemiah to pray for pardon of his reformations) yet upon your true repentance for the evil that cleaves to your best works, your 〈◊〉 may be saved from the wrath to come; yea they are such as accompany salvation, and comprehend it, as the 〈◊〉 Scholiast expounds thatHeb. 6. 〈◊〉 . text. Labour ther fore to 〈◊〉 a heart full of goodnesse, as those 〈 in non-Latin alphabet 〉 , i. e, 〈 in non-Latin alphabet 〉 Romans, Chap. 15. 14. and a life full of good works, as Tabitha, Act. 9. 33. such as may beseem amendment of life.

What of that? so had Ishmael 〈◊〉 . 〈◊〉 . 〈◊〉 . an 〈◊〉 , Esau a castaway, &c. Externall priviledges profit not, where nothing better can be pleaded. 〈◊〉 the fool was of the line of faithfull Caleb, Qui 〈◊〉 post me, Followed me fully, 〈◊〉 God, Numb. 14. 24. Vertue is not, as lands, inheritable. Why should these men brag they had Abraham to their father, when they might have observed, that God had raised up of this stone, a son to Caleb?

His power is, 1. Absolute, whereby he can doe more then he doth. 2. Actuall, whereby he doth that only that he willeth. Some things he can doe, but will not, as here, and 〈◊〉 26. 53. Rom. 9. 18. Some things he neither will nor can, 〈◊◊〉 lie, to die, to deny himself. 2 Tim. 2. 13. 〈◊〉 . 1. 3. Heb. 6. 17. for these things contradict his 〈◊〉 , and imply impotency. But whatsoever he 〈◊〉 , without impediment he 〈◊〉 , Isa. 46. o Psal. 115. 3.

This he could doe, though he will not. And yet he doth as much as this, when he takes the stone out of the heart: when of carnall he makes us a people created again, Psal. 102. 18. when cut of a hollow person (one as empty and void of heart, as the hollow of a tree is of 〈◊〉 ) is fetcht out heart of oak, and of a wilde asse-colt-born,Job 11. 12. is made a man: See both these similitudes, Job 11. 12. It was aexpounded. strange change that Satan mention'd and motion'd to our Saviour of turning stones into bread. But nothing so strange as turning stony hearts into hearts of flesh. This is a work of Gods Almighty power, the same that he put forth in raising Christ from the dead, Ephes. 1. 19. (where the Apostle, the better to set forth the matter, 〈◊〉 a six-fold gradation in the Originall) and in creating the world, 〈◊〉 . 51. 10. 2 Cor. 5. 17. The Prophet Isaiah 〈◊〉 . 51. 16. tels us, That he plants the heavens, and laies the foundation of the earth, that he may say to Zion, Thou art my people. And althoughIsa 42. 5, 6. mans heart be an emptinesse, as in the Creation, as herbs in Winter, or as a breathlesse clod of earth, yet that hinders not, 〈◊〉 the Prophet.

So God is graciously pleased to stile our poor 〈◊〉 ; in every of which 〈◊◊〉 . there is something of his, as well as something of our own. That which is his, he accepts: that which is ours he pardons. But good it must be, quoad fontem, the Spirit of God: and quoad finem, the glory of God. Negative 〈◊〉 serves no mans tur,M. 〈◊〉 ex 〈◊〉 to save him from the axe. It is said of 〈◊〉 , that the 〈◊〉 of the Priscillian heresie, was all the vertue that he had. The evil servant did not riot cut his talent: those reprobates, Mat. 25. robbed not the Saints, but relieved them not. Moab and Ammon 〈◊〉 . 23. 4. were bastardized and banished the sanctuary to the tenth generation, for a meer omission, because they met not Gods Israel with bread and water in the wildernes: And Edom is sore threatned, 〈◊〉 . for not harbouring them when scattered by the 〈◊〉 . Take we heed that live in the last age of the world, lest God hasten the calling of the Jews, and cast us off for our unfruitfulnesse, Rom. 11.

Whose Harbinger and Herald 〈◊〉 am, whose Prodromus and Paranymph, friend and 〈◊〉 I am, as the morning-starre, 〈◊〉 -runs the Sunne, with whose light it shineth.

And will easily out- 〈◊〉 me: He must encrease, but I must decrease; and this is the complement of myTheolog. joy, Ioh. 3. 29, 30. To rejoyce in the good parts of others, though it eclipseth thy light, and that from the heart, this is indeed to be able to do more then others: this is to excell others in any excellency whatsoever, if this be wanting.

Christ thought 〈◊〉 worthy to lay his hand on his holy head in baptisme, who thinks not himself worthy to lay his hand under Christs feet. The more fit any man is for whatsoever vocation, the 〈◊〉 he thinks himself. Non 〈◊〉 in aliis 〈◊〉 rebus multa me latēt. &c. 〈◊〉 . 119. cap. 21. Who am I? said Moses, when he was to be sent to Egypt: whereas none in all the world was comparably fit for that embassage. Not only in innumerable other things am I utterly unskilfull, faith S. Augustine, but even in the holy Scriptures themselves (my proper profession) the greatest part of my knowledge is theEgo in parvo tuguriolo, cum 〈◊〉 , i. e. 〈◊◊◊〉 meis, de 〈◊◊〉 non audeo Epist. ad August. least part of mine ignorance. I, in my little cell, saith Hierom, with the rest of the Monks my fellow-sinners, dare not determine of great matters. This is all I know, that I know nothing, said Socrates: and Anaxarchus went further, and said, that he knew not that neither, that it was nothing, that he knew. This is the utmost of my wisdom (said David Chytraeus) that I see my self to be without all wisdome. And if I would at any time 〈◊◊〉 se 〈◊◊◊〉 , 〈◊〉 , quod nihil sciret. 〈◊〉 3. Melch. Adam. 694. delight my self in a fool, saith Seneca, I need not seek farre, I have my self to turn to. Thus the heaviest ears of corn stoop most toward the ground: Boughes the more laden they 〈◊〉 , the more low they hang: and the more direct the Sunne is over us, the less: is our shadow: So the more true worth is in any man, the lesseSiquando 〈◊〉 delectari volo, non longè mihi 〈◊〉 est, me video. Sen. Quod 〈◊〉 ex parte 〈◊〉 didicerim, tamen in 〈◊◊◊〉 , 〈◊◊◊〉 intellexisse 〈◊〉 . Baldus 〈◊〉 . Tanti 〈◊◊〉 , quanti tibi 〈◊〉 . self conceitednesse; and the lower a man is in his own eyes, the higher he is in Gods. Surely 〈◊〉 Baptist lost nothing by his humility and modesty here: for our Saviour extols him to the multitude, Math. 11. and there are that doubt not to affirm (where they have it I know not) that for his 〈◊〉 on earth, he is dignified with that place in heaven, from whence Lucifer fell. Sure it is, That he that humbleth himself shall be exalted. If men 〈◊〉 us as we set selves, God values us according to our abasements. The Church was black in her own eyes, fair in 〈◊〉 , Cant. 1. 5—15.

That is, with that fiery holy Ghost, that spirit of judgement and of burning, wherewith the filth of the daughters of Zion 〈◊〉 washed away, Isa. 4. 4. that they may escape that 〈◊〉 fire, mentioned in the verse next following. This fire of the spirit must be 〈◊〉 from heaven, Lumen 〈 in non-Latin alphabet 〉 . de lumine, from the father of lights, who giveth his spirit to H nc 〈◊〉 dicitur, 〈 in non-Latin alphabet 〉 . them that ask it. It must be a coal from his altar, which when you have once gotten, your heart must be the hearth to uphold it; your hands, the tongs to build it; Gods ordinances, the fuell to 〈◊〉 it; the Priests lips, the bellows to blow it up into a flame: So shall we finde it (according to the nature of fire) 1. To illighten us, as the least sparkes of fire lightens it selfe at least, and may be seen in the greatest darknesse. 2. To enliven and revive us; for whatsoever is of the spirit is spirit, that is, nimble andJoh. 3. active, full of life and motion. A bladder is a dull lumpish thing, so is a bullet: but put winde into the one, and fire to the other in a Gun, and they will flee farre. Fire is the most active of all other elements, as having much form, little matter; and therefore 〈◊〉 quasi 〈◊〉 ignis, id est, frigidus, 〈◊〉 . Tardis 〈◊◊〉 non facilè 〈◊〉 . Cic. the Latines call a dull dronish man, a firelesse man, which God cannot away with, What thou doest, doe quickly, said our Saviour to 〈◊〉 : So odious to him is dulnesse in any businesse. Baruch, full of the spirit, repaired the wall of Ierusalem earnestly, Nehem, 3. 20. Se accendit, he burst out into heat, and so finish'd his part in shorter time, I presse toward the mark, saith Paul, 〈 in non-Latin alphabet 〉 , I persecute it, Phil. 3. 14. Never was he so mad in persecuting the Saints, Act. 26. 11. as after his conversion, he was judg'd to be, the other way, 2 Cor. 5. 13. —Paulus in omnia 〈◊〉 , De 〈◊〉 Lucan. 〈◊〉 . Phars. Nilactum credens, cum quid superesset agendum.

3. To assimulate: As fire turns fuell into the same property with 〈◊〉 ; so doth the spirit inform the minde, conform the will, reform the life, transform the whole man more and more, into the likenesse of the heavenly patern, it spiritualizeth and 〈◊〉 us, as it were, into the same image from glory to 2 Cor. 3. ult. glory, as the Sunne (that fire of the world) by often beating with its beams, upon the pearl, makes it radiant and orient, bright and beautifull like it self. 4. To elevate and carry the heart heaven-ward, 〈◊〉 6. as fire naturally aspireth, and the spark fleeth upwards,Heb. 12. 1. to kindle our Sacrifices, and make us heavenly-minded; to breakThe least spark of fire 〈◊〉 endeavour to rise above the air: so the Spirit. out at length, though for a while it lie under the weight of sin, that doth so easily beset us: as fire may lie puffing and blowing under green wood, as almost smoothered. 5. To purifie us (as fire doth metals) from our drosse, and to take away all our sinne, 〈◊〉 . 1. 25. 1 Cor. 9. 11. For he is like a refiners fire, and like fullers sope, Mal. 3. 2. whereby we are purified, by obeying the truth, unto unfeigned love of the 〈◊〉 , 1 Pet. 1. 22. 6, And that's the least property of the holy Ghost and of fire (that I now insist upon) Congregat 〈◊〉 , segregat heterogenea; it unites them to2 Cor 6. 〈◊〉 , and separates them from sinners: for what communion hath light with darknesse? It maketh division from those of a mans house, if not of his heart; and yet causeth union with Gentile, Barbarian, Scythian, if truly Christian, Coloss. 3. 11. Oh'get this fire from heaven: So shall you glorifie God, Matth. 5. 16. and be able to dwell with devouring fire (which hypocrites cannot doe, Isa. 33. 14.) get warmth of life and comfort to your selves, giveZech. 2. 5. light and heat to others, walk surely as Israel did by the conduct of the pillar of fire, and safely, as walled with a defence of fire.Revel. 11. 5. And if any man shall hurt such, fire shall proceed out of their 〈◊〉 to devour them. So that a man were better anger all the witches in the world, then one of those that are baptized with the holy Ghost and with fire, &c. especially if they be much mortified Christians, such as in whom this fiery spirit hath done with the body of sin, as the King of Moab did with the King of Edom, Am. 2. 1. burnt its bones into lime.

That is, his Church, calledIsa. 〈◊〉 . 10. Gods threshing floor in Isaias, because usually thresht by God with the flail of affliction. That is one way, whereby the Lord Christ doth purge his people, and separate between the Sonne that he loves, and the sin that he hates. This he doth also by his Word and Spirit: Sanctifying them by his truth, 〈◊〉 Word is truth, Joh. 17. And such were some of you, but ye are washed, but ye are justified, but 1 Cor. 6. 11. ye are sanctified in the Name of our Lord Iesus Christ, and by the Spirit of our God. Thus Christ purgeth his floor here incoatively and in part, hereafter thorowly and in all perfection. In all which we may observe (saith a Divine) this difference between Christ and the tempter. Christ hath his fan in his hand, and he fanneth us: the devil hath a sive in his hand, and he sifteth us. Now a fan 〈◊〉 out the worst, and keepeth in the best: a sive keepeth in the worst, and casteth out the best. Right so Christ (and his trials) purgeth chaff and corruption out of us, and rourisheth and increaseth his graces in us. Contrariwise, the devil, what 〈◊〉 soever is in us, he confirmeth it; what faith or other good thing soever, he weakneth it. But Christ hath praid for his 〈◊〉 . 22. 31. (though never so hard laid at) that their faith fail not, and giveth 〈 in non-Latin alphabet 〉 , 〈◊◊◊◊◊〉 . them in time of fanning, to fall low at his feet, as wheat, when the wicked, as light chaff, are ready to flee in his 〈◊〉 , as murmuring at their hard measure, with those miscreants in the wildernesse.

Mali in area nobiscum esse possunt, in horreo non possunt. The wicked may be with us in the floor, they shall not, in the garner: for there shall in no wise 〈◊〉 into the City of the lamb, any thing that defileth, or thatAugust. worketh abomination; Heaven spewed out the Angels in the first 〈◊〉 . 〈◊〉 . 〈◊〉 . act of their Apostacy; and albeit the devil could scrue himself into 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 , 〈◊〉 . Paradise, yet no unclean person shall ever enter into the Kingdom of Heaven. Without shall be doggs, and evil-doers; no dirty doggeRev. 21. 8. doth trample on that golden pavement, no 〈◊〉 is with that gold, no chaff with that wheat; but the spirits of just men made perfect, amidst a panegynis of Angels, and that glorious 〈◊〉 , Heb. 12. 22. In the mean while, 〈◊◊〉 ego 〈◊〉 (may everyIgnatius. good soul say, with that Father) I am Gods wheat: And although the wheat be as yet but in the ear, or but in the blade, yet when the fruit is ripe, he will put in the sicle (because the 〈◊〉 is Mark. 4. 〈◊〉 . 29. come,) and gather his wheat into his barn, into his garner. It doth the husbandman good at heart to see his corn come forward,Spes alit agricolas, sed 〈◊〉 mea messis in 〈◊〉 est. though the harvest be not yet.

In reference to the custom of those countries, which was, to cast their chaff into the fire. But this (alas) is another manner of fire then that. A metaphoricall fire doubtlesse, and differs from materiall fire. 1. In respect of the violence, for it is unspeakable, 2. Of the durance, for it is unquenchable; 3. Of illumination, for though it burn violently to their vexation, 〈◊〉 it shines not to their comfort. 4 Of operation, for it consumes not what it burneth; they ever fry, but never die; vivere 〈◊〉 , 〈◊◊〉 ; they 〈◊〉 death, but 〈◊〉 it not, as those Rev. 〈◊〉 . A just 〈◊〉 of God upon them; that they that once might have had life, and 〈◊〉 not, now would have death, and cannot.

Not for any need he had (for he was a Lamb without blemish of naturall corruption, and without spot of actuall transgression, 1 Pet. 1. 19.) but meerly for our benefit, to sanctifie baptisme to us, and to grace his own ordinance for us.

There can be no flesh without filthinesse, as a grave Divine noteth upon this text. Neither theD. 〈◊〉 . supernaturall conception, nor austere life of John could exempt him from need of baptisme.

Amica 〈 in non-Latin alphabet 〉 , a friendly falling out, but quickly made up. Most of our jarrings grow from mistakes. Be swift to hear, slow to wrath; easily satisfied. Not 〈◊◊〉 , which being once broken, cannot be peeced again. Quae modò pugnârant jungunt sua 〈◊◊◊〉 . Ovid.

Not legall only, and of equality, 〈◊〉 . but that of his present condition also, and of equity; to the end, that all kinde of sinners might have all kinde of comfort in Christ, an absolute and all-sufficient Saviour.

The wisedom from above is gentle, and 〈 in non-Latin alphabet 〉 . easie to be perswaded, when better 〈◊〉 is alledged: as in Peter, Jam. 3. 17. Joh. 13. 8. first peremptory, but, after conviction, pliable. An humble man will never be an heretick; shew him his errour, and he will soon retract it. Joannes Bugenhagius (a Reverend Dutch Divine) lighting upon Luthers book de captivitate Babylonica, and reading some few pages of it, as he sate at supper; rashly pronounced him the most pestilent and pernicious heretick, that ever the Church had been troubled with, since the times of Christ. But, a few daies after, having seriously read over the book, and well weighed the businesse, he returned to his Collegioners, and recanted what he had said amongst them; affirming and proving, thatScultet. Annal. Luther only was in the light, and all the world besides in grosse darknesse, so that many of them were converted by him to the truth. Ioannes 〈◊〉 (a learned Bavarian) held this heresie, That no man or Devil should be damned eternally, because God willeth that all should be saved; and Christ saith, There shall be one shepherd, and one sheep-fold. 〈◊〉 . But, being an humble minded man, he was convinced and converted by Oecolampadius, and died of the plague (but piously) at Basile, Anno 〈◊〉 . Of 〈◊〉 the heretick, becauseNon defuisse 〈◊◊◊〉 , 〈◊〉 copul regula 〈◊〉 . he praid ardently, and lived unblameably, Bucholeerus the Chronologer was wont to say, that his heart was good, but his head not well regulated. But how that could be, I see not, so long as he lived and 〈◊〉 in his detestable opinions, and would not 〈◊〉 them. If the 〈◊〉 were gotten into the head, the Priest was to pronounce such utterly unclean, Levit. 13 44. And the Prophet pronounceth 〈◊〉 soul, that is lifted up with pride and pertinacy, not to be upright in him.Habak. 〈◊〉 . 4.

And stood upon the shore, apart from the company, that all might see and hear whatLuk. 3. 21. was now to be done. St Luke addeth, that he fell thereupon his knees and prayed; thereby teaching us, with what deep devotion, we are to receive the Sacraments: Which are given us of God, to signifie, as by signe, to assure, as by seal, and to convey, as by instrument, Jesus Christ and all his benefits: the Father, Son and holy Ghost are there one in covenanting and working thy salvation. 〈◊〉 up thy self therefore to hope and faith at the Sacrament: speak to thy faith, as Deborah did to her self, Awake, awake, Deborah, Judg. 5. 12. 〈◊〉 a song: Give glory to God, lay claim to the covenant: lean on Christs bosom at that supper, and be think thy self, with Hesther at the feast, what suit thou hast to commence, what Haman to hang up, what lust to subdue, what grace (chiefly) to get growth in, &c. But, for most communicants, urge them to prayer afore, in, and after Sacrament, and they must say (if they say truly,) as David did of Sauls armour, I cannot go with these, for I have not been 〈◊〉 1 Sam. 17. 39. omed to them.

As he was praying; for prayer is the 〈◊〉 of heaven, wherewith we may take out of Gods treasury plentifull mercy for our selves and others. He 〈◊〉 possibly be poor, that can pray, Rom. 10. 12. One said of the Pope, that he could never want money, so long as he could hold 〈◊〉 pen in his hand; of the faithfull Christian it may safely be affirmed, He cannot want any good thing, while he can call to God for it. If he can finde a praying heart, God will finde a pitying heart, and a supplying hand. Now, he is worthily miserable that will not make himself happy by asking. The Ark and the Mercy-seat were never separated. God never said to Israel, Seek ye me in vain: TheIsa. 45. 19. hand of faith never knockt at Heaven gates, but they were opened, and the Spirit, descended, though not so visibly as here, at the baptisme of our Saviour, nor a voice heard so audibly from Heaven as then, yet, as truly and effectually to the support of the poor suppliant: Who while he prayeth in the holy Ghost, Jude 20. 〈◊〉 new supplies of the Spirit, Phil. 1. 19. and is sweetly, but secretly, 〈 in non-Latin alphabet 〉 . sealed up thereby to the day of redemption. 〈◊〉 . 1. 13.

From the Father,2 Pet. 〈◊〉 . 16. (who spake from the most excellent glory) upon the Son, who stood upon the shore, so that here was concilium augustissimum, a most majesticall meeting of the three Persons in Trinity, about the worke of mans redemption, as once about his creation, Gen. 1. 26. Let us make 〈◊〉 : The Hebrews interpret it, I and my Iudgementhall; 〈◊〉 . by which phrase, the Trinity, of old, was implied. For 〈◊〉 〈◊〉 -Hall in Israel consisted of three at least; which, in their close manner of speech, they applied to God; but their posterity understood it not. And as in the matter of mans creation, and redemption, so likewise of his 〈◊◊〉 ; 〈◊〉 is that of the Apostle, 1 Cor. 12. 45 67. where the 〈◊〉 of gifts are said to be of the Spirit: the diversities of ministeries (whereby1 Cor. 12. 4, 5, 6. exp. these gifts are administred) of the Lord, that is, of Christ, and the diversities of operations ( 〈◊〉 by the gifts and ministeries) to be of God, the Father.

This was shadowed, of old, by Noahs dove lighting upon the Ark: and serveth to denote 〈 in non-Latin alphabet 〉 . 〈◊〉 . Christs innocency, purity, love to his little ones, 〈 in non-Latin alphabet 〉 , saith Aristotle. And another thus; 〈◊〉 columba caret, rostro non 〈◊〉 , & ungues Possidet 〈◊〉 , pura que 〈◊〉 . That was more then ridiculous (nay it was 〈◊〉 ) that those Pilgrims, that went to 〈◊〉 to fight in the Holy war (as they 〈◊〉 . 〈◊〉 5. called it,) did carry a goose before them, pretending it to be theAnnal. holy Ghost. These were drunk with the wine 〈◊〉 the whore of Babylons 〈◊〉 : and not filled with the Spirit, as St Stephen was, and Barnabas, and others of old; as of late, among many, that famous Beza; de quo 〈◊〉 saepe 〈◊〉 , 〈◊◊◊〉 Melch. 〈◊〉 . in 〈◊〉 . vivere. And himself reports of 〈◊〉 , and his colleagues, in an Epistle to Calvin, that, disputing 〈◊〉 a Spanish Jesuit about the Eucharist, the 〈◊〉 (saith he) called us vulpes, & 〈◊〉 , & serpentes, foxes, apes, serpents. My answer was this, Non magis nos credere, quàm 〈◊◊〉 . So that Angel John Bradford (as one calleth him) when he 〈◊〉 with 〈◊〉 a Castro; the Frier was in a wonderfull rage, and spake so high, thatAct and 〈◊〉 . the whole house rang again, chasing with om and cho, saith 〈◊〉 Fox. But Bradford answered him with 〈◊〉 of wisedom, and,Isa. 8. 6. like the waters of Siloe at the 〈◊〉 of 〈◊〉 , ran 〈◊〉 . He had been baptized with that holy 〈◊〉 that 〈◊◊◊〉 Saviour, who received not the spirit by 〈◊〉 , but had a 〈◊〉 , not of abundance only, but also of 〈◊〉 , 〈◊〉 . 1. 14

My 〈◊〉 , he on whom my love resteth; so that I will seek no further. Zeph. 3. 17. when the earth was founded, Christ was with his Father as his daily delight, sporting, or laughing, alwaies before him, risum 〈◊〉 acconsilium, Prov. 8. 30.

The beloved, in whom he hath made us accepted, Eph. 1. 6. Gods Heptsibah, so the Church is called, 〈◊〉 . 62. 4. the dearly beloved of his soul, Jer. 12. 7. Or (as the Septuagint 〈 in non-Latin alphabet 〉 . render it) his beloved soul, over whom he rejoyceth, as the bridegroom over his bride, Isa. 62. 5. 〈◊〉 he will rest in his Dedi 〈◊◊〉 meam. love, as abundantly well pleased, he will joy therein with singing. So well thinketh God of his Son Christ, and of us thorow him; asVulg r. some of the Ancients rendered this word, 〈 in non-Latin alphabet 〉 , In quo 〈◊〉 〈◊〉 . 3 17. 〈 in non-Latin alphabet 〉 sensi. So (after Irenaeus) Tertullian, Cyprian and Augustine interpretGraecis dicuntur celebres, & de 〈◊◊〉 est opinio. Eralm. it. And yet, as well as he thought of his only Son, he spared him not, but delivered him up for us all, Rom. 8 32. whereupon St Bernard thus cries ont, O quantum dilecti, prae quo filius ipse 〈◊〉 non dilectus, 〈◊◊〉 neglectus? God so loved his Son, thatDe temp. he gave him all the world for his possession, Psal. 2. but he so lovedJoh. 3. 16. the world, as he gave Son, and all, for its redemption. OneEphe. 3 18, 15. 〈◊〉 this an 〈◊〉 , an excesse of love, a miracle of mercy, a 〈◊〉 without a sicut. God 〈◊〉 loved the loved, so infinitely, so 〈◊〉 , so incomprehensibly, as that there is no similitude in nature, whereby to expresse it. Abraham (Gods friend) shewed his love to him, in not withholding his only Son Isaac: but what was 〈◊〉 to Christ? or what was Abrahams love to Gods? He did that 〈◊〉 and voluntary, that Abraham would never have done, but upon a command. Besides, Isaac was to be offered up after the manner of holy sacrifices; but Christ suffered, after the manner of 〈◊〉 . And yet further, 〈◊〉 was in the hand of a 〈◊〉 and compassionate father: but Christ died by the wicked hands of barbarous and blood-thirsty enemies; that thereby he might 〈◊〉 the enmity, and reconcile us to God: so making peace, and pavingEphe. 2. 15, 16. us a new and living way, with his blood, to the throne of grace, 〈 in non-Latin alphabet 〉 . 〈◊〉 he hath made us accepted in the beloved, Ephes. 1. 6. 〈◊〉 saw the features of his friend Ionathan, in lame Mephibosheth, and therefore loved him. He forgave Nabal at Abigals intercession: and was pacified toward 〈◊〉 , at 〈◊〉 . 〈◊〉 〈◊〉 Iacobs house, for Iosephs sake: Shall not God do us much more for Jesus sake? Ioseph was well pleased with his brethren, when they brought Benjamin: Bring but the childe Jesus in our arms (as, Simeon did, and as 〈◊〉 did the King of Persines childe) and he cannot but smile upon us. 〈◊〉 he never so much displeased before, yet upon the sight of this his wellbeloved Son, in whom he is well pleased, all shall be 〈◊〉 and quiet, as the sea was, when once Ionas was cast into it.

The better to fit him thereby for the ministry. 〈◊〉 in 〈◊◊◊◊◊〉 est, valetudine 〈◊◊〉 , & 〈◊〉 non 〈◊〉 , 〈◊〉 : 〈◊◊〉 accidere semper, cum 〈◊〉 quippiam 〈◊〉 dixit. Melchior Alam de Ger. Theol. pag. 154. Act. and Mon. fol. 〈◊〉 . Luther observed of himself, that when God was about to set him upon any speciall service, he either laid some fit of sicknesse 〈◊〉 him before-hand, or turned Satan loose upon him; who so 〈◊〉 him (eft-soones) by his temptations, ut 〈◊◊〉 , 〈◊◊〉 , nec sensus, nec vox superesset, that neither heat, nor blood, 〈◊〉 sense, nor voice remained: The very venome of the temptations drank up his spirit, and his body seemed dead, as 〈◊〉 Ionas, that was by, and saw it, reported 〈◊〉 him in his Epistle to Melanchton. Hence also it was that in his Sermons, God gave him such a grace (saith M. Fox) that when he 〈◊〉 , they that heard him thought, 〈◊〉 one, his own temptations to be severally touched and noted. Whereof when signification was given unto him by his friends, and he demanded how that could be? Mine own manifold temptation (saith he) and 〈◊〉 are the cause 〈◊〉 : For from his tender years he was much 〈◊〉 and exercised with spirituall conflicts, as Melanchton in his life testifieth. 〈◊〉 〈◊〉 Wellerus, scholar to the said, M. Luther recordeth, that 〈◊〉 oftentimes heard Luther his Master report of himself, that he had been assaulted and vexed with all kinde of temptations ( 〈◊〉 onlyIt appeareth by S. 〈◊〉 , that no men 〈◊〉 in this 〈◊〉 , but 〈◊◊〉 . with that of covetousnesse,) and was thereby fitted for the work of the Lord, Whence also he was wont to say, that 〈◊〉 things make a Preacher, 〈◊〉 , Prayer and Temptation.

Likely the wildernesse of 〈◊〉 , where Moses and Elias had 〈◊〉 before. These three great fasters, met afterwards in mount 〈◊〉 : God 〈◊〉 to turn his peoplesMar. 1. 13. 〈◊〉 〈◊〉 into feasting, Zech. 8. 19. The devil took advantage of 〈◊〉 Mat. 17. 2. 〈◊〉 here, to 〈◊〉 our Saviour in the desert, but was beaten on 〈◊〉 own dunghill; that we might overcome through him that 〈◊〉 us, Rom. 8. the 〈◊〉 -being already foiled by Christ.

No sooner was Christ out of 〈◊〉 water of Baptisme, then in the fire of Temptation. So David, 〈◊〉 his anointing, was hunted as a partridge upon the mountains. 〈◊〉 is no sooner out of Egypt, then Pharaoh pursues them: 〈◊〉 no sooner had kept that solemn 〈◊〉 , then Sennacherib comes up against him. St Paul is assaulted with 〈◊〉 temptations after the 〈◊〉 of his revelations: And Christ teacheth us, after forgivenesse2 Cor. 12. of sins obtained, to look for temptations, and to pray againstMat. 6. 13. them. Whiles Iacob would be Labans drudge and packhorse, all was well; but when once he began to flee, he makes after him with all his might. All was jolly quiet at Ephesus beforeActs 19. 23. S. Paul came 〈◊〉 , but then, there arose no small stir about 〈◊◊〉 . All the while our Saviour lay in his fathers shop, and medled only with Carpenters chipps, the devil troubled him not. But now, that he is to enter more publikely upon his office of Mediatourship, 〈 in non-Latin alphabet 〉 of 〈 in non-Latin alphabet 〉 , 〈◊〉 pierce thorow. the tempter pierceth his tender soul with many sorrows, by 〈◊〉 to sin. And dealt he so with the green tree, what will 〈◊〉 do with the dry? Temptations (besides those that come from God, which are only probationis, not perditionis, as the other) are 〈◊〉 two sorts: for either they are of seducement, Iam. 1. 15. or of 〈◊〉 , vel 〈◊〉 . 〈◊〉 and grievance, 2 Cor. 12. 7. either of allurement or affrightment. In the former we are pressed with some darling corruption, whereto our appetites by nature or most propense: In the later, we are dogged with foulest lusts of 〈◊〉 , Idolatry, 〈◊〉 , murther, &c. that Nature startles at: In these the 〈◊〉 tempts alone, and that so grossely, that the very flesh is ashamed 〈◊〉 it. But in the former, that came more immediatly from the flesh, the devil only interposeth himself, and speaks his good word for them: whence they are called 〈◊〉 of Satan, 2 Cor. 12. and Eph. 4. 26. we are said in anger to give place to the devil: and in resisting of lusts, we resist the devil, Jam. 4. 7.

Our Saviour was tempted allLuk. 4. 2. that fourty dayes space, saith St Luke: but these three worst assaults were reserved to the last. So deals the devil with the Church (which is Christ 〈◊〉 :) He never 〈◊〉 tempting, though1 Cor. 〈◊◊〉 . never so 〈◊◊〉 ; and 〈◊◊〉 called 〈◊〉 as 〈◊〉 will have it, the Lord of flyes, because the fly is noted for an impudent 〈 in non-Latin alphabet 〉 . 〈◊〉 apud Homerum pro valde impudente: quia 〈◊〉 pervicaces sunt, &c. creature, that will soon return to the 〈◊〉 , though beaten away but erewhile. Hence those many bickerings and buffetings we meet with all our life long: and hence those sharpest 〈◊〉 and terrible conflicts many times at the hour of death. The Israelites met with many tryals and troubles in the wildernesse: Amalec and the Amorites, sore thirst, and fiery serpents, &c. Coel. lib. 9 〈◊〉 . 52. but were never so put too't, as when they came to take possession of the promised land, for then all the Kings of 〈◊〉 combined to keep them out. So the devil, furious enough at all times, most of all bestirrs him at last cast, because he knows his time is but 〈 in non-Latin alphabet 〉 . short, Apoc. 12. 12. For death sets a Saint out of his gun-shot. Satan may compasse the earth, but not enter the lists of heaven. He tempted Adam in the earthly Paradise, he cannot tempt in the heavenly. Hence his malice whiles he may. Morientium nempè 〈◊〉 violentiores sunt morsus, ( 〈◊〉 ille olim de 〈◊〉 Carthagine:) Beasts that have their deaths-wound bite cruelly, sprunt exceedingly.

As the 〈◊〉 quarrel'd and 〈◊〉 the Law given in Paradise, as nought, 〈◊◊〉 : so 〈◊〉 he here the voice from heaven, as a meer imposture. And this he did out of deep and desperate malice; for he could not be ignorant nor doubtfull. Neither is his dealing otherwise with us (many times) who are too ready (at his instigation) to doubt of our spirituall sonne-ship. We need not help the tempter, by holding it a duty to doubt: this is to light a candle before the devil, as we use to speak. Rather let 〈◊〉 settle and secure this, that we are indeed the sons of God, and heirs of heaven, by passing thorow the narrow womb of repentance, that we may be born again, and by getting an effectuall faith; the property whereof is to adopt as well as to justifie, viz. 〈◊〉 objecti, by means of Christ the object upon whom faith laieth hold, and into whom it engraffs the believer, after an unspeakable manner. Now ye are all the children of God by faith in Christ Jesus, Gal. 3. 26. Ioh. 1. 12. who hath both laid down the price of this greatest priviledge, Heb. 9. 15. Gal. 4. 5. and 〈◊〉 it up to us by his Spirit, crying Abba Father in our hearts, what ever Satan or our own misgiving hearts objects to the contrary, Gal. 4. 6. Rom. 8. 15. Ephes. 1, 13.

And so distrust the providence of God for 〈◊〉 thy body in this hunger; help thy self by working a preposterous miracle. In this point 〈◊〉 Gods providence for this present life. Satan troubled David and Jeremy, and so he doth many good souls at this day; who can sooner trust God with their souls then with their bodies, and for a crown then for 〈◊〉 crust, as those Disciples, Matth. 16. 8.

Though ordinarily, as having 〈◊◊〉 property inherent in it, for such a purpose: yet so, 〈◊〉 that the operation and successe is guided by Gods power and goodnesse; whereon (as on a staff) this staff of life leaneth. A 〈◊◊◊〉 . wise woman builds her house, Prov. 〈◊〉 . 1. As the Carpenter laies 〈◊◊〉 of the house in his head first, and contrives it: so doth she 〈◊〉 -cast, and further the well-doing of her fam ly: and 〈◊〉 , except the Lord also build the house, they labour in vain that build it, Psalm. 127. 1. So, the diligent hand, and the blessing of God (meeting) make 〈◊〉 , Prov. 104. and 22.

That is, by any thing else besides bread, 〈◊〉 soever God 〈◊〉 think good, whatsoever he shall appoint and give power unto, to be nourishment. Therefore if bread 〈◊〉 , feed on faith, Psal. 37. 3. So Junius reads that text. Jehosaphat 〈◊◊〉 found it soveraign, when all other help failed him. And the1 Chron. 10. 6. captive Jews lived by faith, when they had little else to live upon, and 〈◊〉 a good living of it, Habak. 2. 4. To this Text the Jews seem to allude in that fiction of theirs, that Habakkuk was carried by the hair of rhe head, by an Angel into Babylon, to carry a dinner 〈◊〉 of 〈◊〉 and the 〈◊〉 , Jer. 33. Eliz 〈◊〉 . 〈◊〉 and 〈◊〉 1 King. 19. 8. 〈◊〉 -Chro nicle. to Daniel in the den. It was by faith that he stopped the mouths of Lions, and obtained promises, Heb. 11. 33. And by faith that she answered the pers cutours, If you take away my meat, I trust God 〈◊◊〉 away my stomack. 〈◊〉 made the ravens feed Elias that were more likely (in that famine) to have fed upon his dead car case: and, another time caused him to go fourty daies in the strength of one meal. Merlyn was nourished a fortnight together with one egg a day, laid by a hen that came constantly toCharissima 〈◊〉 per 〈◊〉 saut author quae preciosa 〈◊〉 . 〈◊◊〉 non, 〈◊〉 . that hay-mow, where he lay hid, during the massacre of Paris. And who hath not read or heard, how by a miracle of his mercy, God relieved Rochel in a strait siege, by an innumerable company of fishes cast in upon them? Faith fears no famine: and although it be but small in substance and in shew (as the Manna was) yet is it great in vertue and operation. The Rabbins say, that Manna had all manner of good tastes in it: So hath faith. It drinke to a man in a cup of Nepenthes, and bids him be of good chear, God will provide for him. The Bishop of Norwich kept Robert Samuel, Martyr, without meat and drink; whereby he was unmercifully vext, saving that he had every day allowed him two or three morsels of bread, and three spoonfuls of water, to the end he might be reserved to further torment. How oft would he have drunk his own water? But his body was so dried up with long 〈◊〉 , that he was not able to make 〈◊〉 drop of water. After he had been famished with hunger two or three 〈◊〉 together, he 〈◊〉 into a sleep, as it were one half in a 〈◊〉 . At which time one cloathed in white, seemed to stand before him, which ministred comfort unto him by these words, Samuel, Samuel, be of good chear, and take a good heart unto thee: 〈◊〉 after Acts and Monsol 15 17. this day, thou shalt never be either hungry or thirsty: For speedily 〈◊〉 this, he was burned: and from that time, till he should suffer, he felt neither hunger nor thirst. And this declared he, to the end, as he said, that all men might behold the wonderfull work of God. He likes not to be tied to the second ordinary causes, nor that (in defect of the means) we should doubt of his providence. It's true, he commonly worketh by them, when he could doe without: that we may not neglect the means, as being ordained of him. (David shall have victory, but by an ambush, 2 Sam. 5. 19 - 24. Men shall be nourished, but by their labour, Psal. 128. 2,) But yet so, as that he doth all in all by 〈◊〉 means (he made grasse, corn and trees, before he made the Sunne, Moon and starres, by the influence whereof they are and grow.) Yea to shew himself chief, he can and doth work (other whiles) without means, 2 Chron. 14. 11. and against means, suspending the power and operation of the naturall causes; as when the fire burnt not, the water drowned not, the Sunne went back ten degrees, the rock gave water, the iron swam, &c. And then when he works by means, he can make them produce an effect diverse from their nature and disposition, or can hinder, change or mitigate 〈◊〉 5. 17. 18. their proper effect; as when at the prayer of Elias it rained not for three years and a half: And he praied again, and the heaven gave rain, and the earth brought forth her fruits. A man would have thought that after so long drought, the roots of trees and herbs should have been utterly dried up, and the land past recovery, 〈◊〉 2. 21. But God heard the heavens (petitioning to him, that they might exercise their influence for the fructifying of the earth) and the Heavens heard the earth, and the earth heard the corn, the wine and the oil, and they heard Jezreel. Let all this keep us, as it did our Saviour here, from diffidence in Gods providence; and make us possesse our souls in patience, Luk. 21. Hang upon the promise, and account it as good as present pay, though we see not how it can be effected. God loves to goe away by himself, He knows how to deliver his, saith S. Peter, 2 Epist. 2. 9. and he might speak it by experience, Act. 12. 9. if ever any man might. The King shall rejoyce in God, saith David of himself, when he was a poor 〈◊〉 in the wildernesse of Judah, Psal. 63. 11. But he had Gods word for the Kingdome, and therefore he was confident, seemed the thing never so improbable or impossible. We trust a skilfull work-man to go his own way to work: shall we not God? In 〈◊〉 6. year of the reign of Darius Nothus was the temple fully finished. That sacred work which the husband and sonne of an Esther 〈◊〉 , shall be happily accomplished by a bastard. The 〈◊〉 thought that Moses should presently have delivered them, and he himself thought as much, and therefore began 〈◊〉 his time, to doe 〈◊〉 upon the AEgyptian, whom he slew and hid in the sand. But we see, God went another way to work: He sent Moses into a farre countrey, and the bondage was for 〈◊〉 years 〈◊〉 exceedingly encreased upon them; yet all 〈◊〉 . 8. 2. this to humble and try them, and to doe them good in their later end. He crosseth many times our likeliest projects, and gives a blessing 〈◊〉 those times and means, whereof we despair. He breaks in pieces the ship that we think should bring us to shore, but casts us upon such boards as we did not expect. 〈◊〉 we then any particular means (saith one) it is but the scattering of a 〈◊〉 , the breaking of a bucket, when the Sunne and the fountain is the 〈◊〉 . But we 〈◊〉 the most part 〈◊〉 as Hagar did: when the bottle was spent, she fals a crying, she was undone, she and her childe should die: till the Lord opened her eyes to see the fountain. It was neer her, but she saw it not: when she saw it, sheD Preston was well enough. If thou hadst been here (said Martha) my brother Lazarus had not died. As if Christ could not have kept him alive, unlesse he had been present. So if Christ will come and lay his hands on Iairus his daughter, and Elisha stroke his hand overMar. 5 〈◊〉 . Naamans leprosie, they shall be cured. So the Disciples believed 〈◊◊〉 . 〈◊〉 11. that Christ could feed so many thousands in the wildernesse, but 〈◊〉 . 〈◊〉 . 37. then he must have two hundred peny worth of bread. But our Saviour gave them, soon 〈◊〉 , an ocular demonstration of this truth, That man liveth not by bread alone, &c. Dan. 11. 34 They shall be holpen with a little help. Why a little? that through weaker means we may see Gods greater strength.

Things are called holy, either by nature, as God, who is truly, alway, and only of himself holy: or by separation, or being set apart to a holy use or end: which Origen calleth, sancta sanctificata, by accession of externall holinesse 〈 in non-Latin alphabet 〉 . from without: So Jerusalem is here called, holy, because the City Ho 〈◊〉 . 〈◊〉 . of God, where he was daily worshipped. And for the same cause was the ground, whereon Moses and Ioshua trod, called 〈◊〉 ground, and Tabor, the holy Mount. And when we stand in our2 〈◊〉 . 〈◊〉 . 〈◊〉 . Churches, saith Chrysostome, we stand in a place of Angels and 〈◊〉 angels, in the Kingdom of God, and heaven it self; which 〈 in non-Latin alphabet 〉 . they that profane, may justly fear to be whipt, like dogs, out of 〈◊◊〉 ad 〈◊◊〉 14. 〈◊〉 haavenly temple, and City too. And surely it were to be wished, that such profane Esaus now-adaies, as dare prate or sleep, or laugh and play the parts of jesters, or doe any thing else, unbeseeming the service of God, would keep themselves from Gods sanctuary: or that we had such Porters to keepe them 〈◊〉 , as they had under the Law, 2 Chronicles 23. 19.

Height of place giveth opportunity of temptation. The longest robe contracts the greatest soil: neither are any in so great danger, as those that walk on the tops of pinacles. Even heigth it self makes mens brains to swim: As in Diocletian, who not content to be Emperour, 〈◊〉 . would needs be adored as a god: and Caligula, of whom it was said, That there was never any better servant then he, nor 〈◊〉 Chron. worse Lord. Vespasian is reported to have been the only man,Vesp 〈◊〉 〈◊◊◊◊◊〉 . that ever became better by the Empire conferred upon him. It is both hard and happy, not to be made worse by advancement. 〈◊〉 signifies both honour and 〈◊〉 ; Chabadh, 〈◊〉 : and honour; Honoro and onero shew, that honour goeth not without a 〈◊〉 . Fructus 〈◊〉 oneris, fructus honoris, onus. Pope Pius 〈◊〉 . a lapide in 〈◊〉 . 〈◊〉 . 〈◊〉 . Quintus said thus of himself: Cumessem religiosus, sperabam bene ae salute animae meae: Cardinalis factus extimui: Pontifex creatus, 〈◊◊〉 . When I was first in orders, without any further ecclesiasticall dignity, I had some good hopes of my salvation: When I became a Cardinall, I had 〈◊〉 ; since I was made Pope, least of all: The same thoughts of himself had Clement the 8th his immediate successour, saith the same Authour. Non insulsè Autor 〈◊〉 . moral. cap. 12. Praepositioni quot accidunt? Unum. Quid? Casus tantùm. Quot casus? Duo. Qui? Accusativus, & abiativus. Haec enim Praelatum oportet timere, accusari a crimine, & aufirri 〈◊◊〉 in 〈◊〉 . ad 〈◊〉 . 〈◊〉 〈◊〉 historiae 〈◊〉 , de 〈◊〉 〈◊◊〉 , a 〈◊〉 〈◊〉 so 〈◊〉 . 〈◊〉 , & sic ignominiosè cadere.

This is the devils Logick,Mica. 7. 3. to argue from 〈◊〉 to liberty, to doe wickedly with both hands earnestly. Wheras the Heathen could say; In maxima libertate Salvian. minima licentia. And the Father, Ideò deteriores sumus, quia meliores esse debemus: Therefore are we worse, because we ought to be better. Remember but this, that 〈◊〉 art sonne to a King (said one to Antigonus) and that will 〈◊〉 thee from base courses. 〈 in non-Latin alphabet 〉 . Take thou those spoils to thy self (said Themistocles to his friendPlat. that followed him) 〈 in non-Latin alphabet 〉 , for thou art not Themistocles, as I am: they are poor things, farre below me. Shall 〈◊〉 6 11. such a man as I flee? Shall I doe any thing to the dishonour of myRom. 6. 1. heavenly father? and therefore sin, because grace hath abounded? That is not the guise of any of Gods children. They walk honestly, 〈 in non-Latin alphabet 〉 &c. bravely, gallantly, worthy of God, who hath done so great things for them. The more 〈◊〉 , the more engagements. Scipio, when a harlot was offered unto him, said, Vellem, si non essem Imperator. It was an aggravation of 〈◊〉 fall of Solomon, that1 King. 11. 9. God had appeared unto him twice; and of Saul, That he fell, as if he 2 Sam. 1. 21. had not been anointed: So it is of any of Gods Saints, to sin, as if they had not been adopted.

Here our Saviour is tempted to self-murder, by an old man-slater. And when Moses, Elias, Jonas, and others of the best sort of Saints were in a fit of discontent, and grew weary of their lives, wishing for death, Divines doubt not but Satan gave a push at them with his ten horns, to dispatch, and ease 〈◊〉 of the present trouble, by cutting off their own daies. A dangerous and hideous temptation; yet such as may be all the best, and few scape it that live out their time. But in all the book of God, we read not of any of the generation of the just, that ever did it. That God who kept them, will (if we look up to him) doe as muchPsal 73. for us. Only we must set against this bloudy temptation with Gods 〈◊〉 me, and with Gods armour. The word and prayer are the 〈◊〉 and power of God, and (by his might) doe 〈◊〉 all the fiery darts of the devil. Oppose the commination to the temptation. Herein Eve faultred (in her, lest ye die, though she held the precept) and so fell.

A vile abuse of sacred Scripture, to 〈◊〉 thereby to 〈◊〉 , or 〈◊〉 for it: yet what more ordinary2 Tim. 〈◊〉 . 8. with men of corrupt mindes and reprobate concerning the 〈◊◊〉 . 〈◊◊〉 . 〈◊〉 my 〈◊〉 of the divinity of the 〈◊〉 , 〈◊〉 , The true 〈◊◊〉 saith, Quicaedem 〈◊〉 saciunt ad materiam suam, as Tertullian speaketh: who 〈◊〉 the Scriptures to serve their own purposes? But of this more elsewhere.

Hitherto the old liar speaketh truth. But, Satan etsi semel videatur verax, millies est mendax, & semper fallax, saith one. Satan 〈◊〉 though he may sometimes seem a true-speaker, yet he is a thousand times for it a liar, and alwaies a deceiver. Because our Saviour had alledged Scripture, he also would doe the like, in a perverse, apish imitation, but marres the masculine In 〈◊◊〉 , non in 〈◊◊〉 〈◊〉 . 〈◊〉 , by clipping off that clause, They shall keep thee in all thy 〈◊〉 ; that is, in those courses that are appointed thee by God. But as the Israelites in the wildernesse, when they went out of Gods precincts, were out of his protection: So are all others. As a bird that wandereth from the nest; so Prov. 27. 8. is a man that wandereth from his own place, saith Solomon. 〈◊〉 . 〈◊〉 . 6. God made a Law that none should molest a bird upon her nest. Doth God take eare of birds? A King undertaketh the safety of his Subjects, 〈◊〉 they travell within due hours, and keep the Kings high-way, else not: so doth God. He hath given his Angels charge over us, whiles we hold his way, which is like Jacobs ladder, where the Angels were ascending and descending. Oh the dignity and safety of a Saint, in a guard so full of state and strength! Well might David (after he had said, The angel of the Lord pitcheth his tent Psal. 〈◊〉 , 8. 〈◊〉 about them that fear him) presently subjoyn. Taste and see how gracious the Lord is, in allowing his children so glorious an 〈◊〉 .

Oh the tender care of our heavenly 〈◊〉 ! He is so kinde, and (in the best sense) fond over his little ones, that he cannot abide the cold winde should How upon them (as we 〈◊〉 ) and hath therefore commanded, That the Sun shall not smite them by day, nor the Moon by night, yea,Psal. 121 6. which way soever the winde sit, it must blow good to his. Arise, 〈◊〉 . 4. 16. O North, and blow, O South, upon my Beloved, that her spices may flow forth. What so contrary as North and South-winde, cold and hot, moist and dry, &c? Yet both must blow good to Gods beloved. Well might God 〈◊〉 his love above that of naturall Parents, which yet is wonderous great, saith the Psalmist, Psal. 103. 〈◊〉 .

Trust him we 〈◊〉 , tempt him we may 〈◊〉 . Now God 〈◊◊〉 , either when men are too much addicted to the means, as 〈◊〉 : Or, when they reject them, as Ahaz; who refused a sign, and ran to unlawfull means, hiding all under this, I will not tempt God. Heathens 〈◊〉 . 〈◊〉 . 〈◊〉 . could say, Admotâ manu 〈◊〉 est Minerva; and they noted him for a foolish 〈◊〉 , 〈◊◊〉 his Cart 〈◊〉 fast, cried to his god, and moved his lips, but not his hands to help himself. If thou callest for knowledge (saith Solomon) and criest for understanding: There's praier to God. If thou seekest her as 〈◊〉 , and searchest for her as for hid treasures: There's mans 〈◊〉 in the diligent use of the means. Then shalt thou understand 〈◊◊◊◊◊〉 the 〈◊〉 of the Lord, and finde the knowledge of God: Ther's the happy 〈◊〉 . Ora & labora was an Emperours 〈◊〉 . S. 〈◊〉 sets it down as a vanity of 〈◊〉 youth, that he pray'd God to help him against some speciall sins, whereunto he was strongly 〈◊〉 , but should have been full sorry, that God should have heard him, 〈◊〉 he was loth to part with them. How much better was that praier of 〈◊〉 Thomas Moor, Domine Deus, fac 〈◊〉 in 〈◊〉 consequendis operam collocare, pro quibus obtinendis soleo ad 〈◊◊〉 are: Lord God, make me to bestow pains in getting those 〈◊◊◊◊◊〉 things, for obtaining whereof I use to pray unto thee.

Whether mountains werePsal. 90 2. made at first, or cast up by the flood, there are that dispute. I thinke, made at first. Yet is the earth round (as an apple is, notwithstanding some knots and bunches in it.) And, that, being 〈◊〉 , and so, naturally apt for motion (as the heavens are) it stands firm and unmoveable, Eccles. 1. 3. this is admirable. God hath hang'd it upon nothing, saith Iob, in the midst of the heaven; 〈◊〉 26. 7. 〈◊◊〉 Archimedes his 〈◊〉 , 〈◊〉 poized with it's own 〈◊〉 . But why took he 〈◊〉 Saviour into so high a mountain? That he might thence have the sairer prospect: And perhaps in 〈◊〉 of God, taking up Mosos into the Mount. The 〈◊◊◊〉 be Gods ape, that he may, by counterfeiting the like to God, 〈◊〉 his holy Ordinances into disgrace. Thus the 〈◊◊〉 their sacrisices, washings, tithes, oracles, &c. 〈◊〉 and others tell us, that the Temple of Diana at Ephesus, and her 〈◊〉 therein, were made of Cedar. So for Christ bruising the 〈◊〉 head, Satan hath set up Hercules, killing the 〈◊◊〉 . Which 〈◊〉 who seeth not plainly to have been hatcht in 〈◊〉 , and 〈◊〉 to the Poets, in an 〈◊〉 imitation of God, 〈◊〉 to 〈◊〉 his oracle? The like may be said of the fable of 〈◊〉 his wife, 〈◊〉 snatcht from him, for looking back 〈◊◊〉 which was made out of the story of Lots wife: So their 〈◊〉 with his ten labours, was the Scripture 〈◊〉 . And 〈◊〉 〈◊〉 King of AEgypt, and Priest of 〈◊〉 (who was helped from heaven by his God against Senacherib King of 〈◊〉 〈◊〉 . 〈◊〉 . that invaded him) who could it be else, but Hezekiah King of 〈◊〉 ? 〈◊◊〉 (operum Dei Momus) per AEgyptios hoc 〈◊〉 . 〈◊〉 , ut 〈◊◊〉 in 〈◊〉 editum vilesceret, 〈◊〉 & 〈◊◊〉 , & tanti operis gloria ad 〈◊◊〉 rediret. Thus the devil attempted by his AEgyptians to transfer the glory of a 〈◊〉 miracle upon himself.

In their 〈◊〉 〈1 line〉 and bravery. A bewitching sight, doubtlesse, and would have moved much with a 〈◊〉 heart. But here the devils fire 〈◊〉 upon wet tinder, and therefore took not. Gain and glory? rule and riches? Quis nisi mentis inops, &c. Set but a wedge of gold 〈◊◊〉 , and 〈◊〉 (that could stay the course of the Sun) 〈◊〉 stay 〈◊〉 from lusting and laying hold on it. 〈◊〉 Asse 〈◊◊〉 fast enough 〈◊〉 preferment. And Zimri will have his 〈◊〉 though he die for it. These three Enchantresses, The 〈◊〉 of the 〈◊〉 , the lust of the eye, and the pride of life; Pleasure, 〈◊〉 〈1 line〉 and 〈◊〉 (the worldly mans Trinity) whom have they 〈◊◊〉 , befooled, bebeasted? S. Iohn sheweth that a man may be 〈◊〉 mortified, a father, and yet wondrous subject to 〈◊◊〉 world. Of the which, neverthelesse, we may say (as 〈◊〉 〈◊〉 the people) 'tis wholly set upon wickednesse: Or, as 〈◊〉 sometimes 〈◊〉 of an Historian, Both the words and shews of it are full of fraud. It promiseth (as the devil here) great 〈◊〉 , but 〈◊〉 , pro the sauro carbones, in stead of mines, cole-pits. 〈◊〉 Forbisher, in his voiage to discover the Straits, being 〈◊〉 up and down with foul weather, snows and unconstant 〈◊〉 , returned home, having gathered a great quantity of stones, which he thought to be minerals. From which, when 〈◊〉 could be drawn neither gold nor silver, nor any other metall, 〈◊◊〉 . 〈◊〉 . 89. 〈◊◊〉 seen them cast forth (saith M. Camden) to mend the 〈◊〉 -waies. How oft do the devil and the world give men 〈◊〉 and serpents in stead of fish and bread, even the bread of 〈◊〉 , 〈◊〉 . 〈◊〉 17. that proves gravell in the teeth? How oft are they disappointed that hunt after lying vanities, and so for sake their own mercies, 〈◊〉 . 2. 8. as Ionas freely acknowledged, for it had like to have cost 〈◊〉 a 〈◊〉 ? What got Balaam by running after his wagesNumb. 31. 8. of 〈◊〉 , but a sword in his ribs? Achan by his wedge, but 〈◊◊〉 about his ears? Iudas by his thirty pieces, but the halter about his neck? Cranmer by his subscription, but such aAdeo ut 〈◊〉 spem 〈◊〉 , nec locum 〈◊〉 fortunae reliquerit. Ut jam nec 〈◊〉 mori, nec vivere inhonestè liceret. Melch. Adam. wretched condition, as that there was left him neither hope of better, 〈◊〉 place of worse, as Cole could say in a Sermon, at his recantation? Many of the Romish runnagates, that run thither for preferment, what little respect have they often times, and as little content in their change? Roffensis had a Cardinals hat sent him, but his head was 〈◊〉 off, before it came. Allin had a Cardinals hat, but with 〈◊〉 thin lining (means, I mean, to support his state) that he was 〈◊〉 called the starvelling Cardinall. Stapleton was made Professour of a petty University, scarce so good as one of our freeschools in England. Saunders was starved. William Rainolds was 〈◊〉 to a poor vicarage under value. On Harding his 〈◊〉 D Featleys. bestowed a Prebend of Gaunt, or to speak more properly, a 〈◊〉 . exploded. 〈◊〉 Prebend. Many others get not any thing, so that they wish themselves at home again; and sometimes return in the same 〈◊〉 in which they went.

wherewith he hoped to dazle our 〈◊〉 eyes (those windows of the soul) and so to imprison his affections. But he mistook himself. This heavenly Eagle had 〈◊〉 irretertum, nothing moved with these tempting objects. But 〈◊〉 many are there (alas) that have died of the wound of the 〈◊〉 ? that have fallen by the hand of this vile strumpet, the world? who by laying forth her two fair brests of profit and pleasure, hath cast down many wounded, as Solomons harlot, Prov. 7. 26. And by the glistering of her pomp and 〈◊〉 , hath 〈◊◊〉 ; as the going fire leads men into hedges and ditches: 〈◊〉 . 〈◊〉 , as 〈◊◊〉 〈◊〉 , which when she cannot over take the 〈◊◊〉 , doth with her 〈◊◊◊〉 and 〈◊◊〉 , so that they have no power to 〈◊〉 away till she have 〈◊〉 them to death.

Luke saith, Worship before me. So that to worship before an Idol is to worship the Idol, whatever the Romanist pretend and plead to the contrary. And not only so, but to fall down, as the devil would have had our Saviour here (though it be not come to worshipping) is a grievous 〈◊〉 . 2. 8. sinne. St John had not yet worshipped the Angel, but only fallen down, as desirous to worship, and is taken up by the Angel, for that idolatrous gesture. Woe then to those Rimmonites, that plead for an upright soul in a protrate body; and alleadge for their warrant, that of Apocryphall Baruc, Chap. 6. Wherefore when ye see the multitude of people worshipping them behinde and before, say ye in your hearts, O Lord, it is thou that 〈◊〉 test only to be worshipped. Serve we God with our bodies also; and say with David and Christ, Lord, a body hast thou 〈◊〉 〈◊〉 8. Loe, I come to doe thy will therewith. But what a 〈◊〉 〈◊〉 . and detestable boldnesse was it in the devil, to move speech 〈◊◊〉 a sin as this, to our Saviour Christ? It was extreme sawcinesse in Satan to adjure our Saviour (whom he there cals, The Sonne of the most high God) not to torment him, it was horribleMark 5. 6, 7. impudency. But nothing comparable to this in the Text, to worship the devil in person: then which, what can be imagined more odious? We see then to what execrable sins the best may be tempted. Capell of Ten. A man is to expect (saith one) if he live out his daies, to be urged to all sinnes, to the breach of every branch of the ten Commandments: and to be put to it in respect of every Article of our Creed. Have you not been tempted (saith another) in 〈◊〉 〈◊〉 . this or that kinde? It is because God in mercy would not lead you into temptation. Yea this is, in some sort, more to be acknowledged 〈◊〉 victory, when ye were tempted. For not to be tempted is more immediately from God, and 〈◊〉 in mans power, then to prevail against temptation. For nothing doth overcome us without our will: but without our will doth God lead us into triall: for he knoweth we would taste little of these, if we might 〈◊◊〉 . 〈◊〉 . be our own carvers. Simon, Simon (saith our Saviour) Satan 〈 in non-Latin alphabet 〉 〈◊〉 . hath desired to have you to winnow you (that is, 〈◊〉 trouble and hurt you, saith a Father) as a challenger desireth to have one of the other side to combat with: as Goliah called for a man to match him. Now either God denies him, or delivers us, so that that evil one toucheth us not, viz. Tactu qualitativo, with1 〈◊〉 . 5. 18. a mortall touch, as Cajetan glosseth that Text, I have praid for thee, saith our Saviour, that thy faith fail not. He praid for all, but especially for Peter, because more violently tempted. As, 〈◊〉 . 4. 〈◊〉 . 〈◊〉 . 10 7. because more shamefully foiled, therefore, Go tell my Disciples and Peter, that I am risen; and that thereby he is justified. I have praid; so that the remedy was ready made before the disease, the salve before the sore, or else it might have come too late: As those that are stung by a scorpion, if they be not presently anointed with oil of scorpions, die for it: and as those that have drunk poison, if they take not an antidote immediately, ere it get to the vitals, perish infallibly. God in Christ hath all plaisters and pardons ready made and sealed. Else, we might die in our sins, whiles the pardon is providing.

This two-edged sword our Saviour hadIsa, 6 〈◊〉 . 〈◊〉 is called 〈 in non-Latin alphabet 〉 found to be metall of proof, and therefore holds him to it. Only the Scriptures scare the devil, as only faithfull praier can charm him. Athanasius writeth that evil spirits may be put to flight bya Charm. that 68. Psalm, Let the Lord arise, and his enemies be 〈◊〉 . But this is true of the whole word of God, which is armour of proof against the devil.

Thou shalt fear the Lord thy God, saith Moses. So Matth. 15. 9. with Isa. 29. 13. See Psal. 2. 11. Josh. 24 11. Heb. 12. 27. Solemon sets the 〈◊〉 Prov. 1. 7. of God as the basis and beginning of Gods work and worship, in 〈◊〉 . 〈◊〉 5. the beginning of his works. And again, in the end of them, makesDeum 〈◊〉 parùm 〈◊〉 , valdè 〈◊〉 ; 〈◊〉 qui non 〈◊◊〉 , auget 〈◊〉 . Ful 〈◊〉 . it the end and upshot of all. For they that fear the Lord will keep his Covenant, Psal. 103. 13—18. Yea, they will work hard at it, as afraid to be taken with their tasks undone, Act. 10. 35. They will give him both the shell of outward adoration, and the kernell of inward devotion; truly, without halting, and totally without halfing; truly, both for matter and manner; totally, both for subject and object; as David who did all the wils of God, and 〈 in non-Latin alphabet 〉 . with all his heart, all the daies of his life. The Gentiles couldAct. 13. say, that God must be worshipped 〈 in non-Latin alphabet 〉 , either to our utmost, or not at all. And Plutarch compares our duty to a certain fish, which eaten sparingly, hurteth; but being eaten up all, is medicinable.

With inward worship, asStuchius de sacrific 〈◊◊〉 8. in 〈◊〉 expedition against Naples, came into the field like thunder and lightning, but went out like a snuff: more then a man at first, lesse then a woman at last. Guicciard. before with outward. And so, God only is to be served; for it supposeth omniscience, omnipresence and omnipotence, which are in none else but God. Sunt qui colendi verbum, 〈 in non-Latin alphabet 〉 , dictum volunt, eò quòd plerun que Dei hominum que cultus cum adulatione & hypocrisi est conjunctus. Sic à 〈 in non-Latin alphabet 〉 , Gallicum & nostrate flatter. Sic adorare quidam dictum volunt ab ore, tamet si mente magis, quam ore vera fiat adoratio. Quinetiam adorare antiquis idem fuit quod agere.

Perhaps 〈◊〉 King. 〈◊◊〉 . 〈◊〉 . 9. & 10 〈◊〉 Luk 1. 〈◊〉 . Act. 0 4. & 27 〈◊〉 . food to 〈◊〉 body, as once to Elias; but certainly comfort to 〈◊〉 soul, as to Jacob, Hagar, Daniel, Zecharias, Joseph, Cornel us, Paul, &c. Socrates and Theodoret tell us of one Theadorus, a 〈◊〉 , put to extream torments by Julian the 〈◊〉 , and 〈◊◊〉 by him, when he saw him unconquerable 〈◊〉 tels us, that he met with this Martyr, a long time after this triall, and asked him, Whether the pain he felt were not 〈◊〉 ? He 〈◊〉 , That at first it was somewhat 〈◊◊◊〉 after a while, there seemed to stand by him a young man in 〈◊〉 , who with a soft and comfortable handkerchief, wiped off the sweat of his body (which through extream pain and anguish was little 〈◊〉 then bloud) and bad him, Be of good chear. Insomuch as that it was rather a punishment then a pleasure to him to be taken off the rack, sith, when the tormentours had done, the Angel was gone. And how many unspeakable comforts ministred the good Angels to the modern Martyrs in their prisons, at the stake, and in the fire? Christ indeed was not comforted by them, till the temptation was over; but to us they minister, many times, in the hour of temptation. They have power over the devils, to restrain them: and (though invisibly and insensibly) are as ready to help and comfort us, as the evil Angels to tempt and trouble us: else were not our protection equall to our danger, and we could neither stand nor rise. An Angel stood at Zecharies right hand, Luk. 1. 11. (as the devil did at Jehoshuahs (Zech. 3. 1.) to shew how ready and handy they are to defend and support the Saints. It was as he was burning incense. The Angels are busiest about us, when we are in Gods work: which to set forth, the hangings of the Tabernacle of old were full of 〈◊〉 within and without. He said unto him, Fear not, Zechary. The blessed spirits (though they doe not often vocally expresse it, doe pity our humane frailties, and secretly suggest comfort to us, when we perceive it not. Alway they stand looking on the face of God to receive commandments, for the accomplishment of all designs for our good; which they have no sooner received, then they readily dispatch, even with wearinesse of flight, as Dan. 9. 〈◊〉 . with so much swiftnesse, as if they had wearied themselves with fleeing. I read of a Frier that undertook to shew to the people a feather of the wing of the Angel Gabriel. A plume of whose feathers it might better have become the Pope to send to 〈◊〉 the Irish Rebell, then that plume of Phoenix-feathers he sent to honourB. 〈◊〉 : 〈◊〉 . 〈◊〉 . of Gods 〈◊〉 , p 174. and encourage him; had his holinesse such command over Angels, as they say he hath, or did he not rather collude in one thing, as that Frier did in another.