A SERMON PREACHED AT SAINT MARIES IN OXFORD.

SOme may restraine the gift in this place implied vnto spiritual grace, excluding by spirituall, temporall; by grace, natural abi­lities; (for whatsoe­uer properly may be called grace, is aboue nature) and among the gifts of grace, only to one sute and sort of them: but because I take the words generall, and the co­herence [Page 2]none other, then this my present Text is brought as a proofe vniuersall, to inferre, and, as it were, by more speciall doome of conclusion, to in­flict store of stripes vpon the back of that negligent seruant that had receiued store of vnderstanding. Giue me leaue to limit it no more, then I shall bee counselled by circumstances belonging to these times of knowledge, & this learned Auditory. The principal parts, for which I am to craue your atten­tion, are first a Receite: Vnto whomsoeuer much is gi­uen: Secondly, an Account; of him shall much be re­quired. In the former you may descrie some diffe­rence of Gods gifts committed vnto some in grea­ter abundance and excellency then vnto others. Vnto whomsoeuer much is giuen: In the latter, you shall perceiue the proportion and correspondency, the Account shall beare with the Receit, much is giuen, much shall be required: of these two in their order.

Concerning personall graces, as Faith, Hope and Charity, giuen for the good of the receiuer him­selfe, called by the Scholes, gratum facientes, though vnto them that haue them, much be giuen, and ve­ry much forgiuen, I purpose not at this time to speake. Graces Ecclesiasticall, bestowed onely for the benefit of others, termed gratis datae, were of se­uerall kinds in the Primatiue Church, as appeareth, Rom. 12. 1. Cor. 12. and Ephes. 4. whereof some were more excellent then the rest. Otherwise there had been no place for the Apostles exhortation, [...], Desire the best gifts. Now where­as [Page 3]euery thing must deriue its true worth & estima­tion thence, whence it hath its perfection, that is, from the end; they of necessity were most excellēt, that did principally respect, and as meanes, accom­plish their end, next to them they that in reference to their end were secūdarily subordinate. The end, you know, was the gathering together of the Saints, and the edification of the body of Christ. Tongues, Hea­ling and Miracles were occasions to inuite hearers: but Prophets, Pastors and Teachers were instru­mentall causes to make them learners. Couet spiri­tuall gifts: 1. Cor. 14 1. [...], But ra­ther that you may prophesie: [...], rather, in respect of the gift of tongues at that time, whereof too too doting admiration had newly possessed the Corin­thians. All could not excell in the best gifts, (for excellency, were it common and ordinary, were no longer excellency.) To the question then, 1. Cor. 12. Are all Apostles? are all Prophets? are all Teachers? The answere must be, No: For hee gaue some to be Apostles, some Prophets and some Euangelists, and some Pastors, and some Teachers: Ephes. 4. Then vnto these some, that had receiued these gifts neerer to their end, and therfore by con­sequence, surpassing the rest, much was giuen. Nei­ther hath there been onely granted vnto men, a su­periority aboue their brethren, in an higher kind of different grace; but in a greater measure also of the same grace. Not to vrge Saint Paul, who said of himselfe, I thanke my God, 1. Cor. 14.18. I speake Languages more then you all: nor Moses commended, where the book [Page 4]of Deuteronomy is concluded, There arose not a Pro­phet since in Israel, like vnto Moses, whom the Lord knew face to face, which might be especially for his mighty hand, and miracles in Egypt: Nor Iohn Bap­tist, who was a Prophet, and more then a Prophet, among them that were borne of women, arose there not a greater then Iohn Baptist: which was for his vicini­ty to Christ, in whom all Gods promises and pro­phesies were Yea and Amen. The Spirit was dou­bled on Elisha, 2 King. 2. if not in respect of his Master Eliah, as many thinke not, (surely not for that reason, be­cause Eliah wrought but eight, Elisha sixteene mira­cles, as some are iustly censured by Peter Martyr for misreckoning) yet in respect of the other Prophets, ouer whom he was in his Masters place to succeed, which the phrase, noted by Iunius as borowed from the right of the first borne, Deut. 21. may seeme to require: still he had a double portion of Gods Spi­rit, in comparison of others. As Elisha was in that Colledge, so in all likelihood was Samuel before in the Colledge of Naioth: Dan. 1. 2. Sam. 19. In Nabuchadnez­zers Schole, the Inchanters and Astrologians were exceeding great Clerkes, no doubt; notwithstan­ding, Daniel, Hananiah, Mishael and Azariah, were found ten times better then they; and yet Daniels sleepe was wiser, then his fellowes w [...]king. This vnequall, though most iust dispensation of much vnto some aboue others, may bee seene in the deli­uery of the Talents, Matth. 25. by which are vn­derstood [...], spirituall graces, if wee beleeue Theophylact. Should I but leade your atten­tion [Page 5]aside (but that I would not willingly misleade it) in Histories, wee could not escape examples of some, who to their last time remembred so much, that they could repeate whole Orations; of others, who in their youth time learned so much, that they could haue discussed very many questions; of o­thers, that in their life time wrote so much, that they could, with their owne books, haue furnished and filled whole Libraries. Last of all, of as many rare, and excellent gifts of grace, as there haue been strange, and heroicall properties in men. But what need these, especially in this place, where seuerall faculties and professions, seuerall degrees and pro­ceedings, seueral graces, which men giue vnto men, haue been, and I hope shall be, of degrees and pro­ceedings in the grace of God, no lying testimonials? Certainely, hows;oeuer mans choice, and mans iudgement, and mans measure, may faile for these outward graces; this truth, for the inward grace, can neuer faile: Vnto euery one of vs is grace giuen, accor­ding to the measure of the gift of Christ. Ephes. 4. Heere doe I trust, there is no conceit so by blindnesse embolde­ned, as to charge the Iudge of all the world, for this vneuen diuision of graces, with acception of per­sons and partialitie. For it is well enough knowne, that the swaruing and declination from the rule of equitie, which we call, acception of persons, is the respecting of some outward circumstance, and ad­herent qualitie to the person, practised only in such distributions, as are ex debito: but in God there is no respect of the face, as some translate, [...], [Page 6] Acts. 10. Neither is he in any mans debt: where­fore al misconstructions of his eternal Iustice in this behalfe, may receiue a full satisfaction in that one demand, Matth. 20.15. comprizing an eternall Truth: Is it not law­full to doe what I will with mine owne? But whereas a greater measure of grace must needs issue from a greater loue; how can his affection, which is his na­ture (for God is loue) possibly be intended, or made to bee more loue? This intention is not, as the Schoole-men answer, ex parte affectus, for with one simple act of his will, he loueth all; but ex parte voliti; hee is therefore said to loue one more then another, because the good hee willeth to one, is greater then the good hee willeth to ano­ther. If any aske farther, why he willeth a greater good to one then another, besides his wil, the high­est rule of all things à priori, there can be no reason. There may be some thought vpon à posteriore: for had God communicated his graces alike, man, in his corrupt imagination, might haue thought, hee did whatsoeuer hee did, by necessity of nature, [...], Like the fire which burnes heere and in Persia alike. But God willeth nothing besides himselfe, and his owne goodnesse, and glorie necessarily, in all things else, without himselfe, he is an agent altogether volun­tarie. His Spirit is most free, as in the worke of re­generation, like the wind blowing where it lusteth: Iohn 3. so in the gifts of illumination, distributing as he pleaseth. This beside we may conceiue to be done, according to the priuat capacity of the recei­uers, [Page 7]for the publike good of his Church: by the capacitie of the receiuer, I meane, no strength of free-will, or naturall preparation, (as if grace were so beholding to nature, as some Philosophers teach, the soule is to the good disposition of the body in her first determinate being in the body) but I meane Gods owne worke, as well seene in the opening, as in the filling of his seruants soules: for hee that gaue Salomon wisedome, 1. King. 4. gaue him likewise a large heart to receiue it; and he enlar­geth mens hearts, as he purposeth to imploy them, secundum quod expedit, as farre forth as is expedient, as Ierome speaketh, Ephes 4. And, as Ambrose saith of prophecy, quantum causa erigit propter quam da­tur, Rom. 12. as much as the cause requireth for which it is giuen. The end is the publike good of the Church, which is either the good of order, or the good of ornament, or the good of cha­rity. In eminent gifts, there is diuersitie for orna­ment: in diuers gifts, there is preeminence for the order of the Church: both diuersitie and preemi­nence for the maintenance of charitie, as is plaine in the Apostles illustration from diuers members of the body, (a common, but as euen Menenius Agrip­pa in Liuie, may teach vs a most feeling similitude:) for one member would not loue another, if one did not helpe another; one should not helpe ano­ther, if one did not need another; one should not need another if one had not somewhat aboue ano­ther: wherefore God hath diuided his blessings in that manner you haue heard, that those termes of [Page 8]despight and defiance, I haue no need of thee, and I haue no need of thee, might no more bee heard, no more spoken, euermore be banisht out of all Chri­stian Congregations. Therefore, as in part hath beene shewed you, the manifold Wisedome of God hath manifested it selfe, by giuing diuers gifts to his Church; as Dauid dedicated to the Temple, vessels of gold, vessels of siluer, and vessels of brasse, and, as it was the custome of the Roman chiefe Ge­nerals, when they triumphed, and did ascend the Capitoll, ‘Bellica laudatis dona dedisseviris: Sig. 2. de anti­quo iure pro.’ To bestow warlike gifts vpon men commended: and that to seuerall men, in seuerall manner, as Si­gonius sheweth. So he that ascended vp on high, led captiuitie captiue, and gaue gifts vnto men; not to all indifferently, but vnto some in greater excellencie and abundance, then vnto others. Now let mee perswade such in this assembly, as thinke they haue receiued little in humility and contentation, to con­forme their wills vnto his will, which hath alotted them, at least, as themselues imagine, but a small proportion. It may be, like yong Samuel, they be but newly dedicated to the Lord, and God hath yet but begun with them, because they haue yet but be­gun with him; there is a time, there are degrees, there must be a growth: you may not now look for strange motions, and sudden inspirations. I know, the importunitie of some wits haue happily wre­sted learning from this their Mother, in a very short space, as the prodigall Sonne did wring his portion [Page 9]out of his fathers hands: much good might it doe them, and, I would to God, that they would not, as he did his, waste it againe in riotous liuing: but or­dinarily it cannot be expected, that a good Scholer should shoot vp in a night like a Mushrum: let all the Lullian Mountebanks in the world promise what they will, prescribing cons [...]sed Methods o [...] vniuer­sall learning monstrously compendious, co [...] ary to the proprietie of mans limited apprehension, that apprehends but one thing at once▪ [...]o Gods owne decree and appointment plain [...] contrary: The truth we must trust to, is, that ou [...]comming to the Vniuersitie, is not like Cesar [...] expedition: Veni, vidi, vici: If wee would bee o [...] the number of the learned, wee m [...]t bee of the number of them that loue Wisdome; Loue Wisdome, and she shall preserue thee; of the number of them that pro­fane not Wisdome: His secret is with the righteous; of the number of th [...]m that pray, and take paines for Wisdome. Assure your selues, that when you shal be of the valiant number of those holy Cham­pions, whose diligence will encounter difficulties, and their deuotion, like Iacob, wrastle with God himselfe for a blessing, hee cannot but performe more vnto you, then [...]neas in the Poet promi­seth,

For if thou callest after knowledge, and criest for vnder­standing; if thou seekest her as siluer, and searches for [Page 10]her as for treasures, then shalt thou vnderstand the feare of the Lord, and finde the knowledge of God: then shalt thou vnderstand righteousnesse, and iudgement, and e­quitie, and euery good path, Prou. 2. Only be patient, and wait the Lords leysure with a good eye, with­out repining; because to grudge at greater gifts, is to iudge the greatest giuer. This, and much more might bee spoken to them that haue receiued little; but I know where I stand, surely not before many that haue receiued little. The greater part I rather beseech with me to surueigh that much, which God hath giuen vnto vs aboue all the Land, I had almost said all the world besides. I doe not bid you, as the Psalmist speaketh, Psalm 48. Com­passe Sion, and goe round about it: behold, and number her Towers, marke well the wall thereof, that you may tell them that come after. Yet though Fathers should hold their peace, and not declare it to their chil­dren: though all the children of the daughter of our Sion should be dumbe and tongue-tied; these stones, this out-side of our prosperity, the very hou­ses of the Prophets might seeme to cry aloud, Praise the Lord, O Ierusalem: Praise thy God, O Sion: for he hath made the barres of thy gates strong, and hath bles­sed thy children within thee. But to step one foot in­wards, how are our Mothers children blest, where­in is our preeminence? What is the preferment of an Vniuersity? Much euery maner of way: chiefly, because vnto vs are committed the Oracles of God I con­fesse, we haue not Vrim and Thummim, reuelations extraordinary. No, we are in Canaan, that Manna [Page 11]was for the wildernes: publick and priuat Lectures, publike and priuate Sermons, publick and priuate Orations, Moderations, Disputations, may be vnto vs in stead of Oracles. Besides, in this concourse and confluence of iudgements and inuentions, wee might enioy (I would we might peaceably enioy) an vnspeakeable benefit in mutuall conference. But suppose men are men, that is, meere men, wanting that Wisdome from aboue, which is, as Saint Iames speaketh, [...]: peaceable, gentle, and easie to be intreated; and therefore as wrangling gamesters shew they play for money, not for recre­ation; so cauelling conference bewrayes, men con­ferre for credit of victorie, not for instruction. God of late, Sir Tho. Bodley. by his faithful seruant (whom we are bound to remember in our prayers) hath opened a learned consistorie; whither wee may appeale from the li­uing to the dead shall I say? I say, from the dead to the liuing; from cholerick emulation, and conten­tion of wit, the dead works of liuing, and vnmorti­fied men, vnto books of all sorts, the liuing labours of good Writers, whose passions are buried with their bodies. Here, here, he that runnes may reade, that Much is giuen vnto vs. A blessing of blessings (my brethren) that wee should bee reserued vnto these times, wherein the words of Daniel are verifi­ed, not only for his prophecy, but for knowledge in generall; Many shall runne to and fro: or as Caluin and Polanus reade it, Many shall search, and knowledge shall be increased: Dan. 12.4. Our learning is grafted on the stocke of former ages, and all ancient Writers [Page 12]were but our Harbingers; so that many conclusi­ons, for which, no doubt, they did sweat and beate their braines, wee take ready made for our princi­ples: others haue laboured, and we haue entred into their labours: wherefore vnto vs, aboue others, much must needs be giuen. Many of vs besides, which at no time we should forget, but at this time more fee­lingly consider, by our Founders allowance, are ex­empted from the s [...]nse, yea, from the knowledge of publick famine and [...]carcitie: let him that hath the best conscience tell me, whether hee can free him­selfe from the sinne that caused it; it may be, some that haue not the best, are free from the punish­ment. I should speake of knowledge; but in this plenty of meanes, me thinks, I may take it for gran­ted, that wee haue plenty of knowledge. And in­deed in all this, it is not my purpose, to hold you with admiration of your owne bappinesse, at the gaze, and to leaue your vnderstandings in the re­flex of themselues vpon themselues: rather forget not, I beseech you, I beseech you, mistake not the ende of your maintenance, and the ende of your knowledge. Hee that made the Angels that are in heauen ministring spirits, and placed Adam in the garden of Eden to dresse it, and keepe it, hath seated no man, in any place whatsoeuer for idlenesse. When the men of Laish, Iudges 18. a place which lacked nothing that was in the world, were espied to be carelesse, after the manner of the Zidonians, you know what followed: Let vs but suffer slouth to emasculate our Christian strength, [Page 13]and idlenesse, that can make nothing else to make our soules effeminate: Though wee liue in Dauids house, if wee be knowne to be but wanton Concu­bines, disorder and confusion, like long haired Ab­salon, will not sticke to breake in vpon vs. Where­fore as we are men, Christian men, take heed of that killing Cloister-sinne, [...]; whatsoeuer it was, twas a greater barbarisme indeed, then was in the word, which they called accidia, when they that possessed the fat of the Land, became ranckly rio­tous; when an Abbot might haue easily been mis­taken for an Earle; and a Monke could hardly bee knowne in some things from a Gentleman; as root and branch grew more and more abominable, so desolation was ready to tread on the heeles of a­bomination. Neuer let vs flatter, and sooth our selues, because this was a plant which God neuer planted; his iudgements know well enough, how to begin in his owne house, with his owne children, at his owne Sanctuary. Wherfore (learned Fathers and Brethren) for the loue of these peaceable times, and yet for feare of more prying times, grieue not the Genius of this place, the Spirit of God that is in vs, and amongst vs, the Angels that looke into the Arke, and watch ouer vs. For if the conniuence of our Fathers, answere vnto Eli his in­dulgence; and our children, like his sons, wil run into slaunder, being therfore more wanton and disobe­dient, because they liue by the Altar; we may iust­ly feare, the Lord will begin a thing in our Israel, whereof, whosoeuer heareth, his two eares shall tingle: [Page 14]and when he begins, he will also make an end. Wee haue escaped many dangers and visitations; which may teach vs, that the children in the street and fields may die, fathers in their chaires may die, the practise of religion in this place may die: but though we and our fathers be remoued, farre be it from our vnthankfulnesse, to remooue the Arke of Gods presence: God euermore forbid, that our bar­rennesse should beget an Icabod, whose name may be a trumpet to the world of our shame, The glory is departed from Israel. Yet no distresse or calamity so grieuous, which abuse of maintenance may not a­boade, if we forget the end of it, which was in al our Founders intents, Christian knowledge. I say, Chri­stian knowledge; because knowledge it selfe not well both tempered and directed, is likewise very dangerous: hee that in other things was instructed how to abound, was in danger to be exalted, through abundance of reuelation. And herein, though much be giuen vnto vs, it is, that we should blesse him that gaue it, and teach Gods people that want it; not that wee should contemne them, and onely blesse our selues: yet let a plaine Countriman come a­mongst vs, how disdainefully doe we laugh at his plainnesse? how proudly doe wee sport with his rudenesse? how scornefully doe we insult vpon his ignorance? Fond and inconsiderate man, who se­perateth thee? What hast thou, that thou hast not recei­ued? If thou hast receiued it why reioycest thou, as though thou hadst not receiued it? If any man thinke that hee knoweth any thing, he knoweth nothing yet as hee ought [Page 15]to know: 1. Cor. 8.2. Compare thy selfe with whom thou wilt, a thousand to one; but (as it falleth out in most questions of comparison) in the end and re­solution, you must be excedentes & excessi, as thou shalt out-strip in somethings, so hee will haue the start of thee in other things. Be it that thou art an absolute man, thou thy selfe art sound in iudge­ment, quicke in apprehension, present in inuention; praise God in this, thou wert not borne so: another is neither witty, nor intelligent, nor iudicious; de­spise not him for that, God knowes whether thou thy selfe maist not die so. We may learne by that disputer in Iouius, whose Epitaph was, Semel sepul­tus, bis mortuus: Once buried, twice dead; that sub­tilty may end in an apoplexi, yea, and beate out her owne braines. There is a story in M. of Paris, pla­ced about King Iohns time, of Simon de Churnay, as it seemeth, a very learned diuine; who, after hee had solemnly defined profound matters concerning the Trinity, being sought vnto for a coppy of the former disputation, began to please himselfe, and cryed out, Iesule, Iesule, Iesu, Iesu, how haue I confir­med, and aduanced thy law by this question! yet if I would be malicious, I could disproue what then I proued, by stronger arguments. Whereupon, the Author saith, he was strooken speechlesse, and be­came like a prophane wretch, altogether infatuate. The relations may bee suspected, but the thing, which by them I would illustrate, is possible; com­mon experience maketh it more then probable, that vnlesse wit be seasoned with grace, and vnder­standing [Page 16]with sobriety, [...] with [...] a man, alas, most miserably may suruiue his owne wit, and out-liue his owne vnderstanding. Can our learning then be tempered with grace, while wee be proud of it? It is impossible: the swelling side, which you call the conuexity of any body, receiueth nothing but blowes; the receptacle is alwaies the concaui­ty: right so, pride is the conuexity: God resisteth the proud, and giueth grace to the humble, Iam. 4 Were any among vs troubled with this swelling disease, inhaunsing themselues aboue their brethren, I should aduise them, to giue their knowledge a grea­ter vent by their practise. For I remember, Saint Bernard comparing knowledge vnto meate, 36. Ser. in Cant. me­mory to the stomack, sinnes vnto malignant hu­mors, maketh the natural heate to be charity: when we daily see, that where learning aboundeth, hu­mours super-abound; we may quickly iudge, it is for want of charity to digest it. You know my mea­ning, Knowledge puffeth vp, but charity edifieth, 1. Cor. 8. Much reading, without reference vnto action, is like much eating: a spirituall kind of Epi­curisme, and knowledge for priuate satisfaction (as one well saith) is but a Curtezan, more for pleasure then for propagation. God giueth none learning, as a man giueth a booke to a Library, there to bee stalled and chained, which sometimes requireth more skill to pick, and extract learning out of it, then the booke hath learning in it: Aliquidintersit inter te & librum: Let there be some difference be­tweene thee and a booke: Tis Seneca his counsell. [Page 17]Wherefore for conclusion of this part (Reuerend Fathers and learned Brethren) you that haue gone downe into the deepe, you that haue searcht the se­crets of diuine learning, following truths to their last resolution, into principles; and chasing heresies, to the first point of their deuiatiō: deale with vs, as your Fathers dealt with you; as much is giuen vnto you, bring out of your treasures (you learned Scribes) both new and old; knowing for certaine, that you shall instruct, and incourage vs; by our instruction and incouragement, you shal increase your Talents in your selues, for vnto him that hath, shall be giuen, and you shall double them in others; I meane, you shall commit, what you know, to faithfull men, who shall be able to teach others also, 2. Tim. 2.2. in that double increase, you shall discharge that much, which is re­quired at your hands, and so further your owne reckoning, which is my second generall.

Onely for intimation of this account, which serues my turne, you may find, that after the deli­uery of the Talents, Matth. 25. twas a long season indeed, but at the length, the Master of those ser­uants came, and reckoned with them. But in stead of all places that I should commend vnto you, that commandement, Luk. 16. Giue an account of thy Stew­ardship, is most pregnant for my purpose, though it be but a parable, because it carrieth within it selfe the reason of a reckoning. For when we consider, that a Steward is no more, then, as the Lawyers de­scribe him (who are the onely competent Iudges, both of the Terme and function) [...]: [Page 18]A seruant which is woont to set foorth his Masters goods for aduantage: or, as that Church-Reeue is defined in the Code, Oeconomus est, cuires Ecclesiastica, gubernanda mandatur, Episcopi con­sensu: He is a Steward, to whose gouernment the goods of the Church are committed. We may well conceiue, that hee alwaies stands accountable: wherefore, whether hee bee [...], as they are called, 1. Pet. 4. Steward, or, Dispenser of the grace of God: or [...], as Erastus is ter­med, Rom. vlt. Steward, Chamberlaine, or Receiuer of the City: Minister or Magistrate, the Talent that is giuen him, is but [...], depositum, or, fidei com­missum, a matter of trust and confidence; the deliue­ry of it, but a bailement, himself but a Steward, his very name will bring him to the Audit, and the na­ture of his office will call vpon him for a reckoning: for as it is, 1. Cor. 3. [...], It is required of a Steward, that a man be found faithful: [...], the same word with this in my Text [...], not [...], it is barely askt, or coldly deman­ded, but [...], with an intensiue particle, it is requi­red, or exacted, and so required, if we vrge the ex­tent of the word, as things are required by an im­portunate disputer in the Scholes, or a violent tor­menter on the rack, Whence it seemes there shall be an account in generall; but because [...], much, the last in the receit, doth eccho backe againe [...], much, first, in the account, I shall, by your fauour a while, according to my promise, follow the speciall proportions: for heere is more then a generall ac­count, [Page 19]an account answerable, and correspondent with the receit; and that either in correspondency of duty, that is exacted, or for defect and in default of duty, a correspondency in punishment that shal be executed: in this sense, I take it, much shall bee re­quired.

Our Lord and Master is not like Pharao, or his cruell Task-masters, denying straw, and yet exact­ing the full number of the bricke: no, that was a slaunderous imputation of the euill seruant; I knew that thou wast an hard man, which reapest where thou sowedst not, gatherest where thou strowest not: Mat. 25. Yet when hee hath planted a Vine-yard, and hed­ged it round about, made a Wine-presse, built a Tower, and let it out to husband-men, who can in equity de­nie, that he may send for the fruits thereof? As he hath filled Ioshuahs heart with his Spirit, Deut. vlt. so we must looke, that he will fill his hands likewise with businesse. Ios. 1. And if the Rubenites and Gadites bee serued in their possessions on this side Iordan, before their brethren; they must sustaine the brunt of the skirmish, and goe in armes ouer Iordan be­fore their brethren. This, it seemes, the blessed Vessel of election applied to himselfe in his calling; and therefore, as grace had abounded vnto him, so hee laboured more abundantly then they all. Neither can I imagine, how any man may handsomly shake off his conscience, the great burden that great blessings (will he, nill he) must needs impose vpon him, both for the intent of the giuer; wherein, if the world doe not blind vs, we may reade that old canonized [Page 20]rule, beneficium propter of ficium, the benefit is for the duty. And also for that of Aristotle, Eth. 5.5. [...]: It behooueth the party gratified, to be proportio­nably seruiceable to him that did him kindnesse, and to begin againe. So that euery good turne in nature is obligatorie, & whatsoeuer benefiteth, ipso facto bindeth. If this be an effect of free donations, much more of donations in trust; and therefore vn­to whom much is giuen, of him much shall be required. And as much grace receiued, asketh for much du­ty; so, you will all grant, great duty neglected, must needs bee great sinne in the receiuer. When God had done what euer hee could vnto his Vineyard, and the fruit was wild grapes, Esay. 5. the sin was aggraua­ted. Among other things enbaunsing iudgement, knowledge is not the least. In this respect, it is eui­dent, that the sinnes of the Iewes were greater, cae­teris paribus, then the sinnes of the Gentiles of old: for, In Iury was God knowne, he hath not dealt so with e­uery nation, neither haue they knowne his iudgements. And the sinnes of the Christian, if other circum­stances be matches, are greater then the sinnes of the Iewes, because vnto them he spake by the Pro­phets, and that [...], part after part, precept vp­on precept, now a little, then a little; then was there but an aspersion, but vnto vs, by his Sonne and A­postles that is fulfilled, I will powre out my Spirit vp­on all flesh: Ioel. 2. now there was an effusion. And as the neglect of great duty implyeth great sinne, so (to conclude the prosecution of this proportion) great [Page 21]sinne calleth for great punishment; for answerable to the offence are the stripes, Deut. 25.2. So are we come home at length to this our seruant, the oc­casion of my Text, who knew his Masters will, and did it not; and therefore shall bee beaten with many stripes; he that knew it not, shall be beaten with few. But first, he that knowes it, shall be beaten with many, for this is Gods proceeding: You only haue I knowne of all the Families of the earth, therefore will I visit you for all your iniquities, Amos 3.2. Tribulation and anguish shall be vpon the soule of euery man that doth euill, of the Iew first, and also of the Grecian. And how of the Iew first? not onely for order of time, but for greatnesse of punishment, [...], He that hath en­ioyed more instruction, deserues to vndergoe more punishment, if hee transgresse, Chrysost. Hom. 5. in cand. Epist. So that we see clearely, the proporti­on and correspondency that the account shal beare with the receite, according to that in Occumenius his collection vpon the 4 Eph. [...]: by how much greater the grace, by so much stricter the accounts. For the reckoning is but the comparison of the receits, with the gaines and expenses; and therefore the multitude of re­ceits, must of necessity increase the reckoning, as Saint Gregorie in his 9 [...]om. vpon the Gospels ob­serueth, Cum augen [...]ur [...]ona rationes etram crescunt do­norum: When the gifts are increased, the account of the gifts doth also increase.

Suffer me now to be, as I am, both warranted and [Page 22]charged by the scope of this Scripture, at least, a re­membrancer of an account; of an account, that wel considered, may slack the pace, and coole the cou­rage of the most proling hot-spurs in this ambiti­ous generation, which making sluttish meanes and motions, taking slauish termes and conditions, to the reproch of learning, and extreme scandall of re­ligion, think that much al too little, which God hath giuen them: little doe they thinke, they cry for more and more weight, to presse themselues to death: for whose sakes, some man (perhaps) might wish (though I think that cure too desperate) I say, some might wish in indignation, ambition it selfe a vertue: the onely wish to free them from it, the Church from them, and to make better men more ambitious. You know how backward Ambrose was, what dangerous shifts hee made to hide him­selfe from a Bishopricke; and yet wee reade, how Origen was so forward, though it were to be a Mar­tyr, that his mother was faine to hide his cloathes from him. To the contrary minds of contrary men, in our contrary times, wherein we see many, that in all likelihood, would bee most backward for mar­tyrdom, most forward for preferment, what should a man say? Surely might true seriousnes begge for me, that the suite might not seeme ridiculous, I would beseech my Mother (I meane this famous Vniuersitie) to keepe backe some of their clothes, from some of them. But let them goe, I haue done: me thinks, when wee ponder, and ballance this ac­count, we haue little reason to enuy them: for our [Page 23]selues, of whatsoeuer condition or vocation while we liue, we must acknowledge our selues but Stew­ards; and therefore when wee dye, we must looke for a reckoning. A Steward, as you haue heard, is one that manageth anothers estate; Wherefore if you haue not beene faithfull in an other mans goods, Luke 19. saith our Sauiour, who shall giue you that which is yours? Did this faithfulnesse consist in keeping, wee might suspect the argument, for that men loue and keepe their owne things best, as Aristotle hath taught vs, Occono. 1. but this faithfulnesse is seene in liberall expending, and that with the owners consent and permission, yea and commandement: wherefore, if you haue not been faithful, in spending that which was anothers, who shall giue you that which is tru­ly yours, that which shall stick by you, that which shall neuer be taken from you? Giue mee leaue to speak yet in more particular instance, God knowes, not vpō mine own discouery for reprehension, but from mine heart for caution, and that, vpon suppo­sition. If our Rulers, to whom much is giuen, should seeke their owne, and not the aduancement of learning, piety and religion, which is required in all our Founders general intents (howsoeuer accor­ding to the knowledge of their times they be limi­ted) If men that liue in Colledges, to whom much is giuen, should either haue no ends to direct their en­deuours, which is required by statute, but wrap themselues within their own present rest and rety­rednesse, It is good being here: or onely haue such ends as end in themselues, by carrying of a key, or [Page 24]bearing of a bagge, to seeke the contriuance of their owne commodity: God will see, and their owne consciences will one day feele, that this was no good Stewardship. The world besides, will be rea­dy to suspect, that men in Colledges imagine them­selues to be like Colldges; that is, as the Lawyers call them, bodies without soules; and therefore that they haue no touch, or [...], of conscience, no conscience of carefulnesse, no care of saluation: Wherfore, as when ye behold the houses which ye built not, the trees which yee planted not, the wells which ye digged not, you learne, that vnto you much is giuen. So looke on them once more, and let them be as me­morials, to put you in mind, that of you, much shall be required.

You that are before others in prerogatiue of birth and blood, whom God hath inuested with right vnto titles and reuenues, though you neuer labored for it, as he doth clothe the Lillies of the field, in this Chapter, though they neuer spin for it: con­sider, that vnto you much is giuen; and withall re­member, that of you much shall be required; and there­fore, if no other reason may mooue you to studious and religious conuersation; if neither the eminency of your place, which will make your sinnes exem­plary; and euery defect in your life, noted and ob­serued like an Eclipse; nor the necessity of not de­generating, laid vpon you by your fore-fathers, which Boetius thought the greatest profit of nobili­ty; nor the danger of being surpassed by your infe­riours, who finding no such flattering heraldry in [Page 25]their originals, presse forward to a glorious end, for­getting their beginning; yet let that great account which you must make, make you religious. And let me tell you, that religion will make Honour more honourable: for the Noble Bereans had not been knowne vnto vs, in all likelihood, for their Nobili­ty, vnlesse they had been first knowne by Paul for their religion: Acts 17. If this be not enough, Sa­lomon can teach you; He that loueth purenesse of heart for the grace of his lips, the King shall bee his friend: Prou. 22. If that will not serue the turne, God him­selfe will fully satisfie you: Them that honour mee, will I honour, 1. Sam. 2.

We that are Ministers, must recount with our selues, that both before, and at the laying on of hands, much, very much is giuen vnto vs: remem­bring withall, that our charge is greater, then the charge of any; our sinne will bee greater, then the sinne of any; our reckoning greater then the reckoning of any. As therefore wee know, that at our hands, much labour, much watching, much praying is required: So let vs labour, watch and pray, lest much blood be required at our hands: we know it is a beame in the eye of the Church, if wee bury and suppresse a Talent, by not vsing it; and it is likewise a leprosie in the face, and forehead of the Church, if we pollute, and profane a Talent by abusing it: for though we be Sonnes of thunder, and be mistaken, as was Barnabas for Iupiter; yet if wee be but mistaken, our loosenes of life will vtterly vn­do our preaching, as Iupiters adulteries euen among [Page 26]children, doe altogether discredit his thundring.

To draw to concluson; euery wise man a­mong vs, before hee suffer his eyes to slumber, or his eye-lids to take any rest; will make an Inuen­tory of Gods blessings, whether they bee bles­sings generall, or bleffings speciall; blessings of nature, or blessings of grace; blessings that be­long, either to the soule or body, or the outward estate, as vnto some of vs in all these, vnto all of vs, in some of these much, without question is giuen; and then examine his owne heart vpon interrogatories, how, and to whose aduantage hee hath imployed them, that hee may bewaile whatsoeuer is a­misse, and study to amend whatsoeuer he beway­leth. When a Gentleman of Rome, hauing con­cealed his broken estate, died, and his goods were set to open sale for his Creditors satisfaction, Au­gustus himselfe sent to buy that bed for his owne vse, wherein the man, so farre in debt, could possi­bly take his rest. If we (my Brethren) who haue re­ceiued much, returned little, knowing what God re­quireth, and how deepe we are in his arrerages, not­withstanding can find in our hearts to sleepe dead sleepe; is is to be presumed we haue soft pillowes? or is it not rather to bee feared, we haue very hard hearts? Otherwise (me thinks) the difficulty of our account at the last ineuitable Audit, should awake vs: for what shal we answer for the gaine and inte­rest, if we haue prodigally wasted, and misspent the principall? if our very receits were so great, that we cannot reckon them; how alas, how shal we reckon [Page 27]for them? But the terror (if there bee any ten­dernesse left in our hearts) the terror, that shall vn­doubtedly take hold of vs, if wee be not good ac­countants, must needs appale vs, affright vs, and a­stonish vs. Some of vs haue bin hedged about with outward blessings, and increase of substance; if we haue not vsed it, or if we haue abused it, the rich glutton in the Gospell may teach vs, that though it breed security for a while, our feare at the length will seaze vpon vs, like fire on iron, where, though it be long kindling, it hath more feruent and violent operation. Many of vs haue enioyed strength of bodies; if wee haue not vsed it to Gods glory, the strongest shall be as tow, if we haue abused it to in­temperancy, Woe vnto them that are mighty to drinke wine, and to them that are strong to powre in strong drinke, Esay 5. Most of vs haue knowledge; but as knowledge doth raise and cleuate the soule, so, if it be not vsed, or abused, the fall must needs be greater from on high, when the soule shall fall, like an Anglell we then suffer the rust of our spirituall riches, to be a crying witnesse against vs? and can we endure that common exprobation to ring in our eares continually, Surgunt indocti & rapiunt caelum; the vnlearned arise, and take heauen by violence?

Neuer, O, neuer let our knowledge and learning be like Vriah his letters, letters vnto vs of blood, of death, and of destruction, only to condemne vs vn­to Satan that last mercilesse Executioner, with this deadly commendation, Goe, bind him hand and soote. [Page 28]Egomet tabellas detuli vt vinc [...]rer? Did I my selfe bring letters that I might be bound? The foolish seruant in the Comedy, spake it with indignation. Wherfore if there be in vs any wisdom of the Spi­rit, and Christian ingenuity; let vs feare and bee a­shamed to make our own learning and knowledge, our owne Mittimus to hell; and to change, and turne our talents by suppression, or profanation of them, into milstones about our necks, to sinke vs downe into deeper condemnation. I conclude all with that, which may bee the summe of all that may be spoken, the end of all Sermons, and as one calleth it, the voice of all creatures, Accipe, Redde, Cane; If it bee obscure, I open it thus, Accipe, re­ceiue in the name of God, receiue the blessings; Red­de, returne for the loue of God, returne the duties; Caue, beware in the feare of God, beware of the pu­nishments.

O Lord, as thou hast shewed vs much mercy, both in giuing vs great blessings, and forgiuing vs many sinnes and transgressions; so let not our offences hinder the continuance of thy grace vnto vs, but make vs more mindfull of our duties, thankfull for thy benefits, zealous for thy glory, deuout in thy seruice, confident in thy promises, holy in our liues, diligent in our vocations. Heare, O Lord, &c.

A SERMON PREACHED AT PAVLS CROSSE.

BEcause this argument is an argument of terror, vttered in a ful sense, without ei­ther preface [...]ere, or manifest dependāce vpon the former Chapters; suffer me, Right Honorable, to trie the begin­nings of my strength in a plaine, and vnaffected in­terpretation, that the words prouing first no stran­gers themselues, may find that interest in your Iudgements, as to recommend the matter, to the [Page 30]readiest entertainment of your best affections. Woe to the crowne of pride.] Though woe be a particle of bad aboade, importing a curse to them that are threatned, yet some Grammarians call it an inter­ [...]ection of sorrow; Scholiasts reduce it to [...], which signifying to grone, can hardly bee pronoun­ced without some sucking of the breath some sigh­ing accent; and Translators haue rendred it some­times, Alas, as well as, woe. Let it therefore seeme no riddle, if, as out of the strong there came sweetnesse: the threatner, who thus roareth in the sinners eares, appeare anon gracious compassionate, quique dolet quoties cogitur esse serox.

The Crowne of pride some slightly passse ouer, as standing barely for power and authority, for honor and maiesty, for any kind of eminency; but I dare not rashly despise their coniecture, who suppose that the Prophet sends vs, by way of allusion, to the common custome of drinking bankers; where­in men of elder time crowned themselues with garlands. I might trouble you with many profane Poeticall authorities, in imitation whereof Clemens Alexandrinus plaieth the Poet.

But all authorities to this purpose are super fluous, amongst them that euer lookt backe vpon antiqui­ties; one reason of this vsage was, no doubt, neces­sity, to preuent paine and amazement, because wine [Page 31]doth in a sume first giue the braine a blow, that like a subtil wrastler, it may supplāt the feet afterwards: sundry flowers and hearbs, whereof then their gar­lands were platted, are at this day prescribed for head-ach by Physitians. There followed another reason, the desire of trimnesse and elegancy, that they might not only adorne, but arme themselues against such sauors, and annoiances, as vsually fal out in a throng of pot-companions. It is ob [...]ected by Mart. Roia, out of Tertullians book de corona Milites, the 9. chap. that this was no Iewish fashion: neither doe I striue to make it Iewish originally; rather I thinke it deriued from the Gentiles by Iewish imi­tation: for besides, Clemens Alexandrinus, Cap. 2. vers. 8. the Au­thor of Wisdome, whether Philo, or another Iew, liuely describeth this riotous ceremony: Let vs crowne our selues with rose-buds before they be withered: yea, the coniunction of these two sinnes, pride and drunkennes, intimate the crowne, to be that crowne, which in the third verse belongeth also to the drunkards.

The drunkards of Ephraim] The Septuagint reade [...] the mercenaries or hirelings: mis­place but a point in the Hebrew letter & Sacar for Schacar, is as easily read as Siboleth, pronoun­ced for Schiboleth. Drunkards they were then, not in a sense metaphoricall, drunke with errour, as Hierom would haue it; or as others, drunke with prosperitie; but (for that they dwelt neere the vines; and there is below, repetition of wine, and of vomiting) they were in a literal and grosse sense the [Page 32]drunkards of Ephraim, that is, of Israel, the kingdom of the ten Tribes; partly, for that Samaria, the seat of the King, was within the portion of Ephraim, and partly, for that [...]eroboam, the first founder of that re­uolting regiment, was an Ephramite.

For his glorious beauty shal bee like a fading f [...]owre.] In which words, the King of Ashur his com­ming isimplied, who tooke and carried away the people captiue, in the ninth yeare of Hoshea: the whole storie may yee consult in the 2. of Kings 17.

The head of the valley of them that be fat] is Sama­ria, standing aboue the Valley Cenereth, or else some fertile soile, nothing inferior for fruitfulnesse to that place in the 20. of Matthew, corruptly called Gethsemane, truly Geshemanim, the valley of fat­nesse. The sense and summe of the whole is this, a commination of a iudgement executed by Salma­naser vpon the 10. Tribes, led perforce into captiui­ty, because they did abuse the fatnesse of a good land, vnto Pride and Drunkennesse.

The Parts can be nolesse then foure.

• 1 The denunciation of a woe. Woe.
• 2 The persons to whom, and their sinne: The crowne of pride, the Drunkards of Ephraim.
• 3 The reason why: For their glorious beautie is a fading flowre.
• 4 The place where, which ministred occasion to the sinnes: which is vpon the [...]ead of the Valley of [Page 33]them that be fat, and are ouercome with wine. Of these in order.

To passe by the Prophet, who threatneth instru­mentally, all Gods threatnings, who threatneth principally, may be thought, either absolute or con­ditionall: of the latter, the condition is sometimes concealed within the purpose of his owne will, Sometimes expressed, and that extraordinarily by singular reuelation vnto some, or vnto all in his written word ordinatily: the reuealed ordinarie condition is either Legal, If you will not obey, Leu. 26. or Euangelicall, Except you repent, Luk. 13.3. Apoc. 2.5. Repentance is an ordinary reuealed Euangelicall condition to bee still supplied, whensoeuer God threatneth, and giueth space for repentance. Though we should imagine now, Salmanasar very neere the gates of Samaria; neuerthelesse, three yeeres siege was warning sufficient; yea, that the Lord of Hostes should threaten at al before he stri­keth, nay therefore threaten, that being preuented by conuersion, he might not strike at all, may fil my mouth, and your cares, God grant it may fill our hearts with a feeling consideration of his long suffe­ring. There were more daies, you know, spent in the destruction of one City Ierico, then in the ma­king of the whole world: the whole world was made in sixe, yet notwithstanding the wickednesse of many generations, whereunto wee haue added no small portion, it stands after many thousands. A man would thinke, Iudgement were all this while omitted, as an improper, & impertinent busi­nes, [Page 34]scarce agreeable to the blessed nature of such a Soueraigne goodnesse. I am sure, some conster the Prophet in the 21. verse of this Chapter, where he termeth a iudgement, his work, his strange work; his act, his strange act, so as if euery act of scuerity sec­med strange vnto him; for after his patience would haue been but for infinitenes, tyred with a tedious expectation of our leysure to repent; at length when the sword is drawne, the hand is vp ready to smite, mercy steps in, like the Angell to Abraham, Wherefore should Ephraim be destroyed? Why will ye die, O yee house of Israel? Neuer had people better expe­rience of this, then this people, as you may perceiue in the 11. of Hosea; How shall I giue thee vp, Epharaim? how shall I deliuer thee, Hos. 11. vers. 8. Israel? how shall I set thee as Ze­bo [...]m? mine heart is turned within me, my repentings are rouled together. How? and How? mercy be­like hath got the victory, and all the weapons in the Armory of heauen, are become like the Raine­bow, a bow indeed, but without an arrow; with a full bent, but without a string, the wrong side being alwaies vp wards, as if we shot at him, not hee at vs. Confounded then be Tertullians aduersary, whose hellish heresie deuiding the God-head, charged the God of the old Testament with blood and cruelty; Cruell and bloody Marcion, who, hadst thou not been a cursed spawne of that principall Apostata, who in Paradise, a place full of loue, would haue fa­stened enuy vpon his Maker, hardly couldst thou haue laid so foule an imputation of rigor, in a world of mercies vpon thy Creator: but thou forgattest [Page 35]he was thy Creator, he created that head which in­uented, that tongue which vttered this diuelish blasphemy; couldest thou forget thine owne head and tongue, inuention and vtterance? afterwards in mercy hee spared thee, when thou through malice sparedst not him: Was this a cruell God? No, Mar­cion, no, God needs no cruelty: 2. Cor. 1.3. if he would turne all things into nothing, he might doe it in iustice, and his iustice is a part of his goodnes. But he is [...], the Father of mercies, the motiue of shewing mercy is within him, but the motiue of executing iudgement and reuenge is without him in our pro­uocation: you reade him not called the Father of iudgement. Behold then a heauenly patterne, when all earthly patterns faile, according to which you may proportion [...] publike and priuate discipline, whomsoeuer God hath made Censurers and Com­manders ouer your inferior brethren. I stand not now before many Magistrates; if I did, I durst not shew my self wiser then their lawes, which limit all necessary iurisdiction, setting downe the time be­twixt iudgement and punishment. Only I would with reuerence begge of such, that in arbitrary cen­sures concerning voluntary iurisdictiō, they would consider and beware of peremptory rashnes, which at S. Ambrose his motion caused Theodosius his de­cree in the Code, that there should be 30. daies respit betweene his sentence and execution: but I turne my selfe willingly vnto you that are Iudges at home, Masters of your owne families, beseeching you by these mercies of God, as you haue found the [Page 36]patience of a Master in heauen, when in conscience you did not goe at his sending, come at his calling, nor do your duties at his cōmand; among your co­uenant seruants, rather spare, where in equity you might haue punished, then punish, where, with a little clemency you might haue spared: walke be­fore them in such innocent conuersation your selues, that they may despaire of pardon for their offences, and yet so pardon theirs, as if your selues did offend continually. They are your Ap­prentices, that is, Scholers, vse them like Scholers, giue faire meanes alwaies the preeminencie, multi­plie direction vpon direction, instruction after in­struction, now a warning, and then a threatning; dis­charge not your whole authority like a peece of Ordinance, which bruseth, crusheth, and breaketh into peeces or cuer it reporteth; when words will not serue, yet let not blowes come without wee­ping eies, yerning bowels, and melting hearts:

Passion and precipitation may make mentall murder of a iust correction. Betherefore mercifull, as your heauenly Father is merciful, vsing your power, all that haue power, for edification, not for destructi­on: for Saint Iames hath spoken it, James 2.13. and the day of Ie­sus Christ shall make it true, There shall be iudgement mercilesse to him that sheweth no mercy, and mercy reioy­ceth against iudgement. This viall of wrath hanging ouer the crowne of pride, doth more euidently de­monstrate their misery that are threatned: for God [Page 37]which giueth his Husbandman discretion, as you may reade in the end of this Chapter, to beate out Fetches with a staffe, not with a threshing instrument; and Cummin with a rod, not with a cart-wheele; much more himselfe fitteth his menaces to the merits of his people, neuer thundering out a woe vpon them, whose present estate is not already wofull.

The punishment is added (I confesse) as a reason, not for that it should giue the being, but because it should work the feeling of their misery: then, euen then, before Samaria was takē, whilest the Prophet cried, from the time they begā to be sinful, they be­gan to be miserable. Take away sins (my brethren) outward things haue lost their stings, punishments are no punishments, but gentle corrections; plagues no plagues, but gracious visitations; deaths no deaths, but blessed changes; and in a good cause, glo­rious martyrdomes. Omnis paena, peccatipoenaest: All punishment, is the punishment of sin. Admit a­gaine of sinnes, you must needs admit of calamities, calamities vpon your persons; If I haue done wic­kedly, woe vnto mee, Iob 10. Calamities vpon the Church, Woe now vnto vs that we haue sinned, Lament. 5.10. Calamities vpon the Common-wealth, for sinne is a shame vnto the people, some reade it, the peo­ples misery, Prou. 14. One part of mans vnhappi­nes consisteth in a woe priuatiue, the want of Gods gracious coūtenance, so is it said of Ephraim, Of. 9.72 Woe to them when I depart from them, which is strait vpon mans departure from him, plainly to be seene in the 59. of this Prophecy. Esay 59.2. Your iniquities haue [Page 38]separated betweene you and your God, and your sinnes haue hid his face from you that he will not heare. Re­probates and castawaies, ordained to condemnati­on, like Owles that cannot see till night come, sel­dome perceiue this woe, before they depart into that vtter darknesse, where shall be weeping and gnash­ing of teeth: only the children of light are mightily distressed in this life, by spirituall desertions, and Ecclipses of grace, when their body hath been for a time interposed betwixt their soules and the Lord of life. Therefore as Archimedes, that peerelesse Mathematician, after his braines had been hamme­ring about a difficult conclusion, leaped and daun­ced, and cried out [...], I haue found it, I haue found it. The children of God, when hunger hath been their best sauce, and want of feeling hath in­creased their feeling, after recouery spring and ex­ult, reioycing and singing with ioy vnspeakable, and glorious, Hee is come, hee is come, our soules haue found him, whom our soules doe loue. The second part of mans vnhappinesse is a woe positiue, a captiuitie, which far surpasseth the captiuity foretold in this place; Isai. 5.18. Woe to them that draw iniquity with cords of vanity, and sinne as with cart-ropes. Salomon giueth the reason: Prou. 5. His owne iniquities shall take the wicked himselfe, and he shall bee holden with the cords of his owne sinne. God helpe the man thus held, thus entangled: this is a case, wherein a King may be pi­tied by a Galley-slaue. Miserabilis seruitus, a misera­ble bondage, saith Aug. tract. 14. vpon. Iohn: for o­ther seruants haue their remedies: but what shall [Page 39]the seruant of sinne doe? whither shall hee flie, or how can he change his Master? Se trahit quocunque fugit: He drawes himselfe along whither soeuer he flieth. Not to mention them, whose naturall hard­nesse of heart is confirmed in euill, by voluntary customes, so that their seared consciences being past feeling, can as easily dispense with the hardest offences, as an Ostriges stomake can digest the har­dest Iron:

What more miserable, then that miserable man, which hath no commiseration vpon himself?

Many men, now adaies, apprehend a Woe, but when? when their counsels of pride and couetousnes be crost, and their hands haue not power to practise by day, that wickednesse, which their heads haue imagined by night; like Ahab and Haman; they mourne for their parts in their closets, as the mour­ning of Hadadrimmon, in the vally of Megiddon, and will not bee comforted, because they iudge it a death, that they cannot bee suffered to die; a hell, that the gates of hell are shut against them: where­as euery such arrest should aduise them to cast vp their arrerages; and when the Lord staies their iourneies, as hee staied Sauls and Balaams, it should concerne them to grow iealous of those enterprises, wherein they meet so strange impediments, whe­ther their abilities be hindred by the shortning of their owne armes, or the strengthening of others; or their wills hindred, by reasons drawne from dis­honesty, disprofit, or impossibility; whether their [Page 40]religion hath been hindred by the feare of God, or their infirmity by the spirit of God, or their ignorance by the word of God; for so mani­fold, and more manifold is Gods wisedome in hindring the sinnes of men; howsoeuer, whensoe­uer, against whomsoeuer the Lord hath stopt their wayes, or made an hedge about them, downe they should fall vpon their knees in secret, and lifting vp their hearts, imitat the ground of S. Augustine his meditation, who Soliloque 16. saith Tentator defuit, &c. The tempter was away, time and place was wanting, thy doing it was that the tempter was a­way; the tempter came in time and place conue­nient, but thou with-heldest me from consenting; when I had wil, I wanted ability; whē I had ability, I wanted opportunity: Blessed be the Lord, as for his furtherance in good, so for his hinderance in euil.

Others apprehend a Woe too, but either for the punishment, not at all for the sinne, or at least, not so much for the sinne, as for the punishment, when that woe which in nature yet remaineth as long as your sins remaine, was made more sensible and ma­nifest, by Gods destroying Angell in your streets, within doores (I presume) the voice was, Mine head, mine head, my feete, my feete, my belly, my belly, my sinne, or my soule, was none of your complaints: was sinne all that while no sicknesse, or were not your soules rather senseles? the lamentation abroad was, I take it, My father, my father; ah my brother, and ah my sister; alas, my daughter; helpe, helpe, I am a wid­dow, my husband is dead. O my Sonne Absolon, my sonne, [Page 41]my sonne Absolon, would God I had died for thee. Not a word of the cause:and what is our peeuish lamen­tation of small effects, when sinne, the maine cause of all, encreaseth, but the curing little clefts of skin, at the root of our nailes, when the head and heart grow more and more infected? When one told Ho­norius that Rome was lost, he cried out, Alas, sup­posing it had bin an Hen, so called, which he loued more tenderly, then you would thinke an Emperor should loue so meane acreature: but vpon notice that it was his Emperiall City Rome, surprized and sacked by Alaricus the Goth, his spirits were reui­ued againe, that his losse was no greater. Condemne this you may, most iustly, for an vnreasonable passi­on, proceeding from a nice & childish disposition; but beware you wrap not your selues withall in the same condemnation. For if you lament the de­parture of a friend into blisse, but not the departure of Christ from your owne soules; if you can bee more heartily troubled with the tooth-ach, then with the shipwracke of a good conscience; if you think your wealth, as you name it, your substance, attending thereupon your selves like base circum­stances, and seruile accessories: if none of Gods woes can out of this place reach home to your hearts, and yet euerytrifling inconuenience of your owne debt, or others disappointment haue a certaine ty­ranny to torment, and afflict your soules, as though you must needs breake straitwaies, be gone, and vn­done, worse by much then nothing; maruell you no longer at Honorius, for though it were a weake [Page 42]part in him, to grieue for the lesser damage, more then for the greater, yet had it been like lost labour in any man, to grieue at all for either. With vs the case standeth farre otherwise, vaine are sighes in­deed and groanes, for worldly losses, for want of wine and oyle we howle. (I call it, as God accounts it, Ose 7.) I say, We howle on our beds all in vaine, whereas true teares, and vntaught sobs for sinne, are neither forcelesse, nor fruitlesse. A medicine, saith Chryso­stome, ad Pop. Antioch. hom. 5. which cureth the eyes, and nothing else, we may wel say, was made for the eyes, and nothing else. A man loseth his wealth, and is sorry for it, sorrow wil not recouer it; he bu­rieth his child, and is sorry for it, sorrow will not raise him from the dead; he suffereth a wrong, and is sorry for it, sorrow will not right him; himselfe is sicke, and is sorry for it, sorrow will not heale, rather it will hurt him; sorrow was not made then for these things. But he sinneth, and is sorry for it, sorrow taketh away sinne: sinne then is the sicknes, for which sorrow is the remedy. And now that you haue seene in a smal word a double referēce, mercy from him that threatneth, in them that are threat­ned miserie; put both together, and consider the multitude of Prophets on the one side, which trauel hither from most corners of the land with a woe, the multitude here, and confluence hither of offenders on the other side, which by their inuincible hard­nesse of heart, iustly deserue a woe, and tell me whe­ther woe be not the burthen of the Lord vnto this City, I must needs take it for granted. Let vs al then [Page 43]most miserable offenders, as long as Gods threat­nings are but threatnings; while we haue light and life, whilst it is called to day, and we are yet in the way, take aduantage of this accepted time, make much of this day of Saluation, and husband aright this blessed opportunity, the only certaine houre of our visitation. Should we (like Pages at Court, who hauing allowed them a candle to goe to bed withal, spend it at Cards, and go to bed darkling) consume the short remainder of our liues in folly, and send our hoary heads to the graue in ignorāce? The sud­den conuersion of any man, like the thiefe on the Crosse at the last cast, was neuer intended in Gods purpose, for our temptation. We haue bin often cer­tified frō S. Aug. that though there were one so sa­ued, that no man might despaire; yet there was but one, that no man might presume. If euery man should trudge along in sin, vntil hee met mercy, be­cause one in sin obtained mercy: euery man might spurre his beast vntill hee spake, because Balaams beast once did speake: were wee sure that God would call vs then, as wee haue no assurance, what sacrifice can it bee, when Satan hath deuoured the finest of the flower, and sweetest of the wine, the best of our time, to reserue and present the bran and the dregges of our dotage to the Lord? If wee repent when wee cannot sinne, gramercy sinnes, they leaue vs, this commeth from feare, all is neces­sary, no thanke to vs, wee leaue not them, nothing here is voluntary. And what equity doe we call it, to lay the heauiest burthen, on the weakest beast, to [Page 44]force old age, so feeble, that it cannot beare it selfe, to beare the burthen of our repentance? forsooth, when our enemy, the strong man, is growne stron­ger by prescription; when our rotten tabernacle is ready to fall about our eares; when custome hath turned infirmities into nature; when sin is soked into substance, and our bones are full of the vices of our youth, then belike we would repent, we would if we could: but be sure, that as he who neuer went to Schoole, will hardly reade his neck-verse; so hee that neuer learned what repentance was in his life, shall in his death find it exceeding hard, if not im­possible. To conclude, since heauen, as some say, is like Ahashuerus his Court, no mourners enter thi­ther, all there haue wedding garments, since it is mourne in earth, or mourne in hell; woe vnto vs, if wee defer our repentance; woe vnto vs, if we repent not our deferring; woe vnto vs, if wee repent not as soone as we can, & repent for this, that we repented no sooner: Foelices quibus hae minae fient medicinae; Happy, thrise happy are they, whom these woes shal woo to repentance. This of the denunciation, Woe.

The sinnes follow: Pride and Drunkennesse, I must begin with pride, and first, with her nature pride, then with her ornament, the crowne of pride. For the description of this haughty sinne, which sprin­geth from the preposterous selfe-loue, whereof e­uery man more or lesse is partaker, most of the Schoolemen are beholding to S. Augustine, and he truly calleth it a peruerse, or inordinate desire of ones own excellency, out of which, as they iointly proceed [Page 45]in the steppes of S. Gregory, either a man presump­tuously challengeth to himself that which he hath not, or that whereof he is owner, but will not con­fesse himselfe receiuer: the former is more senseles, being altogether without any colour of ground, or matter of tentation: but the latter is more hainous, because it includeth an vnthankfull iniury directed against God immediatly. This iniury is offered two waies, first, when a man maketh himselfe the totall cause of all good things, impudently denying the receit of any benefit. Secondly, when hee maketh himselfe the principall cause, acknowledging the receit, but pleading his owne merit: here common reason might steppe and obiect, that though merit bee alwaies a doctrinall sinne in Romish mouthes, and a personall sinne in too many English hearts; yet none euer will crosse Saint Iames his doctrine, Euery good giuing and euery perfect gift is from aboue: Iames 1.17. or if any shall bee so gracelesse, that man may bee thought in equity more then proud, rather in plaine termes, an Atheist, or an Infidell. Certainely none vnder the degree of a manifest Infidel, can pos­sibly be so farre corrupt in estimation, as to main­taine such an vnchristian monstrous Paradox vni­uersally, but in particular, and for the time; passio­nate affectation of their owne worth, may beguile wise mens vnderstandings, and teach them so proud an outward deportment, as they could haue no prouder, whosoeuer should imagine constantly Gods gifts their owne creatures. Now Gods glory, wherof, as of his dearest spouse, he is most ielous, My [Page 46]glory wil I not giue to another, Es. 42. must of necessity cal for a woe against a sin of this nature. Woe was the portion of the King of Babylō, who said in his hart, I will ascend into heauen, Esay 14.13. and exalt my Throne aboue, be­sides the starres of God, Esa. 14 Woe was the portion of the Prince of Tyrus, who said, I am a God, and sit in the seat of God, Ezech. 28. in the midst of the Sea. But aboue al that either haue bin read or heard, Woe is the portion of that man of sin, that child of perdition, whose tri­ple Crowne, shall I say, nay, whose foote of pride is aduanced aboue all Crownes of pride, I meane the beasts vncleane hoofes, lifted vp either to receiue the kisses, or spurne off the Diadems, and tread on the necke of Kings and Emperours, so that hee doth sit as God in the Temple of God, 2. Thes. 2. shewing himselfe that he is God, if not by verball profession openly and di­rectly, yet couertly by consequent in reall vsurpa­tion. I touch not his going in Procession before the Os [...]e, tis vnto vs but the going of a creature before a creature, his sitting aboue the Altar, Lapis super la­pidem, a stone vpon a stone: no great pride of prece­dencie; but what can God or Christ be more then he maketh himselfe? a forgiuer of all sinnes, a bin­der of all consciences, a dispenser with all lawes, a disposer of all Kingdomes, a commander of Angels and diuels, a sole Clauiger of heauen and hell: though he should carry numberlesse numbers of people with him headlong to the kindgom of dark­nes, none must say, Quid it a facis? Holy Father, why doe you so? you can appeale no more, ascend no higher, dispute no further, then to the closet and [Page 47]consistorie of his brest, wherein there is neither weaknesse nor error. Saucy therefore was that Ca­non Regular, in the daies of Paul the third, who did set out a booke against the Popes authority, where­in, among others supprest, this was one galling ar­gument, Either the Pope is a brother, then may he bee warned at the least, if not excommunicated, Matth. 18. or else he is no brother: then why doth hee say with vs, Pater noster, Our Father? Where­with, when the Pope was both offended and per­plexed, a Courtier gaue him this iesting counsell, Nolite vos vnquam dicere Pater noster, & solutum est argumentum; Neuer say your Pater noster, and this argument is answered. As iesting as it was, wee iudge it agreeable to Popish principles; for we can doe him no greater wrong, then once to thinke hee saith his P [...]ter noster, if he be, as he is termed, by the permitted and authorised voice of blasphemous parasites, Dominus Deus noster Papa, Our Lord God the Pope. How long, Lord, how long, holy and true, dost thou not consume the pride of this wicked miscreant with the spirit of thy mouth, and with the brightnesse of thy comming? Thus we preach, and thus you heare, and thus all Christian hearts doe pray: meane while euery man must watch ouer his owne soule with all diligence, le [...]t, as the Pope rose whilst the Emperor was absent, when the feare of God departeth, there steale vp in his heart a little Antichrist; when once a mans dependance vpō God is forgotten, hee shall easily mistake his owne pro­portion; when his proportion is mistaken, hee will [Page 48]dote in admiration of himselfe, and admiring him­selfe, he quickly proceeds to contempt, and extenu­ation of others, I thanke thee, O God, I am not as other men, or as this Publican. But, as Optatus concludes that parable, meliora inuenta sunt Peccata cum humili­tate, quam Innocentia cum superb [...]â: Humble sinne was found better then proud innocency. My short aduice for preuenting of this Satanicall sin is, first, that men would bring themselues often into Gods presence, which was the thing that made Iob ab­horre himself, Iob. 42.6. Isai. 6.5. and Isay confesse himselfe a man of pol­luted lippes: and Saint Barnard, liuing in a time and place of darknesse, detest the proud opinion of me­rit. Secondly, that they would often examine themselues by the rule of the Apostle, What hast thou, that thou hast not receined?

The Crowne on her head makes her appeare more glorious, either sitting like her, Reu. 17. or standing like her, 2. King. 9. or comming out of her chamber like her, in the 25. of the Acts, verse 25. [...], with great pompe, speaking the pompous words of vanitie, walking with the pom­pous gesture of maiestie, clothed in the pompous robes of brauerie, the least of these might make a simple man eloquent; and I would neuer wish a fit­ter subiect in this great assembly, were I to treat of one subiect alone: but the larger part of this Scrip­ture being yet behind, will not suffer mee to fight hand to hand with pride, onely I must shoot at her Crowne, or at the most, but hit her Periwig, my first arrow will I borrow out of Nazianzens [Page 49]Qui [...] [...]. Daugh­ters of England (for so must I speak) build not Tur­rets or Castles on your heads, with braided haire, and gold put about: these can be no fences or fortresses of your chastity, rather they are allurements of your enemie, if not trophees and tokens of his victorie. The Persian Kings hauing many wiues, appointed this or that Citie, to find this or that wife a Tire, or a Bonnet, and other to supply her with another or­nament: the Prince of the world, I feare, hauing set vp his proud banners amongst vs, and conquered vs, hath imposed an heauier tribute vpon vs, one of our Cities must now maintaine most of his concu­bines. For could I conceiue it, or you heare it with­out griefe of heart, our ancient, substantiall, funda­mental trades belonging vnto Clothing go downe, and they that fill our Cities are Nugi [...]endi, trifle­sellers, or as the Ciuill law names some Gyneciarij, such as prouide for that womans wardrope in the third of Esay. The men that are busied, and the charge that is imployed about these painefull and difficult to yes, would serue for many new Plantati­ons, but for the waste of precious howres, dum moli­untur, dum comuntur, while they are tyring and trimming themselues, tis more lamentable then credible, I dare be bold to say, Kingdomes might be conquered, whilest Ruffes are a pinning. Proud imaginatiōs may peruert my meaning, yet though my speeches were racked, they would not confesse one syllable against ciuill decensie, mundus erit qui non offendet sordibus, that is, comlinesse which doth [Page 50]not offend by sluttish negligence, the garnishments of pride haue no communion, or agreement with the garments of comlines; comlines would neuer bid a woman go beyond her condition; only pride being no lawfull Queene, vsurpeth here a Crowne, as some that are scarce Ladies, weare Coronets; comlinesse would neuer bid a woman passe the bounds of her ability, only pride sets vs walking in the middest of our wealth. Quis pudor est census cor­pore ferre suos? Comlinesse would neuer make more of Iewels, then of children: Cornelia called her chil­dren her only Iewels: but alas, now adaies, Matro­na incedit census induta Nepotum, the pride of Ma­trons stalks along the streets, clothed with the spoiles of children and posterity. Besides all this, honest comlinesse will not offer occasion of suspi­tion, but the garish ceremonies of pride cannot but carrie bad significations, so couering the body, that they discouer the mind. Gen. 38. Iudah knew what Tamar was by sight, for shee had couered her face, which puts me in mind to borrow one arrow more out of Nazianzens Quiuer, [...]: Neither may you daughters of England (so must I stil speake) abuse Gods Creation, attempt to control, or correct his workmanship, adding to that face, which Saint Iames termeth naturall, the bor­rowed features of a face artificiall; for Esay crieth heere, Woe to the Crowne, and wee must crie, woe to the face of pride. Was it not enough that vnnatu­rall nicenesse hath hid their brests, and refused to giue their owne bowels suck? must pride hide their [Page 51]face too? No wonder then, if husbands grow ie­lous of their wiues, and know not their children, whilest wiues so disfigure themselues like Courte­zans, that children hardly know their mothers: and can they then say, this is to please their husbands? No sooner are they varnished, but they forsake their home, Their feet abide not in their houses, they must abroad among the fooles and the children; that they may please the young man destitute of vnderstan­ding, Prou. 7. Among the wise, their pleasing hu­mour takes none effect or successe at all; for when their time, their colours, and their paines, and their inuentions are wasted, facies dicetur an vlcus, shall we call it a face, or shall we call it an Impostume? Ie­sabel (I am sure) prooues Iesabel, when all is done, sit for nothing, but to looke out at a window to­wards the place and instruments of her destructi­on, vnfit to stirre or trauell in her vocation; drops of raine, or the sweat of her owne browes, will soile her countenance; vnfit to blush and be ashamed of her wantonnesse, the rising of the blood will fret her countenance; vnfit to mourne and repent for her wickednesse, the teares of her eyes will wrinkle her countenance; vnfit to lift vp her face towards heauen for pardon and forgiuenes: God may iustly say, he knowes not that countenance, he knoweth it not with approbation: Iesabel, Iesabel, thou shalt know that he will know it by iust visitation. Perso­nam capiti detrahet ille tuo: God shall vncase thee, God shall smite thee, thou whited wall, walles and not women haue need of such plastering.

I doe the lesse maruell, that women should deny their age to please men, when men haue almost de­nied their sexe to please women; some spend whole mornings in purging, powdering, and perfuming themselues, as though there were good reason so to do; others in anointing their head, or platting their locks, as if they had rather the Common-wealth then their haire should bee disordered; others in frizling their tuffes, and curling their foretops, as though one haire skorned to dwell by another; most men so forme and fashion themselues to the variable excesse of out landish attire, that women shall haue much a doe to be more vaine or phanta­sticall, as if few beleeued the Lord in Zeph. I will vi­site all such as are cloathed in strange apparell. The Germanes haue a tradition, that the Turks Painter being commanded to describe euery nation in his peculiar fashion, left the Germane naked with cloth in one hand, and a paire of sheares in the other, that his owne humour, which no fashion could please constantly, might please it selfe, and bee its owne caruer, would we make challenge and demand, our right to this Pagan scoffe, is much better then the Germanes. Amongst vs the compendious course is taken of gathering our credit neere vnto vs into cloathes, which lay scattered in hospitality before, and in attendants: the Citie wonders at the Coun­try, that the poore sheepe should eate vp men; the Country wonders againe at the Citie, that suits [Page 53]of apparell should deuoure Seruingmen; nor hath this pride turned away mens followers only, it hath likewise banished all affection of charitie. A poore man were as good goe beg of an Image, or a Monu­ment, as of these gorgeous Idols, which represent nothing but apparell. They haue not for him, they say, They haue not for him, when the Iewels in their eares, the Rings on their fingers, and Roses on their shooes, giue their mouthes the lye, their superflui­ties might supply his necessities: But what speake I of the poore! giue my plainnesse leaue to presse a comparison; our Leige Lord, and gracious Soue­raigne (whom God preserue for euer) requires a support at our hands; wee are not for him, but for our selues; the Crowne of the King must want, the crowne of pride must not want; and let her assure her selfe, as long as there is a Prophet in Israel, and a prouidence in heauen, shee shall both heare and feele a woe; Woe to the Crowne of pride, &c.

Pride and drunkennesse, without any tie placed together appositiuè may make vs suspect, that how­soeuer they seeme contrary sinnes, there is a secret acquaintance betwixt thē; first, both in the iudge­ment of God and in nature, one succeeds another. In the iudgement of God, he that exalteth himselfe aboue his creation against the first Table, falles be­low his creation into sinnes of the second Table, why not from pride to drunkennesse? In nature, when once this falshood hath place, All is mine owne; that truth must follow, It is lawfull for me to do what I will with mine owne, thence arise all abuses of [Page 54]the creatures. Secondly, the Prophet Habakuk tels vs of more then a consequent succession, of a neigh­bourhood betwixt them: The proud man is as hee that transgresseth by wine; for the generall name pride is a surfet, and so is drunkennes; the one of the body, the other of the minde: for effects, pride in Nebucadnezar, made him of a man a beast, so doth drunkennesse. Lastly, their opposites are the same, pride is contrary to sobrietie, [...] to [...], so is drunkennesse; therefore, since they are not vn­like one another, I could wish the motion might not seeme ridiculous, that they might be matcht hand in hand together in punishment; the drun­kard, to keepe the proud from strouting, the proud, to keepe the drunkard from stumbling.

Proofe of woe belonging vnto drunkards, were altogether needlesse, no sin can answere more di­rectly to the question of all woes. Prou. 23.29. To whom is woe, to whom is strife, to whom are wounds without a cause, and to whom is the rednesse of the eyes, euen to them that tar­rie long at the wine, to them that seeke mixt wine. But lest these curses of al sorts one with another, should in a confused heape perplex your attention, we will begin with the drunkards outward estate; Prou. 21. He that loueth wine and oyle, shall not be rich: not that he stands at a stay without farther thriuing, and going for­wards only; though it be true, an Emperour shall sooner make himself a begger, thē a drunkard rich; but the drunkard, and the glutton shall bee poore, saith Salomon, he must of necessitie goe violently back­ward, not so much because hee lyeth alwaies open [Page 55]to the sober plots and deuices of fraudulent op­pressors, (Though he that refraineth not his appetite, Prou. 25.28. is like a Citie broken downe without wals) but principally because himselfe is to himselfe within, in stead of all outward caterpillers, his lands are as good as drow­ned already, his backe is almost stript to fill his bel­ly, his house shall shortly vomit him out of doores, his appetite continueth notwithstanding vnappea­sed. Rather it vrgeth more and more, adding drun­kennesse vnto thirst, as though hee vowed to re­uenge Corah, Dathan, and Abirams death, swal­lowing the whole earth by degrees, part whereof did swallow them; in the meane time poore soules complaine on Cormorants, whose vinowed store breaketh foorth at last; but here are the most abominable Ingrossers, diminishing the commodi­ties, and raising the prices, both meriting & procu­ring famins euery where, while that is transported downe a few throats irrecouerably, which might satisfie the hunger, and quench the thirst of many thousands, some of these thousands may bee their owne sonnes and daughters, who may weepe one day for bread, when there shall bee none to giue it them, because the prodigall fathers haue already drunke it. This is one Woe for the drunkards of E­phraim.

They that euer saw the staggering feet, & heard the stammering tongue of men intoxicated with wine, may reckon as well as I, though neither I nor they, can reckon all their corporall inconueniences, for setting the sinne aside, who for the paine would [Page 56]endure one drunken paroxisme? A Monke of Prage (if we may credit one Fornerius, of his owne religion) hauing heard at shrift the confession of drunkards, and pawning his wits to purchase expe­rience of the sinne, stole himselfe drunke; and after three daies drowzy lothsome languishing vexati­on, when he came abroad, to all that confessed the same sinne, enioyned no penance but this, Goe and be drunke againe. Leauing the Monke to your cen­sures, the meaning of this penance was that, which Seneca hath in his 97. Epist. Sceleris in scelere supplici­um est: Their owne wickednesse was enough to correct them, and their owne turning backe to re­prooue them: but if they persist incorrigible, there are owing them, rotten teeth, stinking breath, trem­bling hands and running eyes, gouts and dropsies, palsies and pleurasies, innumerable diseases wait and attend their bodies, striuing which shall bring them first with lothsomnesse vnto the graue; yet all lingring sicknesses may bee deceiued, while drun­kards, either by a quarrell, or by a surfet, or other­wise vnder the hand of God suddenly fall, dying in their sins, as they go to bed in their clothes. There is another woe to the drunkards of Ephraim. This beastlike swinish sinne besides is of it selfe sufficient to sinke both bodie and soule eternally, yet as though it threatned more hels then one, it neuer comes alone; sometimes it stammereth out into mocking, The drunkards made songs vpon Dauid; sometimes it stumbleth into murder, Herod at the feast beheaded Iohn Baptist; sometimes it reeleth [Page 57]vpon adultery, They rose in the morning, like fed hor­ses, euery man neighed after his neighbours wife, Ier. 5. And sometimes it walloweth in incest, as you may see by Lots fall, whose drunken and incestuous issue were the Moabites and Ammonites, both mortall, almost immortall enemies to the Church. Quem Sodoma non vicit, vicit Ebrietas, vritur ebrius flammis mulierum, quem sobrium sulphurea flamma non attige­rat: He whom Sodom conquered not, drunkennes conquered. So runnes Origens descant vpon that example. They would heare this, were they now present, whose Church is the Tauerne, whose Al­tar is the Table, whose God their belly, whose end, without repentance, is damnation: of whom Saint Paul told the Philippians often, at last hee told them weeping. Must Paul and all Ministers weepe for them? wil not they weepe for themselues? Alas, is the fatnesse of Gods house, and the delight of his Sabbath, the continuall feast of a good conscience here, and the perpetuall comfort of an euerlasting Sabbath in heauen, of so meane and vile account in their eies, that al must needs yeeld to such beast like and transitorie pleasures, as are the taste of the tongue, the touch of the palate, the smoking of the mouth, or the soking of the throate? Esau will part with his birthright for a messe of pottage: and these profane persons, for a little tickling of the pa­late, and the taste of a running banquet, hazard the fruition of the substance of eternity. Do I displease any man in this cōgregation? Should I please men, I were not the seruant of God. Should I please men [Page 58]in beasts shapes, I were Satans seruāt. If a man (saith Micah) walke in the spirit, Micah. 2.11. and would lye falsly, saying, I will prophecy to thee of wine and strong drinke, hee shall euen be the Prophet of this people. As, I trust, you haue no will to be such a people, so, I thanke God, I haue no skill to be such a Prophet. Yet haue I learned of Dauid, that wine is giuen to make glad the heart of man; they that haue a Christian right, may take a Chri­stian delight in the creatures: but when men drink not once alone for necessitie against drinesse, which is allowed; nor a second time against sadnes, which is likewise tolerated, but a third & fourth time, yea, whole daies & nights, in spight of sobriety for mad­nes, which by the lawes of God and man is intole­rable, they must abide this woe to the drunkards of Ephraim. But their sturdy braines carrying their liquor without distemperature, exempts them from the name of drunkards; yet our Prophet in his fifth Chapter, meetes with such spunges, Woe vnto them that are mighty to drinke wine, Isai. 5.22. and to them that are strong to powre in strong drinke: yea, though some drinke not at all themselues, onely setting o­thers forwards, by prescribing healths, and pressing votiue salutation, yet Abakuk hath a woe in store for them, Abak. 2.15. Woe vnto him that giueth his neighbor drink, thou ioynest thine heate, and makest him drunke; they that laugh, and clap their hands, reioycing in this their brothers fall, little thinke they reioyce in the diuels victory; yet so you know it must bee, and therefore a grieuous kinde of persecution: some thinke the passion of Martyrs, and of Christ him­selfe, [Page 59]receiued the name of a Cup from this distaste­full custome of cramming, and violencing mens ap­petites, Father, if it be possible, let this Cup passe from me.

The remembrance of this one Cup, did not we, like Ioseph and Marie, lose Christ at our great feasts, might season all our drinkings with absti­nence, especially at this time, when it concernes your practice to ioyne with my doctrine: wee doe not mislike the voluntary restraint of our inordi­nate appetites, it shall be by and by the matter of mine exhortation, more then this, farre bee it from vs, to speake against any ciuill ordinance, for sparing set meats at set times, for the benefit of a Country. Farther yet, God forbid we should once open our mouthes against religious fasting; religious I meane not in it selfe immediatly, but mediatly as it stands in reference to mortification and deuotion, to which it is a wholsome preparatiue; all that good is in fasting, we receiue and imbrace most willingly, vntill they cease to be such Fasts as the Lord hath chosen: but we may not endure any Iewish opiniō, of coūting that vnclean, which the Lord hath clen­sed; and we owe that seruice to the God of Truth, that as long as we know there is but one Law-giuer, who can sa [...]e and destroy, wee cannot brooke that ceremonious, erroneous, superstitious doctrine of diuels (so doth the Apostle call it) which out of the chaire of Rome, sends forth imperious traditions, Touch not, Taste not, with proposall of merit and sal­uation to such as obserue it; to such as will not, vn­der [Page 60]no lesse penaltie, then mortall sinne and dam­nation. Imagine the Papists cannot, in this hard case (though I wrong his Holinesse facilitie, by cal­ling it a hard case) Imagine the Papists wil not pro­cure a dispensation, what doe they eate? how doe They keepe their fast? wherin lies their abstinence? they will not touch a peece of flesh throughout the Lent for any good, not they, yet the choisest fruits and shel-fish, the strongest wine and spices, the cost­liest conserues and electuaries, by which the flesh in nature is most stirred vp to lewd, and lustful pro­uocations; these they can take, eate and digest, they find no stay or stop at all in their stomacks, lesse in their consciences.

Thus doe they gull the Christian world, with a lying profession of austerity, whereas their fasts in­deed are nothing else, but a meere exchange of glut­tony, for their more variety. But ye (beloued bre­thren) keepe Lent without equiuocation, beating downe your bodies, and bringing them into subie­ction, mortifying the flesh, with the affections and lusts thereof, crucifying the carnall members heere on earth. Set all those woes, which you haue heard this day, before you, together with those conditions, to base and beast-like for Gods Images, detest both the sin, and the sinners company: and since the Kingdome of heauen is not meate nor drinke, but righteousnesse, and peace, and ioy in the holy Ghost, labour not for the me [...]te that perisheth, nor be drunke with wine, wherein is excesse but be filled with the Spirit, and pray for the meat that endureth to euerlasting life. Lord, euermore giue vs this meat.

For his glorious beauty shall be as a fading flower] Such similitudes as this of a flower, illustrate most commonly the common frailtie of our mortalitie.

Ad flesh is grasse, Hom. Isay 40. and all the grace thereof is as the flower of the field. But here it notes a violent calami­tie, not of one or a few, but both of Prince and peo­ple. Now if men fading like flowers, may remem­ber vs that we are men, kingdomes fading like flow­ers should teach vs, that wee are wormes, and no men; and in a world, where heauen and earth wax old, as doth a garment, no maruell though kingdomes come to ruine,

That Image in Daniel doth preach it in plaine English, This City Samaria, and this kingdome Israel was emptied by deportation and captiuity: the sudden inuasion, the siege, I must altogether omit. It would aske too long time to stand vpon their banishment, and losse of their sweet country, their seruitude, and losse of their sweeter libertie: but the sweetnesse of all sweetnesses among them, that bad any sparke of religion, was the seruice of God; well might they hang vp their harpes and weepe, How should they sing a Song of the Lord in a strange Land? Had a Gentile been banisht thither he had not been an exile, but a Proselyte: foelix exiliū cuilocus ille fuit: but for a Iew or a Samaritane, twas far otherwise; yet thus God remooueth his owne Candlesticks, rather suspen­ding his owne worship, then suffering sinne [...] (such [Page 62]as these are) vnpunished, his executioners were Sal­manazar, with a swarme of barbarous Assyrians. See heere againe, (for I can but point at heads) how such sinnes as these, make men out-lawes, depri­uing them of Gods protection, and subiecting them to Tyrants, Isai. 42. whose mercies are cruelties. Who gaue Iacob for a spoile, and Israel to the robbers? did not the Lord? because we haue sinned against him: for God resi­steth the proud [...], Iam. 4. His forces are against them directed in battell array, the wrong was his wrong, the enemies are his enemies, the quar­rell shall bee his quarrell; though hand ioyne in hand, though they conspire, or rather deliuer ouer their goods, into the hands of their posteritie, they shal not be vnpunished: and for the drunkards, The new wine shall be pulled from their mouthes, Ioel 1. I could shew you more at large, how these sinners draw Cities and Kingdomes vnto desolation. In briefe, the reason in humane policie I take to bee, because both are contrary to prouidence; they must bee sober that will watch, and they must not contemne, that will circumuent the enemie. The reason in Diuinitie is, for that both are enemies to repentance, & God punisheth for impenitency, not for impurity. Ierem. 7.12. Now, as God in Ieremy saith, Goe vn­to Shilo, so say I, Goe to Samaria, behold, and see what he hath done to it, for the wickednesse of his people Israel, his iustice now was his iustice then, and these sinnes of England may compare with the sinnes of Samaria: why then may we not iustly feare capti­uitie? Tell me, What is our priuiledge? Indeed we [Page 63]heare neither noise of warre, nor newes of an ene­mie: Yet God can lift vp a signe to the Nations a farre off, and hisse vnto them from the ends of the earth, and they shall come hastily with speed. The Turke hath bid himselfe welcome, where he was sometimes as little looked for. A mightie Nation we are, whose bulwarke is the Sea, whose confederate Neighbors round about are our Sentinels; yet forget not Na­hums question vnto Niniue, Art thou better then No, Nahum. 3.8. which was full of people? That lay in the Riuers, and had the waters round about it: whose ditch was the Sea, and her walles was from the Sea, Aethiopia and Aegypt were her strength, Put and Lubin were her helpers, yet was she carried away, and went into captiuitie. Perhaps we haue liued in long peace without interruption, though the yeare 88. should be blotted out of all records of time, yet is not our estate the better, for this securitie much the worse. I am patimur longae pacis mala: Now doe wee suffer the mischiefes of long peace. Moab hath been at rest from his youth, and hath not been powred from vessel to vessel: but what followeth? I will send vnto him such as shall carry him away. Though he send none vnto vs, yet haue we Salmanazars & Assyrians at home, or as barbarous as they that tooke the Samaritanes; nay more bar­barous then the Lions, that deuoured the Samari­tanes successors; pride is growne vp with our glory, like Iuy with an Oke to the height,

When such things are at their highest pitch [Page 64]dreame not of stabilitie, which had wee rather, learne at the charge, and by the stripes of others a farre off, or that the Lord should come, and bring the doctrine of destruction to our doores? I know your answere. Vnderstand then, that Egypt and all Asia now in seruitude, many great Cities and mightie Kingdoms made habitations for Dragons, & Courts for Ostriges, and the fairest flowers of all histories trampled vnder feet, may teach England to forsake her surfetting. It is true, to the praise of God be it spoken, our swords are turned to mat­tocks, and euery man sitteth vnder his owne vine, the Bees may hiue themselues in our helmets, and horses of warre haue little vse, sauing to draw our Coaches to the Church. This is the glorious beau­tie of our Church and Kingdome, and this is the grieuous eye-sore of our enemies. I wish from mine heart, I wish, that all their plots and deuices may haue their wombe to be their graue, like the Powder-plot. Yet if God should giue vs ouer into their hand, (though rather let vs fal into thy hands, O God, then into the hands of our enemies) yet if he should giue vs ouer into their hands, wee should weepe with bitter teares, and cry out with hideous lamentations, O that our feare had looked for­wards, before our griefe was forced to looke back­wards vpon this desolation. The place yet re­maines.

The head of the Valley.] The Metropolis of the ten Tribes, Samaria, might it selfe bee named the very Crowne of Pride, because it compassed the [Page 65]hill Somer, with magnificent buildings in forme of a Crowne, the Countries about abounded with Gardens, Vine-yards and Pastures: in a word, with a generall concurrence of all earthly commodities: so Laish, in the 18. of Iudges, was a place which lack­ed nothing that was in the world, but the people were carelesse, after the manner of the Zidonians. Sodom, in the 13. of Genesis, was as the garden of the Lord, or the Paradise of God: Sodom and Sa­maria were sisters, Ezech. 16. Like sisters, had like daughters: the iniquitie of Sodome, was fulnesse of bread, pride, and idlenesse, the wickednes of Samaria, pride and drunkennesse; whence wee may conceiue the truth of that motiue, for which Cyrus in Hero­dotus, would not suffer his Persians to change a bar­ren for a fruitfull dwelling, [...], because delicate habitations make delicate inhabitants. There is good reason why no point of Philosophy should stand more beholding to historie, then this for instance, and exemplification. In Sibaris, in the barne or store­house of Rome, Sicily; in all Campania, in that seat of pride, and house of Luxurie, Capua, in all places the famous ranknesse of the soile betraied it selfe, for the most part in the notorious ripenesse of sin. Therefore Rhetoricians frame their arguments of praise and dispraise from the Countrie; and Vlpian holdeth it necessary, that he which selles a slaue or villaine, conceale not from the buyer where he was borne, or what countriman, not only for his volun­tarie, and reasonable inclination to the faction of [Page 66]his Countrie, that the buyer may know, whether he bee a Guelph or Gibeline; but for his naturall and habituall inclination, according to the Genius of his Country: for some Nations, saith the Law­yer, are infamous: not the place the people, but the people make the place infamous: for when the dew of heauen, and the store of the earth, become snares vnto vs, and occasions of falling, the direct cause is in the weaknesse of our stomacks, which cannot di­gest the good meate, and the weakenesse of our braines, that cannot beare the strong wine of pro­speritie; I meane the weaknesse of our Christian reason, whose office tis to prescribe a moderation. When there is a scantnes, the things themselues do stint, and restraine our appetites and affections: but when Gods blessings abound, and our cups ouer­flow, the measure is left to our discretion, and our discretion is deceiued; because pleasure in these things cloakes it selfe vnder pretences of necessitie, Greg. 3. mor. 28. it is not then simple prosperitie, but the prosperitie of fooles that destroyeth them, Pro­uerbs 1.

To draw neere to a conclusion, and to conclude with application. Your Citie is built in the sweetest aire, vpō the gētle rising of an hil, amidst the richest soile aboue the valley of fatnesse, Large vbifoecunda rerum vndat copiacornu, where there is Gods plen­tie, whence without plowing or sowing, reaping or keeping, you are fed like the fowles of heauen, and grow vp as the Lillies of the field, a thousand times more happily, then if corne grew at your doores, [Page 67]or cattell grazed in your streets, neere enough the benefits, and far enough frō the dangers of the seas, in the best place of the best Riuer of three maine Riuers in the Land; when I haue named the Riuer, you know I haue named all: For an Alderman of your owne Body (I beleeue the Author of your Ci­ties Apologie) when a Courtier gaue him some sig­nification, that Q. Marie, in her displeasure, purpo­sed to diuert both Terme and Parliament to Ox­ford, asked, whether she would turne the Chanell of the Thames thither, or no: if not, said he, by the grace of God, we shall doe well enough; the Riuer it seemes, is a sufficient purueyer. Thus the consent of Elements conspiring for your good, doth almost proclaime, that the lot is fallen vnto you in plea­sant places, you haue a goodly heritage.

Notwithstanding all that hath been spoken, and all that hath been left vnspoken, Deut. 32. If hee that should haue been vpright, when he waxed grosse, spurned with his heele. And againe, no sooner fat in my Text, but straight ouercom'd with wine; to come neerer. If, what Trauellers and Historians haue obserued, be worth our obseruation, that, because Ilands are the richest soiles, Ilanders are the most riotous people; Good God, in what a slippery place are such children, as rest in the bosome, and lie at the full dugges of a most fruitfull Mother-Iland? haue they not need of Gods especiall grace at euery turne? haue they not vrgent cause to wrastle with God in prayer, that they bee with Paul instructed not to want and hunger, but to be full and abound in all [Page 68]things? Yes, yes, without this prayer, all rich mens deuotions are vnperfect, & without this clause there were in our Churches prayers an imperfection, In al time of our wealth, good Lord, deliuer vs. England is this fruitfull Mother-Iland, the Londoners are her children, who draw her brests, reposing them­selues in her bosome vpon the head of the fattest vallies; pardon the closenesse of mine application: though I may not name mens persons, as long as my Prophet in reproofe singleth out Ephraim; I trust I may pray for London in al time of her wealth, good Lord, deliuer London. For as Nilus may rise too high, and water Egypt ouermuch, so the world may come too fast vpon vs, with too too violent an inundation. Prou. 30. Otherwise Agurs prayer had been in­deed a paradox, Giue me not riches, feed me with food conuenient for me, lest I bee full, and deny thee, and say, Who is the Lord! Safer it were for vs by thousands of degrees, to liue at Gods immediat finding, and as the Israelites in the euening hoped for their mor­ning break-fast from the clouds, daily to aske, and daily to receiue our daily bread, then that by storing, and treasuring vp goods for many yeres, we should forsake the Lord that made vs, and cease to regard the strong God of our saluation. Infinite experi­ences, without controuersie, may teach you the same truth which this Scripture doth afford in one experience of Ephraim; hee now full of branches in this Land that floweth with milke and hony, for­getteth his owne roote in Egypt, and that heauenly Husbandman, by whose right hand hee was both [Page 69]planted there, and transplanted hither. Most that heare it, I make no question, are either younger bro­thers themselues, as was Ephraim; or their fathers were younger brothers, as was Ephraims Father, io­seph; or their grand-fathers were younger brothers, as was Ephraims grand-father, Iacob; whether there­fore the Grand-father came ouer this Riuer with a staffe like Iacob, and were afterwards Master of two bands; or the Father being sold like Ioseph, to the Ishmaelites, became Ruler ouer Egypt; or the son himselfe like Ephraim, borne in a land of affliction, but now blessed (God purposely crossing his bands that he might be blessed) aboue his elder brother: Let not, O, let not Ephraim forget Iacob his Grand­father, and his Father Ioseph; farre bee it euermore from him to forget himselfe, and suffer the large Catalogue of all his Makers blessings, either to bee trod vnder foote by pride, or to bee drowned in drunkennesse. Yet I cannot but free mine owne soule from your blood with some sorrow, and I shall think my sorrow some part of my happinesse, might it worke in any man sorrow to repentance. The wickednesse of Ephraim, and the sinnes of Sa­maria; the wickednesse of England, and the sinnes of London are plainly discouered, excesse of appa­rell, and excesse of feasting; I appeale to the know­ledges and consciences of all men, from the highest to the lowest. Sen. epist. 114. These a wise man calles aegrae Ciuita­tis indicia, the tokens of a sicke and surfetting Citie, readie either to fall her selfe, or spue out her inhabitants. Now, if our happinesse, [Page 70]so tempered by such visitations, haue made vs thus sicke, what monstrous distemper would en­tire happinesse haue wrought vpon vs, wee should by this haue studied our owne vndoing, wee should haue made artificiall conueyances of vicious cu­stomes, by nice education to posteritie, we should haue laboured to purchase sin a perpetuitie, our ve­ry trade would haue bin a trade of sinning. A trade of sinning? I would to God there were no such trade stirring, as is the trade of sinning. When the Pope was as God, Decretals as Scriptures, Cano­nists were the best Diuines, thē strong wine was cal­led Vinum Theologicum, because (as one wittily spea­keth) the Diuines in request fed on the sinnes of the people, and such harsh meat did ask strong wine to digest it; your immoderate feasting (my brethren) make your customers feare an immoderate gaining, that you liue, if not by the sinnes of the people, yet by your owne sinnes, and the peoples ignorance, drinking wine in bowles to helpe your digestion, where that none may suspect you, nor you your selues: for men that enioy their portion in this life, be sober and watch; and that I may ioyne exhortati­on with exhortation both in one, If riches increase, set not your harts vpon them, that when the swelling of your Riuer, by the surfet of a tide, brings in your encrease, your increase breed not in your soules a­nother swelling, in your bodies another surfetting. The swelling of the proud, and the surfetting of drunkards, are both as Augustine calles one, Vermes diuitiarum, wormes of wealth. Let rich mē kil these [Page 71]wormes betimes, lest they naturally beget another worme, the worme that neuer dieth; I repeate it a­gaine, Be sober and watch, and if riches increase, set not your hearts vpon them; that while you dwell heere below, you may be kept in your owne Country, in your owne Citie, in your owne houses by the same vertues, which keepe men in their wits, Humilitie, Sobriety, that your glorious beauty may neuer fade, that your children, and childrens children may see no leading into captiuity, no complaining in your streets, and that when death shall disfranchize you heere, you may be Citizens with the Saints in a Citie, which hath a foundation, and a kingdome which cannot be sha­ken, whose builder and maker is God. Where there shall bee fulnesse of knowledge, fulnesse of loue, fulnesse of ioy, fulnesse of all fulnesses, without all abuse of fulnes.

A SERMON PREACHED AT New Colledge in Oxford.

NOt to repeate, with losse of time, and ha­zard of your pati­ence, such interpreta­tions heere, whether positiue or figuratiue, literall or tropicall, as by repetition alone, would quicklie va­nish in the thoughts of a [...]udicious auditory: suppose this Scripture, but barely resolued into an actiue sense, and then, in the plainest posture of the words, as they lietranslated; briefly consider, An obiect, what it is, wisdome: An 1 [Page 2] 2 action, 'tis iuslified, and how. The authors of this 3 action, who they be; they be wisdoms children. The plaine sense of the proposition shall, I trust, appeare from the naturall signification of the simple termes in their places, to which in their order I purpose to speake anon, as God shal inable me, and your Chri­stian patience endure me. Only, because the whole doth make the latter part of an antithesis, not vn­kindly to bee diuorsed from the former, vttered in an Epiphonema, wherunto rules of art bid vs rather step, then stumble, brought in by the particle [...] dis­cretiue, as may be gathered here, & answerable to [...], conuersiue of the sense in Hebrew: Suffer your at­tention to be staied but a little in the turning: where (I hope) you will not esteeme it a note altogether begged at the dore of my text, if in reference to the varietie of wisdoms inuitations in Christ piping, in Iohn mourning, requited with nought els but varie­ty of reproches, Christ is a drunkard, Iohn hath a diuell. I touch the maine opposition of the world against wisdome. But wisdome is iustified. The generalitie of those speeches Ioh. 11.48. and 12.19. If we let him alone, al men wil belieue in him. Perceiue you not that you preuaile nothing? behold, the world goeth after him, might in the first entrāce hinder my proceeding, did I not perceiue an open passage, by the manifest con­dition of the speakers, who were in the leauē of en­uy and maliciousnes [...]: Al things seeme great vnto them, saith Aristotle, 2. Rhet. Wherefore conceiuing their owne losse, and others gaine by fallacy, greater then they were; no mar­uaile [Page 3]though they did expresse them by figure hy­perbolically. The truth of my drift but now propo­sed Old father Simeon saw by the spirit of prophe­cie, that, as all eyes had not been before like his cies, waiting for the consolation of Israel: so all armes afterward, would not be like his armes, in the Temple readie to embrace it. No, behold, this child, though hee be the wisdome of the father, ap­pointed [...], for a signe or mark, or a Butt of contradictions. A prophesie so fitly verified euery way, Luke. 2. that he was no more truly [...], a chiefe corner stone chosen of God, wherein both Iewes and Gentiles were reconciled, then hee prooued [...], a rocke of scandall, disal­lowed of men, wherein both Iewes and Gentiles were offended. The Iewes are told to their faces by Stephen ( Stephen, who like noble Proteselaus in the Grecian fleete, durst be the formost champion of the primitiue Church to fight with Wisdoms enemies vnto blood) that there was no newes at all in their resistance, Act. 7.51. Ye stiffenecked and of vncircumci­sed hearts and eares, yee haue alwaies resisted the holy Ghost. Would I dwell heere, tis no barren ground: a larger booke might be written of sufferings among this people, then is that of Acts. Yea that of the Apostles Acts, should haue been entituled rather in a bloodie rubrike, The booke of sufferings; but for the power of heauen which vouchsafed earthen vessels a miraculous successe, in the safe conduct of a Gos­pell through a world of repugnancies. Come downe with this Gospell from Ierusalem to the [Page 4]Gentiles, and skippe with me from the first martyr, all along to the last Apostles, I thinke (saith the chie­fest of them, 1. Cor. 4.9.) that God hath set foorth vs the last Apo­stles, as men appointed to death. Where I am taught by a father, Irenaeus de Hae­res. l. 4. c. 4. that the word last doth craue both ac­cent and emphasis. For the first endured but the wrongs of their own country, whence if sometimes they trauelled, it was to visit their countrymen in dispersion, whom they could not choose but find in some truths teachable, because they did em­brace the Prophets doctrine. But besides the ma­lice of vnbeleeuing Iewes, accounting the propa­gation of Moses doctrine beyond Iurie, no better then a profanation of Moses doctrine; all nations far and neere, who receiued no law, lookt for no Mes­sias, beleeued no prouidence of God, nor immorta­litie of their owne soules, did striue and vye who should multiply most disgraceful iniuries vpon the last Apostles. So that what was spoken of persecu­tion indeed, Acts. 20.23. In euery citie bands and afflictions abide me: 2. Cor. 4.10. and, Euery where we beare about in our bo­dy the dying of the Lord Iesus, (as sure to find it, as if we brought it with vs) is much more true, of perse­cution in word. For the tongue is a sword still vn­sheathed, and many will speake, that dare not strike. As concerning this sect (say the Iewes, Acts 28.22. Acts vlt.) wee know that it is spoken against euery where. Tertullian thinks they might wel affirme it, who were the first authors of it.

Thus open confession, you see, freeth vs from proouing the worlds malice against wisdome; and [Page 5]that sensuall loathing which Augustines experience deliuereth; Palato non sano poena est panis, qui sano est suauis: The same bread is distastefull to the sicke, that is sweet to the sound palate; may likewise free vs from wondering at the cause by proportion. Most of you know better then my selfe, that though the nature of truth remaineth still most agreeable to the nature of mans vnderstanding and affection vnforestalled; yet when by shining, truth shall reprooue either erroneous opinions, or inordinate passions, amani lucentem, oderunt re­darguentem: Men loue it shining, but hate it re­proouing. They haue hated him that rebuked in the gate, Amos, 5.10. Ahab could not dissemble: I hate him, for he doth not prophecie good vnto me, 2. King. 22.8. but euill. It is impossible (that I may compare Sectaries with truth, and verily Sectaries shall gaine no more by mine, then piping and dauncing doth heere by Christs comparison) I say, it is impossible, receiued physicke should bee more displeased at the first ri­sing of Paracelsus, or regular Astronomy at the peeping out of Copernicus, or any profession of learning with any father of a paradoxe, then flesh and blood is with the Gospell. This old man, older in each mans particular acquaintance, then faith or religion, or reason, hauing through the spectacles of selfe-loue read the rudiments of hypocrisie and li­bertie, and many a doting lecture besides, and hea­ring mention of restraint and discouerie, cannot choose but fret and chafe that himselfe is silenced, and the Spirit gets the chaire, to crosse and vnteach [Page 6]his principles. In meane time there is a prouidence aboue, which through this reluctation, euidently publisheth his power, shewing with great aduan­tage of glory, how little need he hath of mens help or fauour, either in the collection of his Church, or promulgation of his Gospell.

Addresse your selues then in wisdoms armour, al you that now sit at wisedoms feete, to fight here­after with wisdoms enemies. Euent hath sealed Pauls prophecie, 2. Tim. 4.3. The time is alreadie come, men will not suffer wholsome doctrine. Vncharitable censures of stile, or phrase, or method, or voice, or gesture, are but weake imaginations of a scholars Iealousie, farre inferiour (if they were true) to the first essayes and flourishes of a combat in earnest. The worldlings heauie censure condemneth downe right both ma­ner and matter, the whole substance of your prea­ching. Threatnings are tearmed crueltie, promises flatterie, the proofe of both, nothing but sophistrie: mildnesse is charged with dreaming, boldnesse with railing, affabilitie they conster lightnes, and tran­slate austeritie in their malicious dialect, madnesse. And for your persons, you are not greater then Iohn Baptist and our Sauiour. Sooner therefore shal you want a world, then a theater: wherein, though the best doe fauour you, by the most, be sure to bee sta­red vpon as prodigious, hissed at as ridiculous, shun­ned as infectious: [...], What not? Piacular, pestilential, execrable fellowes: away with such fellowes from the earth, it is pitie they should liue. All the filthie scoffes and slaun­ders [Page 7]that Satans Scauingers can rake out of the sinkes of all professions, are thought ouercleane to throw in their faces, who make the face of the Church. Whatsoeuer taunt or reproach malice can inuent, or tongues can vtter, which haue been dipt in the sire, and tipt at the forge of hell, is but faire language, Pomum si in Vatinium, as good as good morrow, prouided that you meet a Minister. Notwithstanding that no religious soule in this as­sembly, may conceiue so much as a momentanie dislike of this sacred function, (as if imputations were annexed necessarily to the proprietie of our calling) it cannot in vaine bee repeated that the worlds grudging and heart-burning is against Wis­dome. Scarce any difference therefore in this re­spect whether you bee Wisdoms messengers, or Wisdoms entertainers. Iosh. 10.4. Is there peace betwixt Gi­beon and Iosuth? then there is quarrell enough for all the Kings of the Amorites to fight against Gibe­on. This is their portion whosoeuer haue escaped Satans snares, whosoeuer by grace haue obtained dominion ouer their owne corruptions, this is que­stionlesse their portion. For as Saint Hierome plai­eth vpon the 47. of Ezekiel Morally, the possessi­on begins at Tamar that is victorie, and reacheth along to the waters of strife. Semper enim vir­tutibus contradicitur: Virtues are still contradicted. Pretend the world what the world can, heere is the head and the heart of the controuersie. Contrarietie breeds enmitie, enmitie causeth separation, separation supposeth danger, from [Page 8]the partie auoided, of infection. So there is in the Churches wisdome some secret exprobation of the worlds foolishnesse; otherwise wee should neuer heare of worldly Stratagems ex professo directed a­gainst wisdome. But the Gospell hath warned vs of a persecution in the word [...]: which the French rendreth by doing despite, from the roote [...], Mars, not vnlike the sallies of a martiall man: Rbet. 2.2. [...], saith Aristotle, that is, meerely for offence. A thou­sand experiences haue in these later daies pro­ued it by palpable demonstration, that when a man of integritie shall either bee coniured by deuice, or fall by occasion into the ring and cir­cle of Libertines, (the liueliest abridgement and epitome of that greater world which lieth in wicked­nesse) they conspire, as one man, to taske his eares with fearefull oathes, and his vnwilling appetite with drunken salutations, reioycing as in haruest, or in the diuision of a spoile, if in the frailenesse of sin­full flesh they can grieue the spirit, drench sobriety, and discountenance honestie. But man of God, or child of God, whosoeuer thus besieged and assaul­ted, Tunecede malis, sed contrà audentior ito: Be not ouercome of euill, but ouercome euill with good, Rom. 12.21. Such an antiperistasis must encrease and in­kindle zeale, if thy profession depend not vpon fa­shion, and thy conscience vpon companie: for though Gods powerfull Spirit should suspend his operation, yet canst thou not forget the reason of a man, and brutishly be driuen with the droue, with­out [Page 9]out Election, much lesse abandon common sense, and without any motion of thine owne, like a naile in a wheele, only mooue as thou art mooued, and turne as thou art turned. They who neuer toucht the hem of the Churches vesture, or once dreamt of saluation, held it not the least part of their glorie, to stirre a course like Antipodes, cleane opposite to the liking of the multitude. Phocion in Plutarch ap­plauded, suspected his speech: [...]? hath any bad speech fallen from my mouth without my knowledge? And Antisthenes in Laertius commended, was afraid of his deeds: [...], I am in an agonie, lest I haue done some mischiefe. What in them without the Law was voluntarie, the same the Law of our vnion with Iesus Christ (if we beleeue August. 87. tract. in Iohan.) imposeth vpon vs as necessarie, Re­cusas esse in corpore, si non vis odium mundi sustinere cum capite: Thou refusest to be in the body, if thou wilt not suffer the hatred of the world with thy Head. Which consideration might driue our deepest Christian policies into desperation, for procu­ring any passage vnto Gods friendship by being passable among his enemies. Surely this was not the current credit in Gregories time: Peruersorum derogatio, vitae nostrae approbatio, Hom. 9. in Ezech. Wicked mens detraction, is the approbation of our liues. Rather in all times the rebuke of Christ was the religion of Christians. Heb. 11. Wherefore that I may not number numberlesse in­couragements, stand vpon your gard within the [Page 10]lists of your daily war-fare with the world, accor­ding to promise in baptisme, since faith is the victo­rie that ouercommeth the world: Heb. 12.3. Only consider him that indured such speaking against of sinners, both com­mander and spectator of this combate, both Iudge and rewarder of your courage: both leader of your whole company, and conquerour of this your enemie: Iohn. 16.33. bee of good comfort, for I haue ouercome the world. Thinke that as arguments assoiled well, doe breed a cleare conclusion, all this rubbing shall make you shine one day the brighter; pos­sesse your soules in patience: your soules shall bee taken vp and possessed with true wisdome for euer. This of the Occasion; now to the Obiect.

Wisdome.] Diuine wisdome, (though not that common attribute of the whole Trinity, counsel or prouidence at large, nor Christ alone, nor the Gos­pell alone, but principally Christ himselfe; secon­darily the Gospell, wherein the manifold wisdome of God appeareth) sweetly disposing the waies of mans saluation: the former may rightly bee stiled wisdome; first, if sobrietie may looke so high, be­cause of his nature, then because of his office. Ac­cording to his nature and eternall generation he is [...], the word inward, and essentiall: not metaphoricall, as Iohn Baptist is called a voice. That was thought a part of a late error, and of their here­sie, long before, who laboured to make the Sonne of God a creature. One of their chiefest arguments was drawne from that groundlesse text, Prou. 8.22. where, whether it were in the Translators malice, [Page 11]or ignorance in the Scribes (which charitie together with the words affinity, may perswade vs to be­lieue) in the receiued Septuagint wee finde, [...], he created, the Hebrew plainly bespeaking, [...], he pos­sessed: a word sometimes applied vnto generation, which Basil wel perceiued in his second book against E [...]nomius. Other good men, who had only the vul­gar Greeke in their hands (for that Arreius suppor­ted his blasphemie, for the most part, by culling out the descriptions of Christs office, and appropriating them to his nature) vnderstood that place of ordi­nation to his office prophetical, in respect of which, Christ may likewise truly be named wisdome. No man hath seene God at any time, the onely begot­ten Sonne, which is in the bosome of the Father, hee hath declared him, Iohn 1.18. In him is the foun­taine of all spirituall knowledge, as all the senses are in the head. That which was in the gold, Zach. 4. came from the golden pipes; that which passed tho­row them, ranne from the two oliue branches, and the two oliue branches stood with the ruler of the earth. What wisdom soeuer, through what instru­ments soeuer the Church receiueth, proceeds ori­ginally frō Christ, in these daies of the Gospel most euidētly: for as the light which lay diffused abroad throughout the rude masse of the world, was after­wards (as some fathers are of opinion) aggrega­ted into the body of the Sun, that thence it might bee communicated to the creatures: so, that wise­dome which spake in the Prophets [...], at sundrie times, and in diuers maners, may [Page 12]seeme to concenter in Christ: Heb. 1.1. in whom are hid all the treasures of wisedome and knowledge, Colos. 2.3. I am not ignorant, some conceiue those words, as spoken in reference to Christ, some to the mysterie of the Gospell, both are afore mentioned, both come to one issue, and both are to my purpose indifferent. The Gospell, which is [...], a word pro­nounced, may fitly be termed wisedome, whether we looke backward to the cause, it is inspired from Christ; or forward to the scope and effect, it is able [...], to make a man wise to saluation, 2. Tim. 3. Behold here sunne and beame, spring and streame, of soun­dest and profoundest wisdome, Christ and his Gos­pell: the one the matter and end, the other the ma­ner and meanes of all sauing reuelation. This is life eternall, here is wisdome aboue wisdome: hee that knowes this with feeling experimentally, knowes all; Est enim sapiens, cui quaequeres sapiunt, prout sunt: cui vero ipsa iam in se, prout est, sapientia sapit; is non mode sapiens, sed etiam beatus est: He is wise (saith a Fa­ther) who knowes all things in their nature as they are; a number may thinke themselues such among our skilful Philosophers: but he which knowes wis­dom her selfe, is not only wise, but blessed; and God increase the number of such among our most skil­full Diuines. Accept then mine exhortation, (lear­ned and beloued brethren) vnto the feruent and importunate desire of true wisdome: where neces­sary, for a motiue; where neede lesse, at least for a commendation. A lame man, you know, may point out the right way: giue me likewise leaue, in spight [Page 13]of mine owne simplicity, to tel you, that wisdome is no matter of meere opinion: nay, that in this spiri­tuall trauell, they come neerest the matter, who stand farthest off in opinion; and these are alwaies the fewest. For vpon citation of Mechanicks, none but Mechanicks appeare, no Tradesman will an­swere to the name of another craft, or mystery: but at the proclamation, [...], O yes, All wise men, come hither. Who comes not? It cannot so soone be forgotten as it was spoken, that this of all diui­dends seemes most equally diuided; euery man thinkes his owne share sufficient. The Preacher, who saith, Eccl. 8. The Wisdome of a man maketh his face to shine, might haue added, that wisdom should be by grace, as farre out of a mans conceit, as the face by nature is out of his sight. The people saw, the people saw it and were afraid. Moses himselfe saw not the brightnes of his own countenance. It is the counsell, I am sure, of the same spirit in another instrument: If any man among you seeme to bee wise in this world, let him be a foole, that he may be wise. What? but seeme to bee wise in this world? 1. Cor. 3.18. were a man wise in this world, 'twere no such great temptation; where the wisest knowes but in part, the rest see but a part of that part. As there is no day without a night, only that is the longest day which hath the shortest night; so no minde of man without some clouds and shadowes of errour, or of ignorance. Op­timus ille est, qui minimis vrgetur: That is the best, which hath fewest. Hee that thus sheweth you, my brethren, how farre you are behind, doth as good [Page 14]as bid you mend your pace. In all this, I may per­haps striue to curbe the proud imagination: God knowes I doe not, God forbid I should at any hand attempt to stay the painefull search, and pursuit of wisdom, which in mē of our profession must admit no bounds, but the common bounds of our morta­lity, more especially because of these latter daies. In the Primitiue time, as S. Austen often obserueth, Sa­tan, like a lion, by persecuting Emperors, tried alto­gether the patience; now Kings are nursing fathers, and Queenes nursing mothers; like a Serpent in he­reticks, he trieth the wisdom of the Church. Wher­fore as you disdaine, after so long training and expe­rience in the Lords battels, to bee surprized like na­ked, maymed, dead men, without weapon, hand or heart to make resistance: hate with a perfect ha­tred, al the counsels of your Antichristian enemies, among whom simplicitie, sometimes a sinne perso­nal in the lay people, for want of teaching, is grown to a sinne cathedrall in the Rabbies, whilest teaching appointed to remooue, is abused to maintaine sim­plicity. Wheresoeuer simplicity is commanded, the sense of that commandement, to the youngest reader of the Scripture can bee no stranger: for ei­ther it respecteth affection for subject, as, Concerning maliciousnesse, be children, but in vnderstanding bee of a ripe age, 1. Cor. 14. or else it respecteth euill things as obiects, Rom. 16.19. rather then good: I would haue you wise to that which is good, but simple to that which is euill. To conclude, my brethren, that this part may not trespasse on the rest; if any want wisdome, Christ [Page 15]and his word are wisedome: two words are as good as twenty, for direction: no more but this, Ora, labora, prayer, and labour, deuotion, and dili­gence. Now because as Augustine truly iudgeth, Ne­mo rectè sapit, nisi qui acceperit spiritū: No man is truly wise, but he that hath receiued the spirit: pray that nothing may be left vncōprehended in your pray­ers for Christs spirit. Would you briefly know the successe? Ye haue it already promised. Mat. 7.11. If ye which are euil, can giue good gifts vnto your childrē, how much more shall your heauenly Father giue the holy Ghost to them that desire him? Christs Spirit will more surely teach Christs wisdome, then Aristotles braine will make a man dispute like Aristotle. Last of all, that you may be wiser with Dauid, then your fathers, then your teachers, then your enemies, your la­bour must be bestowed in reading and obseruing the Scriptures: wise you cannot bee without it. Ieremie 8. They haue reiected the wordes of the Lord, and what wisedome is in them? That well knowen Epistle ad Demetriadem, sheweth, that you cannot choose but be wise with them. Ama Scrip­tur as sanct as, & amabitte sapientia: That wisdome may loue thee, loue thou the Scriptures. This of the Obiect.

Wisedome is iustified.] And that is the Action. As often as the Scripture saith, or the Church pray­eth, that Gods name may be magnified or sancti­fied: because, neither augmentation of quantitie, nor intention of qualities, can agree with an infi­nite nature; we must conceaue no more then a no­tification, [Page 16]or at the most, a solemne celebration of his greatnesse, and goodnesse: none otherwise, is wisedome iustified of her children. For the Papists here may suffer vs to take it for graunted, with lesse contradiction, then where iustification is applied to mens persons, that the word is legall or iudiciall. Now wisdom being considered within the bounds of a consistory, to iustifie, must either importan act of a Iudge, by sentence to pronounce it iust: or an act of a witnesse, by deposition or acknowledge­ment, to declare it iust. The former signification is, I confesse, receiued by them, that interpret Christs words of the Iewes, tropically, to this ef­fect. Thus the Iewes (forsooth) may censure wis­dome, and children (belike) sit in iudgement to condemne their owne mother. But the latter, I should suppose more naturall, comparing this place with that, Luke 7.29. Then all the people that beard, and the Publicanes iustified God: that is, confes­sed the wisedome of God in Christ, and Iohn Bap­tists preaching. I know no necessary reason on wise­doms part: All this is onely for her childrens sake: for if philosophicall vertue need not outward sup­portment; and a meere morall man may rest vp­on the center of his owne integrity, without wal­king in the circumference of report abroad, where­of the vilest vassall and basest groome is both con­dus, and promus, keeper and commander: much more may wisedome take such solace in her selfe, as God did take in her, in and before the beginning: She was daily his delight, reioycing alwayes before him. [Page 17]Prou 8. I receiue not the record of man, Iohn. 5. Ne­uerthelesse, these things I say, that yee might bee saued. That we might be saued, the most venemous ma­lice of mortall tyranny, neither hath beene, nor e­uer shall be able to stop the breath of all wisedoms trumpeters together. Herod cannot murder Iames and Peter at one blow: when the three children are in the furnace, Daniel is at libertie: when Daniel is in the lyons denne, the three children are in credit: while Christ is scarce knowen, Iohn giueth his testi­mony; whiles he is almost opprest, Nicodemus stāds vp: when his owne sheepe are scattered, behold, of a wolfe, a sheepe; of a malefactour from the very brink of hell, vpon the Crosse, a confessour. Yea, the Lord will rayse in the latter times, as Iohn did pro­phesie, though not any great number, yet at least, sufficient to saue their euidence from the maine exception of singularitie, two witnesses, Apoc. II. This constant counsell of wisedome thus reuealed, implieth in her children a necessarie duetie, that they labour by all meanes for her outward iustifi­cation. For the Apostles rule, hast thou faith? Rom. 14.22. haue it to thy selfe before God, inioyneth an abstinence from scandalous vse of things indifferent, and vnde­termined, it exempts not our obedience from those commandements which bind vs, semper, non ad semper, alwayes for purpose, though not at all times for performance. I meane the iustification of wisedome, by the most peculiar and heroicall ef­fect of faith and [...]haritie, Martyrdome. Doth Mar­tyrdome sound harsh in our tender eares, my bre­thren? [Page 18]and seemes it for these peaceable times vn­seasonable? Therefore, enlarge the signification, and suppose it common vnto all times. For as we learne of Saint Paul in the first to the Philippians, of Cyprian, in his ninth Epistle, and of Cyprians imita­tor, throughout the booke De duplici Martyrio: there is a bloody martyrdome, when Christ is mag­nified in the Roses of the Church, by death: and there is a bloodlesse martyrdome, when Christ is magnified in the Lilies of the Church, by life. This latter, is either verball, when with the mouth wee confesse vnto saluation: or reall, when what in word we confesse, we denie not in our deeds, this our light so shining before men, that they seeing our good workes, glorifie our Father which is in heauen. As God is glorified, and Christ magni­fied, so I hold wisedome iustified. Which one point well prosecuted with hearty meditation, might inuite many vertuous students from lower disciplines, to that high profession, which aboue all others affordeth fittest occasions (yea most ineui­table necessities) to pleade for wisedome publike­ly: much more enforce vs professed Diuines, who, like that footlesse bird described by Geographers, stili houer in the aire, alwayes contemplatiue; after Christs example, Ioh. 9.4. To doe the worke of him that sent vs, while it is day, with all our power. For there is nei­ther worke, nor inuention, nor knowledge, nor wis­dome in the graue, whither we, with all the world are trauailing. 'Tis but a little time redeemed, our owne reason, (I make no question) vpon sence of [Page 19]such wants as practise would haue richly [...]ppl [...]ed, will one day teach vs, that speculation, ab [...]u [...]ly more excellent, is not the whole frame or building, rather a ground worke of action, for our present estate more necessary. Much like the lower mil­stone which resteth it selfe: adde vnto it the other vpper mouing milstone, both will grinde sweetly together. But where exercise is not, learned and ho­nest men must want experience; where experience failes, all men are imperfect: Imperfect men must needs be timorous, and timorous men shall yeeld perforce, to the dishonest and illiterate Chaplins of time: who with monstrous tongues, bigger then their hands, can play their prizes in empty formes, farre more valiantly, Non quia plus cordis, sed minus or is habent: Not because they haue more courage, but because they haue lesse modesty: did our faint-hearted bashfulnes only cast our persons behind, the matter were lesse grieuous, I should for my part dissemble such a preiudice: but the cause, the common cause of Christ sustaineth a wrong: wisedome her selfe is wounded, through her chil­drens bashfulnesse. Not one man (O that I might erre in saying, not one Minister of an hundreth) but sometimes or other, yeelds an im­plied consent vnto Gods dishonour. Which of vs in his place aduentures to withstand corruption? who dares rebuke oppression, as Paul did P [...]er, to the face? where is the eare that ringleth, the blood that riseth, the hart that trēbleth at the liars & the swearers cursed variations? A multitude of vnhal­lowed [Page 20]tongues doe by custome whet themselues euery where, to pierce through the name of our heauenly Father, as the word is, Leuit. 24. And loe, while children that are dumbe, like king Crasus sonne, should speake; we children that can speake, are dumbe & speechlesse: yet is there store enough of spirituall weapons, wisedomes armory yeelds not in any sort, for choice of furniture, to the towre of Dauid, ten thousand shields hang therein, and all the targets of the strong men: but alas, all the strong men are [...], and as the chiefe rulers did not confesse Christ, Ioh. 12 lest they should be cast out of the Synagogue; for they loued the prayse of men, more then the prayse of God: So loue and feare of them that can helpe no more then a bro­ken reede, hur [...]no more then a silly spider, hath stolne away courage from mens hearts, mens hearts from the Lord. And were our forefathers in their fiery triall, almost prodigall of their blood for Christ, against the current (nay the torrent) of magistrate & kingdom? [...]hal we through shame be niggards of a word for Christ, in this free passage of the Gospel, against priuate sins, lurking in corners vnder the roofe, and miching in the thickets vnder the leaues of hypocrisie? God for bid, wise men know, shame is a consequent of sinne: good men will bestow their shame vpon their owne sinnes, a­gainst the Gospel: but for the Gospell of Christ, and against the sinnes of others; Horat. lib. 1. epi. ad quintin. Vir bonus, & sapi­ens audebit dicere Penth [...]u, Thou art the man: It is not lawfull for thee to take thy brother Philips wife: 2. Sam. 12.7. Mat. 14.4. Thou [Page 21]and thy fathers house doe trouble Israel. 1 King. 18.18. Well hath he learned by heart, no doubt, Hest. 4.14. that stinging part of Mordecaies admonition to Queene Hester. If thou hold thy peace, comfort and deliuerance shall appeare out of another place, but thou and thy fathers house shall perish. For looke what Iohn Husses extraordinarie spirit prophesied of Luther definitely for the time, Centum reuolutis annis Deo respondebitis: After an hundred yeeres, you shall answere to God for this: An ordinarie spirit may with good warrant foretell indefinitely, though some die, and others fly once in an age, one of a tribe, at the least, shall alwayes arise, that the world may be conuicted, and wise­dome iustified. But the fearefull, who deny Christ, being asham'd of him and his word before men, shal be denied before Angels, and inherit their por­tion among the fearefull, in the lake which bur­neth with fire and brimstone, which is the second death, Apoc. 21. Good God, it is beyond imagina­tion, terrible for vs to thinke, but aboue all won­der, horrible for them to feele, what an endlesse traine of policies will vtterly deceiue, and what a world of confusion shal surprize the greatest earth­ly wizards: when wisedome shall turne away her face: and say, Depart from me, I know you not; dastards you haue beene, none of my cham­pions; strangers you are, and none of my children: Wisedome is iusti­fied of her children.

A SERMON PREACHED AT S. MARIES in Oxford, on Act Sunday in the afternoone.

THE variable formes of Gods ordinance in Christ piping, in Iohn mourning almost out­vyed, and ouersway­ed by the no lesse va­riable forms of mens reproches, ( Christ is a drunkard, Iohn hath a deuill) being hereto­fore discouered; Indeed the protasis or part pre­mised in application of the parable aboue. In this aduersatiue Apo [...]los [...]s, a most sententious conclusi­on plainely resolu'd into an actiue sence, I promi­sed to prosecute.

First, an obiect, what it was, Wisedome.

Secondly, an action, 'twas iustified, and how.

Lastly, the autors of this action, who they were, wisedomes Children.

Wisdome, as both Ambrose, and many other had taught me, seemed to be not munus naturae, a gift of nature, sednaturae munerator, but the rewarder of nature, Ephes. 4.8. euen he, that ascended vp on high, led cap­tiuity captiue, & gaue gifts vnto men: Christ himselfe more principally; Colos. 2.3. because in his person al thetreasure of wisedome and knowledge were hid; 2. Cor. 4.6. because in his face the light of the knowledge of the glory of God was reu [...]ed; because for his nature, in respect of the Fa­ther, for his office in respect of vs, he was [...], The word, as Nazianzen hath more fully deliuered, in his second oration vpon this argument: But in an inferiour place vnder Christ subordinately, from Christ deriuatiuely, the dispensation of the Gospel might be stiled wisedome, especially for that blessed effect, 2. Tim. 3.15. It was able to make men wise v [...]t s [...]luat [...]on. Whence I desire to repeate no more, then the ni­cest soule, not altogether inamoured with nouel­ties, may be contented to heare; the shortest vp­shot of a longer inference, or a, labora, first pray and pray with earnestnesse for Christs spirit. N [...]mo rectè sapit, nisi qui acceperit spiritū: No man is rightly wise, except he haue receiued the spirit: August. 105. epist. But that will shew you Christs wisedome in a grea­ter abundance, then Aristotles braine can furnish a man to dispute like Aristotle. 1. Ioh. 2.27. You need not that any man teach you, but as the same anointing teacheth you of [Page 25]all things. Secondly labour, and labour with di­ligence in this booke of bookes; wise you cannot be without it. Loe, Iere. 8.9. They haue reiected the word of the Lord; and what wisedome is in them? But that well­knowen Epistle ad Demetriadem shewes, you shall haue much adoe to be vnwise with it. Ama Scrip­tur as sanctas, & amabitte sapientia: that wisedome may loue thee, loue thou the Scriptures.

Iustification, I tooke for an action, implying not, at any hand, the reall addition of a new, but the legall declaration of an ancient qualitie, and that not by sentence, forasmuch as they who wrongful­ly conceiued this whole clause, as vttered in a scof­fing accent ironically iudged aright herein, that for a scholler, or a child, or an inferiour to censure a teacher, a parent, a superiour, [...], Sus Miner­uam: were, for his part, to turne the vpside downe preposterously; rather by deposition and acknow­ledgement of witnesses. Let them bring foorth their witnesses, saith the Prophet, Isai. 43.9. That they may be iustifi­ed. Heere I noted the counsell of wisedome, in ray­sing the zeale of her children, in affording through­out all generations a sufficient number of compe­tent witnesses, who like so many Lilies or Roses, partly by life, partly by death, either in a bloodie, or else in a bloodlesse martyrdome may still preach vnto vs their wanton posteritie, that neither loue nor feare ought to steale mens courage from their hearts, mens hearts from the Lord.

And now such a preparatiue being plainely made vnto the remainder, as was precisely for my [Page 26]promise requisite, since he, who commaunds the litle riuerets from between their narrow bankes, to discharge themselues at length in the main Ocean, likewise bids my slender meditations, after passage through a priuate channell, end their course in this great Congregation; I may thinke my selfe an hap­pie man, being to speake of the authors of this Action, the same persons before whom I speake, of wisedomes children (I hope) in the mids of wise­domes children: concerning whom whatsoeuer followeth, may be ranked either vnder their relati­on vnto wisedome, they be wisedomes children: or vnder their disposition to be witnesses, wisedome is iustified of her children. Of these.—

The name of a child in Hebrew, much like a child in nature, who calleth euery man father, stands in it selfe indifferent, importing many times no more then a transcendent appointment, the child of wrath, the child of death, the child of perdition: but children heere vnder wisedomes wing, as those little ones ( Marc. 10.) admitted into Christs im­bracements, farther suppose some tender relation grounded vpon a worke of grace: wherein, what­soeuer it be, though necessary concurrence of the whole Trinitie for outward operations may proue the second persons common interest, yet children may demand a reason of this singular appropriati­on, why they should bee called heere wisedomes children? Philem. 10.1. Thes. 2.7. Gal. 4.19. Matt. 10.24. Paul can beget Onesimus, nurse the Thessalonians, trauaile in paine with the Galatians. The Disciple is not aboue his master: nor wisedome [Page 27]herselfe lesse louing in her in ward collation of filiall grace, then her handmaides and ministers, in their outward administration. Among them, they that haue consciences able to digest yron, like the Ostriches stomacke, haue a care of their young, like the Ostriches care, which leaueth the egges to the sunne aboue, and the sand beneath, forgetting that the foot might scatter them, Iob 39. or the wild beasts deuoure them. But to resemble wisedomes euer deare and indefatigable affection, few young Gen­tlemen can take such delight in hawking, as Bernard seemes to take in springing vp similitudes: for ex­ample: Sapientia Dei quasi Perdix fouet filios, Bernard sen­tent. quos non peperit: quasi gallina congregat pullos sub alis: quasi a­quila prouocat ad volandum: The wisedome of God is like the Partridge, that bringeth vp the chickens, which she bred not: and a hen that gathereth her chickens vnder her wings: & like the Eagle which prouoketh to flie. No prouidence in earth, vnder a motherlike prouidence, can affoord her broode that heat, those motions, and that nourishment: yet children full of questions aske againe how wis­dome, he who representeth a mother heere, is not else where ashamed to call them brethren, Hebr. 2.11. A brother, I doe confesse, he accounteth him­selfe, Goe to my brethren, and say vnto them, Ioh. 20.19. I ascend vnto my Father. Ioh. 20. Yet an elder brother, yea The first borne among many brethren: Rom. 8.29. of whose birth­right-preeminences, your learning would not won­der, though much were spoken; you know whole Volumes haue beene written. In briefe, the first [Page 28]borne being another head of the familie, bare the name, sustained the place, exercised the office of a Father, ruling and blessing his yonger brethren. If such precedēcies appeared sutable with the grounds of iustice among children all of the same kinde and generation, our Sauiour may challenge much more, being of an higher kind, not voluntarily made, but necessarily begotten, the sonne of God by nature, whereof all adoption is but (as the Ci­uilians speake) an imitation. And in this preroga­tiue case, that a naturall father may not assume or adopt a legall or supposed sonne, because this later helpe was inuented or intended onely for solace of the fathers barrennesse, or the childrens mortality, seemes an exception issuing from a mortall and a barren braine; Isai. 55.8. For my thoughts are not your thoughts, nor your wayes my wayes, saith the Lord. Had the twi­light of our adoptiue conception beene dimme through darkenesse, looking for light in vaine, but neuer seeing the mornings eie-lids, God could haue beene without no more then hee could well haue spared, he needed not adoptiue children.

Wisedome. This Wisedome before depths and hils, mountaines and fountaines was daily his delight, reioycing alwayes before him, Prouerb. 8. God workes, not at all to close vp his defects, or furnish his scarcitie, but meerely to communicate his per­fection and abundance. Wherein his naturall Son is so far from being any let or hinderance, that as the whole store of Aegypt came through Iosephs hands: so the largesse of al heauēly Manna through [Page 29]Christs hands, wherewith the famine of the poore Church is euermore relieued. Blessed be God, Ephe. 1.3. euen the Father of our Lord Iesas Christ, which hath blessed vs with all spiritu [...]ll blessings in Christ. The Apostle descendeth vnto speciall instance, as he hath chosen vs in him; where he that could sit in the chaire, putting on the lookes of a father, though Gods de­crees are before all times eternall, (yet according to the receiued processe and succession of causes heere) might adde after what manner, in what or­der hee hath chosen vs in him: concluding Christ perhaps the first effect of Gods ordination, and a mediatour in some sort of Gods actuall choice, our potentiall child-ship. My selfe but a child, standing with reuerence at the foot-stoole; when I see men of the best purposes aboue mee distracted; and in their peculiar vnderstandings about these pro­found contemplations perplexed, resolue and be­seech withall my brethren of mine owne lowest pitch and growth, to for beare ouer-curious inqui­sition: Not so much to consider the reconciliation of iustice and mercie in our heauenly Fathers coun­sell, as in our heauenly Fathers couenant, taking great pleasure in the propheticall declaration, grea­ter in the reall exhibition, greatest of all in an ex­perimentall application of our common Sauiour. The Father all along throughout the whole exe­cution of his counsell, [...], Ephe. 1.6. hath made vs accepted in his Beloued. But we are all the children of God by faith, Galat. 3 26. which receiuing her life and beginning from the spirit of [Page 30]Christ, that father of eternitie within vs, apprehen­deth the merit of Christ without vs; vpon which Act and instant, being actuall children, wee crie Abba Father: As when Agelmond king of Lom­bards, (be it reported vpon Sigeberts credit in the yeere 789.) passing by a pond where seuen infants lay, thrust out his speare, and brought home that one, which tooke hold of it, where hauing beene maintained like the Kings own sonne, he succeeded him in his kingdome: whether it were Lanussio or Lamussius from Lama a ditch, out of which hee was taken. So when Gods essentiall word, this perso­nall wisedome came into the world, and the world knew him not: As many as receiued him (not many, scarce one of seuen) as many as receiued him, Ioh. 1.12. that is, (as it followeth exegetically) as many as beleeued in his name, to them hee gaue; hee did not obtaine for them, or onely proclaime to them, but to them hee gaue power to be the sonnes of God. If now sonnes, sonnes for euer. Nec enim moribus nostris conuenit, filium habere temporalem; For it agreeth not with our manners, to haue a temporall sonne: could mans law say: If sonnes for euer, heires in the kingdome for euer, yea heires annexed with Christ: Rom 8. of which August. tract. 2. in Ioh. Non timuit habere cohaeredes, quia haereditas eius non fit angusta, si multi cam possederint: He was not afraid to haue coheires with him; because his inheritance is not abridged, though many haue possession in it. Of which im­mortall and vndefiled inheritance, from a mortall man of polluted lippes, expect not any proportio­nable [Page 31]description, since no Pulpit can deliuer it, no pleading place commend it, nor Vniuersitie possi­bly teach it, saue that one Vniuersitie, the Vniuersi­tie of heauen.

Behold then, 1. Ioh. 3.1. what maner of loue the Father hath be­stowed on vs, that we should be called the sennes of God: or if peraduenture you like the change, behold what learning the Sonne hath here reueiled vnto vs, that we should be named Wisedomes Children, Charitie makes mee presume you came not into this presence in a sullen humour, as Cato was sup­posed to steppe into the Theater, meerely, that he might steppe out againe: nor in a brauing disposi­tion, as men make appearance at a muster, onely to be seene and knowen, and shew your furniture; but with humble hearts and teachable spirits, to listen and marke, learne and bee taught of God: where then (I beseech you) can your obseruation rest, your attention waite, your meditation dwell bet­ter, then on this Behold? Once again behold the sons of God, and once againe behold Wisedomes Children. I shew you not a spectacle of the kinred imperiall, adopted into some of the Caesars families; their stocke was honourable before, therefore no such strange preferment: but of an of spring, whose fa­ther was an Amorite, whose mother was an Hit­tite, desperately forlorne, naked and vnwasht, and cast out into the wildernesse: nor of such hopelesse foundlings, at last by miracle entertain'd, like young Cyrus in a shepheards house: a shepheards house is not much aboue the ground, ordinarily there are [Page 32]no promises of high promotion there: No nor of Moses, though from among the bulrushes taken vp to be the sonne of Pharaohs daughter. All exam­ples come short of it; they cannot expresse the dis­proportion. Ose. 1.8, 9. It is of Lo-ruhamah and Lo-ammi the bastard fruits of fornications exposed to the rage of hellish monsters, more rauenous then any wolues of the euening: None but our selues, sinners of the Gentiles; I meane, when we were, before wee could see the sunne, be-nighted in ignorance, antequam nati, damnati: Before our natiuitie ad­iudged to captiuitie: readie to bee kept close priso­ners with Satan in chaines vnder the blackenesse of darkenesse for euer, not onely pitied, and rescued by the hand of heauen out of that accursed thral­dome, but settled and estated in a liberty most bles­sed and glorious: A mystery, which if Paul admire, whose carnall kindred, to make way for it, stands for a while reiected, and the Angels, whose natures are vtterly disinherited, desire to behold, we whose kindred, and whose nature, and whose persons are exalted, should so remember; that all other thoughts be condemned for digressions, all other occurrents for temptations, if they serue not to this, as places memoratiue. Come hither then, that I may giue some smacke of a new arte, this art of memorie. Come hither all you that behold and conceiue not the meaning of tomorrowes ce­remonies, vnderstand but this language of Gods loue: erre you may in the true signification, you cannot erre in application. There shall you see the [Page 33]father of his facultie reioycing and triumphing in his new borne children: your selues are children too, though like prodigals, gone astray.

There is another Father, Luk. 15. who came out once for all, in his own Son, & now runneth out, to meet you, in his word: he hath prouided [...] the fat calfe, what euer it be, farre aboue all our Venison, he giues the kisse, and the ring, and the robes, and the booke indeede. O that our glo­rious spectators would turne gracious Actors here, descending downe into the dust, changing their pomp & garishnes, for sacke cloth & ashes, & doing their exercise in repentance. Christ would gladly dispute with such Doctours, Angels would reioyce at their proceedings. Other myracles shall straight surrender their reputatiō of strangenes, do you but glad our hearts, and blesse our sight with some pos­sibilities of this myracle. Euery man will turne to his friend with amazed lookes, neighbour commu­ning with neighbour in tearmes of astonishment and admiration: Is Saul also among the Prophets? Doe the children of Nimrod, hunters and oppres­sors, the children of Lamech, sighters and swagge­rers, the children of Iubal, singers and players, come in? What? all Wisdomes children? See, see! It is the Lords doing, and needs must it be wonderfull in our eyes. God hath perswaded Iapheth to dwell in the tents of Shem. O the deepenesse of the riches of wisdome, which raiseth out of stones children vnto Abraham! And O thou Sauior of men, which on­ly workest wonders, arise, shew forth thy strength [Page 34]in our weaknesse: that such stones may be children, before they moulder into dust, & such Iapheths be­fore they die, may dwell at length in the tents of Shem. For let religion be a fable, and ministers false prophets, if vpon this happie change, you be not as men that dreamed, musing and maruciling at your selues to see such a dawning of light, such a day-spring in your iudgements, seconded with a trance and rauishment of euery religious affection: Old things then are done away with a deepe loa­thing and detestation of their remembrance, as though your golden houres of precious time spent vpon your youthfull vanities, had beene a greater waste, then if a country-man (pardon my familiar comparison) then if a country-man (I say) should anoint his Axle-tree with Amber-greese, or liquor his bootes with Balsamum. And you that of late posted by wisedoms schoole, as by a Pest-house or middle pillar of a race, shall now watch dayly at the postes of her doore: You that of late would haue spit in wisedomes face, likelier to haue cut off a preachers head, then heare his words whilst you courted He [...]o [...]ias daughter, shall now suppose your selues preferred, if you may loose the latchet of her shoe, striuing to wash the feet of her handmaids seruants accounted in your eyes, from which the scales are fallen, most beautifull; you that of late abhorred the fruit of wisedomes lippes, no better in your vnfa [...]ory tai [...], then the poyson of Aspes, shall now, like new borne babes, cry for her milke hanging at her brests, the brests of the two Testa­ments. [Page 35]Iudge then this day, whether I haue not iust cause, in the name of this famous nurserie, to begge of all parents, and all parents great reason, in the name of Christ, to begge in their prayers vnto God for this blissefull alteration. For as much as it is the sole and compendiarie way to bee a wise father or mother of earthly children: First, to bee a wise child of our heauenly Father. Such a father, will not send his sonne hither, onely with his purse and a seruing man, looking no higher then a cham­ber, a table, a bed, a stoole, and a candlesticke, but come himselfe to choose with good aduice, shall I say a Gamaliel for his Paul? rather a Paul for his young Timothie, that in his tender yeeres, being like a looking glasse, which may be defiled with a breath; or a stringed instrument, which is put out of tune, with the very change of weather; he may bee well sorted and well seasoned; lest as many words that lose their sence in construction, he lose innocencie by company; verely a temptation (as many good soules taken like brands out of the fire can best testifie) more violent & outragious then a tempestuous whirlewind, more virulent & conta­gious then the breath of a Basiliske. Such a mo­ther as is wisedomes childe, will not onely seeke wooll and flaxe to labour cheerefully with her hands amongst her daughters at home, singing and saying,

Haste, haste, my girles, your brother must haue of [Page 36]our owne making a liuerie: but like Anna, bring it vp her selfe from yeere to yeere, that she may con­ferre with Eli, as concerning young Samuels dedica­tion. So concerning young Samuels education, both father and mother that are wisedomes chil­dren, at meeting and at parting, will with exchange of teares, insert this parenthesis neuer too long in­to their blessing: My soone, my sonne, the booke, and language of wisedome, the studie and exercise of wisdome, the house and company of wisdome, aboue all bookes, languages, studies, exercises, houses, and companies. So should they be sure to receiue none but Timothies, and Samuels hence back againe, men not onely secured of this their relati­on, that they be themselues wisedomes children; but armed with a disposition for the good of o­thers, to be wisedomes witnesses, which is my se­cond Generall.

When I compare this present Antithesis with our Sauiours argument, Ioh. 10.26, 27. Iohn 10. Ye beleeue not, for ye are not of my sheep, my sheepe heare my voyce. So far am I from suspecting children, as onely remayning like witnesses at an exigent in defect, and vpon de fault of more sufficient record, that I conceiue them in wisedomes cause the fittest deponents: from their iudgement who may deeme this a paradox, I streight appeale to Gods own choice, for notwith­standing, some transient reuelations might glide through Balaam and Caiphas, as wise in themselues meanewhile, as trunks: It is on both sides confes­sed (sauing that some Papists sticke at Salomon) that [Page 37]Gods publike Notaries, the Canonicall writers of the Scriptures, were all regenerate and children of wisedome. 2. Pet. 1.21. Holy men of God (saith Peter) spake as they were inspired by the holy Ghost. Holy men spake, as if wisdom, the richest Domains of the Crown of heauen, The Lord hath possessed me in the beginning of his way, Prou. 8. were something resembled in the ancient Demaines of England, which may not bee tried (as the Lawyers say) by strangers, but onely by the Tenants of the same Demaines. And why not soonest by strangers? The truth can haue no greater aduantage, a man would thinke, then when it may be said: Our God is not as their God, our ene­mies being iudges.

A faire colour, when things are by strangers and e­nemies discernable. For fuller answer, giue me leaue to lead your meditations not much aside; through the reasonable proceedings in mens Courts, by witnesses, against whom domesticall inward ac­quaintance is a most materiall exception: because they that dwell vnder the same roofe, may without any iealousie, be mistrusted for partiall affection, in one anothers behalfe. Neuerthelesse, euen these are admitted, whensoeuer others either actually were not, or habitually (that is) in likelihood, could not be present at the fact. Suppose it, if you will, some clandestine contract, the maine scope of all depositiōs, being the manifestation of the truth, by them that are best able to enforme: whence it fol­loweth, [Page 38]that a challenge against the Iudge himselfe, should in reason be sooner heard, then against a a witnesse: for if one Iudge fa [...]le, the King can or­daine another, but it is [...], we saw & we witnes: now no Prince vnder the sunne can make mee see, that which I did not see, none can create a witnesse, and when hee is made, omnipo­tencie it selfe cannot destroy him, because it imply­eth contradiction: to make a summarie collection, [...], Euery man can best iudge of that which he knoweth: I might haue inserted without any fraud, [...]. For witnesses are Iudges of the fact. Now they that are without, know not what is done at home: ther­fore there is roome in all consistories for houshold testimonies. Such a case for all the world is wise­domes case, 1. Cor. 2 14 The naturall man knoweth not the things of the Spirit of God: there is a deniall of the act, nei­ther can hee know them: the habite is there exclu­ded. A reprobate may lend wisedome sometimes a voyce; but it is either fained with a damnable re­seruation of some towzing equiuocation in his heart, or if his heart be of his lips opinion, it is only of Gods and Christs power after a conflict, arrest, racking & cōuictiō of cōscience forced & extorted: like that of Iulian, Vicisti, Galilaee, or of the Magiciās in Egypt. Exod. 8.19. This is the finger of God: but a true volunta­rie confession of Christ their Redeemer, proceeds from the mouth of children onely. Matth. 16.17. Blessed art thou, Simon, the sonne of Iona: for flesh and blood hath not reuealed it vnto thee, but my Father which is in heauen. [Page 39]He which opened Simons heart, to powre in that happie learning, vntied Simons mouth, to powre out that happie language. Simon said, Thou art that Christ, the Sonne of the liuing God: And as no man can see the Sunne without the Sunnes light, 1. Cor. 12. So no man can say, Iesus is the Lord, but by the holy Ghost: which words, I am not the first, who with distincti­on of the manner hath restrained to the spirit of re­generation. So that I may binde vp this point with an Historians censure, touching the most ho­nourable acknowledgement, that euer was yeelded vnto mortall man, [...]: he said it: Val [...]riu [...]. Magnus ho­nos, sed scholâ tenus: It is a great honour, but within that schole: the same in effect with this; Wisedome is iustified, but of her children. We mar­ua [...]le not at all: because as we neuer saw man di­stinguish right from wrong, that had not either some rule in his hand; or at least some notion of a rule in his minde: so to speake in Tullies words, Iudicare quis sit sapiens, vel maximè videtur esse sapi­entis: To iudge who is a wise man, belongeth chiefly to a wise man. Well is it then prouided by diuine dispensation, that wisedome may take her deponents at home, otherwise who would not feare abroad [...]: that either she should proue non-suite, for want of euidence; or for lacke of compurgators, excommunicate. Such a vile and contumelious conceit hath that part of the world entertained of her and all her handmaides, which hath most need of her & all her handmaids. What S. Paul 1. Cor. 14. interpreteth a strange language, [Page 40]the Prophet Isai. 28.11. called the flowtes and mockeries of a language. Wee must not imagine, that it fareth better with learning, then with a lan­guage; let it be strange, be sure it will be ridiculous. A [...]t hath none other enemie to speake of, but ig­norance: for when the first rudiments thereof can take no root in barren and vnblest vnderstandings, difficultie doth beget desperation, and desperation forsooth is turned into iudgement, iudgement ends with condemnation. E [...] [...] 3. cap. 12. Lici [...]ius his wide mouth is open to decree, though his vnskilfull hand cannot subscribe to his owne decree. That good letters are a venom and a pestilence: but not to tor­ment him heere, who lyeth tormented elsewhere: in our owne time, that we may not insult vpon the common peoples simplicitie, to whom Diuinitie seemes heresie, and ministers a kind of coniurers, nor yet discouer our owne bodily fathers naked­nesse (whose best definition of knowledge, is a pret­ty shift fora yonger brother to liue by) neuer were there more deuils in Iulian, then there are Iulians in one of our English patrons, who chose rather to [...]ea [...] the blind for a little execrable gaine, then to be led by them that can see, which in Augustine his iudgement were their chiefest happinesse. Non possunt stulti beatius viuere, quam si seruiant sapienti­bus: Fooles are neuer so happie, as when they serue wisemen. 12. De vtil. credendi. I am not my selfe beholding to the cunning of Apolonius for the Dialect of these Harpyes. Yet many a sillie Leuite, either imprisoned, or indebted, or impouerished, [Page 41]bewraieth their vnconscionable couetousnes, when a man hath serued for meat and drinke, a suit of ap­parell, and ten shekels of siluer, his master Micah peraduenture brings him into some Benefice (as Agrippa came into the world, not after the com­mon fashion) yet must hee warne his seruants, teach his children, waite vpon his Iupiter, and watch his Capitoll, hauing no more tithe-corne himselfe, then will serue to feede a poore goose of the Capitoll. As I neuer read my selfe one line in my life, why the grace of God, or reason of a man should be subiected to such gracelesse and vnreaso­nable conditions: so doe I not maruaile at you (my reuerend elder brethren) who weare out your seates and your selues in these Nurseries so long, to the manifest reproche of all vnlettered Church. robbers. Heere would I stay, were I as you, like the Creeple by the poole side, vntill Christ him­selfe did come and cure me without water, since none will throw me into the waters, or rather, since the waters haue lost their vertue, and will doe no good now adayes, except they be stirr'd by more Angels then one.

And you (my brethren) who, notwithstanding such discouragements, beyond these lower degrees ayme at an higher, which they get to themselues, 1. Tim. 3.15. whosoeuer minister wel, think not the testimoniall of this renownd Vniuersitie, nor any of the reue­rend Bishops seales, no nor the Donation of Ec­clesiasticall graces from aboue, which are enough to proue you wisedomes messengers; an authenti­call [Page 42]commendation to the people, except, besides all these, you bring along an innocent, and vnre­bukeable conuersation, which may professe, by si­lence, that you be Wisedomes Children. The least ex­perience may teach the youngest probationer in our calling, as well as the Author De duplici marty­rio in Cyprian: Efficacius est vitae, quàm linguae testi­monium. Men are sooner perswaded by our liues, then by our words. Would you see them both in one person at one time compared? Looke vpon Fernando preaching by the way side neere Arma­gutium, in the fourteenth booke of Petrus Maffeius his Historie; where, when a Barbarian did spit in his face, and he notwithstanding onely wiping it a­way with his handkerchiefe, held on his speach with the same tenor of voyce and countenance; 'twas presently conceited, that certainely this was a noble and Diuine kinde of Philosophie, which brought men to such a blessed temper of patience. This might haue gonefor good preaching, though the Preacher had beene speechlesse: [...]: A dumme worke, Nazian. is better then a word not brought to effect. Not all the points of his Sermon wrought so powerfully for the con­uersion of that rude people, as that one point, which was no point of his Sermon. Had Spaine and Rome, out of their pretended zeale, sent none but such Fernandos abroad, wisedome should not haue beene condemned where it was not heard, because they were children of the rocks and moun­taines, not wisedomes children, that profered it: [Page 43]heauen it selfe should not haue beene despised, for feare of their companie that did promise it.

And would not Christians, thinke we, haue made the like refusall? which of vs being inuited at this solemnitie by the most curious entertainer, would not inuite himselfe another way, vpon the lest no­tice that Medusa were the Cup-bearer, or Cloacina the Caruer? Likewise in spirituall things, all mens meditations cannot separate and abstract a do­ctrine; only running vpon what was taught; some receiue what they receiue, in the concrete, with a reference to the person of the teacher, which was the reason why Annius Viterbienses, a preaching Fri­er, set out his books, vnder the name of Philo and Metasthenes, men more passable, and plausible: Great is the preuaylement of authoritie. Basil thought Athenasius his voyce did still ring in his eares: 2. Tim. 3.14. and S. Paul exhorteth Timothie to continue in the things which he had heard, with this Memorandum, knowing of whom thou hast learned them: but when your credit is once crackt, as good your braine were crazed; treate you may of heauen and hell vntill Doomesday, truth wil be truth in your mouths, but such a testimonie as Cassandraes prophecie was.

Cassandra opens her mouth, and by Gods appoint­ment, sheweth what shall come to passe, but no bodie beleeues her. Mistake me not for a transgres­sor of any common place. Holinesse is no neces­sary note of a Church, no necessarie note of a Mini­ster. [Page 44]Mens personal offences suspend not the power of the holy Ghost directly, but yet they doe sus­pend it occassonally, by simple mens infirmitie, who were not simple men, if they were onely led by sound arguments: therefore you must deale with your charge, as God did with his, [...]: He bare with their maners in the wildernesse. Acts 13.18. His life is bad, therefore, his doctrine false, sounds like an harsh non sequitur: it followes not, in the schooles: yet in Court and country a thousand times better our good liues should preuent it, then our great learning bee driuen afterwards to confute it. Bee therefore carefull (my brethren) that whilst you preach to others, your selues be not reprooued, I meane not as the people would haue reprooued Christ, Mark. 1. Physition heale thy selfe: But as Christ repro­ued the deuill, not onely because hee would con­ceale his Diuinitie, but because hee liked not (as Chrysostome thinketh) such an impure instrument [...], Hold thy peace, keepe thy breath to coole thy thy torment.

This is no such helpe, nor these Confessors such as Christ hath neede of. Psalm. 50. What hast thou to doe to de­clare mine ordinances, that thou shouldest take my Couenant in thy mouth, seeing thou hatest to bee re­formed? Wisedome is iustified of her Children. Saint Lukes interpretation, with addition of a particle vniuersall, doth enlarge my ground: Of all her Children. Rom. 10. No sooner with the heart man beleeueth vn­to [Page 45]righteousnesse, but immediatly with the mouth man confesseth vnto Saluation: whereof among many more you may find a proper Hypothesis, 1. Cor. 14.25. where the new conuert fals downe on his face, worships God, and sayes plainely to the Prophets, God is in you indeed, nor is this iustification seene onely before her friends, but in a more peremptory stile to the face of her enemies: Acts 4.20. We cannot but speake the things which we haue seene and heard, wee cannot: not, that it was absolutely impossible, but in two of those senses at the least, borrowed by some Inter­preters out of Nazianzens fourth oration, de Theo­logia. For an outward incongruity of reason or law, idpossumus quod iure possumus: Wee can doe that, which we may do by law; and an inward resolution of the will founded vpon that outward incongrui­ty, working necessarily so farre forth as it is habitu­all: this is the flame of the Prophets fire in his bones, possessing all the parts of all the powers of body and soule. A loue as strong as death, nay stronger, moripossum, tacere non possum: I may dye, but I can­not hold my peace. Therefore when the Papists proudly demaund, among other circumstances, what Bishop, or Doctor, or Martyr, or Writer resi­sted their innouations, stand not perplexed with E­liah his tentation, as in the houre of the power of darknesse. For though Popery crept in, part after part, in euery part by gentle degrees, in euery de­gree with pretence of truth, and when it preuailed, aduanced the banners of her painted ceremonies, with such a mighty noise of Excommunications, [Page 46]that a poore mans tale could no more bee heard, then the humming of a Bee in a clap of thunder; yet Wisdome then left not her selfe without witnesses: the particular Authors, who mention particular Aduersaries of particular errors, are infinite; the an­swere is there to be found where the title doth pro­mise it, in that booke which Illyricus hath compi­led, Catalogustestium veritatis. Here I should exhort al hearers not to be ashamed of that good name by which they are called: Christians are alwaies Pro­testāts. Only that none of our own body may mis­conster my labor, for the report of an absent estate, or mistake himselfe, for one like the Queene of She­ba, farre off; pardon me, I beseech you a little, while I now conclude all at home: for in this place aboue other places, 1. Cor. 2.6. We speak the wisdome of God among them that are perfect; if not perfect in all degrees of know­ledge, like Wisdoms champions, yet perfect in all parts of knowledge, like Wisdoms children. Euery man hath his proper gift of God, 1. Cor. 7. one after this manner, another after that: yet, all these gifts are here: here are Paul, and Apollos, and Cephas, here is piping and mourning, here are sonnes of thunder, and sonnes of consolation. For indiuiduall indowments of wit, eloquence, fauour, credit and health, what is there left almost to pray for, besides continuance and in­crease, with continuance and increase of our thank­fulnesse?

[Page 47]Some times besides haue had more experience of some diuine attributes, then others. I appeared to Abraham, Exod. [...]. Isaac and Iacob by the name of Almightie God, but by my name Iehouah was I not knowne to them: Our fathers who built our Synagogues, had sensi­ble triall of Gods bountifulnesse; though all bee conueied downe vnto vs; yet is hee better knowne vnto vs by the name of wisedome. For here hath wisedome built her house, and hewen out more then twice seuen Pillars, and, as if this were but an earnest of more hereafter, loe where shee is buil­ding still with both her hands. What should I speake of Naioth, now turn'd into Kiriah-sepher? Ioshua 15.15. A City of Bookes, wherein Wisdomes youngest children may consult, all Sages, Vniuersities, Chur­ches and Kingdomes, calling a Counsell of their councels altogether. 1. Cor. 9.2. If I be not an Apostle vnto others (did Paul tel the Corinthians) yet doubtles I am vnto you. If I be not Wisdom vnto others (may God and Christ tell vs) doubtlesse I am wisdome vnto you. Neither are we taught onely like children, but like children nourished, in such a liberall and magnifi­cent manner, as no traueller could euer parallel. Iu­stus Lipsius (who might haue sued out a Writ of do­tage in his later daies) doted not in this: 3. Booke, [...]. cap. Vnum Oxo­niense Collegium (rem inquisiui) superat decem nostra: One Colledge in Oxford (I haue inquired the truth) surpasseth ten of ours: in his Local Historie of Louaine. When Pope Adrian the sixth had ere­cted his Colledge there, with these inscriptions in the porch or entrance: first, Traiectum plantauit; then, [Page 48] Louanium rigauit; after that, Caesar dedit in cremenium: Traiectum hath planted, Louain watred, Caesar gaue the increase. No more; another in scoffe sub­scribed, Hic Deus nihil fecit: Here God did nothing. Take heed wee slubber not ouer our meditations here, as hee did his inscriptions there, omitting the principall, that another come not after and write, Hîc Deus nihil fecit. All these strangers then will rise vp in iudgement against vs, who walking through this Mesopotamia, protest we dwell in the garden of Eden, Praesentem (que) refert quaelibet herba De­um: And euery herb sheweth that God is amongst vs. You that are Lords of this herbage, suffer not these herbs and flowers to bee trod vnder feete by beasts in mens shapes, as your soules will answer al terrible expostulations. Must God nourish children, and they rebell? Shall Christ come to his owne, and his owne refuse him? Is there no balme in Gilead, no wisdome in Teman? no goodnesse in Oxford? God forbid. What should Wisdome doe? Whither should she goe? Where should she began Audito­ry? Will you send her into the tents of Kedar, and the streets of Askelon? Alas: Askelon and Kedar looke vpon her and her children, for euill, and not for good; Onely to shape excuses out of her chil­drens examples, for biting and toothlesse Vsury, for conuentionall and confidentiall Simony. If men in Colledges do so and so, then this, and then that, and then, I know not what: you shall heare an hun­dred conclusions. I hope the power of your inte­grity shall one day stop the mouthes of such dispu­ters, [Page 49]that they may bee put to a non plus, and hissed out of the world, for want of all exemplary argu­ments: and did I thinke such fooles did now peepe in at Wisdoms windowes, I would lift vp my weak voyce like a trumpet once more, to proclaime, that Wisdome is still iustified, euen heere of her chil­dren. Though Samuel, D. Reynolds. the true child and witnesse of Wisdome, be dead and buried, in his owne house at Ramah, then when all Israel needed no comman­dement to mourne; there is, I trust, a remnant who can say, Whose oxe haue I taken? and their haire shall neuer stare at the question. Nay, if they knew that finger in their hands, which itcht to bee but accesso­rie to the least circumstance of a corrupt bargaine, they would cut it off, and sacrifice it to the memo­rie of those Founders, whose Almes should not be saleable. What vse of words? Beleeue your owne eyes, you shall perforce confesse, that though wee vaunt not, yet we despaire not of some Nehemiahs. The former Gouernours, that were before him, Nebem. 5. had been chargeable vnto the people, and had taken of them bread and wine, besides forty Shekles of siluer; yea, and their seruants bare rule ouer the people: but so did not hee, be­cause of the feare of God: rather he fortified a portion in the worke of the wall. Yet strangers might imagine vs Scholars in a fooles paradise, and I my selfe should not iustifie Wisdome, but beguile mine own vnderstanding, dispence with my conscience, and preuaricate with that prouidence of God, which brought me hither, would I proceed hence to the [Page 50]iustification of all equiuocal members, which are, or haue been of our visible incorporation. If any man therefore, that is gone out from vs, drinke securely in the Vessels of the Temple, and deuoure holy things, conuerted into new moulds, as if God, who hath the chaine of all causes, and reason of all se­quels tied to the foot-stoole of his Throne, might be blinded with a few changes of the property, let his knees smite one against another at Baltasars iudgement. If any man among vs, for a base nemo scit, brought in at a Non licet gate, dare hazard the shipwrack of a good conscience, let his shoulders shrinke at the name of Gehezi his leprosie. These are the worlds owne changelings, wrongfully laid at Wisdoms doores. Their Parasites may soothe them with a mocke of Wisdoms children, as Alex­anders flatterers would haue gulled him with a ti­tle of Iupiters sonne. But when they are thus and thus wounded, they may crie, as he cried, [...] This is the blood of a man, tis not such as Home [...] saith, issueth from the Gods: so, This is surely flesh and blood (my brethren) tis not such as the Scripture saith, proceeds from Wisdoms childrē; therfore as they need not answere to the name of children, so the Church and Vniuersity may consist without them, wee are not bound to defend them: Rather, that such plants, whom God neuer planted, may be roo­ted out, and misse of propagation by succession I beseech my mothers daughters, the chaste & virgin [Page 51]graces still to continue looking vpon one another, especially the graces of men, vpon the graces of God, that they neuer, either publikely or priuately cast a looke (much lesse fasten a kisse) vpon a rude and vngracious supplicant; lest, while wise mens fa­uours are entailed to fooles, barbarisme steale into this place, at the same gate that Yotylas entred Rome, Porta Asinaria: and our Colledges now houses (as I am verily perswaded) of Wisdoms children, degenerate into theeuish dennes of mo­ney-changers, or garrisons of Turkish Ianizaries: which abomination of desolation, the Lord in mercy keepe for euer, farre from this Holy place; and let all that haue, or desire to haue, in them­selues, or in their children, Heads of Scholars, or hearts of Christians, say, Amen.

A SERMON PREACHED BE­FORE THE IVDGES IN HEREFORD.

OF this double pro­position, infallibly grounded vpon the disproportion be­tweene GOD and man, a fundamen­tall principle of eter­nall truth, the prin­cipall Author must needs be God him­selfe; the Authour vnder God instrumentall, was according to the [Page 2]Text, olde Eli, both Iudge and Priest in Israel. Though he, good man, sinned as a Priest, that he spake not to his sacrilegious and adulterous chil­dren before, or that hee spake no more; though bee sinned as a Iudge, that hee did no more but speake; though there be many strong circumstan­ces in the stile too conditionall, If; too generall, If a man sinne; All which betray much weaknesse of affection, that he had almost murthered the li­uing seueritie of a Iudge, almost extinguished the burning zeale of a Priest, for which the Tribe of Leui was chosen, in the frozen and dead indul­gence of a father: Yet the matter and substance of his speech, seeme confidently to depose for him, that the true degrees of sinne were intirely preser­ued without confusion in his iudgement.

Imagine then you see that graue ancient, reue­rend personage, and those graue haires, like Snow ready to melt; thinke that you heare him, while his hands tremble, his tongue falters, and his head, that oracle of age, droopes out of the Chaire towards Golgotha, reading vnto vs at the last gaspe, in one long breath, this short Lecture, If a man sinne against another, the Iudge shall indge it: But if a man sinne against the Lord, who shall intreate for him?

You haue obs [...]rued, no doubt, already, that the whole puts a difference betweene sinne and sinne. This difference my Meditations find to bee two fold: The one causall, drawne from the distance betweene the parties offended, in the two supposi­tions, [Page 3] If one man sinne against another, and If a man sinne against the Lord. The other consequent, from the different successe of offences, The Iudge shall iudge it, who shall intreate for him? Of these in their order, &c. First, of the former difference.

That the nature of all vertues, consisted in a point indiuisible, and all swaruings or declinations from that point, offences, were equall, was out of the more iudicious Philosophers Schooles, once reiected as a Paradoxe, and can now by no meanes be receiued, as an Orthodoxe conclusion in Diui­nitie. For Christ himselfe originall of truth, rule and example of life, in the 19. of Iohn speaketh eui­dently: He that deliuered thee vnto me, hath the grea­ter sinne; whether his reference were to the Iewes, more forward in condemning his innocencie then Pilate, or to the maner of their proceeding, there­fore more odious, because they sought his bloud, as Iezabel did Naboths, vnder a color, and with a face of iudgment. (As, by the way'tis a sinne of sinnes, when men force any sacred ordinance of God, ap­pointed for preseruation, against the haire, to crosse, and as it were, to stabbe it selfe in the blou­die worke of destruction) Howso [...]uer, still one sinne lookes more like a Goliah then an other. Therefore one sinner in the Scriptures phrase iu­stifieth another. Ierusalem instified her sisters, Ezek. 16. So­dome and Samaria: not absolutely, or à toto: that an Heathen man could denie, Nonest bonitas esse meli­orem pessimo, said, Laberius. So Sodome and Sama­ria [Page 4]were not good, because Ierusalem was so bad: but comparatiuely, or, à tanto, as we reade in the same Chapter, Thou wast corrupted more then they in all thy wayes. Ierusalem was so bad, that Sodom and Samaria were lesse euill. This might serue for establishment of that foundation vpon which I purpose with helpe of your attention, to raise a greater building, among sober judgements; and for the rest, where it serues not, be it here pronounced, that the grand Muster-master of Rome, Bellarmine, who presseth many weake reasons, and vnwilling authorities to follow his campe and cause, with bagge and baggage, hath not onely satisfied, but gratified the most curious inquisition, with abun­dance in this argument: I meane, in his first booke De amissa gratta, and ninth Chapter, where, though he come wretchedly short of his owne proiect, to proue that some sinnes are in themselues veniall, others mortall; yet hee speakes home to our pur­pose, that there are moates and beames, Gnats and Camels; all sinnes are not equall. Besides differen­ces arising out of inferiour circumstances: Their inequalit [...]e, degrees and ground of aggrauation, sinnes may bee said to receiue thence whence they receiue their speciall kind and nature: for as that which made a Cockatrice a Cockatrice, makes him more exquisitely venemous then a Snake: So that which makes Treason Treason, makes it more enormous, then murther. Now their speciall kind or nature, sinnes doe deriue, some say, from the [Page 5]scope or intent of a sinners will; others from their obiects; others from the sinnes inconformitie or repugnancie to the Law. Betweene these asserti­ons, I doe conceiue little or no maner opposition: For they who draw the speciall nature of sinnes from their obiects, vnderstand not obiects in any materiall sense and consideration (as if such a reall impression vpon such or such an obiect, were pre­sently conclusiue of such or such a sinne.) So, that French Knight Tirell, the glaunce of whose arrow dispatcht King Rusus, should haue beene as much a Regicide as R [...]uilliac, who lately killed the French King. No, they meane, that finnes receiue their nature from their obiects in a formall considerati­on. The will intending such an obiect forbidden by such a commandement, defiles it selfe with such a sinne. Better I cannot suddenly deliuer this do­ctrine for all capacities, then if I plainely say, sinnes receiue their nature from their aime; from their aime therefore they receiue their degrees of ine­qualitie. For example, whensocuer the will from within giues the King of Armascharge, 1. King. vit. v. 31 Fight nei­ther with small nor great, sane onely against the King of Israel, that must be Treason ineuitably, with such an intention to kill the King of Israel. Saluianus in his sixth of Gods gouernment layes downe the rule: Semper per dignitatem iniuriam patientis crescit culpa facientis: That sinne must needes bee fowlest, which shootes at the fairest. Therefore that sinne ascends to the highest pitch, which aimes at God, [Page 6]the highest Maiestie. All sinnes, I graunt, are a­gainst God, as he is the chiefest good from whom all sinners make an Apostacie, They haue forsaken me the fountaine of liuing waters, and as he is that soue­raigne Law-giuer, whose will all sinners doe trans­gresse. All sinnes aime not at God, as at their im­mediate obiect, but onely the breaches of the first Table; therefore are they more heinous, then the breaches of the second. The reason; because the more principall obligation inferres alwaies a more principall guilt in the forfaiture. If you bee bound in a Recognisance to the King, tis more danger­ously extended, then if you bee bound to a com­mon person. Now the bond of obedience to­wards God, you yeeld, to be more principall: Wee ought to obey God, rather then men, Acts 5. There­fore you must graunt, that the disobedience to God is more principall, then if one man sinne a­gainst another. The common obiection against this last position, you haue often heard, that God in the sixth of Hoseah, and Christ in the ninth of Matthew, preferre mercie, a duetie of the second Table, before sacrifice, a duetie of the first: the re­solution you may heare as often, that any morall duetie, though of the second Table, may chal­lenge place of right, right before any ceremoniall, though of the first Table. For the Scribes confes­sion in the twelfth of Marke, that to Loue God, and our neighbour as our selues, is more then all whole burnt offerings and sacrifices, holds not onely in sensu com­posito, [Page 7]but also in sensu diuiso. Euery branch of this loue is more then all whole burnt offerings and sa­crifices: To doe Iustice and Iudgement, is more accepta­ble to the Lord, then sacrifice, Prou. 21. Thus farre we proceede clearely, without any rubbe at all, In these, there may be more scruple about this Hy­pothesis, our example in hand; How were the sinnes of Elies sonnes against the Lord?

Their sinnes were two. First, That they preven­ted the time, and were their owne caruers, in snat ching perforce more of the sacrifice, then God had alotted to the Priest as his portion, Leuit 7.

Secondly, They lay with the women that as­sembled at the doore of the Tabernacle, verse 22. A sinne, not much vnlike that, for which Nectarius once pulled downe publike confession in the Church of Constantinople, and for which, I hope, wee shall neuer set vp Popish shrift againe in the Church of England. Let vs apply the same fact for substance, and ordinarie deformitie, vnto other men elsewhere. For as much as they trespasse not vpon the first, but vpon the second Table, we can­not in the sence receiued, stile them sinnes against the Lord: yet heare first what the Lord himselfe sayth, Leuit. 10. I will be sanctified in them that come nigh me. Then denie, if you can, that a place con­secrated, the Tabernacle, and persons consecrated, Priests, aduance theft aboue theft, to sacriledge, and inhaunce adulterie aboue adulterie, to pro­fane pollution: The scandall (I am sure) issuing [Page 8]out of these circumstances, which directly thwart his ordinance, corrupting and vnhallowing conse­cration, redounds by consequence and resultance to the Lord himselfe. Right so it was in those dayes, and wilbe while prouidence continues or­ders of men in the World, as the good Bishop speakes in the fourth of that golden Treatise, Cri­minosior culpaest, vbi honestior status: The more ho­nourable the condition, the more reprochfull the transgression. Measure all your titles, and your places, and your callings, with this one of Elies house, where with I dare bee most bold, and make instance in the words of Barnard, 2. de consideratione inter seculares Nugae nugae suntin ore Sacerdotis bla­sphemiae: Trifles are trifles among secular men: But trifles in the mouth of Priests, are blasphemies.

Thus, briefly to sum vp things, you haue heard for the generall, that offences being vnequall, take their degrees of inequality thence, whence they take their speciall kinde and nature, from their obiects, not in a materiall, but a formall consideration: more plainly, from their ayme: the higher they ayme, the higher the offence. Therefore offences against God and the first, more haynous then offences a­gainst man and the second Table.

For the speciall you haue heard, that Ophni and Phineas offences, though they were for the naked fact against the second, were for circumstances of place and persons, against the first Table, and a­gainst the Lord.

Heere, vpon any condition of accesse and en­trance into Christian affections, I would entertaine your eares a while with a few words of exhortatiō: But the hearts of most hearers in these latter dayes, disdayning comparison for hardnesse of heart with the nether milstone, resistall spirituall strength, & driue backe all ministeriall forces. So that eyther they must rebound in prayers and wishes towards Heauen, or fall downe to the earth in mourning & lamentation. One while wee wish and pray, Oh that God would grant men wisedome, to iudge, Discretion to distinguish of offences: another while we mourne and lament, Ala [...], that custome makes neyther true consci [...]nce, nor true difference of of­f [...]nces: A little strayning of gnats, a little quarrel­ling with moates, couzens the world, and takes vp the time, while beames may be winckt at, and Ca­mels swallowed more conueniently. Iohn 18. The Iewes would not enter into the Iudgement Hall, being vnder the roofe of an Heathen man, lest they should bee defiled. O faire pretence of Religion! Yet they defiled themselues with the bloud of Christ, and would not (forsooth) admit the price of that bloud into their Corban. O the damnable tur­nings & windings of hypocrisie! Notwithstanding, our practise and profession comes not farre behind theirs, they stumbled at Ceremonles, and leapt o­uer sinnes; wee distaste little sinnes, and digest the greater. Marke (I beseech you) whether we in our best estate, imitate not King Dauid in his worst. Da­uid was readie to pronounce the sentence of death [Page 10]against him that tooke away the poore mans onely Lambe: The man that hath done this, shall surely die: Die he meant (no doubt) by the law of conuenien­cie, for the manner; for by Moses law it was but a fourefold restitution: meanewhile partialitie will not suffer him to read death in murder, and death in adulterie, though for those sinnes the enemies of God in Gath and Askelon long to bee deliuered of blasphemies against the Lord. Aske this day a Pa­pist, what that seruant deserues, who steales him­selfe, like Onesimus, from his Master: what will hee say, but, The whipping post, or the house of cor­rection? What doth hee then deserue, who chan­geth his God, for them that are no gods? There must be no whipping post for such a Renegado, no house of correction for a Recusant. Aske againe the Patrone of a Benefice, what shalbe done to him that embezels his neighbours goods? Hanging, he cries, were too good for Felons. What then shal bee done to him that robbes his God. Mal. 3. in Tithes and Offrings? Here he can see no Felonie: This is a simple theft, they call it Sacriledge. Aske any man toucht in his good name, whither he will send his reuiler? He presently curses, as if he meant to send him to hell: Be it true, or be it false, Veritas conuitij non excusat conuitium: The truth of the matter excuses not the guilt of the staunder: hee therefore sweares no meane oathes, hee will send him to the Consistorie. Whither then shall hee goe, who dishonours Gods Name? That beares no action, cursing and swearing inferres not [Page 11]any defamation. Thus, as in a throng, it comes to passe, that a man of lowest stature, who kept least a­doe, is lifted vp aboue the shoulders of the taller, & made a laughing stocke: So in the course of this world, where sinnes of all sorts are pell mell con­founded, the least are many times exposed to most shame, and censure. A poore Sea-Captaine brought before great Alexander for Piracie, confessed his fault and said, Indeed I am a Pirat, because I preyed vpon some poore Fishermen in a Cock-boate: But if I had scowred the Seas as thou haft done, and robd all the world with a Nauie and an Armie, I had beene no Pirat: I had beene an Emperour. I wonder, any wittie malefactor, while hee is puni­shed for pettie larcenie, can escape application of this Historie. Me thinkes, hee should grant his fin­gers were to blame for a few trifling points of pid­ling theeueri [...]. But if hee had robd the bowels of Gods people, by giuing many Childrens bread in a deare yeare vnto dogges; if hee had spoiled the Church of her right by Simonie; God himselfe of his honour, by blaspheming; of his seruice, by Sabbath-breaking; he might haue beene some Iu­stice of Peace, or some great landlord. The cause of all (that truth may be confessed, and dissimulation confuted) is, we haue peruetted the degrees of all good duties; we be louers of our s [...]lues, more then louers of God; we care not for God, so much as we care for men: which conclusion in carnest, I haue heard vnhappily brought about out of iesting pre­mises. A seruant conuicted for misdemeanours be­fore [Page 12]a Magistrate, besought some fauour for his Ma­sters sake. Why? Whom do you serue, askt the Ma­gistrate? I serue God, said the seruant. With that, his Mittimus was dispatcht the sooner, for scoffing at authoritie. Not long after, a great Lord sends for enlargement of this his seruant, and the Magistrate in all haste sent for the Prisoner, of whom he de­maunded in a rough and chiding accent, why hee told him not that hee serued such a Lord? The ser­uant answered, Because I thought you cared more for the Lord of Heauen. Some may smile (perad­uenture) at the relation, as too fabulous for this place. Haec tamen vt res est ficta, ita facta alia est: I would to God too much matter of Fact in the World agreed not with this fiction. But they who haue the soundest warrant, not to respect the per­sons, or feare the faces of men, can no more with­stand the arme of flesh in humane and worldly mo­tiues, then Israel the men of Ai, while God forsooke them.

It is therefore high time for all true-hearted Io­shuaes, to rent their cloathes, fall downe and water the dust with teares, and blubbering prayers, Oh Lord, what shall we say, when Israel turne their backs? When Elias, who should call for fire from Heauen, loses one sillable of his name, turnes Eli, and be­sprinkles his sonnes with such cold water, It is not well; and, I heare no good report; doe so no more: when Samuel, who should hew Agag in peeces, relents with Saul, sparing the fattest for a sacrifice. O Lord, what shall wee say, when Magistrate and Minister, [Page 13]the Israel of Israel turne their backs? This we say, Wee hope for aide from you (right Honourable, right Worshipfull) whom God hath made Custodes vtriusque Tabulae, Commissioners to enquire, Iusti­ces of Oier and Terminer, to determine of offen­ces belonging vnto both Tables, as farre as they may be discouered. And can you want in this case discouerie? There are shops and houses, and Ta­uernes euery where, which professe their entertain­ment, Aequa ibi libertas; The Gamester, and the Drunkard, and the Whoremonger, and among the rest, which is most lamentable, some crackt piece of broken Magistracie meete there, and are recon­ciled with Haile, fellow; well met; vpon equall termes in cursing, swearing, and blaspheming a­gainst the Lord.

Now for the care of this Kingdome and Com­mon-wealth, cause these cursed Associations to be dissolued; for the zeale of Gods House, appoint these Dagons to bee defaced, which out-braue the Arke of GOD; For the loue of the Inhabitants, command the signes to bee pulled downe, before vengeance importuned by sinne, pull downe their habitations; or if they stand before the simpler sort of Gods Saints vexed with their profane resorts, beginne to mutter in Cyprians words 2. Epist. 2. Con­sensere iura peccatis, & cepit esse licitum, quod publicum erat: The Lawes consent vnto sinne, and that be­ginnes to bee lawfull, which was before common and customarie.

Not to perplex your attention with diuers inter­pretations [Page 14]following vpon the diuers both signifi­cations of a Noune, and Coniugation of a Verbe, in Hebrew, nor yet to enlarge mine owne ground by resolution of iudgement, into seuerall acts of iudi­ciarie proceeding, from the summons to the sen­tence, (all which, Lawyers deduce from Gods owne example, in the first sinners conuiction) but briefe­ly to prosecute the different successe, of sinne a­gainst a man, and sinne against the Lord, of the one it is heere pronounced, The Iudge shall iudge it: There can bee no societies amongst men, without hope of indifferencie; no hope of indifferencie, where one man sinnes against an other, without some satisfaction; satisfaction may be sought many waies, no way enforced, but by iudgement. To make a Iudge, two conditions must concurre at the least; the one, outward Warrant or Commission; the other, inward inablement or sufficiencie: For the former, iudgement is not euery mans worke; I confesse, extraordinarie designes of Iustice the Scripture mentioneth: Such as was that of Iael and Phineas without specification of warrant; they had (no doubt) the substance of authoritie from priuate reuelation, though they wanted the solemnities of authoritie from publike deputation.

The widdow in the Parable, Luke 18. tooke the direct course in comming to the Iudge, and saying, Auenge me of mine aduersarie. When they haue a mat­ter (saith Moses) they come vnto me, and I iudge be­tweene one another, Exod. 18. The later condition of enablement or sufficiencie, requires many ver­tues [Page 15]and perfections; All may bee reduced vnto knowledge and conscience. First a man of know­ledge must bee Iudge. Deut. 1.13. Bring you men of wisedome, and of vnderstanding, and I will make them Rulers ouer you. Euery man iudgeth best of that which he knoweth. Paul thought himselfe happie, being to make his answere before King Agrippa, Acts 26. who had knowledge of all customes and questions among the Iewes; whereas on the contrarie, Igno­rantia Iudicis, calamitas innocentis, Aug. 19. de ciuit. cap. 6. The Iudges ignorance, is the innocent mans calamitie. Yea, ignorance at the Barre may preiu­dice it selfe or one mans cause; but ignorance on the Bench, doth preiudice all the Countrie: for ei­ther it must determine causes by hap-hazard, or frame weake resolutions out of her owne shallow braine, as Spiders spinne their Cob-webbes out of themselues. Now the poore men come to the Court, to haue their hearts relieued with some sen­tence of equitie, they come not, to haue their hopes deluded with a Lotterie, or their eares delighted with a ierke or trick of Poetry. The other inabling perfection, is conscience. A man of conscience must be Iudge, That he may walke with Dauid, Psal. 101. in the vprightnesse of his heart; neither stooping to re­wards, as Samuels sonnes: for such Iudges doe wrap vp a matter, as the word is, Mich. 7.3. Some­times giue me thy siluer for thy sinne by commu­tation, and sometimes beare with mee, Ile beare with thee, by compensation: nor yet winking at iniustice for fauour with Eli heere, whose condem­nation [Page 16]proceeds out of his owne mouth: The Iudge shall iudge it. He was Iudge himself; he did not iudge it. Yet I would not be conceiued in a wider sense, then I dare speake. You shall banish some iustice, if you banish all fauour out of iudgement. The Imperiall Lawes, though they detest respect of per­sons, yet, I am sure, fauour the Defendant more then the Plaintiffe; and by the municipall Lawes of this Land (as I haue heard) a Barre to com­mon intent is good, whereas a Declaration must containe precise forme and certaintie. The reason I take to bee that of the Ciuilian, Actor Instructus accedat oportet: and the reason of that reason is, be­cause actions are according to nature, more in our power then passions. To bee short, fauours within the cause, not fauours without the cause; legall fa­uours, not personall, are in iudgement considera­ble. A Iudge, after the manner you haue heard qualified, stands bound in reason to execute the proper act of his function; for the iudgement (as Ie­hosaphat spake) is the Lords, 2. Chron. 19. Therefore are Iudges a liuing kind of instruments. You know, the nature of instruments consists in vse and opera­tion; wheresoeuer you finde instruments without operation, as in the Psalme, They haue eyes and see not, you finde Idols. The speech then is as natu­rall and agreeable, when wee say, The Iudge shall iudge it, as when we say, The eye shall see, the eare shall heare; they be the Ministers of God, [...], attending continually on the same thing. Therefore in those dayes, when Kings themselues [Page 17]were Iudges, (such dayes there were, howsoeuer the French aduocate dispute against it, as vnbefit­ting Maiestie) in those dayes a widdow comming as Xiphilinus and Spartianus say, to Adrian, but, as Plutarch relates, to Demetrius and Philip, to seeke for iustice, and being answered, hee was not at leisure, replied, Noliigitur regnare: Be not at leisure to bee King. The euent bids me beleeue it of Philip; for I finde, that his neglect of Pausanias suite, when he came to be righted against Attalus, was the cause why Pausanias killed him. Therefore if a Iudge, he shall iudge it.

So haue you heard the meanes of mediation, when one man sinnes against another, a man with warrant from without, sufficiencie from within, both of knowledge and conscience, whom the Ger­man cals in a significant word, Bidermann, Vtrius­que virum, awards for euerie dammage, a satisfacti­on. Gallio tolde the Iewes, If it were a matter of wrong or euill deed, he would, according to reason, maintaine them. If one man sinne against another, the Iudge shall iudge it.

A benefit more knowne by experience in Eng­land, then euer it was in Israel, God be blessed; and blessed might we be, if it were acknowledged with thankfulnesse. They had their counsell of three, their lesser Sanedrim of three and twentie. Their greater Sanedrim of threescore & twelue: to which our Sauiour alludeth, Matth. 5. We haue more for number, better for conueniencie, for all causes spi­rituall [Page 18]and temporall, ciuill and criminall, pecuniarie and capitall. Samuel amongst them went about yeare by yeare to Bethel and Gilgal, and Mispeh, and iudged Israel in all these places. More then one Samuel amongst vs, more then once in the yere, visit all the great Cities of our Kingdome, in such maner, that neyther offenders haue any long respite to reflect vpon themselues, view their own strength, and take incouragement; nor any else iust cause to complaine against the publike triall, since they stand or fall at home by the deposition and verdict of their neerest neighbours. So much of that sinne, for which there may be some mediation.

That the sinne of Elies sonnes was a sinne against the Lord, I haue shewed alreadie; the successe in this last sequel, being the want of true successe, bids vs search somwhat deeper into the maner. Great was that darknesse, whereat Christ, the very light of the world, did wonder, and aske the question, How great is that darknesse? So strange must that of­fence bee here, of which the High Priest himselfe, best acquainted with all the meanes of atonement, proposeth this interrogation with admiration, Who shall intreate for him? Compare Protasis with Apo­dosis, sequel with sequel, the former with the latter, as they stand in opposition, what doth the former af­firme? No more but a ciuill and humane mediati­on, for a temporall satisfaction. What then doth the latter deny, by the rules of opposition? no lesse then Religious or Diuine intercession for eternall satisfaction.

Here may we behold some Symptomes of that disease, for which there is no Balme in Gilead, some signes of that sinne wee commonly call the sinne against the Holy Ghost; not that it is against the third person of the Trinitie, as hee is the third person, more then against the first or second: But because it is against the function and operation of that person, vpon whose office depends mens con­uiction and mens illumination. This sinne is a sinne of men enlightned, who haue receiued a taste of heauenly g [...]fts, Hebr▪ 6. Who more enlightned, who receiued more in their times, then the Priests of Is­rael? This sinne contemneth Christ, it treadeth vn­der foo [...]e the Sonne of God, Heb. 10. Their contempt could reach no neerer to the truth: they contem­ned the type, Wherefore haue you kicked against my sacrifice? Vers. 20. For this sinne there remaineth no more sacrifice, Heb. 10. The wickednesse of Elies house shall not be purged with sacrifice for euer, the next Chapter, Vers. 14. The Apostle, 1. Iohn 5. termes this sinne, a sinne vnto death, meaning vnto death [...], with that fearefull addition, I say not, that a brother shall pray for it. Of those it is said, The Lord would slay them; and if a man sinne as they sinned against the Lord, Who shall intreate for him? This generall Apostacie wherein a man, and all that is in him totus, fals from God, and all that be­longs to him à toto, for a time beyond all times: for all effects of sinfull perseuerance, in totum, shall ne­uer be forgiuen, Matth. 12. The Schooles yeeld a [Page 20]reason of this vnpardonablenesse, peraduenture (though the speculation bee curious) some may quickely conceiue it, the defect is pardonable where the will may pretend feare of excesse. A sinne of ignorance is pardoned, as Pauls persecuti­on was, because a man may affect too much know­ledge with Adam; and a sinne of infirmitie, as Pe­ters, deniall is pardoned, because a man may affect too much power and soueraigntie with the An­gels: but a sinne of malice is vnpardonable, because a man can neuer affect too much loue. I remem­ber, Bernard vpon the Canticles hath a pleasing straine, in proouing, that there is nothing but loue, wherein a man may contend with God himselfe. But the plainest reason why this sinne is incurable, is, because it striues against the cure: as a mad man wounded, will not suffer his wounds to bee bound vp, but fights with the Phisitian or Surgion. To draw towards a conclusion. The partition Wall is taken downe, the Vaile of the Temple rent, the Temple it selfe, with all the discipline of the Tem­ple, is abolished; Christians now are all Priests, Apoc. 1. Witnesse their separation from the world; they are a chosen generation, witnesse their dedica­tion vnto God. They are (saith Peter) a royall Priest­hood. The very bridles of the Horses, as we reade in the end of Zacharie, haue vnder the new Testa­ment the same inscription, which was vpon the high Priests forehead, Holinesse to the Lord. From the top of these high prerogatiues wee may fall; if [Page 21]we doe fall, more deeply and dangerously then e­uer did these sonnes of Eli, these Priests of Israel: yea Iulian and Latomus, and Ecebolus, and Franciscus Spiera, and many hundreds more, might wee send effectuall summons to the dead, would quickly re­solue vs, that a man may proceed in sinne beyond all comfort, in his owne conscience, being [...], damned of his owne selfe, Tit. 3 11. Beyond all interest in the Churches deuotion, Thou shalt not pray for this people, neither lift vp crie or prayer for them, neyther intreat me: for I will not heare thee, Ie­remie 7. Beyond all claime vnto Christs satisfaction, it shall neuer bee forgiuen, Matth. 12. Wherefore with humblenesse of spirit, and trembling conside­ration of all tentations, keepe your selues betimes, and a farre off (beloued) from the terrour and a­mazement of this hopelesse inquirie, Who shall make request for vs? Whether you pronounce iudgement, as Iudges, or assist and learne iudge­ment, as Iustices, or debate and open iudgment, as Lawyers, or enquire as Iurors, or depose as witnes­ses, thinke that your soules best health and spiritu­all constitution consists in your integritie; the least cracke therein, a great Diuine cals solutionem conti­nui. The Apostle, before him, called it a shipwracke: when this shipwracke is once made, out runnes all loue of God. So much euery man weighes; so much euery man is worth, as hee loueth God. A­mor meus pondus meum. When this is once gone, and wee bee brought to the balance, no wonder, if like [Page 22] Baltasar, we be found too light; no wonder, though the weight of Reuerence, and the weight of Au­thoritie depart from vs; no wonder, if hee who powres contempt vpon Princes, make vs, though wee were as great as Antiochus, euen such as hee is called, Dan. 12. a vile person. Therefore as you loue your liues, and loue your soules throughout all the transitorie, temporarie, momentanie course of this world, euermore preserue the life of your liues, and soule of your soules, your integritie.

You haue now heard the speech of a Iudge and Priest of Israel, opened by a Priest, before Iud­ges of Israel: if I haue failed in shewing the dutie of a Iudge, God (I hope) and you will pardon mine vnfained desire, to doe the duetie of a Priest; and as you are receiued in the common opinion (right Honourable) I speake it for your future in­couragement, not for any flattering incroach­ment) as you are receiued and renowned for great learning and patience, so I pray God direct your learning, where I haue beene defectiue to your owne soules instruction. But for your patience, let my freedome and boldnesse of speech this once so farre forth ingrosse it, that there may bee none left in store for those offences against which I haue spoken; and I haue spoken.

Most gracious God, & louing Father, grant that thy holy Word may teach vs; grant that thy holy Spirit may work thy word into vs; grant that thy holy Son, who sits at thy right hād, may make in­tercession, [Page 23]and assure vs of that intercession which hee makes for vs, that wee may put a difference twixt sinne and sinne; that wee may make a con­science of all sinne; that we may preserue our integritie; that we may neuer bee brought to this comfortlesse perplexitie, Who shall intreate for vs?

A SERMON PREACHED AT PAVLS CROSSE.

AMongst those diuers manners, wherein God at sundry times spake by the Pro­phets of olde, do­ctrine & vocall pre­dictions were vsual­ly sealed either with ocular or spirituall representations. And though wee might imagine Zachary, who succeeded in the later times, [Page 26]altogether vntaught by predecessours, other Seers in Israel; yet his owne personall experience could not choose but acquaint him with this liuely me­thode of Illumination. For being, as Iustin Mar­tyr truely iudgeth, transported in an extasie, First, he beheld a man riding on a redde Horse, doubt­lesse Christ himselfe readie prest, and vp in armes for his Church: then foure hornes; foure (belike) of the Churches chiefest enemies; next, a man with aline in his hand; a type of the Cities building: af­ter that, a contention betweene our High Priest Iehosuah and Satan his and our maine aduersarie. In the Chapter immediately precedent, the riches of Gods Spirit, vnder the similitude of a golden Candlesticke. Thus, as Argus his head in the Poet was full of eyes, in the face and former part of this prophecie wee finde nothing almost but visions. The last, and neerest in affinitie to my present mes­sage, is the semblance of a flying Booke; not like the bookes wee reade, bound vp in many leaues, whereof euery one carrieth his seuerall latitude, but after an ancient fashion, with one, folded a­bout a rouler in manner of a Pedegree. The Heauens, sayth Esay 30. shall bee folden like a booke, that is, like such a booke. Now, whether this volume noted a cause of wrath, some Catalogue of hereticall po­sitions, quickly dispersable throughout the world, suppose (for example) the Councell of Trent, or if you will, the Romish Canon Law which iustifies men, notwithstanding, theft and periurie; or else an effect of wrath, a denuntiation of some speedie [Page 27]iudgement from Heauen, against theft and periurie, the number of Interpreters is more equally diui­ded, then the weight of their interpretation. Farre bee it from my simplicitie to censure or restraine their spirits, who collect hence higher mysteries by faire probabilities: but in the beaten path accor­ding to the letter, This is the curse that goeth ouer the whole earth. Rabbi Dauid conceiueth in regard of vengeance written both within & without, the curse of the thiefe appearing on the one side, the curse of the false swearer on the other. Yea the ori­ginall word in the third verse, whose doubtfull sig­nification ministred the chiefe cause of different construction, is translated by none of the worst He­bricians, not after the metaphoricall sense, shall bee pronounced innocent, but shall bee cut off, according to the sence naturall. Naturally the word doth im­port a kinde of riddance, no kinde of acquittance, a desolation rather then an absolution. And that I may not holde you long in the first entrie, come neere and see the whole phrase of my Theme of it selfe directing vs throughout vnto matter penall, supposing that which all threatnings doe suppose, matter criminall. Where since your religious at­tention stands arriued past all danger of farther dif­ficulties, bee pleased, I beseech you, to survey

First, The publication of the curse, I will bring it forth, saith the Lord of Hoasts.

Secondly, The surprisall or inuasion, And it shall enter into the house of the theefe, and of him that falsely sweareth by my Name.

Thirdly, The continuance, and it shall remaine in the midst of the house.

Fourthly, The effect or consequent of it, and shall consume it, with the timber therof, and the stones therof.

Of all which, as God shall enable, in order: and first, of the publication, I will bring it forth.

[...], When Mercie hath almost spent her spi­rits in words of forewarning prophecie, Iustice ari­seth to gird her selfe for workes of reuenging pro­uidence; so the curse, which was published before by reuelation, shall now be published in execution: in execution certaine and infallible. For the zeale of the Lord of Hostes shall bring it forth.

Bring it forth. Therefore your eyes shall be­hold an execution visible and exemplarie. First, ad­mit in sobrietie the ratification of this extraordi­narie curse for a part of his counsaile, then follow­eth an absolute infallibilitie. My counsaile shall stand, and I will doe whatsoeuer I will. Isaiah 46.10. Who hath resisted his will? wee were best say None without assignation of seeming instances; lest Augustine in the hundreth Chapter of his Enchiridion presently reply, Hoc ipso, quod contra voluntatem Dei fecerunt, de ipsis fact a est voluntas Dei: in that wherein the will of God was not done by them, the will of GOD was done vpon them. Such an vniuersall Soueraignetie clearely perceiued in the Lord of Hostes, might well moue Saint Iames (by occasion of certa [...]ne Marchants in his time, who so deliberated afore­hand of their future imployment, that they scarce once looked vpwards) to teach all humane language [Page 29]a most necessarie Parenthesis, If the Lord will, Iames 4.15. or if we liue, wee will due this or that. Which when a King of this Land, 'twas William Rusus, sometimes omitted, threatning to make a bridge from the rockes of Wales ouer into Ireland; a Prince there vnderstan­ding of his irrespectiue speech, boldly professed, he neuer feared that mans comming, who would so presumptuously determine in a confidence of his owne strength, without due reference vnto Gods determination. None but the King of Kings hath right vnto the stile Imperiall, I will, or will not, with­out all limitation, because his will and power bee matches only, his decrees are alwayes attended with answerable successe of euents vneuitable.

Secondly, forasmuch as the secret things belong to the Lord, Deut. 29.29. but the things reuealed belong to vs and our children; affoord this curse the common acception of a doome, which proceedeth from God none o­therwise, then as a meanes of bringing his counsell to passe, being pronounced out of mens desert and morall disposition, yet can it brooke no other con­dition, saue the condition of mens repentance, If this Nation against whom I haue pronounced, turne from their wickednesse, I will repent of the plague I thought to bring vpon them, Ierem. 18.8.

Properly God is not as man, that hee should repent, 1. Sam. 15. but speakes as man. Nouit Dominus ali­quando mutare sententiam, nunquam nouit mutare con­silium: God changeth his sentence, he changeth not his counsell. Nay so farre are the alterations of a­ny or all inferior things from fastning vpon him, but [Page 30]the least imputation of mutabilitie, that if any se­cond causes exigent doe cease or change, that verie cessation or mutation is from the first causes in­tendement. But in case they persist in their impe­nitencie, the consumption decreed shall ouerflow with righteousnesse, Isay 10.12. Then to close vp the passage, or hinder the course of diuine iustice by mortall meanes, will bee more impossible, then for a man to stoppe the violent inundation of the Sea with his armes, or to force lightning, and beate it backe againe into the cloudes with his breath; for the Lord of Hoasts will bring it forth. Luke 12. There is nothing couered that shall not be reuealed, neyther hid, that shall not be knowne: sooner or later the madnesse of Hy­pocrites shall bee made euident, if not in the sinne, as Iannes and Iambres furie, yet as both Dauids and Iezabels, 2. Sam. 12. in the punishment: They did it secretly, saith God, but I will doe this thing before all Israel, and be­fore the Sunne: so shall the Name of the Lord of Hoasts be famous in euery sinners infamie. There is another vision in the seuenth of Daniel, very neere allied to this in signification, where it is said, A fierie streame issued out and came forth from the ancient of dayes, thousand thousands ministred vnto him, and tenne thousand thousands stood before him: That streame was this flying Booke, and that Ancient of dayes, is heere the Lord of Hoasts. I will bring it forth, saith the Lord of Hoasts.

A Meditation whereunto their hearts, of all this great assembly, should in reason lay principall claime, who take place neerest on earth to the Lord [Page 31]of Hostes; called after his owne Name, seated on his owne throne, armed euery way with his owne authoritie; Bring foorth, O yee sonnes of the most High, bring forth your fathers iudgement, in imita­tion of your father. For let mercie be shewed to the wicked, yet will not hee learne righteousnesse, Isai. 26. Nay, your cruell pitie towards such, like water powred out vpon Lime, doth in stead of quench­ing, kindle the rage of their iniquitie; Eccles. 8.11. Because sen­tence against an euill worke is not executed speedily, therefore the hearts of the sonnes of men are fully set to doe euill. Though in matters of farre lesse impor­tance, execution may bee suspended a while, be­cause the Iudge must rather steppe, then stumble from a verball to a reall preiudice, yet capitall cau­ses regularly require more peremptorie procee­dings. They that alleage against expedition here, the life of a man which is precious in all Lawes, are easily answered with the very name of a Church or Common-weale, more precious: and where two such fauours meete together, fit it is the part should stoope to the whole, the priuate to the publike. The life of good men, I farther graunt, for whose sakes not onely the great Cities of a Kingdome, but the great Kingdomes of the world doe stand vpright, may be iustly thought a publike treasure. To them must that in the fourteenth of the Pro­uerbs be restrained, In the multitude of the people is the honour of a King. But Kings are abused, and Kingdomes pestered, Religion it selfe discounte­nanced, and all they, that in desperate times dare [Page 32]keepe a good conscience, discouraged in the killing preseruation of the wicked. ‘Cui malus est nemo, quis bonus esse potest?’ How shall men euer beleeue that hee will prooue a backe of defence vnto Gods friends, who wants all edge of courage against his enemies? Be wise then, O yee rulers; be learned, you that are Iudges of the earth, that iudgement may droppe downe like raine, euen like the former raine. Psa. 101. verse 8. Betimes will I destroy all the wic­ked of the earth, that I may cut off all the workers of ini­quitie. But if you prolong the triall in your declining dayes, as the Sunne setting stretcheth the shadowes of the Euening, deferring that businesse night after night, which Dauid made his mornings worke, Gods people feare to presage, what may become of you and your houses? onely thus much they bee perswaded with Mordecai, that helpe and comfort shall appeare vnto them out of an other place: Ester. 4.14 They will open their grieuances vnto an higher Iudge, no Iudge dormant, whose sentence is no dead letter, but a piercing Oracle, I will bring it forth.

Gods Will cutteth off all hope of impunitie: I will bring it forth: Gods forth cuts off all opinion of se­crecie. Sinners shall heare and feare; all eyes shall see, and euery mouth acknowledge, that vengeance that rough hand-maide of heauen, remaineth still a Virgine, neither power can force her, nor wealth winne her, nothing in the world corrupt her. And thou monster of men, who wilt not learne; though God bring his iudgements to light, [...]s it is Zephan. 3. [Page 33] euery Morning; say no more in thine heart, My Ma­ster is gone into a farre Countrie. Tush, hee seeth not, the vision is deferred; where is the promise of his com­ming? Suppose thy selfe one of those scape Goates, in whose temporarie repriuement, the Iudge of all flesh doth but represent the necessitie of his last Assises; yet for thee to conceiue the first motion of a the cuish cogitation, were as much in his sight, as to steale this Booke out of this hand before all these witnesses. If Liuius Drusus an Heathen, in the second Booke of Paterculus his Historie, when a a master-workman offered him to build him an house free from the sight of all men, desired him rather, if he had any skill, to build it so, that al men might see whatsoeuer hee did; much more should Christians order both their he arts and their hands, as though their houses, as though their bodies were transparant. God sees already, and men shall behold our shame hereafter: in the meane while, to reuel all our life, were as desperate a madnesse, as if some malefactour should swagger at the Gibbet foote, because there are some fewe rounds of a lad­der betwixt his necke and execution. For yet a lit­tle, euen a very little while, and behold the Iudge in the cloudes, the onely visible person in Trinitie, ouer a place, though not the same, yet as conspicu­ous as the valley of Iehosaphat, the Bookes all open, and the secrets of all hearts manifest. In that bright day must Hypocrisie, the cold glow-worme of the night, lose her vaine-glorious shining. All they, [Page 34]whose tongues were the tongues of Mounte-banks, whose hands were the hands of Painters, whose liues were the liues of Players, while they neither did what they said, nor said what they did, nor were in any point of their dealings like their appea­rance, must appeare in their likenesse: the inside of all things must be turned outwards, and painted se­pulchres of stones shall spue out many more pain­ted sepulchres of men. I will bring it forth, saith the Lord of Hoasts. Then and there certainely, perad­uenture heere and before that time; it may bee, while these wordes are in thy memorie, my Pro­phets vision may crosse thy braines; the wings of this Booke may flutter ouer thy drowzie con­science, vntill out of a furious paroxisme thou maist vent this hideous exclamation, O the Booke the Book! amongst the rest of thy frantike imaginations. A ter­rible supposition may some man say: but terrours are no wonders, when God [...]omes to Iudgement. Would [...] [...]cede [...] p [...]able and iudiciall manner [...] not a tr [...]mbling sinner feare, when hee [...] more flie the power of his Iudge aboue him, then hee could stand still, if there were an Earthquake vnder him. There is no matter of appeale, no Writ of errout lies against this Iudge, though hee bee both Iudge and partic; because hee can be neither ouerborne nor ouerseene. But heere farther the Iudge, vnder the name of the Lord of Hoasts, that is the King of glorie, who can muster out of the dust plagues against Princes, issueth out [Page 35]in a Martiall manner, like that strong man, Luke 12. ready to make a breach into the houses of theft and periurie, which is the surprisall or inuasion, my se­cond generall part; where I will craue leaue to sin­gle the parties surprized, because the difference of their sinnes asketh a distinct examination. It shall en­ter into the house of the thiefe, and into the house of the swearer, &c.

2. Betweene the strictnes of Hebrew & Greeke Etymologies on the one side, which appropriate the word vnto secret thefts, and the largenesse of most expositors on the otherside, which extend it to the breach of the whole second Table, wee may finde surest footing in the middle way, while accor­ding to the Scriptures vse, and Saint Augustine his description in the threescore and eleuenth que­stion of his second booke vpon Exodus, wee take theft heere for vnlawfull vsurpation of another mans goods; therefore vnlawfull, because the ow­ner was vnwilling, whether depriued of his sub­stance without his knowledge, by fraud and close cariage, or with his priuitie, but against his consent, and that eyther his full consent, as by violence and oppression, or his consent in part, as in the practi­sed exaction of couenanted interest from distressed debters, who wish with all their heart, that credi­tours would lend according to the nature of loane (a contract of meere gratuitie) their money accor­ding to the nature of mony, which is an appointed instrument of exchange vncapable of such mon­strous [Page 36]improuement. All these may seeme com­prehended in the Apostles exhortation (1. Thessal. 4) Let no man oppresse or defraud his brother in any thing: for God is an auenger of all such things: the flying Booke doth houer ouer all their heads.

Whatsoeuer may bee spoken of this argument, must suppose this plaine principle, that euery man is not owner of euerie thing; the principall right of all outward things God hath reserued to himselfe, therefore the Israelites did not properly robbe the Aegyptians; Deo ministerium praebuerunt: God him­selfe by a speciall commission entitled them there­vnto: yet hath hee committed to the sonnes of men a right of vse and dispensation agreeable vnto reason, which asketh that things in nature perfect, should serue creatures of more perfection; wherun to, for the auoyding of disorder, a generall distin­ction of ownages, was added by the Law of Nati­ons. For I reckon the Lacedemonians opinion of theft, that it was an allowable exercise of Martiall discipline, a paradoxe only of some men who with­held the truth in vnrighteousnesse, which besides sup­poseth what euer I haue said; because there can be no theft, where there is no distinction of ownages: afterwards as experience perceiued, that the com­mon Asse was neuer well saddled, more speciall proprieties with designation of euery mans proper portion, ‘—me us est hic ager, ille tuus,’ entred in by lawes positiue. These bounds are an­cient [Page 37]bounds, the curse of the flying Booke must light vpon their houses, who labour to remoue them, whether they teach others so to doe, as A­nabaptists & elder Heretikes called Apostolici; or do it in their owne persons, as theeues and oppressors. For when the chiefe Lord hath beene no lesse care­full of fencing his Tenants possessions, then in the maintenance of his owne homage and seruice, wri­ting downe, Thou shalt not steale, with the selfe same hand with which hee wrote, Thou shalt haue none other Gods but me: What singular ingratitude raig­neth in them, who reioyce in the spoiles one of a­nother? The verie Law of charitie being trodden vnder foot, seemes in a greeuing accent to demand, Si sterilitas in ignem mittitur, rapacitas quid mere­tur? Nor are the lawes of men written in bloud, which in the censure of this vngratefull and vncha­ritable sinne exceed the punishment of Moses In­dicials, amongst a multitude of offenders: which is caused not only by the fiercenesse of a wilde Nati­on, but by the wantonnesse of a peaceable Nati­on: For the latter is no lesse powerful then the for­mer, to quicken our originall corruptions, in whose iudgements stolne waters are sweet; Aliena nobis, nostra plus alijs placent.

It is high time for the grand Cacus of this We­sterne world to looke about him, how he may de­fend himselfe, and all his Italionated emissaries, from the curse of this flying Booke. For, not to men­tion that spiritual sacriledge, whereof good Doctor [Page 38] Taylor complained in a dreame; Theeues, theeues, robbe God of his honour, nor yet to pursue the mani­fest Leger-demaine of all their Diuinity, whereof the fittest title & inscription, in my conceit, may be that of the Apostle: 1. Tim. 6.5. Vaine disputations of men of cor­rupt mindes, destitute of the truth, who thinke that gain is godlines: because it emptieth it selfe frō point to point, into the Churches treasure: their vne­quall exchange of lead for gold, which the French Lawyers account no better then robbery; and the practise of Priests and Iesuites, who, like the two Neopolitane theeues, Pater noster, and Aue Marie, vnder pretence of long prayer, deuoure widdowes houses, might tell them, that their iudgement and damnation sleepeth not: The flying Booke shall enter into the house of the thiefe.

Thus farre while a Preacher walks in the gene­rall, describing the nature of theft, declaring the e­quitie of the Lawes against it, or otherwise decla­ming against strange theeues abroad, euery man can be master of his owne patience; descend hence vnto conclusions and applications, Thou art a theefe, thy trade is a theeuish trade; Kings Courts, and great Cities will quickly report, that the Preacher did forsake his Text, & cleane mistake his Audito­ry; giue mee therefore leaue, for mine owne part to professe, that no childe of the Prophets should be lesse troubled with Ionabs passion, would Gods mercy make me this day a liar, and your innocen­cy my speeches all impertinent.

It was an honest opinion of antiquitie, that theeuery should lurke altogether, among the bre­thren of base degree without preferment; as I could proue by the speech of Iarchas out of Philo­stratus in the life of Apollonius, which Saint Ierome vpon the second to Titus, ascribeth to a namelesse Author: whosoeuer he were, when a Magistrate was cōmended in his presence for being no theefe; A good commendation, said hee, for a seruant, if besides he be no runnagate. To which relation Saint Ierome addeth this Epiphonema of his owne, In tantum furti suspicio ab omni libero debet esse alie­na; so farre must euery free-man be, from all suspi­cion of theeuery. We may likewise say, what men should be, supposing them for the present farre o­therwise. Without flattery, to paint men as wee find them; the lamentable ruines of many decay­ed estates in this Land, bid mee make an humble suite to freemen, and rich men, and Gentlemen, to Lawyers, and Iudges, and Magistrates; that they would thinke it no scorne to be no theeues. If all theeues lurke in corners, or onely scowre the plaines; what meanes my Prophet? why doth hee mention such a one as dwels in a house, and that house his own? It shal enter into the house of the thief. Without all question the selfe same sinne, as the selfe same riuer passing through diuers regions, re­ceiueth diuers appellations; In the Church tis Sa­criledge and Simony; in the place of Gouernment tis oppression and tyranny; in the place of Iudge­ment, [Page 40]tis corruption and briberie; and when the Riuer swels vp to the banke, tis Vsurie. Consider and compare these aright, and I dare vndertake, they that lie in ambushment betweene Ierusalem and Iericho, shall be iustified as no theeues in com­parison. Alas, these be trifling Treuants, scarce their owne crafts-masters, quickly discouered, ap­prehended, committed and fettered in chaines of iron, while the greater abide at Ierusalem, stalking about the streets in chaines of gold. As this glori­ous port was purchased either in the Country, by racking Tenants, improouing Leases, inclosing Commons; or in the City, by diminishing quanti­ties, corrupting qualities, or taking opportunities by obseruing the seasons of dearth, and scarcitie; by lessening measures, and falsifying ballances; by mixtures and blendings, and other sharking so­phistications, Amos 8. which The Lord hath sworne, by the excellency of Iacob neuer to forget: so must it be main­tained by no dribblets; but by the pound, & vnder some great countenance of authority. There a small booty will not serue the turne: Mice indeed may be nibblers, and liue, when the Cat that keeps them, proues to be of an eating kinde: twentie to one shee deuoures more at one bit, then the poore Mouse would haue done at twentie. So, great men turning theeues, can be satisfied with no lesse, then a man and his heritage, especially when greatnes is accompanied with an ambitious desire of growing yet greater, [...], [Page 41]a Serpent must eate a Serpent, before it can bee a Dragon. You may see the heads of Iacob in the third of Micah, flaying, and chopping, and dressing the people as in a day of slaughter; and the gouernours of Ierusalem in Zeph. rauenously deuouring them raw, like wolues in the euening; and are these no theeues? no, they be murtherers. [...], betwixt life and liuing there is no such wide difference: cut but the poore mans purse, hee thinkes you cut his throat, and the throat of all his chil­dren. Such an vnmercifull cut-throat is oppressi­on, a sinne which the poore man cannot commit, though he would: Saint Iames accounts it the rich mans peculiar: Iam. 2.6. Doe not the rich men oppresse you by tyrannie? doe they not drawe you before iudgement seates? yet of all men, they can plead in themselues no necessitie. Men doe not despise a thiefe (faith Sa­lomon, Prou. 6.) when hee stealeth to satisfie his soule, because he is hungrie. They can plead in others no superfluity, for they robbe the poore: Now hee that oppresseth the poore, reproueth him that made him. Let not then the motion sound harsh, in great mens eares, that they would not disdaine the com­mendation of no theeues. O that they would strip themselues of that pompe and state, where­with iniustice hath clothed them, but for one mo­ment, and consider if they were to beginne the world, how many poorer then themselues would feare to bee bound for their truth and honestie! I would to GOD they would search their owne [Page 42]hearts, and ransacke their owne consciences, and make a strickt inquisition after euery suspected passage of their liues. At this instant I hold it not impossible, that some man in his owne bosome may discouer and attach a thiefe. Tell mee, belo­ued, do you not find him full of fetches, pretences, & excuses? Beleeue him not, spare him not, fauour him not, shriue him to the proof; arraign him, con­demne him, punish him; punish him in the body, by fasting & mortification; punish him in the soule, by repentance and contrition; punish him in the purse, by works of charity and restitution. Thus if you would iudge your selues, the Lord would not iudge you: the flying Booke would passe by your house.

In conclusion, vnto young and old against this crying sinne, of all that I haue read, I giue but two retentiue admonitions; the first, that old men cease to load themselues with long prouision, for so short a iourney, bewaring of couetousnesse, which is the root of all euill: They that will bee rich, fall into diuers temptations: Diues qui fieri vult, & cito vult fieri; right or wrong, hooke or crooke, all is fish that comes to the net, though it be (perhaps) a Serpent. Hee that makes haste to be rich, shall not be innocent. The last, that young men dull not their quicke and actiue spirits, for want of exercise in some vocation, taking heed of idlenesse: for this is the common progresse; Idlenesse brings pouerty; Necessity comes vpon the sluggard like an armed man. Prou. 24. Prou. 30. Pouerty brings theeuery; Feed me with food con­uenient for mee (saith Agur) lest I bee poore, [Page 43]and steale: and what I pray you, followeth? Lest I be poore and steale, and take the Name of my God in vaine. Stealing must bee couered and concealed with swearing, the sinne next to bee surprised by the flying Booke, next to be handled. It shall enter in­to the house of the thiefe and into the house of him that falsely sweareth by my Name.

Of those three conditions prescribed for an oath in the fourth of Ieremie. Thou shalt sweare, The Lord liueth, in truth, in iudgement, and in righteousnes, a de­fect of the foremost alone may be properly termed Periurie. For since the end doth determine natures in morality, that which precisely crosseth the end, must needes be the vertuous actions directest oppo­site. Now nothing ouerthroweth the scope and purpose of an oath (which in the sixth to the He­brewes is a confirmation) more then the sinne of false swearing, whether it testifie falsely of things past or present, as in an oath assertorie, or vnder­take things de iure, & also de facto, possible without performance, as in an oath promissorie. No sooner can your senses exercised in the Scripture, appre­hend the notion of a flying Booke, but you renew the remembrance of that in the third of Malachy, where the Lord threatneth, he will bee a swift wit­nesse amongst the rest, against false swearers; and can you maruaile, that they become sharers in the cur­ses and plagues of this Booke? maruaile rather, that they doe not ingrosse the whole. The proud me­rit of their prodigious profanesse, seemes to scorne any proportiō vnder a ful volume of punishments. [Page 44]If a simple he bee so passing cuill, that it can bee made good by no circumstance, no not by the glo­rie of God, in the conuersion of a world; Will you make a lie for him, as one lieth for a man? Iob. 13. All iudgements created, are too narrow to conceiue the guilt of Periurie: forasmuch as therein, besides the wrong of our neighbour, who can haue no com­merce with vs, if there bee no truth and trust in vs, by making GOD himselfe an Idoll, ignorant of truth, or like the father of lies in the eight of Iohn, a Patrone of fraud and falshood, wee send him vp a desperate challenge of impudent and Atheisticall defiance. Aske in this case of Histories, from the Booke that flyeth heere, to the Booke that lieth a­nie where in presse, whether euer any dared this Gyant without their owne notorious destruction. When Vladislaus King of Hungarie, contrarie to his solemne oath, falsified at the earnest instance of two Cardinals, set vpon Amurah the Turke vnawares, he perceiuing his soldiers falling and vi­ctorie flying away from his side, pul'd a copie of the Truce out of his bosome, and lifting his eyes towards heauen, bee vttered some such wordes as these. O Iesus Christ, loe, these are the leagues, which thy s [...]ruants haue confirmed by thy Name, and yet haue violated! If thou bee a God, as they say thou art, shew thy selfe in this thine and mine iniurie, by plaguing these forsworne miscreants. Scarce had hee ended this strange petition, but the successe of the Chri­stians battell turned, the King was slaine, his army discomfited, and his people pitifully butchered. [Page 45]Certainely this flying Booke mightily triumphed there, like the Angell of the Lord in the Campe of Ashur, that all after-ages might out of an awfull reuerence, frame this incontroulable inference, that he which plagued a Kingdome, wil neuer leaue an house vnplagued for periury. Wherefore we con­clude, that though God was much glorified, and Religion iustified, in the suffering of that holy Mar­tyr Iohn Husse at the Councell of Constance, yet both were cruelly dishonoured on the parts of his cruell persecutours, because they put him to death contrary to safe-conduct. A promise equiualent to an oath in the Lawes estimation. Iohannes Mo­lanus, a professour of Louaine, in a booke of this argument acknowledgeth the fact, but with cer­taine limitations.

First, that safe-conduct was granted not by the Councell, but by Sigismund, by which distinction (vpon supposall that Sigismund and the Councell might be distinguished) the fault is not discharged, but only translated.

Secondly, that it was against vnlawful violence, and not against lawfull executions; where he stands beholding to Minsinger the Ciuilian, who maine­taines indeed, that a man may bee punished for some superuenient misbehauiour, notwithstan­ding safe-conduct; whereas Iohn Husse before ex­communicated for non-appearance, suffered in that very case, for which hee receiued warrant of security. The disputers third euasion may wrest laughter from the spleene of grauitie it selfe, which [Page 46]is, that hee had safe conduct to come, but not to returne. Had not returne beene specified in the letters, Minsinger might haue taught Molanus in the 82. obseruation (the place whence hee mis­tooke his second shift) that in letters of safegard, where accesse is promised, there recesse is alwayes included. And was it then credible, that an vn­derstanding man should moone one foote out of doores, vpon such weake tearmes of security? Yes, saith this charitable Author: for you must note, that this Iohn Husse was a reprobate; and re­probates are very presumptuous. Thus this cen­surer of bookes boldly transcends his commission, and censures men. Wee are the more vnwilling to me [...]e out the same measure backe againe vnto him, because, although hee square with vs in the Hypothesis touching Iohn Husse, yet hee mainely ioynes with vs in the Thesis, that faith must be kept with Heretikes; wherein after seuerall proofes, he takes it in some kinde of indignation, that Herman­nus Letmasius a Diuine of Paris, misapplieth Isi­dores sentence In malis promissis rescinde fidem, to the violating of promises made with Heretikes, since Isidore meant by euill, a present cuill of sinne, no lawfull matter of an oath, not a future euill of punishment, or ensuing inconuenience. By such principles of periurie as Let masius striues to lay downe, you may generally mistrust the Papists, especially considering a doctrine subordinate; and in the next neighbour-hood, to wit, equiuo­cation; by the benefit of which politike muen­tion, [Page 47]both in priuate and before a Magistrate, they can say what they will, sweare what they will, against their knowledge, and against their conscience, prouided that they reserue in minde the contrarie. Before you passe ouer the Alpes, all trauailing young Gentlemen, studie this learning, as young Scholers in the Vniuersitie doe studie fallacies, not for your practise, Quid Romae fa­ciam? mentirinescio: but for your owne profit and security. With them that peruert the formall in­tent of words, which were first ordained not for concealement, but discouerie; you can haue no fruitfull conference: you can haue no safe society with them, that impoyson the remedies of conten­tion, and cancell all seales of confirmation. A­mongst our selues at home, sacred and inuiolable e­uermore bee the Religion of an oath, both within & without the place of iudgement. In iudgement; for no man that hath entred into a statute, but vnder­stands, it extends to be executed on his body, lands, goods, and will not suffer his eyes to sleepe, nor his eyelids to slumber, nor the temples of his head to take any rest, vntill hee knowes how to performe the defesance and condition. An oath is a kinde of Statute entred into, and acknowledged vnto God; the condition, to say the whole truth, and nothing but the truth; to bee extended on the house: The curse shall enter into the house of the false swearer, the goods, the lands, the bodie, the soule; and the di­uell like a nimble Vnder-sherife, stands readie to take all in execution.

Were it possible that the greatest Tyrant would extort a falsehood from me by proposall of the greatest torment as (God be magnified for our Prince and peace, wee know no such violence) yet were it possible, still I must hold fast truth as the hornes of the Altar, because our Sauiour hath ouer-ruled this case: Matth. 10. Feare not them which can kill the body, but are not able to kill the soule; rather feare him, which is able to destroy both bodie and soule in hell. Without the place of iudgement thinke not that men must be couzened with othes, as children are with Counters. Glorie not in equiuocating formes of swearing, with some secret reference to the my­steries of your vnknowne profession. For thus runnes the rule recited by the Schoole-men and Canonists out of Isidore, Quacun (que) arte verborum, &c. With what sleight and cunning phrase soeuer you sweare, God the witnesse of your conscience, takes it, as hee to whom you sweare, by common construction vnderstands it. Therefore subtile Trades-men ensnare themselues, whiles they make a snare of Gods ordinance and the credulous buyer departs away nothing so heauy loaden and oppressed, with the price of wares, as the sellers soule is loaden with the weight of his owne periu­rie. Cast off all, in all places, at all times; because as Philo speakes, [...], false swea­ring proceeds from much swearing, while vse breeds facility, facility custome, and custome per­iurie: [Page 49] Let your yea, be yea, and your nay, nay: sweare not at all in your ordinary communication.

Heere am I fallen vpon that complaint, which I could fill with teares, as well as with words. It may grieue, I say not, any tender, but any heart of flesh, which knowes not yet the degrees of the nether milstones hardnesse, to heare that Name, which is reuerend vnto Angles, and terrible vnto diuels, tossed about among the sonnes of men, without reuerence or feare. Children we see haue wit to sweare rashly, before they haue discre­tion to speake distinctly. Young men vse othes in hot bloud, as arguments of courage and resolution! Old men sweare in choller, to maintaine their cre­dit and reputation, and he that will not sometimes rap out an othe in a brauado, hath in the common opinion neither the wit, nor the courage, nor the credit of a man, sure no stampe, nor spark, nor spirit of a Gentleman. Tis a bare and naked speech, a cold and dead narration, which is not mingled and interlaced with some blasphemous mention, ei­ther of our Maker or Sauiour. There must be ei­ther nailes, or wounds, or bloud, or heart, or bo­dy, or soule, or somewhat, else it wants due comple­ment and circumstance. O God, must the foun­dation of our honour needes bee laid in thy disho­nour! Lord Iesus, was it the end of thy diuers suf­ferings, to minister vnto men diuers formes of swearing, or to take away the variety of their soules diseases? To take away the variety of their [Page 50]soules diseases without all controuersie. There­fore let them feare that they haue little or no part in the merit, who thus abuse euery part in the paines of his sufferings. If the loue of God with all the bonds of all the benefits wee haue receiued, or hope to receiue, cannot perswade vs to coue­nant with our lips, against this euill, from which of all euils, wee haue most power of abstinence, to which of all euils, we haue fewest temptations, yet remember from whence it ariseth, from the first cause of euill, Sathan; whither it falleth, into the last effect of euill, damnation, and in the middle point the short spanne of our life, what mischiefe and vengeance it procureth: for the sentence, I know, is Apocryphall, but the sense compared with this flying Booke, appeares to bee most Cano­nicall, A man which vseth much swearing, Eccles. 23. shall bee filled with wickednes, and the plague shall neuer goe from his house: which continuance of the plague was the third part in my first diuision.

Some would in this place obserue a raigning 3 and a domineering nature in the curse of this Booke, which shrinkes not into corners, but takes posses­sion in the middle roome most honourable; Me­diâ dominatur in aulâ. Kings indeede haue some­times chosen the middle place of Kingdomes for their seat; because, that I may speake in that olde similitude, the way to keepe a stiffened hide from rising at the sides round about, is to set your feete vpon the center: but the language originall shewes [Page 51]me small odds, betweene, In the house, and in the midst of the house. Therefore I rather obserue the stubburne quality of vengeance, which like a froward Inmate once admitted vnder any roofe, wil neither suddenly remoue, nor remaining, cease to be troublesome. God hath ordained to put a difference betweene his friends, whom he chasti­seth out of that anger, which Saint Augustine cal­leth an anger of consummation, and his enemies, whom he plagueth out of another anger, an anger of consumption, that the rod of the wicked shall not rest vpon the lot of the righteous. Psal. 125. That was the ground of that heroicall confidence of Athanasius, when hee pronounced of Iulians hot persecution, Nubecula est, citò transibit; it is but a cloud, and a cloud will quickly vanish. As for the vnbeleeuer, The wrath of God abideth vpon him, Ioh. 3. which words haue a double aspect; one backwards, ac­cording to Saint Augustine, as if it were a wrath of great antiquity, it comes not now, twas before vpō him; another aspect it hath forwards in the Greeke Fathers, exposition noting the continuance of wrath, [...], It shall not depart from him. In this sense it abideth, and I know not whe­ther there may not lurk in the word vpon him, some secret intimation of aduantage frō an vpper place, as though reuenge did stand continually preying vpon a wicked man, like the rauenous bird in the fable vpon Prometheus, or that other vpon Titius in hell; whereof if any demaund, Why is mine [Page 52]heauinesse continuall, and my plague desperate, and can­not be healed, they haue matter enough for answere within themselues, their owne obstinate continu­ance in sinne, whereof though the particular acts are transeunt, yet the staine and guilt is permanent. A consideration which abundantly iustifieth the tenour of Gods temporall punishments in earth; forasmuch as it quitteth his eternall iudgement executed vpon the damned in hell; whereof Saint Gregorie, Ad distr [...]cti Iudicis iustitiam pertinet, vt nunquam can eant supplicio, quoram mens in hac vita nunquam voluit carere peccato; it concernes the iu­stice of the strickt Iudge, that they neuer want pu­nishment, whose mindes would neuer haue wan­ted sinne; yea they desperately cast themselues into a state irrecouerable, and they would haue li­ued for euer, onely that they might haue sinned for euer. And therefore no maruaile if the flying Booke heere lodge all night with the impenitent malefactours, because impenitencie deales with it, as the Romanes dealt with victorie, clipping the wings of it, that it cannot fly away. It shall remaine in the midst of his house. It is no Christian wisedome then, but carnall weaknesse, for men any way visi­ted by the hand of heauen, to sigh and groane, and aske how long out of ignorance! and wonder that the terme of their heauy visitation is not yet expi­red. In such a lamentable condition, the Church may teach them how to correct and direct their spirit in the third of Ieremies Lamentations. First, [Page 53]there must be an inquisition after the proper cause, Why is man liuing sorrowfull? man suffereth for his sinnes: then a resolution to vse the proper remedie, Let vs search and try our wayes, and turne vnto the Lord. Otherwise, as when you are dead, all the while any moisture remaineth, the wormes will not forsake your carcasse; so while you liue, the curse will waite close vpon the cause; still a sinner, and still a sufferer. Now the sinne of them, which either deuoure holy things, which is abominati­on; or rob and oppresse their brethren, remaines still, as long as the spoyles themselues are vnresto­red. Israel could not stand before their enemies, till they had put away the execrable thing from among them: J [...]sh. 7.11. no more will the curse of the flying Booke, vn­till the treasures of wickednesse be returned backe againe to their owners. Let the great Goliahs and An [...]kims of the world, who grinde the faces of the poore, as they feare a weight greater then a mil­stone about their necks, when these shallow riuers of temporarie punishment shall run into the sea of eternall torments, come downe from their pride, and imitate (euen the greatest of them) the exam­ple of little Zach [...], the greatest example that euer was, for effectuall and substantiall restitution, and let them breake off their sinnes with righteousnes, which giueth euery man his owne; for, if wee be­leeue Saint Augustine in his fifty foure Epistle ad Macedonium, non remittitur peccatum, nisi restitu­atur ablatum: Without restitution no remission: [Page 54]and where there is no remission of the guilt of sin, there can be no decrease of the power of sinne; and where the power of sinne decreaseth not, the plague of sinne increaseth like a spreading plague or Leprosie, which spares neither house nor walles of the house, which is my last generall part, the consequent or effect of the curse, It shall consume the house with the stones thereof, and the timber thereof.

4 What Salomon at the fourteenth of the Prouerbs deliuereth in generall, The house of the wicked shall be destroyed, you may conceiue heere verified in a speciall manner of destruction; It shall consume it. A consumption which Bildad describeth ( Iob. 18▪) not without allusion to Sodome and Gomorrah, Brimstone shall be scattered vpon his habitation. Yet if a man himselfe and his children might escape, more houses then one would bee purchased for money; No, the thiefe and the swearer shall bee cut off in the former verse: Iob. 18.19. He shall neither haue sonne nor nephew (saith Bildad) amongst his people, nor any posterity in his dwellings, the curse will consume the house; and the house in the Scripture compre­hends the whole family. For all that; yet, though his bodie be accursed, like the barrē fig-tree, Neuer fruit grow more on thee; and his house accursed too, which consisteth rather in the frame and fabricke, then in materials, may he not say as Absolon said, & doe as Absolon did? I haue no sonne to keep my name in remembrance, suffer me to take some of these stones [Page 55]of emptinesse, that I may reare a pillar, and call that pillar after my name; no, nor so; Downe with it, downe with it, euen to the ground, doth vengeance cry: not a stone must bee left vpon a stone his re­membrance (saith Bildad) shall perish from the earth, and hee shall haue no name in the street. This con­sumption is a totall destruction, without all dis­pensation. It shall consume it with the stones there­of, and the timber thereof. So Spurius Melius and Sp. Cassius in Rome, and all such bastard plants haue beene rooted out; iustice ordaining, be­sides their own death, Vt penatium quo (que) strage puni­rentur, saith Valerius, Lib. 6. Cap. 3. Euery mans house is his Castle, by the ciuill Law, and no man may bee dragged out of his owne doores iu­dicio ciuili; yet in such causes as wee in England call Crowne causes, especially Treason, euident contempt or contumacie, stately buildings haue beene vtterlie ruinated, as theirs in the third of Daniel, or conuerted into filthie draughts, and receptacles of excrements. This seueritie men haue learned of God himselfe, who if hee make his owne Temple waste, where it once becomes a denne of theeues, certainely hee will by no meanes spare priuate houses, which are not one­ly shops for exercise, and shelters for defence, but Monuments also for the bragging proclamation of iniquity. When the stones at euery ioynt doe weepe like Marble, and the timber at euerie pinne doth bleed like the Vine; when both the stone [Page 56]out of the wall, and the beame out of the timber ioyne in a mournfull Antheme, one beginning, and the other answering, Woe, woe to the man that buildes an house with bloud, the curse must needs consume that house with the stones thereof and timber thereof.

Now then that my speech may keepe within the bounds of your pattence (R.—) I should thinke my selfe and others blest in this dayes errand, if euerie man would vouchsafe by the tryall of his heart, to trie the foundations of his house, whether they totter vpon sand neere vnto destruction, or rest vpon the rocke, able to with­stand the tempest of Gods indignation: whether you haue indeed a Palace of pleasure for your off­spring, a fortresse of defence for your posteritie; or a tower for the records of vengeance; and for this flying Booke a Librarie, doe it, I beseech you, throughly. No where doth flesh and bloud de­light to deceiue it selfe more, then where the wa­ges of deceite is a colour of profit and aduantage. They that sell the sheepe of the slaughter, in the ele­uenth of this Prophecie, Say, Blessed bee the Lord; for I am rich. Many Prophets, I make no question, haue cryed out of this place, as Zephaniah cryed a­gainst Ierusalem, Woe to her that is filthie and polluted, Woe to the robbing Citie; and as Nahum against Ni­neue, O bloudie Citie! the prey departeth not, it is full of lies and robberies: they meant the men more then the walles, though (peraduenture) the walles did [Page 57]as much obserue them. Nor was there suspicion without all probable grounds, who haue had Trades-men throughout most ages of the world, in continuall ielousie: otherwise our Sauiour would haue found another name, then Theeues, for buyers and sellers in the Temple; and that old Athenian Law, [...], had neuer beene enacted, That men should not lie in place of entercourse. You doe not heare me deriuing Mar­chants from so wicked a Patrone as Mercurie, though the verse say:

Notwithstanding the danger of mine owne profession, a burden vnder which the shoulders of Angells may iustly shrinke, and for which my shoulders will smart, if I bee not faithfull, pleads sufficiently for my boldnesse, while I plain­ly tell you, that your profession is dangerous, yea exceeding dangerous. Difficile est, saith one, vt non interueniat inter ementes & vendentes peecatum: It is hard to keepe sinne out of trading. For Customers are not procured by chaunce, but gai­ned, as it falleth out, by casuall opportunities.

Therefore where the feare of God is once ex­pelled, or ouerwhelmed with couetousnesse, af­fection cannot so much mooue you; you deale not so much with friends or acquaintance; dis­credit cannot trouble you, you deale with stran­gers either soone forgotten, or neuer seene againe, [Page 58]vntill you meete in heauen, or meete in hell. Sa­tan stands at your elbowes all the while, stirring vp your desire of profit in ouerprizing, cherishing the pride of your wittes in ouer-reaching, and mingling lies, oathes, and blasphemies; all his foulest brokeries, with your fairest marchan­dise. The meanes to stand vpon such slippery ground in your most lawfull contracts, is by no meanes to couet a larger freedome in vniust or suspected bargaining. Some may remember where I ranked the Vsurer, when I made him the theeues cōpanion. Me nemo Magistro Fur erit. As farre is my tongue from recanting, what Leo speaks, Foenus pecuniae, f [...]nus animae, as mine cyes are from seeing that fire in this place, then which Agesilaus ne­uer saw clearer, when bonfires were made of Ob­ligations. Did you discerne in this and all other matters of practise, the full scope and extent of your libertie; thus farre may wee goe and no far­ther (which all cases of conscience extant can hard­ly teach you) yet would there be some difference still retained betwixt a morall agent, by will deter­minable, and a naturall agent, who knowes no limits, but the limits of his power; betweene a beast, that deuoureth all within his tether, and a man to whome God hath giuen both reason and grace to rule his appetite. Sinne will soonest take occasion by the Law, when men hang vpon the brinkes of their liberty. The Iewes might giue offenders fourty stripes by the Law; yet Paul recei­ued, [Page 59]you knowe, but fourty stripes saue one: perhaps they thought, if the full number had once beene giuen, their singers might haue itched to giue one more, Qui à nullis refraenat licitis, vicinus est illicitis: hee that refraines from no lawfull things, is vpon the borders of things vnlawfull, and is in danger to fall vnto them; As that note which comes too neere in the margent, will slip into the Text at the next impression. Of all studies then neuer study to range in the borders and extremi­ties of your freedome. How much of the world you may swallow, and the world not choake you; how neere you may come through the skirts and suburbs of hell, and hell not wholly deuoure you; Lest the enemy perceiuing the ventrous outroades of your extrauagant desires so neere his owne ground, lead you captiue at his pleasure. The wi­sest meere man that euer was, crowneth and com­mendeth a course cleane contrarie; Prou. 28. Blessed is the man that feareth alwayes. And Saluianus giueth the reason, Nemo magis diligit, quàm qui maximè veretur offendere: None loues God more, then hee that feareth most to offend him. This man with an awful eye still directed towards his last account, will be more careful by many degrees of the man­ner, then of the matter of a purchase; how he gets it, then what it is hee gets. Because this latter, will hee, nill hee, must bee left, happily to them who came more lightly by it, an instrument of sinne and cause of punishment how soeuer

De malè quaefitis vix gaudet tertius haeres, seldome proues a lying obseruation. But the manner of a purchase will either bring a iudgement home to his doores heere, or at least, follow him to iudge­ment heereafter. Most men are too forward ad­mirers of them, who store, and enrich, and appa­rell themselues with oppression, whereas their suites are the suites of Gehezi, their gold the gold of Tolowse; and all their cattell no better then E­quus Seianus, whereof the owners neuer prospe­red. Foolish Birds follow the Kite, in hope of a part in the supposed prey, when shee drags her owne guts after her: [...] wee should not haue gained this losse, saith Paul of his shipwracke; such gaines are the gaines and riches of iniquity, wherein a good conscience suffers ship­wracke: nay, worse; for atemporall losse a man grieues but once; for euill gaines, because hee hath made a more dangerous shipwracke, he must grieue for euer.

You haue now heard, first the publication of a curse both infallible, against hope of impunity; and visible crossing all opinion of secrecie: second­ly, the surprisall or inuasion, where the parties sur­prised, were the Thiefe and the false Swearer: thirdly, the continuance of it, as long as sinne con­tinueth: fourthly, the consequent, a consumption and vniuersall desolation.

Vpon the ground of all these fearefull premises, let me beseech you this once, as you tender your [Page 61]owne dearest dwelling places; alas, what haue the stones and timber deserued? yet because the Vul­ture hath carried all to her nest, nest and all must bee set on fire: as you tender the fruit of your loynes, which may be wrapt in the same destructi­on; why should you consult shame to your owne house, destroying a childe in the gaine of a childes portion, as if a man should sell his horse, to buy him prouender? as you tender you owne soules, if you know the price of a soule, and beare not that rich treasure in your bodies, as a Toade doth a preci­ous stone in his head, and knowes it not; Lay not vp your hearts there, where riches abound and multiply: Lay not vp riches there, where theeues breake thorow and steale: Lay not vp theeues there, where vengeance may breake in and consume. Now the God of all mercifull operati­ons, by the sprinkling of his blood, which speaketh better things then the blood of Abel, purge our hearts from couetousnesse, and clense them from profanenes, that neither the curse of the fly­ing Booke, nor any other destroyer enter in vpon vs, and consume our per­sons, our families, and our habitations. Heare vs, &c.

A SERMON PREACHED AT SAINT MARIES IN OXFORD.

THE Prophet hauing begunne this Chap­ter, as an Herald, or officer at Armes, with a solemne pro­clamation of warre against a people re­bellious in generall, applieth afterwards in order more parti­cularly, seuerall points of reuengement to the se­uerall points of their rebellion. Among the rest I [Page 2]haue at this time brought vnto you their con­tempt of that rule, which should haue kept them within compasse both for ciuill and religious al­leageance, as the most principall, and indeed the mother-breach of Gods couenant; you will call it presently Israels estimation of Gods direction, wherein taking the reading most receiued, you come first acquainted with Gods direction. I haue written vnto them the great things of my Law, then with their estimation of it: but they were counted as a strange thing.

First in the former, to passe by the person direc­ting, with his irrefragable authoritie, the persons directed with their singular prerogatiues (for that they are of common obseruation) attend (I be­seech you) with reuerence but a while the man­ner, I haue written vnto them, and the matter, the great things of my Law, then by Gods gracious assi­stance, & your Christian wonted patience, we will examine what welcome it found in the peoples estimation.

I haue written vnto them] Were there no more but a special reference here to that indiuiduall acti­on, where Tables of stone were deliuered to Mo­ses, written by the singer of God, Exod. 31.10. 'twere richly sufficient to consecrate and hallow for euer this outward forme of Reuelation. But hee which is, which was, and which is to come, pointeth not onely at his owne worke, then more immediate; but at all the discoueries of his will, written by the ministery and mediation of his ser­uants. [Page 3]For what though the Law bee named? 'twere a wrong to restraine it to the Decalogue, or to the Pentateuch; the name you know is generall, and therefore when Malachy, concluding his Pro­phesie, sends vs to the Law, we may not rashly con­ceiue, that hee [...]oncludes the Prophets, since by it is meant, as Saint Austen noteth, 15. de Trinita­te 17. and wee finde it true many times, the whole Testament, Galath. 4. Genesis is the Law, Iob, 15. the Psalter is the Law, Rom. 3. both it and Esay is the Law, all is but ey­ther a repetition, or exposition, or application of the Law, & therefore all is and may be termed the Law, the Gospell it selfe (the Law of Faith, whose true propertie is to reioyce the heart) not at all excep­ted. Psal. [...]9. But Hoseah (may some reply) was too early vp to brooke this acception, in the dayes of V [...]iah long before much of this ample Law was written. Therefore obserue, that you finde the word ori­ginall, in the future time and Enal age indeed, yet not a bare Enallage without signification, but im­porting in generall sentences, as I am taught by the best Hebricians, Drusius. Tremelius. vse and continuance of the matter in such a sort vttered; so that by I will write, instead of I haue written, is vnderstood the course that God hath taken, his custome of writing, which customarie manner of disclosing diuine know­ledge vnto mankinde, howsoeuer licensed enough at the first choise, yet by the successiue practise of men inspired from aboue, may farther appeare more and more authorised, more and more sancti­fied. For Moses, Samuel, Esdras with the rest, the [Page 4]same men who for their own times were Gods ho­ly Spokes-men, approued themselues likewise for the perpetuall benefit of aftertimes, his full Secre­taries. And the same Spirit which did perswade Ieremy, to receiue that which God did command, moued Baruch, no doubt, to write that which Iere­my did dictate. That I may not single out the Pro­phets one after another, but ground the declarati­on hereof vpon some consent; I take that modest collection in Caluins Preface vpon Esay, to be very probable, that it was their familiar vsage (as hee there, and others elsewhere from Abac. 2. and Esay, 8. coniecture to fasten the summe and abridge­ment of their errands to the dores of the Temple, which, after some few dayes view, was taken downe, laid vp and kept in the treasurie for a sa­cred monument. Heere might I stand vpon the brinke of this former couenant, would I but listen with affection to some mens glosses vpon Gods promise, Ier. 13. I will put my Law in their inward parts, and write it in their hearts, vsed indeed for assu­rance of pentifull grace vnder the Gospell, which the Spirit maketh the administration of righteousnes, giuing with the precept power of performance, farre aboue the letter of the Law, the ministration of condemnation; but they abuse it, as contayning an extreme difference, in respect of writing be­twixt them both, or rather (if it be any ground of their argument) a plaine opposition. From the strict seuerity whereof it would follow, that no­thing should bee inuisibly written in the old, no­thing [Page 5]visibly written in the new Testament; wher­as contrariwise, Saint Paul is a witnesse aboue ex­ception, that the very Gentiles, Rom. 1. had the Law of God written in their hearts. And this blessed draught of truth written in inke and paper with­out (except all Christian experience be but a delu­sion) hath been and still is not an enemy to the Spi­rits secret printing; but a subordinate meanes to ingraue the same Characters more deepely in the mind and conscience. For which cause the Apo­stle, 1. Cor. 3. writeth outwardly of this inward kinde of writing, wherefore I trust, we may fairely proceede ouer hence to the new Testament, as from strength to strength, notwithstanding this barrelesse barre of seeming separation betwixt them. The writers accounted the first on this side, are the Apostles, who in the most ancient Sy­node, and therefore not vpon the motion of any priuate braine, sent letters vnto Antioch by Iudas and Silas, who went with Paul and Barnabas, and therfore not for want of trusty messengers; wherin this was part of their stile, Act. 15.28. It seemed good vnto the holy Ghost and to vs, & therfore the Spirit of Christ was among them. The last in all mens account, and suruiuor of all the rest, is Saint Iohn, who is com­manded to write aboue tenne times in the Apoca­lips, and towards the end of the Gospell, he telleth vs, that these things were written, that wee might be­leeue, and that beleeuing, wee might haue life through his Name. From the first to the last, as well for di­rection in the manner, as suggestion of the mat­ter, [Page 6] [...]. The whole Scripture is gi­uen by inspiration of God. Not to betray distrust in a case apparent, by the multitude of allegations, or my mistake of you (beloued &c.) whom I knowe to be farre from a froward Auditory; let mee not looke so many learned iudgements againe in the face without blushing; if I dare affirme that the Christian world hath deuised hitherto any instru­ment in reason fitter then letters, cither for preser­uation or propagation of Religion. The first of these ends the Poets mistooke not, though he ap­peale to Fame, for Author of the deuice it selfe.

And our owne experience (it grieues mee in this case that I should vrge experience) our owne ex­perience doth daily teach vs, that the best Prea­chers words are but fleeting sounds, mouing more perhaps for the present; yet no sooner spoken, but gone, and almost forgotten, vnlesse they bee taken aliue as it were while they are flying in the snare of this most profitable inuention: then indeed the losse of the eare is restored to the eye, and the cer­taine patterne of truth becomes secured in mens memories. When I found in some Antiquaries, that the Reede hath been vsed for a pen, and that the Canes which grew in the banks of Nilus, mini­stred matter for paper, I remembred those Aegyp­tian frogs in Aelian, who taking in their mouthes, [...], saue themselues, from being de­uoured by the water Serpent, the rather because [Page 7]me thought it might be a fit embleme, to shew that the weakest conceits, taking hold of writing, cannot bee consumed by reuolution of yeares whose Hyeroglyphicke was a serpent. And as the tyrannie of time, which like Saturne would de­uoure his owne children, is by this art greatly be­guiled: so Heretikes also, who winde themselues into the Church, as marginall notes oft creepe into the text, are refuted and reiected by recourse vnto this originall. You may be told of Pythagoras, and as those Pagan Druides. Priests of France, that in their rules abhorred writing. But where are their precepts? how many footsteps are there now remaining of their learning? their very names in these dayes had beene vnknowne but for writing, and happily their owne opinions been vnwritten; but that they were in their owne times accounted Paradoxes. But was not this the discipline of Gods owne house, for two thousand yeares and vpwards, to feed his eldest children onely with tradition? Surely the diuers restitutions and reformations of Gods true worship, argue that those times were not generally so fortunate for Religion. But sup­pose that in one or two families, when men were at the fewest, their hearts at the purest, and their liues at the longest, Religion were a while retained, yet was it not onely by tradition, but by Visions, Oracles, Elements, and Rudiments, which might be vnto them in stead of writing. Writing began with Moses very conueniently, when the number of men was much increased, and their yeeres much [Page 8]shortned, that so Gods worship might bee propa­gated, both downwards to succeeding generations. This shall bee written for the generation to come, and the people which shall bee created, shall praise the Lord, Psalm. 102. And abroad to diuers Nations before Christ, in some diuine glimses obscurely shining through the chinkes and crannies of the then-de­caying partition wall, as appeareth in the Eunuch: after Christ in a brighter and more cleare light, at the noonetide of the Gospell.

Goe therefore and teach all nations] And who will presume to except this manner of teaching? By which that it was their purpose to teach, I could gather further out of their owne seuerall writings; and if it needed, I could adde both the suffrages of primitiue Fathers and Histories; but they being Gods witnesses and Ambassadors, haue as you see written, and therefore may not bee thought (ex­cept wee saw greater contrarie proofes) to haue done what they did, besides their Commission.

All which considered, the lesse maruaile may it be, that we deale in strict termes with our aduersa­ries, holding stifly Tertullians plea against Hermoge­nes, Scriptum doceat Hermogenis officina; for whence the needlesse ouerplus of their vnwritten supplies proceed, we know not: from themselues in all like­ly-hood that are parties, who must not think to be conueied into the roome of Iudges by this couze­nage; but these written euidences (wee are sure) are Gods owne deedes and specialties, wherein moreouer wee are taught, that the Lord will re­proue [Page 9]them, and they shall be found liars, The Lord will adde vnto them the plagues of this Booke, and they shall be cursed and abominable that shall offer to peece his word, to mend his workeman-ship, to mingle and imbase his precious gold of the Tem­ple, with the drosse and vnsanctified refuse of their owne inuentions. Let it then bee acknow­ledged among vs (for Papists I hope are absent) a silly shift of Romish brokery, for vent of tra­dition any way to discredit the Scripture; yea let it be grauen with an iron pen in lead or in stone for euer; that they, who would sometimes haue set vp those vnwritten verities, fell in the end to open rayling at the Scripture; that all after-ages may bee filled with questions and exclamations. What? were all colours spent? was there no ca­uill left? did the luxuriant wits of Rome end in such barrennesse and beggerie, that nothing could bee forged, but a mute, or a brute, a dumbe or dead letter, a blacke Gospell, or a peece of inky-diuinity? O thou that destroyest the wisedome of the wise, and castest away the vnderstanding of the prudent, how hast thou confounded the dispu­ters of this world, that they should thus turne the edge of their malice from our cause to thine or­dinance, and at the lowest ebbe, in the ruines of their strength, bid battell vnto the Lord of Hostes, their strongest and their mightiest enemy? They might haue knowne, that whatsoeuer may cause their ioy to bee full, whatsoeuer may perfect them [Page 10]for euery good worke, whatsoeuer may make them wise vnto saluation, all this is written, and there­fore a man of God should not presume, or bee wise aboue that which is written, certainely a man of reason should not presume, or be wise against that which is written. But wee, that bee both men of God, and men of reason, enioying the places of sober and religious Christians, are bound while we liue, to magnifie the grace of God in this vn­speakable benefit; had hee but obscurely signified a word of his will, Angels in reason must haue stooped and obeyed. And therefore, if our Fathers had but told vs some part of our duties, many whole Countries, to this day without God in the world, might haue enuied our happinesse.

But since wee take not what we take, vpon trust of mens report, hauing yet a more sure word of the Prophets and Apostles; since whensoeuer wee will, we suruey at the full that great mystery of godlinesse, which (I say) not Kings and Princes, but Saints and Angels haue desired to behold: Behold in it, I be­seech you, a marueilous high point of mercifull prouidence, a blind man (my brethren) may per­ceiue, how we that can read (though we could but read) are almost as farre beyond them that cannot, as he that hath seeing eies in his head, surpasseth a blind man. And yet the late inuention of Printing may make vs farther doubt, whether euer learning hath so much excelled ignorance, as Scholers haue in this case excelled Scholers. Gods will is neere as [Page 11]well knowne as his workes, and the Booke of grace, is now become like the Booke of heauen.

His arcana notis terra pelago (que) feruntur: their sound, yea now, if wee will, their line is gone forth into all the earth, and their words into the end of the world. Wherefore I hope wee cannot enter into our large Studies, but they will put vs in mind of the time when a Deske in some narrow window, was taken for a little Library, yea the store of our learned volumes now must needs, I trow, remem­ber vs of that ancient scarcity, which like that old woman that sold bookes vnto Tarquin, Dionys. Hal. lib. 4. antiq. enhaunced the price to so high a rate, as might haue made a Tarquins ransome: When questionlesse many men in this place laid both wit and wealth toge­ther, to compasse with a common purse, the ioynt purchase of a little outworne darke & difficult ma­nuscript. If this were but one of the Themes of our meditations, it would sinke at length into our affections; if our affections were truely mooued, they would call vpon vs for thankfulnesse; if thank­fulnesse did appeare clearely, to bee our debt, we would returne it and expresse it (as neere as wee could) in the same, or the like kinde, striuing to the vtmost of our power, to enlarge the meanes of knowledge both by words and writing. GOD knowes I desire not, that any who trauell onely with the winde, should be deliuered of their emp­tines. I doe not, I need not here exhort the soming braines of this age, to soile cleane paper with their [Page 12]vnchaste scurrility: such weeds (being nourished in the composte of carnall humors) grow too too fast of themselues. I should rather commend the Pro­crustes of Rome, that would proportion the bo­dies of all writers to the bed of the harlot, for inhi­biting profane and obscene Pamphlets, did I not thinke that it were not so much for detestation of them, as to countenance his other expurgations, more cruell to the dead, then euer was Spanish In­quisition to the liuing. But because the penne of Antichrist commands so many ploughs in Europe, and you whose hearts haue indited good matters, may weepe with that great Calculator before you die, Suissetus. because you cannot reade your owne obserua­tions, for the priuate and publike good, I beseech you, that as your tongues haue been like the pens of ready writers: so your pennes would be like the tongues of ready speakers. Great must be their reward, who treading in the steps of the blessed Prophets & Apostles, shall write of the great things of the Law, whereof I am now to speake in the next place.

The great things of my Law] By this addition of greatnesse, attending vpon the Law, you plainely perceiue the great Law-makers purpose, to giue it heere an honorable commendation, whereunto because it is our duty like good subiects to sub­scribe, we may doe it in Dauids language, The Law of the Lord is perfect, Psal. 19. the testimony of the Lord is sure, the statutes of the Lord are right, the commandement [Page 13]of the Lord is pure. I confesse, Saint Paul seeketh the Law ceremoniall, Gal. 4. by the names of Impotent and beggerly rudiments. But it is comparatiuely, not ab­solutely, not as it was a schoolemaster vnto Christ: but as it was without Christ, or rather as it was set vp against Christ; I deny not, that hee speaking of the morall Law, sheweth how the same comman­dement which was ordained vnto life, was found to bee vnto him vnto death, not directly, but occasionally, as himselfe interpreteth himselfe, Rom. 7. Sinne tooke occa­sion by the Law: twas then a scandall taken, not gi­uen. Otherwise in it selfe considered, this heauen­ly doctrine cannot want any praise, which choise and variety of Scripture can giue to the best of Gods ordinances: yet let me speake but once more for it, before I come to iustifie what I speake by comparison. An expounder of the Law, who had not obserued the least, Math. 22. asked our Sauiour which was the great commandement, to this end, as Saint Ierome thinkes, that whereas all the things which God had commanded, were great, vpon assignati­on of any one aboue the rest, he might take occasi­on to accuse him: wherefore Christs answere is full of good circumspection, deliuering him first an E­pitome of the former Table, and then subioyning, that the second was like vnto it. Lastly, adding that in both, did hang all the Law and the Prophets, as if all were [...], The wonderfull things of God, the great things of the Law. And indeede, bee it that this greatnesse is a word of quantity, or let it [Page 14]note perpetuall dignity, or largenesse of extent be­tweene it and mens precepts, you shall finde no re­semblance of proportion; for besides that eternall blisse, the end heereof (I meane, of this whole do­ctrine) is aboue the reach, and beyond the Hori­zon of all humane learning whatsoeuer, the Au­thor (in respect of whom part of it is tearmed the Royall Law, Iam. 2.8.) hath so ratified it, that it giues all other decrees of man (though they were as of the Medes & Persians) challenge in this behalfe vn­answerable. None of them all can match this euer­uerlasting Gospell, themselues being iudges in vn­changeablenesse. For suppose Iohn Gersons con­struction of Socrates modestic, and the Academicks reseruatiuenesse were too too charitable (where­as [...] hee thinketh their reason of it, might bee, because they might thinke no stable truth, or constant Law was to bee looked for but in God alone) yet that testimony which Saint Au­gustine borroweth from Seneca, Lib. 6. de Ciuit. Dei, cap. 11. is a plaine confessi­on, how the Iewes, accounted otherwise but a con­temptible people, wheresoeuer they came, victivi­ctoribus leges dederūt: Being conquered, gaue Lawes to their Conquerors. What doe I spend my breath in this argument, since all men, the chiefest point of whose maiefty is to make a Law, will grant that their best Topick places, to commend their learned constitutions, lyeth in the deriuation of them from Gods commandements? & they truly thinke that they can no way [...] cōfirme thē, bettter, hen by [Page 15]confessing whence they stole thē. Wherfore vpon experience that Gods Law stil continueth, & mens Lawes are transitory, euery man may say with the Prophet Dauid, I haue seene an end of all perfection, but thy commandement is exceeding large, exceeding large indeed, for in extent it reacheth to the very se­cret purposes, and most inmost affections, entring thorow (like that other thundering voyce of the Lord, which maketh the Hindes to calue) diuiding the soule and the spirit, there like an Anatomist searching and prying into euery peece of a mem­ber, and reading a long lecture vpon the smallest portion of euery particle, spelling, like a Critick, the fractions of vnperfect, and as yet vnshapen cogita­tions of concupiscense: whereas of a thought, kept within the compasse of a thought (if a sinner can wash his bloudy hands with Pilate, and not be­tray his bloudy heart by word, deede, or wri­ting) no Law of mortall man can possibly deter­mine. And therefore it is excellently spoken by Lactantius, Sapentia corum vt plurimum efficiat, Lib. 3. cap. 26. non abscindit vitia, sed abscondit. The vtmost effect of this worlds wisedome, is but to driue corruption in­wards, & in making men cōformitants, many times to make them hypocrites. Nay farther, so short hath it come of this outward conformity, that we finde in histories, how men, wise men, haue not on­ly winked at grosse transgressions, but themselues grossely transgressed, and that not in their actions alone, but in their constitutions: the plaine con­clusions [Page 16]& secōdary precepts of nature, threatning to trespasse almost vpon the very common princi­ples, whilest murder among some hath been scarce punishable, adultery pardonable, and theeuery a­mong many commendable, but Gods more pure, perfit and vnchangeable Law leaues no euill vn­censured, no good vncommended, for which large comprehension, the ten Commandements are by Peter Martyr compared to the tenne predicaments; wherefore I trust I may well conclude this point with Moses, What nation is so great, that hath ordinan­ces and Lawes so righteous, as I set before you this day?

Here the very worth and the exceeding great perfection of this sacred doctrine, though all aduo­cates should bee corrupt, and all Champions Co­wards, seemes to mee to plead, yea to fight for its owne right and interest, not that it may bee a bare aduertisement, which is granted by the aduersary, but a rule, as it is called Gala. 6. Phil. 3.1. Cor. 10. nor a potentiall rule only in regard of fitnesse (may it please the Church so to pronounce it, for that it preferres the voyce of men, before the voyce of God) but an actuall rule; nor partiall onely (for that is contrary both to the nature of it selfe and of a rule too) neither of which can admit additi­on, but totally definitiue and directiue for Gods seruice and all our actions.

These things often inculcated, and seldome se­riously contradicted, which you know where to find more fully proued, I cā but salute by the way: [Page 17]and I would to God the Papists doctrine only, and not our practise also made a leaden, and a Lesbian rule of Gods commandements. But as their [...]e­nents were first inuented for profit and aduance­ment, then Clerkes were set on worke for argu­ments to mainetaine them. So, though Bala [...]m be dead, and Iohanan dead, their children which tread in their steps, are still aliue, that is, they that will purpose, then seeke the Prophet, they that will determine, then ask Gods consent afterwards: to speake yet more plainely, they that will resolue with the most part for Bribery, for Symony, for their owne commodity in elections, in competiti­ons, in resignations, in compositions in their thri­uing, in their rising, in any thing, and a long time after their vowes, perhaps inquire what rules or ex­amples among the Diuines, are of their opinion. O the preposterous proceeding of a carnall, nay of a d [...]uellish imagination! must Gods infallible word, the straytest scepter of purest righteousnes, come vnto vs to bee measured? and shall the croo­kednes of our peruerse inclination be the standard? may we then make starke Idols of our own willes, set shoulders and heaue with might and maine at the borders of Christian liberty? May we make our selues large roomes, and crect a Court of facul­ties within our brests, to dispence with such de­sires, as we are sure abhorre this rules examinati­on? Tell me (beloued) are we the men? can these things thus be? and is it possible that we should be [Page 18]flattered, as though wee were all this while Gods seruants? 10. Confess. 16. Optimus Minister tuus est, qui non magis in­tuetur hoc à te audire quod ipse voluerit, sed potius hoc velle quod à te audierit, saith Saint Augustine. This may be told vs and told vs againe, in the mouth of two or three witnesses, but I know not how the stubborn Souldiour Marius cannot, that is, will not heare the Laws for clattering of armour. Let Gods Ministers lift vp their voyces, stretching and break­ing them into hoarsenesse, Satan that cunning Sil­uer-smith, raiseth a lowder noise and vprore more agreeable to our humors: so are these great things of the Law drowned in some clamor, or other ring­ing in our eares, Great is Diana of the Ephesiās. Then if the conscience, the first act of whose office is to apply the Law, after the massacre of many Chri­stian vertues, which satan hath made come vnto vs in the phrase of Iobs messenger, I onely am escaped to come and tell thee, we like not the message, wee will imprison the messenger, withholding the truth in vn­righteousnesse. And as those old Idolaters that of­fered their children in the fire to Moloch, 2. Chron. 28. made themselues deafe with instruments, that they might not heare their pittifull lamentations; so some delight or other, some pastime or other, serues to dull and stupifie our hearts, that our con­science in it selfe, perhaps more tender then a tender Infant, miserably lamenting before the flames of hell, may not be perceiued. Then if the subsidiary grace of God, come to succour or relieue [Page 19]our crying & [...]ying cōscience, we are ready to quel and quench it, grieue and despight it, Isay, 37.3. Thus are the children come to the birth, and there is no strength to bring forth: Strength inough, but it is to strangle them, no strength to bring forth.

The Mid-wiues of Egypt feared God, and ther­fore preserued the children aliue. But alas, the stil­borne motions of Gods owne Spirit many times may testifie to our faces, that wee are bloudy mid-wiues. Last of all, if God himselfe come in his Mi­nisters, to breathe the breath of life againe into those motions we haue murthered, we shew what we are; for as churlish Nabal, so wicked that a man could not speake vnto him, asked, Who is Dauid? who is the sonne of Ishai? So, though wee doe not speake it out with Pharaoh, I feare we lispe it within our lips, Who is the Lord, that wee should heare his voyce? God vnto vs is become as an alien, and the great things of the Law are accounted as a strange thing; and this was Israels estimation, whereof I am to speake in the last place.

But they were counted as a strange thing.] This strangenes is not attributed to the persons directed alone, as the Chalde-paraphrase readeth it, but to the direction with an obiectiue relation to the per­sons; neither doth it imply in thē simple ignorance onely, but want of reuerence and respectfulnesse. A man may be strange, first, when he is not percei­ued; Barharus hic ego sum, quia non intelligor: Except I know the power of the voyce, I shall be to him that spea­keth [Page 20]an alien, and he that speaketh, an alien to mee. Se­condly, and more especially (because men loue their owne better then that which is anothers, a supposed ground of one of Aristotles arguments against community prettily declared, by that Apo­log of Gell [...], lib. 2.29.) a man may bee strange when he is neglected and contemned: They that [...]wd in my house, and my maids tooke me for a stranger, I was a stranger in their sight, Iob. 19. So the Law may be said to be strange, when 'tis vnknowne, and so the hearers are fooles priuatiue; and when 'tis vn­cared for, and so they proceed higher, and are fooles possessiue. Answereable to those two signi­fications, wherein the great things of Gods Law were strange vnto this people (as all supernaturall truth must needs be to all men meerely naturall) there may be rendered two reasons why it should be so reputed. First, because of a negatiue indispo­sition to receiue it, for want of the Spirit, which onely reuealeth the deepe things of God (which the old Prophet knew well enough, 1. King. 13. and therefore he contradicted the man of Gods charge no other way, but by pretence of a second reucla­tion) and by consequence, by want of faith the first borne of the Spirit, concerning which that of the Septuagint Esa. 11. (which some Fathers follow) is a sound position, though I dare not call it a sound translation, [...]: If you will not beleeue, you shall not vnderstand.

Secondly, for a positiue disposition of resi­stance [Page 21]against it in their owne wisedome: The wise­dome of the flesh is enmity ag [...]inst God; it is not subiect to the Law of God, neither indeed can be. Whence that must follow, which is worth a Scholers meditati­on, that the more any man is confirmed in the iudgement of sense, reason, and experience, the farther off hee is (without speciall grace) from Gods Kingdome. Nicodemus (though a master in Israel) wondereth at regeneration: so that euery proposition in such begets a question, how can these things be? Will you see all that I can speake to this point, in one place exemplified? you may see it, Acts, 17. where Paul preacheth Iesus and the resurrection, but they cry out, What will this babbler say? he seemeth to be a setter forth of strang [...] gods: may we heare what this new doctrine whereof thou speakest, is? for thou bringest certaine strange things vnto our eares. These were not the vulgar, but the Philo­sophers, of no vile City, but of Athens, which was the Greece of that Greece which counted all the world (besides their owne inhabitants) Bar­barians.

Now if in Israel, or in Athens, the great things of Gods Law bee accounted as a strange thing, wee must not maruell if godly men bee taken for signes and wonders in Israel, or in Athens. For that they that walke according to the rule, should bee dee­med miracles, where the rule it selfe is taken for an hidden mystery to mee it can bee neither miracle, nor mystery. [...], saith Saint Peter, 1. Pet. 4.4., They thinke [Page 22]it strange you runne not with them to the same excesse of riot. The Henne that hath hatched Partridge or Phesants egges, seeing them soare aloft, looketh strangely after them, because she knoweth not that they are of a higher kinde. The world that in some such sort hath brought vp Gods children (for that which is naturall, is first, & then that which is spirituall) when they take a flight somwhat aboue the world, standeth amazed, because it is ignorant that they are of a better generation: thus you haue heard briefly, in what sence, for what reasons, with what consequents, the great things of the Law are accoun­ted a strange thing.

Now let vs bee bold in the conclusion to aske what is the degree of this great Lawes acquaintāce in this place? whether it haue indeed the sincere welcome of a friend, or the sleight and transient re­membrance of a stranger amongst vs? Act. 28. The Barba­rians of Melita shewed Paul no little kindnesse. God forbid, that our Athens, as that Athens of old, should vse him like a Barbarian; yet other Authors we can learne by heart, and haue the Text at our fingers ends: but let a Text of Scripture bee pres­sed vpon our consciences from the mouth of the Preacher, Aristotle we know, and Plato we know; but who are ye? Quis nouns hic nostris successit sedibus hospes? If we be to speake at home, wee would not be thought ignorant of Grammaticall congruities, and proprieties (things which might be more pre­cisely kept, especially in publike, without derogati­on [Page 23]on of granitie, or exprobration of curiositie) if wee bee to conuerse abroad with others, digitum exere peccas, the nicest rules of decencie are thought worth the learning, things which well vsed, serue to stirre vp, and maintaine louing kindnesse. But not to know Christ, is no false Latine, sencelesly to wound him thorow with fearefull othes, is no breach of good manners, our complement is com­pleate inough without him. Alas, no negligence or ignorance can make vs bee pointed at for punies, or for freshmen here: doe I descend too low (my bre­thren) and speake I but of trifles? Blame your selues then, yee that tithe Mint and Rue, and Cummin, and passe ouer the mightier things of the law. When Alcibiades came into a Schoole, asking the Schoole-master for one of Homers workes, and the Schoolemaster answered, hee had none, hee vp with his fist, and gaue him a sound box on the eare. There is a keeper of Israel, that with a watchfull eye visiteth howerly the Schooles and Colledges of our Prophets, if hee take, shall I say thee a Pro­phet? no, that were too foule a shame, I will not sup­pose it, or once suspect it: but if hee take thee a faire Professor of Christianitie, without this booke of thy profession, though thou presently feele not his hand, and thine eares doe not tingle, [...]: God shall smite thee thou whited wall. But if we haue this booke, and for our vse ma­ny thousands more, liuing for all that like beggers in the middest of our wealth, and like strangers, a­mongst [Page 24]our owne seruants, what may we, nay, what may we not feare? Moses shall accuse vs, the word that Christ hath spoken shall iudge vs, Iohn 12. Let vs cast vp our helpes, our meanes, our prouision, so haue we the number of our accusers: our walkes, our re­tirednesse, our Maintenance, our Languages, our Lectures, our Exercises, our Libraries, wee cannot reckon them: Lord, Lord, thou knowest we shal rec­kon for them. In that thy day thou maist iustly say vnto vs, Depart from me, I know you not, if in this our day, Iob 21. we shall say vnto thee, Wee desire not the know­ledge of thy waies. If it will be no good answere then, it is a shift, and no good answer now to say, I am no Diuine, this is none of my profession: for all lear­ning, as you haue heard, without modification hence, doth make but strong holds, and high things to keepe out such batteries, as come not alwaies from our enemies. Wee are sheepe, and of Christs fold, John 10. My sheepe heare my voyce: wee are children of Wisdoms houshold, Matth. 11. Wisdome is iustified of her chil­dren: Mich. 2. we would be thought honest men, Are not my words good to him that walketh vprightly? Wee would be made blessed men, Blessed is the man, whose delight is in the Law of the Lord. Here then, you bles­sed soules, who haue begun to vow and professe in your Christian station, to follow this your exercise both day and night, let it be your crowne, and your reioycing still, that your thoughts, which are me­ditations vpon this booke, are deemed fits of me­lancholy, which many men scorne and deride, that [Page 25]your workes, which are your obedience to this booke, are supposed paradoxes against which most men dispute eloquently; that your speech, which is the language of this booke, is taken for such a Shi­boleth, as all the world besides cannot pronounce, giue not one foote of ground, sticke close to your vowes, hold fast your profession.

Pardon mee (brethren) I know not how many rules of lesser circumstance I haue broken, whilest it hath been my desire to keepe my selfe to this one great one. And now that the great things of Gods law may neuer bee accounted a strange thing vnto you, let me once for all exhort you in the Apostles words (which because they are most naturall for my purpose, I wish from my heart, may be remem­bred, as the last words vttered in the last breath of a man expiring and departing) Let the word of Christ dwell in you plenteously in all wisdome, not lodge for a night like a stranger, but like a friend or a brother dwell, nor so dwell, that the niggardlines of our dili­gence should afford vs but a scant and sparing measure, but plenteously, nor so plenteously, that it should notwithstanding be vnconceiued, or vnap­plied, misconceiued or misapplied, but in alw [...]sdome: and the God of all wisdome, lead you by the con­duct of his spirit in his feare, through the know­ledge of his will, to the fruition of h [...]s glory, through Iesus Christ. Amen.

THE CONCLV­SION OF THE REHEARSAL SERMON at Pauls Crosse, Anno 1614.

AT length your pati­ence hath conque­red mine harsh a­bridgemēts of those delightfull Treati­ses, which neuer in their whole so much as tempted your patience: veri­ly griefe in my selfe all along bid me be­le [...]ue, there was indignation in you, that so much sound learning at the first should, by my vnfaith full memorie, bee crackt in the second carriage to this famous Auditorie. 'T were high time now to blesse you with a dismission, or to dismisse you with a blessing, did not custome rather, then any desire at all to speake, or to bee heard any longer, heere [Page 28]command me [...] ▪ The remembrance of these foure Remembrancers only to mention (I cannot say to prosecute) some passage of holy Scripture for con­clusion. Better mine interrupted meditations could not light vpon, then that in the 62. of Isaiah, vers. 6. You that make mention of the Lord, or, You that be the Lords Remembrancers, be not silent. Wherein I present vnto your Christian consideration, first, the condition of our office described, You that are the Lords Remembrancers. Secondly, the executi­on enioyned, be not silent: of which, though I pur­pose to bee passing short, yet, if you bee not weary euen of your wearinesse, I shall haue reason to pro­nounce your patience inuincible. I come then to the condition of our office here described, You that are the Lords Remembrancers. Hamazchirim, Remem­brancers, a word of office (attributed to Ioah in the 36 of this prophecie and Ichosaphat, 2. Sam. 8. who were both Recorders) includeth the proper act of that office, not a publication at randum, but a co­memoration. This act sends vs backe to the pro­per principle, whence it proceedeth, none other fa­cultie of the soule, but the memoratiue. The me­moratiue facultie directs vs againe to the proper obiect, not occurrents of all sorts, but occurrents that are past. Reserue me then a lawfull libertie to apply this Cruill terme, to Ciuill Officers anon, and take it a while as this Prophet doth naturalize it in the Church. You shall need small light to discerne the nature of a Preachers errand: no late deuice starting vp vpon occasion in the phantasie, but an [Page 29]ancient record long since enrolled in the memorie. Preachers are Remembrancers: because Esay looks forward [...]ere towards an administratiō, altogether Euangelical, su [...]fer me to lay the foundation of my proofe in the Gospel which Saint Iude comprehen­deth in a short description, the faith which was once giuen to the Saints: where no wits exercised in Gods booke and good language, will construe once after a simple sense, at one season. For not only Hebrew, and Greek, but the Latine is more emphaticall then so, Nulla reparabalis arte pudicitia [...] deperit illa se­mel: Once doubtlesse the Apostle meanes with in­timation of perfection so giuen at once, that it needs neuer to be giuen againe. The selfe-same doctrine, Saint Paul. 2 Tim. 1. stileth, [...], A worthy trust or treasure, with allusion to some re­positorie: whereupon Vincentius Lyrinensis hath bestowed a large Comentaric, in his 27. Chapter a­gainst heresies, Quod tibi creditum, non quod ate inuen­tum, quod [...]cc [...]pisti, non quod excogitas [...]i, cuius non autor esse debes, sed custos, and that which there followes, whosoeuer can with iudgement peruse that pithy Manuel, may freely renounce all collections out of other Fathers, as superfluous, in this argument, and settle his resolution vpon that rule of truth, where­with Tertullian begins his eight Chapter depraescrip­tionibus, a booke in drift agreeable with the former, Nobis curiositate opus non est post Christum, nec inquisi­tione post Euangelium: After Christ, there is no fur­ther need of curiositie, after the Gospell, no vse of further inquisition. Nay, Christ himselfe taught vs [Page 30]not, because he brought vs not any nouelties from heauen. I doe preuent that obiection in the 13. of Iohn, A new commandement giue I vnto you, that you loue one another. The commandement was not new, but renewed, and how renewed? Wee haue a di­minution of the old burden, by the work of Christ, He hath redeemed vs from the curse of the Law, being made a curse for vs, Gal. 3.13. An addition of new strength wee haue by the gift of Christ, The spirit which helpeth our infirmities, Rom. 8. The preaching of faith it selfe sets before vs a conueyance of righ­teousnesse, contrary to that which the Law requi­red, no contrary righteousnesse: for our Redeemer in his owne person, did aswel performe the strictest precepts, as sustaine the seuere penaltie of the Law to the vtmost: but for life and manners, the Deca­logue, without contradiction, is that magnacharta, to which, as to their common principle, all doctri­nall conclusions are reducible. Let vs heare the con­clusion of all, Feare God, and keep his commandements, this is the whole duty of man, Eccl. 12.13. Whē we passe once the number of ten, in Arithmetick, the latter numbers, though multiplied vnto millions of milli­ons, can be but compounded resumptions & repeti­tions of the former. So the whole consent of the Prophets wholly consists in expositions and appli­cations of those ten words, written at the first by Gods owne finger, in two Tables, for which cause Malachi seales vp the old Testament in his last Chapter at the very point of his passage, towards the prediction of Christ, and Iohn Baptist with this [Page 31] memorandum, Remember the Law of Moses my seruant. Prophets then and Preachers bee Remembran­cers.

Inough (though I might vrge much more) for the many yeeres continuance, and the continuall maintenance of this present exercise. For, as after the works of God were crowned with their Ma­kers approbation, It was very good: all contempla­tions were but surueighs, Gen. 1. vult. all inuentions but disco­ueries; and all actions of men nothing in effect but imitations, there is no new thing vnder the Sunne: Eccles. 1.9. So when Gods word was perfectly deliuered, all Psalmes ensuing were like the 105.6.7. rehearsall Psalmes. All prayers like the Leuites, Nehem. 9. re­hearsal prayers, and all Sermons like Stephens, Act. 7. rehearsall Sermons. That we may not be ashamed to preach, that you may not bee grieued to heare the same things: If you be true virgins, true sheepe of Christs flocke, you wil loue his name, and the ec­cho of his name, harken to his voice and euery re­flection of his voice. Were your regeneration ab­solute, continuall obedience to his word should trouble you no more, then the perpetuall aspect of his countenance doth trouble Angels: How soeuer answerable to the degrees of your Regeneration bee the degrees of your attention, likenes causeth liking. If you bee changed into that Image, 2. Cor. 3. you shall desire to behold in the Gospell, as in a glasse with open face, that image into which you be changed. Israelitish stomacks, stomacks lothing Manna the bread of heauen, Athenian eares, eares [Page 32]itching after heapes of Teachers, are no good signes and Symptomes, that the heart is of a good complexion. No good signes that the heart is of a good complexion. Alas, I would to God they did not presage a constitution of the soule, exceeding dangerous and desperate. But not vnto vs, or the best prayers of the best of vs, be the praise giuen: Blessed rather be that prouidence eu [...]rmore, which can bring meanes of preferment, as vnc [...]rtaine in our eyes, as the winds out of his bidden treasure, that so many, so reuerend, so learned orthodoxe Fathers, sit in Moses chaire, who cri [...] downe para­doxes, amongst all their children, with a becke of their countenance. Otherwise, this vniuersall wan­tonnesse, from which the word of God it selfe can­not bee priuiledged among the people, much like febris alba, the Greene sicknesse, euer longing for food, which is no food, would soone turne and re­mooue to another Gospell, which is not another Gospell, Gal. 1. Oh, the wan [...]ing in [...]linations of in­constant hearers, what will they doe? whither will they goe? me thinkes I se [...] th [...]m, gr [...]ene and vnsea­soned as they be, warping [...]o [...]ds Papistry. There, there shall they mee [...], with [...]hanges and vari [...]i [...]s proportionable to their humo [...]us appetites. Well knew the cunning cōtriuers of that policy [...]ow the greater part of the world is transported vp & down by force of imaginatiō. Therfore haue they deuised a penance in appa [...]ell, ad [...]uotion vpon the fingers ends to please imagination. A Transubstantiation, like a Metamorphosis, to please imagination; li [...]es [Page 33]Saints, like tales of the Queene of Fairies, to please imagination; orders of Friars of all colours, like the dreame of a Painters apron, to please imagination; Masses, Eleuations, Processions, like Measures, Mummeries, Enterludes, and all to please imagina­tion. What shall I say, the time passes, your atten­tion droopes, my strength failes, I cannot, I may not stand to fill vp an induction with their inuentiue Ideas, and Chimeras, whence I might conclude the Popish humour, without either face of grauitie in the doctrine, or foot-step of antiquitie in the pra­ctice; a Religion meerely Poeticall, Theatricall, Hi­strionicall. To conclude this point, and this part, as that Marchant is more likely to grow rich, who turnes his gallery into a ware-house, then hee who turnes his ware-house into a dauncing. Schoole, or a gallerie: so shall he sooner thriue in sound and sa­uing knowledge, who borrowes places of his fansie for receiued principles, making it seruiceable to his memory, then he who by remembring nothing but such dumbe ceremonies, & frisking gestures, makes his very memorie phantasticall. For are these the wares, for which wee should exchange an euerla­sting Gospell, of an euerlasting Kingdome? only be­cause they that preach it, often beate vpon it, and in­culcate it often, because they be Remembrancers, and no more but Remembrancers. God forbid, for grant that the fundamentall Articles of faith may be taught within lesse then the terme of a Preach­ers life, (which curious speculatiō, idle digressions, and vaine altercations laid aside, I conceiue not im­possible.) [Page 34]impossible.) In the remainder, what shall he doe? Either he must preach the same againe, and be a Re­membrancer, or be silent, and be no Preacher, which the execution of our office, the second part of my d [...]u [...]sion now succeeding, by no meanes will ad­mit.

Be not silent.] Hierom best skilled of the Fathers in Hebrew, wonders heere why the 70. translate, [...], betweene which two readings, there is in the sense small correspon­dency, whereat I haue more reason to wonder: but peraduenture, for as much as [...] the verbe signi­fieth, to be like, and to bee quiet, because nature is stilled and quieted with likenes offended with dis­proportion, they might imagine some such Noune, only by proportion of the language. The precept negatiue in sound, for that the particle not, denies that only terme before which it stands, neuer the whole (except in an immediate posture before the verbe) is in meaning affirmatiue. Bee not silent, as much to say as speake, nay, speake continually; for this not, excluding here the priuation of speech, an­swers after a sort to non infinitans, in logicke admit­ting any thing rather then silence: Hold your faith, hold the truth, hold your profession, hold not your peace, Tenuisse silentia clerum. Oh tis the ba­sest tenure any Minister can hold his liuing by. The Apostle in more words expresseth the same charge at full, 2. Tim. 4.2. Preach the word, bee instant in season, out of sea­son. Not that any Timothie should breake through the rules of discretion, to preach at seasons in them­selues [Page 35]vnseasonable. There is a time to keepe si­lence, and a time to speake, Eccles. 3.7. Rather that he should not bee ruled by the hearers dispo­sition, or estimation when to take his opportuni­ties. Oportunè volentibus, importunè nolentibus, saith Saint Augustine, In season to the willing, to them that are vnwilling, out of season; whether hearers be willing or vnwilling, still preach the word and be instant.

You know that graces essentiall to a Christian, accidentall to a Minister, Faith, Hope, and Chari­tie be personall; principally seruing for the good of the Receiuer, though in a second place and degree they serue for others good, because euery thanke­ful conuert wil proclaime the mercie which appea­red in his conuersion, Come vnto me, and I will tell you what the Lord hath done for my soule. Whereas gra­ces Ministeriall, in which number and account pro­phecie comes, are Ecclesiasticall, secondarily respe­cting the receiuer, because teachers shal shine as the brightnesse of the firmament, Dan. 12. Principally they tend to the hearers benefit, according to the donors will, The manifestation of the Spirit is giuen to euerie man, to profit w [...]thall, 1 Cor. 12. Wherefore as on the one part, to speake in Gregories words, Vobis & nobis parcimus, quando quod displicet non tacemus: We fauour ourselues, and fauour you, when we speake that which so much displeaseth. So on the contrarie part, while we hold our peace, which so much pleaseth wee preiudice you and preiudice our selues: our selues wee wrap first in a criminall [Page 36]mischiefe, because silence directly crosseth our vo­cation, a silent Remembrancer implies as harsh an opposition as a darke light, a dumbe cryer, or a blinde Master-gunner. Secondly, in a penall mis­chiefe, and that eyther of greatest losse in this life, while our gifts decay, The idoll Shephearàs arme shall be cleane dried vp, & his right eye shal be vtterly darke­ned, Zach. 11. Take the talent from him that hid the ta­lent in the earth. Or else of most grieuous sense for euer, Woe is vnto me, if I preach not the Gospell, 1. Cor. 9. You the people our silence doth boulster and abett in your sinne, many be the maximes of the ci­uill Law, Qui non improbat, probat, qui tacet, consentit, qui per annum tacet, recusare videtur. We haue a case in the thirtieth of Numbers, If a woman in her fa­thers house vow a vow, and the father heare and hold his peace, the vow shall stand. A mute indeed is no vowell, yet a mute among vowels cannot auoid the office of a consonant. Secondly, our silence doth draw on your punishment. Your punishment both temporall and eternall: for a Citie or a people are neuer neerer a woe, then when they suspend the threatning, and say to the Prophets, Prophesie not, Amos 2. Newes came to a Towne, as some thinke in Italy, once and againe, that the Enemie was ap­proaching: well, hee did not approach. There­fore they made a Law, that none should bring such rumours of warre, such newes of an Enemie. Not long after, the Enemie came, besieged, assaulted, ruinated the Towne, of those ruines nothing re­maineth at this day for remembrance, but a pro­uerbiall [Page 37]Epitaph [...] That towne was destroyed by silence. Yet this you may iustly thinke as nothing, in comparison of punishment eternall, That also followeth vpon our silence, Where there is no vision, the people perish, Prou. 29.18. For we take not silence here, in any metaphysicall consideration, as a meere priuation, Non entis nullae sunt operationes, that which hath no being, can haue no working; and he which speakes nothing, speakes no harme. But wee take it in a legall consideration as a grand omission. So be that is bound to worke, must giue an account of his idlenesse; and hee that is commanded to speake, shall answere for his si­lence, and good reason: for as the darknesse of E­gypt was a darknesse that might bee felt, so the si­lence of a Remembrancer is a silence that smarts, and smarts at the quicke. If you trust not me, trust S. Gregory, Tot quotidie occidimus, quot ad mortem ire tepidi & tacentes videmus. Euery day we kill as ma­ny as we suffer to die, by the coldnesse of our zeale & silence. Or if you giue no credit vnto his words, I hope you will giue credit to his argument, Lib. 33. Ep. to Venantius, Paul kept nothing backe from the Ephesians, Act. 20. and thence inferreth, I am pure from the bloud of all men. Mundu [...] ergo à sanguine eo­rum non esset: si eis Dei consiliū anuntiare noluisset: He had not beene pure from their bloud, if hee had not declared vnto them the counsell of the Lord; or last of all, if you beleeue not his argument: as ma­ny as beleeue the Creed, are bound to beleeue his Author, Eze. 3. When I say vnto the wicked, Thou [Page 38]shalt surely die, and thou giuest not him warning, nor speakest to warne the wicked from his wicked way to saue his life, the same wicked man shall die in his iniquity, but his bloud will I require at thine hands, guilty of silence then, and guilty of murder.

Therfore you that be the Lords Remembran­cers, be not silent, you haue not forgotten that, be­cause the word of the Text was a ciuill word, I re­serued to my selfe a lawfull liberty, to apply it vnto ciuill officers: For though Saint Augustine saith, vp­on the similitude of the deafe Adder in the Psalme, Non vndecun (que) s [...]militudo datur, res ipsalaudatur, Eue­ry thing from which a similitude is drawne, is not commended. Yet when you haue one officers dili­gence proposed as a patterne to an other officer, whatsoeuer inference holds against the neglect of the latter, holds much more against the neglect of the former. You then that are the King and King­domes Remembrancers, knowe that we must fol­low you: therefore you must goe before vs. Satan hath his Remembrancers in all assemblies, they vouch their precedents, Thou shalt find in the booke of the records of thy Fathers, that this City is a rebellious Ci­ty, Ezra 4. they vouch their Law, We haue a Law, and by that Law he ought to die, Ioh. 19. Shall they speake without a calling? and will you that haue a calling, hold your peace? what will you answere to those voyces, which sent you hither? They will not hold their peace, if you hold your peace: if you hold your peace, they wil wish with teares and griefe of heart, that they had held their peace when they [Page 39]chose you. Or if your might knowes how to shake off the poore mens clamours in the Country, what will your consciences answer vnto God? Your si­lence may hazard his glory, nay diminish no lesse at this time, then the silence of a Remembrancer in the Exchequour may diminish the Kings Reue­newes; or if his glory finde other issues, as it may finde innumerable; Tell mee, how doth your si­lence prouide for your owne posterity? You must be contented to heare what Hester heard, cap. 4. If thou holdest thy peace at this time, then shall enlarge­ment and deliuerance arise to the Iewes from another place, but thou and thy Fathers house shall be destroyed. Pardon (I beseech you) my boldnesse; I confesse you haue lately made it much lesse necessary, by laying downe the best, and most religious ground of all good remembrance: Doe this in remembrance of me, onely let the rest of your proceedings euer looke backe vnto this deuout beginning. Remem­ber Maiesty, and bring not the least discontent to our Soueraigne Lord the King, prouoke not a Lion, remember piety, and breed not discord in our Church, beware of the concision, remēber the Com­minaltie, and suffer not a decay to preuaile in the Kingdome speake peace vnto the people, Mordecai, Hest. v [...]. bles­sed Mordecai was next vnto King Ahashuerus, great among the Iewes, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace vnto all his seed. O you that haue either great­nesse in your eves, or goodnesse in your hearts, set before you this example of a true Patriot, a true [Page 40]Parliament man; why are your dead desires at a stay, where is your courage, what is become of your ambition? It is impossible that man should liue and loue his Countrie, who would not in the midst of all earthly happinesse, be contented to part with the whole world, (prouided that he might make e­uen with God through Iesus Christ) and leaue be­hinde him such a Testimony, such a Legacy, Orbi quietem secula pacem suo, haec summa virtus petitur hâc coelum viâ.

To shut vp all with a generall application vnto the hearers, according to the meaning of this in­iunction, which we haue taken vpon our selues, as truly belonging vnto our vocation: If we the Lords Remembrancers may not be silent, without all farre­fetcht motiues; The very strength of a Relati­on betweene vs and you, deriues an ineuitable in­forcement of attention vpon you. For if the Apo­stles question seeme reasonable, how should they heare without a Preacher? is it meete, thinke you, that wee should fight as men that beate the ayre? why should wee preach without hearers? I grant that the men of these latter times haue cares iudicious inough, I heare them praising voices, magnifying the lear­ning, extolling the gifts of teachers. Nay, you would soone confute me, would I deny that many painefull labourers are in the highest places of the Church: But (beloued men and brethren) there is one preferment yet behinde; and that most pro­per vnto preaching, a preferment in the hearts of the hearers. If Preachers were at your hearts, all [Page 41]your works would proue effectuall examples, and your examples would proue a second kinde of preaching. It is not for the small reliques of my strength heere to begin a quarrell, though a iust quarrell, with your liues and actions; yet I must tell you for my last farewell, how though there be many good & gracions men amongst you, yet the desert of the greater part hath brought such a slan­der on the better part, that the world thinkes and speakes, as it thinkes abroad. The Citizens of Lon­don, God blesse vs from the Citizens of London, they care not, they passe not for the meanes, whether war­rantable or vnwarrantable, so their ends may be profita­ble. As if you were those onely Marchants of the earth, who fill your sailes, and fill your ships, and fill your houses, but cannot fill your soules. Neuer considering that like some. Marchants vpon the coastes of Lap-land, you buy your windes of the diuell. Where this report, or any bad reports are true of any; while all the skill of most Preachers in the Land at one time or other, in one place or other, doth empt it selfe within your walles; I referre me to your consciences, whether the cause can be want of preaching. Would you knowe the true cause indeede? The man that cals himselfe veridicus Christianus, the Christian tell-troth, speaks of a Lady who demanded of her seruants, whether the Sermon were done or no? They answered, I, 'twas done. She pleasantly replied, Dicta non fact a concio, 'Twas spoken, 'twas not done. You haue had Sermons for liberality against extortion, for chari­ty [Page 42]against vsury, for mercy against cruelty; Ser­mons euer spoken, neuer done. O these were tedi­ous Sermons! iudge you that haue beene hearers, on whose side lay the tediousnesse. I will hold you no longer: now you may say, This long Sermon is spoken and done by the Preacher, God grant wee may say, 'Tis practised and done by the hearers.

Most gracious God and louing Father, which out of thine abundant mercies, hast so richly prouided for thine vnthankefull seruants, such instructions for their vnderstandings, such perswasions for their will, such repetitions for their memories, crowne all this la­bour with fruit and good successe from heauen, to the glory of thy Name, the comfort of the Preachers, and saluation of their Hearers, through Iesus Christ: to whome bee praise for euer.