SAlomon, the Author of this Text, was a King, a Philosopher, a Prea­cher, and a Prophet, and therefore he may fitly be compared to the Cherubim, which Ezech. 10.14. Ezechiel saw in his vision, for as they had the face of a Lyon, a Man, an Oxe, and an Eagle, euen so Salomon, first, he was a royall Lyon of the Tribe of Iudah, sitting vpon an 1. Reg. 10.18.19. Iuorie throne, supported by twelue artificiall Lyons, em­blems of Royaltie and Courage, which two like Ex. 28.30. Vrim and Thummim in Aarons breast-plate, ought to be engrauen in euery Princes heart. Secondly, hee had the face of a Man, witnesse his Aphorismes of morall Philosophie, the Prouerbes; Hieron. in Prouerb. by which he instructs men of greene and vn­ripe yeares in vertue and godlinesse: Thirdly, he was an vn­ [...]usled Oxe, labouring in Gods haruest, treading out the [Page 2] Corne; and trampling the Chaffe vnder his feete, for being Ecclesiastes, in his Sermons, he doth vnmaske that Babilo­nish strumpet, Vanitie, raising the whole architecture of his speech vpon this foundation. Eccles. 1.1. Vanitie of Van ties, all is Va­nitie. Lastly, he had the face and the wings of an Eagle. For what Prophet euer mounted to so high a pitch, as this sweet Singer of Israel, in his Song of Songs, that volume of my­steries; called by Saint Orig. Proam. in Cant. Origen, Epithalamion, because it con­taines the wooing and the wedding of the Sonne of God and his Spouse the Church, whose Loue was from the begin­ning, but their Mariage in the fulnesse of time: Euery line in this song is the language of loue, and euery word relli­sheth heauenly passion; but this Verse which I haue chosen for my Text, doth especially describe. First, the Consum­mation of their Mariage; secondly, the Wedding feast; third­ly, the entertainment of the guests: which three are the maine branches, growing out of this stemme.

I am come, &c.] In these words is the Consummation of Christes marriage, by which is vnderstood the Vnion of the two Natures, Diuine and Humane, the Contract whereof was Gods Promise of Christes comming, and the Consum­mation his Natiuitie.

In an Espousall or Contract, Cod. lib. 5. tit. 4. leg. 7. Gordi­an. Cod. lib. 5. tit. 4. leg. 12. Diocle­sian. the Consent both of Pa­rents and Parties is necessarily required: So heere: first God the Father is content, that his Sonne shall come into the world, and be made like vnto vs in all things, sinne on­ly excepted; it was his owne decree: for all mankinde in Rom. 5.12. Adam being corrupt, Con. Mogunt. cap. 5. Quia primorum hominum pecca­tum in omnes homines transiuit & secum suam poenam traxit; because the sinne of the first Man was deriued by propaga­tion vnto all men, and drew the punishment with it. God looked vpon the posteritie of Adam with two eies, the first being like a Doues eie washt with milke, the second like a flame of fire, Mercy, and Iustice, according to whose seue­rall viewes he made two Decrees, the one of Election, the other of Reprobation; which two resemble the two streames [Page 3] that issue from the throne of God, Dan. 7.10. the one being all fire, the other Reuel. 22.1. Water of life. Ephes. 1.4. Rom. 9.16. Election is the decree of God, whereby on his owne free will, he hath ordained certaine men to saluation, without any fore-sight of their good workes, to the praise and glory of his grace.

Rom. 9.21. Reprobation is Gods decree, whereby according to the most free, and iust purpose of his will, he hath determined to reiect certaine men, vnto eternall destruction, to the praise of his iu­stice. These decrees are built vpon two seuerall foundati­ons, Rom. 11.32. Adams sinne is the ground of Reprobation: of Ele­ction Heb. 5.5. Christ Iesus is the foundation, called of his Father from all eternitie, to performe the office of a Mediatour, that in him all those which should be saued might be cho­sen; as then he was predestinate to be the Reconciliation be­twixt God and mankinde, so likewise there was preordai­ned a Mariage, or vniting of the two Natures, Diuine and Humane.

Secondly, the Bridegrome he is willing, for he confesseth as much by the mouth of the Psalmist, saying: Psal. 40. In the vo­lume of the booke it is written, that I should fulfill thy will, O my God, I am content to do it, thy law is within my heart. Euer since the making of this decree, God the Sonne and his spouse the Church, like a paire of Turtle Doues, haue loued and wooed each other, as appeareth by those sweet passi­ons, with which this Song is full fraught, and yet from the time that he was first promised, till the fulnesse of time when he was conceiued, Cant. 2.9. He euer stoode behinde the wall, looking through the windowes, and appearing through the grates: These windowes were the Sacraments, Circumcision, and the Paschal Lambe; these Grates the Tabernacle of Moses, and the Priesthood of Aaron, all of them principall Types and figures of the Messiah. Cant. 2.3. Thus for a long time the Church, vnder his shadow onely had delight, and his fruite was sweet vnto her mouth. But at length she growes loue-sicke, and cries, Cant. 2.5. Stay me with flagons, and comfort me with Apples: for I am sicke of Loue. Cant. 1.1. Let him kisse me with the kisses of his [Page 4] mouth, for his loue is better then wine. As if she should haue said, how long will he appeare vnto me onely in types and figures? when shall mine eies see the Saluation of God, which he hath prepared to be a light to the Gentiles, and the glory of the people Israel. Cant. 4.16. Let my beloued come into his garden, and eate his pleasant fruite.

Let the word be made flesh and dwell amongst vs. Our Sauiour therefore Cant. 4.9. whose heart from the beginning she had wounded with one of her eies, and a chaine of her necke. Be­cause he would not suffer her to pine away, and languish with expectation, answeres her saying, I am come into my garden my sister, my spouse. As if he should haue said: the Contract of Marriage, which by my Fathers decree was from eternitie, is now consummate by my Natiuitie: In which Consummation three Circumstances may be consi­dered.

First, the publishing of the Banes by the Angell Gabriel, thus speaking to the Virgin Mary: Luc. 1.28. Haile thou that art freely beloued, the Lord is with thee, blessed art thou among women; and hauing thus saluted her, he tells her, that she shall conceiue and beare in her wombe a Sonne, and call his name Iesus: But how shall this be, saith Mary, seeing I know no man? this she speakes, saith Theophilact, not doubting of the euent, but enquiring the manner: The Angell answeres her: Luc. 1.35. The holy Ghost shall come vpon thee, and the vertue of the most high shall ouershadow thee. Vide hic (saith Cyprian) cooperantem simplicem trinitatem, Quae est virtus altissimi? nisi Christus, virtus & sapientia patris, &c. See here the whole Trinitie are at worke together; what is this vertue? but Christ the vertue and wisedome of his Fa­ther; of whom is this Vertue? but of the most high: Although then the Sonne alone was conceiued and incarnate, yet both the Father and the Holy Ghost were present to sancti­fie his conception, which is the second circumstance and the manner of the Mariage. He was not conceiued of the seede of Ioseph and Mary, as Ebion dreamed, but by the [Page 5] holy Spirit, of the seede of Mary alone, as may appeare by these testimonies. Gen. 3.15. The seede of the woman shall bruise the Serpents head. Feare not Ioseph Mat. 1.20. to take Mary for thy wife, for that which is conceiued in her, is of the holy Ghost. A strange conception: here is Aarons rod cut from the stem blossoming, and a Virgin without a man conceiuing. Christ was conceiued by the holy Ghost, there is an argument of his Diuinitie; and borne of a virgin, there is a proofe of his humanitie; so he is neither God only, hauing an aierie body, as Apelles the hereticke thought, nor meere man as the Epipha. lib. 2. tom. 2. haeres. 69. Arrians surmised, but God and Man vnited, one Christ, conceiued by the holy Ghost, and borne of the Ʋirgin Mary, which natiuitie of Christ is the third circumstance, and the very forme of the Marriage, betwixt him and his Spouse the Church.

Our Sauiour out of the Virgins wombe came like a Bride­grome out of his chamber full of glory, and yet in all humility; Philip. 2.6.7. For being in the forme of God, and thinking it no roberie to be equall with God, he made himselfe of no reputation, tooke on him the forme of a seruant, and was made like vnto men, and was found in shape as a man. This his lowlinesse appea­reth further in the very choise of his Mother, who was a poore Virgin, betrothed vnto a Carpenter. He was concei­ued when she was a Virgin betrothed, but hee was borne when she was a Virgin married, because hee would honour both Single life, and the marriage bed. A Virgin she was to fulfill the Prophecie of Isaiah, saying: Isai. 7.14. A virgin shall con­ceiue and beare a Sonne. Ante partum, in partu, post partum Ʋirgo, saith S. Ierome: Before, at the very instant and after her deliuerie a Virgin, not past foureteene yeares of age (as Augustine and Chrysostome writ) Flos ipse, in the flower of her youth she bore him, who is the Cant. 2.1. Rose of the field, and the Lilly of the vallies. A Virgin, but yet very poore: God euer lookes on the inside, but the world on the out-side of a man. Let one be as foolish as Nabal, and haue eares as long as Midas, yet if he haue mount Carmel for his Lordship, [Page 6] and as it is in the Prouerbe [...], swim vp to the eares in riuers of gold, the world will honor him, and bowe the knee vnto him, as the idolatrous Iewes did to the golden Calfe of Horeb: but Gods eie searcheth the hart and the reines; he regardeth the poore and the needie, for euer they be most religious, most vertuous: he chose Da­uid from the sheepe-folde, following the Ewes great with young to raigne ouer Israel; and hee makes choise of one of the daughters of Dauid, to be the Mother of his Sonne, though she was so poore, that the place of her Deliuerie was a Stable, and her first begotten sonnes Cradle a Cratch. Why should any man be proud of his wealth then, seeing both she whom all generations call blessed, and hee that is Lord of heauen and earth, were both very poore? why should any man like Ephraim, be fed with winde, and puft vp with his discent, his alliance, his worme-eaten antiquitie, see­ing Christ was the Sonne of a poore Virgin, betrothed and married to a Carpenter; and yet both hee and shee were of the royall line of Dauid? Psal. 132. To whom the Lord had sworne in truth, and he did not shrinke from it, saying, of the fruite of thy body will I set vpon thy throane. Thus was the marriage consummate betwixt Christ and his Church in the Virgins wombe: this wombe was the milkie way, by which he came into his garden, Oh blessed was that wombe of her that bore him, and those paps that gaue him sucke!

The second generall branch, is the Mariage feast of Christ, in which, first let vs see the Banquetting place: se­condly suruay his Banquet.

Christ makes his Banquet in a Garden, but which of his Gardens is it? for Christ hath three. The first is Hortus po­tentiae, the second Hortus gratiae, the third Hortus gloriae. His first Garden is the kingdome of Power, and this is ve­rie large and spacious, stretching it selfe from the highest heauens, to the nethermost parts of the earth: for his po­wer is infinite; [...], saith Damascen, He can doe all things that he will. His second Garden, is the king­dome [Page 7] of Grace in this world, whereby hee raigneth in the faithfull by the holy Ghost, of this Daniel speaketh, say­ing; Dan. 7.13.14. As I beheld in visions by night, behold one like the Sonne of man came in the cloudes of heauen, and approached vnto the ancient of dayes, and they brought him before him, and he gaue him dominion, and honour, and a kingdome, that all people, nations, and languages should serue him: his domini­on is an euerlasting dominion, which shall neuer be taken away, and his Kingdome shall neuer be destroyed. His third garden is the kingdome of Glory, which is alreadie in part begun, because he is ascended into heauen, and sitteth at the right hand of his Father, but shall be complete at the generall resurrection, when the Elect being gathered together, shall raigne continually with Christ. Neither the first nor this last Garden, is the place where the Banquet is kept, but onely the second: in this the Bridegrome gathers his Mirrhe with his spice, in this he eates his hony-combe with this honie, in this he drinkes his wine and milke.

The kingdome of Grace is here called a Garden, and this Garden is either shut vp or not shut vp. The Garden not shut vp is the Church visible, in which growes as well the fruitlesse Cedar, as the fat Oliue; the bitter Colloquintida, as the sweet figge-tree; the prickie Bramble as the cheerefull Vine, for the Church visible, is like vnto Gen. 7.8. Noahs Arke, in which were stabled, beasts, both polluted and impolluted, it is like Gen. 37.3. Iosephs Coate, made of diuers colours; for in it are men of diuers dispositions; a Simon Peter, and a Simon Ma­gus; a Iudas the brother of Iames, and a Iudas Ishcariot; a Priscilla and a Saphira; good and euill; Elect and Repro­bates: here onely is the difference, the Wicked are weedes, and grow without priuiledge, they liue in the outward as­sembly of Christians, yet are they not the true members of Christes body. 1. Ioh. 2.19. They went out of vs, but they were not of vs, saith Iohn. Dec. P. 2. caus. 24. q. 3. cap. 8. Ad ecclesiam Dei non pertinent illi, qui in eius vnitate corporaliter mixti, per pessimam vitam seperantur: They belong not to the Church, which being corporally mixed [Page 8] in the societie thereof, are seperated by an euill life. In this Garden be diuers beds of Spices; so saies the Spouse, Cant. 6.1. My welbeloued is gone downe into his Garden, to the beds of spices, to feede in the Gardens, and to gather Lillies: These Beds of spices be particular Churches; as for instance ours in Eng­land, it is a Bed of Spices, a Societie of the Elect: for here we haue, Cant. 4.14. Spikenard, Saffron, Calamus, and Cinamon, with all the trees of Incense, Mirrhe and Aloes, with all the chiefe spices. We haue true Preachers, whose tongues neuer cleaue to the roofe of their mouth. Siluer trumpets, and golden bels, that ring out peales of Gods praises in Sion, and sound out his wonders in Ierusalem. We haue zealous professors, in colour like white Lillies for their pure faith, and as sweet as Incense for their charity, which that they may still more and more encrease; Cant. 4.16. Arise O North, and come O South, and blow on our bed, that the spices thereof may flowe out: But alas, how can they? for the Enemie hath sowne three poisonous weedes in our Bed, Atheisme, Papisme, and Simonisme, which like Tares choke the wheate, and hinder the growth of our better plants. The first and the worst is Atheisme; for are there not amongst vs whole kennels of Apo. 22.15. Dogs, whose fore­heads are brasse and iron; impudent, audacious, blasphe­mous, and conscience-cauterized fooles, Psal. 104. which in their hearts say there is no God? holding 1. Cor. 2.14. the Gospel of his kingdome to be meere foolishnesse; and Scriptures fables, coyned and stamped for currant, onely to awe the world; were there not such monsters, why is the profession of Religion growne policie? and Christians in name become Mache­uillians in practise; as mutable as Proteus, as changeable as the Camelion, temporizing their Consciences, to day a Pa­pist, to morrow a Protestant, the next day any thing for aduantage, a Turke, a Iew, an Infidell. Psal. 10.11. Tush, if there be a God, he hath forgotten, he hides away his face and will neuer see. Thus spoke their Tutor Auerrhoes, denying Gods pre­sence and prouidence herevpon earth; Against the Iewes the Queene of Saba, and against these Atheists the verie [Page 9] Gentiles shall rise in iudgement: for they hauing nothing to direct them but the glimmering light of Nature, would acknowledge both a God, and his diuine prouidence. Arist. 1. de ani. Ari­stotle commends Anaxagoras, because he taught that there was an immixt and most simple vnderstanding, which knew all things, & this is God. The Platonists cal'd him [...], be­cause he is the Beholder of all things whatsouer, & Orpheus confessed that there was [...], One begotten of him­selfe, by whom all things were made, and this is God: and yet we haue fooles amongst vs. which in their harts say there is no God. The second weed is Papisme, a weed that ouerspreads our Bed, for euil weeds euer grow apace: it is like Lotos which Homer speaks of, he that tasts it is bewitched with the sweet­nesse thereof, like the companions of Ʋlisses: for doth not Papistrie dispense with all licentiousnesse? and hath not the whore of Babilon Reuel. 17.4. a golden Cup in her hand, with which she makes drunken the inhabitants of the earth? and yet this weed must grow still; who plucks it vp? it is cropt sometimes I confesse, and the leaues are cut off, but as long as the root is quick, both leaues and branches will encrease and multiply like the Heads of Hydra. Vpon this weed breeds, the Gras­hopper, the Canker-worme, the Caterpillar, and the Palmer-worme, which make our Vines wast and pill the barke off our figge-trees; I meane those Reuel. 9 7.8. Locustes (spoken of by Iohn the Diuine) comming out of the smoake of the bottomlesse pit, whose forme is like vnto horses prepared for battell; and on their heads as it were ermines of gold, their faces like vnto the faces of men, their haire like the haire of women, & their teeth like Lyons. In a word, the whole Swarme of Iesuites and Seminaries, Romish Alastores, Euill spirits, which must not be driuen away with Dauids Harpe, but Elijahs sword: These make profession of Religion, yet are their actions died in blood; they vow voluntarie pouertie, yet ayme at crownes, and are euer med­ling in matters of State; they seeme humane, and as tender-hearted as women, (Oh, there is their aequiuocation) but their Teeth are Lyon-like; their disseignes violent; their stratagems [Page 10] cruell. These Iebusites liue amongst vs, and are prickes in our sides; they haue euer yet beene forgers of I reason, and euen now no doubt they are hammering some mischiefe; and yet must they still gall vs; I, what remedie can be found? Plucke downe the Cages of these vncleane birdes, and giue the law liberty to punish their harbourers with­out any respect of persons, then see if these Locustes doe not quickly vanish away like smoake, and flie to their smo­kie dungeon. The third weede is Simonisme, the roote whereof was first set by Simon Magus, Act. 18.18. who offered Peter mony for the gift of the holy Ghost: and at this day it is watered by Bels Priests, and Baals Prophets, such as make their profession a meere Mechanicke Trade, or Occupation; and their Ministerie a Ladder onely, to climbe to prefer­ments. Mercenaries no true Pastors; Creepers in through the window, no true Preachers: you shall know them by their workes, for they seeke their owne, and not Christes; they feede vpon the fat of the flocke, and cloath them­selues with the wooll, but suffer the sheepe to starue for want of foode: They be like vnto the Strab. Geog. lib. 15. Astomi, of whom Strabo writes, which people haue no mouthes, but onely a certaine hole in steede thereof, whereby they receaue the sweet sent of flowers, which is their sustenance: So these Simonistes haue no mouthes to shew forth the praise of God, but onely a tongue-lesse hole, by which they sucke vp the sweetnesse of Church-liuings, purchased by briberie at Steeple-faire. Well, it was not so from the beginning; for Aarons Exod. 28.34. robe round about the skirtes was hung with golden bels and Pomgranates, the first betokening Do­ctrine, Mal. 2.7. the second Hospitalitie, to signifie, that the Priests lips should preserue Knowledge, and his mouth should be a siluer bell, to call the people to Gods tabernacle: likewise his dore must be euer open to the harbourlesse, and his bread continually cast vpon the waters. Sed motos praestat componere fluctus. I must speake as Pli. lib. 35.8. Timantes painted Po­lyphemus, onely shewing you the thumb of these Monsters, [Page 11] thereby you may proportionate their whole bodies: and as Aug. Ep. 48. S. Augustine said of the Tares, Totus mundus in ma­ligno positus est propter Zizania quae sunt per totum mundum: So may I say of these three weedes, Atheisme, Papisme, and Simonisme, by them our bed of Spices is almost spoiled.

Secondly, the Garden shut vp, is the Church Inuisible, of this Salomon thus speaketh, Cant. 4.12. My sister, my spouse is as a Garden enclosed, as a Spring shut vp, and a Fountaine sea­led vp. Which inuisible Church, is the Catholicke Societie of the faithfull, elected and chosen to eternall life, and it is said to be inuisible, because it is onely of the Elect, who are not Visible to men, but onely to God: 2. Tim. 2.19. for he alone knoweth who are his. The Papists vtterly distaste this distinction of visible and inuisible, and yet they themselues confirme it, saying: Inter relig. Caes. cap. 9. Ecclesia quatenus constat membris talibus, quae se­cundum charitatem viuunt, Sanctorum est tantum, & eate­nùs spiritualis & inuisibilis. The Church as it consisteth of such members which liue after the rule of Charitie, is onely of the Saints, and is so farre forth spirituall and inuisible: To this also their owne decrees giue consent: Dec. P. 3. dist. 2. cap. 9. Societas cor­poris & membrorum Christi est Ecclesia, in praedestinatis. The societie of the body and the members of Christ, is the Church, consisting of the praedestinate. This Garden then is like the garden of Eden, which was kept by a Cherub, Gen. 3.24. shaking a fie­rie sword; This Cherub is Christ, who suffereth no vn­cleane thing to enter into it, neither whatsoeuer worketh abomination or lies, but they which are written in the book of life. In the olde Paradise grew two principall trees, Gen. 3.22. the tree of Life, and Gen. 2 17. the tree of Knowledge, the like are in this garden: For Ioh. 3.15. whosoeuer beleeueth in Christ, shall not perish, but haue eternall life; here is the tree of Life, Ioh. 17.3. And this is life eternall, that they know thee to be the onely very God, and whom thou hast sent Iesus Christ; Here is the tree of Knowledge. And as Eden was watered with Gen. 2. foure Ri­uers, Pishon, Gihon, Hiddekel, and Perath, so hath this en­closed [Page 12] Garden, the Church inuisible, foure waters of com­fort, namely: Election, Vocation, Iustification, and Glorifica­tion: Rom. 8.29.30. for whom God hath praedestinate to be made like the I­mage of his Sonne, them also he calls, whom he calls, he iusti­fies, and whom he iustifies, them will he also glorifie. Of these Waters, whosoeuer drinkes, shall neuer thirst againe; for they shall be in him a Well, springing vp into euerlasting life. This Garden is the place whither Christ comes to pre­pare his Banquet; and a Banquet he prouides very delici­ous, for it is Mirrhe and Spice, the hony-combe and the hony, Wine and Milke.

I gathered my Mirrhe with my Spice, &c.] These words may beare a double sense: First, Mirrhe is a gumme very bitter, but Spice is sweet; by Mirrhe therefore may be vn­derstood the Law, by Spice the Gospell: for the Law is bit­ter, it shewes vs our sinnes, the Gospell is sweet, for it applies a remedie: the Law is a Rod of iron, called by Zach. 11.7. Zacharie, Bandes; the Gospell is like Aarons Rod, bearing fresh Al­monds, named by the same Prophet Beautie: the Law is a Numb. 17. Deut. 18.16. flaming fire, that consumes; the Gospel, the Cooling water of the Rocke which comforts: the Law is the sauour of death; the Gospel of life: Amb. in 11. ad Rom. Nam data est Lex (saith Am­brose) vt humanum genus terrore manifestatae legis froenaretur. The Law was giuen that mankinde might be terrified with the manifestation thereof: But of the contrary part, Amb. in 3. ad Rom. Euangeli­um gaudium operatur: the Gospel worketh Ioy. Our Saui­our therefore making his marriage feast, gathers Mirrhe and Spice, the one Bitter, the other Sweet, and mixeth them together: for if hee had giuen his Guests Mirrhe onely to eate, they would haue cried out like the children of the Prophets, 2. Reg. 4.40. Mors in olla, Death is in the Pot: be­cause the 2. Cor. 3.6. Law is a killing letter, and causeth death: and if he had set before them Spice alone, then might they haue thought, that the Law was wholly abrogate: no, he came not to destroy, but to fulfill the Law; therefore he gathers Mirrhe and Spice together, qualifying the bitternesse of the Law, with the sweetnesse of the Gospel.

[Page 13]Secondly, by Mirrhe and Spice, I rather thinke that the Spirit of God meanes the preaching of the Gospell. 2. Cor. 2.16. Which is the sauour of life vnto life, and of death vnto death, and therefore it is both Bitter and Sweet; first, it is sweet, for it is the Luc. 24.46. preaching of repentance, and forgiuenesse of sinnes in the name of Christ, and therefore it is called [...] in Greeke, which word amongst prophane wri­ters, signifies ioyfull newes; So Aristophanes vseth it, saying, Aristoph. in equit. [...], I haue tolde them good tidings; and can any thing be sweeter to the soule of man, then the Gladsome Report of eternall life reuealed in the Gospel? Secondly, it is Bitter, but yet this Bitter­nesse is not properly in the Gospel, but is caused by the wil­full contempt and disobedience of the hearers, by whose peruerse nature the sweetnesse thereof is turned to bitter­nesse; to the faithfull beleeuers the Gospel bringeth com­fort and peace, if it doe not so to others, the fault is in them­selues. Againe, the Gospel is both Sweet and Bitter, Sweet in it selfe, but very Bitter in the Profession: this wee may gather by the Reuel. 10.10. little booke that Iohn ate, giuen him by the Angel, which, in his mouth was sweet as honie, but in his belly as bitter as Wormewood; This Booke is the Gospell, which in the mouth of a good Minister, is wondrous sweet and comfortable, but in his belly extreame bitter; because the true Preachers of the word, 1. Tim. 3.12. and all that liue godly in Christ Iesus, doe euer suffer persecution; they in this world haue the same entertainment that their Maister Christ had amongst the Iewes, Gall, Vinegar, and a Whip: but of the contrarie part, in the Carnal-Gospellers mouth this Booke is euer bitter, but yet sweet in his belly; for it is death to him to preach the word in season, and out of season: Oh no, he hates a Pulpit as much as the 1. Sam. 5.5. Priests of Dagon doe the Threshold vpon which their God broke his necke: to him it is paine to speake, for like Demosthenes when he was bribed to hold his peace. [...], he is trou­bled with a Siluer-angina, which stops his mouth, and [Page 14] makes him dumbe; but in his belly it is sweet: for the pro­fession of the Gospel, enriches, promotes, and preferres him, and thereby he growes as fat as a Bull of Basan; but marke his end, as Iudas said vnto the high Priests seruants con­cerning Christ, Whom I kisse, take him, that is he: So saies the world to the Diuel: Whom I kisse, lay hands on him, he is thine owne.

Secondly, saith Christ, I ate my hony-combe with my ho­nie.] Hereby is vnderstood that Peace which our Sauiour hath made betwixt his Father and vs. The sinne of Adam and Eue in Paradise, made the breach betwixt God and mankinde: the death of Christ made the attonement and reconciliation, so saith the Apostle, Rom. 5.10. When we were ene­mies, we were reconciled to God by the death of his Sonne. As then Sampson in his Riddle said vnto his Companions, Iudg. 14.14. Out of the eater came meate, and out of the strong one came sweetnesse: Which was meant of a dead Lyon, in whose bel­ly Bees had hiued and made honie; so I may say of Christ: for he was a Reu. 5.5. Lyon of the Tribe of Iudah, and from him being crucified for our sinnes, and slaine for our redemp­tion, we receiue our hony and our hony-combe, that is to say, Peace with God the Father. Christ therefore is called the Esay. 9.6. Prince of Peace, at whose birth a Quire of Angels sung this Dittie, Luc. 2.14. Glory be to God in the high heauens, and peace in earth, and towards men good will. Be the Sea neuer so rough and turbulent, yet when the Halcion hatcheth, it is euer calme: whereupon ariseth this Prouerbe, Halcedonia sunt circa forum, All is well, all things are quiet: So when they Virgin Mary brought forth the Sauiour of the world; the forehead of God all rugged with anger, for the sinne of Adam, grew smooth and amiable: Coloss. 1.20. For it pleased the Fa­ther, that in him should all fulnesse dwell, and by him to recon­cile all things to himselfe, and set at peace through the blood of his crosse, both the things in earth, and the things in heauen.

But here it is said, I ate my hony-combe with my hony; honie is sweet and good, I confesse, and the Spirit of God [Page 15] vseth It and Oyle, for the two emblems of Peace and Plen­tie, as we may read in the song of Moses, saying, Deut. 32.13. He ca­ried him vp to the high places of the earth, that he might eate the fruites of the fields, and he caused him to sucke honie out of the stone, and Oile out of the hard rocke: But for the hony­combe, why should Christ eate it? Zeph. 3.3. Wolues are very hun­grie, that will not leaue the bones till the morrowe: And so is Christ, though he be not a Wolfe, yet he is a Lambe that is both hungrie and thirstie, till hee haue taken away the sinnes of the world: and therefore he Eates his honie-combe with his honie: so greedie is he to cancell the hand-writing which was against vs, so desirous of our peace and reconci­liation. S. Bernard writing vpon this word Ioh. 19.28. Sitio, I thirst, which our Sauiour spoke hanging vpon the Crosse, makes this Dialogue betwixt Christ and himselfe. Sitio, saith Christ, Quid sitis Domine? saith Bernard: Christ answeres, Sitio sa­lutem vestram, vestram fidem, vestrum gaudium. To this Sitto, I will adde Esurio, and then will the Dialogue be com­plete I hunger, I thirst, saith Christ, Lord why art thou hun­grie, why art thou thirstie? say we: he replies, I hunger and thirst for your saluation, for your faith, for your ioy, for your peace and attonement with God; and this peace hath hee made, this league hath he ratified.

Thirdly, saith Christ, I haue drunke my wine with my Milke, &c.

There be three kindes of wine: the first is called, Vinum vanum & detestabile, a vaine and detestable kinde of wine, so called in regard of the effects that flowe from the super­fluous drinking of it: for too much Hose. 4.11. takes away the heart of man, saith Hoseah, and is the very bellowes and incen­tiue of Lust and wantonnesse; too much of it makes vials of vengeance be powred vpon our heads: so saith Isaiah, Isai. 28.1. Woe be to the crowne of pride, to the drunkards of Ephraim, for his glorious beauty shall be a fading flower. And for this cause, as Pli. lib. 14. cap. 13. Plinie reports, the Ladies of Rome were forbid­den Wine by the lawes, Ne in aliquod dedecus prolaberentur, [Page 16] for feare of dishonouring themselues. The second is, Vinum durum & execrabile, a harsh execrable wine. Of this Moses speaketh, saying, Deut. 32.32.33. Their Wine is of the Vine of So­dome, and of the Vines of Gomorrah, their Grapes are Grapes of gall, their clusters be bitter: Their Wine is the poison of Dra­gons, and the cruell gall of Aspes. This is the pure Wine of the wrath of God, which Reprobates drinke in hell. I keepe the good Wine vntill now, and it is dulce & delectabile, sweet and delightsome, a Wine that cheares the heart of man, a wine that turneth euery thought into ioy: and this is it that Christ mixeth with milke, and drinkes a health to his welbeloued; by which is vnderstood Grace and Mercie, as it is in the Prophecie of Isaiah, saying, Esa. 55.1. Hoe, euery one that thirsteth, come ye to the waters, and ye that haue no siluer, come, buy, and eate, come, I say, buy wine and milke without siluer, and without mony: So likewise in Ioel, Ioel. 3.18. In that day the mountaines shall drop downe new Wine, and the hils shall flowe with milke: this wine is Grace, this milke is Mercie, which Christ offereth vnto all that will come vnto him.

I drunke my Wine with my milke.] This mixture is re­markable, Wine and Milke Blent: shew that the worke of our Redemption, the Grace and Mercie of God in Christ Ie­sus, meete together and kisse each other, whereby we may gather, that Grace, whereby we are iustified, and made ac­ceptable before God, is no quality inherent or dwelling in our selues, as the Bell. de grat. lib. 1. cap. 3. Iesuite auoucheth, but proceedeth from the Mercie of God, imputing vnto vs the righteousnesse of his Sonne: So saith S. Paul, 2. Cor. 5.21. He hath made him to be sinne for vs, that knew no sinne, that wee should be made the righte­ousnesse of God in him: So likewise Augustine, Aug. de verb. Apost. Serm. 15. Iustitia sit, sed ex gratia sit, a Deo tibi sit, non tua sit: Sacerdotes tui in­quit induantur iustitia: vestis accipitur, non cum capillis nasci­tur, &c. Let there be righteousnesse, but let it be of grace, let it be of God, let it not be thine owne; Let thy Priests, saith the Psalmist, be cloathed with righteousnesse; cloa­thing is receiued outwardly, it groweth not in vs as our [Page 17] haire, nor as the sheepe are cloathed of their owne: So then Iustifying grace is no more ours, nor inherent in vs, then the vesture or garment, with which we are cloathed, which is not in vs, but onely adhereth, and is applied to vs. And is not this an excellent Banquet; Where Mirrhe and Spice is the Preaching of the Gospel, the hony-combe, and the ho­nie spirituall peace, and the wine and milke Grace and Mercie?

The third and last generall part, is the Entertainment of the guests, in these words, Eate O my friends, drinke and make you merrie, O welbeloued. In which, I will obserue two things: first, Who be the guests, that Christ inuites? Se­condly, what is their entertainment.

The Guests are our Sauiours welbeloued friends, a sele­cted number, not the whole frie of the world, for, as Ioh. 10.15. he died onely for his sheepe, so was he borne onely for the Elect, his welbeloued friends. This Doctrine is gaine-said by Pel­lagius, who as S. Augustine affirmeth, taught that the Grace of God, was not onely in respect of the outward meanes offered vnto all, but euen in his eternall Decree and pur­pose ordained for all, if they would receiue it; his reasons be, because S. Paul saith, 1. Tim. 2.4. That God will that all men shall be saued, and S. Peter. 2. Pet. 3.9. The Lord would haue no man to perish, but would haue all men come to repentance. Likewise, 1. Tim. 2.5. Christ gaue himselfe a ransome for all: 2. Cor. 5.15. Christ died for all; as then all the World laies claime to his Crosse, so in like manner to his Cratch; as he suffered death for all: so was he borne for all, and therefore the Guests that Christ cals to his Ban­quet, that is, to the Participation of his spirituall Graces, is no particular number, but the whole world. In answering these arguments, we must first consider the Will of God, and secondly, the Death of Christ. Gods will is two-fold, Ar­cana & reualata, his Secret will and his Reuealed will. Now then those places of Scripture which Pellagius alledgeth, are to be vnderstood of Gods Reuealed will, for by It hee would haue all men to be saued, because he reioyceth not [Page 18] at the destruction of his creature: but if we consider his Se­cret Will; then must we needs confesse, that Mat. 20.16. Many are cal­led, but few are chosen: then must we needs acknowledge, Pro. 1.26. That he reioyce that the destruction of the wicked: then must we of necessitie conclude, that from aeternitie his will is, that some shall not be saued, because he respecteth a fur­ther end; namely, the setting forth of his owne glory, which consisteth as well in Iustice as in Mercie. Secondly, touch­ing the death of Christ, that he dyed for all men, is most certaine, the Apostle affirmes it; yet because else where the Spirit of God saith, Ioh. 10.15. That he dyed for his sheepe, and for the Ephe. 5.25. Church: least the Word should seeme to thwart itselfe, we must not take the letter, but follow the Scence, which is this. The death of our Sauiour in respect of it's sufficiencie, hath satisfied for all men; but is Mag. sent. li. 3. dist. 20. efficacious onely to those which were fore-ordained to life aeternall in Christ Iesus: so saith Augustine: Aug. tom. 7. ad artic. fals. imposit. Quoad magnitudinem & potentiam precij, Sanguis Christi est redemptio totius mundi, quoniā tamen non omnes captiuitate eruti sunt, redēptionis proprietas hand dubi­penes illos est, qui mēbra sunt Christi: In respect of the greatnes of the price, the blood of Christ is the redemption of the whole world, but because all are not redeemed frō captiuitie, the proper effect of redemption is onely wrought in the members of Christ. So likewise for his Birth, I say with Ambrose, Amb. lib. 3. de fide. cap. 4. Ille quidem misericordia sua omnibus natus est, sed perfidia hocreticorum fecit, vt non omnibus nasceretur qui omnibus natus est. Hee in mercie was borne for all, but the vnfaithfulnesse of haeretickes is the cause that he which is borne to all, is not borne for all. Therefore the Elect onely are the selected Guests, whom Christ inuites to his banquet, saying; Eate O my friends, drinke, and make you merry, O Welbeloued.

Secondly, What is their entertainment? Marueilous kind and louing; as may appeare by the Bridegromes words, Eate, drinke, and be merrie.

But me thinkes this is a strange speech: why doth hee that saith Luc. 6.25. Woe be to them that be full, here bid vs eate and [Page 19] drinke? Why doth he that saith, Wo be to them that laugh, here bid vs be merry? What are God and Mammon confe­derate? is there friendship betwixt Christ and Belial? no, far be it from vs so to imagine, for these words are the lan­guage of the Spirit, howsoeuer the flesh may mis-expound them: They be like Musicke, which according to the hea­rers disposition, doth euer alter it's operation; for play vp­on an instrument before a Tyger, and he will grow more fu­rious, and rent his owne flesh from his bones for anger: but let the Dolphin or the Hart heare any melodie, it so ra­uisheth and delights them, that thereby they may be trai­ned to their death: euen so let one of those, whom Lu­cillius calleth Venties, Bellie-gods, or him that Athenaeus tearmes [...], a Wine-bottle and a Meale­barrell, read these words and he will forth-with grow more luxurious, for his apprehension will reach no further then the flesh-pots of Aegypt. Let any of our Hermophrodites, ef­foeminate and wanton chamberers heare them, and they wil presently begin to be as mad-merrie as the Pom. Mel. lib. 1. Tabareni, of whom Pomponius Mela writes, which doe nothing all day long but make merrie, pipe and daunce: but of the con­trary part, the Regenerate whose eares are circumcised; they heare Christs voice, and they know his heart. They heare him say, Eate O my friends, and they know that he meanes Myrrhe and Spice, the Gospel; the food of the hungry soule, which euery one that hopes to be saued must be wil­ling to eate. They heare him say, Drinke O my friends, and they know it is Wine and Milke, Grace and Mercie; which whosoeuer refuseth being offred him, will Christ at the last day reiect with an Ito maledictie, depart thou cur­sed. They heare him say, Be merrie O my welbeloued, and they know it is because the Hony-combe with the honie is eaten by Christ, that is to say, hee hath made our peace with God the Father. Eate O my friends, saith Christ; hee inuites all to his Table, the word is preached to all, but all will not heare it, all will not come to his Feast? for they [Page 20] haue either married a Wife, or hyred a Farme, or bought a yoke of Oxen, and therefore they must be excused. These are the children of Martha, they are euer combred about worldly affaires, and wholy drawne from God, by the Diuels three golden hookes; Honour, Pleasure, and Wealth.

Others being bidden, in plaine wordes refuse to come; for they had rather, like the barbarous Pom. Mel. lib. 1. Trogloditae, feed on Toades and Serpents, then Mirrhe and Spice: their sto­macks are onely for traditions of men; their plats distaste the Word of life: such be our English Recusants, to whom if I were Iacob Isachars blessing should be theirs; which was this: Gen. 49.14. Isachar is a strong Asse couching betwixt the burthens; why may not I tearme them so, seeing that Gregorie com­menting vpon these words in Iob: the Iob. 1.14. Oxen were plowing, and the Asses feeding in their places by them; by Oxen vn­derstand the Clergie, and by Asses the Laytie, which must feed by the Oxen, and beleeue as the Church beleeues; be­ing contented with an implicite faith; for Ignorance is the mother of Deuotion, and so doe our Recusants, whose backes are euen broken with the burthens of Antichrist and his disciples. Some againe will come and sit downe at the Table of Christ and eate, but they neuer disgest the Mirrhe and Spice: such are they, which either in heart being Romish, will come to the Church to saue their Lands, or else being Atheists, and of no Religion, come for feare of being suspected to be Papists, you shall know them by their attention; for like as Adders refusing the voyce of the Charmer, doe euer stoppe one eare by laying it close to the ground, and the other with her tayle, so they barre the entrance of the Word; either by worldly Cogitations or priuate Conferences, but of the con­trary part, the Elect which are the true friends of Christ, they come to the table willingly & eate chearfully, for they euer hunger and thrist after righteousnesse: what though the Word be bitter in respect of the Profession? yet it is [Page 21] sweet in regard of Contemplation, & therefore they eate it as the food of their Soules. Secondly saith Christ; Drinke O my friends.] Here our Sauiour exhorts vs, to embrace his grace & mercy, being freely offered vnto vs. And who would not pledge this health, considering that he which drinkes shall neuer thirst again? Apulei. lib. 3. Apuleius reporteth an excellent speech of a certaine wise-man at his table, which was this; Prima era­tera ad sitim pertinet, secunda ad hilaritatē, tertia ad volupta­tem, quarta ad insaniam. The first bowle of wine is drunke to quench the thirst; the second, to prouoke mirth; the third, for pleasure, the forth makes a man mad: But it is far otherwise in drinking this Wine and Milke: for the first draught, is [...], Esa. 53.11. a fulnesse of knowledge by the illu­mination of Gods spirit: the second is, Certitudo salutis, Gal. 4.6. cer­taintie of saluation, reueiled vnto vs by the same Spirit, which in our hearts cryes Abba Father: the third is, Confidentia, Heb. 4.6. Confidencie: whereby we approach boldly to the Throne of Grace: the fourth is, Ephe. 1.5. Adoptio, Adoption; by which we receiue power to be actually accounted the Sonnes of God by Christ. O let vs therefore drinke this Wine and Milke, that we neuer hereafter may thirst againe.

Thirdly saith Christ; Be merrie, O my Welbeloued.] Nay further, Be drunkē; for so is it word for word in the Hebrew; be drunken, but Ephe. 5.18. not with Wine, for that is a voluntarie mad­nes and the Soules corruption: Be drunken, but not with sin, Esay. 29.9. for then the Soule staggers, & falles into a spirituall slum­ber: but be drunken with ioy, because I haue Eate my Hony­combe with my Honie, & purchased your Ephe. 2.15. peace. Be mer­rie, because I haue bailed you out of Deaths dungeon, and deli­uered you from the bondage of Sathan. Be merry and reioyce alwaies, because your names are writ in Heauen. Lastly, be euen drunken with mirth and ioy because being my friends vpon earth, you shall be filled in heauen with the pleasures of Gods house. To which holy tabernacle, he that was born for vs bring vs: to whom with the Father, & the holy Spirit, be all honor and glorie now and euer-more.

AT the two ends of the Exod. 25.13.19.20. Mercie­seat, were set two Cherubims of bea­ten Gold, whose wings were stret­ched out on hie, and their faces one against an other, both to­wards the Mercie-seat. This Seate of Mercie is Rom. 3.24. Christ: these Cheru­bims, the Prophets and the Apo­stles, both which in all their Writings, looke and leuell their pennes at Christ, who is the true propitiatorie. The Prophets being the Apostles of the Law, were taught of God in Num. 12.16. Dreames & Visions, both that the Messiah should come into the world to suffer, and also what should happen [Page 23] before his birth: The Apostles being the Prophets of the Gospel, were after the same manner instructed in all occur­rences concerning the Church till the last day, & Christs comming into the world to iudge. Of this ranck was Iohn, an Apostolicall Prophet, and a Propheticall Apostle, as ap­peareth by this Booke of the Apocalyps, being a Register of intricate Visions; wherein there be couched as many Hier. ad pauli. Mysteryes as Words. The Author hereof was Christ, the Secretarie Iohn; the place in which he penned it Path­mos, an Island in the Strab. lib. 13. Aegaean Sea, whither hee was bani­shed by Eus. eccle. hist. lib. 3. cap. 18. Domitian the Emperour; The time when these Ʋisions were seene, was the Lords day: and his first Vision was of one like vnto the Sonne of Man, hauing in his right hand seauen starres, and standing in the middest of seauen gol­den Candle-sticks; the Mysterie hereof is reueiled by Christ, saying: The seauen Starres are the Angels of the seauen Churches, & the seauen Candlestickes, are the seauen Chur­ches of Ephesus, Smyrna, Pergamus, Thiatira, Sardi, Phila­delphia, and Laodicia: to the Angels or Byshops whereof our Sauiour writes seauen Epistles, commending some, re­prouing others, and exhorting all to Perseuerance, to Pa­tience, to Repentance: but to omit the rest, at the seauenth verse of this Chapter begins the Epistle to the Angel of Philadelphia, a Citie of Misia in Asia: Strab. lib. 12. in the first part wher­of he commendeth the Angels patience, threatens his e­nemies, and assureth him of ayd and assistance. In the latter part, which is my Text, hee first exhorts him to Constan­cie, in these words; Behold, I come shortly, hold that thou hast, that no man take thy crowne.] Secondly, recounts the re­wards of Conquerors, saying; Him that ouercommeth will I make a Pillar in the Temple of my God, and hee shall goe no more out, and I will write vpon him the Name of my God, and the Name of the citie of my God, which is the new Hierusa­lem, which commeth downe out of Heauen from my God, and I will write vpon him my new Name.

The Exhortation lies in these words, which are the very [Page 24] Nauill of the Verse: Hold that thou hast, about which these two Motiues twine, like the Serpents about Mercuries rod. First; Behold, I come shortly: secondly, that No man take thy Crowne. Hold that thou hast: Constancie and Per­seuerance are in the scriptures set forth by foure Metaphors, Ploughing, Running, Standing and Holding. For the first, our Sauiour saith, Luc. 9.62. No man that putteth his hand to the Plough, and looketh backe, is apt to the Kingdome of heauen. This Plough is Gods seruice, and the Profession of Christ; to which when a man hath once setled himselfe, hee must by remembring Lots wife, take heed that he looke not backe. Religion is fitly resembled by the Plough, for the life of a true Professour and a Plough-man are alike, both full of labour and trauaile: the one eates his bread in the sweat of his face, the other groneth continually vnder the Crosse. To this Plough, all that hope for heauenmust put their hands; for the Kingdome of heauen suffers violence, (saith Christ) therefore we must take paines for it, and con­tinue constantly at our worke, without looking backe from Zoar to Sodome, and from the paines of the Plough to the pleasures of the world.

For the second S. Paul saith; 1. Cor. 9. So runne that you may obtaine; In some sort all men runne, but because all doe not obtaine, it seemeth there is Error either in the choice of the way, or in the maner of running. There is but one way to heauen Mat. 7.13. and it is narrow and strait; & this is Christ, the Luc. 14.6. Way, the Truth, and the Life, whosoeuer followeth not this Path, wandereth from the Truth, and therefore looseth aeternall life: as the Way, so the maner of running is but One, it must be without ceasing, stoppe, or stay, Mat. 10.22. for onely hee which con­tinueth vnto the end shall be saued.

For the third, the same Apostle saith; Ephe. 6.14. Stand there­fore, & your loynes girded about with Ʋeritie. Now what else is it to stand, but to be Ephe. 6.10. strong in the Lord and in the power of his might? to be constant Souldier, no faint-hearted Co­ward? Such as be weake in faith cannot but fall, because [Page 25] like the Dan. 7. Beare in Daniels Vision, they stand onely vpon the one side, & but vpon one Leg: Cant. 5.15. but such as be strong in faith, haue legs like marble pillars set vpon sockets of gold, permanent, firme & solid, and vsing them both they must needs stand.

For the fourth, my Text saith; Hold, that thou hast. That is to say; perseuere in faith and righteousnesse, and Vse thy function without feare. This is the Pharaphrase of our Sa­uiours speech, the Scope whereof is to make the Angel of Philadelphia, like vnto the Pro. 30.28. Spider in the Prouerbs: of which Salomon saith: The Spider taketh hold with her hands, and is in Kings pallaces: so must he with constant faith and vndaunted courage, the two hands of the soule, lay fast hold vpon the Crosse of Christ, and neuer let his Hold goe.

Hold that thou hast]: This Exhortation is an Antidote against the poison of Haereticks, and a Shield to blunt the Sword of Tyrants: which two sorts of men in the Prima­tiue Church (like brethren in euill) were leagued and linkt in conspiracie against Christ, and his Ministers: the One sort being Sathans Aduocates, the other his Assascinates. Haeretickes Apoc. 9.3. like the Locusts with Scorpion-like tailes, did not onely hurt Reprobates, with the deadly sting of their con­tageous errour, but also endeuoured thereby to kill them which had the Seale of God on their fore-heads. Tyrants, like the Apoc. 12. great red Dragon with seauen heads and ten hornes, neuer ceased to persecute the Spouse of Christ, and to make warre with her seed; what by the Impostures of Haereticks and the crueltie of Tyrants, many Christians were drawen to leaue their Hold, and fall backe from the Truth. Against these enemies of the Gospel of Christ, this good Angel of Philadelphia, had hitherto (according to his little strength) opposed himselfe; Now because hee should not faint in the middest of his conflict, our Sauiour encourageth him with this exhortation saying: Hold that thou hast, as if he should haue said; Thou hast begun in the Spirit, end not thee in the flesh; as yet thou bearest the Image of God, then fashion not thy selfe according to the world, thine Alpha hath beene [Page 26] Sinceritie, then let not thy Omega be sensualitie: without per­seuerance the best Professour is a branch cut from the Vine, he can bring foorth no fruit; a painted Tombe full of rotten bones, and a fruitlesse figge-tree with goodly blossomes. Fur­thermore, Be of a stout and valiant courage in the managing of thine office: subdue feare, let not the rough hand and rug­ged face of Tyrannie affright thee, or weaken thy resolution; the persecutour may destroy thy bodie, but he cannot kill thy soule: therefore be not dismaid, for he that looseth his life for my sake, shall finde it againe.

As Christ writes to this worthy Angel, so in like maner he doth to the Angels of all Churches in the world; whether they be in the Eparchia, to wit, Arch-angels, or Monarchs, or in the Mesarchia, namely, Cherubims and Seraphims, or Bishops: or in the Hyparchia, ministring spirits or Prea­chers of the Word; to euery one of these particularly he saith; Hold that thou hast:] For neuer was there more need of Holding, then in this age. Indeed, in the Primatiue Church, Aug. in psal. 58. I confesse with Augustine, that the Diuell was both Leo aperte saeuiens, & Draco occulte insidians; by o­pen and out-ragious crueltie hee shewed himselfe a Lyon, and by his secret poisoning of Religion a Dragon; yet his malicious power was curbed, and Apoc. 20.2. hee himselfe bound in chaines for a thousand yeeres, so that notwithstanding all his subtiltie and crueltie, Trueth like a Palme-tree flouri­shed, and Christs Crosse like Aarons Rod did blossome, and bring forth much fruit: but now the old Serpent is let loose, and of late yeares hath acted both the Lyon and the Dragon without restraint, both by policie and puissance, stu­dying to extinguish the light of Truth: neither haue his attempts beene effectlesse, for what by Magogs sword in the East, and Gogs vsurped Keyes in the West, hee hath driuen Truth like a Doue into the holes of the Rocke, and banished Faith from amongst men.

In the time of the Apostles, the 2. Thes. 2. Iren. lib. 2. cap. 20. Mysterie of iniquitie began to worke, by the Agencie of Haereticks, such as Simon [Page 27] Magus, the father of Deceiuers, Menander, Cerinthus, Ebion, the Nicholaitans, and many other of the same counterfait stampe; all which be returned to the bottomlesse pit from whence they came, and in their place succeed Apo. 16.13. Frogges, vncleane Spirits, whom the Dragon, the Beast, and the false Prophet, haue sent out of their mouthes vnto the kings of the earth, to gather them to the battaile of that great day of God Almightie. These are the croaking frie of Iesuites, and Seminarie Priests, which are sent from Rome to the Courts of Princes, to stir them vp to make warre against the true Professours of the Gospel: these are the Leprosie of the Church, and the bane of Christian Common-wealths; these are the true-borne sonnes of their father, the olde Serpent; for as he in the subuersion of mankind began with the woman and tempted her, so they insinuate themselues into our weaker vessels, and lead them captiue to Babylon. For reformation whereof, I wish that that Edict were in force amongst vs, which Hest. 1.22. Assueroh vpon the contempt of Queene Vasti, made and proclaimed amongst the Meedes and Persians: Namely, that euery one should beare rule in his owne house. In auncient time, Rome was hono­red for a Goddesse, and shee had her Temple, and her sacri­fice of Blood. So saith Prudentius:

And euen so is she now Idolized by these Frogges, her Priests, whose oblations are euer bloody; if her Deitie be offended, nothing can appease her wrath but death: How many of Gods annointed Princes haue these Idolatrous shauelings sacrificed vpon her altar? and how many treasons did they broach to entrapt that Mirrour of her Sexe, Englands Debora, our deceased Soueraigne? From whence came the Salt-peter which made the Gun-powder? was it not brought from him who challengeth Peters Chaire, and should therefore like his pretended Praedecessour, be the Mat. 5.13. Salt of the earth; but he hath lost his sauour, and [Page 28] therefore he is now good for nothing, but to be cast out, and troden vnder the foot of men. Well, I may iustly say of these Frogges, as the Greeke Poet did of the people of Caria, Aegypt, and Lydia.

The Locustes which did pester the Primatiue Church, were venemous vermine, and did much hurt with their Lion-like teeth, and Scorpion-like tailes; but these doe quite out-strip and surpasse them in mischiefe and crueltie.

When that glorious Woman clothed with the Sunne, and crowned with twelue Starres was in her trauaile, then the Beast with seauen heads and ten hornes stood before her, to deuoure her Child, when it should be brought foorth: that is to say, the Romish Empire, did wholy oppose it selfe against the kingdome of Christ when it was first preached: witnesse the cruell Persecutions vnder Nero, Domitian, Traian, and the rest. Dan. 7.7. Apoc. 13.11. This Beast I confesse was fearefull, terrible and very strong; but nothing in comparison of the Beast with two hornes like a Lambe, and whose speech is like the Dragon that is now come out of the earth, for he plaies both the Tyrant and the Imposter: he doth all that the first Beast could doe, in shedding of blood; and more­ouer by signes and false miracles hee deceiueth them that dwell on the earth.

This is Antichrist, that Man of sinne, that child of per­dition, that Belial subiect to no yoke, who according to the signification of his name, is both for & against Christ: who he is, [...]er. ep. 12.5. & where he dwels S. Bernard tels vs, saying; Bestia in Apocalypsi cui datū est os loquens blasphemias Petri cathedrā occupat: the Beast in the Apocalipse, to which was giuen a mouth speaking blasphemies, doth occupie Peters chaire. Iam-pridem Romae natus est Antichristus; Antichrist a good while since was borne at Rome, saith Ioachim the Abbot. This is he who calleth himselfe Christs Vicar, and yet robs Christ of his honour; who is stiled the Seruant [Page 29] of Seruants, and yet exalteth himselfe aboue all, that is called God: this is that purple Whore which maketh her Followers drunken with the Cup of her abhominable I­dolatrie, and is drunke her selfe with the blood of Saintes and Martyrs. In a word the Papacie, in which both the tyrannie of the Romane Emperours, and the leauen of aun­cient Haereticks concurre and meet together: seeing then that Sathan is vnchained, seeing that these Frogs crawle in euery corner of Christian Common-wealths, and seeing that this Beast doth continually bend his sharpe hornes a­gainst the true Professours of the Gospel, it doth nerely concerne all good Angels, whether they be spirituall or temporall, To hold that they haue, by perseuering in true faith and righteousnesse, and by exercising their Functions without feare. Of all other Angels, Antichrists malice is most against Archangels, or Princes; his indeauour is to make them his Vassals, by treading vpon their necks, and depriuing them of their crownes: for who knoweth not how arrogantly hee claimeth to be Lord of the whole earth, Gel. dist. 96. and challengeth both an Ecclesiastick and ciuill Supremacie: doth it not then behoue Princes to hold fast that they haue? God grant then that true Faith may be their Shield, the Word their Sword, and the saluation of God their Helmet, that being thus armed they may be enabled to resist all the assaults of that blasphemous Antichristian horne. Let their Diadems, (O Lord) be like vnto Aarons Miter, vpon which these words were ingrauen; Holinesse to the Lord: for Sinceritie in Religion is the most steadfast proppe of roiall authoritie, and the most firme supporter of a throne, it is like the brasen Bulles, that held vp the sacred Lauer, or the yuorie Lions of Salomons kingly Seat.

[Behold, I come shortly: hold that thou hast, that no man take thy crowne.]

The Exhortation being finished, the Motiues follow, which be these: First, Behold I come shortly; Secondly, that no man take thy crowne.

[Page 30]These two are of a contrary nature: the first is sweet, and flowes with hony, the second is bitter, & full of gall; in the first the voice of Christ is like a sweet Cymball; in the second like the sound of many waters; the first is a Motiue of Comfort, promising aid & assistance, the second of Ter­rour, threatning a degradation for want of perseuerance: [...]: as it is in the Prouerbe, out of the mouth of Christ comes both hote and cold; a hote Cordiall and a cold Corasiue, such is his Rhetorike, if by faire promises he cannot perswade, his custome is by threatnings to Compell.

Ecce venio citò. Behold I come shortly.] This Motiue is a proclamation very short, but wondrous pithie and pon­drous, wherein euery word is remarkeable.

First Ecce, Behold. When the Prophet Isaiah speakes of the first comming of Christ; he begins his Prophecie with an Ecce, saying, Esay. 7.14. Ecce Virgo, &c: Behold a Virgin shall con­ceiue and beare a Sonne, and shee shall call his Name, Em­manuel. So in this Booke, where there is any mention made of Christs second comming, there is euer prefix­ed an Ecce: Apoc. 22.12. Behold I come shortly, and my reward is with me. Whereby we may coniecture that the holy Ghost would haue vs attentiue, for he is about to proclaime some won­der. In his first comming there is, Ecce humilitatem; Be­hold his wonderfull humilitie: but here in his second comming, there is Ecce gloriam, behold his admirable glory. Betwixt this and that Ecce, there is as great difference, as be­twixt Tabor and Caluerie: the first of which saw his beauti­full Transfiguration, the second his vncouth Deformation.

Ecce, behold his humilitie: in his first comming, hee was the Cant. 2.1. Lillie of the Vallies, for his mother was a poore Vir­gin, his cradle a cratch, his followers fishers, his apparrell a cote without seame, and his steed, an asse: but Ecce, behold his glory. In his second comming, he shall be the Cant. 2.1. Rose of the field, full of maiestie, attired in glorious apparrell, and girded about with strength; his attendants shall be Legions [Page 31] of Angels, his Court in the clowdes, and his steed Apoc. 19.11. a white horse. Ecce: behold his humilitie, when hee came first, Ioh. 12.47. it was to suffer for our sins, Esa. 53.4.5. to beare our infirmities, to carry our sorrowes, to be wounded for our transgressions, to be bro­ken for our iniquities, to make our peace with his own chastise­ments, and to heale vs with his stripes: then was his head crowned with thornes, his eares filled with Crucifige and blasphemies; his eyes closed vp with dimme death, his face made blew with blowes, his mouth made bitter with gall and vineger, his hands and feete nailed to the Crosse, and his whole bodie rack't and tentar'd ad modum timpanicae pellis, like the head of a Tymbrell or a Tabret. But ecce, behold his glory in his second comming, he shall Esay 1.24. ease him­selfe of his aduersaries, and auenge himselfe of his enemies, Cant. 5. his head shall be like fine gold, Apoc. 19.12. and vpon it many crownes, his eyes like a flame of fire, his cheekes like beds of spices and sweet flowers, his lippes like Lillies dropping downe pure mirrhe, his hands like rings of gold set with the Chrisolite, his bellie like white yuorie couered with Saphires, his legges like marble pil­lars set on sockets of gold, and his countenance like Libanon, excellent as the Cedars. Oh, who then would not for a little time in this world hold fast and be constant, hauing such a Patterne and such a Patron.

Ecce venio, Behold I come.] These words haue a rellish both of life and death, they be as sweet as hony, and as bit­ter as worme-wood; they be restoratiue to the Elect, but poison to the reprobates: & therefore our Sauiour speakes them to comfort the one, and terrifie the other. To the wicked nothing is more yrkesome then the day of death, and the day of Doome. O mors quam amara, &c? O death how bitter is thy memorie (saith the Wise-man) to him that putteth his trust in his possessions? And the Euangelist tels vs, that at the last day Apoc. 6.15. the kings of the earth, and the great men, and the rich men, and the chiefe captaines, and the migh­tie men shall hide themselues in dennes, and among the rockes of the Mountaines, and shall say to the Mountaines and [Page 32] fall on vs, and hide vs from the presence of him that sit­teth on the Throne, and from the wrath of the Lambe: but on the contrary part, Death to the righteous is euer welcome: For blessed are the dead that die in the Lord, for they rest from their labours, and their workes follow them: and for the day of Doome, it is to them Mell in ore, melos in aure, Iubilaeus in corde; the name of it is as honie, the men­tion of it melodie, and the very thought of it a yeere of Iu­bilie: wherefore the Saints departed cry Quousque Domi­ne? How long Lord? Veni domine Iesu, veni citò, saith Iohn, Come Lord Iesus, come quickely: to whom our Sauiour makes this comfortable Reply; Ecce venio, behold I come. This Ʋenio, I come: may well be compared to 1. Sam. 16. Dauids Harpe, and Iosuah 6. Ioshuas Trumpet; the sweet warble of Dauids harpe refreshed king Saul in his agonie, and did driue a­way the euill spirit; the sound of Ioshuas Trumpet made the walles of Iericho tremble, and leueld them with the ground: the like operation proceedes either from the hearing or reading of these two words; Ecce Venio, behold I come. Let one of the Elect heare them; imagine his shoulders be ouer loaden with the Crosse, his head prick't with thornes, and his back embrodered with stripes, (as indeed in this world the righteous euer suffer affliction and persecution, which like euill spirits haunt and torment them) yet I say, let them but heare this ecce venio, and their countenances will be cheared, and their hearts comforted, so pleasant is the harmonie of this heauenly Harp, But let a Reprobate either heare or read them: suppose [...], as it is in the Prouerbe, hee swimme vp to the very eares in riuers of gold, be crowned with Rose-buddes, and sleepe vpon a bed of yuorie (as indeed the wicked in this life are euer most happy, free from Crosses, free from tri­bulations) yet I say, let them in the very surfet of their pleasures; but heare this ecce venio, and like 1. Sam. 1.37 Nabal, their hearts will die within them: and like Dan. 5.6. Balthasar at the sight of the hand-writing on the wall, the ioynts of their [Page 33] loynes will be loosed, and their knees smite one against an­other, so fearefull is the sound of this heauenly Trumpet.

Ecce venio eitô, Behold I come quickly. The comming of Christ is both certaine, suddaine, and short: first, it is most certaine, so we gather out of the word, Venio, I come: for our Sauiour herein speakes of a future iudgement, as if it were present. Secondly, it shall be suddaine; for behold, I come, saith Christ, like a theife in the night. Thirdly, it shall be short: Behold I come shortly, though his comming be certaine, yet the time when is vncertaine: for it shall be suddaine and short. I cannot then but condemne the bold­nesse of them that dare assigne the very yeare, month, and day of Christs comming to Iudgement; considering that their assertion, is flat opposite and contrary to the Scrip­ture, which saith; Marc. 13.33. that the houre and day of Christs comming, is not knowen to the Angels, nor to the Sonne of Man, but to the Father onely: and yet Cusanus like Gen. 11.4. Nimrod, to get him a name, hath built a Babel of meer coniectures: as first; his opinion is, that the world shall end between the yeere 1700. and 1734. because as Christ rose againe in the foure & thirtith yeare of his age, so the Church of God shall rise at the latter day in the foure and thirtith Iubile, which make one thousand seuen hundreth years. Secondly, as af­ter the first Adam, in the foure and thirtith Iubile, there came a consumption of sinne by Water, for the Flood was one thousand sixe hundred fiftie sixe years after the Creati­on of the world: so in the foure & thirtith Iubile, after the second Adam, there shall be a finall consumption of sin by fire. Other coniectures he hath, but being but coniectures, I let them passe, saying with Augustine; De saluatoris reditu, qui expectatur in fine, tempora dinumerare non audeo, Aug. in Epist. 28. nec ali­quem Prophetarum hac de re numerum annorum existimo praesciuisse, &c. Of our Sauiours returne, which is expe­cted in the end, I dare not number the times, neither doe I thinke that any of the Prophets knew the number of the yeares: but rather that to stand which the Lord saith: [Page 34] Act. 1.7. It is not for you to know the times and seasons, which the Father hath kept in his owne power. The Lord to great pur­pose would haue that day kept secret, that our hearts should be in continuall expectation of it. Aug. in psal. 36. con. 1. Ser. 6. & 17. Quid ad te (saith Au­gustine) quando venies? sic vine, quasi hodiè venturus sit, & non timebis cum venerit. What is it to thee when hee commeth? so liue as though hee should come to day, and thou shalt not be afraid when hee commeth. Remember thine end, and thou shalt neuer doe amisse; the day of Death and the day of Doome are two Pole-starres, vpon which we that be Pilgrims and trauailers vpon earth, must euer fixe our eyes; Ioseph of Aramathia made his Sepul­cher in his Garden; and the Aegyptians in their banquetting houses had euer the picture of Death: so ought wee in the midst of our worldly pleasures and delights continually to cast vp our accounts, & daily to number our dayes. What know wee when the Bridegrome will come? It behoueth vs therefore like wise Ʋirgins euer to haue our Lampes full of Oyle, and to be in readinesse, to giue attendance: For behold Christ will come certainely, suddainly, and shortly.

Hold that thou hast, that no man take thy crowne.] In speaking the first Motiue, the face of Christ was to looke vpon like the Apoc. 4.3. Gasper-stone, which is greene & beautifull: but in this hee resembleth the Apoc. 4.3. Sardine, which is red and bloodie, for there is Comfort, here is terrour; there his Cant. 5.16. mouth was as sweet things, and he wholy delectable; here out of his mouth proceeds a Apoc. 1.16. sharpe two-edged sword, and his countenance is very fearefull.

This word Corona, a Crowne, hath in the Scriptures diuers significations, sometimes it signifieth aeternall life: as in the second chapter of the Apocalipse: Apo. 2.10. Be faithfull vnto the death, and I will giue thee the crowne of life; & so the Papists vnderstand this place, whereupon they gather that the Decrees of Election and Reprobation be changeable: for the Schoole-men teach, that the Number of the Elect and of the Reprobate, is certainely and vnchangeably decreed [Page 35] and purposed of God in his aeternall counsell, so that it can neither be increased nor diminished, for he hath abso­lutely appointed how many shall be saued, and how many reiected: but yet they say, that he hath not certainely and vnchangeably decreed what particular men shall make vp, or be of this determined and purposed number; because that Men hauing as they say, Free-will, doe sometimes de­part from God, and sometimes returne vnto him. The first of these Numbers, they call the Formall number; which is certaine; the latter they call the Materiall number, which is vncertaine and changeable: so by their doctrine, he that is elect may finally be blotted out of the booke of life, and become a Reprobate; and hee that is a Reprobate may be made an elect this their Position they endeuour to proue, by this Text of Scripture amongst the rest: by which words they affirme that it is euident, that he which is elect to wear a Crowne of life may loose it: and another which was not elect, may supply his place. But this their Collection is contrary to the intention and meaning of the Spirit of God that writ it, who is neuer in opposition to himselfe. Ioh. 10.29. My Father is greater then all, and no man is able to take them out of his hand, therefore our election is certaine; For Iam. 1.17. with God there is no variablenes, neither shadowing by turn­ing. Horum qui electi sunt, si quispiam perit, fallitur Deus, sed nemo eorum perit, quia non fallitur Deus, Aug. de cor. & gra. cap. 7. Aqui. part. 7. quest. 24. art. 3. saith Augu­stine. Of the elect if any perish God is deceiued; but none of them can perish, because God cannot be deceiued. Likewise Aquinas saith, Simpliciter in libro vitae, scripti nunquam deleri possunt; simply they that are written in the booke of life, can neuer be blotted out: of this Text of Scripture then we must seeke for some other Exposition, for by it cannot be vnderstood the Crowne of aeternall life.

Secondly, this word Corona, a crowne, sometimes signifieth any faithfull man, which by the Ministerie & preaching of the word is conuerted from Gentilisme to Christianity. So S. Paul calles the Philippians, saying; Philip. 4.1. Therefore my brethren, [Page 36] beloued and longed for, my ioy and my crowne, so continue in the Lord ye beloued. Thirdly, it is the Badge or Cogni­sance of Authoritie, both Temporall and Spirituall; and so is it to be vnderstood in this place: in which our Sauiour exhorteth the Angel, or Bishop of Philadephia, to constan­cie in his Function, for feare an other be placed in his Of­fice, and take the dignitie of the Bishoprick from him. By this threatned degradation may all Arch-angels and An­gels learne to know, that Crownes be no perpetuities. If Salomon turne his heart from the Lord God of Israel, and build high places to Chemosh, the abhomination of Mo­ab, & Molech, the abhomination of the children of Am­mon; God will surely rent his kingdome from him and giue it vnto his 1. Reg. 11.11 seruant: if Eli the high Priest will not cha­sten the wickednesse of his sonnes, but suffer them to run into slaunder, and stay them not, 1. Sam. 4.11.18. he and they both shall goe with blood to their graues, and the Priest-hood be conferred vpon an other.

Therefore hold that you haue, that no man take your Crownes.

The second generall part of my Text, is a Catalogue of the Rewards, that Christ promiseth to bestow on Conque­rours; saying, Him that ouercommeth, will I make a pillar in the Temple of my God, and hee shall goe no more out: and I will write vpon him the Name of my GOD, and the name of the Citie of my God, which is the new Ierusalem, which commeth downe out of heauen from my God, and I will write vpon him my new Name.

Him that ouercommeth, &c.] Reward makes men both valiant and ventrous: 1. Sam. 18.27 for a wife, Dauid will fetch two hundreth fore-skins of the Philistims; for gold the 1. Reg. 9.28. ser­uants of Salomon, will tenni confidere ligno, hazard their liues in a ship, and saile to Ophir. Our Sauiour therefore to stirre vp our courage, and put spirit in our faint hearts, doth as the Romanes did: they had lawes for the Triumphs of Generals, and diuersities of crownes appointed for well [Page 37] deseruing Martialists; and this was done in policie, to make their men of warre stout and valiant: so Christ to encourage those that march vnder his Standard, the Crosse, proclaimeth their Rewards: saying, Apoc. 2.7. To him that ouercommeth will I giue to eate of the tree of life; which is in the middest of the Paradice of God.

Apoc. 2.13. To him that ouercommeth will I giue to eate of the Man­na that is hid, and will giue him a white stone, and in the stone a new name written, which no man knoweth sauing he that re­ceiueth it.

Him that ouercommeth will I make a Pillar in the Tem­ple of my God, &c.] Oh then, who would not be a souldier in the Campe of Christ? preferring his thornie crowne be­fore a diadem of gold; his Crosse before a chaire of estate; his Whip before a Scepter; his Reed before all temporall Royaltie; his White coate before raiments of Needle-worke; his scoffes and taunts before worldly applause; his gall and vinegar before the rich Gluttons delicious fare; & his death before life; considering that Cum Domino iudices venient qui nunc pro Domino iudicantur, (saith Augustine) They shall come with the Lord as Iudges, who are now iudged for for the Lords cause.

Him that ouercommeth will I make a Pillar.] A Pillar is the Embleme of three things, Remembrance, Prehe­minence and Continuance.

First, it is the Register of Memorie. God turned Gen. 19.26. Lots wife into a pillar of Salt, because contrary to the comman­dement of the Angel, shee looked backe towards Sodome and Gomorrah: and Christ saith; Remember Lots wife. The sight of this Salt pillar, was to make men remember the iudgements of God, and to terrifie them from backe­sliding and reuolting. 2. Sa. 18.18. Absolom the sonne of Dauid, in his life time did reare a Pillar: for he said; I haue no sonne to keepe my name in remembrance, and he called the Pillar after his owne name. 1. Macca. 13.27.28. Simon made vpon the Sepulcher of his father and his brethren a building, high to looke vnto [Page 38] of hewen stone behind and before; and set vp seauen Pil­lars vpon it, one against another, for his father, his mother, and foure brethren, and set armes vpon the Pillars for a per­petuall memorie. For this cause the Aegyptian kings made those stately Pyramids, and Obeliskes, to perpetuate their memorie. Hercules also erected two Pillars vpon two Pro­montories, the one in Europe, the other in Africa, as mo­numents and records of his victories. And Gel. lib. 10. Artemisia, the Queene of Caria, made a Tombe for her husband Mansolus, reckoned amongst the wonders of the world; which was compassed about with thirtie sixe Pillars, all which were to preserue his Name.

Secondly, a Pillar sometimes signifieth Preheminence; as it is in the Epistle of S. Paul to the Galathians: Galat. 2.9. And when Iames and Cephas, and Iohn, knew of the grace that was giuen vnto me, which are counted to be Pillars; they gaue to me, and to Barnabas the right hands of fellowship: that we should preach vnto the Gentiles, and they vnto the Circumci­sion. Dexteras Paulo & Barnaba societatis, sed Tito qui cum eis erat, Ier. lib. 1. in Epist. ad Gala. dexteras non dederunt; saith Ierom. They gaue the right hands of fellowship to Paul & Barnabas, but not to Titus who was with them, because hee had not attained vnto such measure of grace, as was requisite in the Gouer­nours of the Church. Out of this may be confuted our English Arians, which hold that all Ministers should be equall, and that a Bishop neither is nor ought to be supe­riour to a Priest, neither that there is any difference at all betwixt them. Hier. ad Euang. We know that Bishops and Priests in the Apostles time were all one; for those whom the Apostle calleth Act. 20.17. Elders or Presbiters, he nameth Act. 20.28. Bishops or Ouer­seers. Likewise S. Peter exhorteth the Presbiters or Priests to feed the Flocke, [...]. That is, ouerseeing, from whence the name of Episcopus or Bishop is deriued: yet according to the names of honor, which the vse or cu­stome of the Church hath obtained: a Bishop is greater then a Priest, Ep. 19. ad. Hier. saith S. Augustine, neither is it contrarie to the [Page 39] Scripture, that there should be a Prioritie amongst Mini­sters, for euen the Apostles though in respect of their A­postleship they were al one, yet there was a superioritie and precedencie amongst them: for the prioritie of speaking was giuen Act. 1.15. to Peter in the election of Matthias: Act. 15.13. the defini­tiue sentence is pronounced by Iames: Paul is ordained the chief Apostle of the Vncircumcision, & Peter of the Circum­cision; and among the Apostles themselues, Gal. 2.9. Iames, Cephas, & Iohn are counted pillars, which is a title of Preheminence.

Thirdly, a Pillar is the byeroglyphick of Continuance, God in signe of his euerlasting essence, Exod. 13.21. went before the people of Israel by day in a Pillar of a clowde to lead them the way, and by night in a Pillar of fire to giue them light, that they might goe both by day and by night: Christ in token of his aeternal Deitie, is said in the Canticles of Salomon, to haue Cant. 5.15. legges like Marble pillars, set on sockets of Gold. The Church of God, which by Salomon is called the Pro. 9.1. House of Wisedom, is said to be built vpon seauen pillars, that is to say it hath a firme & solid foundation; for numerus septenarius perfectionē significat, saith S. Augustine; the seuen-fold num­ber signifieth perfection: whereupon the Lambe of God, our Sauiour, is said to haue Apoc. 4 [...]. seuen hornes & seuen eies; by which are intimated his absolute power, & perfect knowledge. In that Christ then saith; Hee will make him that ouercommeth a Pillar, you must note, that his Meaning is this: his per­seuerance in righteousnesse shall be had in euerlasting remem­brance: his glory shall be greater then of the ordinarie sort of the elect, and his happinesse in heauen shall abide and continue for euer: for he shall be made a Pillar in the Temple of God, and he shal go no more out. In these words our Sauiour alludes vnto the two 1. Reg. 7.21. Great brasen Pillars, which King Salomon made & set vp in the Porch of the Temple; calling the name of the one Iachin, & of the other Boaz: the first of which is by interpretation; He will establish: and the second signi­fieth strength: as if he should haue said, God will performe his promise towards this house, and the power and glory of it shall [Page 40] continue for euer. And so will Christ deale with them that ouercome, He will make them both Iachin and Boaz: that is to say, according to his stable and firme promise, he will deliuer them from the mouth of the Lions in this life, by breaking their iaw-bones; and in the world to come they shall for euer raigne with the Lambe, and Apoc. 14.4. follow him whither soeuer he goeth, and neuer any more goe out of the Temple. Hereby we may gather, that they which once haue receiued a true liuely faith, & are thereby iustified before God, can neuer finally fall away, neither can that faith vtterly pe­rish or faile in them though it may for a time somwhat decay, & be empaired, yet shall it reuiue, & they be raised vp againe. The Papists impugne this doctrine, Bellar. lib. 3. de iusti. cap. 14. teaching that a man may fall away from the faith which he once truly had, & be depriued al­together of the state of grace; because God saith: Ezech. 18.24 If the righte­ous man turne away from his righteousnes, & commit iniquity, & doe according to all the abhominations, that the wicked man doth, shall be liue? all his righteousnes that he hath done shal not be mentioned; but in his transgression that he hath committed, & in his sin that he hath sinned, in them shall he die. Likewise S. Paul speaketh of some Tim. 1.29. That they had made ship-warck of their faith, vpon which place the Rhemists conclude, that a man may fall from the faith which he once truly had; ma­ny other Texts of scripture they alledge for the same pur­pose. As that out of S. Luke, Luke 8.13. They receiue the word with ioy, but they haue no root, which for a while beleeue, but in the time of tentation go away. Out of S. Matthew; Mat. 24.12. the loue of many shal waxe cold. And out of the first Epistle to the Corinthians; 1. Cor. 9.27. I do chastice my body, lest when I haue preached to others I shuld be a Reprobate. In making answer to these obiections, let vs but obserue the true meaning of these words. Righteous­nesse, Faith, Loue, and Reprobate, and then this Gordian knot; wil with ease be loosed. First, wheras the Prophet Eze­chiel speaketh of the fall of a righteous man: you must note that he meaneth such righteous persons, as to the worlds eye rather seeme so to be, then be so indeed, & thus S. Luke [Page 41] teacheth vs to expound it, who, where as other Euange­lists write thus, From him that hath not shall be taken away, euen that which he hath; hee saith, Luke 8.18. that which hee seemed to haue: God taketh away his grace from him that hath it not, but onely seemeth to haue it, and giueth still to him that hath: he then that is hypocritically righteous, wee grant may fall away finally, but he that is truely righteous, and a Pillar in the Temple of God shall goe no more out.

Secondly, Faith is either Viua or Mortua, A liuely or a dead faith; of the dead faith there may be made a ship­wracke, it was Iudas his case: such a faith is a reed shaken with euery blast of winde, it is a combustible substance like Timber, hay and stubble, the least flame of any fire will burne it: but the Liuely faith which is euer accompained with a good Conscience, like the Ship in which our Sauiour slept, may be tost and shaken with wind and waues, but neuer cast away, neuer swallowed vp in any gulfe, for it is a house built vpon the rocke, no tempestuous gust can ouer-turne it. It is a well of liuing water springing vp to euerlasting life, he that drinkes of it shall neuer thirst againe: Ioh. 5.24. For hee that beleeueth is already passed from death to life, he is made a Pillar in the house of God, and shall no more goe out.

Thirdly, as there is a dead faith, so there is a Counter­fait Loue, the one being the roote, the other the branch: therefore where there is such a faith, charitie there must needs waxe cold: Cant. 8.7. but true Loue, by much water cannot be quenched, neither can the floods drowne it. 1 Cor. 13.8. It doth neuer fall away: Caus. 33. dist. 2. cap. 8. In quocun (que) fuerit haec charitas, radix illi erit, a­rescere non potest, in whom soeuer this charitie is, it shall be a roote vnto him, hee cannot wither, but euer flourish like a greene Oliue tree in the court of Gods Temple, neuer to be transplanted, neuer to goe out any more.

Fourthly, this word Reprobate, vsually in the Scrip­tures, signifieth such a one as is Iud. vers. 4. [...], before of old ordained to condēnation, & reiected or reproued of God. But sometimes it is taken in another sence, and is all one [Page 42] with [...] which is it reproued, 1. Cor. 9.27. or reprobate to men, and so doth S. Paul vse it, when hee saith; I chastice my body, lest when I haue preached to others, I should be a Repro­bate. In this speech the Apostle doth not feare lest God should cast him away, or finally reiect him▪ for he profes­seth the contrary, saying: Rom. 8.38.39. for I am perswaded that neither death nor life, nor Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, shall be able to seperate vs from the loue of God, which is in Christ Iesus our Lord. But his meaning is this, lest if hee preached one thing and practised an other, hee might be reproued and reproached of men. No, Aug. de cor. & grat. cap. 7. he that is Elect, and whose faith worketh by loue, either neuer falleth at all, or if he doe, hee is reuiued and raised vp againe before this life be ended: for hee that is a Pillar in the Temple of God, shall goe no more out.

Him that ouercommeth will I make a Pillar &c.] Vpon this Pillar, Christ promiseth to write three Names. The Name of God, the Name of new Ierusalem, and his owne new Name: And I will write vpon him the Name of my God.

Pro. 22.1. A good name saith Salomon, is to be chosen aboue great riches, it is better then a good oyntment, it fatteth the bones: What honor was it for Moses to be called Gods Seruant? and for Dauid to be adorned with this Title, a man after Gods owne heart? Publius Scipio did reckon his name A­fricanus amongst his greatest glories. And Paulus Aeme­lius thought himselfe, well satisfied for his paines and ser­uice in the wars, because the Romanes gaue him the name of Macedonius. Catal. glor. m [...]nd. part. 11. consid. 23. Honor & decus est habere pulchrū nomen: saith Cassanaeus, it an honour and glory to haue a faire name; and therefore Socrates wished that parents would giue their [...] significant and wel-sounding names. Such a name [...] our Sauiour promise to write vpon them that per­ [...]e in goodnesse, saying, I will write vpon him the name of [...] God. God hath diuers names in the Scripture, some being deriued from his substance, other from his proper­ties: [Page 43] as he is a Being of himselfe, and an aeternall Essence, hee is called Iehoua, of Haia, to Be: as he is mightie, El; as holy Cadoseh; as all-sufficient Schaddai: but his principall name is Iehoua: a name of such holinesse, that the Chaldaeans (as Reuchlinus saith) to auoid prophanation, would not write it, but expressed it in their Bookes by certaine prickes; and the Iewes blinded with a superstitious conceit, in stead thereof vsed Tetragrammaton, Adonai, and Elohim; this name so holy shall be grauen vpon them that be pillars in Gods Temple. Whereby Christ signifieth, that God will be their Iehoua, and they shall be his Israel: Apoc. [...]1.7. hee will be their God, and they shall be his people. This name is Apoc. 7.2. that Seale wherewith the seruants of God are marked in their fore-heads, which who so hath, no hellish Apoc. 9.4. Locust can hurt him: this name is like the Exod. 12.13. strokes of blood vpon the postes of the Israelites houses, no plague nor destruction shall light vpon them that beare it: this name is like vnto the Ioshua 2.18. Corde of red thread in Rahabs window, it preserues them that haue it from the Sword in the day of Vengeance. The Letters of his name Iehoua, are by the Iewish Rabbins called, Literae flatus & literae quietis. Breathing & resting let­ters. Wherby thus much may be collected; First, as God is a spirit, so he is the sole Father and giuer of life: he will raise vp the Elect at the last day in incorruption, clothing them with immortalitie, and bestowing vpon them life aeternall.

Secondly, there is no way to finde Rest but in God one­ly, hee is like Noahs Arke to the tyred and wearied Gen. 8.9. Doue; hee is that liuing stone vpon which onely Gen. 28.11. euery elect Ia­cob must lay his head and sleepe: hee is that Heb. 13.10. Altar vn­der which the Saints departed repose themselues, resting from their labours, Heb. 4.9. and finding rest for their soules. And thus by the writing of the Name of God, three things by Christ are promised: a heauenly Inheritance, a life aeter­nall, and a rest euerlasting.

[Page 44] And the name of the Citie of my God which is the new Ierusalem, which commeth downe out of Heauen, from my God, &c.

As it is an honour to haue a good name, so it is a glorie to be of a famous Nation, or a Citizen of a famous Citie. The Ioh. 4.9. woman of Samaria, wondered that Christ being a Iewe by birth, would aske drinke of her being a Samari­tan; for the Iewes medled not with the Samaritans, hold­ing them as ignoble, in comparison of themselues, and wic­ked people: as wee may gather by their blasphemous speech to Christ; Say we not well, thou art a Samaritan and hast the diuell? There is a great difference in the Excel­lencie of Nations. Quaedam gentes (saith Iulius Mater­nus) ita a coelo formatae sunt vt propria sint morum vnitate conspicuae. Some nations are so framed of heauen, that they may be knowne by the proprietie of maners what countrymen they be. And this varietie commeth from the diuersitie of Climates, Ptolo. 2. Qua­dripart: Liuius. Apulei. Iul. Maternus. and the influence of the starres. The Iewes be na­turally superstitious, the Egyptians learned, the Syrians co­uetous, the Sicilians acute, the Africans craftie, the Scythi­ans cruel, the Grecians vnconstant, the Italians generous, the French-men rash, the Spaniards vaine-glorious, the Tit. 1.12. Creti­ans liers, euill beasts, slow bellies, the Germans and Brittanes valiant. These stampes of nature being considered we may conclude, that it is farre more honourable for a man to be of one Nation or one Citie then another. Our Sauiour Christ, then because he would demonstrate the Glory of the Elect: saith that he will write vpon them the Name of the Citie of Ierusalem: hee will enfranchise and make them free of a famous Citie: but wee must not looke for this Ierusalem in Iudaea; no, for of that Citie, not one stone is left vpon another, but we must cast our eyes vpwards, Apoc. 21.2. For it comes downe from God, out of heauen, prepared as a Bride trimmed for her husband. The old Ierusalem was a type of the Church Millitant, this New Ierusalem is a figure of the Church tryumphant: the Old was often besieged and sackt; [Page 45] a shaddow of the afflictions of the Elect here vpon earth; the New is said to be garnished with twelue seuerall preci­ous stones, Apoc. 21.19.20. the Iasper, the Saphire, the Chalcedonie, the Emerald, the Sardonyx, the Sardius, the Chrysolite, the Beril, the Topaze, the Chrysoprasus, the Iacinth, and the Amethyst: by which are signified the glorious endow­ments of the Elect in heauen. In the number of twelue, there be foure Triplicities, and this Citie being foure­square, the precious stones like those in Exod. 28.17. Aarons Breast­plate, are set three & three in a square: by which foure Tri­plicities, foure things may be vnderstood, which shall con­curre & meet together to make the Elect most glorious.

The first, is the Glorification of the body; the qualifie and state whereof may fitly be resembled by the three stones of the first Triplicitie; namely the Iasper, the Sa­phire, and the Chalcedonie. First, the Iasper is greene, and being worne dispelleth all Phantasmes; and driueth away euill spirits, (saith Isodore:) the healthfull state of our bodies after the resurrection, shal paralele this Iasper, they shall be like greene Oliue trees, neuer withering, neuer fading; here while wee liue Diseases the Purseuants of death, are euer like Sauls euill spirits, at our elbowes haunting vs: Dauid had the stone, for his reines chaste­ned him in the night season; Iob his boiles and botches; Miriam her leprosie, and euen the most righteous haue their infirmities: but at the last day our bodies shall be so changed that sicknesse shall exercise no tyranny ouer vs. Secondly, the Saphire, is hard and blew, of the colour of heauen, it killes the Spider, and driueth away poisonous serpents: such like shall our bodies be, heauenly and beau­tifull, no deformitie shal come neere to blemish them; Phil. 3.21. for Christ shall change our vile bodie, that it may be fashioned like vnto his glorious body, according to the working, wherby he is able euen to subdue al things to himself. Thirdly, the Chalce­dony is so hard that no toole of yron can graue it: euen so, thogh now Sathan workes vs like waxe, and makes vs receiue [Page 46] his marke, by tempting and alluring vs to giue our mem­bers seruants to vncleannesse, yet then our bodies shall be purified; we shall tread vpon the Lyon and the Dragon: the diuell shall haue no more any power to make our bo­dies his Synagogue: for they shall be the aeternall Tem­ples of the holy Ghost. The second thine is, the Sanctifica­tion of the Soule; the condition whereof we shall see in the three stones of the second Triplicitie; to wit, the Eme­rauld, the Sardonyx, & the Sardius. First, the Emerauld is in colour Greene, delightsome to looke on, and very soueraigne against the falling Sicknesse: like vnto this precious stone shall the soules of the Elect be made, all glorious within, and full of grace, being so confirmed in Righteousnesse, that whereas now the most iust man hath the falling sicknesse seauen times a day, then Sin shall haue no more dominion o­uer vs. Secondly, the Sardonyx is of three colours, it is Niger in imo, candidus in medio, rubicundus in supremo; the lower part of it is blacke, the middle white, the top of it red: so our Soules shall be Nigrae in imo, blacke below, for they shall contemne the malicious disseignes and stratagems of the diuell, and smile in scorne at the destruction of him and his angels. They shall be Candidae in medi [...], white in the midst, being clothed like the Lillies of the field, in long white robes of righteousnesse; lastly, they shall be in Supremo rubicundae, Red aboue, that is to say all glorious, in regard of the golden crowne of immortalitie. Thirdly, the Sardius is a red stone, and the vertue of it is, to driue away timorousnesse and feare; this shewes our future boldnesse and confidence: here vpon earth wee work our saluation in feare and trembling; but hereafter we shall ap­proach boldly vnto the throne of God, with Palmes in our hands in signe of victorie, hauing washt our long white robes in the blood of the Lambe. The third thing is the con­summation of Charitie, the attributes whereof be three: for Charitie must be pure, good and true: these three, are set forth, by three stones in the third Triplicitie. First, the [Page 47] Chrysolite is of a golden colour; whereupon it hath that name, it sparkleth, and being laid before the fire, wil quick­ly be inflamed & burne. This stone is an Embleme of our pure loue towards God the Father; whose presence, when we behold him face to face, shall be so attractiue, that our hearts shall be set on fire with his loue. Secondly, the Be­rill is greene, & hath power to procure Loue; this stone is the Embleme of that good loue, which shall be betwixt God the Sonne and vs: who loued vs first, and was incarnate, and we then shall loue him most dearely, being incorpo­rated and made fellow heires with him. Thirdly, the To­paze is yellowish, resembling the Sun-beames, and it is an Embleme of our true loue towardes God the Holy Ghost, which like the beames of the Sunne shall euer shine, and whose heare shall neuer be quenched, neuer extingui­shed. The fourth thing is the perfection of Iustice, expres­sed by the three stones in the fourth Triplicitie. Iustitia est virtus, (saith Ambrose) suum cui (que) tribuens: Iustice is a vertue that giues euery one his due: to euery one of vs that hath it, it imparts Continencie; to our neighbour friendship; and to God honour. Which three are discribed by the Chry­soprasus, the Iacinth, and the Amethyst. First, the Chryso­prasus in the night shines like fire, in the day like golde. In it behold our future perfection in Continencie and Tem­perance, wee are now fraile and vnstable; our passions and affections are euer changing; in the day-time of prospe­ritie wee shine like gold, wee reioyce in the Lord, and magnifie his holy Name; but in the Night of aduersitie, we are of Iob. 2.9. Iobs Wiues minde, who counsailed her hus­band to curse God and die. But in the world to come, we shal be Et ignei; & aurei, vel tanquam aurum probatum in igne: Like gold tryed in the fire, purged of all our dros­sie passions and earthy affections. So absolutely Continent, that if wee were lyable to Crosses, yet should no Crosse crosse vs. Secondly, the Iacinth euer suites it selfe to the temperature of the Aire; if the aire be cleare, it is bright; if [Page 48] the aire be dimme, it is darke. Such like hereafter shall our disposition be altogether harmonicall: Might there be in Heauen Eccle. 3.4. a time to weepe, and a time to laugh, a time to mourne, and a time to dance, wee should mourne with them that weepe, and laugh with them that daunce, such should be the Symphathie of the Elect. Here vpon earth it is quite contrarie, Wee weep with them that laugh, and laugh with them that weepe; one enuies at anothers prosperitie, and reioyceth at anothers miserie and affliction.

[...], &c.

Saith the Poet; One Tyler enuies an other: One Carpen­ter another; one Musitian an other, one Beggar another: and one Courtyer an other: but marke our alteration, the ayre at the last day shall be purged, and it will euer be faire and cleare weather: all grudging and enuie shall be banished, and we shall for euer be linked together in bro­therly loue and friendship. Thirdly, the Amethyst is of a purple colour, and sparkles like the fire: a fit figure of that due honour which the zealous Elect in heauen shall giue to God for euer: whilst we are clothed with this flesh, euen the most righteous man is luke-warme in Gods ser­uice: but when this Corruption shall haue put on incor­ruption, We shall stand vp like fire, and our words shall burne like a Lampe, Apoc. 19.1. euer singing and saying; Hallelu-iah, Sal­uation, and glory, and honour, and power be to the Lord our God. And thus by the foure Triplicities of precious stones, in the wall of the Citie of new Ierusalem, whose name Christ heere promiseth to write vpon them that ouer­come; are signified the foure heauenly indowments of the Elect: namely, the Glorification of the bodie, the Sanctifi­cation of the Soule, the Consummation of Charitie, and the perfection of Iustice: all which proceed from Rom. 9.16. the free grace of God; no desert or merit in our selues. And thus much may be proued, by the Comming downe of this holy Citie out of heauen from God.

And I will write vpon him my new Name.] In the Epistle [Page 49] of Christ, to the Angel of the Church of Pergamus, He promiseth to giue them that ouercome a Apoc. 2.17. white stone, and in that stone a new name written: and here he saith, that he will write vpon him that ouercommeth his owne new name. In the first place hee alludeth vnto the custome of ele­cting Magistrates, by white and blacke stones, shaddowing in that figuratiue speech, the mysterie of our Election, and the Rom. 8.18. Bern. ser. 2. in die Penticost. Seale of Gods Spirit, whereby wee both know and are assured of our Saluation. In the second place, he hath reference to an vse which was amongst the Gentiles, of e­recting Statues, Pillars, and Arches, in honour of their Men of valour and Conquerours; vpon which were ingra­uen their worthy Exploits. Hereby declaring the great glory that shall be bestowed vpon such as perseuere in righ­teousnesse, defend the truth, and subdue feare. Phil. 2.8.9. Our Sauiour, (saith Saint Paul) because hee humbled himselfe and be­came obedient vnto the death, euen the death of the Crosse; is highly exalted by GOD, and hath a name giuen him a­boue euery name. Hereby is signified, that God the Fa­ther hath giuen vnto him Dan. 7.14. Dominion and Honour, and a Kingdome, that all people, Nations, and Languages should serue him.

This Honourable and Glorious name will Christ write vpon his seruants, setting them at his right hand in the heauenly places, farre aboue all Principalitie, and Power and might, and Domination, and euery name that is na­med in this World: Shall then such as be constant and courageous be made Pillars in Gods house, hauing writ­ten vpon them the Name of God, the Name of new Ierusa­lem and Christs new Name, titles aeternall and truely no­ble? O then who would not (by their godly life) shew them­selues to be ambitious of this glorie? What a huge tower did Nimrod build to get him a name? Themistocles vsed to walke vp and downe solitarily in the night, and one as­king him the cause, hee answered; The Trophies and fame of Milciades awake me.

[Page 50]Let then the glorious memorie of Dauid, Io [...]sh, E­zechiah, and Iosiah, stirre vp all earthly Arch-angels to walke before God with vp-right hearts. Let the fame of Augustine, Ambrose, Basile, Athanasius, and the rest of the ancient learned Bishops, moue all our Cherubims and Seraphims terrestriall, to be industrious and painefull in Gods haruest. And lastly, let the Example of S. Paul, who was neuer idle in his Ministerie: being as Ierom stiles him; Hier ad Pam­mach. Vas electionis, tuba Euangelij, rugitus Leonis nostri▪ & flumen eloquentia Christianae: A chosen vessel, the trumpet of the Gospel, the roaring of our Lion, and streame of Chri­stian eloquence, be a motiue to perswade all Ministering Angels, in season and out of season, to preach the glad­some tydings of aeternall life; that all of them at the last may be made Pillars in the House of God the Fa­ther. To whom with the Sonne and the holy Spirit, be ascribed all ho­nour and glorie both now and euer-more. Amen.

THE foure Ages of the World, and the foure Monarchies of the Earth, are resembled by Dan. 2.32.33. foure Mettals; Gold, Siluer, Brasse, and Iron: the first Age and Monarchie were both Gol­den; the Second worse then the first, like Siluer; the third Bra­zen; and the fourth Iron. Eccles. 3.1. Thus to all things, there is an appointed time, and a time to euery purpose vnder Heauen; a time of Doue-like innocencie, and a time of Serpent-like subtiltie; a time of secret crueltie, and a time of open Tyrannie. Now as it hath beene heretofore in the Ages, and Monarchies of the world, so likewise haue we seene a chaunge and alteration in the state of Christianitie, of it there haue beene foure seuerall Ages: the first was the Lambe-age, in this liued Ioh. 1.36. Christ the Lambe of God, and the blessed Apoc. 14.4. Ʋirgins that followed him whither soeuer he went, [Page 52] the holy Apostles and Disciples which were not defiled with women, but kept themselues chaste and cleane, both from carnall contagion, and spirituall whoredome.

The Second was the 2. Thes. 2.7. Foxe-age: when the mysterie of ini­quitie began to worke by the meanes and agencie of Haeri­ticks, who like little Cant. 2.15. Foxes sought to destroy the Vine, which our Sauiour had planted with his owne right hand: Name­ly, Simon Magus, Cerinthus, Menander, the Nicolai­tan [...], and many other of the same Leauen: who though they did disagree in opinion amongst themselues, hauing like Samsons Iudg. 15.4. Foxes, their heads seperated and disioyned, yet were they tyed together by the Tailes: for euery ones aime and inuention was with the fire-brand of Er­rour, to make hauocke of Christs haruest.

The Third, was the Wolfe-age; our Sauiour, did fore­see this time, and therefore he saith to his Disciples, and in them to all true Beleeuers. Mat. 10.16. Behold, I send you forth like Sheepe among Wolues; these Wolues were cruell Tyrants, such as Nero, Caligula, Domitian and the rest of the Eth­nick Emperours: all which were Zeph. 3.3. like Wolues in the Eue­ning, that leaue not the bones till the Morrow; being ex­treame rauenous and greedie of Christian blood.

The Fourth is the Dog-age, and that is this wherein wee liue, and therefore my Text is sutable to the Time. The Astronomers call onely those fortie dayes the Dog-dayes, wherein that Constellation, called the Dogge, meeting with the Sunne in our Meridian doubleth his heate; by whose influence, burning agues, frenzies, and such like hote diseases are bred in mans bodie: but I am of a con­trarie opinion, euen euery day is now a Dogge-day: for that spiritual Dog the Diuell, is continually in our Zenith, (being Ephes. 2.2. Prince of this world, that ruleth in the ayre & in the children of disobedience) and by his powerfull temptations makes vs euen runne madde with desire of Sinning; so that I may confidently say, that that curse is light vpon vs, which Moses proclaimed against the obstinate Israe­lites, [Page 53] saying; Deu. 28.28. The Lord shall smite thee with madnesse and with blindnesse, and with astonying of heart. I might I con­fesse haue done better to haue chosen a Text more plau­sible, and of a sweeter rellish in the eare; but in this seruice euery man must doe as the Israelites did in their Contri­butions to the building of the Tabernacle, Exod. 35.23. They that were rich brought Gold, Pearles, and precious stones, but the poorer sort a Ramskin or a little Goates haire; so I, (for a­mongst these in respect of knowledge I will ranke my selfe) for want of a better present will vncase a Dogge, and offer vp his skin, take it in good part it is the widdowes mite; let the greatnesse of my good will counteruaile the weakenesse of my performance; yet will I not leaue my Text without an Apologie, whereunto shall I com­pare it? It is like the Image of Selinus, which outwardly was onely rough hewen, being neither curiously carued, nor gorgeously ouer-guilt, but there was a window in the brest thereof, which being opened, his golden heart might be discouered, & his rich intrailes: so here: though the words be harsh and vnsauorie, yet if you looke into them with a spirituall eie you shall finde Sathans subtilties disclosed, Sinne vnmask't, and Hell discribed.

These words are like the Angels great Apo. 20.1. Chaine, where­in both the Deuill and his followers are fast bound and fettered, the L [...]nkes whereof be three, arising naturally out of the words of the Text.