THis gratious Apostle, the blessed organ and instrument of the holy Ghost; doth so wondrously dispute his cause, and contrive his arguments, for the main­taining of this holy article of our faith, the resurrection of the body: that as Saint Chrysostome saith, Chrysost. in locum. he leaves nothing unfetched either from God or men; for in five or sixe verses before the text, he disputes from the omnipo­tencie of God; in raising Christ his Sonne. He hath dis­coursed also, of Christs kingdome; and of the delive­ry of the kingdome of his mediation: and of the end of all things, the perfect consummation of all; that God may governe, and be all in all.

Now he descends to a lower kinde of sphere: to ar­guments taken from the actions of men, and presi­dents here below upon the earth. And he saith that [Page 2] there were certaine men in the world, that were bap­tised for dead, that is, they are baptised in a certaine hope of the resurrection of the dead: whose labour is lost, and their faith frustrate, and to no purpose; if they have not the end of that whereof they now make profession here. So some expound it. But that is to bring us backe into the same labyrinth we were in before: Verse 14. for he saith before, that our hope is vaine, and our Preaching vaine, if there be no resurrection. Therefore waving that opinion; I take it that the A­postle speakes of some other more peculiar and par­ticular cause, that is, concerning the state of the Church of God in persecution; wherin men despairing of helpe in this world, despairing of any life or con­tentment; they did come and offer themselves in a voluntary martyrdome, and tooke the baptisme of death, that is, they were baptised to this purpose: being wil­ling to offer themselves as dead men, to persecution for the Gospell sake, which they would not have done, unlesse they had beene certainly assured of the resurrection of the body.

Other sences there be, but I must proceed in or­der from one to another: and labour to finde out the likeliest, for in truth there are innumerable ma­ny; and the place is very difficult. Onely two things we are most sure of in this argument and discourse, here set downe to our hand.

First, that whatsoever this baptising over the dead was, (and therein is all the difficultie) yet it was a thing that was publike, notorious, and knowne to the Corinthians, it was a matter that was not obscure to them, although it be to us. For the Apostle speakes not to them in clouds, but by way of familiar and e­vident [Page 3] example: thereby to winne their judgements to this conclusion, concerning the bodies resurrection.

Secondly, another thing is, that whatsoever this baptisme was; yet certainly it was a thing of much force, it was a great argument to prove that which the Apostle intended. For it is not his manner to deale weakely in proving and disputing: but he useth all the strength of the holy Ghost, as Chrysostome saith, Chrysost. that is, as much strength, and demonstration, and e­vidence of the spirit, as a man can be capable of. And so upon this ground we must gather, that that opini­on is most likely, and to be imbraced, that maketh most for the resurrection of the body. And if there be any sence of more force then other, or any sence more pertinent than other, to prove that maine con­clusion: certainely that is the sence which the Apo­stle intends. For all those that be of lesser weight, and smaller moment; they are besides the Apostles pur­pose. Questionlesse if there be any vigour or power, in any more than another; we must imagine that that is it the Apostle aymed at, and that he would have us to ayme at.

All the doubt comes out of the ambiguitie of this one word Baptisme. While some take this baptisme for the sacramentall washing; others againe take it for a ceremoniall washing: either such as were in the Law among the legall ceremonies; or such as were knowne in the common course of life, the washing of the bodies and corpes of the dead, when they were layd forth for the Coffin.

Concerning these words for the dead: there is also some doubt, some expounding it for sinne: some for sinners; and some, for them that are naturally dead: [Page 4] that is, when the spirit in the common course of na­ture is separated from the body. But in all this dis­course, if we can but gaine the true and most perfect sence; we have sufficiently handled this text; for,

We must first consider what the words meane,

And then how the words prove, and argue. For if we finde once but the true signification, we shall then finde the perfect demonstration and proofe that ariseth from them.

First, then, the Church hath taken it, as though the Apostle alluded to a grosse errour of the Cerinthians and Montanists: and as Saint Chrysostome saith of the Marcionits, which out of these words, have gathered a ridiculous kinde of baptising of young Christians. And they said, when there was any Catechumeni, (that is, those that were not baptised, but were yet in their principles, and in their catechisme:) for then they baptised none, for the most part, till they were come to yeares of discretion, that themselves were able to make profession of their owne faith. Now if any of these were taken away by death (up­on the sudden, or by any casualty) which had inten­ded to be baptised at the appointed season, which was Easter: in this case, they were to substitute and ap­point some friend that was alive, to answer for the dead man: and to be baptised for him. And then in a kinde of stage-playing, they laid the dead childe, or the dead man, upon a forme, or upon a table, or on a bed: and the substitute or appointed friend, was to goe un­der the bed or table; and to answer to those questions that the Priest did usually make, to the partie bap­tised.

The first question was, whether he would be baptised [Page 5] or no? and if the dead man could not, his friend was to say; yea.

The second question was, whether he beleeved or no? the partie was to answer affirmatively for the dead man, to that also.

The third question was, Chrysost. whether he renounced the Divell and all his workes? and he was to answer to that too. So saith Chrysostom, this is a ridiculous thing, that every Christian should laugh at in his minde, to see their folly: yet there is some shew of argument to be drawne from it: for that out of mens follies, God can ordaine strength. And this proves, that they had a conceit of the resurrection: or else they would never have descended to such vaine and ridiculous fantasies.

Afterwards, that the Church of God tooke up this custome: yea, such as were not heretiques, but were brought up in the Church; yet they thought it as pos­sible for one man to be baptised for another, as for one man to be helped by anothers prayers: but this hath no shew of consequence in it.

For the one, we have a command and a promise: for the other, we have neither. Besides, prayer is ge­nerall for all; but the receiving of the Sacrament is per­sonall, for one, for him alone that receives it. So that one cannot be baptised for another. Yet some in the Church mistaking this text of Scripture, thought that when any that intended to be baptised, were taken a­way before the due time; they might appoint some that was his friend, that had first beene baptised for himselfe. And they thought this was profitable to him that was deceased, But these are but mockeries of the Sacrament, and questionlesse, it is a thing that [Page 6] the Apostle alludes not to. For the Apostle would ne­ver have indured this errour in the Corinthians; or if he had, yet it proves nothing. It doth not follow, that because foolish men abuse the Sacrament to a hope of the resurrection, that therefore there shall be a resurrection. For foolish actions have no probation, there is no force in that which is without reason. And seeing the Apostle is curious, to rebuke them for les­ser matters: as concerning meate offered to Idols, and women being uncovered in the Church; which seeme to be matters of lesse moment; yet he particularly re­proves thē; much more would he have rebuked this, and not have suffered such a gangrene of errour, to eate into the body of the Church, as this was, that makes a mockerie of the Sacrament. Therefore seeing it hath no force to prove, and because it is likely that the A­postle would not suffer such a thing to be extant there: nor is there mention any where in his Epistles, of such an errour that was crept into Corinth. There­fore we reject the exposition, although some other of the Fathers, thinke, that out of their common abuse, the Apostle makes a good use, and drawes an argu­ment, as in some cases it is necessary. It is lawfull, sometimes, to draw arguments from the follies and dreames of the heathen; so our Divines doe out of Pla­to, and out of the historie of Err, who (they say) af­ter his death lived, and was seen again of his friends: and the storie of Epimenides, he that slept so many yeares, and revived againe. But the Apostle useth not to insist upon such arguments; he drawes something indeed from Menander, and from Epimenides; but it is matter of common knowledge and experience, that no man could gaine-say. And so I come to the second o­pinion.

That is, it was a custome (for the first 500. yeares, almost) that those that were baptised into the name of Christ, they thought good to deferre it till the lat­ter end of their life, and so when they lay sicke up­on their death bed, they called for baptisme. For, they thought (according to the errour of Novatian) that when a man had once received baptisme, and had tasted of that heavenly gift, as the Apostle speakes, Heb. 6. if they then fell into sinne, Heb. 6.6. there was no Sacra­ment for them, nor no hope to be reconciled to God, which is the cut-throat of all faith and repentance; but they being carried thus, by naturall reason, thought that after they were baptised, and had made defiance of the world, the flesh, and the divell; and then fell backe and relapsed into sinne; they thought there was no pardon for them. And because they knew their owne weakenesse and infirmitie, that they could not so renounce the world, the flesh, and the divell, but that they were oft intangled with them, or with some of them: therefore unlesse they should bring upon their soules an inevitable necessitie of damnation, they thought it good not to meddle with that Sacrament, till they were past the necessity of sinning, which when that is, no man knowes. For unlesse the grace of God subdue our affections; as long as a man lives, the power of sinning is not past: But they imagined, that old age would bring a cessation, and a supersedeas of all offences: and that then, they might better serve God, and with more quietnesse, according to their profession. Therefore they deferred baptisme to [Page 8] their last age; and then they were baptised. And in this errour, we see what great men lived. As Valen­tinian the Emperour, whom S. Ambrose commends highly in his funerall oration. For he purposed to be baptised when he came home, but he was intercep­ted by death. Austin. And Nebridius, S. Austins great friend, was not baptised till he was old: and S. Austin him­selfe was not baptised till his mans estate. This er­rour, God confuted by the death of Valentinian, and other great spirits: which although they were per­swaded of the truth of religion, yet they put off God, and would not take his time, but have a time of their owne choosing, and therefore God gave them no time; as Ambrose saith of the Emperour; he wanted not the grace of baptisme, because he had the faith of bap­tisme. He yeelded his consent unto the truth, and al­though he went away unbaptised, yet he was truely baptised: as one who in his heart yeelded to the faith, and promises of Christ. And if we should take it thus, this is the sence of S. Paul in these words; what shall they doe that are baptised for dead? that is, when they are ready to die, and goe out of the world; if there be no resurrection? his argument followes, that that which they did so late, they would not doe it at all: that which they did by constraint, putting it off to the last time of their life; they would not doe it at all, except it were for the hope of the resurrecti­on; so that if there be no resurrection, there is a maine frustration, and a meere delusion of these men; that suffer themselves so farre to be overgone with dead­ly sicknesse, as that they looke every houre for death: and yet then they take upon them the baptisme [Page 9] of life, as a certaine pawne and pledge of the com­mon resurrection.

This sounds somewhat like a truth: but yet it is likely that the Apostle would have condemned this, as well as the other: being as ridiculous, because this is injurious to God, and to the Sacrament, and perni­cious to mens owne soules; to tempt God whether he will give them a time of their owne choosing: to put off the Sacrament, that should be imbraced upon all opportunities: to refuse it when God offers it, which we should take thankfully and chearefully. No doubt but the Apostle would have confuted this er­rour, as the former: and not have suffered the Co­rinthians to have beene so tardy in a point of salvati­on. Wherefore I take this opinion not to be accor­ding to the Apostles minde: for as I sayd, that opini­on is most probable and most agreeable to S. Pauls meaning, that proves the strongest, but this proves nothing; that because a man that is driven to it, in extremity at the time of his death, to doe an action; that therefore that action should bee of force; that may be done in amazement and feare, or by the in­stigation of others; a man (it may be) is not lead to it by his owne will, so much as by the perswasion of another: and there is no reason that a man should ground upon such a weake stay, to inferre such a strong conclusion.

The third opinion, What shall they doe that are bap­tised for the dead? that is, for the forgivenesse of sins, which are dead workes. For so indeed the Lord seems to signifie, when he saith, God is not the God of the dead, but of the living: and also the Apostle, when he saith, ye were dead in sinnes and trespasses. It is true our [Page 10] Saviour Christ, includes in that speech, both them that were dead naturally, and them that were dead spi­ritually. For in one place, he saith, God is not the God of the dead, but of the living: speaking of naturall death. In another place, let the dead bury their dead: speaking of them that were dead spiritually, and so we may ap­ply it: that those that are baptised for dead, that is for remission of sinnes; wherein, the body, and soule are dead: and for the quickening and reviving of them by spirituall grace. But this is too farre off: for the Apostles meaning is not here to speake of a thing that is common, (that being common to all beleevers, to be baptised, for the remission of sinnes) but he speakes of some peculiar baptisme, that was not common to all in generall, but belonged to some in particular.

Besides, the Apostle speakes not here of the spiritu­all resurrection, but of the corporall, he speakes not of the rising from sinne to grace, although it be true that they that are baptised, are baptised for the remission of sinnes, yet it is not proper here; for the Apostle speaks of the resurrection of the flesh: the spirituall is allegori­call: which is from the death of sinne, to the life of grace, by repentance. Therefore that proves nothing, and is not likely to be S. Pauls minde: for he purpo­sed not to spend his time in trifles, but to bring the validity of his arguments, directly to conclude the cause.

Another opinion there is, that hath many great and substantiall followers. They that are baptised for the dead, that is, that are baptised into the death of Christ Iesus, to be planted with him into the similitude of his death. And this hath Chrysostome, Theodoret, Aquinas, Calvin, and many other great Divines; [Page 11] for the Authors and followers of it. And that you may see that it hath some similitude of reason in it, looke in Rom. 6.4.5. Rom. 6.4.5. Doe you not know, saith the Apo­stle, that they that are baptised into Christ, are baptised into his death? therefore we are buried together with him in baptisme.

It is true, that every man that makes profession of the faith of Christs baptisme, among the rest of the articles that he professeth, he must beleeve in Christ that was dead, and buried, that he was crucified, and that he descended into hell, and that he rose againe the third day, &c. And he professeth also, that he is rea­dy to dye for Christ, when he shall be called to it, and till that time come, that he will dye spiritually in his heart and in his will to worldly affections: which he knowes, that Christ never had in him, or had any liking to them, but utterly abhorred them. There­fore this being the symbol and badge of our professi­on; it seemes from hence, that every man that is bap­tised, may be said to be baptised for dead: that is, for a dead Christ, in whom he trusts, which was dead, but now is alive: and behold he is alive for evermore. Apoc. 1.18. He is baptised for dead; that is, to the world and the flesh; that he may live for ever unto God.

Chrysostome proves this by an argument, that hee thinkes fit and convenient for the purpose: for, saith he, whether of the two is easier, to raise the body from death, or to raise the soule from sinne? no doubt, saith hee, it is an easier matter to raise the dead body from the grave, than to raise a soule that is dead in sinnes and trespasses, to newnesse of life. And behold, saith he, in the Romans, the Apostle proves the one by the other, that although we thinke it ea­sier, [Page 12] yet he intimates, that that which we thinke to be easier, is harder: and that which seems more hard and difficult, is more easily atchieved and effected by the hand of God. And he proves it out of Matth. 9.5. Mat. 9.5. where our Lord discoursing with the Pharisees, when they had said, who can forgive sinnes? he askes them whether it were easier to say to the sicke of the Pal­sie, take up thy bed and walke, or to say, thy sinnes are for­given thee? where our Lord clearely gives us to un­derstand, that it is a harder matter, and a more po­werfull thing, to say, thy sinnes are forgiven thee, then to give limbs to him to walke, and to take up his bed and goe his way. For sicknesses are the punishments of sinne; and the Lord removing that once, he takes away the cause, which is greater than the effect. But although this be followed, with so many, so great, and so worthy Interpreters, yet (me thinkes) it hath no congruity with the purpose of the Apostle in this place, for (as I said before) the Apostles meaning is not here, to instruct us in the renovation of the soule, of newnesse of life, in holinesse and sanctification: but to tell us of the resurrection of the flesh; that is his chiefe argument, the maine point he insisteth pre­cisely upon. Therefore to say to be baptised for dead, is to be baptised for the name of a dead Christ: it is too farre fetched, and I cannot see how it can be brought in. Therefore (without prejudice to these glorious and goodly writers) we proceed to further exami­nation of these words.

There be some others, that cannot indure what hath beene said before, but they must devise trickes of their owne. They say Saint Paul alludes to the Leviticall Law, Numb. 19. Numb. 19. when a man had touched [Page 13] any dead carkasse, he was to be cleansed before the e­ven: but suppose, say they, that the man dyed by ca­sualty, before night, before he could come to the Priest, before he could have gotten the matter of his purification, what was then to be done? Then, say they, his neighbour was to be cleansed for him: and so they fall upon an opinion before named. But what is their purpose? certainly to bring in prayer for the dead, because they thinke that as there was baptisme for the dead, so there should be prayer for the dead. And if the one fall to be so, the other must needs be so too. For I rather thinke that there should be pray­er for the dead, than that there should be baptising for them; to speake in a sacramentall sence. They doe it, to bring in their superstitions of holy-water, and sprink­ling the graves and sepulchers, and coffins of dead per­sons: thereby to make them more pure before God; and that which is more ridiculous, that the Priest should undertake in times past (and it may be now too, in our times) when he was sent for to a sicke bo­dy to give him the host, and that the party were dead before he came, he in the presence of the com­pany, was to eate it, for him that was deceased: and thought that that would be availeable to him, for the forgivenesse of his sinnes, and for the receiving him into heaven. These things have no ground nor war­rant: neither in this Epistle, nor in the old Law: There is no such thing that there was any such purification by a proxie; but it was alway done in a mans owne per­son: and there was no fri [...]nd admitted in any such action. Therefore in that devise, they make one lye to salve another: as their custome is, in other of their proceedings.

Further, there is yet another opinion, that saith, that baptising for the dead, it is meant of those that came, and offered themselves voluntarily to afflictions and persecution. And this is more neare the point, for indeed in the Scripture, it is a most usuall and common saying, to call afflictions by the name of baptisme. So Math. 20. Math. 20. Mark. 9. Mar. 9. when the sonnes of Zebede come to our Lord and desire a boone of him; requesting that one of them might sit at his right hand, and the other at his left in his kingdome: Christ answers them againe, that they knew not what they asked. And he proceeds further; saith he, Can ye drinke of that Cup whereof I shall drinke, and can ye be baptised with the baptisme that I shall be baptised withall? and they answer againe, they could. Christ tels them again, that indeed they should drinke of that cup, and be baptised with that baptisme; but to sit at his right hand, and at his left, &c. where we may see, he speakes of the bap­tisme of fire and trouble, and persecution. That which is intended in those words, the same also by compari­son, may be taught here, and interpreted in this place. They that are baptised for dead, that is, those that scorned their lives, that cared not for them: those that were ready to drinke the cup of Christ, that were ready to throw themselves into danger, for the glory of their Lord, and Master. To what end are they thus forward, if there be no resurrection from the dead? There be many things that favour this interpreta­tion, as the sequell that followes in the next words. Where the Apostle saith, why are we in danger or jeopar­die every houre, if the dead rise not? as if he would bring the argument from abroad, home to himselfe; and then the sence of the place is this. To what pur­pose [Page 15] doe men adventure their lives, and cast themselves into apparant danger of death, except they have a certaine hope of the resurrection to life: and that that God that takes away their life now, can give it them againe, with advantage in the world to come?

This is true, but whether it be fully proper or no, to rest in this baptisme, as absolute; I thinke it lyes not in any mans power by any strong and full au­thority to determine. It is true, our Lord saith, Luke 10. Luke 10. I have a baptisme to be baptised with, and how am I pained till it be past! Where he meanes in the same sence, the baptisme of affliction. For a man in afflicti­on, is as it were a dead man: a man in prison, as though he were in the bottome of the water in another ele­ment, when there is persecution and trouble on eve­ry side.

But yet there is another opinion, which shall be the last that at this time I will trouble you withall; that is, of Beza, Beza. and others that hold with him: that all this that is spoken of baptisme here; is not meant of any sacramentall washing; but as the word is often used, for a legall washing and purifying; common and ordinary, at the carrying forth of the dead, as in Heb. 9. Heb. 9. there are many washings, and the word is thus used in divers places in the Gospell. As where Christ saith, the Scribes and Pharisees, when they come from the mar­ket, they baptised their hands, and they baptised their Cups and their Platters, and Dishes. It is the same word there, and it signifieth to dip, to wash, and make cleane. And so it was a custome among Christians, they used when they layd their dead bodies forth, to wash them and annoynt them. And all this was done, as a certaine assurance and signe of the resur­rection. [Page 16] So the body of our Lord Iesus, was imbal­med by Ioseph of Arimathea, and Nichodemus: and should have beene more fully embalmed, upon that which we call our sunday morning; but that the women received relation of his resurrection, before they came to the grave. This custome was used in Egypt, as we see in the Scriptures: and in expresse words, Acts 9. Dorcas or Tabitha, when she was dead, shee was washed and layd in an upper roome. And it seemes this custome was used by prophane men themselves, in most Countries: as the Poet speakes of Tarquynus, when he was dead being slaine, for his foule acts and tyrannizing parts, a good woman, saith he, took him, and in devotion, washed his body, and annoyn­ted him according to the solemnity of funerals. So the substance of the argument (as Beza thinkes) is this; that all this expense about these corses, carry­ing them to their graves in pompe, that we cast them not out as beasts unburied, but commit them to the bowels of our mother earth, to lye there in certaine hope of the resurrection. All the charge and cost that we bestow for them, our washing of their bodies, that we suffer them not to carry any pollu­tion or staine with them: all this is done in hope of the resurrection. And this we would not doe, except we had a hope of the resurrection, but would cast them away, without any care. But we have a stately sumptuous care of their obsequies, and proceedings in this businesse: therefore we have a certaine hope of the resurrection. Tertullian Tertul. saith, if you aske me the fashion of my life, and how I eate and drinke; and how I wash my selfe in my bath: I wash my selfe in such a bath as is convenient for the health of my [Page 17] body, and I look for another bath, when I am dead: alluding to the custome that was then among Chri­stians; which was received from the Iewes or He­brewes; that had great skill in it, and wrote it in bookes, and put it into their Thalmud, where there is a great long Chapter to this purpose, how the fu­nerals of men should be solemnized. And of a truth there is some force of an argument, from the customs and manners of the people of God: to prove the cer­tainty of our common faith in the resurrection. But I am perswaded S. Paul did not greatly care for these fashions: because they were but weake, for though they prove something, yet men might object and say, what doe you tell us of idle customes, that be­cause men are carried by their friends with weeping and lamentation to their graves; and those that be of greaer ranke with pompe and solemnity: because they doe thus, shall we therefore beleeve that there is a resurrection? because this argument may suffer the traverse, therefore it is not full, although it prove something, as Calvin Calvin. saith well, because death seemes to be the last extirpation, and extinguishing, and rooting out of men, therefore it hath beene the wisedome of men, and the nature of faith, to devise life in death, and to represent life by death. For men that have friends, that are men of respect, and are a­ble to have it so, are carried to their graves with more pompe and magnificence, than ever was done to them in all their life. Because they would over­come death, and make their scaffold of joy and de­light in the height of death, more then before in their life time, to out-worke the feare of death in those that are living, and to give assured hope of [Page 18] those that are dead, therefore it was profitable for the Church to invent these things, and the Church approves of it. And then the Apostles argument is, to what end are all these solemnities for the dead? to what end is this cost? to what end is this pompe? in cele­brating their funerals? but as so many arguments of the resurrection? And they tell us plainely, that except we hoped to see the man againe in glory in the world to come: we would not trouble our selves a­bout these things, but cast him away as a thing of nothing. But by this we shew our esteeme of them, that we account them to be those, whose lives are layd up with God in Christ.

To conclude this, because I have beene too trou­blesome to you in it; Chrysost. August. I thinke that the fittest, and the best sence, is that of Saint Chrysostome and Saint Au­stine: who though they lived in severall parts of the world, yet with one spirit they agree upon it: What then shall they doe that are baptised for the dead? say they, what is all this mortifying to the world? what is this continuall expectation of death in the world? what is all this preparation for the world to come? which is in the opinion of worldly men, nothing but a meere death: They thinke that men that live thus, are as dead coarses, that have no society of mankinde: those that are of retired life, and conversation, they are accounted dead men; that man that is a man of ab­stinence, that is a man of feare and trembling; that is a man that betakes himselfe to God, and neglects the world; that addicts himselfe to a pure straine of devo­tion; Luk 2.36. that like Hanna the daughter of Phanuell, is in the Temple day and night, praying, and praysing God: these men are civilly dead men: these that are baptised [Page 19] to this kinde of holinesse, that make this profession of the Sonne of God; that live a strict course of life; that use abstinence from the world, and the delights therein; that they may be vacant for God alone: they are dead men alive, or living men dead: or men twise dead; for so the world esteemes of them.

Now then, what shall their profession and under­takings come to, if there be no resurrection? shall we say that these are deluded men? that they are decei­ved? farre be it from us! farre be it to thinke that God will deceive them, or put them besides their end! Therefore they shall be partakers of that they looke for; they shall have a most blessed and copi­ous reward in heaven; their labour is not lost in the Lord; there is no part of their labour,, but it shall be fruitfull and glorious in the Lord. And if there be no resurrection, why are they baptised for dead? that is, why are they taken for dead men, that live not out their time; as other men doe; in jollity, in mirth, and bravery of the world; as it hath beene, and is a Proverbe among heathens; while we live, let us live. As if to use a sober carriage, were a kinde of death; for men to refraine from the delights and pleasures of this world: therefore while they live, they will have a life of it; and spend their time in mirth. But the children of God have another promise.

Whether this be the true sence of S. Paul, or that of the cup of persecution: they are almost both coinci­dent, and one of these certainely is Saint Pauls rea­son. For he speakes of some singular persons: all were not ready to offer themselves for Christ; but hee speakes of a singular company, that were different from the common sort of men. Certainly wee must [Page 20] take it in one of these two sences. And for that of Beza, though it be true, and have some force in it; yet Saint Paul seldome insists upon the weake acti­ons of men. It is true, that which men doe publiquely, it comes to have the nature of a law in it: and this hath beene a publique thing in all nations; to honour the going of their friends out of the world: therefore Saint Paul might have drawne a good argument from that; if he used such in other places. But be­cause we finde not that, therefore we cannot settle upon this. His manner is not to fashion himselfe to the world, or to the actions of men; to draw things of such weight as these: especially from heathen and simple men, that did that which it may be they had no reason for. And besides, it is no argument to prove the resurrection, from the dead: although a childe of God understand, and God hath put into their hearts, good affections: because these vessels, these parties, are not dead, but sleepe; therefore God teach­eth them to honour the ashes of his Saints, because they have hope in Christ; but to say that the world and all mankinde dreames of a resurrection, because they honour their friends departed; this doth not argue. For they may doe it to their friends, out of love, or out of fondnesse: or for fashion, to shew their gallantry, or the like. I will not contradict that learned man; but yet I thinke, that which is most agreeable here to Saint Pauls great spirit, is that opinion about the cup of affliction. Those that gave themselves freely to persecution, to stoning, to sword, to banishment, to affliction, (as the Apostle speaks in another place) men that are alway working upon their owne passions and lusts: this I take to be [Page 21] the proper sence. To what end doe these men ma­cerate their bodies, and trouble themselves by mor­tification, and by yeelding themselves to persecu­tion and sword; if they be not fulfilled with a live­ly hope of the resurrection?

In that sence, the argument thence drawne, teach­eth us thus much. That whatsoever action or presi­dent Gods children and Saints have given in this world; they are all of them of singular and excel­lent use, to prove the glory of God in this article of the resurrection. I say the president of Gods Saints in for­mer times, and of those in our times, that are before our eyes: they are arguments invincible, and we should not offer to cast any scruple against the po­wer and validity of them. There be a company of men, that will follow none but themselves, under pretence of following none but Christ: whereas, in­deed, they follow none lesse than Christ: in presu­ming to follow him alone, without any other, they follow none at all. Christ is then followed, when he is followed in his members, as well as in himselfe: therefore the Apostle bids us be followers of him, as he is of Christ. It is true, the point of proofe and imita­tion, it rests not in man as he is man, but as he is a follower of God. So farre we must take the force of the argument, as it hath a higher reference and relation unto God; which is the Prince of reason, and the ground of all demonstration. Therefore he that neglects and condemnes the presidents of Martyrs in former times; or of the ancient Fathers, or our precedent Fathers, that lived in the dayes of persecu­tion; that suffered fire and banishment from their Country, for Christ: he that cals these things idle [Page 22] fopperies, or weake infirmities without any ground or reason, or that they were deceptions of stubborne flesh, that dyed for the maintenance of erronious o­pinions: he that speakes thus blasphemously against the honour of Gods holy presidents, he pluckes the argument out of Saint Pauls hand, and makes it no­thing worth. For so might the Corinthians have an­swered the Apostles argument; that they would not be ruled by any man but by Christ: they would have none over them, but Christ: they would have no president, but God: they would have no direction, but Gods wayes: and as for men, they are but men; and to be no further followed, then they follow God. But Saint Paul he raiseth a mighty argument from them: and so in other places he saith: Ob­serve, and walke as you have seene us walke, and ob­serve them that are as lights before you, that are as lights shining in a darke generation. The children of God are borne for example; and either they winne men by their rare, and excellent accommodation to God; or else they stop their mouthes for ever, that they shall have nothing to say at the day of judge­ment: because they have had such examples before them: and had no hearts to follow them. All the presidents of Gods Saints in former times, if they be followed; they further our salvation: but if they be neglected, they shall fall heavy upon us to our con­demnation. All things that were done before, were done for our learning, and for our sakes: as (whatsoever was written before time, Rom. 15.4. was written for our learning) to confirme and strengthen us, and build us up in our most holy faith. Let us glory in this; let us study the history of the Martyrs that have beene before [Page 23] us. After this manner Christ comforted his Apostles; saying, Rejoyce and be glad in that day, Math. 5.12. for great is your reward. Why should they rejoyce? because so they persecuted the Prophets before you: so the exam­ple of those that have beene before us, are convin­cing arguments to us. The God of glory and peace, that hath given us so many rare examples before us; give us power to follow them, Amen.

THis is one of Saint Pauls difficult and hard places, which Saint Peter puts us in minde of, 2 Pet. 3.16. 2 Pet. 3.16. saith he, In Pauls Epistles there are certaine things that are hard to be understood: which the reprobates doe wrest as they doe the rest of the Scriptures, to their owne damnati­on. But this Text, which is so difficult and hard; may be best explained and expounded by the context: by the sence that followes after. August. Saint Austin gives us a Rule; when saith he, I finde the Scriptures darke and [Page 24] obscure, then I looke to the scope and purpose, and drift of them; and surely, it seemes, that these latter words which I have now read to you, Wherefore are we in jeopardy and danger, every day and every houre? are an exposition of the former. Wherein, he translates the argument from the common passion of the Church, to his owne personall sufferings; and those that were the first and principall, in persecutions and troubles; and he concludes, that they were mad men that would un­dergoe such misery, except they hoped for some­thing: unlesse they had a certaine hope of reward, and recompence, in those bodies, in which they suffered: For it is the body that suffers here; the soule cannot be martyred, but the body. Therefore the A­postle saith, Every man shall receive in their bodies, ac­cording as they have done in their bodies, 2 Cor. 5.10. whether it be good or evill. Now for a man to undertake such great hazard and danger, to be alway in jeopardy, to be every houre in perill: it is as bad as to be utterly consumed. A man were better to be utterly dis­patched, than to be alway hanging in suspence: for men to be still in anxiety, to leade their lives in ex­tremity and trouble, to have nothing to comfort them here, nor to have any expectation in the world to come, of the common resurrection: there were no madnesse comparable to this.

But because in these things, we must not be pre­sumptuous; but must take them, as the spirit of God hath suggested, and dictated them to other men; therefore I will not build certainly upon this sence, although I thinke it to be the most true, and naturall consequent that can be. But we will consider also, what the spirit of God hath spoken otherwise.

This gift of interpretation, is not acknowledged, nor understood among simple men; although it be the greatest gift of all other. For a man cannot tell what to build on, he cannot tell what to thinke, he knowes not what to say, or what to conclude on. If he ground upon a false interpretation, Ierome in Gal. 1. as Saint Ierome saith upon Galath. 1. (upon these words, I mervaile that you are gone to another Gospell) saith he, what makes this another Gospell? false glosses, and interpretations: by giving a false sence of the Scriptures: that which in it selfe is the pure Gospell of Christ, may be made the Gos­pell of man; nay, that which is worse, the Gospell of the divell: so Saint Ierome. Chrysost. And Saint Chrysostome dis­coursing upon the same argument, saith he, If Christ himselfe shall not interpret the word which is obscure and darke in it selfe, I shall neither gather the doctrine, nor settle the conclusion: so that the gift of interpretation, is of all others, the chiefe and prime foundation of di­vinity. Therefore, observing the great variety of the ancient Fathers in the Church of God; I must of ne­cessity abandon all kinde of darke and obscure speech: and all that savours of affected language or eloquence; yea, and speake plainely as Saint Austin saith. It is a farre better thing that the Grammarian, or that the Criticke should reprehend us, then that the people should not understand us.

In the divers sences of this Text, I touched some: others remaine, which I will conclude as briefly as I can: and then come to the other argument, taken from his particular, Why doe we thus? Why doe we live in danger and jeopardie every houre?

The first opinion was, that the Text is to be under­stood according to the letter: to be baptised for dead men. This opinion is followed by many great and learned men: and by Musculus, which I wonder at, for he was a most rare instrument of light to the Church of God, throughout all the Scriptures; and yet he thinkes this to be a good and a true constru­ction. That as Christ Iesus commended the fact of the unrighteous and unjust Steward, although he did not commend the fact, yet his wisedome is commen­ded: so the Apostles purpose is to shew that though it were a vaine thing for them to baptise the dead in the person of the quicke, (to baptise them by a proxey) yet it argued that which the Apostle would inferre, that they had a hope of the resurrection, or else they would never have done it.

But because this hath beene condemned by the Fathers as hereticall and foolish; therefore I wave that opinion, as not being the Apostles meaning.

A second opinion was, concerning those that did put off their baptisme till their death: as the fashion was in the first 4 or 500. yeares after Christ.

The third, what shall they doe that are baptised for the dead? that is, that are baptised into a dead Christ. This is followed by a great number of worthy Di­vines: Chrysostome, Theophilact, Oecumenius, Theodo­ret, and Calvine.

Another opinion, What shall they doe that are bapti­sed for the dead? that is, from the dead: so the word sig­nifieth sometimes; and so Luther Luther. saith, that in the [Page 27] primitive times they baptised their children in the Church yards, where the dead bodies were buried; and were wont to stand upon the grave of the dead man, and say, This man shall rise againe, I beleeve it, and I take the Sacrament upon it, and here I am baptised. If wee could finde such a custome in the Church, this were a cleare evidence; but there is no history that makes this appeare unto us. Notwithstanding, if there had beene such a custome as that, (it being something su­perstitious) it could not greatly inferre the argu­ment: and there is no reason, to thinke they should be baptised upon the graves of the dead; seeing the custome seemed to be contrary to baptise them in their Baptisteria, or Fonts which were in little houses neere their Churches: in which there was no bury­ing of the dead for divers hundred yeares after Christ: that is, not till the Fonts were brought into the Churches: till when, they buried in the Church yards, and in the Cloysters below. Yet notwith­standing, this might be true in some places: as in the Church of Asia, and in the parts upon the Euxine sea; where they never baptised any, but at the time of Easter, and Whitsuntide: and then they baptised them upon the graves of the dead, to assure them, that the dead that were contained in those graves, and tur­ned to dust, should rise againe; which they would now verifie, by taking the Sacrament of baptisme up­on it. Therefore I give this interpretation the autho­rity it deserves: and take it as a true glosse on the Text: but yet it is not the fulnesse of the great things the Apostle here intended.

The next opinion was, they that are baptised for the dead, that is, dead to the world; civilly dead; that betake [Page 28] themselves to the study of mortification; and will not live in those pleasures and delights, which the world accounts the onely life. Those kinde of pleasures and epicurious delights, which worldly men take to be the life of life; the Saints of God detest, and abhorre them: and in baptisme they doe renounce them: the pompes and vanities of the wicked world: and make themselves dead men to the world, that they may live unto God. And so they may be said to be baptised for dead. This is a true exposition; yet I thinke it is not full: because all are thus baptised; there are none baptised, but with this condition: and as I said before, this Text implies some speciall, peculiar thing, which pertaines to some men in particular, and not to all in generall. If it had pertained to all, the Apostle would have said, Why are we all baptised for dead? But he speakes of a certaine number of men, and what shall they doe? those few eminent men, that are baptised for dead, if the dead rise not?

Concerning the other opinion of Beza, Beza. that Bap­tizati here must be taken for Loti, for washing; as they used in funerall pompe to carry their dead out of the world: I confesse that may be admitted too, be­cause those that spend their time and cost, in sending forth their dead in burying of them; they would not doe it, but that they testified thereby, that they have a certaine hope of the resurrection of the dead. But yet me thinkes, this cannot be the full sence; for it fol­lowes not, because that all nations carry forth their dead with pompe, that therefore the dead shall rise a­gaine: there is no force in this argument; for they may doe it out of love; or they may doe it, because it is the common fashion, and custome: or they may [Page 29] doe it out of superstition: because they thinke there is a kinde of commerce betweene the dead and the li­ving. Therefore,

To conclude all, I hold that by baptising for dead, is meant those that are baptised in the cup of bloud, in the cup of affliction and persecution for Christ: accor­ding as Christ saith himselfe, I have a baptisme to bee baptised with, Luk. 12. Luke 12.50. And as he saith to the sonnes of Zebedee, Can you be baptised with the baptisme that I shall be baptised with, and drinke of the cup that I shall drinke of? which baptisme, is affliction. And this the Apostle proves by the sequell of the Text: for as I said, there is no way to understand the Scriptures, but to consider that which goes before, and that which comes after: and to marke what he saith in the words following.

As if he should have said, my reason why there is a certainty of the resurrection, is this: because both the Church in generall, and we in particular, and speciall; are in danger and jeopardy every day; and we would not be so mad, as to take dangers unto us, without some reason: unlesse we looked for something, and expe­cted some recompence. Therefore certainely, unlesse we will under-value all the actions of Gods Saints, and all the sufferings of his Martyrs: except we will say they did it in a madnesse, and in a fury; and that it was superstition, (which we cannot doe without blasphemy) we must confesse, that it is a pregnant proofe, and a forcible argument of the resurrection from the dead. For, indeed, there is nothing that doth so well conclude it, as those that suffer for it, as the sufferings of those that professe it. And one [Page 30] maine cause of persecution, is the doctrine of the re­surrection: as the Apostle saith, Acts 23.6. Acts 23.6. For the hope of the resurrection am I judged and accused, and called in question this day. The divell and his compli­ces, seeke to impugne it, it being the highest and strongest tower of our faith; for there is nothing whereby the mindes and consciences of Gods chil­dren, are stablished, but in the expectation of the promises, propounded in the Gospel: which are none at all, if they be not to the body. For all the service of God, is performed with these our bodies: and if these vessels, these bodies, shall lye rotting and unregar­ded; all the service of God shall be voyd of recom­pence and respect: because those parts that were u­sed to Gods service, shall have nothing for their ser­vice. Now the God of heaven is the best Master that can be; he will suffer no man to serve him for no­thing: Iob 1.9. as the divell confessed of Iob, Doth Iob feare God for nothing? The Apostle therefore brings the argument from the common passion that was abroad in the Church; to that which was particular in himselfe. And he saith, we also our selves, we whom you know: there be many in the world that you know not, which have suffered for Christ: but we whom you see, and converse with; why are we subject to danger every day? and not onely suffer them with an averse disposition, but we take them of our owne will, upon our selves: we seeke for them, for the glory of Christ, and for the propagation of the Gos­pell, and either we shall have a reward and recom­pence for this, or else we are of all men most mad, that will undertake such dangers, without any re­ward and recompence. To proceed in order,

First here we are to consider the manner of his pro­position [Page 31] in question wise; Why doe we suffer? Division into foure parts. and be­fore, Why are they baptised for dead?

Secondly, the subject of the proposition, [...] and we also.

Thirdly, the predicate, we are in jeopardie, in dan­ger, and it is the worst life in the world, to live in danger: as it is the best life, to be secure.

Fourthly, the extent of it: not for an houre, or for a short time, but every houre, every moment; there is no minute of our lives, but we are in jeopardie.

Lastly, the force of the argument, how this proves: because there have beene many heretiques in times past, that have suffered themselves to be in danger, in affliction, and oppression for falshood. How proves this then, that to be in danger for the Resurrection, is an argument that there shall be a Resurrection? be­cause that many for falshoods, have beene in dan­ger: these be the passages of this Text, of which briefly, and in order.

First, concerning the manner of his proposall: 1 The manner. He doth it by way of question. It serves to stirre up our dulnesse to understand these things, that be plaine; and implies, that we have lost our time, unlesse we palpably discerne these matters here propounded. For those things that are propounded by way of question, (saith Isidore Isidore.) are more effectuall: and exprobrate and upbraid men for the dulnesse of their spirits, if they doe not conceive those things that are plaine and obvious to the world. Why doe we thus? As if he should have said, You spectators that looke upon our passions, you are sence­lesse, if you knew not the end why we doe thus. So he ar­gues from the end and scope of the thing: which is the chiefe and principall argument that can be. For all [Page 32] things worke for some end; all men suffer for some end; there is no action that a man doth, but it tends to some end and purpose; and unlesse we be the most sencelesse people of all others, we will worke for some end too. And to what end doe we thus trouble our selves, if there be no hope of a resurrection? So when we reade the Scriptures, we should observe the manner of this phrase. It teacheth us much; and we should checke our owne dulnesse and infirmitie, that the spirit of God must rouse us up by questions, and in­terrogations, and not onely propound the simple and plaine truth; but must give us certaine crosse pro­positions, to teach us that we cannot rayse our selves, untill we be raised of God: and to make us more sen­sible after, he followes us with a multitude of que­stions.

2 The subiect.Now for the subiect of the proposition, [...] and we also.

First, the Holy Ghost would teach us here, that the Apostle, and those that adhered to him, they did con­forme themselves to the presidents of ancient times. And we also, that is, the Prophets before us, suffered for the testimony of the truth: for the doctrine of the Messias: some of them were sawne in pieces with sawes; some of them were killed with the sword: some of them were banished: some slaine be­tweene the Temple and the Altar. Ierusalem was full of bloud, in former times, and all for the profession of the Messia, the Lord Iesus; and for the hope of the Resurrection conceived by him. And we also follow them.

This is the sweet harmony of Gods Church; it still consists of unisons, and still they follow in the [Page 33] direction and union of one spirit, to speake the same thing, to teach the same thing, to suffer for the same thing. And we also doe it. The Church of Christ seekes for no delicacies; but it treads in the steps of her an­cestors: and looke what they have given for exam­ple before, they follow in it diligently after.

If there were any kinde of worldly wisedome in this; that men should see and discover the heresies, and lyes, and errours of former times; it were mad­nesse for the latter times to embrace them. But saith the Apostle, we doe so too. If our fore-fathers had been in errors, & had maintained lies: we that live in these times (me thinkes) should be admonished and advi­sed; by processe of time, and the great meanes that we have to discover them. For if we should yet live in their errours, our errour would be greater than theirs: because we have more helpe than they: and we have the advantage of time to see and contradict them. But behold, saith the Apostle, we are so farre from contradicting of them; that looke in what steps they have gone before, we trace after them, and fol­low with an even pace, may we goe beyond them, and transcend their perfections. If they suffered something, we suffer more: if they were driven to some extremities; we are acquainted with more. The glory of Christs Church is this, that still there is a succession of Martyrs and professors, [...], and we also doe thus.

In matters of the world, and the devises of Phi­losophie; you shall have no man so valiant, as to suf­fer for another mans opinion: although in heresies, and schismes, it hath beene so, (the cause of which I shall shew afterwards) yet among the Philosophers, [Page 34] so many men, so many mindes; every man against his fellow. As in the confusion of Babel, or in the de­struction of Madian, their own swords were against one another. But in the schoole of Christ, the doctrine is pure and cleare; the parties are zealous, and unani­mous: they goe together, [...] and we also tread in the steps of our fore-fathers. This is one thing the Holy Ghost would teach us.

There are some other things that the Fathers have related to us, [...] and we also. That is, (saith Am­brose Ambrose.) we that are well instructed and illuminated, because he would make that good in his exposition, which he had said before. As I told you that the A­postle would prove the resurrection of the dead, from an ill custome of them that were baptised for the dead, by a proxey; so Ambrose makes [...] and we also. As if the Apostle should say; What doe you tell us of the foolish superstitions, of the Cerinthyans of the Manichees and Montanists, and others, afterward (which the A­postle foresaw would be) What doe you tell us of those foolish people, that baptise over the dead? that is to say, the living for the dead? What doe you tell us of these, that are in a grosse errour? But I tell you we that are not erro­nious, but know what we say, and what we doe; we that are illuminated from the Almighty, we that are ortho­doxe: we suffer afflict [...]ons and persecutions. We also. Ambrose to defend his former opinion, makes this kinde of exposition of [...], but as the former was weake, so this is much weaker. Therefore I let that passe: as being not the [...] here spoken of. Saint Chrysostome, Oecumenius, and Theophylact, ex­pound [...] and we also, as a gradation or height of the argument: bringing it from profession to passion. As if [Page 35] he should have said, What doe you speake of them that are baptised for the dead? that is, into the death of Christ. For that was their opinion; that baptising for the dead, was into the death of Christ for remission of sinnes, and for the resurrection of the bodies, that are dead in sinne. So then the sence should be this; Why doe we also suf­fer? As if hee should say, they that are baptised to the death of Christ, and to the faith of the resurrecti­on; they doe onely affirme it by word, but we af­firme it by deed, by passion, by suffering. And it is a stronger argument, that is taken from deeds, then that which is taken from words. It is an easier matter to make profession, then to enter into passion. Now, be­hold, they that are baptised into the death of Christ, they make profession in words, that they beleeve this flesh shall rise againe: but it may be they will not stand to it, when they are put to the tryall of afflicti­ons for the defence of it. But you see we doe: There­fore, as the tryall from deeds and actions, is better then that in word and profession: so the argument is cleare when he saith, Why doe we travell, or are in jeo­pardy every day? I confesse this is the sentence of a grave, learned, and a holy Father: and 'tis true that he saith, but yet I take that truth to be most proper, that I spake of before; concerning the argument drawne from the sufferings of the Church: and that the Apostle doth speake of all the passions of the Mar­tyrs, of all the Prophets and blessed men, witnesses of Christ, that have beene in the world to this very day. And although they did excellently in their times and places, yet now the sufferings of Christ are made most glorious: and they never came to that height and pitch of excellencie and perfection, till the [Page 36] Apostles times. Therefore to conclude this point.

We may learne here, that the Apostle is not vain-glorious, to take all the praise to himselfe; but he communicates the glory with his brethren: and saith, and we also. It is true, that he boasts of his owne afflictions, 2 Cor. 11.23. &c. 2 Cor. 11. where he speakes of perils a­mong false brethren, of perils by sea, of perils by land: and of innumerable dangers, greater than other men had; because then he was driven to it: his ene­mies forced him by their detraction. But when he is left to himselfe, he communicates the glory of his passion, to his fellow Apostles: and saith in the plurall number, We also suffex.

This should teach all men humility: to thinke when they conceit highest of themselves, that there are other men as great as they. As the Poet saith, there are a kinde of men that will be Domine fac to­tum, the chiefe in all matters: such men that take to themselves the glory and praise of businesse, the whole act must be theirs, though there be no such matter. As though they had trod the Wine-presse a­lone, and not Christ: as though they had borne the burden, in the heate of the sunne by day; and in the cold by night. These the Apostle speakes of; when he saith, they measure themselves by themselves, 2 Cor. 10. 2 Cor. 10.12. These kinde of Bragadocio's, are confronted by the spirit of God in every place. What art thou, be­side a member of Christ? and What hast thou, that thou hast not received? and what canst thou doe, more than another man? and why is not another man as good as thou? Let men be ashamed to take the glory of things to themselves; but let them communicate it with the Church: and say in the plurall number, [Page 37] [...], And we also. The Apostle, although he best de­serve to take the glory to himselfe, single: yet he will not exclude the other: he takes in his Collegi­ans: all of that livery with him; and saith, We also are in danger.

Lastly, for this point, in that he saith, and we also: we must labour to prove this, by our owne lives, and examine how this comes to us. The Saints before, suffered for the profession of Christ: we must looke to put our [...] to it: to make our selves participants, and to say, and we also.

But how doe we participate with them? we see they suffered afflictions for Christ: but we are volup­tuous, riotous, and wicked. Here is a faire [...] and we too. They gave their lives from the world to God: and for other things, they cared not. We care for nothing, but this life present, and the pampe­ring of our bellies, the very source of damnation. Here is a goodly [...], a goodly imitation. Yet we must imitate them, if we will be saved: our fore-elders were honest, pure, and sincere; a man might trust them; upon their word: but we are false, and fraudulent, cozening creatures: here is a goody [...] and we too. Our forefathers were given to hospitality, to doe good: but the men of our times, coop them­selves up in corners; and keepe all to themselves, to spend upon their bellies, and upon their backes. Here is a faire [...] and we too. We imitate well! this is a left-hand imitation. Our fathers scorned to give any thing for Church-livings, or Ecclesiasticall promotions: they tooke it to be (as it is) a monstrous and mortall sinne. But men now care not which way they come by any thing: whether by God or the [Page 38] divell; it is no matter, so they have it. Here is a good­ly [...] and we too.

Let us either labour to be sonnes of the faithfull, in our sufferings, and in the manner of our conversa­tions; or we shall never come to the happinesse of their condition. It is to no purpose, for men to dreame of a stately seate in heaven: when they live damnable and base lives upon earth. So much for that point, the subject of the proposition.

3 The Predicate.Now for the predicate, We are in danger, The word [...] in the Greeke, is very elegant, to move sorrow and griefe. For so, (certainly) all danger and jeopardy doth, as the Poet saith, Death it selfe, is not so terrible, as the feare in the staying and long delaying of it. The apprehension of danger, moves continuall feare; and continuall feare must needs make a continuall slavery. As the Poet saith, It is impossible for a man to live in freedome, in liberty, and in feare too; for that is a part of servitude, and of slavery. Now therefore this jeopardy the Apostle speakes of; it was the apprehen­sion of danger from false brethren, from persecutors, from the tyrants of the time, of perill from the sea, of perill from the land. Whatsoever could hold him in matter of feare, this is the danger he speakes of; that he was in ieopardy of, &c. For a man to have his life hang before him, Deut. 28.66. as the Lord saith, Deut. 28. If you will not obey my will and commandements, I will make your lives hang in doubt before you: that is, you shall be in suspence, you shall not know when you shall live, and when you shall dye; thus God threatneth the wicked, but when the godly in a voluntary pro­fession, take this anxious life, to hang alwaies in sus­pence: we must imagine what a mighty perturbati­on [Page 39] it is. There is no persecution in the world, like that, when a man is prolonged in the feare of ano­ther: when he is held still in doubting and suspence. A man were better to fall at once, than alway to hang thus; he had better be dispatched, than to live still in trouble, in misery and torment; and there is no such hanging to the soule, as feare; still represen­ting the evill, and no end of the evill. Behold the state of the primitive children of God. The Church of God upon earth, is still in jeopardie: there is nothing safe and secure, although they have, indeed, a secu­rity from God, that is better than all: the security of conscience, the peace and quiet of heart and minde: yet in respect of the world there is nothing secure; but they are ever moving. The children of darkenesse, are alway working against the issue of light; to make their lives nothing but a meere jeopardy. What these perils were, the Apostle in another place, ex­plaines. I cannot now insist upon them: but come to the extent, which is the next part which followes.

They were without intermission [...], 4 The Extent. Every houre: this is that which makes it more miserable. In all the diseases and troubles of this life, there be some lucida intervalla; some kinde of good fits, some tempers, that doe comfort and make up some kinde of strength to nature; for those breaches which the distemper afterwards breeds. So there is no ague, that alway holds a man; except it quickly dispatch him: but there is some kinde of intervall; there is some interim and space betweene one fit and ano­ther: there is seldome in the world such a plague, that still lyes as a heavy burden upon mens shoul­ders. But the children of God are sure to have it so: [Page 40] not onely to have dangers, but to have one upon an­other: Psal. 42.7. one deepe cals upon another, because of the noyse of the water pipes, as the Prophet speakes; they shall have feares without, and terrours within: the end of one evill, is but the beginning of another succeeding evill. Behold then your calling: that whereunto you are called, saith Saint Chrysostome: we are set out for the purpose: not onely to be vexed in this world, but to be vexed continually. That we cannot eate our meate, nor drinke our drinke, without vexation. The Lord mingles our bread with teares, Psalm. 80.5. and our drinke with weeping. It is the property of the wicked to feed with­out feare: but even in our feeding and repast, we are possest with feares and terrours.

Iude 12.And saith Saint Bernard, Know thy portion: know thy portion, Math. 10.25. Oh Christian, in the Crosse of Christ: it was his case, and it must be thine: it is enough for the servant to be as his Master: it is no reason he should be above his Master.

This [...] Every houre; is that which God re­quires at our hands: if we doe good for him, we must doe it every houre: if we suffer ill for his sake, we must suffer every houre. The Crowne of all our actions, and of all our obedience, is this perseve­rance and continuance. Every houre. It is not for an houre, or for some few houres of a day: but all the time of our life, we must be under the Crosse, and have the hand of God to pound and bray, and beat upon us, to get out those sweet smelling spices of patience and godlinesse, which the holy Ghost hath infused into us. This is the tryall of a Christian, to be every houre in ieopardy; and to be more constant in suffering, than his adversaries can be in tormenting: [Page 41] to be so compleat in that panoplia, the Armour of the spirit of God, that so long as the world can strike, he can indure the stroke: and be greater at length, than all his temptations.

It is the miserable condition of all our services; they be not lasting. We are weary of well-doing: Galat. 6.9. when we are in prayer, we are weary before we can raise our selves to any kinde of zeale in our hearts: we have done before we begin. When we are in medi­tation, it is a wearinesse to flesh and bloud. When we are doing of good deeds to Christ in his poor mem­bers, we are weary; and say come no more, I have done so much and so much for you already. These are the cut-throats of obedience. This noysomnesse, and tediousnesse, and faintnesse of ours, deprives us of all hope of re­ward. Therefore the Apostle saith, Gal. 6. Be not wea­ry of well-doing, for we shall receive in time, Galat. 6.9. if we faint not: he that gives every houre and moment, to the service of God, shall have an eternall houre: that is, of blessednesse, and continuance of felicity in the power of God Almighty. But, as I said, it is with this condition, If we faint not, we shall receive. Im­plying, that if we faint, we shall not receive: all our precedent benefits, all our good deeds that we have done in former time, if we hold not on, they have no place or acceptance with God. Perseverance is the Crowne of the graces of God: to be every houre, every momēt of time, addicted to the glory of God: it is the glory of Gods servants: It is to no purpose, to give a poore creature a small piece of money, or some little meanes, to helpe him, if afterward, see­ing him in the same case, and being as able to helpe him, we leave him. For his life still continues, and [Page 42] as long as life, and occasion continues, so long must our charity continue: or else it is to no purpose. It were in vaine for a woman to nurse a childe, a quar­ter or halfe a yeare, if she doe it not till it be brought to some reasonable age and strength: that it be able to helpe it selfe. It is better not to begin a thing, than not to finish it after it is begun: for a man to lay a foundation of a house, and not to be able to build it up, is to make himselfe a meere mockery to the common people: Luke 14.30. to say, This man began to build, and was not able to finish it, as our Saviour saith: so in the matters of God; whether we doe good, or suffer ill for his name: it must either be continually done, or else it is not done at all. Luke 9.62. To looke backe, when we have laid our hand to the Plow, is to loose our re­ward. He is a bad debtor that payes his debts by halves: he is a bad servant that will doe but halfe his service: that will not give account for the whole time, his Master hath conferred on him, and put him in trust withall. So they must needs be accoun­ted base sufferers, and runnagate Souldiers; that when they have once put their hand to the action, for feare of danger, flye backe. The Lord takes up no such Souldiers.

Therefore let us pay God his service, with a full hand, for so his gifts deserve. The blessings of God are so infinite, that they deserve not a perfunctory service: a kinde of time-service; to be now up, and now downe: but as the blessings of God be eternall upon the soule of man, so the service and the affecti­ons of man, should be eternall to God againe. This little short life that we have, is our eternitie: the e­ternity which God hath, is unspeakable without [Page 43] end. As God hath promised us life eternall, ioy eternall, blessednesse eternall: so let us labour, that all that we doe, may be as much as in us lies, eternall. Let our prayers be eternall, our devotion eternall, our patience eternall, our charity eternall. There is nothing tending to the praise of God, that should be for a short time: but as his blessings and promises are eternall, so we should stretch and extend our selves as much as may be, to make our services eternall. The glory of a Christian, is constancie and perseverance: he hath con­stancy against the number of the dangers that come: and perseverance against the continuance of them. This was the glory of the Apostle, when he saith, that he was in ieopardy every houre: we wrastle with great difficulties: the dangers are great, and many: there­in we shew our constancie. Againe, we know they be long and durable: or else we might the better beare them. Every moment we are oppressed; every houre of our life, it waites upon us, as a heavy bur­then upon our shoulders. And yet we suffer still; we are in danger every houre, and therein we shew our perseverance. But I will conclude in a word with the use and force of this argument.

For it hath beene still the reason that heretiques have taken to themselves, Ʋse. to abuse the force of the Apostles disputation. The divell hath fitted the world, with such seduced men to suffer, and to suffer for a lye. Now then the argument can have no just, nor no ne­cessary consequēce: that because men suffer every hour, therefore there shall be a resurrection. For then, he­retiques may object and say, because they suffer for this erroneous conceit, that therefore it is no con­ceit: but there is such a thing. Certainly, as Tertul­lian [Page 44] saith, Not onely the true orthodoxe faith of Christi­ans, is increased by the Martyrs bloud, but also heretiques are increased by their Martyrs. There was never any heresie so bad, but it had some to testifie it with their bloud: the divell hath his Martyrs, as well as Christ.

But we must understand, the difference must be taken, partly from the cause,

And partly from the persons that give the testimo­ny. For it is the cause that makes the Martyr, and the foundation of the cause, is to be fetched from the word of God. The word of God teacheth a man for what cause he should suffer, and for what he should not suffer. And the cause of the Apostles sufferings, were grounded on the word of God: the Lord Iesus told them that they should suffer many things for his name. Iohn 15.21. And as it was the lot of the Prophets, in former time, to suffer, so it was their portion to take their course: and to suffer for the truth: and they were defended by the apparant word of God, fetched from all antiquity. The cause was good, for which they suffered: and the cause makes the Martyr, and the witnessing to the cause. The witnessing to a lye, can no way make a falshood true; all the lyers in the world, cannot doe it, but witnesse must be given to the truth; as the Apostles witnessed to the verity of Christ. Because Christ the (prime Martyr) hath set to his hand, that these things are true, Ioh. 3. He is the true witnesse that hath sealed it with his bloud: Ioh. 3.32.33. and hath confirmed it by his miracles, and by the approbati­on of all the world. This is one difference. It is true, men may labour to bolster out bad causes, by their obstinate spirits: but what is that to this? Our cause is judged; we have the words of Scripture for it. [Page 45] And although heresies (in all times) have been bred out of the Scriptures; yet they are meere wrestings, and sophistries, dreames, cavillations, and coacted things of their owne devising. But this, was a cause: that was throughly proved by the word revealed. And (as I said) the word of God tels us for what cause a man should suffer: and for what not: when he should live secure, and when in ieopardy. That is one reason.

Secondly, from the persons. Popish Traytors. Although it be true that Antichrist will come and dye, as Martyrs doe: yet we must observe, they either doe it to maintain factions, that have been formerly begun, or to get a name to themselves; or else they seeke to flye from the danger, if they can make an escape. Acts 5.41. But the A­postles were in danger, willingly; they yeelded them­selves to it with gladnesse of heart: and reioyced in afflictions, and tribulations. But for the other, they breake prisons, they lye and equivocate, to save their lives: doe any thing to rid themselves from the dan­ger. The Apostles and Martyrs (as simple sacrifices) gave themselves to God, in meere devotion to be dis­posed at his pleasure, to rest upon his will; to be as sheep for the slaughter, when he called for them. They sought not to flye from their enemies, or by equivo­cation and lies, to get away: but rejoyced in their per­secutions, and sang even in prison. And although S. Paul made an escape, Acts 16.25. 2 Cor. 11.33. and were let downe in a basket from a window; yet that was but to reserve himselfe for further times: for at last he meant to give up himselfe as a sacrifice to Christ. Therefore the argu­ment is strong, that we must confirme our selves from the passion of the Saints, before; and take no [Page 46] limit of the voluptuous delights of the world. These are not the way to heaven.

The course that we hold now a dayes, in our con­versing one with another: in merriments, in eating and drinking, and idle complements; they are no wayes to give us comfort at the houre of death, at the day of judgement: but our comfort must be ta­ken from the sufferings of the Church: from the passi­on of the blessed Saints before: from the noble army of Martyrs, from that cloud of witnesses: from those that have sealed the truth of Christ with their bloud: that have indured jeopardy: that have imbraced dan­ger all the hours of their life. These are they, whose steps we must follow, and insist in: those worthy presidents before us. And as farre as we conform our selves to these; so much comfort we shall have, when we suffer with them that suffer, to be confor­med to the passion of Christ: that we may also be conformed to his glory. Luke 22.28.30 For if we suffer with him, we shall also raigne with him, as our Lord Iesus saith: which the Lord grant unto us for his sake, Amen.

THe frequent reading, studying, and conversing in the Scriptures; is like the dressing of an armour, or the cleansing of a fountaine; for an ar­mour, the more it is furbushed, the brighter it lookes: and the Spring or Fountaine, the more it is scoured, the clearer the water runnes: so the holy field of the Scriptures, the more it is tilled with diligence and frequencie, the more faire and goodly fruit it brings forth. The precious pearle of the truth, oft times is so hid, in the ambiguity of words, (words of equivocation; that is, words that may be taken in divers sences) that unlesse a man looke very narrowly to them, and observe well the passages of them, he is in dan­ger to be drawne into some errour. This most difficult portion of Scripture, that we have taken in hand, begins now to appeare, by our continuance, and dwelling upon it. The truth, the pearle which before lay hid in the casket, begins to sh [...]w forth his owne lustre. As Ierome Ierome. saith, Truth oft times lyes hid in the ditch of words; so the ambiguity of one word here, [Page 48] hath puzled the faire and cleare stream of the truth: that without much searching of the Scripture, we had not found it out. But by our frequency and di­ligence, I hope we have found in the end the proper sence and full meaning of the Text: for one Scrip­ture whets and cleares another.

Now the Apostle brings the passion of the Martyrs to his owne particular instance, and saith; as the common ordinary number of Saints were baptised in bloud; so the Colledge of the Apostles much more; and he himselfe most of all. This I conclude to be the sence of the Text: and of those difficult words, verse 29. of baptising for the dead. It is that which the Apostle renders here, and in the verse before going in other termes.

For first, in verse 29. he cals it baptising for the dead. In verse 30. he cals it Ieopardy every houre, and now in this verse he saith, I dye daily. All the three phrases have but one sence and signification: onely distinguishing the persons, from whom he drawes the argument. For the thing is all one, the state of Christs Church here on earth; is alway like it selfe: in this life, alwayes in an afflicted condition.

So then, his argument first in verse 29. (which is a great graund argument to prove the Resurrection) he takes it from the passions and sufferings of the Mar­tyrs, and professors of Christ: and it holds in all these three verses, and that which followeth.

In the first of the three, he brings the argument ge­nerall.

In the second, particular.

In the third, he brings it personall.

First generall, verse 29. his argument is drawn thus. [Page 49] If there be no resurrection of the dead, why should any man be so mad, as to be baptised in bloud for the testimo­ny thereof? that is, to forsake Father and Mother, & Land & Country, and Life, and al for the witnesse of the Gospell, which chiefly stands in the hope of the resurrection: for this is the baptisme that Christ speakes of, when he saith, Can ye be bapti sed with the baptisme that I shall be baptised with? and can ye drinke of the cup that I shall drinke of? that is, the baptisme of teares, of affliction, the baptisme of bloud, for the testimony of the truth. And so he drawes his argu­ment from the common example of the Martyrs, in their sufferings: implying, that they were madde men, if they would suffer in confidence of a bad cause; to lose the best thing in this world, for a lye. Therefore their sufferings are a plaine argument, a strong and perfect subscription and consent, to this maine point of our faith, the Resurrection of the dead: that for which the Saints in all the world, the Pro­phets before Christ, the Apostles after Christ; have beene baptised. For, as Iames, the brother of Iohn, Acts 12. who was killed with the sword: Stephen, the first Martyr: and all that were slaine in the first generall persecution: the Apostle drawes his argument thence: that if there were no Resurrection, then they had laid downe their lives in vaine: but they had not laid them downe in vaine; therefore there shall be a Re­surrection. This is the scope of that argument.

In the second place, he comes to the Colledge of the Apostles, in verse 30. and saith, Why doe we live in ieo­pardy every houre? that is, why doe we live in dan­ger of death, in perill all our life long: to dye, as it were, every houre: and to be baptised for the dead? [Page 50] As a man that is under water (as it was the custome in baptising) he is as it were lost, so long as he is there, he is a dead man: and although, perhaps he may get up againe, and lift up his head; yet as long as he is in that element, it being not the element of our life, he is a lost man. So they that betake them­selves to the profession of the Gospell, they are bapti­sed; they are under water; they are throwne over board; they are cast away out of the ship of the world, and made away to plaine destruction, to ig­nominy, to basenesse, to poverty, and every kinde of persecution, that their enemies hand can make o­ver them; they are baptised for dead, because they are in danger all the day long, in all the passages of their life; they are in jeopardy of death, and deepely dren­ched in the conceit and feare of death: which is worse than death it selfe.

Now (in the third place) in this verse, he comes to the personall proofe of the poynt; and that which is usuall with all the Martyrs in generall, with the Col­ledge of Apostles in particular, he applies in his owne personall instance, and saith, I dye daily. I protest (and it is no meane protestation) if you will not beleeve my word, yet take my oath; I set my seale to it, and sweare: and I sweare by the Lord Iesus, by the rejoy­cing that I have in our Lord Iesus Christ, I dye daily. This is the summe of the words. Now you per­ceive the argument, we will proceed on. The grea­test thing in such passages, is to finde out the sence: the matter will be evident enough. In other places, the matter is deepe, and the sence is evident: but in this, and in passages of like nature, it is contrary. To proceed in order.

Here, first, we are to consider the marvellous strange assertion that the Apostle makes: Division into two parts. 1 The Assertion 2 The Probation where he saith, I dye daily: he dyeth, and yet he liveth: and he dieth daily. There was no part of his life, but still the shadow of death overwhelmed him, which is the miserablest thing in the world, to dye after death; and still to be dying: it is the worst kinde of death, and yet the Apostle saith, he dyed daily. It is an asserti­on, that the Saint of God pronounceth for himself: for there is no man that can understand him, but he that takes delight in these meditations: he that hath part in the kingdome of Christ, knowes what this meanes. For experience teacheth this, and not speculation: or any argument that reason can afford.

Secondly, we are to consider the probation of this: because it is a strange paradox (as Luther Luther. saith) What dost thou meane, Paul, to contradict thy selfe, and all common sence and reason? Doe I not see thee walke? Doe I not see thee eate and drink? Doe I not heare thee preach, and yet art thou dead? I see no signe of a dead man in thee. Therefore the Apostle makes it good by an oath, and saith, I protest by the reioycing that I have in Christ Iesus our Lord, I dye daily.

Where first we are to consider the manner of his inference: it is by way of oath:

And then, the thing he sweares by; by the reioycing that I have in Christ. A dead man, and yet rejoyce? it is a very strange mixture.

Thirdly, we are to consider the ground of his re­ioycing, where it is placed. In Iesus Christ our Lord.

Fourthly, to consider the force of this argument, and how we may preserve and keepe the strength of this argument, alway unavoydable; to be able to [Page 52] say, and to sweare, and lay to pawne, and gage, this Rejoycing that we have in Christ: when we finde this confidence in our selves.

1 Part. The Assertion.First, touching that marvellous assertion of the A­postle: I dye daily.

If an ordinary sinfull man had spoken this, it had beene no newes: but that it should come from a most sanctified vessell of the holy Ghost; a chosen vessell: one, that for his life, was unblameable; and for all learning, and the graces of the spirit, incomparable: that he should utter this, it is a very strange mer­vaile. Indeed a reprobate, a man that followes his owne lusts; that lives not to God, but to himselfe: he may truely say I dye daily. For the Lord makes his life to be hanged before him, as a perpetuall signe of death: that as the children of God are said to have the earnest of the spirit, and of the kingdome of hea­ven: so the servants of sinne, may be said to receive the earnest of hell. So many passages of his life as there be, they are as so many flakes of hell, burning before him; and doe assure him, that at the last he shall be tumbled and divolved into the damnation of the divell, and his Angels. That gnawing worrne of conscience, makes his life a continuall death. But that the Saints of God should be thus troubled too; it is this, that moves the wonder. And yet the Apo­stle here saith, nay, and sweares it too; that not one­ly wicked men, are troubled and galled with the conscience of sinne; that they are alway in death, (because they are the sonnes of death, and study that which tends to death) but he that had the fruit of life; he, that had the spirit of God and of Christ in him: Gal. 2.20. nay, that had Christ himselfe (as he saith) It is [Page 53] no longer I that live, but Christ liveth in me: that he should he subject to this death, and to this frequen­cie of death: that there was never a day came over his head, but a new death was presented to him: It seemeth strange.

The reason of this we must fetch out of the rest of his writings, for there he hath set downe the summe of every thing, that we are to conceive of this my­stery.

The first reason or meanes of this death, it was that he carried the divell about him, as Gregory Nazian­zen saith in his 32. Nazianzen Orat. 32. Oration to the Bishops at Constan­tinople, when he was to leave the place. Saith he, Even as it was with Paul, 2 Cor. 12.7. so doe I carry the divell about me, alluding to that place, 2 Cor. 12. where the A­postle complaines of the messenger, and instrument of Sathan, that was sent to buffet him, continually, that he could not be at peace and quiet for him: and he prayed to the Lord thrice, against it, but the Lord answered him, My grace is sufficient for thee. Rom. 7 23. This was it that made him to say, I protest by the rejoycing that I have in our Lord Iesus Christ, I dye daily. For my life is such a kinde of condition, as wherein the flesh, and the spirit are continually conflicting toge­ther: good and evill, righteousnesse and sinne; are alway countermanding one another. A good con­science, and an evill conscience; sorrow, and joy, heaven and hell, God and the divell, are continu­ally in an agony and combate. This conflict that I sustaine betweene the flesh and the spirit, is that which makes me dye daily: and makes me cry out, Oh wretched and miserable man that I am, Rom. 7.24. who shall deli­ver me from this body of death? that is, from the sting [Page 54] of the law in my members: whereby I am carryed in contradiction to the good spirit of God. And so (as Nazianzen saith) he did carry Sathan about him, nay within him also. For the reliques of sinne, (which he cals the messenger of Sathan) the instrument of the divell, the remainders of corruption, were in him: yea, and are in all the sonnes of God. For there was none ever without them, but that Sonne of God, that came to take away the sinnes of the world.

The second reason why the Apostle said he dyed daily, was because the divell bare him outwardly, by envy and trouble, and persecution, he carried him on his shoulders: he was the beast that he was set on. And no marvell, for if the divell could make our Lord sit on his backe, Math. 4. Mat. 4. and that our Lord Iesus rode upon the divell, as a man would ride up­on a horse: if he were so impudent as to set himsel [...]fe under our Lord, and carry him about to the pinacle of the Temple, and to the mountaine, then well may he come to the shoulders (nay to the very bowels) of his members. If he did so to the head, he will doe to the members much more. Acts 17.4.12. Thus he still carried Paul wheresoever he came, by the envy of the world, by the malice of the Iewes and Gentiles, as upon the oc­casion of those devout and religious womens belee­ving; whereupon they raised persecution against him: and that wheresoever he came, there was ey­ther stoning or fire and faggot, or banishment; some mischiefe intended. Treason by false brethren; treason by his opposers, or treason, of those that were best trusted of him; every where he was inclosed with perill. This was the divell without him, as some of the Fathers imagine, 2 Cor. 12 7. from that place, 2 Cor. 12. that [Page 55] messenger of Sathan, there sent to buffet him. They say, it was not so much any inward thing he speakes of. But I yeeld not to this: for I suppose it was some­what inward. Rom. 7.23. But the Fathers say he meanes ano­ther matter; he speakes of men, and of the malice of men that would not suffer the Gospell to passe in the world: and that for this, he saith he dyed daily: by the perpetuall hand of those murtherers. I cannot goe any where, but the malice of men persecutes and followes me, so that I cannot rest: and if they could trap me once in their snare, and make a prey of me, I were surely theirs, and then I were gone: the feare of this makes me dye daily.

Thirdly, another cause that made the Apostle dye daily, was the opposition that hee had by Idolaters, wheresoever he came; Idolaters still laboured to put downe the Gospell. As we see at Athens, Acts 17. Acts 17.16. The Text saith, His spirit was sore troubled when hee saw the City given to idolatry: And so likewise when he came to Ephesus, they cry, Acts 19.28. Great is Diana of the Ephesians. Diana the Idoll of Ephesus, had like to have cost him his life. Therefore the vexation of his spirit, to see men fall down to stocks and stones, and to forget that loyalty they ought to God: Rom. 1.25. To worship the creature, in stead of the Creator: This made him teare his cloathes, and ready to teare his flesh: for the vexation of his spirit, to see whole Cities so given over.

Fourthly, another cause of this daily death of the Apostle; it was the opposition that he had by Witches, and Sorcerers: wheresoever he came (almost) the di­vell would still set some Witch in the place: so in Acts 16.17. Acts 16.17. when he comes to Lidia, there Sathan [Page 56] had entred into a woman: and she having the divell in her, Ʋerse 18. uttered these words of Paul and Silas: These are the men that teach the way of truth: but the Apostle understanding that the divell spake that for some co­zening, for the hinderance of the Gospell: the Text saith, he grew into vexation and trouble of spirit, and commanded the divell to come out of her: An­other time he comes to Paulus house; Acts 13.8. and there Ely­mas the sorcerer opposeth him: whereupon being moved with griefe, he growes to those high termes, that he never spake the like language but onely there, Verse 10. Thou full of all subtilty, thou childe of the divell, w [...]lt thou not cease to pervert the right wayes of God? these things, therefore, occasioned him new pangs; and brought his death on; multiplied his sorrowes, and made him say as he doth here, in the vexation of his spirit, I dye daily. For these Idolaters, for these opposers; for the inward troubles from his own flesh; for outward troubles from his own corrupt nation; these things so every where beset him, that hee could make no evasion or escape. Therefore hee sweares, By the rejoycing I have in Iesus Christ our Lord, I dye daily.

But the chiefe and maine thing that made the A­postle dye daily, (to dye upon the nest as it were) it was the care of the Churches, 2 Cor. 11.28 29 2 Cor. 11. the great com­passion he had, that great Armado of cares and busi­nesse, and toyle that lay upon him. As he saith, The trouble and care of all the Churches lyes upon me: Who is weake, and I am not burthened? who is offended, and I burne not? The griefe that he conceived to see men back-sliders, to see how hardly men were brought to it; and how ill they lived in their profession, that [Page 57] they lived not answerable to their calling in Christ: to see men fall from grace, to this world, as he saith of Demas, He hath forsaken me, 2 Tim. 4.10. and imbraced this present world: these strange alterations and turnings in the Church of God, did so vexe and trouble, and grieve his spirit, that he could take no rest or repose in any thing in the world, but was as a dead man, free among the dead: and he cryes out here, I protest by the reioycing I have in our Lord Iesus Christ, I dye daily.

This is a great aggravation of the miserie. To dye, is the bane of nature; the horrible of horribles: which none of us all can indure to heare of: the least ap­proach of it casts us into infinite feares and hor­rour: but to dye daily, to know no end of death, no period to determine it, but to be in the continuall act of dying: here is the height of all the patience of the Saints. As they dye, so they dye daily: there is no time that shines perfectly cleare to them, but all is in cloudes and disasters and misfortunes here, I dye daily. Every day brings its burthen with it: that as we begge our daily bread, so there is a daily death: and we have not such assurance of our daily bread, as we have of our daily death. Men often by fasting, pull downe themselves, and keepe downe their bo­dies, that they eate not their bread: but there is no day, but a Christian tasts of death. Though hee have no taste of bread, or any rellish of victuals; yet hee shall be sure to taste of death.

I dye daily, as though my life were of steele, and [Page 58] my bones of marble; as though this short threed of mine, were of Adamant; so thy terrours worke up­on me. Like a moath that frets a garment, and leaves nothing but flockes and dust, and ruine of the good­liest garment: so the terrors of God, the terrours of conscience, the terrours of the world; the discontents, and feares, the malice of the divell, the malice of some false brethren, and the falling away of others: these things did so worke upon him, and so vexe him, that they did even bring him to nothing; that there was no houre, but it was full of distraction and perturbation.

This daily death is the generall condition of Gods Saints. Saint Paul suffered it not alone, but he left it also as our inheritance; he dyed daily: and we may say, who doth not dye daily? He that knowes Christ, and hath a will to follow him, he shall finde his life (in this life) to be a continuall death wrastling with him, and tyrannizing over him: as Iob saith, My soule rather desires strangling, Iob 7.15. than to live as I doe: Saint Paul had his death: and the ministers of the Gospell, now have their death; and though they live in a time of peace and plenty, yet they want not their death to gnaw on them. The envy of men, the malice and slander, and villanous reports; whereby they de­fame and disgrace their brethren, to the pit of hell: the non-proficiencie of men; their scorning of the word: these are as death to a man that is sensible of God or of his government. The Apostle seemes to [Page 59] make all the day, being divided into two parts, to be a continuall dying. The day, is either naturall or artificiall, and both these are full of deaths, the day naturall is that we worke in, and sleepe in: the day artificiall, is that onely which we worke in, in the common course of nature: and in both these there were deaths to the blessed Apostle: In the day time, the time of worke; I dye daily, in all the passages of my life, in all the practises and exercises of religion: whether it be Prayer, Meditation, or Teaching, and admonishing the people. In all these exercises, I dye daily.

In my prayers I dye with coldnesse and dulnesse: I have not zeale to wing my affections to God.

In my preaching, I dye with weakenesse and neg­lect: I cannot set forth that glorious word as I ought to doe.

In my Meditations, I dye with sluggishnesse and lazinesse, that I cannot hold on my beginnings in that course.

In my Meate and drinke, and other refreshings, I dye: I am eyther too excessive, or else too superstiti­ously vaine and fearefull.

Nay, in that very time of the day, wherein nature brings rest and repose; in the time of night, when I should sleepe and rest, I dye: in my very sleepe. That is full of startling dreames, and fearefull phantasies, and perturbations to vexe my soule, so that every day I dye: whether it be in that part of the day, which is for worke, or that which is for rest: every where, I dye.

When the Sunne shines, it is as a blazing starre, that opens the day to mischiefe and discomfort.

When the Moone appeares, it is as a Commet or can­dle to waken me to distracted thoughts.

The Stars are as so many clouds that drowne me in darkenesse.

My houres are as Iobs messengers, that bring mee sad reports, one after another.

Every minute is like the bodrags in the heart and braine of a man, that are still accrewing fearefull shewes and signes of evill. So that I protest by the re­joycing I have in the Lord Iesus, I dye daily.

2 Part. The Proofe.Now I come to the second poynt, which is the proofe of this. For there is no man that would be­leeve it; because flesh and bloud cannot understand how a man should be dead and yet alive. As the Poet saith, As long as a man liveth, whatsoever happen to him, he is well; breake a hand or a foot of him; breake his bones, and let him have life, he is indifferent well. But the children of God, doe not judge so of these things. For life is not to live meerely, but to be in a good e­state: to be in a healthy condition: therefore seeing the Apostle lived, and had his being among men: he being not now layd in his grave, but conversing in our common element; why then doth he say hee died daily? Why even because of troubles, and of cares.

It is true: but because men would not beleeve, how he should have such cares, 1 By way of an Oath. and how they should be the cut-throat of his life: therefore, now he interposeth his bond, and it is a firme bond, his oath: which though it be but an imperfect argument, yet is it taken of godly men, for the strongest argument that is in Rebus humanis. For things that are uncer­taine, are determined by the oath of an honest man; [Page 61] and men take it for the most certaine truth that can be, because an oath is a bond that gives testimony to the truth. So the Apostle in this, and in other pla­ces, useth a strange kinde of reasoning, drawn from the contrary, and we are to beleeve him upon his Word. It is true, his friends, and those that are sanctified, will easily beleeve him: but those that are without, that are yet to bee wonne: they are hardly to be perswaded. Therefore for their infirmity, and for the weakenesse of the Corinthians, he puts his oath to it, and sweares it is true, I protest by the reioycing I have in Christ Iesus our Lord, I dye daily. Now you see the nature of the ar­gument: and if we consider it well, it will appeare that the wisedome of God, in the state of his children, which is so farre above mans reach and reason; that the Angels themselves can scarcely make a delivery of it. For marke, he had said before, I dye daily: and now he proves it by another thing cleane contrary: by his rejoycing daily. By the reioycing that I have in Christ Iesus, continually; by that reioycing, that is al­way with me: by that reioycing I dye daily. A strange thing! that a man should have feare and care; and yet be ioyfull too, at the same time: to dye, and yet to re­ioyce, or boast at the same instant, for so the word signi­fieth; to boast in the apprehension of a good thing: to ioy in a singular measure, for Ioy is the apprehen­sion of a singular good, in a singular measure: that these two should be put together; to say I reioyce daily, and I dye daily: this is a wonder, which the Lord hath hid from flesh and bloud: which he hath not manifested to the great ones of the world, but to his little despicable ones, even those that take de­light in the kingdome of Christ. By the reioycing I have [Page 62] in Christ Iesus our Lord, I dye daily.

There is some variety in the reading of these words. Some reade it, by your reioycing: and so that which I must honour, our last translation hath it in the Margine, by your reioycing: some reade it, or re­ioycing. But there is no great difference, for the sence comes all to one. So Saint Ierome, Saint Augustine, Saint Chrysostome, and Theophilact: they read it, by your reioycing.

But then on the other side, there are a number of the Fathers that reade it, our reioycing, as Basile upon Psal. 14. Athanasius; and of later Writers, Luther and Calvin. Onely Beza holds with the Ancients, and saith, your reioycing; making, notwithstanding, no difference in the Text, or in the sence: for (saith he) the Apostles meaning is, by the reioycing that I have of you: and by the reioycing that you have of me; and saith Saint Chrysostome, he calleth the proficiency of the Corinthians, his reioycing; as he saith, 1 Thes. 2. What is our crowne, 1 Thes. 2.19. and our reioycing, and our glory? are not ye? And he answers his owne question, and saith, yes! Ye are our crowne, and our reioycing, in the day of the Lord. This I take to be the more fitte and the more lively, and fuller, our reioycing; rather than to reade it yours: although it bee true, it is the common Reioycing of Gods children: they have all the same spirit and the same joyes: yet a man may not lawfully sweare, by that which is in another man; but a man may sweare for himselfe. Thus Saint Paul, although he knew that the Corin­thians were forward and full of the gifts of the holy Ghost, and of ioy: yet he had no reason to be so con­fident in them, as to sweare by their reioycing. Be­cause [Page 63] a man knowes not what is in his neighbour, he is not certaine: he may iudge the best, but he knowes nothing certainly, and he were a mad man there­fore, that would sweare for that which he knowes not, therefore the Apostle makes this oath: not of the ioy or gloriation, or boasting, that was in the Corinthi­ans; but the boasting and gloriation of his owne spirit, in the presence of Christ Iesus. This I take to be the sence, although it be true that the Apostle gloried much in his passions and sufferings at Corinth: and he gloryed too for the preaching and successe of the Go­spell: this was matter of great gloriation, and boa­sting, yet it was the inward comfort and testimony of his conscience, that made him sweare, by his reioycing in Christ.

Others goe about to put it off with a kinde of As­severation onely; [...]. Vide Bezae An­notat. in locum. that is another reading which Saint Ambrose followes, and the vulgar Bibles, and so the common translations at this day; though they touch upon this, and in a manner are weary of the other. As if the Apostle should say, for your glory sake. But those that know the Greeke tongue, they know that [...], being not written with letters, but like a halfe circle: it is easily brought to be like the word [...], and so the Scripture may be read promi­scuously, with eyther of them in this place.

But this is against the tenent of all the Fathers of the Church: which have still thought this to be an oath. As Saint Austin writing to Hillary in his 89. Aug ad Hilla. ep. 89. Et lib. 3. de Trin. E­pistle, he proves it lawfull for a Christian man to sweare, because the Apostle writes by an oath. And in his third Booke of the Trinity, he saith, The Apo­stle did not feare to confirme the certainty of his salvation [Page 64] by swearing; for (saith he) by the confidence that I have in Christ Iesus, I dye daily. Among the Greekes, none doubted of it, but those that were simple and un­learned. Therefore (I say) this was an oath: and so the strongest confirmation that can be.

2 The thing he sweares by. Esay 45.23.But how doth Saint Paul sweare, by that which is not God? It is not lawfull to sweare by any thing, but the name of God: as the Lord saith, Every knee shall bow to me, and every tongue shall confesse me, and sweare by my name. Heb. 6.13. It is true, that when God sweares, having no greater to sweare by, he sweares by himselfe: and when man sweares, he must alway sweare by a greater. For that is the end of an oath, to protest an unknowne truth, by the presence and countenance of a greater person then himselfe, and one which can­not lye. Therefore it is unlawfull for a Christian to sweare by any name, but the name of God: and that not often, much lesse alway, or in frivolous causes: for this our Lord Christ condemnes, when hee saith, sweare not at all; Math 5.34. that is, not often; nor out of passion. But as an oath is a speciall service of God; so it is to be taken upon speciall occasions: but now we are bound to sweare by no name, but the name of God: and reioy­cing in Christ, is not Christ himselfe. Wherefore then doth the Apostle sweare, by his reioycing in Christ?

We must understand, that to sweare by any imme­diate fruit of the spirit of God, by any thing that flowes immediately from God to us; it is all one, as to sweare by the name of God it selfe. This is so individuall and inseparable a thing (the comfort, namely, and the joy of Christ hath brought into the world) that it is as inseparable from the spirit, as the [Page 65] shadow from the body. Therefore, as a man may sweare by the shadow, that there is a body: and swearing the one, he intimates the other, and con­cludes the other: so the Apostle here, he sweares by this fruit of the holy Ghost, which is ioy and peace: even the peace of God which passeth all understanding: which he found in his heart by the meanes of Christ Iesus, who maketh our ioy to be full, who is the fountaine of ioy; swearing by this, he sweares by the chiefe iewell of salvation: which is the penny that Christ had given him as an earnest, as a pawne and gage of his love.

Out of this that he saith Our reioycing, observe (I beseech you) the wondrous temper of a Christian: how he is composed of strange, extreame contraries; of death and life, of sorrow and joy, of peace and war. There is nothing in the world that can be imagined so contrary, as be the severall parts of a Christian mans constitution. Upon this ground, the holy Apo­stle goeth, 2 Cor 4. 2 Cor. 4.8. &c. where he makes the definition of a Christian, after the same manner. Saith he, we are indeed oppressed and persecuted; but yet not crushed altogether: we are as men dead, and yet behold we live; poore, and yet making many rich, as having nothing, and yet we possesse all things. This is that marvellous mix­ture, that God hath appointed his children to come to: that they should be conformable to the sufferings of Christ, and so be in death, and yet that they should revive againe by the spirit of God: and so no man be lesse in death, being alway in life: and ha­ving the certaine pledge and pawne of life eternall. As for the men of this world, the sonnes of flesh and bloud; when they thinke themselves most lively; [Page 66] then are they most deepely in death: every thing worketh against them, the stormes of Gods wrath at­tend them, and worke upon their consciences (at some time or other) such fearefull deaths, as out of which they can make no evasion or escape. But with the children of God, it is contrary: when they are in the middest of death, they are in the height of life. 2 Cor. 4.16. As the Apostle saith, Although our outward man dye daily, and is corrupted; yet the inward man is renew­ed and revived by the spirit of Christ. So in all the pas­sages of their life, where death seemes to have the greatest sway and predominancie: even there, is life abundantly over death: and the roote of life, shall at length eate out the fruit of death. And although death make a flourish for a time, upon the Saints of God; yet because there is a root of life, it shall still grow and bud, and bring forth at length: that death may be swallowed up into victory. 1 Cor. 15.54. In all things, the chil­dren of God have full contentment in this life: al­though they be in the middest of death. This is the great miracle that God doth in the world: Every holy man is a wonder: every good man is a miracle, like the children of Israel, Exod. 14.22. that walked through the deepe, where there was never way knowne before: like the three children in the furnace, Dan. 3.25. that walked in the mid­dest of the fire, as if they had beene in a pleasant Me­dow: like the Israelites, and all their cattell that pas­sed over Iordan: Acts 16.25. like Paul and Sylas, singing at mid­night in chaines and fetters in prison. A miraculous spectacle to God and men! which drawes the eyes of Ang [...]s to the contemplation of it. For in sicknesse, a Christian is full of the saving health of God. In perse­cution, he is full of quiet and contentment of the holy [Page 67] Ghost. In prison, he is full of Psalmes and spirituall Songs, as were Paul and Sylas. When he is bound in shackles, he is free, and expedite, and loose. As the Apostle saith in another place, though I be bound, 2 Tim. 2.9. yet the word of God is not bound: the Gospell of Christ is not bound. In all things he is a breathing miracle of the power of God: that sounds unto us as so many silver Trumpets; the omnipotencie of God, that makes such a correspondence and proportion betweene life and death, that makes death and life dwell together in one body: and yet hee will evacuate death by the power of life, that life may surmount, and death may be put under; that at the last, death may be debased, and life may be advanced.

And in that he saith, Our reioycing, or your reioy­cing: For it is not materiall whether way it is read, for it is a common ioy. If I reade it, yours, I have it; if mine, you have it; for it is a common ioy in our com­mon Saviour.

This is that which all of us confesse, when we make our prayers to God: we call him our Father, and we call the Saviour of the world, our Saviour, and so we may call the spirit our comforter; because this common veyne of joy, it flowes and runnes in­to all the parts of Christs mysticall body: in all the parts of the world. The communion of Saints is taught us here. Christ is alike to every one. Our reioycing: mine in Asia, yours in Europe; mine in Ephesus, yours in Corinth; mine on this side the sea, yours beyond the sea. My reioycing, or our reioycing in our common Lord and Saviour. It is ours, because Christ is ours; because he is the Lilly of the field, Cant. 2.1. and the Lilly of the valley; he is the Lilly of the field, not of the garden: a [Page 68] garden is a private place, reserved for the particular owner of it: but he is the flowre of the field, that all passengers may take him up, and smell to his sweet­nesse. He is the Lilly of the valley, who conveyes grace and sweetnesse, and beauty, and maiesty, to all that approach him. He rules in the midst of the seven golden Candlestickes; because his vertue may be e­qually diffused: as lines from the center to the circum­ference, all concurring together in the center. So all nations and people in the world, have seene the salva­tion of God: because they have met together in the center; our Lord Iesus Christ.

3 The ground of this reioycing.Here is the ground and foundation, Christ Iesus our Lord. Christ is that fountaine, from whence all streames. If the old man worke death, the new man shall worke life, and we have put off the old man, that we may put on the new; that is, that wee might be more invested with the one, and lesse with the o­ther. By our reioycing in the Lord Iesus. This common sunne, which is the ioy of the world, is sometimes ours, and sometimes not ours. When it riseth to us, it sets in another place, to another world of people. The Antipodes have not the sunne when we have it; and againe, when they have it, we want it: because of day and night, and intercourse of times. For the sunne compassing the globe of the earth, must (of ne­cessity) by interposing the shadow, make this diffe­rence, so that the Sunne is not alway ours, although it be the light of the world. But the Sunne of righte­ousnesse is alway ours, he is alway above our horizon: [Page 69] alway beneath our horizon to the Antipodes; as well as to us: and to as many as the Lord shall call, that Lord, is the same he is: the bright morning starre; that was yesterday, to day, and for ever the same. Heb. 13.8. Apoc. 1.8. He is Al­pha and Omega.

And herein wee are to observe the causes of this joy, for first he is Iesus, and then he is Christ, and then he is our Lord: all this makes up the fulnesse of our joy.

If he were not Iesus, he could not worke this mi­racle in our frayle tabernacles. For as he is God, he is called Iesus: as he is man, he is called Christ. He is called Iesus, because hee is a Saviour: now man cannot save. He is called Christ, because he was an­noynted: and God cannot be annoynted. It is the pro­perty of a man, to receive annoynting from a higher thing. This makes the fulnesse of our ioy, for being Iesus, he is able to conferre upon us streames of joy, being the omnipotent fountaine of life; all that we re­ceive being from him: from him we receive grace for grace, as it is Ioh. 1. Ioh. 1.16. he being the fulnesse of joy from God the Father; at whose birth the Angels sang, Glory to God on high, ioy on earth, to men good will; Luke 2.14. It followes, therefore, that hee is able to worke joy in the spirits of men: that he can give light in darke­nesse. There is nothing difficult to him, but his spi­rit can make all things lightsome, he can make a man reioyce in tribulation and affliction, as he is Iesus.

And then Christ: that is, annoynted: Psal. 45.7. for hee is an­noynted with the oyle of gladnesse above his fellowes. And [Page 70] what is that annoynting, but the oyle of ioy and glad­nesse? that is, that great fulnesse of ioy, wherewith he is annoynted: that it should not stay upon the head of Aaron or his beard; Psal. 133.2. but should runne downe to the skirts of his cloathing: that all the body of the Priest, should be filled with joy. As our Saviour saith to his Disciples, that when they came to a house, Luke 10.5. they were to salute it, and to say, Peace be to this house. When Christ comes once to a man, hee brings joy: he is that annoynted one; he takes of that oyle of gladnesse, and gives it to his fellowes: that is, to the followers of his salvation.

Lastly, he is our Lord. Therefore he is a good Ma­ster, and wisheth well to his servants: he hath a horne of oyle, and he poures it out: that Amalthean horne of ioy and comfort, and consolation for all the elect of God. And hee is willing to doe it for us, because we ac­knowledge him to be our Lord. Therefore we must examine our selves by this, whom wee acknow­ledge to be our Lord. And we shall soone see the rea­son, why we want this joy: if a man be under the divell, and acknowledge him to be his Lord, he hath nothing to give him but misery and terrour, and dis­comfort, sorrow and distresse; a man can receive nothing else there, because he serves a bad Master; but if thy Master be Christ, the annoynted of God; he shall bring thee ioy and peace of conscience: and then, certainly, it will manifest it selfe. It will appeare in thy countenance, in thy words, in thy patience in suffe­ring with Gods Saints: it will appeare in all the pas­sages of a mans life, that men may perceive, that the oyle of grace is poured out upon him, and is infused into him: and it opens it selfe plainely and manifest­ly, [Page 71] in every thing that passeth from him, that is in­dued with the spirit of God.

Let us therefore labour (which is the last poynt of the Text, to preserve the force of this argument: 4 The force of the A [...]gument. that we may be sure of our salvation, and of our reioycing in Christ. And (if need be) to protest and sweare it; to lay it to pledge, as a man doth his lands and estate. When he would make a thing certaine, he infeoffes a man in those things that are most neare and deare to him: the best things that he hath. So the best thing that the Apostle had, it was his reioycing in Christ; his comfort of conscience; the peace of God: which farre transcended his passions, and sweetned his afflictions, and made him reioyce in tribulation (that comfort of Christ) that hee had within in his spirit, and from abroad by the proficiency of his Schollars, to see them grow up in the feare of God, in the knowledge of Christ; in the profession of the faith: this is the reioycing the Apostle speakes of.

I would that we all had this reioycing: espeeially those that stand in the Apostles place, that they would Ʋse 1 follow his steps: to have their reioycing in this one Lord and master, to have no ioy in the world, or in men, in goods and profits, in pleasures, honours, or in preferments; which the world usually buyes and sels. To have no reioycing in these, but as they bee men that belong to God; so let them reioyce onely in God. And there is all the poynt of gloriation. Therefore let not the rich man boast in his riches, Ier. 9.23. or the strong man in his strength: but let him that reioyceth, reioyce in the Lord; for it is he that executes iudgement and iu­stice, and that sheweth mercy to those that reioyce in him; as the Lord speakes.

Ʋse 2 Againe, this must teach us to mingle these two together: as the holy Apostle doth, Reioycing and death: we must labour by the study of pleasing Al­mighty God, to keepe this sweet temper in us. Wee are sure of the one, but we must labour for the other. I wonder not, when I heare thee say (as the Apostle doth here) I dye daily, for every man doth so: there is not the most sensuall man, but he hath a touch of death every day, eyther by sensible misery, or by the touch of conscience: by bringing of his sinnes to his view. That is incident to nature, and a consequent of sinne, to dye. But what is thy reioycing? what com­fort hast thou in Christ? This is that we should de­sire, and call upon God continually for: even to make this temper and mixture in us, for the one is as ne­cessarie as the other: and God is as ready to give the one, as our nature is ready to draw the other upon it selfe. And this must be by this one meanes, the making Iesus Christ thy Lord; knowing no other Lord besides him; no, nor none against him, nor none with him; but that he may have the prehemi­nence, and be all in all: as he is to his children in the world, and shall be for ever in another world. So thou must make him all thy ayme, all that thou desi­rest, all thy gloriation; because thou must, or canst desire nothing, but it is seated in him.

To conclude with the time, here is a modell of a christian mans estate: death and life, sorrow and ioy: he is composed of such strange differences, as the understanding of man cannot attaine unto. But yet, assuredly, the Lord is never so heavy to him in iudg­ment, but he is withall rich in mercy: sorrow of heart shall never so surround him, but he shall have the [Page 73] ioy of the holy Ghost to survive him. As Saint Augu­stine Augustine. saith upon that place of Paul, Redeeme the time, because the dayes are evill, I (saith he) it is true, the time in this world is evill: but all the dayes that are in Christ, are good dayes; all the dayes of the Lord, are good; all the dayes of sinne are evill. Let us sell them then: he that redeemes; parts with one thing, to get ano­ther. Let us sell these evill dayes in this world, that we may get those good dayes, in the grace of Christ. And as Saint Gregory Gregory. saith, Good Iesus! hee that hath thee, looseth nothing: and though he be in the midst of death, yet he shall be recompenced with life, although hee be in the midst, and swallowed up with sorrow and deepe pangs of conscience, yet thy spirit is there to remove that sorrow; for though sorrow indureth for a night, yet ioy commeth in the morning, Psal. 30. Psal. 30.5. And in thy light wee shall see light; thy wrath indures for the twinckling of an eye, but in thy pleasure, there is life for evermore.

This is the blessed state that every Christian is called unto; and the Lord make it every one of our portions, for Iesus Christs sake, Amen.

THis is now the conclusion of that argu­ment, which Saint Paul draws from his owne person. For drawing his principall argument from the suffe­rings of the Church, to prove the resurrection of the dead: he begins, first with the generall, and then he descends to the particular; and last of all, he comes to the personall.

First, the generall was verse 29. What shall they doe that are baptised for the dead?

Then in the next verse, he comes to the Colledge of the Apostles, and saith, We also are in ieopardy every day.

And for his owne particular, he protests he dyes dai­ly; in the verse before the Text.

And now he comes to explaine this; how it should be taken: saith he, If I have fought with beasts at E­phesus after the manner of men. Because he had spo­ken of a thing unlikely and unusuall, and unwonted: and therefore it might be offensive to Atticke eares, (such as were at Corinth) to say that he lived, and [Page 75] yet was dead; therefore now he tempers his speech, and mitigates it by this exposition, when he saith, He received the sentence of death against himselfe: for hee was cast to beasts to fight with them: eyther indeed, according to the letter; as it was a kinde of punish­ment and torment, that the Pagan persecutors assig­ned the Christians unto: or by way of metaphore; as many and most of the Fathers of the Church inter­pret it. But how ever, the force of the argument is all one. For whether he were cast to beasts, and suffered to take his weapons; and to defend himselfe: and so by the mercy of God, to escape without hurt from them; or whether he meane by fighting with beasts, beastly minded men; as the phrase of Scripture of­ten insinuates: the strength of the argument is all one. For often times, a man were better bee cast unto beasts, then to men, there being more mercy, and lesse fury in the pawes of the very beasts, than in the working braines of men, and the malicious convey­ances that they have in the world. So whether wee take it for beasts, literally, or for men that were beasts, metaphorically: the force of the argument is equall. For, saith he, if there were no hope of the Resurre­ction, then I would doe as the world doth: and I would say, as they say; I would accommodate my selfe to all mens humours. I would be so farre from casting my selfe into such dangers, as to sight with beasts, or with beastly men; as that I would seeke to recover my owne, which I had once, being a Phari­sie. I would live a quiet and peaceable life among my brethren, as I did then: when I was rather rea­dy to doe others hurt, than to suffer any. I would much rather choose that state of life, than thus to be [Page 76] plagued and plunged, and drowned in misery; if there were not a hope of a Resurrection; but the vi­gour and life of that hope, duls all the pangs in this world, and sweetens the cup of affliction, which else would eate out my very intrayles.

Why should I cast my selfe into these dangers? why should I indure them any longer? why should I not at the first grapling with the troubles of this life, betake my selfe to that more sure and easie con­dition? But because the Church before mee, hath done thus, therefore I follow her steps. I see what Iohn Baptist hath suffered: I see what Iames the bro­ther of Iohn hath indured. I see what the Innocents have undergone. I see what the blessed Martyr Ste­phen hath suffered. All these, in great tranquillity of spirit have yeelded their soules to God. And the Prophets, in former time, I see they have suffered for the same profession, that I now have taken upon me: for their doctrine was the same; they all poyn­ted to Christ; they all preached the doctrine of the Resurrection, therfore as the Church in generall hath gone before, and all the Colledge of Apostles in parti­cular have traced after: I also will personally insist in their steps, 2 Tim. 1.12. and follow too. I know whom I have be­leeved, I have laid up my trust in his hand, that will not deceive me, therefore I am assured there shall be a Resurrection of this flesh, of this body, that hath suffered so many torments for the cause of Christ: [Page 77] it shall be againe invested with so many notes of glory and happinesse, as it hath indured miseries and torments: and that according to the multitude of my sorrowes, so shall my consolations abound in Christ. This I take to be the summe and sence of this Text.

But it is intricate to consider the many sences that are given of it: which notwithstanding, we may not neglect any of them, for then wee shall slight the grace of God, which hath alway beene various in his Church. We ought therefore, to view every thing, to prove all things, as the Apostle saith, 1 Thes. 5.21. and keepe that which is best and most firme and sollid. Augustne. As Saint Au­stin saith, God would have his Scriptures to bee hard and difficult, and full of divers sences; because hee would have no idle fellowes to come unto it: be­cause he would rouse up the diligence of his chil­dren. The Lord doth not take away the proper sence of the Scriptures, from them that are studious and diligent, and carefull: but onely hee shuts up the sence from negligent and carelesse men, but he opens it againe to those that knocke, as Christ saith, Knocke, and it shall be opened unto you.

Therefore, first we are to consider the great and maine difficulty of the Text; in the interpreting of those two words, which are diversly taken: Exposition of the words.

First, what it is the Apostle meanes, when he saith, He fought with beasts.

Secondly, what it is hee saith, [...], after men, or after the manner of men. And though the di­vers editions and translations, have reconciled them to our hand; yet there is nothing so authenticall, but a man may give another exposition as good, and as [Page 78] full of authority as that. And then after the expositi­on, we are to come to

The description of this trouble,

• Division.
  1 What it was, and
• 2 Where it was.

What it was, that it was such a kinde of trouble, as was to death, and to very destruction in the judg­ment of man, as it appeares plainely by this, and by that in 2 Cor. 1.8. where the Apostle makes a relati­on of it. 2 Cor. 1.8.

And then where it was, at Ephesus, the most inge­nious place in the world, where the divell had set his throne in the greatest triumph. As it is said, Rev. 2 I know thy dwelling, Apoc. 2.13. where Sathans throne is: there was Dyana's temple, the most famous Idoll in the world; the throne of Sathan, Acts 19.35. was there more conspicuously, then any where else: therefore it was most like­ly, that there should be the greatest persecution, where men were most of all corrupted and infected with Idolatry.

And then lastly, to gather the force of the argu­ment: if there be no Resurrection, what doth it profit me, that I have fought with beasts at Ephesus? As if he should have said, he is a mad man, and a foole, that will cast himselfe into danger without profit. The great adventurers of the world, they still propose to themselves ends of profit, to what good, to what end, things may be: it is that which sets all mens wits on worke: it is that which commands the lives and labours of men to farre and forraine Countries; and he that workes without an end, without appa­rant profit; he is of all men the most franticke: ther­fore so must I be, saith the Apostle, if there be no [Page 79] Resurrection. To what profit is it, that I have fought with beasts? If there be not some profit, but that I have exposed my selfe to danger, onely to get me a name: I were of all others the most furious and mad: but God forbid, that the Church before me, or the Apostles with me, or I my selfe should bee thus deluded; to throw our selves into hazard, & to have no profit: to have no meanes to comfort our selves after our trouble, to have nothing for our labour: God forbid we should be so insensate. Therefore, because we doe thus, and are assured of Gods pro­mise, that we shall have a reward, and an abundant recompence: therefore as sure as God liveth, we shall not loose our labour, there shall be a Resurrection: for so the Apostles argument is framed. If there be no Resurrection, then why doe I take this paines? and if I take this paines for no profit, then I and the rest of the faithfull that suffer, are mad and furious men; but we are not mad nor furious, but are indued with the spirit of God, and we know what we doe: wee know, whom we have trusted, 2 Tim. 1.12. and therefore wee are certaine of an abundant recompence. This is the summe and ground of the argument: and these are the branches of the Text. Of these in order, as the spirit of God shall assist me.

And first for that the Apostle saith, If I have fought with beasts. A great many sound Divines, hold it true in the letter: that Saint Paul was obiected to beasts, and was constrained to fight with them, for the saving of his life.

You shall understand, that among the severall tor­ments the Church of God was subject unto by perse­cutors; this was one kinde: to make the people sport, [Page 80] by setting two or three of the Saints of God upon a stage; where there were so many Panthers, Leopards, Lyons, or Beares; and there they were to tugge for their lives. We see in the Churches History, this hath beene alway one kinde of their persecution. We see it also of ancient time. In the time of Daniel, King Darius, Dan. 6.16. upon the instigation of his Lords, cast Dani­el into the Denne: and it is said the Lyons were fa­mished a long time before, that they should devoure him suddenly, as they iudged: but we know the issue of it, the Lyons (by the mercy of God) were so cou­chant, to Daniel, that he had no harme. But when his accusers came, they were so rampant, as that they crushed the bones of them, their wives and children, be­fore they came to the ground. Ignatius Epist. 12 ad Romanos. Saint Ignatius when hee heard the voyce of the Leopard, that was to devoure him; in the height of his spirit, he gave God thanks. Now, saith he, I shall be ground as fine flowre, by the teeth of the Leopard; that I may become fine manchet for God. I shall become bread for Gods owne Table. Sylvanus Bishop of Emesa, Nicephorus Hist. l. 7. c. 16. and divers others of Gods Saints, have passed this way into heaven: even by being objected unto beasts.

But Saint Paul, certainly, was not in this manner to bee cast naked and bound as a prey unto the beasts, for that was for condemned men: but Saint Paul was not cast as a condemned man to death, to be torne in pieces: but as a man condemned onely to tryall, ad certamen, to make sport to the people. So there were certaine mercenary fellowes (hirelings) that for money, would adventure their skinnes and lives, and tugge with the Beares: as there was of late amongst us. So the Court of persecutors, when they [Page 81] had sitten against any of the Saints of God, as it came in their minde to make them a spectacle, and to give sport to the people, they appoynted such a one to be cast to the beasts, not to bee bound hand and foot, and torne in pieces without resistance, but to make use of his weapon, and of the cunning he had: and if it were possible, to make an evasion. In this sort, they say Paul was cast, and objected to the beasts. We see also in Tertullians time, Tertul. it was the com­mon, exclamation still against the Christians. If the yeere were too hot, or if it were too dry, or if there were barrennesse or any inundation upon the ground, they put it still upon Christians, and their word was, Cast the Christians to the Lyons. Christianum ad Leones. This may well be: this interpretation may well stand, that Saint Paul in this kinde, was objected to the very beasts, to fight for his life. He was not cast to them, as one bound and naked to be torne in pieces of them: but as one that was put to a venture, ad certamen; either by miracle to bee delivered by his fortitude and skill, or else to be devoured. Thus we reade of di­vers in former time; Q. Curtius. Alexander the great caused Ly­simachus his deare friend, to be cast to the Lyon: and he by his valour overcame the Lyon, and slew him: and made himselfe after a free man, and better ac­cepted into favour with Alexander. In this sort some imagine that Saint Paul was rescued and delivered by the power of God Almighty, from the mouth of the Lyon. As he saith, 2 Tim. 4. 2 Tim 4.17. God hath delivered me from the mouth of the Lyon, even the Lyon (lite­rally) to whom he was exposed at his abode at Ephe­sus, for he was there almost three yeeres. This ex­position no man can possibly finde fault with, it being [Page 82] naturall and easie, and as long as the literall sence is easie, and without absurdity may be admitted; we ought not to flye to metaphors. But yet there is some thing, that the contrary side of Divines hold against it.

Obiect. 1 As first, if there had beene such a thing, that Paul had beene cast to beasts at Ephesus, to fight for his life: Saint Luke the great Chronicler of Pauls actions, would not have omitted it, but hee speakes nothing of it, therefore there was no such thing. For, it seemes, that he that takes upon him to write the Hi­story of a man, must of necessity set down the chiefe and most rare and eminent passages of his life: and what greater and more glorious relation could there be, than that Saint Paul should fight for his life at Ephesus, even with beasts: and that he should by the mercy of God, be delivered, as Daniel was from the Lyons in the denne. Therefore seeing Saint Luke hath buried it in deepe silence, and mentions nothing lesse, therefore it argueth, it must not bee thus understood, that Saint Paul was thus cast unto beasts.

Answ. But this is easily put off. For wee know that Saint Luke, although he were a diligent writer of the acti­ons of Saint Paul, yet hee pretermits many things which Saint Paul himselfe in the Catalogue of his owne passions relates, 2 Cor. 11.24.25 2 Cor. 11. for we have not in Luke, many passages that are there. As his being a day and a night in the deepe sea, with some others; but onely a briefe and short narration: so that this may well be among those things that Saint Luke left unwritten, as referring us more fully to the narrati­on of Saint Paul himselfe, who was the best witnesse [Page 83] of his owne travailes.

Another obiection Beza hath: surely, saith hee, Obiect. 2 Saint Paul was not cast naked, [...]eza. and bound as a prey to the beasts: for then (saith he) it had beene unlaw­full for Saint Luke, not to have taken notice of such a wondrous miracle as that. Therefore if hee were cast to them, it must be as a man to fight for his life: and surely (saith he) he came not there to fight with beasts, for that would have taken from his re­putation; hee would have beene thought to bee a sword-player, to venture and expose his life to fight with beasts, to please and satisfie men. For this ex­ercise was called venation; and condemned by the Cannon law. A man may not for money, or for pleasing of the people, come upon a Stage to encounter with beasts, but to account it as a bloudy, furious, and barbarous specta­cle to be abhord and abstained.

But this also hath no weight in it. Answ. For a man can­not say, that Saint Paul came unto it with his will; but he was thrust on, and forced to it: and I cannot imagine, why a man should be lesse reputed of, or how it should bring any shame to his profession, when he suffers wrong.

Indeed when he offers wrong, and thrusts him­selfe into such actions, then it is true: but when he is thrust upon it, that he cannot avoyd it; in this, there is no matter of disreputation.

The last objection against this opinion, is of them Obiect. 3 that say, that those that were objected to beasts, were alway cast to them for a prey.

But that is not so. For all Civilians agree, Answ. that there were two sorts of them that were cast to beasts.

There were some that were condemned, accor­ding [Page 84] to the quality of their offence, (as they thought) to be torne in pieces: and in that sort Saint Paul was not cast to the beasts.

Some againe were cast to them to try masteries; and so (they say) Paul was cast among them, to strive and struggle with them: to see whether God would favour his cause or no: whether he were of a magnanimous spirit, or whether he would yeeld and shrinke, when he saw the beast come neare him, from his faith or no. We cannot imagine that Saint Paul did this, seeking to please the people: to make himselfe a barbarous spectacle to them: or that he did it to tempt God, by offering his life to the beasts: but he was throwne unto them, and compelled to it. And it was no disgrace for him, then to yeeld to it, being forced by the superiour powers. So Calvin, Luther, and Beza, are indifferent. But many of the Ancients, directly expound it according to the letter: as that these beasts, must be understood to be some kinde of Tygers, Leopards, or Lyons: such things Saint Paul was exposed unto, to try the constancy of his faith; to try his prowesse and valour; to see whether God would deliver him or no. I confesse the number of the Authors are so great, and their au­thority and gifts so excellent, as that I cannot deny but that this may be the true sence of this place.

2 But yet I rather incline to the other; which Saint Chrysostome, Saint Augustine, Saint Cyrill, Tertullian, and divers other Fathers, doe warrant to us as the best, and most proper sence. Namely, that Paul fought with beasts at Ephesus, that is, with beastly men; men of beastly conditions. And there is but one thing difficult in it; that is, that the Apostle should forget [Page 85] that lenity of spirit in which he useth to speake, and that Christ teacheth all men that they should not give an ill or a rayling word. Whereas there can­not be a worse word given to a man, than to call him beast. Our Lord and Saviour Christ saith, that he that cals his brother Racha, Math 5.22. he that cals his brother foole, shall be in danger of hell fire. Now he that cals a man foole, speakes farre more moderately and mo­destly, than he that cals a man a beast. For to call a man foole, is still to call him man: for there is no­thing can be a foole, but man or woman: for it fals not within the compasse of beasts, to bee wise or foo­lish: but still when one is called foole, hee is kept in the condition of a man: but when a man cals a man beast, he is out of the element and latitude of men: and compared to a more base and degenerate crea­ture.

But for this we must understand, that our Lord Christ speakes there of the common talke and discourse among Christians; and not of that Apostolicall autho­rity, not of that magisteriall reproofe that is in the Church, and must be to the worlds end. For every man may not speake alike: a private man must not speake as the Magistrate doth: nor every man must not speake as the Minister may speake, in reproo­ving sinne, and revealing the will of God. And here we must conceive, that this that the Apostle speaks, it was by Gods spirit dictating it unto him: he was the Prophet of God, put in that place; & he spake it not from himselfe, but from a greater. Therefore to pitch upon this exposition.

That is, with men that had the faces of men, but the condition of beasts. For this is the common phrase and language of people: when a man transcends others in bruitishnesse and cruelty, in a base conversation; they say he hath put on the beast, he hath left humanity, and is turned beast. For it is mens carriage and conditi­ons, that distinguisheth them from beasts. So we see the Scripture hath this peculiar phrase: when the Pro­phet speakes, Isa. 56.10. Isa. 56. of Prophets that would not Preach, or that preached for gaine; he cals them dumb dogs: Phil. 3.2. and the Apostle Paul saith, Beware of dogges, whereby is meant such kinde of men, as are prophane as Esau: those that returne to their vomit of sinne, to their former concupiscence: and contemne and scorne all holy things: Math. 7.6. yea, and our Lord Christ saith, Give not holy things to dogges; that is, to doggish men: so the Prophet David often prayes unto God, to de­liver his soule from the Lyon, from the Vnicorne, from the Dogge, from the Wolfe. And so Saint Paul calleth Nero, 2 Tim. 4.17. Lyon, 2 Tim. 4. The Lord hath delivered me from the mouth of the Lyon: that is, from the Em­perour Nero: Luke 13.32. so our Lord Christ called Herod, Foxe. Tell that Foxe (saith he) I worke to day and to morrow, and the third day I shall be perfect. There is nothing more usuall in the Scriptures than this: therefore I will not insist to prove or illustrate it any further. It is an excellent thing which Chrysologus Chrysologus. saith. The Scriptures of God make no more account of a man to be a man, after he fals to bruitish conditions, but re­putes him in his ranke among beasts, as he is; a beast [Page 87] of the field, a beast for the slaughter. The Scripture cals them divels, in the fashion and habite, and outward forme of men: so our Saviour Christ tels us, Iohn 8. Ioh. 8. of a generation of Vipers; of a genealogy of divels; Ye are of your father the divell, saith he; which wee know is not to be understood according to the let­ter; but is to be referred to the absurd conditions of men. Of which also the Apostle speakes, 2 Thes. 3.2. 2 Thes. 3.2. Pray to God for us (saith the Apostle) for what pur­pose? That we may be delivered from absurd men, men that have no nature in them, that have no common straine of humanity in them, but are altogether de­generated and metamorphosed into beasts: pray for us to be delivered from them. So that place being compared with this, it is cleere, If I have fought with beasts at Ephesus; that is, with men of bruitish natures; men that cannot be contampred with at all; men of no society, but are given over to their fury and madnesse; that have no more mercy in them, than bruit beasts; and must be let goe to their fury, as a beast that doth what mischiefe it can, without any limitation or respect. To passe from this poynt.

We see what base dejection sinne hath brought on us, we that thought to be equall to God, Vse. as God saith, Behold Adam is become as one of us, Gen. 3.22. we are now become as the beasts that perish, Psal. 59.20. as the Prophet David saith, Man being in honour, understood it not, but it be­come like the beasts that perish. Gen. 3.21. And as man fell to bee like a beast, so God clad him in the skinne of a beast. Our first great grandfather Adam, had the skinnes of beasts for his garments: to signifie, that as they were turned beasts, so God gave them an outward [Page 88] habite and vesture, to shew them what inwardly they were become. This should teach us, still to have our eye on that wofull calamity that sinne hath brought upon us: to pray to the Lord, to take these barbarous trickes from us, and to teach us the true civility of his Saints: even that honourable con­versation, that makes of beasts, men, and of men, An­gels: and not of men, beasts; and of beasts, divels: as our condition is by nature. 2 Tim. 3.13. The wicked prosper from worse to worse, as the Apostle saith. It is a strange phrase, that they should prosper from worse to worse; and yet it is true, for the prosperity of the wicked is to his greater destruction. It is the grace of God, that exalts a man, from a beast to be a man: and from the state of a man, to the state of an Angell. And it is the basenesse of nature, that brings a man from being a man, to be a beast, and makes him to creepe or to goe on all foure, to whom the Lord hath given an upright positure, and an erected countenance. So much for the first poynt of interpretation: I have been too long in it, I will conclude the rest more briefe­ly.

Second poynt.Secondly, [...], according to men, or after the manner of men. This is more intricate than the former: and as I said, wee ought not to misprize what the Church hath taught us, but as dutifull chil­dren, to see the variety of the gifts of God, as they have flowed in the whole body of the Church, from time to time. This saith Beza, Beza. According to men, it signifieth no more, but according to the fashion of men: as men use to fight with beasts, to get the victory, and to get themselves glory and reputation in the world: what profit shall I have by this, if there be [Page 89] no Resurrection. So Beza thinks; following the opi­nion of Ambrose and of divers others before him. S. Ambrose. But, me thinkes, this concludes and inferres nothing. For a man might thus object against this; suppose he went to fight with beasts, as commonly men doe; it is the condition of men to looke for the same re­ward that others have; and the same glory that o­ther men atchieve: these men fought with beasts daily, and they looked for their reward; but yet they thought not of the resurrection of the body: they drea­med not of such a thing as the bodies rising, therefore the Apostle denyes, that he went after the manner of men; for vaine-glory, or for an idle applause of the people, or for any worldly gaine; he had no such project: but he did it onely for the hope of the Re­surrection. This exposition, though there be some­what in it, is not close: it is not the proper sence which the most and best follow.

Anselme Anselme. hath another sence of it, If I have fought with beasts after the manner of men, or according to men: that is, saith he, if my passions and sufferings were seene with the eyes of men, all men that had looked upon me at Ephesus, how I was troubled with those wicked men there; they would have thought I had rather fought with beasts, in humane shape, then men [...], according to mens iudge­ment, they would rather have seemed beasts than men; so that I call them not beasts simply my selfe, but in the judgement of them that are my beholders and spectators, that see my sufferings: to see with what kinde of wits I was incumbred, they would have judged them beasts, and not men. This is too farre off: because the Apostle useth not this phrase in [Page 90] that sence, elsewhere in any of his Writings.

Thirdly, If I have fought with beasts after the man­ner of men; that is, if I have fought to death; so Theo­doret and Theophilact. Theodoret. Theophilact. As those men that used to fight with beasts, they fought to death still: for the man­ner was, when they sent a malefactor, or a man that was condemned ad certamen, to the stage, to fight with the beast; if perhaps he came away the con­querour, and slew the beast, yet then the Executio­ner or Hang-man, was either by sword, or with a halter to strangle him, and to make an end of him: so that still he that fought with beasts, hee fought to death; for if he fought not to death with the beast, yet he came to his death by man, because the Iudge had doomed him to dye: and though he gaue him leave to use his weapon, to take armes, and to defend him­selfe; yet when that expectation failed, they did not fayle to take away his life another way; so that then the Apostles meaning must be, If he fought with beasts as men used to doe, to fight to death, that have death every way: if they be cast naked, and bound, it is to death, for they are torne in pieces: if they be armed against the beast, and prevaile over him, and be not killed by him, yet the law after tooke hold of them, so that still they fought unto death. This expo­sition seemeth to be favoured by that in 2 Cor. 1.8. 2 Cor. 1.8. where the Apostle saith, We tooke the sentence of death against our selves; that is, there was no way with us but one; there was nothing but death presented to us, the gastly face of destruction and desolation: he speakes there as it is likely of this persecution. But as I said before, they fought not alway to death, but some times for tryall: and besides, if Saint Paul [Page 91] had fought to death, he could not after that, have related this to us.

Therefore I come to the last opinion, and as I take it the best: because of some reverend translations, (to whom I incline more than to any thing which hath beene done in the Church, these many yeeres) which understand the end of it to be this. After the manner of men, that is, to speake after the manner of men; according as it is the Apostles phrase in many other places, and a mans meaning may be the best knowne by his stile: by observing his speech else­where, a man may trace him the better afterward; one place helpes to cleare another. Now this in the Writings of Saint Paul, is a common speech, after the manner of men, Rom. 3.5. Rom. 6.19. Rom 3.5. [...]. I speake as a man. And Rom 6.19. [...]. J speake after the man­ner of men. and in di­vers other places: I speake after the manner of men; and although here be not the word [...], yet here is the same [...], which is the same forme and phrase he useth there: and so the Apostles meaning is this; you know men have a forme of speech, to call malitious and cruell men, beasts; and according to that forme I speake, for my Lord and Saviour other­wise would not give me leave to speake so out of my owne spleene, out of my owne passion, to call men beasts, for they are all my brethren; and all must be imbraced in the bowels of love, and in long suffering and patience. I must labour to bring them in, and call them home: if they be bruitish already, I must seeke to make them men: to reduce them backe againe. But especially I speake according to the custome of men, for your sakes; for your weake­nesse, for your better understanding: that you may know the greatnesse of my trouble which I sustai­ned [Page 92] at Ephesus. I speake after the manner of men, as they use to call wicked men beasts, so give me leave also to call these: who have made themselves so by their malice and persecution.

2 Where the place was?Concerning the place, it was at Ephesus; and when this persecution was, there is great dissention among Writers: some thinke it to be that persecution that Saint Luke mentions, Acts 19.24. Acts 19. Paul being at Ephesus, and preaching against Idolatry, there riseth up De­metrius the silver Smith, and all the trade comes with him; he being as it were the Master of his Company, he brings his livery after him: a whole army of di­vellish beasts were raised against Paul. Demetrius be­ing the principall man that led all the heard after him, and so the whole forrest was in a tumult and uproare. Tertul. Beza. So Tertullian and Beza after him, with di­vers other of the Fathers. But certainly, this cannot be so: for we reade that Saint Luke sets it downe di­rectly; that Saint Paul as soone as he had received that affront at Corinth, that great danger when So­sthenes was beaten, and that Gallio cared for none of these things: Acts 18.17. he after a while, quitted the Citie, and went from Ephesus to Macedonia; Acts 18.18.19. and it is certaine when Saint Paul wrote this, he was at Ephesus, and saith he will stay there till Pentecost, 1 Cor. 16.8. as he saith, Cap. 16.8. Therefore it cannot be that hee speakes of that sedition, that Demetrius raysed against him, that being the last period of his stay at Ephesus: he went thence presently upon it, he knew that Christ gave him a commission, when they persecuted and beate him away, Math. 10.14. to shake the dust off his feete against them. Therefore this cannot be admitted.

Another Company, expound it thus: that it was the [Page 93] trouble that happened to him from the sonnes of Sceva, Acts 19.16. Acts 19.16. And the sonnes of Sceva cast out divels in the name of Iesus whom Paul preached. There were seven sonnes of Sceva, and they tooke upon them to cast out divels; and the manner of their conjuration was this, We adiure you by IESVS, Acts 19.13. whom Paul preacheth, to come forth. Verse 14. Now the divell reply­ed, Iesus I know, and Paul I know; but who are ye? and so he ranne upon them, and prevailed against them, and tare and rent them. Hereupon some thinke, the sons of Sceva raised persecution against him of envy, be­cause they suffered that great hurt by the divell. But this is more uncertaine then the former. It cannot be thus: for we know that the sonnes of Sceva invo­cated the name of Christ, and nominated Christ, whom Paul preacheth: wherein they shewed them­selves rather friends and allies to Paul, then enemies: and so we have a direct rule, and Canon of Christ, Math. 10. Matth. 10. his Disciples tell him, We saw one casting out divels in thy name, and we forbade him: saith Christ to them, Forbid him not, for he that is with mee, is not against me. Where Christ gave them to under­stand, that as long as any man, although hee were not of their company and Colledge, yet as long as he profest the name of Christ, and did their miracles in his name, they were with him, and not against him: and though the sonnes of Sceva miscarried, in their desire of lucre, and that they did not their miracles for the good of the Church: yet they pretended friendship to Saint Paul, rather then any adverse dis­position. Therefore I say this cannot be.

But we must understand it, of the totall troubles that hee found at Ephesus; which hee expresseth, [Page 94] 2 Cor. 1.8. 2 Cor. 1.8. Brethren, saith he, I would not have you ignorant of the pressures and troubles that wee sustained in Asia: how we were pressed and urged above strength, that we even despaired of life in our owne selves. This desperate life he was cast into, by the malice of the men of Ephesus that studied Idolatry, and for their Idoll Diana: and would therefore have beate downe and destroyed Paul, and the doctrine of Christ. This sedition that they moved against him, he cals fighting with beasts. And so wee must take the sence to be this, that seeing you know that at Ephesus I had such a world of adverse powers a­gainst me; that I was pressed above measure, urged and crushed even to death: that I received the sentence of condemnation against my selfe: 2 Cor. 1.9. that I thought there was no way for me, but to bee devoured, as with the teeth and fury of so many wilde beasts. If you have heard of it, or if you know it, you may ima­gine that I have some reason to undergoe these troubles. For I brought them upon mine owne head; I might have avoyded them if I would, but I would not doe it, because of that abundant reward and consolation of Christ, which shall raise this my body. So that all the teeth of beasts shall not offer me more wrong and injury in tearing it; then Christ shall give it honour and glory, in saving it after it hath beene thus deformed, and so he shall give ho­nour to that part which most lacked, which hath most suffered here. 1 Cor. 12.24. For this cause, I am thus ready to un­dergoe these dangers, and to encounter againe with beast after beast, as they shall bee singled out against me: that drinking of that cup of affliction here, I may receive that eternall cup of thanksgiving in the [Page 95] world to come.

This should teach us, (to conclude all in a word) that we ought not to despise the passions of Gods children. Ʋse. It is a great misery that the world is usu­ally blinded withall. Whatsoever a man suffers, they thinke he suffers it as a guilty person, they take him as a malefactor: and it is enough that hee is in misery, to prove him also to bee in fault. By this meanes, there should no substantiall argument bee drawne from the martyrdome of Gods Saints: for of all men, (to flesh and bloud, and common sence) they are most miserable and wretched, and pronoun­ced guilty at every tribunall: and are accounted the malefactors of the world, the plagues of the earth; such as brought barrennesse upon the earth, and o­ther plagues from God; because men were not en­lightened by the spirit of grace, therefore they fell to the condemnation of the righteous, which is the greatest plague in the world, to condemne the righ­teous: for woe to them that call light, darkenesse, and darkenesse, light. Esay. 5.20.

Let us, therefore, have speciall regard, when we see troubles fall upon men, to keepe an upright heart to discerne the cause, and the person by the cause, and not the cause by the person. Otherwise it will not follow, that because Saint Paul suffered these plagues for the Resurrection, that therefore there shall be a Resurrection: but God forbid, that a­ny man should conclude such a peremptory sentence against Gods children, as to account them furious or mad men. And the reason is plaine: because God protesteth to avenge his Saints. Let the bloud of thy Saints which the heathens have shed in thy sight, Psal. 79.11. be a­venged: [Page 96] and he protesteth for his people in Egypt; I have seene. I have seene the afflictions of my people in Egypt. And he that gathers the teares of his children, the teares of his Saints into his bottle, (as if to make a speciall drinke and receipt of them) much more doth he gather the drops of bloud of his Saints, Psal. 56.8. that they spend for his sake, and the Gospells. And if he that gives a cup of cold water, Math. 10.42. in the name of a Prophet, it shall be rewarded: much more shall hee be abun­dantly recompenced, that gives not a cup of cold water, but a chalice of his owne warme bloud; of his dearest bloud, for the maintenance of the truth, that he hath received, and that is inspired into him by the holy Ghost: he that doth it not onely in the name of a Prophet, but in the name of the Prince of the Prophets; Christ Iesus; who is able to give that abun­dant recompence he hath promised. Let us alway take it to heart, and hold it as a strong argument, e­ven the Churches sufferings. Because the Church in former times, hath liv'd in this holy faith, because the Church hath bin content to dye for it: & because the Churches in former times have mortified thēselves to the world, and lived as men of another world, to keep themselves pure & undefiled in this world. Let the presidents of these men, bee undoubted rules for us to guide our feete and steps by, as infallible, and unerrant rules; let us follow with unrepealable af­fections in that blessed truth, Application. which hath beene re­vealed to us from time to time.

The last thing I noted to you was the Application. As it was in Saint Pauls time, so it hath beene in the time of all Christians: we have alway beasts in rhe world. These kinde of beasts, the true Christians and [Page 97] professors of the Gospell, must be exposed to them. A man may finde Ephesus every where: and as much in this Citie, as in any place in the world, where our beasts be of divers natures.

Some are horned beasts.

Some are beasts, that devoure with their teeth.

Some are beasts, that kicke with the heele.

Some are beasts, that hisse and snarle: and with a secret kinde of poyson destroy men.

For the one sort, David saith they set their hornes on high; I said to the fooles, deale not so madly, Psal. 75.4.5. and to the ungodly, set not your hornes on high. Proud crea­tures are compared in the Scriptures, Psalm. 22.12. Amos 4.1 [...] to Buls of Ba­shan. There be also Kyne of Bashan: for there bee horned creatures of both sexes. Saint Paul was much plagued with women in three or foure places, in the Acts, the women still raised persecution. When men had more modesty, and more grace; then comes Ieze­bel and Herodias, and raiseth persecution: and al­though it be not now in that kinde, as it was then, yet they doe it [...]n a semblable way: now adayes they will disgrace one Preacher, and set up another: com­paring one man with another: perswading men to withdraw the naturall allowance and maintenance due to the Ministers, and so they bring Saint Paul to that extreme necessity, that if any man should judge the case, he would say he were conversant with beasts, rather then men.

There are another kinde of beasts, that bite with their teeth. David tels us of them too: that as there are buls of Bashan, and Kine of Bashan, and Vnicornes; so there are Lyons, and Tygers, and Beares, and Wolves, and Dogges; with such kinde of beasts, this [Page 98] Forrest is full too, which have most virulent and poysonous teeth, and lay on their fangs where it pleaseth them, without all respect either of place or person, or any kinde of humane reference. And they bite even to death and destruction: they will bite a man out of his fortunes, out of his fame, out of his contentment: bite him out of his neighbours, out of his servants, out of his children; there is no place where this dogges tooth is not gressant and playing masteries.

As for the other, that be altogether for the heele to kick, Psal. 32.9. and spurne; the Prophet David saith, Psal. 32. Be not like the horse and Mule, whose mouth must be held with bit and bridle, lest they fall upon thee: These Cam­mels, these Horses and Mules, are as frequent, as the rest of the beasts of the desert be: and they will in­sult and turne upon every body. There is no man can escape them, but they will now and then give him a dash with the heele, before hee be aware of them.

And for those other that are in lurking holes, and murmure and grumble, and like Serpents doe but only hisse: our world is also replenished with them, like fiery Serpents in the wildernesse, that would creepe upon a mans legs, before hee knew where he was: and on a sudden, sting him. Such kinde of beasts, all the Ministers of God must resolve to fight withall: and al Christian men. 2 Tim. 3.12. Al that wil live godly in Christ Iesus, (saith the Apostle) must suffer persecution: and they must be persecuted from such kinde of beasts as these, but he that is the God of men and Angels, hee shall one day, either turne these beasts into men, or else destroy them as beasts. In the meane time, our prayer [Page 99] must be with David, Psal, 3.7. Psal. 3.7. Lord, breake the hornes of the ungodly, strike the iaw bones of thine enemies, breake their teeth asunder, breake the teeth of the ungod­ly, and send them downe their throat, that they may be able to doe no more mischiefe. These, and the like prayers, the Prophet hath in the high spirit of revelation: whereby it was assured him, that they would not be better. But we must pray unto God to amend them: that it would please God to turne their faces againe, and to make him that is beastly, to re­member humanity: and to come home againe to himselfe, and know the doctrine of the Gospell of Christ: and so settle himselfe in Christian Charity and love, as Saint Paul teacheth: and labour to bee a member of that body, and to keepe within the com­passe of the Church; and no more to be extravagant from the Common-wealth of Israell. That hee may have the promise of God here, and the per­formance of them in the life to come. Which the Lord grant unto us, Amen.

IT was a true saying of Saint Augu­stine; August. take away once the faith and assurance of the Resurrection, and take away all the care of religion. Therefore this poynt being well proved, it brings in all the rest: and if this poynt be left weake and naked, all the rest, of necessity must shake and totter, as being imper­fect. Therefore this holy vessell, this blessed Apostle Saint Paul (whom Chrysostome cals the eye of truth, Chrysost. and the sunne of the world, under Christ Iesus) he la­bours by all meanes (as Tertullian saith) with all the strength of the Holy Ghost (that is so much as any man could be capable of) to make cleare this poynt of our faith, the certainty of the Resurrection: to lay this fundamentall stone, this corner stone, that the rest of the house and body of Religion may be built up­on it. And to the end he may doe it, hee leaves no stone unrolled: but takes an argument from every thing: yea, even from his adversaries: from the E­picures; from the common fashion of the blinde world. The childe of God gaynes every where: and [Page 101] he mends and betters his wisedome, out of the folly of the evill world.

Here now, the Apostle takes upon him the person of another man: and speakes as the phanaticall and beastly people of this life would speake. Let us eate and drinke, for to morrow we shall dye. A thing which we know the Apostle was farre from. But yet not­withstanding, he shewes that it had some force of an argument in it: if so be there were no Resurrection. For if a man must dye as a beast, I see no reason why a man may not live so too: yea, and take his full contentment in these things, as having no hap­pinesse after this life, because hee hath his portion here. So Saint Chrysostome saith well: Chrysost. The Apostle speakes here, as a man that were an actor in a Come­dy, that puts upon him the person of another man, the habite of another: where a beggerly fellow, oft times, comes forth in the habite of a Noble man: and contrariwise, a Noble man or a King, in the habite of a hermite; and so they passe some in­telligible matter to the company, under those di­vers representations. So the Apostle here, after he had used arguments drawne from common sence and reason; and from the inconvenience that might follow by admitting the contrary; Now here hee puts upon himselfe the person of an Epicure: and he proves out of that (as being a strong argument) the certainty of the Resurrection. For (saith he) if this Epicurious life may be justly condemned, as the ba­sest and most bruitish life in the world, so that their madnesse is hated of all men: It followes then, that there is a hope of the godly, that they shall rise a­gaine in their bodies; or else we would give way to [Page 102] their madnesse. For the madnesse and fury of these men, hath some wisedome and reason in it: except wee set downe this poynt for certaine, that there shall be a Resurrection. For what should a man doe, that hath nothing to looke for after this life, but take his time while he is here? And so wee, that know the Epicures to be a most detestable sect; we make them sensible and reasonable; if wee yeeld once to any doubt of the Resurrection. They are now no more fooles and mad men; but wise, to take that opportunity which flies from us: which wee deny our selves, and care not for, and they enjoy. Namely, eating, and drinking; that is, all carnall de­lights and satisfactions of nature, that may give con­tent: which in the meane time we want: so they have something, and we nothing: and if our trust were onely here, if our hope were onely for this life, they were in better case then we, a better sort of men then we. Therefore I would say as they say, if there were no Resurrection, I would hold with their base and damnable conclusion. Let us eate and drinke, for to morrow we shall dye. But because you know how bruitish this is, that it is hissed out of all the schooles of common reason: you know that the Philosophers that saw nothing but by the light of nature, they damned these vile and sensuall positions. Therefore I beseech you that are Christians, be not deceived in these things: for evill words corrupt good manners; that is, when any motion tending to this purpose, comes into your hearts; or when you heare it with your eares, from other men, to deny the Resurrecti­on, and to give assurance of happinesse in the things of this life; take heed, be not deceived; the Philoso­phers [Page 103] could not be deceived by the Epicures; there­fore much more should you that are Christians, take heed: for he that denyes the Resurrection, is an Epi­cure: there can be no greater Epicure in the world, than he that denyes the Resurrection, and there is no man more beastly and filthy, than hee that hopes for happinesse here in this life: such men are the ve­ry sinkes of sinne, and the dregges of damnation. This is the scope of the place.

To proceed in order.

First we are to consider the connexion and joynting of these, with the words before. Division into the Connexion and the Argu­ment.

Secondly, the argument which the Apostle pro­pounds: which hath two parts in it:

First, there is a poyson.

Secondly, a counterpoyson: a remedy or antidote a­gainst this poyson.

The poyson is contained in these words; (for the best are fayne to worke with poyson sometimes, and the more infectious the disease is, the more poyson they use: now the Apostle to worke this poyson of theirs, into physicke he brings a counter poyson.) The poyson, I say, is in these words, Let us eate and drinke, for to morrow we shall dye.

The antidote, in these words; Be not deceived, evill words corrupt good manners.

In the first, the pestilent heart he brings not in, in his owne person, but in the person of an Epicure: where we are to consider,

First, their profession, and then

The reason of their profession:

First, their profession is this; Let us eate and drinke;

The reason that is alleadged, is as beastly and as [Page 104] brutish as the other: for we shall dye to morrow. There­fore let us eate and drinke, to day; the beastliest con­clusion that can be in this world. For they that have but till to morrow to live, had need to bethinke themselves to day: and not to drinke and swill, and play the beast; which is a fearefull corrupting of mans nature and understanding.

Then for the Antidote, that the Apostle gives a­gainst it,

First he saith by way of caution: be not deceived: he gives a generall caution, take heed, be not decei­ved and drawne away from the hope of heaven and salvation, by the base charmes of these Syrene songs, Be not deceived.

Secondly, hee gives a demonstration, why they ought to beware and take heed: For evill words, cor­rupt good manners: and it is a thing that wee should chiefly seeke and take heed to, that our good man­ners be not corrupted. But evill words corrupt good manners: there is no such gangrene, as evill words are, to the good manners of men: therefore we ought to avoyd and detest them: for if they be evill words, they will corrupt good manners: these are evill words, therefore we ought to take heed of them; so the A­postle argues in these words: certainly, these are e­vill words: and evill words corrupt good manners; and good manners, are the virginity of the soule: and wee should keepe that inviolable. Therefore, for our life, we must strive to avoyd these evill words, as the language of the divell, and not of men. Be not decei­ved, evill words corrupt good manners. These are the branches of the Text.

You must understand, that some of the Fathers [Page 105] reade the Text otherwise: for looke on the words, and you shall see how the divers poyntings, makes di­versitie of lections; for whereas presently before the Text, the Apostle had said, If the dead rise not againe: some of the Fathers refer those words to this part of the sentence now read: If the dead rise not againe, let us eate and drinke, for to morrow we shall dye. And in­deed it may as well be referred this way, as the o­ther: for it is taken from the common tenent of the Chapter; If there be no resurrection: which is still to be repeated upon every severall argument.

But our common reading is this, If I have fought with beasts at Ephesus after the manner of men, what a­vaileth it, if the dead rise not? Now Chrysostome, Chrysost. Theophylact. and Theophilact reade it thus. If I have fought with beasts at Ephesus, what doth it profit me? and there they make a stop. If the dead rise not, let us eate and drinke, for to morrow we shall dye. But this, as you see, is not greatly materiall, onely I must note it for the ho­nour of the Church of God: to see the variety of that gift of interpretation: for (as I have often told you) there is no gift more excellent in the Church, then the gift of proper interpretation; to know the sence of the Scriptures, and to be able to deduce it to the right parts; it is the greatest divinity that can be. Al­though the common people understand nothing, but that which concernes manners, (that which al­lureth them to good, and feares and affrights them from their sinnes) yet the especiall divinity is, in the matter of interpretation. But which way soever wee reade it, eyther as a thing spoken with an high sto­macke, with an indignation; Let us eate and drinke, for to morrow we shall dye:

Or if we take it as a consequent; if there be no Re­surrection, (as Saint Chrysostome saith,) Let us eate and drinke for to morrow we shall dye: the Argument is still one and the same. But we follow the common expo­sition, which all Translations follow: that the words are spoken from a high stomacke, the Apostle speakes in a holy impatience; What should I doe fighting with beasts at Ephesus after the manner of men, if there be no resurrection? If there were no Resurrection, I would rather follow my cups as the Epicures; I would know the things that belong to the pleasures of the world, I would make me friends of all men; I would offend no man in matters of faith and profession: therefore it is onely the conscience to the doctrine of the faith of the Resurrection, that bindes me to resist all men, and to encounter with the beasts of the field; to take whatsoever fals unto me by the provi­dence of God, rather than to betray this one poynt of my faith; (which is the chiefe of all) the Resurre­ction of the body.

For the sentence that he brings in, in the person of the Epicure speaking; it is taken out of Isa. 22.13. Isa. 22.13. It was the voyce of those obstinate and rebellious people the Iewes, in the time of that Prophet, saith Isay, here is nothing but feasting insteed of fasting; killing of sheepe, and slaying of Oxen. When they should have considered the judgement of God upon their neckes, they fell to pleasures: and were so farre from repenting and turning to God by contri­tion, that they devised preparation for their bellies to satisfie their lusts: Let us eate and drinke, for to morrow we shall dye. A base and detestable speech, which the holy Ghost notes against those obstinate [Page 107] Iewes: that when the Prophet would bring them to a serious consideration of their miserable estate, then being returned from Babylon, and that all was wa­sted round about them, and they had nothing left but a poore ruined Citie: yet notwithstanding they would not bee wonne to God, but would fall still to their pleasures, and drowne themselves in the cups of excesse, that so they might drinke downe their sorrow, as the wicked wretches of the world doe, that have no other comfort in misery and af­fliction, but to drinke and seeke to be merry; to worke out the crosses and judgements of God, by some worldly jollity. Thus did Caius Marius: Plu­tarch Plutarch. saith of him, that being a man of great afflicti­on and misery in his latter dayes, when hee saw there was no way for him to escape the hands of Scilla, he tooke the advantage of his absence, and gave himselfe to drinking, and excessive courses, to forget his misery, and so indeed hee shortened his dayes. And it is wondrous and remarkable, that the Prophet saith in that place, These things (saith he) are entred into the eares of the Lord of hoasts, and they are most abhominable in his sight, and whereas you say, Esay 22.13. Let us eate and drinke, for to morrow we shall dye. As I live, saith the Lord, you shall dye indeed; the plague shall not be taken from you, till you be all consumed, till you be all dead under the stroke of it.

It is the just judgement of God upon obstinate sin­ners, that resolve to make merry when God cals to mourning: that kicke against the pricke, and strive a­gainst the hand of the Almighty: that thinke to drowne the memory of Gods judgements in their cups at their tables. The Lord shall worke the con­trary [Page 108] upon such a man; and he shall finde that he hath done himselfe no good by this: but hath brought upon himselfe his owne just confusion. For so it befell these; they dyed, indeed, and this plague was not removed from them, till they were all con­sumed.

Vse. So we see by this now, that the world is no changling. The blessed Prophet Isay lived almost 700. yeeres before Saint Paul, and in his time there was such a damned crew as this, that uttered this speech against heaven, against reason, against the hand of God, and against their owne consciences. Af­terwards, when Saint Paul came into the stage of this world, he findes a company of wicked men, iust like the former. By this we see, that the world is ever drowned in iniquity, it is alway like it selfe in evill, till the hand of God renew, reforme, and regenerate our spirits; it is impossible but that flesh should speake of flesh, and should savour the things of the world, and not the things of God, that it may be carried with a full swing after its owne impie­ties, grow worse and worse, and never leave sin­ning, till at last it sinke in sinne, and the pit close her mouth upon it.

Let us therefore be warie, in following the tract of our forefathers. If they were naught, we have no reason to insist in their steps: except it be in good, except it be according to the wayes of God, accor­ding to the holy pathes of the Almighty. For it fol­lowes not, that because sinne hath beene predomi­nant in all ages, that therefore we should use it now. It followes not, that because women have prancked themselves in pride, and made themselves the Idols [Page 109] of the world; that therefore the daughters of Sarah should doe it now. It followes not, that because drunkennesse hath beene a common vice hereto­fore, that therefore men should hunt and follow af­ter it now. We have no reason to follow our anci­ents in ill customes: except wee will chuse to perish in those ill customes. Therefore the Apostle bringeth an ancient stale sinne, and useth the same sentence: Let us eate and drinke, for to morrow we shall dye.

To eate and drinke, are the most essentiall necessaries of our nature, the supporters of our being: and there is no life, but the Lord hath appointed it to be su­stained by these two proppes, Eating and Drinking. Eating, to supply the dryer and more sollid part of the body: and drinking, to moysten, to bee a coach and conveyance for the meate that we eate: to be a cooling and refrigeration of the heate of the body. And in both of them, God hath set his blessing: that by eating and drinking, the life of man should bee preserved and prolonged: in some to forty, in some to fifty, in some, longer by many yeares, by the blessing of the Almighty. Therefore, to eate and drinke, so farre as to recreate the body, to refresh the spirits, to strengthen us in our functions and callings; to incourage us to give thankes to God, who is our fee­der: eating and drinking be as necessary as living. But the eating and drinking here intended and spo­ken of, Let us eate to surfetting, let us drinke to drun­kennesse; let us eate and drinke to excesse: to study these things onely for satiety and gurmandizing, and that fulnesse that may confound nature, and drowne the spirits of men, and not build them up in the feare of God, and in thankfulnesse to him: this is that they meane here; Let us eate so, as that we may over-eate; [Page 110] let us drinke so, as that we may drowne our understan­dings in drinke. When men cannot tell how to use the gifts of God moderately, they cannot eate as o­ther men eate, but as monsters: they cannot drinke as moderate men drinke, but as spunges that devoure all within their compasse: that their bodies, many times, are so full of ballast; that the whole ship is lost even in the harbour: it is not able to hold all the wa­ter, but sinkes under the burden, and is made a spe­ctacle of misery to God, to Angels, and to men, to in­sult over.

This brutish eating and drinking, savours of bestia­lity. Eating and drinking, it is the meere felicity of the beast in this world. As Cornelius Tacitus saith well: some men are like beasts, and goe no further; if you give them a little fodder, they will lye slum­bering, and be idle, and take no further care: such are those people, Psal. 17.14. Tertul. whose belly God fils with his hid trea­sure: those whose belly is their God, as Tertullian right­ly describes them.

Their stomacke is their Altar.

Their belly is their God.

Their Priest is their Cooke.

Their holy Ghost is the smell of their meate.

Their graces of the spirit, are their sauces.

Their Kitchin, is their Church and Temple.

And that Aculiculus (the most filthy part of al the body) is their great and admired Idoll. As the same Father goeth on. Thou saist thou hast faith, hope, and charity.

Thy faith is boyling in the kitchin.

Thy charity is in thy Caldron or pot.

Thy hope is in those divers dishes brought to thy [Page 111] table. Thus Tertullian hath described the condition of these kinde of brutish men. And we see that in ancient times, (before men had the knowledge of Almighty God) they placed a great happinesse in this one poynt, of eating and drinking, to make them­selves bruit beasts without understanding, as Saint Peter cals them, 2 Pet. 2.12. 2 Pet. 2.12. unreasonable brutish beasts. Insomuch, as one great King among them, when he dyed, commanded this Epitaph to be set upon his tombe: This I have, that I have eaten and drunken: all the rest is lost: that I have; all the rest, is left and forsaken: Tully. Aristotle. which as Tully saith well out of Aristotle, what other thing then this, could have beene set upon the tombe of an Oxe or bruit beast: to say I have nothing else, but that I have eaten, but that I have consumed and driven into my paunch, and so into the draught, that I have, and no posses­sion else? But Christians have another language: those things we have, that we have learned out of Gods word; the wisedome that we have gotten of hea­ven, and heavenly things: these things we have left us, when our life leaves us: and nothing remaines, but the portion of these.

Those that have read any thing of the Poets, they know what was the common language of seduced nature. When God left them to their owne dregges, (miserable poore creatures) they had no further aymes and intents, then these transitory and peri­shing things, the filling of their bellies: whose belly is their God, whose end is damnation; as the Apostle saith, Phil. 3.18. Phil. 3.18. Whose glory is their shame, and such was the glory of all the heathen.

Another of them said, Eate, drinke, and play: for [Page 112] after death there is no pleasure, Ede, bibe, lude, post m [...]rtem nulla voluptas. Horac [...]. there is nothing remains. Another comes in with his vye; and saith, The Sun, indeed, may rise and set, and rise againe; but when our night comes once, (the night of death) we sleepe for ever: and there we lye, and there is no more to be heard of us.

Another of them saith, We must ease our youth, and take the benefit of it, as a flower: because it runnes away with a swift foot.

And another saith, use thy pleasures now; for thou knowest not whether ever they will come againe: thou knowest not whether ever after, thou shalt have opportu­nity to enioy them. Thus this beastly congregation of brutish swinish people, they apprehended with the greatest industry that could be, these vile pleasures of eating and drinking: as though there were a neces­sity of pleasures in this life; and that the greatest plea­sure consisted in the palate, in consuming of meate and drinke. According as this wicked crew which the Apostle speakes of here, said, Let us eate and drinke, for to morrow we shall dye.

There is no wise man would ever give himselfe to this most bestiall fashion, were it but for the ill consequents of it: for to say the truth, there is no­thing makes a man lesse like a man, then to be a great drinker; especially to be a great eater: such be­ing the very monsters of mankinde. Nature is content with little; and those that exceed that measure, are hated, and ridiculous to all men. To see, what mis­chiefe it brings to the body, to this little frame of the world!

To see, what intollerable dammage accrewes by it to the understandings of men!

What grosse heavinesse it brings upon the body!

How it takes away all nimblenesse and agility!

How it takes away all the powers of the spirits!

How it confounds the memory!

How it drownes every part of reasonable dis­course!

How it makes a man a swadde, and deformes that proportion and comely figure that God hath impo­sed upon him! Every man knowes these things, by common and wofull experience: and yet these wretches cry out, Let us eate and drinke: As if they should have said,

Let us become fooles:

Let us make our selves mad:

Let us drowne our understandings:

Let us disfigure our selves, that men may not know us to be men: for nothing makes a man lesse discerned to be that which once he was, then exces­sive eating and drinking.

Let us so eate and drinke, therefore, that we may eate and drinke in heaven; let us not so set our selves upon our bellies, as to become sonnes of Belial. Let us take our bread here, as an earnest of that bread we shall have in heaven. Let us sit at our tables so here, as a representation of the 12. Tables, on which the 12 Apostles shall iudge the 12 Tribes of Israel. Luke 22.30. Christ saith, They shall sit upon 12 Tables, and eate and drinke with him in the Kingdome of God. It should teach us to eate and drinke these temporall things, with conscience, with remembrance, with prefigurati­on, and signification of those eternall meates & drinks, which we shall have in the kingdome of heaven, by the mercy God. For although it is true, wee shall not eate and drinke there; yet because this life con­sists [Page 114] in eating and drinking; the holy Ghost hath set us downe the modell of the life to come, with such ioyes and delights, as may be compared, nay, which farre transcend eating and drinking; but can by no meanes better be expressed to us, than by these of eating and drinking. For to eate and to drinke, and to reigne, and to reioyce, and to dance and sing; there are no such things in heaven: but we cannot understand the ioy in heaven, while we are here upon earth; except it be set forth to us by these foyles. Therefore the Lord condescends to our capacity, and tels us of eating and drinking in heaven. Let us therfore, eate so here, as that we may maintaine a hope of heaven: Let not our tables be made a snare here: Rom. 11.9. that which God hath appointed for our sustentation, let it not turne to our confusion. God hath not appoynted meate and drinke to overthrow us, but to refresh us: to make us fitter for his service, and more able to the workes of our calling: let us therefore disclaime and abhorre this brutish acclamation which these wicked wretches make, that have no portion but their belly; that are altogether for the gut; and let us repute them among the basest of beasts: but let us so eate, as those that shall receive eternall food in the kingdome of God. So much for the first poynt, the poyson propounded.

Now we are to see the cause that these men al­leadge for themselves, 2 Poynt. Reason alledg [...]d. To morrow wee shall dye. why they should eate and drinke. For the wretched understanding of men is so depraved and corrupted by the judgement of God, that they will drinke poyson upon reason: these Epicures alleadge reason for their brutish course: and their reason is, because ‘ [Page 115]To morrow we shall dye.’

This was a close mockery; for when Isay told them in his time, they should dye by the judgement of God for their wickednesse: they mocked God in the Prophet. As if they should say, he tels us we shall dye, he still threatens judgement, and we know not how soone we may be taken out of this world: ther­fore as long as we live, let us have a time of it; and while we live, let us live: since our time is short, let us take the benefit of that time we have: and so make it our happinesse.

See the wondrous stroke of Gods hand, in blind­ing the understanding of man! We are subject ( God knowes) to the whole hand of God: and sinne workes shame and confusion every where. But there is no plague like this, when a mans braine is smitten; when his understanding is disturbed; when he draws false and base conclusions out of Idle and foolish pre­mises: then comes the wracke and ruine of the poor creature. There is nothing so wretched and miserable in the world, as a mad man. And in the body of Christianity, there are none so mad, as those men that argue after a contrary manner; which upon strange premises, bring in unnaturall conclusions. For, I beseech you, cōsider; doth it follow, because to mor­row we shall dye, that therefore we should feast & ioviall it out to day? nay cleane contrary. It followes, rather, thou shouldest throw thy selfe downe in spirit, and humble thy soule with fasting and prayer: and in all the parts of humiliation to God, to crave pardon for thy sinnes; and so to prepare thee a way to everla­sting glory. How can thy meate be digested, when [Page 116] thou must dye to morrow? what man is so stout hear­ted, that if he knew he should dye to morrow, would feast to day? can such a man swallow down his morsels with pleasure? can he put over his drink with delight? can he have any taste or rellish in these things, that is destinated a dying man? It is a wret­ched and divellish conclusion. And yet God gives o­ver the wicked & wretched world, to draw poysonful sences, and wicked conclusions, out of cleane contra­ry premyses. What is that thou sayest (saith Saint Austine) To morrow we shall dye, let us eate and drinke? saith he, thou hast terrified mee, indeed, but thou hast not deceived me. Thou hast terrified me, be­cause thou sayest to morrow I shall dye: and perhaps so I may. The frailty of my nature is such, that I may dye to night before to morrow. Yet thou hast not deceived me: for if I shall dye to morrow (as thou sayest) I will fast to day certainly: Augustine. so Saint Austine concludes: and so would all reason conclude, even a naturall man: for as Plutarch Plutarch. saith, there is no man, that if the Emperour should send him word that he should prepare himselfe; and that after three dayes he should dye: there is no man would be so brutish, as to spend that time with Whores, or in Tavernes and Alehouses, and places of pleasure: but rather betake himselfe to his study and private meditati­ons; to sorrow and anguish: he would spend his time so, as might savour something of a Philoso­pher.

This the children of God have ever done. When Hezekias was told by the Prophet, 2 King 20.1. Set thy house in order, for thou shalt dye, we see what was his course: He turned his face to the wall, and wept, and prayed to [Page 117] God: and desired him to remember the faithfulnesse of his heart: he poures out his soule before the Lord. Here is the true disposition of a gratious man.

It is also the act of a reasonable man: for reason teacheth men this, although they be not illuminated, nor have grace from above.

But then, you will say, how followes the argument of the Apostle, where he saith, Let us eate and drinke, for to morrow we shall dye? Be not deceived, &c.

The reason followeth, thus: because these men to whom the Apostle speakes, had a certaine know­ledge of the Resurrection: they knew there was a better life: and although the Philosopher knew it not, yet he knew that there was a greater meanes to make men at peace with God; by a moderate life, ra­ther than by an excessive course: and yet the Apostles argument is true. For suppose there were no Resurrection, for the good or for the bad, but that all should dye in a brutish manner as the beasts doe: then it were true, this would follow, Let us eate and drink, for to morrow we shall dye. That is, let us have some thing in this life, before we goe, for we shall have nothing after: let us take the pleasures and benefits of this life, while it lasteth.

The last thing to be noted out of this poynt, is this, that it hath beene alway a received and com­mon tenent of the world, that all men must dye. And though this rabblement were brutish and damnable in uttering these speeches to make so bad a use of the shortnesse of their life (which they should have imployed to better purposes, and have redeemed the time, death so fast comming on) yet this bruit company were better than another generation that [Page 118] are in the world, who perswade themselves, that they are immortall. There are a sort of wicked men, whose hornes are growne great; the mighty pushers of the world, that imagine they shall never dye: and upon confidence that they are immortall, they will doe what they list in the world: not by ea­ting and drinking (for they might be tolerated in these things) but they take away the meate and drinke from the poore children of God: they take a­way their meanes and their liberties, take away their good name; yea, they take away their lives: and all upon a confidence of remaining here for ever; that no death, nor no change can assayle them. These are the great Gyants of the world, that trouble us farre worse than the Epicures doe, even our mighty neigh­bours, our bloudy malicious adversaries; our gree­dy enemies: who will shew the latitude of their power, in avenging themselves: that by their sinfull doings and wicked practises, fill the world with cla­mours, with indignation and blasphemy, and make men doubt whether there be a God or no in the world. These are they, that upon pretence of im­mortality, that they shall never be shaken; they con­found all things, Churches, Temples, Widdowes hou­ses; whatsoever comes within their fangs, they lay hold on, and greedily apprehend it, to the over­throw of the condition of Gods people in the world, and onely live by the bloud of other men. These are they that build their houses in sacriledge; Amos 2.6. that sell the poore for old shooes; these are they that grinde the faces of Gods people: Esay 3.15. that ioyne house to house, and land to land; and like unsatiable beasts are still feeding on the bloud. Esay 5.8. It were well if [Page 119] they would onely say, Let us eate and drinke: but they must eate and drinke the bloud of Gods people, and feed upon the living Temples of the holy Ghost. A strange & wofull thing! yet thus do al our gripple miscreant Vsurers, our great biting Extortioners: that in stead of doing justice in their place, thinke that God hath set them up, that they might pull all men downe, and tread upon their neckes: and that they might make their advantage of the havocke of the Church of God. These are worse than the company here mentioned: for they doe nothing but eate and drinke, and are harmelesse in comparison of these beasts of the forrest, that destroy all that is before them: and the steppes of their feet must be upon the necks of Gods people: this plague the Church is worse troubled with, then with the Epicures them­selves.

I should now come to the Antidote which the A­postle gives: (but the time is upon expiration) Be not deceived; and afterwards to the speech the Apostle ci­teth out of the Poet, for the proofe of his exhortati­on: Evill words corrupt good manners.

As if he should have said, The Antidote. although their words are faire and plausible to flesh and bloud, yet they will meerely deceive you: and there is no man that by his will would be deceived. There is nothing that grieves a man more, than to see himselfe decei­ved, though it be but in a trifle; if it be but in a Iigg or common Iergan; if it be but in one of his riddles, or doubtfull speeches: a man thinkes himselfe [Page 120] greatly disparaged, if he finde himselfe deceived. But especially if it be in a matter of moment; if it concerne him much, then it grieves and vexeth him extreamely: that either his wits should not serve him to finde out the fallacie, or that by his foolish­nesse and too much credulity, he should give him­selfe to be made a prey to his enemies and adversa­ries to catch him. There is nothing that a wise man delights in more, than to apprehend the truth: and there is nothing for which hee is more sorry, than to be deluded with lies and errour. For as truth is the light of the soule, so errour is the death of the soule: the depravation of all sence and understanding. It is a damnable meere nothing: Errour being taken from a word that signifieth going out of the way. As we know a traveller that goeth a long way that he knoweth not, there is nothing more troublesome to him, than when he findes himselfe out of his way; and to goe backe againe, and recover his former tract; it may be it is neither easie nor possible; and to go forward, the further he goeth, the grosser errours he runs into. Much more (beloved) is it in poynt of religion. To erre in humane things, it is a smaller matter, and is soone corrected: but to erre in divine matters, that concerne the soules health; it is a fear­full by-sliding, a wofull outwaying: it brings a man to downefals, and to precipices of soule and body both together. It drawes the ruine of the whole man af­ter it. Therefore, saith the Apostle, Be not deceived; goe not out of the way; but such words as these, drive you out of the way, they tell you lyes, they leade you into the broad way, and you must seeke the narrow way: for although the broad way have better [Page 121] passage at the first, yet there is nothing but bram­bles and downefals at the conclusion. The wayes that God hath chalked out to us in his word, and by common sence and reason; from these we must not erre: because we know not whether ever God will give us that mercy, to call us into them againe, or no.

So let me say to you, as the Apostle saith here: Be not deceived. Looke to your judgements, looke to your affections; they are alway ready to deceive: they are alway ministring matter of errour and sedu­ction: they are meere seducers: he that guides with­out God, he is no guide but a misguider: and he that leades without God, he is no leader, but a misleader.

Take heed what thou thinkest, lest thy thoughts de­ceive thee; take heed what thou speakest, lest thy words intangle thee: take heed what thou doest, lest thy bad practise and evill conditions, at the last bring thee into by-wayes and pitfals of destruction; that thou canst make no deliverance of thine owne soule.

And then, againe, the Apostle would teach us this: that these very necessary things, give us occasion of much errour. Who would thinke that a man should erre in these? these are the plainest wayes that any man can take. For what way can a man take to save his life, but by eating and drinking in convenient time and season? And yet there is errour in these things too. Now then, God be mercifull to us for all the rest: if such grosse errours be incident to the ne­cessaries of our life, what shall we say to the superflu­ities of it? if our meate and drinke be snares and pit­fals, to drive us out of the way of life eternall; what [Page 122] is our money? what is our malice? what is our quar­relling? what our proud and haughty conceits against other men? what are all our superfluities, that wee give our selves to in this life, but meere hels and di­stractions, and professions of our owne damnation? We are subject to erre in things necessary; for what so necessary as eating and drinking? and if we erre in these things necessary, much more in our superflui­ties; much more in our garish apparell; in our haugh­ty countenance; in our ambitious carriage of our selves in the world; in hunting after preferments and honours; we may ruinate and breake our neckes for ever there: for these are superfluities. It is not needfull to goe garishly, it is not needfull to have haughty supercilious lookes above our brethren: be­hold, we may be damned in things necessary, much more in our superfluities.

Therefore, be not deceived. There is errour in the very meate and drinke we take, Rom. 11.9. as the Apostle saith, Let their table be made a snare. If our table be made a snare, what are the rest of our affaires? what are our shops, what are our great bagges put to usury? what is our bribing and feeing? what is our lawing with our brethren? what is our slandering and see­king the states and lives of others? what gins are these? If our table be a snare, what are these riches of mammon? the professed weapons of the divell, flagges of defiance to all charity: these are snares indeed: a man that walkes in these, he goes in the middest of snares, so the Prophet Hosea saith, Ye walk in the middest of snares: that is, they still intangle o­thers and themselves. For there is no man that can slander his brother, but first he indangereth his [Page 123] owne soule to the divell. There is no man that per­secutes his brother, but first he himselfe is reiected of God. So he thinkes he is onely a snare to other men; and yet he is intangled in his owne devices: God makes that net which he hath devised, to insnare himselfe in: even that net he set to intrap others.

We see what a care we should have of these meane things; meate and drinke: there is great matter of errour in them, we may be deceived by them, and so led in by-wayes, that we never come againe in­to the way of salvation.

Now it remaines, to come to the proofe and demon­stration of this, which the Apostle brings out of a Poet: for the words following are the verse of a Poet. The Apostle is so far from being ashamed to name a Poet, as that he doth it three or four times in his writings: to teach, us that there is use of humane secular lear­ning, in matters of divinity. But this I must refer to the next time.

THese words are a counter-poyson against the former suggestion, pretended in the person of an Epicure, Let us eate and drinke, for to morrow we shall dye. Those words are full of infection: and therefore they are in a figure brought in by Saint Paul, as serving his turne: to prove, that if there were no Resurrection of the bo­dy, then he accounts the Epicures good and sensible men, to take their time While they might have it. For he that lookes for no portion after this life, there is no reason but he should take it some where: and therefore he must have it in this life. But, now, because all men abhorre the doctrine of the Epi­cures, that the prime and chiefe good should be in plea­sures, (in eating and drinking) therefore the Apostle puts it in, onely by way of scorne. Yet shewing, that the Corinthians were more senselesse than those Epicures; because it is to no purpose for a man to ab­dicate himselfe from the pleasures of the wor [...]d, if there be no hope of a Resurrection. But because it might be offensive to Christian eares, to bring in that [Page 125] poysonous speech of the Epicures, he now quali­fies it, and gives an antidote against it, in these words: ‘Be not deceived, evill words corrupt good manners.’

And every man should have a speciall care of his manners, they being the glory of a man. And these words that are spoken in disgrace of the Resurrection, by drawing men to enjoy the pleasures of this pre­sent life, as though there were no life after this: all words that tend to this purpose, are venemous spee­ches, infectious language, and corrupt the faith of men, corrupt the hope, and corrupt the whole life of a man. For none are of a more corrupt life, then those that thinke there is no life after this: and thereupon, give themselves liberty, and let loose the reynes to all kinde of impiety, lasciviousnesse and loosenesse: even because they have no hope in God, concerning those things that are reposed for the righteous, in Iesus Christ.

So that here is first to be considered, Division into the Apostles purpose, and his reason. the Apostles Purpose: that he would not have us be seduced. Be not deceived, that is, we must use all meanes to keepe us from the contagion and infection of these kinde of discourses.

And then he gives a reason out of the Poet Menan­der. For, saith he, all these speeches are evill words: and all evill words corrupt good manners: they take a­way the purity of life; whereby humane society is maintained. Wherein we are to consider,

First, how it is that he citeth the verse of a Poet, a prophane heathen man? To signifie the lawfulnesse [Page 126] of that, when time and occasion require.

Secondly, what is the matter and substance of that verse. Wherein he puts two great adversaries and Antagonists together:

And he sheweth that there is a certaine action pas­seth betweene them: and the one gets the victory, and is prevalent over the other. For although good manners be extreamely contrary to evill words; yet by reason that we are borne weake, by reason that we are borne in sinne, and in naturall uncleanenesse and corruption: it comes to passe, therefore, that evill words applying themselves to that evill leaven that is in us; they bring in this monstrous effect of Cor­ruption: then the which, there cannot be a greater deficiencie. For corruption is the destruction of the state of the creature. And herein we are to consider,

1 What are manners: and what are good manners.

2 What is conference: and what is bad conference.

3 What is corruption: and how it is rooted, and wrought upon good manners, and how good manners should be carefully maintained. To speake of these in order: as God shall give assistance.

1 Part. The Purpose.First we are to note the Purpose of the Apostle here: which Saint Austin, against the Donatists, was faine to make a large exposition of. For they thought where the Apostle saith, Be not deceived, be not sedu­ced, that he meant, get you from your Country, get you from your Citie, and runne into some other Country; for among them you shall be deceived: have no conversation with them therefore. And by this meanes, they brought in that fantasticall novell [Page 127] of the world, That every Church thought it selfe the onely Church, and every nation, thought it selfe better than another nation: and every man, thought himselfe better than his fellow. The most luciferous pride that can be imagined, for if that once be suffe­red, there can be no charity; there can be no kinde of conversing one with another: nor there can be no form nor face of the Church of God, being nothing but a meer body, of a schismaticall cōpany: being nothing but a lump of sand, which the winde drives to & fro: whereas the Church should be as a rocke, or as the solid earth: which is not easily dissolved. It must be a great storme, a great earth-quake, that must breake off a piece of a rocke; or that can scatter the earth, that is fast knit and compacted together. Aug. Saint Au­stin therefore, to take from them this weapon wher­in they gloried; he tels them the sence of the Apostle: that his meaning is not, that they should make an outward separation, but a spirituall. He doth not cease (saith he) to bid you separate in a spirituall manner: for he bids you to take heed, that your mindes be not wrought upon by these kinde of witchcrafts: to beleeve, and to give consent unto the things that they speake. For the Apostle feares not your living together, in one Citie, or in one house; but he feares your consent: therefore he saith he would have you separate in your spirits: that is, to take heed that you be not deceived; that you doe not misbeleeve: for those that beleeved the Resurrection, and those that did not beleeve it, they were two great factions in Corinth; and the Apostle would have them separate: not in place, but in manners.

And you should labour to keepe the manners of your holy faith, (which is the Queene of manners) keepe that unspotted. Therefore the Apostles mea­ning is, that men should separate themselves in man­ners, one from another: not in changing and altering their houses or their Cities; but not to consent to a sin­ner, to doe as he doth: nor consent to an hereticke; to thinke as he thinkes: not to consent to any man, that is mistaken; Augustine. to be erroneous, as he is; so Saint Austin truely expounds the Text.

How be it Bernard Bernard. writing to certaine Ladies and Virgins, that were Nuns; saith he, it is true, if you lived in the open plaine places of the world, you ought not to leave your Country, for the contagion of the company of wicked men, but because God hath provided for you Cells, and Nunneries, and Mo­nasteries, to live alone; therefore I wish you to make use of them, for they are best secured, that are with­in the walls: secluded from the sinfull schismaticall company of the world. Upon the authority of these Fathers, therefore, we ground this sence of the Text. The Apostle wisheth, that whatsoever suspition there may be of opinions, and doctrines in the world, (ei­ther already prevalent, or else likely to prevaile) to hold our selves upon our tenents assured us out of the Word: & not to suffer our selves to be carried out of the right way, either to the right hand or to the left. For the word is taken here, from the errour of a man in his way. Goe not out of the way; be not de­ceived; you know what the way of God is, and there­fore woe be to you, if you follow your owne waies: much more, if you follow the divels wayes; by-waies of errour, that leade to nothing but destruction. [Page 129] There is no man that would erre by his good will: it is a great deale of lost labour; a great deale of trouble, and a great deale of danger: a man must ei­ther come backe againe, which he cannot doe with­out much sorrow and griefe, or else he must goe forward, and thrust himselfe into further danger. As those that use to travell, know: a man were bet­ter creepe in the right way, than to gallop in a by-way, out of the way. So it is here, in the way of manners. It is a way of the fairest tract, and the best beaten, of al others; and the walking in it, is of greatest conse­quence: for either it ends in joy and happinesse, and contentment, to him that prosecutes it, and holds on in it; or to him that lagges in it, eternall desertion, and forsaking of God.

To teach us to walke in this way, Vse. untill such time as we come to the period and end of it: which is the salvation of our soules, for that is the maine intention of this way. Therefore, as there is a way, so there is a quo and ad quem, to be considered: and the ad quem that is set forth unto us, in the word of the Almighty God; it is the happy end of our blessed travell, when we shall attaine the promises; and come from travel­lers, to be comprehenders. Therefore, as the way of manners is the most considerable, and the best-way; so it stands us upon, to have care of that way, above all others; that we be not overtaken with errours and grosse mistakings, or if so it come to passe (as men are men, and so they must needs erre;) there is none free from errour, but God;) it fals out, ma­ny wayes, that men (now and then are) driven out of their way, by contrary probabilities of by-waies, which sometimes seeme fayrer than the right way) [Page 130] then the next way is to make their errour short; by comming againe into the right way: for he that is out of his way, the further he goeth, the more foole he shewes himselfe: and if he come quickly into the way againe, he loseth the lesse time, and the lesse la­bour. All errours, and foolish actions, the lesse time they continue, the more honourable they are: but when they are protracted and drawne long, then they grow to be a second nature, and come to the height of wickednesse. As the Poet saith, Salvation it selfe, cannot save that family, that throwes it selfe in­to downefals and precipices. Therefore erre not, or if you doe (as you are but men) come backe presently. I call you backe now, you are in an errour, you doubt of the Resurrection. This is a grosse error, ther­fore take heed of it, and come out of it as soone as you can: recover the losse, and the distance of your way, and enter into the way that I set you: and I as­sure you at the last, you shall come to life everlasting, which is the end of all our travell.

Now then the Apostle would teach us further, that we are apt to erre in the lawfull pleasures of this life: we wander much by eating & drinking. But there are divers things wherein men wander worse, than in eating and drinking. For eating and drinking, be the necessities of nature: and though there be a great many occasions of errour and stumbling in them, to those whose table is made a snare to them: yet there are divers other things, that are farre worse than these. As for example, in the profession of merchan­dize: when men have no conscience to wrong men of their substance, of their lands, of their livings, upon certaine trickes and devices. If our table cause [Page 131] us to erre, if our meate and drinke cause us to goe out of the way: what doth our buying and selling then? what doth our sutes in law? what doe all these slan­derous base creatures, that get their living onely by doing mischiefe? what are those idle courses, wher­by men wrong and injure one another: and that by a profession? what doe those bloudy and vile actions of men, that set themselves to such a height of re­venge, that they are not satisfied, till they have the very life of their brethren? These things are farre worse than eating and drinking, when men can never satisfie their malice, nor suffer the divell to tumble them farre enough into these mischiefes, when they will still be eating and drinking; but it must be the life and bloud of the children of God. These men erre more grosly and damnably, then the other, by this vile and canniball behaviour.

Therefore we ought to suspect these things, and call to God for mercy: a man can hardly trade in these things, but he shall be erronious; yea, and a farre greater wanderer, than any drunkard or Epi­cure. A man cannot set himselfe to doe mischiefe, to the life of another; to undermine another mans e­state: but he shall be a farre more exorbitant sin­ner, than any that upon naturall pleasures and de­lights, forget them selves. So much for the first part.

I come now to the sentence it selfe.

Therefore take heed, 2 Part. The Reason. be not deceived with those evill words. This verse is a saying of a Poet: a man that knew not God, nor had any glimpse of the [Page 132] Gospell of God, or of Christ. An ancient Poet, that li­ved about 300. yeares before Paul, and as Euripides after him, so this before him was famous in those Comedies and Stages: as being the father of good man­ners. Those Grecians having no better. Indeed, he is full of rich sentences, touching the life and manners, and conversations of men. Among which, the Apostle maketh choyce of this one: which is in Menander, divers times. As, in the Comedy called Thais: and a­gaine he hath it in his Bucolicks, saith he; By conver­sing with evill men, thou thy selfe at length shalt evade and come forth, as evill as they. Euripides Euripides. also, is full of these divine sentences. We see the Apostle scornes not their sayings: but brings them into the garden of God, and makes a kinde of flower of them there, plants them there, as we see he doth also, in divers other places, Acts 17.28. Acts 17. when he would speake to the Philosophers in their owne kinde, he tels them those things that they worshipped as Gods, they were no Gods, but made with mens hands, stocks and stones that have no efficient power in them. For (saith he) We are the workmanship of God, and so he quoteth the hemystike of the Poet Aratus: Aratus. We are his generation; and in Titus, he quoteth Epimenides; Epimenides. the Poet of Creete or Candie: whereof the Apostle wrote, One of their owne Prophets: he cals the Poet a Prophet: be­cause as Saint Ierome Saint Ierome. saith, such kinde of people as the Cretians were, they deserved such Prophets as those scorners and mockers: that speake of drunken­nesse, and for drunkennesse, as the Prophet Hosea saith: Now he saith, the testimonie of that Poet was true: and he quotes it, The Cretians are alway lyers, e­vill beasts, Tit. 1.12. slow bellies, Tit. 1. These three the holy [Page 133] Apostle Saint Paul quoteth, which were prophane heathen men, all of them.

To note unto us, that all truth comes of God: and we ought not to despise the truth, wheresoever it is spo­ken. For we see our Lord Iesus himselfe, he dignifies Socrates and Plato with two sentences. Socrates. Plato. Math. 7.12. For where our Lord saith, That which you would have others doe to you, doe ye so to them; and that which you would not have others doe to you, doe not to them: This is the Law and the Prophets. This golden sentence, is the sen­tence of Socrates, mentioned by Plato, which not­withstanding, our Saviour Christ honoureth with his owne mouth: and makes the sentence his owne. To shew unto the world, that all truth is from him, as he cals himselfe, The way, the truth, and the life. Iohn 14.6. And then that other saying, where Christ saith, Luke 4.23. You will say unto mee this Proverbe, Physitian heale thy selfe, which is taken out of Plato: Plato. being an ancient vulgar thing, as this was that Paul here citeth.

So that we must not yeeld to the opinion of those men, 1 The lawfulnesse of using humane learning in divinity. that thinke there is nothing to be uttered in Sermons, but Scripture. This hath beene a great meanes to bring in idlenesse, negligence, and igno­rance into the Church of God. Such simple people, understand not what perfection God requires to be in him that is truely called a man of God; he must be like Moses. Acts 7.22. It is said That Moses was taught in all the learning of the Egyptians. And so Saint Paul wisheth, that the man of God may be perfect: that he may be made up as a full and perfect number in Arithme­tique, that he may be fitted to every good worke; which he cannot be, except he can speake to a Poet, after the manner of a Poet; and to a Philosopher, in the [Page 134] language of a Philosopher, unlesse he can accōmodate himselfe to the party with whom he deales, it is im­possible he should be a fit and compleat man in the service of God. Now the Apostle shewes us a rule here; that those things that are vulgarly knowne, and of common use; they make a better and deeper impression in the mindes of men. Therefore they are most of all to be translated, and exhibited in speeches and Sermons to the people of God.

The reason is, (as I said before) because all truth is from God: whatsoever these heathen men had, it was a glimmering from God.

Rom. 2.15.And also because the Apostle tels us, Rom. 2. That the Heathens had the Law of God written in their hearts, their thoughts eyther accusing or excusing them: so that it followes then, we cannot reject or cast off their sayings, because they stand as matters of grea­ter condemnation, or matters of greater perswasion, then other speeches: for marke how our Lord Christ concludes, out of the heathen: Woe be to thee Chora­zin, Matth. 11.21. and woe be to thee Bethsaida: for if those workes which thou hast seene, had beene done in Tyre and Sy­don, they had repented long agoe. Behold how he ar­gues from the heathens: so by the heathens actions, we shall have greater condemnation; then by those presi­dents we have in our owne Schooles: for if the hea­thens doe thus, it is a double shame for Christians, not to attaine their perfection.

So when our Lord saith to Ierusalem, that if the mighty workes that he had done in her, had beene done in Sodome and Gomorrah, they had repented long agoe in sackcloth and ashes. He confutes Ierusa­lem, by a strong and mighty argument taken from [Page 135] the heathen. Therefore the deeds and sayings of the heathen, are also to be noted, and remembred of us: because they containe much matter of profit, to set forth the truth and glory of Gods word by. As Saint Basile Basile. saith in his Oration to the young man Proceli­us. There is (saith he) great matter of good, that ly­eth in the writings of the Poets and Philosophers: and every man cannot gather all the good. As we see by experience, when a man crops a flower from the earth, he can get nothing out of it, but the sweet­nesse of the smell, or the delightfulnesse of the co­lour: but when the diligent Bee comes, he will make more of it: he will extract honey, which is as it were the very spittle of the starres. So when simple car­nall minded men, reade the Poets, and the Philoso­phers, they gather nothing but delight and pleasure: but when the diligent Bee comes, a wise man, a seri­ous considerate man, he drawes honey out of them. As Gregory Nazianzen saith, Greg. Naz. speaking concerning the same argument; saith he: As a man that comes into a garden of Roses, into a Rose-yard, he seeth goodly Roses, and goes to plucke a Rose, but in the meane time he labours to shun the prickle: so in reading of Poets and Philosophers, we should plucke the rose, but shun the thorne or prickle; alway take the best, and leave that which is harmefull. For there is a mixture of these: as the rose growes in the middest of thorns; so the doctrine of the Poets is mixed with barbarisme, superstition, and corruption.

Let us separate the drosse from the gold; refuse the one, and take the other. To conclude this point; because I know every man doth not apprehend it well. It is true indeed, there is a great disorder in [Page 136] the quotation of humane learning in Sermons, in quo­ting of Poetry, and Philosophy: and hath beene al­waies. Therefore, I doe not in all poynts confirme it, onely that it may be it is certaine, and that it must be in the Church, because arguments drawn from the heathen, are used by Christ and all his Apostles, yet there must be some cautions used in it.

Cautions for use of humane Learning, in Sermons.First, they must be few, not many: for it is a most heterogeneal thing, for a man in preaching a whole houre, to speake nothing but humane learning: for 1 he comes not there to be a Philosopher, an Orator, or to be a Poet, but to convert and winne soules. Ther­fore his chiefe time, and the principall part of his speech, must be the word of God, exhortations out of Scripture, and instructions to life and good manners, so that too many of these are condemned.

2 Secondly, they must be those things that are cleare and plaine, and faire, and that are commonly knowne: such as every man is acquainted with. As this, here, was a Proverbe in every mans mouth: It was a thing notorious, no man could doubt of it. Therefore they offend against this rule, that fetch, and hooke in they know not how, nor no man knows by what medium, they bring in such sentences: but to continue and stuffe up their speeches, they bring in long and exorbitant sentences, and heape them up to­gether, for ostentation.

3 Lastly, they must not be things of affectation, but such as come naturally, as we speake, by way of com­mon proverbe; for proverbs make a great impression in mens mindes; common sentences, sententious ut­terances, are most powerfull. So to conclude this poynt.

It is necessary for the Preacher (as Musculus and Calvin, and divers other Writers conclude) to know a great deale more, then the Bible: to know more, then the study of the principles of Religion: they must be such men, as that no man may except against them for their ignorance and blindenesse: for they must have a taste of all things, and be able to draw out of their treasurie, those things that concerne the glory of the kingdome of God. And because the hea­thens had a kinde of over-running (as when the Con­duit is full, the water runnes at waste) so when Gods people were full of light, and knowledge, some went over to the heathens, for they have read and heard of our bookes. Therefore truth, (which is the pearle or Iewell of God, which is scattered) we ought to gather it together againe. It was lawfull for the Israelitish women, to weare the Iewels of the Egyptian wo­men. It was lawfull for the children of Israell to pos­sesse the lands and goods, and Vineyards of the inha­bitants of Canaan. So let us take this Iewell of God, his truth, from these men that are unworthy to pos­sesse it, (as pearles are often found in the basest and filthiest places) let us take it and put it into Gods Iewell-house, where it hath its proper and naturall consistence.

Now for the substance of the sentence: 2 The substance of the verse, and the two Anta­gonists. it is be­tweene two great Antagonists and adversaries, good manners, and evill words: and which gets the victory over other; evill words corrupt good manners: that is, they put them downe, and so get the victory; that they have no place or abiding any more in a man: so that it cannot be knowne where they were.

The word manners, First Antagonist Good manners. although it be well under­stood, [Page 138] yet we may adde something to give further light to it. It signifieth a certaine habite in a man, that is acquired with long labour and diligence, and exercise: by which a man hath gotten it to him­selfe. For there is no man borne with good manners: but he is borne as a beast, (as Aristotle Aristotle. saith) a little childe is more harsh & untractable, than a beast: a man were better keep and bring up a young Lyon, he may doe it with lesse labour, then to bring up a childe. For because God will punish sinne in the first reliques of it; therefore to shew the misery and deformity of it, he suffers in children, the way of impatience and harshnesse: that it is the great and wondrous mercy of God, that ever they should come to perfection; and that they should have nurses to beare with them, to humour them, and follow them in all the wayes of their corruption. So that manners are not naturall, unlesse it be brutish manners: but those here spoken of, are not gotten but with a great deale of dili­gence.

What a stirre have we to over-master that filth and corruption that is in our children! with stripes, with putting them to schoole; with exhortations; with all the meanes in the world, and all too little, to beate out of them that naturall corruption, and that pestilent humour that is crept into them by originall traduction of sinne. But now the Lord hath given to the education of parents, and to those of discretion by long custome; to be guardians and guides to these little ones: that the rudenesse of their nature, and the barbarousnesse of their affections, might be mollified. As the wilde ground; the husbandman, by long tillage of it; and the wilde Vine, by pruning and cutting of [Page 139] it: at the last he brings the wilde ground to be good soyle, and the wilde Vine to be a fruitfull one: so the Lord hath given a blessing upon the gift of education: that at last he makes these wilde oats to be good corne, in the harvest of God: and he settles good manners, where there was nothing but furious brutishnesse.

And when they are so setled, by long labour, by feare of punishments, by hope of rewards, and by such meanes as doth cultivate the ground of God: al­though it be long before they be brought to this, (for there is much warre betweene these two adver­saries in the Text) when these good manners and thus settled: then they are called [...], sitting: [...], is Sedes, Indoles & Mos. taken from a word which signifieth to sit, and keepe residence. For being thus ingrafted, and keeping residence, they are not easily wrought out againe, for they come to be (as it were) a second nature: the law of manners, is not easily changed, as Saint Basile Basile. saith, because they were first imprinted, when the minde of the childe was tender; therefore the impression goeth the dee­per, and continues the longer.

When the Lord settles the power of his grace, in a man; it is not easie for the divell to deface that im­pression: and he shall never doe it utterly. Although there be divers actions that may deface it in shew, and for the present time: but the Apostle here speaks in another respect, although hee may extend his speech to the manners of grace, among the Corinthi­ans. But these things that he speaketh of (common profession, common religion taught) they were brought unto them by God, who is the husband man, as Christ saith, Ioh. 15. I am the true Vine, Ioh. 15 1. and my Fa­ther is the husbandman. This culture, whereby by [Page 140] diligent labour they were brought from the harsh Idolatry of the heathen, to know Christ: to come to the knowledge of his faith, of his life, of his death, of his miracles, of the benefits they received by the communion of his body and bloud, of his blessed Resur­rection, and the promise of the reuniting of our bo­dies, and of the returne of our spirits: these were manners that grace had taught them; besides the common profession of Religion, for a man may make a profession of religion, and yet have no grace. Now if these manners remaine in a man, he is past the dan­ger of all the pawes of Sathan. The divell shall not be able to plucke up these plants, Math. 15.13. which our heaven­ly Father hath planted, as our Saviour Christ saith. But if we goe no further then common reason and profession, and content our selves with the outward forme of religion: then comes that to passe here spo­ken of, that evill words corrupt good manners, and though good manners be setled of themselves, and keepe their residence strongly: yet the mightinesse of our enemy is such, that he will pull them out, ex­cept they have a deeper impression by the spirit of God made in us.

Now we come to the other adversary, which is ‘Evill words’

Second Anta­gonist, Evill words.The manners are called good; and the language ill; not according to the estimation of men, but accor­ding to the sheckle of the Sanctuary, the ballance of the Sanctuary: it is that that maketh good to be good, and evill to be evill. For many languages among men are accounted good, that are base and evill: and [Page 139] many manners are accounted evill, that are perfect and good. Therefore, if we will examine what manners are good, we must not repaire to the Courts of men, to the fashions of men: for sometime they are accounted most unmannerly amongst them, that are the best mortified and sanctified men of all others.

Nor when we come to examine what are evill words, what is wicked discourse and speech; we must not measure it by mans iudgement: but accor­ding to the Rule and Canon, and square of the word of God. It is that that judgeth men, to be good or ill.

It is to be observed, that the word here hath a great elegancie in it. For [...] [...]. signifieth such manners as are of great use and profit. And so, indeed, from all kinde of goodnesse; from all honest parts; there is great profit, profit for a mans selfe; profit to his body; profit to his soule; profit to his state; profit to his neigh­bour by his example: so good manners be [...], things of use and profit: whereas the actions of ungodly, wic­ked men, they are unprofitable. As the Apostle saith, Have no fellowship with the unprofitable workes of darke­nesse. This language, here, this ill language: Ephes. 5.11. it is cal­led Caba, taken from a word used in warre: Quaere. The Greeke word here is [...], and in­de [...]d [...], signifieth feare­full, cowardly, sloa [...]hfull. the Caba­ly, they are flying away still, and running backe: so in evill, there is nothing but trembling and feare, and running backe, and want of security: a man knowes not where to lurke safe; therefore he turnes him this way and that way, and runs before any man perse­cute him, as the Prophet saith. We see the quality, now, of these Adversaries.

Now we come a little to their fight, how they meete together, and who overcomes.

Good manners being well settled in us; and com­ming to be a second nature, Thi [...]d poynt, the action be­twixt Evill words, and good manners: they corrupt them. (as it were) the spirit of God being our guardian: they become impregnable against the divell. But if they have a small and slacke guard, and are intrenched onely within the bounds of reason, and common religion, or a perfunctory profession: then Sathan is powerfull; and the examples of the world are bewitching; and a mans owne flesh, his owne selfe, is false to himselfe: and in a moment or short time, they make such a battery and assault upon him, that all the whole Fort is yeelded to the divell; and so evill words corrupt good manners.

If good words could amend evill manners, it were excellent: and so sometimes they doe, by the bles­sing of God. But on the other side, there is a feare­full losse: which is frequent and common: for wher­as, once good manners mend evill, a thousand times, ill manners, corrupt good: for we have a divellish dispo­sition in us, till the Lord worke it out by his spirit and this divell is so false, that if we want corruption, ra­ther then we will not be corrupted, we will corrupt our selves, and turne divels to our owne soules. For what else are these common and daily fashions, that are used in the world, but a voluntary seeking after corruption? Psal. 4.2. as the Prophet saith, Psalm. 4. How long will ye seeke after lyes? All these devices, whereby we pamper this flesh of ours, they are meer huntings after corruption, that though corruption flee from us, yet we runne after it, and overtake it. This pride, and prancking of these poore tabernacles we carry about [Page 141] us; which are nothing but dust and ashes.

These extraordinary eatings and drinkings,

These high surfettings,

These great and mighty spendings:

What are these, but very voluntary running a whoring after our owne inventions; and a seeking to be corrupted? And because we thinke there is nothing without us, to corrupt us; therefore we will have it within us, rather than we will want it. Bern. 1 Tim. 6.9. Saint Bernard speaking of that place of the Apostle, Those that will be rich, fall into divers snares. oh (saith Bernard) our rich men, if they had heard him; they would have wished they had had more snares: and thinke them­selves miserable, because they have not. So al­though they goe to hell, they care not: if they can but make themselves heavy laden with this thick clay, Habac. 2.6. as the Prophet speakes; They care for nothing else. The like corruption is upon all men, and especially in these dayes: there was never more corruption of manners, than in this last and sinfull age of the world, of which the Lord foretold, and we by lamentable experience finde it: corruption growes so strongly e­very day.

The word Corruption, signifieth in the best and most common notion, to bring a thing to wormes: to bring it to lice; as the body of Herod, by the stroke of the Angell for his proud speech, was brought to Vermine and Lice in a moment. So all things that are corrupted, they grow to a mouldring out; of which mouldering, there growes wormes: if the matter be vegetable, or had any life in it, corruption being in it selfe a meere alteration, to a not being, from a being. As generation makes a thing to be, that [Page 142] was not before: so Salvianus Salvianus. saith, those things that be corrupted, are not themselves any longer, after they be corrupted. So consequently, in the manners of men, when they be corrupted, there is such an alteration and change, that a man cannot say that this is the man. We see by wofull experience, how quicke corruption is, that in a short time, a man can­not know one to be the same.

A youth that hath beene educated in the feare of God, for fourteene or fifteene yeares, and is well grounded and settled in the schooles: send him into another part of the world, but one halfe yeare; and many times all the frame and building of his former education, will be utterly ruinate: and the party so corrupted, that a man would wonder at the beastli­nesse and strangenesse of such a fatall change.

From hence come those frequent complaints, eve­ry where in the Church of God: there are so many blasts of adverse winde; so many examples of filthi­nesse in the world: that they change every thing, and take away the glosse, and beauty, and perfection of it; and instead of the Image of God, they imbrace the pi­cture of the divell: and it is done before a man is a­ware, so quickly are we deceived, and so soone brought to destruction. Bern. As Saint Bernard saith well of such. What art thou come to now? what a Saint hast thou beene in time past, and what a divell art thou now turned too? thou begunnest, farre better than thou endest; and the first time, the first part of thy graces, were more excellent than thy latter times are. Oh what a great change there is? how unlike is this man, to that childe? being a man to thy selfe now, when thou wast a childe: nothing is more [Page 143] fearfull then this. Let our gold and silver corrupt; let our garments corrupt; let theeves breake through and steale them; let all things without us corrupt.

But let us keepe our manners, pure; they are our best and choicest treasure, that should sit in our mindes, and keepe their residence in the Court of heaven; in the soule, and conscience. God forbid, that they should be corrupted; or if they be, let us labour to returne presently to grace: wherby corruption may be amended, and a reparation made, by the Spirit of God.

Where naturall corruption is, it comes alway from 1 a kinde of heat; from a strange outward heat: all corruption, whether it be of fruits, or the corruption of mens bodies, or any other thing; it comes with a certaine outward heat: which frightens the naturall heat, and overcomes it, and so works all to a beastly and monstrous disease: and so to a meere nothing, at last.

Corruption. is made in the tenderest things; those 2 that are more solid, receive lesse corruption, and en­dure longest. As stones and trees; because of the hard­nesse, and firmnesse of their natures, they remaine longer uncorrupted: and perhaps there be some stones, that never knew what corruption meanes, but those things that are most tender, are most subject to corruption: because the Ayre (which is the mother of life, and death, the mother of generation, and cor­ruption) where it is able to disperse the dimensions of it, it works corruption: as it gave beginning, so it [Page 144] works an end. It is the plague of God, upon every sonne of Adam, that the same ayre that gave him life, it works also his dissolution.

3 In corruption we may observe, that the finer the thing is, the worse it is corrupted: the nature of things that are most finely modulated, when they come to be corrupted, they have the vilest stench and corrupti­on, of all other: there is nothing that is made so ex­actly, as the body of a man: yet being dead, there is no stench like unto it; alway, the corruption of the best things, is the worst: Thus it is also in this spirituall corruption.

1 The manners which the grace of God, and good e­ducation hath planted in man (the wilde naturall dispo­sition being rooted out, and the grace of God being planted in, and grafted) there it keeps its seat, and residence: and as long as it is free from externall, and outward danger, it is well enough; but when there comes an outward heat; and the ayre to worke upon it (that is, temptations from abroad; temptations from the devill; bad examples in the world) this outward heat, it works upon the substance of the inward stocke; and before a man can thinke of it, entreth and pier­ceth; Ionah 4 7. and corruption makes way (as the cankerworme in Ionas gourd) that though it was greene and fresh in the morning, yet it was down, and withered be­fore night.

2 Againe, as the tenderest things, soonest corrupt, so men of the best wits, of the best judgements; men that have the greatest memories; men of the most dexteri­ous spirits; their mindes (by Gods just judgement) are most subject to sinne, and grosse corruption. Every man doth not serve the devill, with like affection, [Page 145] and with like spirit. Some know how to serve him, after one manner; and some after another: weaker things, are subject to lesse corruption: but the finest, and the tenderest things; are soonest corrupted. As the fairest, and goodliest flowers, are soonest blasted and withered. To conclude this point;

When these things in men, are corrupted; it is the 3 worst corruption, that can be. When the understanding is corrupted, as the Apostle speaks, To the cleane, Tit. 1.15. all things are cleane: but to the uncleane, all things are pol­luted and corrupted; even their understandings. When a mans braine is tainted, when his understanding is corrupted: it is most pestilent. When he takes lyes for truth; when he follows errours, instead of the Ora­cles of God. This is not the condition of a man, well educated by grace. Therefore, I beseech you, let us say with the Apostle, Evill words corrupt good man­ners: and let us take heed of all ill manners, and ill speeches, which is the next, and the maine thing, that I should come unto. I shall speake but a word of it.

The word signifieth not onely a passing, flying word; but a setled discourse of a company, and societie of men: a kinde of league, that men have together: for the words that are flying, and passing away, they may be rejected and cast away. Every wicked man that speaks ill, and wickedly, he is not presently ap­prehended, or liked of: but if a man still keepe on, and make his discourse of it; if he make it his disputation, and argues the case: now the danger comes, there is nothing worse then such ill words, to corrupt good manners.

Our first parents Adam and Eve, were corrupted so, even by evill words. The serpent offered them no [Page 146] violence; but onely spake an evill word: and so hee conveighed that poyson. He did not offer according to the power that the devill, the wicked Angels had, to hurt their bodies: he offered them no injury by force: but he spake the word, and so entred into Eve (into that grace and justice, that was originally in he [...]) and corrupted it in a moment. Behold, how soone one sparke of fire, kindles a whole stacke of corne! how one scabbed sheepe, infects all the flocke? It is infinite to see, how corruption grows, and spreads it selfe, like a tetter: that it is seldome or never restrained and limited, except the Spirit of God use a mighty hand in it. And as it was at the first, so it is now: as Saint Austin saith, Aug. Thou killest not thy brother by the sword, or by a violent hand; as Cain killed Abel: but thou doest as bad, thou speakest a bad word; thou givest him bad counsell; thou givest him an ill exam­ple; and that is worse then to kill with the sword: for the sword goes but to a mans bodie; but evill words, they go to the heart, to the soule: and alway the in­fection the deeper it is, and the nearer the heart; the more dangerous, and the worse it is. Evill words, cor­rupt good manners.

What do evill books then? for as long as the word is but spoken, it is but winde; that goes and comes, there is no great regard to be had of it, it is a lighter matter; and he is a perfect man, that never slides, and stumbles in his words: every man will give a man leave, to tosse, and roll himselfe in his words: and will take it, when it comes to his owne turne [Page 147] againe. But evill books, lascivious wicked books, that are set forth; when they are exhibited they remaine, and hold on. Therefore, certainly, if they shall be damned, that speake ill words, which tend to the sub­version of good manners, and to the corruptions of Gods children: if they shall be damned ipso facto (as all must confesse) it follows then, those that study damnable books, abusive things; whereby the good manners of the children of God are cast into hazard: these shall receive double damnation. If bare evill words are so dangerous, what are they, when they are set out to the full: when the devill will not walke only in bare words, lest he prove foolish, and contemp­tible: but he will strout it out in action; with a lively voyce; with a goodly faire cōplexion; in stately habite; in all pompe and gallantry of apparrell: when thus men in a goodly feature, act it for the devill (for they do nothing but set the devils poyson in a faire glasse, or cup, and give it people to make themselves drunke of it) it must needs be more venemous poyson, and more pestilent mischiefe, that comes to the soule by reading, these books; then by other things.

The Philosophers tell us of a filthy kinde of creature (differing from all other creatures) which ingenders at the eare; the conception of the female is at the eare, and the generating of the male, is at the eare too. Though this may be a fiction (as it may be true for we are ignorant of divers things in the body of na­ture) yet it is true here; there is no man that is a childe of the devill, but he suffers him to ingender at his eare: by hearing ill words, and rotten communica­tion. Colos. 3.8. Let no filthy communication come out of your mouthes, saith the Apostle: for this breeds embryos [Page 148] for the devill, it breeds brats of perdition, and confu­sion; and so foulely corrupts the good manners of men, that a man cannot tell whether the footsteps of God are left there or no.

Lastly, if evill words corrupt good manners; what do ill manners, then? They are farre more attractive then evill words; and more poysonous; they must needs be more hurtfull, to good manners: for they are directly contrary. Betweene words and manners, a man would thinke there were small opposition: for the one, is setled; the other, flitting: the one, being grafted; the other, moveable. As for evill manners, they are more ingrafted, and setled; then good man­ners. For there is no good man, so good; as a bad man is bad. Therefore, when a man sees ill examples, then comes a fearfull corruption, presently. When a man sees another drunke before his face, it is a grea­ter invitation to him, then when he heares a word spoken in the commendation of drunkennes. When a man seeth another do a thing that is ungodly and wicked, he is animated to it more, then if hee onely heard of it, or were counselled to it.

Let us take heed: for our times are not onely full of evil words, for the corrupting of our good manners; but also full of evill examples; of base manners, that destroyes almost humane societie: that onely among a few, there is a reservation of the good seed of the Gospell; among the rest it is scattered, even among many that make a greater profession of it then o­thers.

Therefore let us conclude, that seeing evill words corrupt good manners; much more do evill books, evill writings, evill shews, and playes, and theatricall pomps: [Page 149] and most of all, evill manners. Let us take heed, therefore; and if we cannot command our mouthes, from evill speeches (corruption running so through the generation of men, that none can free himselfe) yet let us take heed that we do nothing before o­thers, that may give ill example: for that is a great infection to their souls.

I should now come to the kindes of ill words: for the Apostle excepts none. And although a man can­not take notice, of all the kindes of them; yet the speecies of all, the chiefe, and common kindes, our Religion, and common understanding, will suggest unto us, namely, what is good, and what is bad, the conscience is ruled by the word; and the word of God, shews what they are: the word shews every thing, that is hid in darknesse.

First therefore, when men will give others ill 1 counsell, not to put up wrongs. Many will say, If it were my case I would follow it, and not put up this wrong: when they will incite a man to vengeance, against his brother. These are ill words, for they corrupt good manners, the good manners of patience: and there is no sweeter manners, in a childe of God, then for a man to forgive another, as he would bee forgiven. It is that vertue, wherein every Christian should possesse his soule. And this patience, the devill goes about to corrupt, by this meanes. Luk. 21.19. Therefore let us take heed of these ill words.

Againe, those words that make for pride, as flat­tery 2 (the most pestilent engine of the devill) these words corrupt good manners; even the good manners of modesty: and makes a man so insolent, that he knows not himselfe. They so puffe him up to destruction, [Page 150] that he prooves nothing but a bladder, instead of a man: a meere monster to men. There is nothing more ridiculous, then a proud supercilious man. Ther­fore, the words of flattery, are to be weighed in the ballance of the sanctuary: that they may be knowne, and detested. These be corrupt words, as can be: for they worke upon the good manners of humilitie; which is the grace of graces: they trouble, and mo­lest that, and make a man forget both God, and him­selfe. These evill words are to be shunned and hated: which are too common in these times: for no man can indure that a man should tell him his owne; that he should tell him the truth, but he shall be account­ed an enemie for it. But those that can soothe men up, with words smooth as oyle, they shall be best welcome: but such clawbacks, and flatterers, are care­fully to be avoided.

3 Thirdly, Evill words corrupt good manners: There­fore words that tend to scandall, words of informa­tion, and detr [...]ction, these corrupt the good manners of love: which is the noblest grace that Gods childe hath. When friends shall continue in love and con­cord, many yeares together; and a fellow shall come and worke them at oddes, by carrying a tale of this man to the other, and of the other to him: these words are no sooner drunke in, but poyson is taken; the parties corrupted, instantly, and those that were intimate friends, fall to be deadly and mortall enemies. Take heed of these, and account them in the num­ber of evill words: for they corrupt the good manners whereby the Disciples of Christ are knowne. For by this, Ioh. 13.35. saith Christ, shall all men know, that they are my Disciples, if ye love one another.

Fourthly, Evill words corrupt good manners, there­fore 4 all words that tend to lasciviousnesse (that idle talke that is used at Tables, concerning the love of women, concerning the order of that blessing, that God hath appointed for the multiplying of mankind) these are common evils: every man gives himselfe libertie, to talke and jest of such things. But these jests, are evill words. And whatsoever colour of phrase and figure, they seeke; as figge-leaves to cover this nakednesse before men; yet it appeares through and through, in the sight of God: who cannot en­dure that such idle words should come frō those, that should work out their salvation with fear and trembling. Phil. 2.12.

Let us take heed of these idle jests; wherein men and women strive, who shall go formost, and who shall go out of the way furthest: but when they will come in againe, God knows.

Lastly, Evill words corrupt good manners: therefore those words that tend to idlenesse of life; or that 5 make men idle for the life to come (which are chiefly intended here) all these are damnable insti­gations, and suggestions of the devill. As when a man shall say, Take thy time; Enjoy thy pleasure; Pay no debts; Live upon that thou hast; Provide for thy self, Break, and be bankrupt. Have no care of these things: for thou mayest safely crave pardon of God for this sinne, as for thy other. God forgives sinnes, and therefore will remit this. This is a damnable corrup­tion of good manners: it corrupts the good manners of justice, and equity, even that justice and true dealing that should be betweene brethren: which is the life of all societie, and that which keepes the world together. These devils are to be shunned, as [Page 152] the very roarings from hell.

And especially those idle jests that concerne the Scriptures, and matters of this nature, that we now speake of: when men, like bruit beasts, will take up­on them to jest out of the booke of God. Such as can prompt themselves with more Scripture, to make jests, and fooleries; then they can remember upon their death-bed, to give them comfort. These that in their cups, can abuse God, and his booke, to his face: they are the first-borne of the devill: even such as ei­ther wrest the Scriptures to a bad sence; or else make jests of it, to an idle purpose, for vanitie and foolerie. These jesters with the Word of God, are the greatest corrupters of good manners: for they take away the feare of God, which is the great good manners of a Christian: and they take away the authoritie of the Scriptures, by which we are all bound to the Lord.

So likewise, for all matters of disputation. Hee that speaks before weake mindes, that much may stagger their faith: this is a corrupting of good man­ners. In our time, it is the fashion; we will dispute of all religions, when wee meete: and one is for this matter, and another for that; and there is a sort of poore things about us, and they heare all, but know not who to hold with: as having not discretion to make a difference of things. But he that makes the greatest clamour, and that hath most voices, shall carry it away. By this meanes, they kill the good manners of people: and take away that orthodoxe faith that should be in men. It is a wondrous thing to observe, how the Devill labours to make these kinde of disputations! When a man is resolved for the truth, yet (saith he) it is no matter; heare what [Page 153] these men can say; they bring some colour of ar­guments for it; they do it with a good wit: heare them: I wish thee not to yeeld; onely see their rea­sons. By this meanes, we have lost within this short time, an infinite company of Protestants. The ve­nome hath beene so strong, that they have not been able to work it out: and so they have been brought into grosse heresie and Apostasie, and fallen quite a­way, by this meanes.

Let us take heed of this: these strike at the maine; they undermine the very foundation: other things, may more easily be mended. For when a man shall suffer shipwracke in his understanding, and in his ap­prehension of God: It is a thousand to one, if ever such a one be recovered.

So (to conclude this present point) vile speeches in a mans mouth, concerning the Resurrection; is a damnable thing. For this is the maine end, of all our profession: this is the hope, and fruit, the harvest of Religion; the resurrection of the body: and if that be called in question, or made a jest of; or the majesty of it touched: Luther. there must needs be a great concussion and shaking of the whole house and frame of Reli­gion. Therefore those base words used in former time, which Luther saith were used among the Saxons. Saxons. They had a grosse proverbe amongst drunken fellows. Sirra (saith one to his fellow drunkard) doest thou thinke that I have not another companion within me, to this outward companion: that is, a soule to this body? And his fellow would answer, Yes: Why then (saith he againe) I perswade my self that they will dye together, as friends; and the one shall not out-live the other. We two spend our time, in [Page 154] drinking, and good-fellowship; and it is hard if my friend within, be not better then my friend without. But (as Luther saith) if the devill should have come from hell, he could not have spoken worser.

I am loath to speake these things; lest men take hold of it: but we must open them to the children of God: that they may know, and beware of these evill words.

There is another company of drunkards, that when they are met at their pots, they will talke of the Resurrection: whether they shall know their friends, in the other world, and discourse concern­ing the bloud of Gods children, that hath beene let out by physicke; and concerning the haires of their head, which they have lost. Such strange devices men have, to mocke out the kingdome of God, and the glorious relation of the Resurrection.

There is another company, and they will not be buried in the Church, by reason of the tumult that will be at the Resurrection: lest they should be over­whelmed with the weight of them. These beastly things, these dialects of hell, if Christians admit them into their eares; they are in danger of damnation by it: but if they take them into their mouthes, they are in danger of double and treble damnation.

Let us know the holy things of God, let us use these holy and glorious mysteries, with honour and reve­rence: and let us not meddle with them, but with humilitie, and prayer, and great affection. For these words, that go about to make these holy things pro­phane, and to make these pearles fit for swine: they are degenerating, corrupting, base words: and a true Christian, should wish as the Poet in the Comedie, [Page 155] when he heard that which pleased him not, I would to God, that this man were dumbe, or that I were deafe: that either he could not speake, or that I could not heare these beastly things, that ruine the state of the soule, and abuse the apprehension of the majestie of God, to loosenesse, and to beastlinesse.

AFter the Apostle had shewed the great danger that comes by pestilent discourses, and communication; and had given them charge concerning it, take heed, be not deceived: hee now concludes all that point, and makes way to another; which is the most notable demonstration, the most gracious remonstrance, of the manner, and order of the Resurrection. And so he gives (as it were) a barre unto them, to stop their eares against all contrary speech, and discourse. For those that wil be content, to entertaine discourse contrary to the doctrine of the sGospell, they are seldome or never brought to bee chollers to the Gospell. Sathan ever sharpens the wits, and whets the tongues of men, to rise up in confuta­torie speeches: that tend to the disgrace and calling in question of the truth: and if men will but lend their eares to it, the Lord will give them over in just judgement, that they shall be insnared, and intangled [Page 157] with it. Therefore as Plutarch Plutarch. saith well, concerning yong mens reading of the writings of Poets, and lasci­vious poems, that they should be well armed, that they should arme themselves with Amphitedes: (which was a certaine fence for the eares) Those that were wrastlers, and fought with the club, they were armed with these Amphitedes: which were made of some hard matter, that so they might keepe the blow from their eares; that upon the sudden they might not be stounded, and dazelled, and struck downe, but might stand the longer in the fight. Therefore they had these Amphitedes about their eares, when they fought at the club. And (saith Plu­tarch) these ought every yong man to take, as a spe­ciall munition against evill speeches. For there is no blow (either with staffe or club) that afflicts the bo­dy, or so stounds the braine of a man, as evill and wicked speeches infect the soule. Therefore the best way is, to deeme such speeches base and impious: to turne the eares from them, and to give no audience to them. For there is nothing in them, but mischiefe; the mouthes of wicked men being nothing, but as the rawe graves, as the Prophet saith: Psal. 5.9. Their throat is an open sepulchre: that as the grave where a corps hath been lately buried, being newly raved in, there will a filthy vapour & stench exhale and come forth, to the danger of all the standers by: so the throats of evill men, their wicked speeches, are as a raw grave & sepul­chre: which when it begins to be opened, let all the company runne away, as fast as they can: for there is a deadly stench, that will infect them. Their throat is an open sepulcher, they breathe out the blasts of death, of filthinesse, and corruption.

And now he proceeds further, and tels them, that if they enter into the substance of the things which those men speake; they are meere idle dreames of a drunken man: their speech and communication is the most sencelesse of all other. Therefore he saith, A­wake ye drunkards to justice, or righteousnesse. Shew­ing, that all those words that are any way against God, and his power, and glory in the Resurrection; what discourse soever it be, that cals that in question: it is nothing else but as Saint Basil Basil. cals it, the meere dreame of a drunken man. It is an idle thing, for any man to hearken to a drunkards speech (especially that which he speaks betweene sleeping and waking) so it is much more idle to hearken to these evill spee­ches, and discourses of these blasphemous mouthes.

Now because the Church of Corinth hath beene infected with this cup, and hath taken so much of it, that many of them are drunke with it: Therefore I will you (saith the Apostle) to wake now while God hath given you time, and opportunitie: while by my ministerie, and the rest that shall succeed me; hee gives you summons, and cals you to wake out of this drunken humour, from these wicked speeches, that tend to sensualitie, and carnalitie. Let us eate and drinke, for to morrow we shall dye: and what shall be­come of us when we are dead? These evill speeches, are the dregs of hell, and the lees of this deadly wine: you have taken in abundance to your selves; there­fore as soone as you can, awake. And so wake, as you may stand up to righteousnesse, and follow that, and walke therein, for ever hereafter: for there is diffe­rence in them that are waked out of sleepe.

Some are awaked with lesse noyse: the creaking [Page 159] of a doore, the least noyse in a chamber, will wake some. Such are those, that are of tender hearts in Gods Church: the least advertisement and admonition will bring them home.

Others are profoundly and deadly asleepe: such as are spoken of here, drunken men; that are more vio­lently asleepe then others: they cannot bee drawne from it, without extremitie; they cannot be waked, without calling, without jogging, or pinching, and whatsoever meanes can be used to recover them: yea when they are awaked, except they bee taken when their sleepe is mellow; they grow into desperate furie and madnesse.

And some, when they are awaked, they go not to their worke; they set not to action: but like the foo­lish sluggard in the Proverbes, they cry, Prov. 6.10. A little more sleepe, a little more folding of the hands: a little more turning and tossing, as Saint Austin saith, Aug. A little more sleepe, a little more slumber; and I will rise now, and now: but now, and now, have no measure nor bounds in them. Now because there is such diffe­rence in mens wakings, the Apostle sets downe the manner, how they should wake. Awake sufficiently: not so as to returne to sleepe againe. The sleepe natu­rall, must be iterated and repeated; men cannot al­way wake: but they must have some time to revive, and refresh their spirits, with the vicissitude & change of sleepe. But the spirituall waking, is of another na­ture: it must be undertaken upon such conditions, and performed so; as that we never returne (by our good wils) unto sleepe, or if our naturall infirmitie carry us so farre, yet never to snort, and slumber in sinne any more: but to wake to righteousnesse, and to [Page 160] do that which is good, in the sight of the Lord.

And then, because it might be somewhat doubt­full, what this is that he saith, Awake justly to righte­ousnesse; he expounds himselfe in the next words, Sinne not. Psal. 4.4. A phrase common among the Hebrews, Psal. 4. Commune with your owne hearts, and be still, and sinne not. So here he tels what he meanes, when he saith, Awake justly, that is, give not your selves to sinne, and corruption, for that is the beginning of all these mischiefes. Sinne, is like Cyrces cups that in­veigles, and drownes men in slumber; that they never rise againe, without the wondrous mercy of God. Therefore take heed you fall not into it, because that brings all other evils: it is that which brings the corruption of good words, and good manners, and you fall into them, because you have no care of your conversation. That is the first part of the Text.

Then in the second, he begins to deale more neare­ly with them, and tels them of their proper faults: that they were ignorant in things concerning God, that they knew not God, which is the maine object of all our knowledge. For those that know not God, or know him but by halves, that call in question the omnipo­tencie of God, concerning the raising of our bodies: they are meerly ignorant of God. He that doubts of Gods power, concerning the raising of the dead, hee were as good know nothing of God: for he limits, and straightens the hand of God, and makes him infe­riour to himselfe, and inferiour to his word. For his power, is greater then his will, and his will is revealed in his Word, and his Word tels us, that he will do it. Therefore, certainly, he can do it, because he can do [Page 161] more then he will do. Therefore, he that cals in que­stion these things, he were as good to have no sence or taste of God at all. He knows not God, he denies the prime and chiefe thing that is in God: and therefore he knows him not. And so it is with some of you; you have an ignorance concerning God: because you call in question his power, in this mighty benefit, the resur­rection of our bodies.

And then, lastly, he concludeth, with mildnesse and sharpnesse; and mingleth both together: I speake this to your shame. As if he should have said, partly I am ashamed, that I have spent so much time, and so much labour among you: and yet still you are in such waverings as these, and are no better perswaded in the omnipotent power of God.

But as I speake this to your shame, so I would not have you despaire: but onely to take shame of your fault, and so be brought to Repentance. I speake it not to bring you to a confusion eternall; but to a healthy confusion: a confusion that brings conversion; that con­version may bring salvation by the mercy of God. I speak it not to overthrow you; but to waken you that have beene intoxicate in a deepe sleepe, by the wicked communication of these men. This I take to be the sence of the Text. To proceed in order.

There are three parts. Division into 3. Parts.

First a counsell or exhortation.

Then a serious expostulation. 1. An exhorta­tion. 2. An expostu­lation. 3. An Increpa­tion.

And lastly, a forcible dealing, by way of Incre­pation, whereby he doth as it were by an holy vio­lence, compell them to enter into the wayes of God: and to be reclaimed from their sinnes.

The first is contained in these words, Awake to [Page 162] righteousnesse, and sinne not, 1 delivered. And that,

First, in figure, and then, In plaine speech.

The figure in these words, Awake to righteousnesse.

The plaine words follow, And sinne not. The one interprets the other.

In the figure, there are two things.

1 There is an Act, to awake out of wine; awake out of drinke, for so the word signifieth.

Then secondly, there is the tearme and manner, whereto they must wake. Awake to justice, awake to perfection: not as men halfe asleep, and halfe awake; to turne on the other side, and take a nappe: but to wake fully, and freely. It is such a waking, as a man may be expedite to worke in the function of his life: whereunto all waking men are disposed.

Then in the plaine words or exposition; hee shews likewise two things.

1 First, that sinne is the mother of all errour, of all grosse, and base communication.

2 Secondly, that by the grace of God (if we work with the grace of God) we shall not sinne, that is, we shall not sinne in that grosse manner, as these crea­tures do. Although all men be sinners, yet if we will tender the grace of God that is in us; we shall so live as that we shall not sinne, according to that phrase of Scripture, which is afterwards to be expounded, namely, not with a full consent; not with a high hand; not to continue in sinne, not to despaire in sinne: but we shall know, that if we do sinne, we have a Media­tour of our reconciliation; we have a Mediator which is God and Man Christ Iesus, 1. Tim. 2.5. 1. Iob. 1.1, 2. who is the propitiation for our sinnes.

Then in the second part, in the exposition, there are [Page 163] two things to be considered.

First, he tels them of their fault, ( [...]). It is a word that we cannot well utter in English, nor in Latine: it is hard to be exprest in both languages, to be ignorant of God.

And then, because he would not offend all the company, for a fews sake; he saith, Some of you have not the knowledge of God.

And then, lastly, the Application of all to them: he saith, he speakes it to their shame, that is, either he was ashamed to spend so much time, and labour to so little profit: or he spake it to their shame, as the com­mon Text reades it, I speake it to your shame. But yet it is such a speech, as is not uttered in a virulent manner; to cast them away; to make them despaire: but to bring them home, that they might know what they ought to do for the time to come. These are the branches of the Text. Of every one of these, as the Lord shall give assistance: and but a word of eve­ry one, because they are common obvious things.

First, it is to be observed, 1. Part. The Exhortati­on, Awake, &c. that the Apostle invites them, and cals upon them for waking: and for such a waking, as if he should speake to a sort of drun­kards, that were drowned in wine and drunkennesse; which is as base a kinde of sleepe, as can be. For all sleepe naturall, of it selfe is justly accounted a meere losse of time; the brother of death; the field of danger: a thing that hath no profit in it; that spends one part of our life to no purpose. And yet we cannot live with­out it; for the repairing, and re-edifying, and build­ing up of our bodies againe; that were consumed, and wasted before with daily labour. Now if the naturall sleepe be a loosing of time, a loosing of our spirits, and [Page 164] a subjecting of us to danger; much more, then, is it in the sleepe of sinne: that poysonous sleepe that comes by excesse and drunkennesse. These, of all other, are most dangerous; and most hard for a man to bee rouzed out of.

It is a common thing in Scripture, to compare sin­ners to sleepers, and sinne to sleepe. There are divers sleepes related in the Scriptures.

The sleepe corporall, of the body: and spirituall, of the soule.

The sleepe corporall of the body, is either naturall, or violent.

Naturall sleepe is that, when the strength of man is weakened, and abated, and his spirits are againe re­newed, by a gracious mist, and dew, that is cast upon the body: whereby the naturall spirits, the vitall spirits, and the animall spirits, are refreshed, and raised againe to their worke.

Violent sleepe, is either by drunkennesse, or disease.

When nature is overwhelmed by drunkennesse, or by disease. As by Lethargies, or palsies; which all worke unto death: which is also called sleepe. For our Lord Christ saith, We go to Lazarus who sleepeth. And those that dye in the Lord, they sleepe. This is naturall sleepe.

The spirituall sleepe, the sleepe that fals upon the spirit of man, it is of two sorts in Scripture.

The one is celestiall, and good.

The other is infernall; for hell, and hellish pur­poses.

Cant. 2.7.The first is that sleepe of the Church: I charge you oh daughters of Ierusalem by the roes, and by the hyndes, that ye wake not my beloved untill she please: that is, [Page 165] in the meditation of holy things; It is a divine rapture? whereby the Saints of God have communion, and are made one spirit with the Lord. Cant. 5.1. This is called in Scripture, a sleepe: I sleepe, but my heart waketh.

But that which the Apostle speaks of here, is an in­fernall sleepe, that tends to a sleepe of damnation. As sleepie diseases nourish death in men, and there is no more assured signe that a man shall dye, then when he is continually sleeping, that he cannot rouse up his spirits to action: so these infernall sleeps, these sleepes of sinne, they give a certaine evident prognostication, that such a man shall be for ever damned in hell. They have slept their sleepe, saith the Prophet: that is, Psal. 76 5. they are gone to their everlasting sleepe, to hell, where their sleepe is not a refreshing, and refection, as ours is; but a continuall terrour, with gastly dreames, and apparitions: that they were better not to have any being, then to be in that fearfull manner. Therefore, the Apostle would teach us, that the consideration of that infernall sleepe, should worke us from this sleepe of sinne: which unlesse we be awaked from, we shall be like those in a Lethargie; even in death, and extreamly unable for any living actions.

Sinne is compared to sleepe, for many plaine rea­sons. I need not name them.

First, as when sleepe is on men, they know not what they do, or what they say: many idle words passe from them, that they are not sensible of. So a sinner, whatsoever he doth, all is sinne: yet he knows not what he doth. Therefore our Lord Christ upon the Crosse, prayes, Father forgive them, Luk 22.34. they know not what they do.

Secondly, sleepe exposeth a man to any danger. [Page 166] He that lyes sleeping, cannot defend himselfe: the least childe that comes, may cut his threat. So a man that lives in sinne, is exposed to all dangers; that on every side waite upon him. He is in danger of God; he is in danger of Man; in danger of the devill; in danger of his owne humours, and constitution; in danger of every beast; of every thing that comes neare him: the least spider that is, may confound, and destroy, and poyson him. There is nothing so exposed to danger, as a sleeping man: much more as a sleeping sinner. Therefore the wise man compares him to a man that is asleepe. But where? upon the top of a mast of a ship, Prov. 23.34. in a storme of weather: which losses the ship to and fro, and he being asleepe there, it is a thousand to one, if he be not shaken over into the Sea. So a man that lives in sinne, he is asleepe in the middest of his enemies; in the tents of those that hate him. There is no securitie, for a man that lives in sinne, wheresoever he goes, danger dogges him; and he is exposed to the striking hand of God, in eve­ry place.

Thirdly, sleepe and sinne, are compared together in the Scriptures: because neither of them have any signification of life. A sleeper is bound in all his sen­ces: there is nothing remaines in him, but a little breathing, and a few wilde affections, in raging dreames, and deepe phantasies. So it is with a sinner: whatsoever he doth, is unpleasing to God. His words are unsavoury; his works are ungodly, his example e­very where detestable: himselfe odious to God; odious to men; odious to his owne soule. The Scripture could not finde a fitter comparison, to describe the infir­mitie of the soule by (which is sinne) then sleepe.

And yet it is so much the more wondrous, be­cause the Apostle saith, it is not simplie a sleepe, but a drunken sleepe. There is a great addition to it, in that for the sleepe naturall, is farre more easily to be re­covered: it reviveth and refresheth the body; it leaves a sweet and easie touch and tincture behinde it. But those fals and mischiefes that a drunkard gets in his sleepe, he cannot so easily cast them off: but they sticke to him, many dayes after. And that fa­cilitie that a man hath, in rising from his sleepe, it is not found in a sinner: except the Lord worke won­drously. It is an easie thing, to worke a man out of sleepe, but it is an hard thing, to awake a man out of his sinne. Awake thou that sleepest, Ephes. 5.14. stand up from the dead: bestirre thy selfe, a small matter will not do it.

But by this it seemes, Quest. that there is in man free-will of himselfe, to convert himselfe, because the Apostle saith, Awake, and stand up thou that sleepest, and recover thy selfe againe; to thy owne minde, and to thy former actions. Is it in the power of man, to waken at the voyce of man? that as he cast him­selfe into sleepe, and into sinne; so to awaken himselfe when he pleaseth?

Verily no; Answ. it must be the great God that must do it: all the power in heaven, and earth, cannot waken a sleeping sinner, untill God blow the trumpet. Tis God that gives his beloved sleepe. And as it is he alone, Psal. 127.2. that gives the sleepe naturall, so much more it is he, that gives the waking. It is a great blessing of God, to bring a man that is out of this world (as it were) by dreames and phansies; to bring him backe to li­ving actions. For a man that is sleeping, is in another [Page 168] element, in another world; and they are farre from true life, that are asleepe, saith Plinie. Plinie. And certainly, every life is a kinde of watching; and therefore sleepe must needs be a kinde of dying: it is the brother of death, as the Poet saith. Therefore the same Poet well signified it, out of that glimmering he had from the Scriptures, that God is the author both of mans waking, and also of his sleeping. For they make Mercurie to have a certaine rodde which was given him of Iu­piter; whereby he had power to cast asleepe whom he would, and to waken others that were a sleepe, when he would, Hom. ult. [...]l. as Homer Homer. saith. The meaning of this little learning they had in Divinitie, was this, that it lay in the hand of God (for Mercury was one of the prime, and chiefe gods among them) when he would to give change of sleeping, and waking; and that none else could do it: no not in naturall things. But much more in the spirituall sleep is it impossible, for any man to waken a sinner: but he must be roused by the great God, that permitted him in justice to fall asleepe: but in the multitude of his mercie, hee takes the paines to awaken him againe.

Quest. But how is this done?

Answ. We reade in Scripture, of three chiefe, and prin­cipall wayes, whereby God awakeneth sinners.

The first is, with a voyce.

And then, with certaine pinchings.

And lastly, with high clamours and cries.

The voyce is as that which came to Samuel. When Samuel was asleepe, 1. Sam. 3.4. the voyce of the Lord comes, and called, Samuel, Samuel: whereupon Sa­muel riseth, and goeth to Ely, being now beginning to slumber, the voyce of the Lord rowseth him. Thus [Page 169] God deales with men, that have tender hearts, and flexible mindes: that come in at the first call of the Lord, and returne home. Such a man was David; who is called a man after Gods owne heart. 1. Sam. 13.14. Not be­cause he had no sinne; but because his heart was as waxe, flexible unto God; without any purpose to de­fend any sinne, or to continue in any sinne.

Secondly, another way whereby God wakeneth sinners. When he cannot do it with a still voyce, then he useth jogging, and pinching. As those that will not be awaked with speaking, or with calling easily on them; we use to jogge them, and to rubbe them, and sometime to give them a pinch: that by that meanes at least, they may be brought unto watchfulnesse. Thus God doth, when he sends calamities, and ad­versities: when hee pincheth a man in his fortunes; when he pincheth a man in his estate; when he pinch­eth a man in his good name. And these are stronger voyces, then the former: when he toucheth the bo­dy, and flesh of a man, as Sathan said concerning Iob, Touch his flesh, and thou shalt see what is in him: Job 1.11. so God seeth especially what is in a man, when he comes thus neere him: then he begins to seeke the Lord; then he begins to waken from that dulnesse, and slumber that he hath contracted by his sinnes: and he returnes with full strength of spirit, and affection to God; that he may not againe fall from him. So that adversities are to be accounted, as so many pinches, and touches from the Lord: and when adversities be­fall us, in any part of our estate; let us acknow­ledge, This is, because I am asleepe; the Lord now sends this, to rowse me. Let me hearken to the voyce of him that calleth me; and that will bring me out [Page 170] of this sleepie humour, to my right sences againe.

Lastly, another way whereby God awakeneth sin­ners, is by strong cryes and clamours. When adver­sities will not work; then the Lord gives a man over to great and extreame persecutions of his own soule: so that the conscience cryes out; and the inward heart of a man misgives against himselfe; that he is filled with feare and horrour; that his bones waxe old with the disquiet of his heart, Psal. 32.3. and by reason of his roaring: that he is troubled in soule and spirit, as the Prophet David saith, that he hath no part of sanitie or health in his members, Psal 38.5. but all is turned to stench and cor­ruption, by reason of his foolishnesse. This is that migh­ty clamour that God raiseth in the heart of a man; and makes an allarum bell to sound, to ring him home to God by force; because gentle meanes will not serve the turne. As for foolish men, when they looke upon these pinches in the world; they consi­der them as casuall matters: a worldly man considers them, as matters of fortune, as accidentall things which he might have avoyded, if he had beene care­full. But now when the conscience of a man is trou­bled, Prov. 18.14. a troubled spirit who can beare? Then these in­ward clamours of the heart, appeare outwardly in the countenance, in the gestures and behaviours of a mans body. As we see in Ahab himselfe, the cla­mour of the murther of Naboth, it so rung in his eares; that it made him hang downe his head like a bulrush, 1 King. 21.27.29. and to go clad in sackcloth: it made him so humble himselfe, that God yeelded for that feigned repentance much pittie, and commiseration in this life. So much for the action, Do you awake. It is true it is Almighty God, that must waken us: and if we be [Page 171] not wakened by him, we for ever slumber unto death. For he that alway sleepes, shall never rise againe: it being the brother of death. Therefore, as that fellow said, when he killed a sleeping man, and came to an­swer the fact before the Emperour, saith he, I found him dead, and I left him dead: he thought it a suffici­ent satisfaction that hee was asleepe, and therefore dead.

I say, therefore, although God must raise us by his owne power, and it belongs to him onely to raise us: yet when we have received the power of grace, we can then heare the call of God, and under­stand when he summons us: and then we have power, to rowse up our selves. Not of our selves, for all our power is from him: yet wee have not received the grace of God so in vaine, as that it should not worke. For grace is of a working nature: when it is once in­grafted, and received.

Therefore, let us take heed, that we receive not the grace of God in vaine: but let us cooperate with it; 2. Cor. 6.1. and let us give that regiment and government to the graces of the spirit, that we have received in the full extent, and latitude of it. By this meanes, wee shall be capable of this instruction and exhortation; when he saith, Awake you. A man must not say, it lyes not in my power to awake, it is God that must wa­ken me: let God worke it if he will: and if he will not, it is not my fault; because I cannot do it. This is absurd blasphemy. For we have received a talent of God, and if we will use it, wee may bring it to his will; and make it some way answerable to his com­mand. Therefore awake, God hath done his part, he hath called thee; he hath pinched thee; he hath raised [Page 172] clamours, and cryes in thy conscience: therefore hear­ken to his voyce, resist it not, hearken to him that calleth from on high, and awake thou that sleepest, and stand up from the dead; and Christ shall give thee light.

Now follows the manner how wee must awake, and the tearme whereto.

Awake sufficiently: which I take to bee the best sence.

It is true, as Saint Chrysostome and Beza Beza. saith, A man were better be asleepe still, Chrysost. then to watch to wic­kednesse: therefore the Apostle bids them wake to righteousnesse, or else to sleepe still. As Cato Cato. was wont to say to his servants. Either do some thing (some businesse) or sleepe againe. So it is in the house of God; a man were better not to be awaked, then to spend his time idlely; or to spend his time in mis­chiefe and wickednesse: there shall bee lesse condem­nation to a slumbring sinner, then to an active sinner, that runnes on in the functions of wickednesse, and toyles himselfe in the divels service: there is none desperate as he. Therefore, as Beza saith, Awake un­to righteousnesse, that is the true watching. A man a­wakes indeed, when he awakes to worke; when hee wakes to do the actions of a living man: and so you, you shall bee truly raised from the sleepe of sinne, when you do the worke of righteousnesse. For this is the tearme whereto God hath called you: not to drowsinesse, to a slumbering lethargie; but to nimble­nesse of spirit, to be active in your operations.

But I take it, the most true and sensible exposition is, that which Saint Basil Basil. gives, [...], Awake worthi­ly: that is, Awake sufficiently, competently: to wake [Page 173] so, as a man never intends to returne to sleep againe. As Saint Austin saith upon that place, Aug. Awake thou that sleepest, and stand up from the dead, and Christ shall give thee light. Behold (saith he) it is not enough for a man to wake, but he must stand up, and do the actions of an holy life. It is true (saith S. Austin) I see thou are rowsed and wakened, but yet thou art drowsie, thou art rubbing thine eyes; thou hast not yet quite overcome, and mastred thy sleepe: but I tell thee, God will have thee shake off all this sleepe, and drowsinesse; and so to awaken, as Christ awakened from death: he once left the grave, never to return, and come there any more. For in that he dyed, hee dyed once for sinne: but in that he liveth, he liveth ever to God. Then, therefore, a man is risen justly; when there is no part of drowsinesse remaines in him: when he is not like those sleepie creatures, that rise in their sleepe, and go about their businesse, and go to bed againe: and when they have done all, know not of it. There is a kinde of kell or skinne wanting in the braine, wherein memory should be retentive: there­fore they do many things in their sleepe. But God would have men so waken, as that there should no portion of this drowsinesse rest in them.

This doctrine is very necessarie. For there is much sleepe carries them away, that are most watchfull: there is infinite heavinesse, and slumber waits upon them. God is in his children, in one part; and the de­vill in another part; that they now speake well, anon they do ill: many make profession of the Gospell, and yet shew no pittie to the poore; nor exercise charitie where they see occasion. These men are awaked: and they be doing and stirring; but it is not [Page 174] justly, as God would have them. When once a man leaves that way, and habite, which hee had before; and hath a new spirit of life put into him: he is then all for action, and for working in the wayes of God.

Now I come to the Exposition. Exposition. And sinne not.

Here the Apostle expounds what he meanes by wa­king. Where first, the Apostle gives us to understand, that the cause of all foolish, and idle speech, and com­munication (as those hee speakes of before, Let us eate, and drinke, for to morrow we shall dye) the cause of these idle discourses, it is meerly an inherent habite of sinne: so that corruption is the plague, that causeth evill speeches, and behaviour; and the one as a pesti­lent serpent brings forth the other. It is sinne that breeds monstrous opinions; it is sinne that breeds all the heresies in the world: they have no other mo­ther. As Saint Ambrose Ambrose. saith, those that make ship­wracke of a good life; it is no marvell, if they make shipwracke of a good faith. They that give them­selves to base manners, they are given over by the judgement of God, to erronious opinions. For as Saint Chrysostome saith, Chrysost. a wicked life is a corrupt fountaine: from whence comes nothing but mud and dirt and froth, A [...]g. and as Saint Austin saith well, A man having knowledge once to do the will of God, and yet will not do it according to his knowledge: it is impossi­ble he should retaine his knowledge: he that knows what is acceptable in the sight of God, and yet from a stubbornnesse of minde, will not follow his know­ledge; the Lord shall bring that judgement upon him, that he shall lose that power, that he shall not be able to know what is right, and what is wrong. Take the talent from that unprofitable servant, Mat. 25.28. and give [Page 175] it to him that hath ten talents. Matth. 6.23. If the light in a man be darknesse, how great is that darknesse? from him that hath not shall be taken even that which he hath: It is a fearfull and terrible sentence: let us all tremble under the blast of it, for it concernes every man. As long as he lives in sinne, it is the greatest miracle in the world, that he is not drowned in it. To keepe a true faith, with a bad life, it is meerly impossible: There­fore sinne not. For that there is all this false and idle communication, that there is this base conversation; these evill speeches, these distrustfull languages, con­cerning God, and concerning the Resurrection: the cause of it is this inveterate sinfulnesse: If God punish men with giddinesse of braine, and blinde their un­derstandings, that the light in him be darknesse; it is a fearfull stroke: yet this comes from sinne; there­fore he joynes both together, and injoynes them, saying,

But how (saith the Apostle) sinne not? Ob. Doth he not know they were men? would he have them of An­gelicall natures? Doth not the Apostle Saint Iohn say, If we, that is, if we that are Apostles, 1. Joh. 1.8. if we say that wee have no sinne, we deceive our selves, and the truth is not in us: And if the Physitian require of his Patient a thing that he cannot possibly do (as to tell him that is diseased, that hee must fetch such an hearbe from the East-Indies to cure him) it were a meere trouble and delusion, and the way to make him desperate. Therefore, what doth the Apostle meane, when he saith, Sinne not? Why all men are sinners, and stand [Page 176] in need of the glory of God; and a man must pray as duly for the forgivenesse of his sinnes, as for his daily bread: they follow both as necessarily, the one upon the other, as it is possible two benefits can do.

Answ. But to sinne in Scripture, is taken in these sences chiefly.

First men are said to sinne, that study sinne, that hunt after sinne, that seeke it: many men are so given to the devill in the world, that if hee do not seeke them, they will seeke him. The Apostle bids us take heed of that, it is a terrible thing, when a man hath a carefull minde to serve Sathan, and to leave and forsake the living God. The nature of Gods children may be overtaken with infirmities; but they do not study for it.

Secondly, they are said to sinne, that go on in sinne: so Saint Iohn saith, the childe of God doth not sinne; because they premise it not before hand, and they call themselves to account, and to judgement for it after: they judge themselves for their sinne. There is no man, nor no barre in the world, can devise that punishment for the childe of God, that he doth inflict upon himselfe: he is his owne judge, and his owne executioner. Therefore he makes no profession of his sinne, but is ashamed, and hides his head upon every remembrance of his sinne. Therefore he is said nor to sinne, by the speciall grace of God, that covers his sinne; because he cannot indure it. As Saint Basil Basil. saith, If thy sinne please thee not, it shall never hur [...] thee.