IT is an old saying, verified by com­mon Experience,- Senes nimis sunt ad rem attenti: And- Avaritia in sene juvenesset, Covetousnesse raignes most in old age. Thus this Old age of the world dotes too much on the things of the world. And our Apostle foretold it long agoe,-In the last dayes, [...], men shall be Co­vetous, (2. Tim. 3. 1, 2.) Covetousnesse is a Disease fallen in­to the legs of those latter times; And our Saviour (the great Physician of Soules) tels us, by a double Caveat, 'tis a dange­rous one (very Epidemicall)-Take heed, and beware of Co­vetousnesse, ( Luk. 12.) Dangerous to the Church, Common­wealth, our selves, Avarus nulli bonus, sibi pessimus: The Covetous, as he is good to no man, so he is worst to himselfe.

[Page 2] It is an ill Habit- ‘Remedijs non cedens, medendo exasperatur (B [...]daeus.)’ It growes the worse for Curing, it yeelds to no remedies. But whosoever is infected with it, cannot have a more soveraigne Remedy, than is here prescribed,- Looke not every man on his owne thinges, &c.

The Remedy consists of a double Direction, delivered in a double Proposition,—

• 1. Negat.—Looke not every man, &c.
• 2. Affirmat.—But every man also, &c.

And both these Vniversall.

• 1. Ʋniversall Negat.—Not every man, Id est (in Equipol­lency) No man; Contrary, I confesse, to the rule of Logick— Non omnis, id est, quidam; But the Hebrew phrase, having the Signe, [Non omnis] aequiposset vniversaeli neganti, (Keck. Sist. Log. lib. 2. de Aequip.) Neyther is it simply Negat. but— ad modum: It is not meant, a man should not, at all, looke on (regard, intend) his owne things; but not meerely, or too much affect them.
• 2. Ʋniversall Affirmat. Thus-Let every man intend the Mutuall good. The One, you see, forbids Covetousnesse, and Privacy: the other commands publike Community.

I hope I shall not need to make an Apologie for my Divi­sion: indeed I might have Torne my Text into more parts by division and subdivision. But I have learn'd of the lear­ned Artists, that a Dichotomy is, commonly, most commen­dable. It is a Canon,-Omnis divisio, debet esse bimembris, (Keck.) And a Philosophicall Maxime, Frustra sit per plura, &c. It is true- Variet as delectat. In this I pro­fesse my selfe a Disciple to A­pollonius: I la­bor wholly to informe my Hearers understanding, not to please his eare. But I desire, rather to profit, than to please. Therefore, in imitation of the best Methodist, who contracted 10. Com. into two. —Deum & proximum, (Math. 22. 20.) God and our Neighbour, I have divi­ded the Text into two naturall parts. And indeed, what is our whole Christian profession, but a Dichotomy? Didacticall, Practicall: the one to informe the understanding, th'other, to Reforme the Will. And the Practicall is a Dichotomy too, expressed by the Psal. Phil. lib. 8. vit Apol, Declina à malo, Fac bonum. Eschew Evill, doe Good. (Psal. 34. 14.) And accordingly, it is [Page 3] office, of the Ministery, Bona decere, Mala dedocere. (Au­gust. de Doct. Christum. Lib. 4. Cap. 3.) To perswade to Good, to disswade from Evill. Here you have both Evill and Good: And if I can perswade to the one, and disswade from the other, I shall thinke this houre happily spent.

And so I begin with the former, the Ʋniversall Negat. Looke not every man on his owne things. The Greeke Text reades— [...]: wherein two words are Emphaticall. 1. [...]; This intimates, that world­ly men thinke they have an absolute Propriety in those Goods of Fortune; that they are their Owne; Gotten by their Owne Providence, Kept by their owne Diligence; Their Owne to use, their Owne to dispose. Their Owne, and Theirs onely. As though God had no right in them, eyther by Donation, or Disposition. As though they were- Domini, not- Dispensatores; (a meere Solaecisme in Divinity) The Church, the Common-wealth, the Poore, their Neighbours, in necessity, shall have no part nor portion in them; They are- [...], their owne things. Hence their common Proverbe— Shall I not doe with mine owne as I list? Which can suite to no man, but him that is God and Man— Is it not lawfull for me, to doe with mine owne as I will. (Math. 20. 15.) 2. [...]: Which signifies- Observare, Conside­rare, animo volutare. To observe, Contemplate, and thinke on; To denote the vehemency of these mens affection, to those earthly things. It doth them good to thinke on them, muse on them, Gaze on them- Simul & nummos Contem­plorin arca, saith he in the Poet— Imm [...]ritur studijs, & amo­re senescit habendi, saith AVGVST. ( Lib. 3. de lib. Arbitr.) And SALOMON Englishes it— The greatest benefit, they have of them, is to looke on them with their eyes. (Eccles. 5. 10.)- Cernere divitias oculis: a notable pleonasmus, to shew the bent of their affection to earthly things; They are as it were ravisht with the very sight of them, as Narcissus with the sight of his supposed-selfe— Adstupet ipse sibi, vultu (que) im­motus eodem—Haeret (Metam. lib. 3.) Or as the Disci­ples were, with Contemplating the Temple- Quales Lapi­des, [Page 4] quales structurae? (Mark. 13. 1.) So doe these men— Looke on their owne things.

The point of Observation then, must needs be this— It is not lawfull, it is not Christian-like for any man, too much to love, to like his owne Private. This is a common place, so copious, that the most barren invention may be luxuriant in proofes, precepts, examples, to verifie, amplifie, exemplifie the truth of this Position. If you please to peruse the sacred volumes, you shall finde Covetousnesse and Selfe-love, ranked among the greatest sinnes, and the Marke of Gods Minacings. ISAIAH thunders on it— These greedy Dogs can never haue enough: for they all looke to their owne way, every one for his advantage, and for his owne purpose. (Isa. 56. 11.) And- For his wicked Covetousnesse I am angry with him. (Cap. 57. 17.) IEREM. seconds him- Thine eyes and thy heart are but onely for thy Covetousnesse. (Ier. 22. 17.) Ezechiel joynes- Thou hast taken Vsury, and the increase, and thou hast defrauded thy Neighbours by extortion. Behold therefore I have smitten my hands upon thy Covetousnesse. (Ezech. 22. 12, 13.) Complosi manus: To shew how God is incens'd against Covetousnesse: He wrings his fist, and beats his hands- Ad modum irascentis, & ultio­nem minantis. (Carth. in loc.) HABACCVK is sent with a Proclamation against it- Ho, he that coveteth an evill Cove­tousnesse to his house, that he may set his nest on high. (Cap. 2. 9.) Our Saviour makes it good with an oath- Amen dico vobis: Verely I say unto you, that a rich man, (a Covetous rich man) shall hardly enter, &c. (Mat. 19. 23.) Our Apostle strikes it dead- No covetous person hath any inheritance in the King­dome of Christ, (Eph. 5. 5.) He will give you good rea­son for it. 1. It is- Radix omnum malorum. (1. Tim. 6.) And humane reason hath espyed as much- Indè ferè scelerum causae. (Iuven. Sat. 14.) All wickednesse, almost, springs from this Roote. Pride, Ambition, Oppression, Fraud, Falla­cy, Iniury, Perjury, Luxury, Inhamanity, Ʋsury, Bribery, Anxiety of Mind, Hardnesse of heart, Contempt of GOD, Neglect of Death, Hell, and Judgement. For these things are not suffered to approach the sight or sence of Covetous [Page 5] worldlings- O death how bitter is the remembrance of thee to a man, that liveth at rest in his possessions▪ &c. (Eccles. 41. 1.) And thus Pullulat herba satis, quae nil habet Ʋtilitatis: This ill Weed, this stinking Roote, growes a pace: No good Hus­band, (good Christian) will suffer it in the Garden of his heart.

2. It makes men erre from the faith, (1. Tim. 6.) Covetous men can have no true Faith in CHRIST,- Sibi scopum alium, prefigentes, quam Christum, (Erasm. in loc.) The Covetous mans object is not Christs Crosse, but the worlds Drosse. I dare make it a part of my Faith, (yet avouch my selfe no Hereticke) That a Covetous man hath no true Faith. 'Tis a rare thing to see a rich man Religious. 3. And needs must they erre from the Faith: for they are- Idolaters, (Ephes. 5. 5.) How Idolaters?-Sicut idolatra idola colit, magis quam Deum verum, &c. (Carth. in loc.) As an Idolater worships Idols, more then the true GOD: so they make more of theyr Mammon, then of theyr Maker. Our common Proverbe shewes it: When Riches are conferr'd upon a man, they say- He is a man made: as tho the Riches made the Man, not God. Therefore Ioh. de Comb. sayes,- Homo avarus exhibet Creatu­rae, quod debe [...] Creatori, (De Avarit.) A Covetous man as­cribes that to the Creature, which is due to the Creator; viz.- Fidem, Spem, & Delectationem, Faith, Hope, and Love. 1. Faith: Thus in affiance, they Cry, like Israel, —These are thy Gods, O Israel, (Exod. 32. 4.) 2. Hope: —They make Gold their hope, (Job, 31. 24.) And— The rich mans riches are his strong hold, (Prov. 8. 11.) Herein is his Confidence; this is his— Anchora firma spei, his fort of Defence, to beare him out; his friend, to Buy him out of dangers. But, as our tran­slation has well exprest it, —The rich mans riches are as an high wall, in his well imagination, (Ibid.) It is but in Imagination, not alwayes in fact: For Great riches have sold more men, then they have bought out of troubles, (Bac. Ess. 34.) Mens Great ri­ches doe, many times, rob them of their lives or liberties: It makes them, eyther a Prey to Theeves, or a B [...]ty to Tyrants. What was the overthrow of the flourishing Roman state, but [Page 6] - Nimia falicitas, Too much Wealth? (Florus.) And this Great Wealth was one cause of Cardinall Wolsey's ruine: who being swollen so bigge by the blasts of Promotion, as the Bladder not able to containe more greatnesse, suddenly burst, and ven­ted forth the Wind of all former favours, ( Speed. Chron. in vit. Hen. 8.) 3. Delectation, or Love: Hereupon our Apostle stiles Covetous men— [...], Lovers-of-Money, (2. Tim. 3, 2.) and the Common definition shewes it, —Est immode­ratus amor habendi, an excessive love of Hauing, (Bonavent. cap. 6. Diet. Salut.) And the Etymon expresseth as much,— Avarw, quasi avidus aeris, A covetous man has a greedy desire of Money.

But marke our Apostles conjunction in the former place,— [...]: These two, Lovers-of-themselves, and Lovers-of-Money are one, as it were: so reciprocate, and correlate in nature, that they can hardly bee separated. For what is Pride and Selfe-love, but the Daughter of Pro­sperity? Decet res secundas Superbia; As Plautus ironically jerkes at it. So odious and detestable is this Sinne, that th' A­postle hates the shadow of it: forbids the Name and memo­ry of it- Nec nominetur, Let it not be once named among you. (Eph. 5. 3.) Nec suspicio sit in vobis. (Ordin. Glos. in loc.) Let there be no name nor fame of Covetousnesse; Let no man be able justly to taxe you for it. For we must not onely, Bee good, but not, Seeme ill; Bee good, for our selves (- Con­scientia propterte) Not, Seeme, ill, for others (- Fama propter Proximum) Appearance alone, which in good is too little, in evill, is too much. It was well said of CAESAR— Caesars wife should not onely be free from sinne, but from suspicion; So Gods Saints must not onely be voyd of the fact of Cove­tousnesse, but of the Fame. So heynous a delinquent is the Covetous, that our Apostle excommunicates him, Ipso facto: Separates him from Christian society— Cum ejusmodi ne eda­tis quidum. (1. Cor. 5. 11.) A cursed sinner he is- Ma­ledictus dispensator avarus, cujus largus est Dominus. (Au­gust.) Cursed is the Covetous Steward, that hath so liberall a Lord- The Lord is bountifull, indeed. He gives all, [...] [Page 7] [...]. ( lā 1. 17.) And he forgives all, Which forgives all thine iniquities. (Psa. 103. 3.) Therefore the Covetous must needs be odious to God; For it is Likenesse that causeth love— [...]: And- Simile gaudet simili, every thing delights in his like. Thus- Go [...] loves (his like) a cheerfull giver. (2. Cor. 9. 7.)

Whence is that secret sympathy, and miraculous Combi­nation of love, betweene the Loadstone and the steele, but from a [...]ik [...]nesse of qualities? But— Quam malè conveniunt? How unlike are Christ and the covetous? He is an Antipa­thite to Christ. What agreement hath the Temple of God with Idols? (2. Cor. 6. 16.) And covetousnesse (you have heard) is Idolatry. Surely as long as Idolatry it selfe, and this picture of Idolatry (Covetousnesse) beares any sway in this King­dome, God cannot be in love with us, in league with us, there can be no good liking betweene us; we must looke for Plague upon plague, Warre upon warre, Famine upon fa­mine.

But, I thinke you looke for Applicat. Beloved, marvell not, that you heare covetousnesse so hammer'd on- Malus cunens, Malo nodo: so tough a knot lookes for many blowes. For though iterations be commonly, losse of time, yet it is the best gaine of time to reiterate often the state of the Que­stion. I know Criticall eares surfeit of any thing, save Curi­osity: and Manna it selfe, often served in, becomes Nause­ous to squeamish Israelites. When PAMBO the holy Her­mite had this Lesson read to him out of the Psal.-I said I will take heed to my wayes, &c. He came not neere his Master in a long time after: at next comming his Master checked him for his long absence; he answeres, he had beene busie enough all that while, to learne that one Lesson. So say I to you: I shall have enough to doe, this whole houre, and you, a long time, to preach and practice this one Lesson. When one ask'd DEMOSTHENES, what was the chiefest part of an O­rater, he answered- Action: what second? Action; what third? Action. So if any aske me, what is the worst part [Page 8] of a Christian? I shall answere, Covetousnesse: What next? Covetousnesse: What againe? covetousnesse.—Avaronihil scelestius. (Eccl. 10. 9.) There was an ominous Prophet rose up in Jerusalem, some foure yeares before the siedge of the City by Titus Vespatian: who cryed continually, this one Note up and downe the streets- Vae, vae, Jerosolimis: Haec interdiù noctu (que) clamitans. (Barrad. Tom. 3. lib. 4. cap. 2.) Woe, woe to Ierusalem; driving this tune both night and day. And so our Saviour for many verses together incul­cates this one sentence— Woe to you Scribes and Pharises, Hypocrites. So may I say-Woe to you Politicians, cove­tous: Woe to you Projectors, covetous: Woe to you Pro­motors, covetous: Woe to you Ingrossers, covetous: Woe to you Regrators, covetous: Woe to you Depopulators, covetous: Woe to you Oppressors, covetous: Woe to you Extortioners, covetous: Woe to you Brokers, covetous: Woe to you Bri­bers, covetous: Woe to you Vsurers, covetous: Woe to you Sacrilegious Church-robbers, covetous: Woe to you conten­tious Pettifoggers; covetous. But all these (fast friends to covetousnesse) will ehallenge me for an Enemy, with AHAB- Hast thou found me, O mine enemy, (Act. 19. 28.) And cry out, with DEMETRIVS, Magna Diana Ephesiorum. Magna Avaritia Anglorum, Great is Avarice of the English. But I answere- Magna est veritas & praevalet. (1. Esdr. 4. 41.) Great is the truth, and prevaileth. And I demaund— Am I your enemie, if I tell you the truth? (Gal. 4. 16.) Yes, what else?- Veritas odium. This same Truth is a naked and open Day-light, that doth not shew the fantasticke Masques and Mummeries of the world, halfe so stately and daintily, as the candle-lights of flattery and Pepularity,-Obsequium ami­cos. But the truth is- Veritas non querit angulos, Truth seeks no corners- Nihil Erubescit, preterquam obscondi. (Tertul.) She blusheth at nothing, but Hiding; No better place than the open Pulpit, to tell Gods plaine truth,- Nil possumus con­tra veritatem, is the fittest Plea at this Barre. (2. Cor. 13. 8.) But then you will reply with AVGVSTINE,- Ama & objurga: Tell us the truth in love, smite us friendly; Con­tent; [Page 9] And there is hope of you, if you will so be content; so farre submit to the ingenuous censure of the Text. For though it be true, (considering the abhominable Covetous­nesse, cold Charity, and abounding iniquity of those times)- Difficile est Satyram non scribere: it is hard for a zealous Mini­ster not to play the Satyr; yet, being now to take Charities part against Covetousnesse, I shall be loath to breake charities head, in her defence; (onely pardon the Accent of my voice, and zeale to the truth) I confesse it is Heaven upon earth, to have a mind Move in Charity, Rest in Providence, and Turne upon the Poles of Truth.

Well, beloved- without faith it is impossible to please God. (Heb. 11. 6.) But- Faith is dead without Charity. (Iam. 2. 17.) And Charity is dead too, without Bounty.- Benigna est, She is bountifull. (1. Cor. 1. 4.) Est: Bounty is the Being, and Essence of Charitie: She will not bee bounded within the bankes of Selfe-love, Covetousnesse, and Privacy. Her Councell is,- Deriventur fontes tui foràs, let thy foun­taines flow forth. ( Prov. 5. 16.) That Charity will hardly water the Neighbour-ground, which stayes long to fill its owne Poole. True it is, Charity begins at home: but it may not end there: for then it would tend, but to private ends; It must goe abroad too, this is implyed in the Text: (if yee please to marke the coherence.) A man may not- Looke on his owne things, without an- Also: but- Also on the things of other men.—Charity seekes not her owne things. (1. Cor. 13.) Not her owne things, Greedily, covetously. And will you looke every man on his owne things? Every man for Himselfe? It's a poore Centre of a Man's Actions, Him­selfe: It is right earth; for that onely stands fast upon his owne Centre, whereas all things that have affinitie with the Heavens. Move upon the Centre of another, which they benefit. Doth the Sunne shine for it selfe? Doth it not ex­tend it's beames, universally, to all? He maketh his Sunne to arise on the Evill and the Good. (Math. 5. 45.) Doth the fire give heat for it selfe?

Every creature in it's kind, is extensively good: onely a Covetous man is good for nothing, but Himselfe; Not for Him­selfe-Sibi pessimus, he is the worst enemy to Himselfe- [...], His silver is his soule. ( H [...]s. [...].) And- He will sell his owne soule for money. (Eccles. 10. 9.) Nay, he will sell his Saviour like IVDAS▪, with a- What will yee give me? (Math. 26. 15.) Though it bee but to buy a halter to hang himselfe. Thus he is good, indeed, for nothing: like our Saviours Salt. ( Math. 5. 13.) He is good for nothing, but to be cast out, and troden under foote both of God, and all good Men.

Deere Christians, your Soules are bought at too deare a rate, to be cast away on earthly things. In the Philosophers Scale, the Soule of a Fly is of more excellence, than the Sunne: In a Christians Scale, the Soule of Man is infinitely more pre­cious, than all Creatures under the Sunne. What shall it pro­fit you to winne the whole world, to loose your owne soules? (Mat. 16. 26.) Your eyes are set like sparkling Diamonds, in a Gold ring, in too Noble and stately a place, to be basely de­jected upon Gold and Silver, the drosse of the Earth; Ocu­lists observe, that whereas all Creatures have but 4. Mus­cles, to turne their eyes round about: Man hath a fift, to pull his eyes up to Heaven.

!O then depresse not your eyes, as if they were fixed on earth, nor turne them round by gazing on the fruitlesse Treasures of the Earth. Which the God of nature hath (as of pur­pose) hidden under the Earth, out of your sight; and plac'd under foote, to be trampled upon, [...] ‘Nihil, quod avaritiam nostram irritaret, posuit in aperto: pedibus aurum & argentum subjecit, calcandum (que) dedit. (Sen. Epist. 94.)’ Your eyes see all other things but Themselves: and will you invert the course of Nature, To looke every man on himselfe, his owne pri­vate, his owne things? Nec potest quisquam beaté degere, qui [Page 1] se tantum intuetur. (Sen. Epist. 48.) No man can live happi­ly, that lives, that lookes to Himselfe onely. An Ant, you know, is a wise Creature, for it selfe: But it is a shrwd Thing in an Orchard, or Garden: So, surely men that are great Lo­vers of themselves, are greatest Enemies to the Common­wealth. For whatsoever affaires passe through such mens hands, they crooke them to their owne ends; which must needs be Eccentrick to the ends of the Church, and Common-wealth. Selfe-love and private ends are like Suckers in the stocke of a Graft, which draw all the Sap to themselves, and starve the Graft. Such is the case of the Weale-publike a­mong us, in those times: these Suckers, I told you of but now, have drawne out the very heart-bloud of it; we can hardly say we have a Common-wealth, it is a Common-woe; well de­fin'd by Sir THOMAS MOORE, long agoe.- Quaedam couspira­tio divitum, de suis negotijs, ac Commodis, Reipublicae nomine, titulo (que) tractantium. (Ʋtop.) There be too many both pub­like and private persons, that, Narsissus-like, dote upon the conceited Image of Themselves (their owne private fortune) and looke with both eyes on their owne Things; worldly Hermits, that desire- To dwell alone in the midst of the earth-(Isa. 5. 8.) Such extreame lovers of themselves, as they will set an house on fire, if it be but to roast their owne egs-Their hearts are like I slands, cut off from other Lands: and their voice is like CAIN'S,- Num ego sum Fratris Custos? (Gen. 4.) And in other mens extremities, their resolution is, like Christ's Conspirators,-Quid ad nos? (Mat. 27. 4.)

But as the tree prospers not, that's vnkindly embrac't with the writhing Ivie: So the publicke state must needs wither, whiles these Insinuating, Sucking selfe-lovers flou­rish in her. I shall not breake the bounds of Charity to make our Apostles wish- Vtinam abscindantur, (Galat. 6. 12.) I would to God these Suckers were even cut off (cut off by Repentance, or by Gods iust vltion and vengeance) I would these eies of Privacy and Selfe-love, that Looke but on their owne Things, were either cur'd with spirituall Eye-salve, to see with more Charity. ( Revel. 3. 18.) Or else pluckt out. [Page 12] For it is an- Evill eye▪ An Enuiovs eye; which with a kind of fascinating ejaculation, bewitcheth the publick welfare. And as the Sunne-beames beate hotter vpon a Banke, or, steepe-rising Ground, then upon a Flat; So doth a Covetous man enuy the prosperity of others; seeking to sinke them if he can.

It is said of VESPASIAN Emp. That he did advance ma­ny to promotion, that were most noted for Covetousnesse: And to what end? That when they had well scrap'd and ga­thered, he might use them as Sponges: and wring from them, that which by extortion, they had wrested from others; So, it were no Injustice, at all, if these Jngrossers, Extortioners, Ʋsurers, and the like, that have Monopoliz'd the Common Treasure into their private hands, were wrung and prest, to yeeld out their Ill-gotten-Goods for the publike-good. It is ob­serv'd that during that Triumvirate of Kings, HENRY, 8. of England, FRANCIS; 1. of France; CHARLES, 5. Emp. there was such a jealous watch kept; that none of the three, could winne a palme of ground, but th'other two would straight­way Ballance it. So should Godly policy still keepe centinell; that neyther Selfe-wisedome, nor Privacy, doe encroach too farre upon the publike. Certaine it is, that if Deprav'd Policy, and Corruption: if private Ingrossing and Vsury, in Citie and Country, be suffered much longer, to play the Game, all the Money will be in the Box. And then though the Kingdome may have good Limmes, yet it will have but empty Veines. A suddaine Consumption must needs surprize the Common­wealth.

For what sayes a Great States-man of France? Such is the condition of the Commons, as of the Hand of a Dyall: the mo­tion of this proceeds- Sensim sine Sensu, by insensible degrees; and is not seene, till it hath finished the course, and points directly to the Houre; So the losse and decay of the Com­mon-wealth steales on, and is not perceiv'd, but in the finall Ruine. (PASQV. Letter to the Qu. Reg. of Fra.) Perchance I shall be accounted a Tribunitiall Oratour: But my Happi­nesse [Page 13] is, with our Apostle, that I speake before Grave and Honourable Senators, Who have knowledge of all Customes and Lawes of the Kingdome. (Act. 26. 2. 3.) Whose cleare eyes and uncorrupt affections (I hope) scorne to- Looke on their owne things; But as they are set in publike place. For the execution of Lawes, so doe they acknowledge the Conclusion of the Rom. 12. Tables-Salus populi suprema lex; well know­ing that Lawes, except they be in Order to that End, are but Things Captious, and Oracles not well inspir'd; Making it their Prime study and care,- To looke also on the things of other Men.

Which is the second part. The Affirmat. proposit. But eve­ry man also on the things &c,

The Greeke Text reades,- [...]. As The eyes of Faith can have no better Object than GOD: So, the eyes of Charitie cannot have a more pleasing Object then the Common-good. [...], His owne Things, is like the co­lour of Black-Congregat Visum: it collects the sight, and makes it looke too narrowly, too neerely, too niggardly; But [...] is like White-Disgregat Visum. it disperseth the sight, and makes it looke abroad on other mens Good. As we are- One body in Christ, and every one, one anothers mem­bers. (Rom. 12. 5.) So should the Members- Have the same care one for another. (1. Cor. 12. 25.) And, Every man al­so looke on the things of other men. For whereas our Saviour commands- Thou shalt love thy neighbour as thy selfe. (Mat. 22. 39.) Our Apostle translates it- [...] ( Rom. 13. 8.) Id est, Every man, whatsoever he be, (be he friend or foe) that stands in need of thy helpe. The love of our selves is but the Patterne, the love of our Neighbour, the Picture limned, and drawne thereby. The love of our Neighbour, must be a Sicut,-sicut teipsum: as, or like thy selfe. It is observ'd, that our Saviour never regarded- [...] his private: But— [...] the publike good:-I seeke not mine owne praise. (Joh. 8. 50.) But— I lay downe my life for my Sheepe. (Iohn. 10. 15.

Well, Faith and Charitie are like a paire of Compasses, to [Page 14] take the Latitude of our Christian Profession: whiles Faith, like the one Foot, stands fixt in the centre of Justification: Cha­rity, like th'other, must goe round in a continuall circle of Be­neficent operation; and- Delight to doe good, and distribute. (Heb. 13. 16.) As Faith is necessarie to Justification; (Rom. 3, 28.) So are workes of Charity, to Sanctification. (Iam. 2. 24.) And as God lookes on our Faith, in the Court of Ju­stification, here: So, will he take account onely of our works, in the Court of Remuneration, hereafter. Faith, having brought us home to Christ, in this Kingdome of Grace, leaves us (like our Temporall friends) at the Grave; But Charity is an Inseparable companion-It doth never fall a­way. (1. Cor. 13. 8.) She, likethe Indian wives, who are buried aliue with their Dead Husbands, goes to the Grave with us, and keepes us company to heaven. Therefore is Charitie preferr'd Maxima harum charitas. The cheifest of these is Charitie. ( Vers. ult.) And why so?- Vt pote quae in futura vita non aboleatur, ut aliae, sed perficiatur, because Chari­tie, in the life to-come, is not abolished, like Faith and Hope; but perfected-( Beza. Annot. in loc.) Quum fides & spes inres promissas & futuras ferantur, illas presentes adepti, quorsum fidem & spem haberemus? For, seeing Faith and Hope looke to things promised, and to-come, these things being come, what need we Faith and Hope?

Charity then, you see, is a Good Companion: It is still Communicative, Explicative. Shee is altogether Sociable, not Solitary. Like Iob, she cannot— Eate her [...] Morsels alone. (Iob. 31. 17.) She is nosooner— Diffusa pe [...]spiritum, shed abroad in our hearts by the Holy Ghost. (Rom. 5. 5.) But she is- Effusa per effectum, cōmunicated to others by the Hand of Bounty; and can no more be bounded within the Narrow Limits of Selfe-wisedome, than a Scaturient Fountaine within his owne Banks. To instance this in the New Converts of the Primitive Church. The multitude of them that believed, were of one heart and of one soule, neither any of them said, that any thing of that he possessed, was his owne, but they had all things in common. (Act. 4. 32.) This Community [Page 15] of Goods would well stand with Christianity, if the Common­weale were well Constitute: and the people (like those Con­verts) Combined by the Spirit of Charity. This onely is the Cement, that can joyne Hearts and Soules, and make men— Vnanimes, to have but one soule in a Multitude of Bodies. And from this Coniunction must needs grow a Community: from the vnity of Aff [...]ctions, a Community of Charitable Actions. When one ask'd AGESILAVS, why Sparta was not fenc't about with walls? He answer'd, That in steed of Walles and Castles, Cities should be fenc't with the Vertue of the Inhabitants—Quos si jungat concordia, nulius potest esse mu­rus inexpugnabilior, who being linck'd together by mutuall concord, are more impregnable then the strongest Castle; So, it is vnity of Affections, and Community of brotherly Offices, that must make vs Invincible against all Diabolicall Invasion; but without this- Nihil sumus. (1. Cor. 13. 2.) we are No­thing; nullivs valoris, aut vigoris, of no value, no vertve.

But for fuller explanation of this point (a Riddle, a Para­dox to the Carnall sence) we must a little mixe Philosophy and Divinity. In Philosophy I find two contrary Opinions: The one Plato's, That all things should be common to all men, in a Common wealth—Et quo ad possessionem, & vsum (Plat. pol. This Com­munity is im­pious, absurd, & ridiculous it, takes away all splendor and Magnificence. Demeer. Iu. 3.) But this is ridiculous, voide both of reason and reli­gion: For men in this Community, would never be at Vnity; the Parity of persons, that then must be, and the Disparity of professions, vocations, Labors, Deserts, would never a­gree. Men of place would never abide to be ranked with ba­sest Pesants: nor these of best Deserts, to share alike with vnworthyest Drones. This would cause an Anabaptisticall A­narchy. The other Opinion is ARISTOTLES; That which is euery mans, is no mans. That there should be a Propriety of Possession, but a Comunity of Vse: And this I take to be good Philosophy and Divinity. 1. A Propriety of possession: Otherwise' how should men have Ability in themselves, to Exercise their Bounty and Cha­rity towards others? —Rerum Communicate Constituta, Om­nis Munificentia perit, (Arist. pol. lib. 2. ca. 3.) grant a Com­munity of possession, that each man may have a proper right in [Page 16] another man's Goods, then how can any man shew himselfe bountifull? 2 A Community of vse, there ought to be. Other­wise, every man would looke but on his owne things; Thinke himselfe borne, but for Himselfe, and Private Family; like those worldlings in the Psal. —Who having goods conferr'd vpon them, made no other distribution of them, but to their babes, (Psa.. 17. 14.) The heathen Orator could give better Coun­sell —Non s [...]mus nobis nati: Not onely our wives Children, and kinsfolke: but our King, Country, Church, Common­weale, and private neighbours have a share and interest, in our Meanes and Money. Res tua est, vsus rei tuae meus est, saith Seneca De Benef. lib 7. cap. 5. The Propriety is onely Thine, but the vse is thyne and myne. In this Sense, the Philosopher speakes true Divinity—Bonum quo Communius, eo melius, (Eth. lib. 1.) Our Goods the more Common they are, the more Commendable. And S [...]n.—Nullius boni sine socio, jucunda possessio. (Etist. 6.) Nothing that we possesse, can give vs true content, without a Companion in the Vse,—Ego sic om­nia habeo, ut omnium sunt, saith he againe. ( De Benef. lib. 7. cap. 10.) I have so the possession of all things, that the Ʋse is common to all men. What difference is here, betweene SEN. and IOB? —Job could not eate his morsels alone, but the Fatherlesse must have part (Iob. 31. 17.) Nay these Endow­ments of the Intellect (Knowledge, Wisdome, Learning, &c.) What were they without Communication? —In hoc gau­deo aliquid dicere vt doceam, Saith SEN. It is my onely ioy in speaking, to teach others: —Nec me vila res delectabit, licet eximia sit et salutaris, quam mihi vni sciturus sim; neither can I take pleasure in any thing, be it never so excellent, lest others take part with me (SEN. loc. cit.) And all this is agre­able to the Morall Law of God: which gives every man his owne, in point of Propriety; and requires this Duty, with all, in point of Community. That the Ʋse of our Goods should be, to help our neighbours in necessity; who, in this respect, are called— The owners of thy Goods: (—Communi­cate vsus) and it is injustice to with hold them, with a Nig­gardly hand ( Prou. 3. 27▪) And the very Beasts, in Saint [Page 17] BASIL. Doe teach vs this Community—Illa enim his, quae ex terra nascunter, à natura, in Commune vtuntur (Bas. in fam­ac Sic. Hom. 40.) They, out of a naturall Goodnesse, doe share each with other, in those things that grow of the earth: How lovingly doe our Flocks of sheepe feede together in the same Common? and our Heards of Cattle pasture together in the same Lease? All of them doe yeild each to other in a mutuall fruition of their bodily sustenance. —Nos autem in sin [...]m abdimus ea, quae sunt communia: ea, quae multorum sunt, soli habemus (Ibidem.) But wee (worse then Beasts) doe hide, and hord those things, which God hath made Common; and that which should be for the Common good, wee gree­dily ingrosse to our private gaine.

Thus the Distinction of the Shcoolemen agrees, in sense, to this of the Philosophers:—Jus proprietatis, Ius Charita­tis, A right of Propriety, A right of Charity; Right of Propri­ety, is the same with Propriety of possession: Right of Charity, with community of Vse. Right of Charity, that belongs to the common good: Right of propriety, that appertaines to the Private Owner. It was decreed in the Law—That a man, when he came into a vineyard, might eate as many of the grapes, as he pleased. [Deut. 23. 24.] This was Right of charity. But he might carry none away with him, (Ibidem) This was Right of Propriety. So the Disciples, passing through the corne-fields on the Sabboth, pull the eares, to satisfie their hunger (Mat. 12. 1) This was Right of Charity. But they put not in their sycle, to cut downe the Corne, and carry it away: because they had not Right of Propriety. All this may be Compris'd in Saint AMBRO'S description of Iustice—Est virtus, quae vni­cui (que) quod suum est, tribuit, alienum non vendicat, vtilitatem pro­pria negligit, ut communem aequalitatem custodiat. It is a vertue, that gives to every man his due: it challengeth no right in another mans Propriety, it neglects it's owne private for the Publick good.

Now, would you have all these particulars cast up in a T [...] ­tall? The summe is this- It is the principall duety of our chri­stian [Page 18] Profession, equally to respect the common Good: To ap­prove our selves true Members of the Body Mysticall. This charity must we have, or we have not faith, (whatsoever we confesse) To beleeve the communion of Saints. A crowd, is not company; Faces, but a Gallery of Pictures; Talke, but a Tinck­ling cymball, without charity, and brotherly community.

Beloved, I hope, you will give me leave to goe so farre with you, as my Text doth: To make the Application an­swerable to the Proposition. The one is Ʋniversall.-Every man: So must th'other be; Every man of you must be a good common-wealths man; Must- Looke on the things of other men; The Magistrate, the Minister, the Private man. 1. The Magistrate, especially: more specially, the Iudge; who, as his place is more eminent, so should he be more intent on the publike good. The higher he sits, the more distant from the earth, from the earthly speculation of-His owne things, to- Looke on the things of other men. This community is the greene verdure, which delights the eye of Iustice; and nothing dimmes it more, than when the rheugme of Avarice distils into it- This blinds it. (Deut. 16. 19.) True it is, Iustice in the Embleme, is blinde: Blinde to the persons, sees not the superficies of persons; but- Lookes (clearely, impartially) on the things (the causes) of other men. And that, not with a squint eye, onely on one side: as PILAT look'd, more on the clamour of the Accuser, than the Innocence of the Pri­soner. (Luk. 23. 23. 24.) Nor with a poore-blind eye, one­ly upward: as the Governors look'd on AHAB the King, not on NABOTH the poore subject.

Though the eye sees not- per emissionem radiorum, (as the Platonicks conceit) but- per immissionem specierum, (as the Aristotelians more probably affirme) yet, in this respect, Justice is a [...] Platonicke: and sees not by Taking in the Goods of other men; but by- Looking on other mens Good. And for you (R. Hon.) I cannot impute unto you the least blemish of the eye: unlesse I should looke upon you with the eye of M [...]mus; who, because he could espy no deformity in Venus [Page 19] body, would needs find fault with her slipper. Personall Im­perfections, no doubt you have: (who is without?)- Let him cast the first stone. But for your Places, I may not, I cannot say, Blacke is your eye. The one of you (to give CAESAR his due) I thankfully acknowledge, to have had comforta­ble experience of: not onely for mine owne, but the Coun­tries good; A famous Act of Iustice vpon an infa­mous Barrator. As Hercules was famous for purging the world of Mon­sters. So are Magistrates fa­mous, that purge the Common­wealth of these men-monsters. which being a publike cause, why should I not give it a publike acknowledgement? For as Magistrates are- Sent of God for the praise of them that doe well. (1. Pet. 2. 14.) So, great equity it is, That the praise and Encou­ragement which they give to other Well-doers, should reflect from others on their owne Well-doings.

Neyther let any envious Critick accuse my Gratitude of Adulation: ('Tis from where there is least judgement, com­monly, that the heaviest judgement comes.) For as wee have a Negative command, Thou shalt not raise upon the Jud­ges. (Exod. 22. 28.) (So the former Translation reades) or- Dijsnon Detrabes: (So the Vulg.) Thou shalt not de­prave the persons, nor inveigh against the places of Magi­strates; who are- Vice-dei, petty Gods upon earth. (Or Earthly Gods.) So have we a positive Precept— Honour the King. (1. Pet. 2. 17.) The King as supreame: and other subordinate Magistrates, who are Representative Kings; ha­ving the stampe of Regall authoritie upon their places; these must be honoured, encouraged by due respect to their pla­ces, and true affection to their Graces and Vertues.

As praise is the reflection of Vertue, so is it the Nurse of it. And it is a Forme due in civilitie, to Great persons- Landando precipere: This kind of commenda­tive, is a commandative; By telling men what they are, we represent to them what they should bee, more, and more. Goe on then (R. Hon.) to looke on your Countryes good, (the common good) being the speciall Object of your Pla­ces; And (if I mistake not) at this time, a miserable specta­cle; lying like him among the Theeves, in Adomin, loco san­guinario, [Page 10] a bloudy robbing place betweene Jerusalem and Ieriche, (Luk. 10.) Robb'd, wounded, and halfe dead; robb'd by racking Landlords, wounded by Ingrossing and Transporting Marchants, Halfe-dead by Devouring Vsurers. Here is worke for a Samaritan (for Iudges and Iustices) for surely the Priest and the Levite (our inferiour Officers) passe it by, with little or no regard, not- Looking on the things of other men.

And what doth the Minister in the second place? What Common-wealths men are we? We Spirituall men ought to- Looke also on the things of other men. We have a Cōmon-weale to take care of too- The common-weale of Israel. (Eph. 2. 12.) This should every Minister looke to; especially the Bishops, who have their title from a compound of the Text; the simple here (you heare) is, [...] hence- [...]: Inspectors, Su­pervisors, Superintendents; Such as are appointed, to- Looke on the things of other men; to provide for the Common good of the Church, both in Doctrine and Discipline. You know what our Apostle sayes of these men; The Elders that rule well are worthy of double honour, specially they which labour in the word and Doctrine. (1. Tim. 5. 17.) 1. They that rule well. (manage well the Pastorall staffe of Discipline) these are ho­nourable Common-wealths-men in Gods Israel. And this staffe had need be walking: for who sees not, that Schisme and Faction begin to be too sawcie and unruly? 2. But they that labor in the word and Doctrine, (they that communicate Spi­rituall Food to the Soules of the people) these are more Ho­nourable- [...], specially these. 3. And they that doe both (both rule well, and preach well) are worthy of double Ho­nour, indeed; And they that deny it them, envie it them, are worthy of Treble shame.

Then cannot we, for shame, but acknowledge our Happi­nesse: and give hearty thankes to God, Give to every man his duety: honor to whom honor is due. for the Honourable Common-wealths man of our Israel: Specially for his Indefa­tigable Labors in the word and Doctrine, learnedly and libe­rally communicated to the whole Church, Rom. 13. from Presso and [Page 21] Pulpit. And (without prejudice to the Pulpit) I may say, some of us are not worthy of this Happinesse: Some Dunghill-Cockes, that cannot distinguish betweene a Barly-corne, and a Iewell. But as Popish MOREN said of our Reverend IEVVELL, A [...]arem te, [...]ewelle, si non esses Zwinglianus: So may I of them, They would love him, Si; if hee were not so good as hee is. Every Critick will have a- Si, of Exception. You know the fable of the Frogges, the croking Animals were never pleased with their present Governour: when they had a Storke, he was too stirring; when they had a Stocke, hee was too still. And so it should seeme by their be­haviour, —Insultant, desultant: But a blow or two of the Pastorall staffe will make these Frogs dive under water. Meane time the Vulgar's envie is Vertues foile; and if yee seeke Vertue, you shall commonly find her by the Tracks of Envy; which, like a cunning Bloud-hound, still singles out the fattest Deere of the Heard- Invidia pernitiosum, optimis, t [...]lum. Envie levels her poysonous dart to those of best Desert.

Surely it much concernes all Clergie-men to looke to the Common Good of the Church. For the— blood of every soule, that perisheth vnder our hands, for want of a liberall distribution of Spirituall Food, shall bee required of vs. (Ezech. 3. 20.) And I wish our Apostles generall Reproofe in this Chapter of my Text Did not come too neare home to some of us, —Omnes, quae sua sunt quae­runt. (Phil. 2. 21.) Some that have most profit from the Church, yeeld, least profit, to the Church. Right like, that Inferiour Priest, of whom I have read: who whilst hee was without Preferment, had his Table, at meales, spread with a Net; to mind him of the My­sterie of his Profession, and to tell him, He was a Fi­sher of men; Afterward, being preferr'd, hee bad his servant: Phadr. lib. 3. Take away the Net, I have caught that I fisht for. Aesop Fab. Suspitione si quis errabit sua, et rapiet ad se, quo de­rit commune omnium, stul­te nu [...]abit ani­mi conscienti­am: Let them that be guilty, make the Application. [Page 22] Of whom that Father said truely, —Currunt ad Cathe­dram, non ad curam: They love the Chaire, better then the Pulpit. It's a wonder how men can have a Cure of soules, without Care. These men are rather Crassiani, than— Christiani, (Bub. lib. 5. de Asse.) More Secular, than Ecclesiasticall; very Demasses, indeed. Neither doe I speake this, in enuy, to the places, or Dignities, of any of my profession: rather, I grieve to heare our Sacred Calling, in them, play'd vpon, (not vniustly) Si quispi­am offendatur, & fibi vindicet, non habet quod expostulet cum eo, qui scripsit: ipse, si volet, secum agat in­iuriam, vrpote sui proditor, qui declaravit hoc ad se pro­prie pertinere: Erasm. Epist, ad Dorp.— Cu­rae leves loquuntur, Ingentes stupent. I deny not, but wee may, by Lawfull meanes, seeke Riches, and Preferment: —Wee have power to doe it as well as others. (1. Cor. 9. 1 2.) and— potestatem, non vsurpatam, sed datam (Ie­rome de pastor. Eccles.) A power not vsurp'd, but law­full derived; But, take his Distinction with you: Wee Ministers are to be consider'd in a double quality,— Vt Christiani, vt praepositi; As private men, as Mini­sters; In eo quod christiani, attendatur vtilitas nostra: in eo quod praepositi, non nisi vestra. In that wee are Pri­vate men, wee have reason to have a provident care of our Temporall estates, as other men: wee are not now maintain'd by Miracle; But in that wee are Mini­sters, our cheifest care should bee for our Cure. For— Wee bee vnto the Shepheards of Israell, that feede them­selves, should not the Shepheards feed the flockes? (Ezech. 34. 2.) And my Text doth, as it were Comment on this place, —Looke not every man (meerely) On his owne things, but every man also on the things of other men.

And what Common-wealths-men are private men, in the third place? O deare Christians and Countrymen, Gentlemen, Yeomen, and the like, who make vp the Body of the Commons: Remember, you are one anothers Members, knit together by the sinewes of po­licy, to one Monarchicall Head; Let it be your care, to study the welfare of Him, and one another. There [Page 23] bee three thinges, which doe much reioyce God (and most beautifie our Christian Religion) two where­of are— The vnity of Brethren, The love of Neigh­bours (Eccl. 25. 1) O quam bonum, et quam incundum; how good, and how comely a thing it is, brethren to dwell together in vnity, ( Psal. 133. 1.) Therefore as you tender Vnity and communitie, avoide base covetous­nesse, which is still of the nature of Democritus told Hippocrates, They daily plead one a­gainst another: the sonne a­gainst the Fa­ther. Brother a­gainst brother, Kindred and friends of the same quality, one against a­nother; and all this for riches. Hippocr. Epist. ad Damoget. Dividing: it di­vides the deerest friends; Brother and Brother.— Master, bid my brother divide the inheritance with mee, (Luc. 12. 13.) Hereto SENECA alludes— Video fer­rum ex eisdem tenebris esse prolatum, quibus aurum et ar­gentum: So that, somtimes, for body and for minde, Torture and torment in one Mine we finde. Du. Bart. Fur. I see yron digg'd out of the same darke myne, with gold and Siluer; Ne aut instrumentum in caedes mutuas deesset, aut pretium; That no meanes might be wanting of Mutuall contention; Meaning that coue­tousnesse begets bloody quarrels, ( De Benef. lib. 7. cap. 10) In which place the wise Heathen cryes out on the severall kinds of v [...]sury, springing from covetousnesse, in his time: and to one hee gives a bloody Epithet—San­guinolentae centesimae, (Loc. cit.) Bloody vsury: Because, like the Dur-fly, wheresoever it lights, it fetches blood of a Man's Estate.

This is so the breach of Peace and Charity, that it makes one man odious to another: So St. BASIL,— When the Ʋsurious Creditor, and penurious Debtor meet, Ille velut Canis ad praedam accurrit, hic verò, velut para­ta praeda congressum formidat. (In Psal. 15.) The one runnes as a Dog to the Prey: th' other, fearing to bee made a Prey, runnes away. For, saith hee, the Insolencies of the Creditor, (intollerable to an ingenuous spirit) must needs cause a detestation, —Coram uxore pude­facit, coram amicis contumelia afficit, in foro strangulat, malus in festo occursus, vitam non vivendam tibi subor­nat. (Ibidem.) Hee shames a man before his wife, re­proacheth a man before his friends, takes a man by the [Page 24] throat in the open Market, at a Feast, his meeting marres a mans mirth, and he makes a man weary of his life. And can this bee a good Common-wealths man? For a Gentleman to bee an Vsurer, is most ungenerous; for a Citizen, most uncivill; for a Minister, most un­clarkely, for any man-most unchristianlike.

What mischiefe doth it not bring upon the Common­weale? Whence are warres and contentions among you? Saint IAMES askes the question. ( Jam. 4. 1.) I will answere, are they not hence, even from Covetousnesse, Vsury, Fraud, Oppression?

It was SOCRATES complaint.- Propria crescunt, communia neglecta jacent: So these men grow privately rich by the publike Ruine: which must needs be, (if the Scriptures bee true) the ruine of themselves and posteritie in the end; For the curse of God is denoun­ced against it- Woe unto him that buildeth a Towne with bloud, and erecteth a Citie with iniquitiae. (Hab. 2. 12.) Id est, cursed is that Fortune which is fram'd of Ill-got­ten goods: the very Inanimate Materials whereof (the stone out of the Wall, and the beame out of the timber) shall cry for vengeance against the founder. (Vers. 11.) And where this Curse of GOD breathes upon any thing, it must needs bee blasted; Witnesse the Figge-tree. (Mat. 11. 21.)

Therefore, for the love of GOD, yee Magistrates, Ministers, and private men; Gentlemen, Yeomen, and all men, Remember the Common good of Church, and Common-weale. O let this be- Anglorum Hele­na, Christianorum Diana, The summe of your earthly de­light; Fight for it, pray for it, preach for it, practice for it; I say Remember it. And that you may remem­ber [Page 25] it the better, take an example or two, ere I conclude, along with you-

—When POLYCRATIDAS, with others, was sent Ambassador into a Province of Grecia: it was deman­ded them, before they could have Audience, whe­ther they came upon private Commission, or publike Le­gation? Whereto they answered, in a pithy Laconism [...], —Si impetremus, publice: Sin minus, or [...]vat [...] ▪ (Erasm. Apoph. lib. 4.) Wherein they had a speciall eye to their Countreys good, both wayes: if theyr Message succeeded, it should bee for their Countries Glory; if they had the Repulse, yet their Country should have no dishonour; they would rather take it upon themselves. When SYLLA had taken the Citty Palestrina; he gave order, to put all the inhabitants to death, save onely his Host; on whom hee would bestow his life, in requi­tall of his former Entertainement. But the Host refus'd his Courtesie, in these wordes: —Nolo patriae meae Ex­tinctori debere vitam. (Erasm. Apoph. lib. 6.) I will not bee beholden to the Destroyer of my Countrey, for my life: It shall never bee said, I'le out-live my Countrey, and so dyed amongst his fellow-Citti­zens. But to come neerer home: let the Vnited Pro­vinces learne vs to vnite our hearts, and to— Looke every man on the things of other Men: Alterius sic Altera pos. cit opem Horat. Eget Omnis a­micus amico. They finding any fallen into decay (Specially by designe­ment of Divine providence) doe voluntarily Contribute towards their Necessities: and that, by a kinde of Si­lent and close Beneficence; That neither themselves, who give, may doe it in Ostentation; nor they, who receive, may feare exprobation. A pious policy, and worthy imitation.

And now, because Examples are like flaming Beacons, which fame and time set on Hills, to draw vs to a De­fence of vertue, whenso'ere vice invades the Common-wealth [Page 26] of man; Let these examples▪ fyred by precepts, now flaming in your eyes from this saecred Hill of the Palpit, excite you all, to a Defence of Church and Cōmon-wealth; which are dangerously invaded by De­prau'd policy, and private Ends,—Looke not every man on his owne things, but every man also &c. That so the Multiplicity of our persons being joyn'd in a vnity of Affections vnto CHRIST, wee may be fit to Enioy the Glorious vision of the Trinity in Vnity, Father, Sonne, and Holy Ghost. One onely Wise, Invisible, incom­prehensible Majesty. To whom, &c.