IT is a peece of a Song (for so it is called Vers. 1. Alas, what should songs doe to an heauie heart, Pro. 25. [Page 2] 20. or Musicke in a day of Mourning, Howling and La­mentation is fitter for this oc­casion? Surely, as wee doe sometimes weepe for ioy; So doe wee Sing also for sorrow, Thus also doth the Prophet here; If it bee a Song, it is a Dump; Esayes Lachrymae; fit for that (Sheminith) grauis sym­phonia, as Tremelius turnes it, which some sad Psalmes were set vnto: 1. Chron. 55 21. Both the Dittie, Psal. 6. 1. and the Tune are dolefull: Psal. 12. 1. There are in it three passionate straines; Fauours, Wrongs, Reuenge: Blessings, Sinnes, Iudgement; Fauours and bles­sings from God to Israel; Sinnes (which are the highest wrongs) from Israel to God; Iudgements, by way of re­uenge, [Page 3] from God to Israel; and each of those follow vp­on other; God begins with fauours to his people; They answere him with their sinnes, hee replies vpon them with Iudgements; and all of these are in their height; the fauours of God are such as hee askes. What could be more; the sins are aggrauated by those fa­uours; what worse then wilde Grapes and disappointment? And the Iudgements must be aggrauated to the proportion of their sinnes, what worse then the Hedge taken away, the Wall broken, the Vinyard troden downe, and eaten vp: Let vs follow the stepps of God, and his Prophet, in all these; And when we haue pas­sed [Page 4] these in Israel, let vs seeke to them at home: What should I need to craue atten­tion; the busines is both Gods, and our owne.

God and wee beginne with fauours; fauours not meane and ordinary; not expressed in a right-downe affirmation, but in an expostulatorie, and selfe-conuincing Question; What could haue beene done more to my Vineyard that I haue not done to it? Euery word is a new obligation. That Israel is a Vineyard is no small fa­uour of God, that it is Gods Vineyard, is yet more; that it is Gods Vineyard so exqui­sitely cultiuated, as nothing more could bee either added, or desired, is most of all:

[Page 5] Israel is no vast Desert, no wilde Forrest, no moorish Fenne, no barren Heath, no thornie Thicket but a Vine­yard; a Soyle of vse and fruit. Looke where you will in Gods Booke yee shall neuer finde any liuely member of Gods Church compared to any but a fruitfull Tree; Not to a tall Cypresse the Em­bleme of vnprofitable Honor, nor to a smooth Ash the Em­bleme of vnprofitable Prela­cie, that doth nothing but beare Keyes: nor to a double-coloured Poplar, the Em­bleme of Dissimulation; nor to a wel shaded Plane, that hath nothing but Forme; nor to a hollow Maple, nor to a trem­bling Aspe; nor to a prickly [Page 6] Thorne; shortly, not to any Plant whatsoeuer whose fruit is not vsefull and beneficiall; Heare this then yee goodly Cedars, strong Elmes, fast­growing Willowes, sappie Sycomores, and all the rest of the fruitlesse trees of the earth, I meane all fashionable and barren professors whatsoeuer, yee may shoote vp in height, yee may spread farre, shade well, show faire, but what are yee good for? Yee may bee fit for the Forrest, Ditches, Hedgrowes of the World; yee are not for the true sauing soyle of Gods Israel; that is a Vineyard; there is place for none but Vines; & true Vines are fruitfull: He that abideth in me bringeth foorth much [Page 7] fruit, saith our Sauiour, Iohn 15. 5.

And of all fruits, what is comparable to that of the Vine? Let the Vine it selfe speake in Iothams Parable, Iud. 9. 19. Should I leaue my Wine which cheareth God and man? How is this? God cheared with Wine? It is an high hyperbole; Yet secon­ded by the God of truth; I will drinke no more of the fruit of this Vine, till I drinke it new with you in my Fathers kingdom, Mat. 26. 29. It must needes be an excellent liquor which is vsed to resemble the ioyes of heauen: Yea, the bloud of the Sonne of God, that cele­stial nectar, which to morrow shall cheere our Soules, is it [Page 8] otherwise resembled then by the bloud of the Grape? He is Vitis vera, the true Vine this is his iuice.

Alas; would God we had not too much cause to com­plaine of the pleasure of this fruit; Religion, Reason, Hu­manitie sauour not to the pa­late of many in comparison of it? Wine is a mocker, saith Salomon: How many thou­sands doth it daily cheate of their Substance, of their Patri­mony, of their Health, of their Wit, of their Sense, of their Life, of their Soule? Oh that we had the grace to bee sensi­ble of our owne scorne, and danger; But this is the honour of the fruit, and the shame of the man: the excesse is not [Page 9] more our sinne, then the de­licacie is the prayse of the Grape; For sweetnesse of ver­dure, then all Plants will yeild to the Vine; so tastfull, so plea­sing, so delightfull vnto God are the persons, the graces, the endeauours of his Israel. Their persons are, [...]. Rom. 12. 1. Their Loue is better then Wine Cant. 4. 10. Their Almes are [...], a sweete smel­ling sauour, Philip. 4. 18. Their prayers as euening Incense; of a most fragrant composi­tion; and, for the rest of their wordes; The roofe of their mouth is like the best Wine, Cant. 7. 9. Acceptation hath woont to bee the incourage­ment of forwardnesse; Hono­rable and beloued, how should [Page 10] this harten vs in our holy sta­tions, in our conscionable a­ctions; Whiles wee continue Vines it is not in the power of our imperfections, to lose our thankes; The delicatest Grape cannot bee so rellish-some to the palate of man, as our poore weake obediences are to the God of mercies. Thou hast rauished my heart, my Sister, my Spouse, thou hast rauished my heart; saith Christ of his Church, Cant. 4. 9. The Vine is a noble plant, but a feeble and tender one; Other trees grow vp alone out of the strength of their owne sap; this grouels on the ground, and rots if it haue not an Elme to prop it; Like as Man, the best creature, is in his birth [Page 11] most helplesse; and would presently die without outward succours; Such is the Israel of God; the worthiest peece of Gods Creation; yet of it selfe impotent to good; here is no growth, no life but from that Diuine Hand; Without Me can yee do nothing: They are no Vines that can stand a­lone; those proud Spirits, as they haue no need of God, so God hath no interest in them; His Israel is a Vineyard; and the Vine must be propped.

As a Vineyard, so Gods Vineyard. The Church shall be sure not to be Masterlesse: There is much waste ground that hath no Owner; our Globe can tell vs of a great part of the World, that hath [Page 12] no name but Incognita, not knowne, whether it haue any inhabitant; but a Vineyard was neuer without a Posses­sor; till Noah the true Ianus planted one, there was no newes of any; Come into some wilde Indian Forrest all furnished with goodly Trees, you know not whether euer man were there; Gods hand we are sure hath beene there; perhaps not mans; but if you come into a well dressed Vine­yard, where you see the Hil­lockes equally swelling, the stakes pitcht in a iust height & distance, and the Vines, hand­somly pruned, now it is easie to say (as the Philosopher did when he found Figures) Here hath bin a man, yea a good hus­band. [Page 13] There is an vniuersall prouidence of God ouer the World; but there is a speciall eye, and hand of God ouer his Church: In this God chal­lengeth a peculiar interest that is his (as wee heard worthily this Day) in a double right, of Confederation, of Redempti­on; Israel is my Sonne, yea my first borne, saith God to Pharaoh: Thou hast brought a Vine out of Egypt, thou hast cast out the heathen and plan­ted it, saith the Psalmist, 80. 8.

Oh the blasphemous diffi­dence of foolish men! Can we, dare we impute ill husbandry to the God of Heauen? Hath God a Vineyard, and shall he not tend it? Shall hee not mightily protect it? Goe on, [Page 14] yee Foxes, yee little Foxes, to spoile the tender Grapes; Goe on yee Boares of the Wood to waste this Vineyard, and ye wild beasts of the field to deuoure it; our sinnes, our sinnes haue giuen this scope to your violence, and our ca­lamitie: But yee shall once know that this Vineyard hath an Owner; euen the mightie God of Iacob; euery cluster that you haue spoiled shall be fetcht backe againe from the bloudie Wine-presse of his wrath: And in spight of all the gates of Hell, this Vine shall flourish. Euen so, Re­turne we beseech thee, O God of Hosts; looke downe from Heauen and visit this Vine: and the Vineyard which thy [Page 15] right hand hath planted: and the branch that thou madest strong for thy selfe.

Yee haue seene Israel a Vineyard, and Gods Vine­yard▪ now cast your eyes vp­on the fauours that God hath done to his Vineyard Israel; such, as that God appeales their owne hearts for Iudges; What could haue beene done more to my Vineyard that I haue not done? Marke, I beseech you; Hee doth not say, What could haue beene done more then hath beene done, but, more, that I haue not done; challenging all the acts done to his Vineyard for his owne; as the Soyle is his, so is all the Culture; Hee that else where makes himselfe the Vine, and his Father the Hus­bandman, [Page 16] here, makes Israel the Vine, and himselfe the Husbandman; nothing is, no­thing can bee done to his Church that passeth not his hands: My Father still wor­keth, saith hee, and I worke. This worke, this care knowes no end, no limits. Many a good Husband ouer-taskes himselfe, and vndertakes more, then his eye can ouer­looke, or his hand sway; and therefore is faine to trust to the menagement of others; and it speedes thereafter. But the Owner of this Vineyard is euery where; and workes where euer he is; nothing can passe his eye, euery thing must passe his hand; This is the difference betwixt Salomons [Page 17] Vineyard, and his that is grea­ter then Salomon; Salomon lets out his Vineyard to Keepers, Cant. 8. 11. Christ keepes his in his owne hand; Hee vseth in­deed the helpe of Men, but as Tooles, rather then as A­gents, he workes by them, they cannot worke but by him; Are any of you great Ones, Bene­factours to his Church (a rare stile I confesse in these not da­tiue but ablatiue times) yee are but as the hands of the Subalmoners of Heauen: God giues by you: Are any great Potentates of the earth secret or open persecutours of his Church: Ashur is the rod of my wrath, saith God; They are but as Gods pruning Kniues, to make his Vine [Page 18] bleede out her superfluous iuice: God cuts by them: He is the Author of both, men are the instruments. To him must we returne the prayse of his mercie in the one, and in the other, the awe of his iudgements, what euer is done to his Church, God doth it himselfe. Neither doth hee say, What could I haue done more that I haue not done, as our for­mer Translation reads it, with a reference to his absolute power; according whereto, we know that he can do more then hee doth, more then hee will doe, but ( [...]) Quid faciendum; What could haue beene done more in respect of the exigence of the occasion; Would God set his omnipo­tent [Page 19] Power vpon it, we know hee could make all the World Israel; he could make all Israel Saints, hee could haue made Deuils men, men Angels. But God vses not to proceed ac­cording to the rule of an ab­solute Omnipotencie, but ac­cording to the Oeconomie of his most holy, most wise, most iust Decrees: Whereby hee hath chalked out vnto men those wayes, and helpes of sal­uation, which hee sees fit for the attainment of that end; these are they wherein he hath not beene fayling to his Is­rael.

Of these hee sayes, What could haue beene done more that I haue not done? See what no­tice God takes, and what rec­konings [Page 20] hee keepes of all the good that hee doth to any Church or people; he files vp all his blessings; Hee is boun­tifull not profuse; open-han­ded, but not so as that his lar­gesse makes him respectlesse or forgetfull of his beneficen­ces; hee giues not like the pi­cture of Fortune, blindfol­ded; or, like an Almoner in a throng, hee knowes not to whom; he notes both the man and the fauour; In our gifts, our left hand may not know what our right hand doth, be­cause our weaknesse is subiect to a proud-selfe-conceit, and a mis-opinion of too much ob­ligation in the Receiuer; but he, whose infinite goodnesse is not liable to any danger of [Page 21] those infirmities which fol­low our sinfull nature, sets all his mercies on the score, and will not balke one of the least. Hee that could say to Israel I tooke thee from among the Pots, and to Dauid, I tooke thee from following the Ewes great with Lambe; doe yee not thinke he still sayes to his An­ointed, I brought you from weake in the Cradle to strong in the Throne; I kept you from treacherous hands; I re­turnd you safe from the dan­gers of your Southerne Voy­age I haue giuen you not the hands and knees, but the harts of your Subiects. Doe I not thinke hee saith to mee, I brought thee from the ferule to a pastorall staffe; to another, [Page 22] I brought thee from the bench of Iustice to the seate of Ho­nour; to an other I deliuered thee from the Sword of thine Enemie, from the bed of thy sicknesse, from the walls of thy restraint, from the Pow­der Myne; I made thee No­ble, thee Rich, thee Potent; I made this Country populous, that Citie wealthy, this King­dome strong, Bee sure, if we be forgetfull, God will not mis-reckon his owne mercies: Our fauours are (like our selues) poore and impotent, worthy to bee scribled vpon the Sand, that they may bee washt off with the next waue, his, are full of goodnesse, and infinite compassion, fit for the Marble of an eternall remem­brance. [Page 23] Honourable and be­loued, Why doe not we keepe one part of the Tally, as hee keepes the other, that so wee may hold eeuen reckonings with our munificent God? How should wee meditate continually of the gracious and wonderfull works of his bountie, knowing that God hath so done his great works, that they ought to bee had in perpetuall memory; How should wee gratefully recount his fauours, and call the World about vs, with the sweete sin­ger of Israel; Come hither, and heare all yee that feare God, and I will tell you what hee hath done for my soule, Psal. 56. 16. O God it is a iust quarrell that thou hast against vs for our [Page 24] vnthankfulnesse; the familia­ritie of thy blessings haue drawne them into neglect. Alas, thy mercies haue not beene sowne, but buried in vs; We haue beene gulfes to swal­low them, not repositories to keepe them; How worthily do we smart, because wee forget. How iustly are thy iudge­ments seene vpon vs, because thy mercies are not. Away with this wretched ingrati­tude; Oh loue the Lord, Psal. 31. 23. all yee his Saints, for the Lord preser­ueth the faithfull, and plentifully rewardeth the proud doer.

What then is it, O Lord, what is it that thou hast done, then which more could not bee done for thy Vineyard? Thou best knowest thine own mercies, and canst best ex­presse [Page 25] them: thou that wouldst not haue vs search into thy counsels, wouldst not haue vs ignorant of thy fauours: those are particularized in the fore­going words: In thy choice. In thy fence, In picking, In plan­ting, in ouersight, in pressing;

First, there is the aduan­tage of the place chosen; where hath hee setled his Vineyard but vpon a very fruitfull Hill? A double aduantage, An hill, and very fruitfull: Hils are held best for Vines; the de­cliuitie whereof giues much strength to the reflexion; so as the most generous Vines are noted to grow vpon the hils. Yet, there are barren hils; nothing but heapes of vnpro­fitable sands; this is a fruitfull [Page 26] hill, yea superlatiuely fruitfull, the home of the Son of oyle, as it is in the originall; that is, by an Hebraisme; an hill emi­nently fat and fertile.

But what would it auaile the ground to bee fruitfull, if it bee vnfenced, that the wild Bore, or the Foxes may spoyle it: as good no fruit as to no purpose.

Loe then here, Secondly, both an hedge, and, least that should not bee sufficient, a Wall.

But to what purpose should it be fenced with stones with­out, if it bee choaked with stones within; As therefore thirdly the stones were laide together in the Wall, for de­fence; So they were gathered [Page 27] off from the soyle to auoide offence.

But to what purpose is the fruitfulnesse, fencing, stoning, if the ground yeeld a plenti­full Crop of Bryers, Thistles, Weedes? Iniussa virescunt gra­mina; ill Weedes grow fast; here is therefore, Fourthly, the maine fauour to this Vine­yard, that the owner hath planted it with choisest Vines; It is the praise of the Earth, to softer any Plant that is put into the bosome of it; it is the chief care of the Husbandman to store it with Mants of worth:

Now all this prouision of soyle, Fencing, Stoning, Plan­ting, were nothing without a continual ouer-sight; the wise owner therfore. Fiftly, builds, [Page 28] not a Bowre, not a Banque­ting house, for pleasure, but a Towre for suruay; and that not in some obscure Angle, but in the midst of the Vine­yard, that hee may view the carriage of his labourers, and descrie the first danger of the annoyances.

Lastly, to what purpose were all this choyce, Fencing, Stoning, Planting, ouer-sight, if when the Grapes are grown to their due ripenesse, they should not bee improued to an vsefull Vintage, this must be done by the Wine-presse; That is set vp: and now, what can remaine, but the setting vnder of Vessels to receiue the comfortable iuice, that shall flow from these, so well hus­banded clusters.

[Page 29] All this hath God done for his Vinyard, what could haue beene done more?

Not to dwell in the mysts of Allegories; God himselfe hath reade this Riddle. The Vineyard of the Lord of hoasts is the house of Israel: Verse 7. And the house of Israel is his Church. The Church is Gods hill, conspicuous for his wonder­full fauours (though not e­uer) euen to the eye of the World; not an hidden vnhee­ded Valley. A fruitfull Hill, not by nature, but by grace; Na­ture was like it selfe, in it, in the World; God hath taken it in from the barren Downes, and gooded it: his choice did not find but make it thus.

Thus chosen hee hath fen­ced [Page 30] it about with the hedge of Discipline, with the wall of his Almightie protection.

Thus fenced hee hath or­dained, by iust censures to picke out of it those stones of offence, which might hinder their holy proceedings, and keepe downe the grouth of the Vines; whether scanda­lous Men, false Opinions, or euill Occurrences.

Thus cleared, he hath plan­ted it with the choysest Vines of gracious motions, of whol­some Doctrines,

Thus planted, hee hath o­uerlookt it from the Watch­towre of Heauen, in a carefull inspection vpon their wayes, in a prouident care of their preseruation.

[Page 31] Thus ouer-looked, he hath indeuoured to improue it by his seasonable Wine-presse in reducing all these powers and fauours, to act, to vse; whe­ther by fatherly corrections, or by suggesting meet oppor­tunities of practice; And now hauing thus chosen, fenced, cleared, planted, watched, and ordered to straine his Vines, hee sayes most iustly what could haue beene done more that I haue not done?

Certainely it is not in the power of any humane appre­hension to conceiue what act could be added to perfect his culture, what blessing could bee added to the indearing of a Church. If hee haue made choyce of a people for his [Page 32] owne; If he haue blessed them with good gouernement, with safe protection, If he haue remoued all hinderances of their proficiencie; If hee haue giuen them wholesome inst­ructions, and plide them with solicitations to good; If his prouident eye haue beene e­uer ouer them for their deli­uerances; If lastly, he haue v­sed both faire & foule meanes to wring from them the good iuice of their obedience; Say men are Angels. What could haue beene done more? What Church so euer in the World can make good to it selfe these specialities of mercie, Let it know that God hath abated nothing to it of the height of his fauour.

[Page 33] These are the fauours wherewith God hath begun to Israel, now turne your eares to the answere that Israel re­turnes to God, see the mer­cies of a good God requited with the rebellions of a wic­ked people; wherefore when I looked that it should bring forth grapes, brought it forth wilde grapes? A wofull issue of such blessings: wild grapes, and that with the disappoint­ment of Gods expectation.

Two vsual faults doth God find with any vicious Tree; No fruit, Ill fruit, The one in omission of good, the other, in commission of sinne: The fig-tree in the way is cursed for the one; Israel here taxed for the other.

[Page 34] What then are these wilde, or as Pagnine renders it vuae putidae, rotten Grapes? God hath not left it to our ghesse, but hath plainly told vs v. 7. in an elegant parenomasie I loo­ked for ( [...]) iudgement and behold ( [...]) a wound or scab: that is oppression) I lookt for [...] Iustice, and be­hold ( [...]) clamour. General­ly what euer disposition or act, vncultured nature doth, or would produce of it selfe, that is a wild grape: Particularly, the Holy Ghost hath here instanced in seuerall sinnes, so stiled: A self-greatning oppres­sion, vers. 8. A setled drunken­nesse and wilfull debauched­nesse, vers. 11. A determined resolution of wicked courses, [Page 35] verse 18. A nicknaming of good and euill, verse 20. A selfe conceitednesse in their owne wayes, verse 21. Briberie in their Iudges, 1. 23. Pride in their women 3. 16. obdured infidelitie in all 6. 10. Wilde grapes indeed, such as cor­rupted nature yeelds without a correction, without an alte­ration: shee her selfe is wilde; shee can yeeld but what shee hath, what she is; Please your selues who list in the opinion of your faire, and sweet, and plausible disposition; yee shall find nature at her best but a wild Vine; In me that is in my flesh there dwelleth no good; saith the chosen Vessell: Wild grapes, for the harshnesse and fowrenesse of the taste; for [Page 36] the odiousnesse of their Ver­dure to the palate of the Al­mightie, the best fruits of na­ture are but glorious sinnes, the worst are horrible abho­minations: Such are the wild grapes of Israel; which yet could not haue beene so ill if God had not beene put into an expectation of better, and if this expectation had not bin crossed with disappointment: Wherefore, when I looked that it should bring forth Grapes, brought it forth wilde Grapes? Had only Maples, or Thornes, or Willowes growne there, God would not haue lookt for Grapes; had only wilde Vines growne there; GOD would not haue lookt for plea­sing clusters, but now that [Page 37] God furnished the Soyle with Noble and Generous Plants, with what scorne, and indig­nation doth hee looke vpon wilde Grapes? Fauours be­stowed raise expectation, and expectation frustated doubles the iudgement: The very leaues and the high way drew a curse vpon the Fig-tree; Woe be to thee Chorazin, Woe be to thee Bethsaida. Sonne of man what shall be done to the Vine of all trees? Woe bee to thee O Vineyard of Israel: I will take away the hedge thereof, and it shall bee eaten vp; I will breake downe the wall, and it shall bee trodden downe.

My speech should now des­cend to the wofull vengeance, that God threats to and in­flicts [Page 38] vpon his Israel; A fit Theame for so heauie a day; the Hedge of good gouern­ment and wholsome Lawes shall bee trodden downe; the wall of Diuine Protection shall be broken; the beasts of the Field and Forrest shall be let in; the Grapes deuoured, the Trees brouzed and tram­pled vpon, the roots extirpate; to the full and finall vastation of Israel; to the scorne and his­sing of all Nations, to the iust terror of all the World, whiles that dearling people which was once the example of Gods mercy, is now becomne the fearefull spectacle of his furie, and reuenge; suruiuing only in some few abhorred, and despised Vagabonds, to [Page 39] shew that there was once such a Nation: But the time and occasion call my thoughts homeward, and inuite me ra­ther, to spend the rest of my houre, in paralleling Israels blessings, sinnes, threats of iudgement with our owne: Wherein our interest shall bee a sufficient motiue of our at­tention; Gather you together therefore, gather you, O Na­tion, not worthy to be loued; and cast backe your eyes vpon those incomparable fauours, wherewith God hath prouo­ked, and indeared this Iland; in which, I dare boldly say we are, at the least, his second Is­rael. How hath hee chosen vs out of all the Earth, and diui­ded vs from the rest of the [Page 40] World, that wee might bee a singular patterne, and strange wonder of his bountie; what should I speake of the whole­some temper of our Clime; the rich prouision of all vse­full Commodities; so as wee cannot say only as Sanchez did, I haue moysture enough within my owne shell, but as Dauid did, Poculum exuberans, My cup runnes ouer to the sup­ply of our Neighbour Nati­ons; what speake I of the po­pulousnesse of our Cities, the defencednesse of our shoares; these are nothing to that hea­uenly treasure of the Gospel, which makes vs the Vineyard of God and that sweet peace, which giues vs the happie fru­ition of that sauing Gospel: [Page 41] Albion doe we call it? nay (as he rightly) Polyolbion; richly blessed; O God, what, where is the Nation, that can emu­late vs in these fauours?

How hath hee fenced vs a­bout, with the hedge of good Discipline, of wholesome Lawes, of gracious Gouern­ment; with the brazen wall of his Almightie, and mira­culous protection; Neuer Land had more exquisite Rules of Iustice, whether mute, or speaking: Hee hath not left vs to the mercie of a rude Anarchie, or a tyrannicall violence, but hath regulated vs by Lawes of our owne as­king, and swayd vs by the iust Scepters of moderate Princes▪

Neuer Land had more con­uincing [Page 42] proofes of an Omni­potent Tuition; whether a­gainst forraine Powers, or se­cret Conspiracies; Forget if yee can the yeare of our Inua­sion, the Day of our Purim; Besides the many particu­larities of our deliuerances filed vp by the pen of one of our worthy Prelates.

How hath hee giuen vs meanes to remoue the rubs of our growth; and to gather a­way the stones of false do­ctrine, of hereticall prauitie, of mischieuous machinations that might hold downe his truth: And, which is the head of all, How hath he brought our Vine out of the Egypt of Popish Superstition, and plan­ted it; In plaine termes; how [Page 43] hath hee made vs a truly-or­thodoxe Church; eminent for puritie of doctrine, for the graue and reuerend solemni­tie of true Sacraments, for the due forme of gouernment, for the pious and Religious forme of our publike Lytur­gie; with what plentie hath hee showred vpon vs the first and latter raine of his heauenly Gospel? With what rare gifts hath hee graced our Teachers? With what pregnant spirits hath hee furnisht our Acade­mies? With what competencie of maintenance hath he heart­ned all learned Professions? So as in these regards; we may say of the Church of England, Many Daughters haue done ver­tuously, Prou. 31. 29. but thou excellest them all.

[Page 44] How hath the vigilant eye of his prouidence out of his doore of Heauen watcht ouer this Iland for good? not an hel­lish Pioner could mine vnder ground, but hee espied him; not a darke Lanterne could offer to deceiue midnight, but he descryes it; not a plot, not a purpose of euill could looke out, but he hath discouered it; and shamed the Agents, and glorified his mercie in our de­liuerance.

Lastly, how infinitely hath his louing care laboured to bring vs to good? What sweet opportunities, and incourage­ments hath hee giuen vs of a fruitfull obedience? and when his fatherly counsels would not worke with vs, how hath [Page 45] he scruzed vs in the Winepresse of his heauie afflictions; one while, with a raging Pesti­lence, another while, with the insolence and preualence of enemies, one while with vn­kindly seasons, another while, with stormie and wracking tempests, if by any meanes hee might fetcht from vs the precious iuice of true peni­tence, and faithfull obedience; that we might turne and liue; If the presse bee weightie, yet the wine were sweet.

Lay now all these together, And what could haue beene done more for our Vineyard, O God, that thou hast not done? Looke about you, Honourable and Christian hearers, and see whether God haue done thus [Page 46] with any Nation; Oh neuer, neuer was any people so bound to a God: Other neigh­bouring Regions would think themselues happie in one drop of those blessings which haue powred downe thicke vpon vs: Alas, they are in a vaporous and marish vale, whiles wee are seated on the fruitfull Hill; they lie open to the massacring Knife of an enemie, whiles we are fenced: they are clogged with misera­ble incumbrances, whiles we are free; Briers, and Bram­bles ouerspread them, whiles we are choicely planted; their tower is of offence, their wine­presse is of bloud. Oh the la­mentable condition of more likely Vineyards then our [Page 47] owne; who can but weepe and bleed to see these wofull calamities that are falne vpon the late famous and flouri­shing Churches of Reformed Christendome? Oh, for that Palatine Vine, late inocula­ted with a precious bud of our Royall Stemme; that Vine not long since rich in goodly clusters; now the in­sultation of Boares, and prey of Foxes; Oh for those poore distressed Christians in France, Boheme, Silesia, Morauia, Ger­manie, Austria, Valtoline, that groane vnder the tyrannous yoake of Antichristian op­pression; how glad would they bee of the crummes of our Feasts; how rich would they esteeme themselues with the [Page 48] very gleanings of our plenti­full crop of prosperitie; How do they looke vp at vs, as euen now Militantly triumphant, whiles they are miserably wal­lowing in dust and bloud; and wonder to see the Sun-shine vpon our hill, whiles they are drenched with storme and tempest in the Valley?

What are we, O God, what are we, that thou shouldst bee thus rich in thy mercies to vs, whiles thou art so seuere in thy iudgements vnto them? It is too much, Lord, it is too much, that thou hast done for so sinfull and rebellious a people.

Cast now your eyes aside a little, and, after the view of Gods fauours, see some little [Page 49] glimpse of our requitall; say, then, say, O Nation not wor­thy to be beloued; What fruit haue ye returnd to your bene­ficent God? Sin is impudent; but let me challenge the impu­dent forehead of sinne it selfe; Are they not sowre and wilde Grapes that we haue yeelded? Are we lesse deep in the sins of Israel, then in Israels blessings? Complaints, I know, are vn­pleasing, how euer iust; but now, not more vnpleasing thē necessarie, Wo is me, my mother, Ier. 15. 10. that thou hast horne me a man of contention. I must cry out in this sad day of the sins of my people.

The Searchers of Canaan, when they came to the brook of Esheol, they cut down a branch, with a cluster of Grapes, and car­ried [Page 50] it on a staffe betweene two, to shew Israel the fruit of the Land, Numb. 13. 23. Giue me leaue, in the search of our Israel, to present your eyes with some of the wilde grapes that grow there, on euery hedge: And what if they bee the very same that grew in this degenerated Vineyard of Israel?

Where we meet first with oppression; a Lordly sinne, and that challengeth prece­dencie (as which is common­ly incident to none but the great (though a poore oppres­sor (as he is vnkindly) so he is a monster of mercilesnesse.) Oh the loud shrieks and cla­mours of this crying sinne! What grinding of faces, what racking of Rents, what de­tention [Page 51] of wages, what inclo­sing of Commons, what in­grossing of Commodities, what griping exactions, what strayning the aduantages of greatnesse, what vnequall le­uies of Legal payments, what spightfull Sutes, what Depo­pulations, what Vsuries, what violences aboūd euery where?

The sighes, the teares, the bloud of the poore pierce the Heauens, and call for a feare­full retribution; This is a sowre Grape indeed, and that makes God to wring his face in an angry detestation.

Drunkennesse is the next; not so odious in the weaknes of it as in the strength: Oh wofull glory; strong to drinke: Woe is me, how is the World [Page 52] tum'd beast? What bouzing, and quaffing, and whiffing, and healthing is there on eue­ry bench; and what reeling and staggering in our streets? What drinking by the Yard, the Die, the Dozen? What forcing of pledges. VVhat quarrels for measure; and forme? How is that becomme an excuse of villany, which any villany might rather excuse. I was drunke, How hath this torrent, yea this deluge of excesse in meates and drinks drowned the face of the Earth, and risen many Cubits aboue the highest Mountaines of Religion and good Lawes? Yea would God I might not say that which I feare; and shame, and grieue [Page 53] to say, that euen some of them which square the Arke for o­thers, haue beene inwardly drowned, and discouered their nakednesse. That other inun­dation, scoured the World, this impures it, and what but a Deluge of fire can wash it from so abominable filthines.

Let no Popish Eaues-drop­per now smile to thinke what aduantage I giue by so deepe a censure of our owne professi­on; Alas, these sinnes know no difference of Religions; would God they themselues were not rather more deepe in these foule enormities; we ex­tenuate not our guilt; what e­uer wee sinne, wee condemne it as mortall; they palliate wickednesse with the faire [Page 54] pretence of Venialitie; short­ly; They accuse vs, we them, God both:

But where am I? How ea­sie is it for a man to loose him­selfe in the sinnes of the time? It is not for mee to haue mine habitation in these blacke Tents; Let me passe through them running: VVhere can a man cast his eye not to see that which may vexe his soule?

Here Briberie and corrup­tion in the seats of Iudicature: their Periuries at the Barre; here partialitie and vniust conniuencie in Magistrates, there disorder in those that should be Teachers; Here Sa­criledge in Patrons, there Si­moniacall contracts in vncon­scionable Leuits; Here bloodie [Page 55] Oathes and Execrations, there scurrile prophanenesse. Here cozening in bargaines, there breaking of promises; Here persfidious Vndermi­nings, there flattering suppa­rasitations: Here pride in both Sexes, but especially the wea­ker, there Luxurie and VVan­tonnesse.

Here contempt of Gods Messengers, there neglect of his Ordinances, and violations of his Dayes: the time and my breath would sooner faile me then this wofull Bed­roll of wickednesse:

Yet alas, were these the sinnes of Ignorance, of Infir­mitie, they might bee more worthy of pittie then hatred; But oh, the high hand of our [Page 56] presumptuous offences, wee draw iniquitie with the strings of vanitie, vp to the head, vp to the eare, and shoot vp these hatefull shafts against heauen▪ Did wee sit in darknesse and the shadow of death, as too many Pagan and Popish Re­gions doe, these workes of darknesse would be lesse in­tolerable: but now, that the beames of the glorious Go­spell haue shined thus long, thus bright in our faces; Oh me, what can we plead against our owne confusion? Oh Lord, where shall we appeare, when thy very mercies aggra­uate our sinnes, and thy iudge­ments.

Why shouldst thou not expect fruit from a Vineyard so cho­sen, [Page 57] so husbāded, & wo worth our wretchednesse that haue thus repayd thee; Be confoun­ded in thy selfe, O my Soule, bee confounded to see these deplored retributions; Are these Grapes for a God? Doe yee thus requite the Lord, O foolish people and vniust; Hath hee for this made vs the mirrour of his mercies to all the World, that we should so shamefully turn his graces in­to wantonnesse? Are these the fruites of his choyce, his Fencing, his Reforming, his Planting, his watch Towre, his Winepresse? Dan 9. 4. O Lord; the great and dreadfull God, kee­ping the couenants, and mer­cies to them that loue thee, we haue sinned, and commit­ted [Page 58] iniquitie, and haue rebel­led, by departing from thy precepts, and from thy iudge­ments; Oh Lord, righteous­nesse belongeth to thee, but vnto vs confusion of faces, as at this day; wee know, we ac­knowledge how iust it may bee with thee to pull vp our hedges, to breake downe our Wall, to root vp our Vines; to destroy and depopulate our Nation, to make vs the scorne and Prouerbe of all Genera­tions; But O our God, Let thine anger and thy fury bee tur­ned away from thy Ierusalem, Dan. 9. 16, 19. thy holy Mountaine. O Lord heare, O Lord forgiue, O Lord harken, and doe: deferre not for thine owne sake, O our God, for thy Citie, and thy people are called by thy Name:

[Page 59] But alas, what speake I of not deferring, to a God of mercie, who is more forward to giue, then we to craue; and more loath to strike then wee to smart, and when hee must strike, complaines, Why will ye dye O house of Israel? Let mee rather turne this speech to our selues; the delay is ours; Yet it is not too late, either for our returne, or his mercies; The decree is not (to vs) gone forth, till it bee executed; As yet our Hedge stands, our wall is firme, our Vine growes; These sharpe monitions, these touches of Iudgement haue beene for our warning, not for our ruine; Who knowes if he will not returne, and yet leaue a blessing behind him: [Page 60] Oh that we could turne vnto him with all our heart, with Fasting, and with Weeping, and with Mourning; Oh that wee could truely and effectu­ally abandon all those abho­minable Sinnes, that haue stir­red vp the Anger of our God against vs; and in this our day, this day of our solemne hu­miliation, renue the Vowes of our holy and conscionable o­bedience: Lord God, it must bee thou onely that must doe it; Oh strike thou our flintie hearts with a sound remorse, and melt them into teares of penitence for al our sins; Con­uert vs vnto thee, and we shal be conuerted; Lord heare our Prayers, and regard our teares, and reforme our Liues, and [Page 61] remoue thy Plagues, and re­nue thy louing countenance, and continue & adde to thine old mercies, Lord affect vs with thy fauours, humble vs for our Sinnes; terrifie vs with thy Iudgements; that so thou maist hold on thy fauours, and forgiue our Sinnes, and remoue thy Iudgements; euen for the sake of the Sonne of thy loue Iesus Christ the righteous, to whom, &c.

HEE that was once tossed in the confluēce of two Seas, Acts 27. 41. was once no lesse straited in his resolutions betwixt life and death, Philip. 1. 23. Neither doth my Text argue him in any other case here; As there he knew not whether hee should choose, so [Page 68] here hee knew not whether hee had. I am crucified, there hee is dead: yet I liue, there he is aliue againe; Yet not I, there he liues not; but Christ in mee, there hee more then liues. This holy correction makes my Text full of wonders, full of sacred riddles. 1. The liuing God is dead vpon the crosse, Christ crucified; 2. St. Paul who dyed by the sword, dyes on the crosse. 3. St. Paul who was not Paul till after Christs death, is yet crucified with Christ. 4. St. Paul thus crucified yet liues. 5. St. Paul liues not himselfe, whiles he liues; 6. Christ who is crucified, liues in Paul; who was crucified with him.

See then here both a Lent, and an Easter; A Lent of mortification, [Page 69] I am crucified with Christ. An Easter of resurrection, and life, I liue, yet not I, but Christ liues in mee: The Lent of my Text will bee sufficient (as proper) for this sea­son; wherein my speech shall passe through three long stages of discourse: Christ crucified, St. Paul crucified, St. Paul crucified with Christ. In all which, your Hono­rable and Christian patience, shall as much shorten my way, as my care shall shorten the way to your patience.

Christs crosse is the first lesson of our infancy, worthy to bee our last, and all: The great Doctor of the Gentiles affected not to fly any higher pitch. Grande crucis sa­cramentū, as Ambrose. This is the greatest wonder that euer earth, [Page 70] or heauen yeelded. God in car­nate was [...], 1 Tim. 3. 16. but God suffering, and dying was so much more, as death is more penall then birth: The Godhead of man, and the blood of God are two such miracles, as the Angels of heauen can neuer enough looke into, neuer admire enough.

Ruffine tells vs that among the sacred characters of the Egypti­ans, the crosse was anciently one, which was said to signifie eternall life; hence their learneder sort were conuerted to, & confir­med in the faith. Surely, we know that in Gods Hieroglyphicks, e­ternall life is both represented, and exhibited to vs by the Crosse. That the Crosse of Christ was made of the tree of life, a slip [Page 71] the Angels gaue to Adams sonne, out of Paradise, is but a Iewish legend; Galatine may beleeue it, not wee; but; that it is made the tree of life to all beleeuers, we are sure; This is the onely scale of heauen; neuer man ascended thi­ther, but by it. By this, Christ himselfe climbd vp to his owne glory. Dominus regnauit a ligno, as Tertullian translates that of the Psalme; Father glorifie thy name, that is saith he, Duc me ad crucem, Lift me vp to the tree, not of my shame, but of my triumph. Be­hold, we preach Christ crucified (saith St. Paul) to the Iewes a stumbling blocke, to the Greekes, foolishnesse; but to them which are called, Christ the power of God, and the wisdome of God 1 Cor. 1. 23. Foolish men, that [Page 72] stumble at power, and deride wisedome. Vpbraid vs now ye fond Iewes and Pagans, with a a crucified Sauiour; it is our glo­rie, it is our happinesse; which ye make our reproch: had not our Sauiour dyed, he could haue bin no Sauiour for vs; had not our Sauiour dyed, we could not haue liued; See now the flagge of our deare Redeemer, this Crosse, shi­ning eminently, in loco pudoris, in our forheads: and if we had any place more high, more conspi­cuous, more honourable, there we would aduance it. O blessed Iesu, when thou art thus lifted vpon thy crosse, thou drawest all hearts vnto thee: there thou lea­dest captiuity captiue, and giuest giuest gifts vnto men. Yee are [Page 73] deceiued O yee blind Iewes and Paynimes, ye are deceiued; It is not a gibbet, it is a throne of ho­nour, to which our Sauiour is raised. A throne of such honour, as to which heauen and earth, and hell, doe and must veile. The Sun hides his awfull head, the earth trembles, the rockes rend, the graues open, and all the frame of nature doth homage to their Lord in this secret, but diuine pompe of his crucifixion▪ And whiles yee thinke his feet and hands despicably fixed, behold, he is powerfully trampling vpon hell and death, and setting vp trophees of his most glorious vi­ctory; and scattering euerlasting Crownes, and Scepters vnto all beleeuers: O Sauiour, I doe ra­ther [Page 74] more adore thee, on the Cal­uary of thy passion, then on the Tabor of thy transfiguration, or the Oliuet of thine ascension: and cannot so affectuously blesse thee for Pater clarifica, Father glorifie me, as, for, My God, my God, why hast thou forsaken me; sith it is no newes for God to bee great, and glorious; but, for the eternall and euer-liuing God, to be abased; to be abased vnto death, to the death of the crosse, is that which could not but amaze the Angels, and confound Deuills, and so much more magnifies thine infinit mer­cie, by how much an infinite person would become more ig­nominious. All Hosannaes of men, all Alleluiahs of Saints and Angels come short of this Maie­sticke [Page 75] humiliation: Blessing, honour, glory, and power be vnto him that sits vpon the throne, and to the Lambe for euer, and euer, Reuel. 5. 13. And yee (honorable and beloued) as euer ye hope to make musicke in heauen, learne to tune your harpes to the note and ditty of these heauenly Elders; Reioyce in this, & reioyce in nothing but this crosse; not in your transitory honors, titles, treasures, w ^ch will at the last leaue you inconsolately sorrowfull; but in this crosse of Christ; whereby the world is crucified to you, and you to the world. Oh clip and embrace this precious crosse with both your armes, and say with that blessed Martyr, Amor meus cruci­fixus est, my loue is crucified. [Page 76] Those that haue searched into the monuments of Ierusalem, write that our Sauiour was crucified with his face to the West; which howsoeuer spightfully meant of the Iewes, (as not allowing him worthy to looke on the holy Ci­tie and Temple) yet, was not without a mystery; His eyes looke to the Gen­tiles &c. Oculi eius su­per Gentes respiciunt saith the Psal­mist; As Christ therefore on his crosse look't towards vs sin­ners of the Gentiles; so let vs look vp to him; Let our eyes be lift vp to this brazen serpent, for the cure of the deadly stings (of that old serpent: See him, O all ye behol­ders; see him hanging vpon the tree of shame, of curse, to rescue you from curse, and confusion, and to feoffe you in euerlasting [Page 77] blessednesse: see him stretching out his armes to receiue, and em­brace you; hanging downe his head to take view of your misery, opening his precious side to re­ceiue you into his bosome, ope­ning his very heart to take you in thither, pouring out thence wa­ter to wash you, and blood to redeeme you: O all ye Nazarites that passe by, out of this dead Ly­on, seeke and find the true honey of vnspeakable, and endlesse comfort.

And ye great Masters of Israel, whose lips professe to preserue knowledge, leaue all curious and needlesse disquisitions, and with that diuine and extaticall Doctor of the Gentiles, care onely to know, to preach, Christ and him crucified.

[Page 78] But this, though the summe of the Gospell, is not the maine drift of my Text: I may not dwell in it, though I am loath to part with so sweet a meditation: From Christ crucified turne your eyes to Paul crucified; you haue read him dying by the sword; heare him dying by the crosse; and see his morall, spirituall, li­uing crucifixion.

Our Apostle is two men, Saul and Paul; The old man, and the new; in respect of the old man he is crucified and dead to the law of sinne; so as that sinne is dead in him; neither is it other­wise with euery regenerate. Sin hath a body, as well as the man hath, (who shall deliuer mee from this body of death? Rom. 7. 24. A [Page 79] body that hath limmes, and parts; Mortifie your earthly members, saith our Apostle, Colos. 3. 5. Not the limmes of our humane body, which are made of earth, (so should wee bee hostes naturae, as Bernard) but the sinfull limmes, that are made of corruption, For­nication, vncleannesse, inordinate af­fection, &c. The head of sinne is wicked deuices; the heart of sinne, wicked desires; the hands and feet of sinne, wicked execu­tions; the tongue of sin, wicked words; the eyes of sinne, lustfull apprehensions; the forehead of sinne, impudent profession of e­uill; the backe of sinne, a strong supportation and maintenance of euill; all this body of sinne is not onely put to death, but to [Page 80] shame too; so as it is dead with disgrace; I am crucified. St. Paul speaks not this singularly of him­selfe, but in the person of the re­nued; sinne, doth not, cannot liue a vitall, and vigorous life in the regenerate. Wherefore then (say you) was the Apostles complaint [...] &c. wretched man that I am, who shall deliuer me from this bo­dy of death? Marke, I beseech you; it was the body of sin; not the life of sinne; a body of death, not the life of that body; Or if this body had yet some life, it was such a life, as is left in the limmes when the head is struck off; some dying quiuerings, rather as the remain­ders of a life that was, then any act of a life that is: Or, if a further life, such a one as in swounds, [Page 81] and fits of epilepsie, which yeelds breath, but not sense; or if some kind of sense, yet no motion, or if it haue some kinde of motion in vs, yet no manner of dominion ouer vs. What power, motion, sense, reliques of life are in a fully crucifyed man? such a one may waft vp and downe with the winde, but cannot mooue out of any internall principle.

Sinne and grace cannot more stand together in their strength, then life and death: In remisse degrees all contraries may bee lodged together vnder one roofe; Saint Paul sweares that he dies daily, yet he liues; so the best man sinnes hourely, euen whiles hee obeyes; but the powerfull and ouer-ruling sway of sinne is in­compatible [Page 82] with the truth of re­generation. Euery Esau would be carying away a blessing; No man is willing to sit out. Ye shall haue strong drinkers, as Esay calls them, Esay 5. 22. Neighing stalli­ons of lust, as Ieremy calls them, Ier. 5. 8. Mighty hunters in op­pression, as Nimrod, Gen. 10. 9. rotten talkers, Ephesians 4. 9. which yet will be challenging as deepe a share in grace, as the con­scionablest: Alas how many millions doe miserably delude themselues with a meere pretēce of Christianity; aliter vivunt, aliter loquuntur, as he said of the Philo­sophers. Vaine hypocrites, they must know that euery Christian is a crucified man: How are they dead to their sinnes, that walke in [Page 83] their sins? how are their sinnes dead in them, in whom they stir, raigne, flourish? Who doth not smile to heare of a dead man that walkes? Who derides not the so­lecisme of that Actor, which ex­prest himselfe fully dead by say­ing so? What a mockery is this? eyes full of lust, itching eares, scur­rilous tongues, bloody hands, hearts full of wickednesse, and yet dead? Deceiue not your solues deare Christians, if ye loue them; This false death is the way to the true eternall, incom­prehensibly-wofull death of bo­dy and soule: If yee will needs doe so, walke on ye falsly dead, in the wayes of your old sinnes, be sure, these pathes shall lead you downe to the chambers of euer­lasting [Page 84] death; if this be the hang­ing vp of your corruptions, feare to hang in hell. Away with this hatefull simulation; God is not mocked; Yee must either kill, or dye. Kill your sinnes; or else they will bee sure to kill your soules, apprehend, arraigne, condemne them; fasten them to the tree of shame; and, if they be not dead al­ready, breake their legs & armes, disable them to all offensiue acti­ons; as was done to the theeues in the Gospell; so shal you say w ^th our blessed Apostle, I am crucified.

Neither is it thus onely in mat­ter of notorious crime, and grosse wickednesse, but thus it must be in the vniuersall cariage of our liues, and the whole habituall frame of our dispositions; In [Page 85] both these, we are, we must bee crucified. Bee not deceiued my brethren, it is a sad and austere thing to bee a Christian; This worke is not frolicke, iouiall, plausible; there is a certaine thing call'd true mortification, required to this businesse; and who euer heard but there was paine in death? but, among all deaths, in crucifying? what a torture must there needs be in this act of vio­lence? what a distention of the body, (whose weight is racke enough to it selfe?) what stray­ning of the ioynts? what nayling of hands and feet? Neuer make account to bee Christians with­out the hard taskes of penitence. It will cost you teares, sighes, watchings, selfe-restraints, selfe-struglings, [Page 86] selfe-denyalls: This word is not more harsh then true; Yee delicate hypocrites, what doe yee talke of Christian profession, when ye will not a­bate a dish from your belly, nor spare an houres sleepe from your eyes, nor cast off an offensiue rag from your backes for your God? In vaine shall the vassals of appe­tite challenge to be the seruants of God: Were it that the Kingdome of God did consist in eating, and drinking, in pampering and sur­fets, in chambering and wanton­nesse, in prancking and vanity, in talke and ostentation: Oh God how rich shouldest thou bee of subiects, of Saints? But if it require abstinence, humiliation, contriti­on of heart, subiugation of our [Page 87] flesh, renunciation of our wills, serious impositions of laborsome deuotions; O Lord, what is becomne of true Christianity? where shall we seeke for a cruci­fied man? Looke to our Tables, there yee shall finde excesse and riot; Looke to our backs, there yee shall finde proud disguises, looke to our conuersation, there ye shall finde scurrile and obscene iollity: This liberty, yea this li­centiousness is that, which opens the mouthes of our aduersaries, to the censure of our real impiety; That slander which Iulian could cast vpon Constantine, that [...] led him to [...] delicacie, to in­temperance, the very same doe they cast vpon vs: they tell vs of their strict Lents, frequent fast­ings, [Page 88] Canonicall houres, sharpe penances, their bashfull shrifts, their painefull scourgings, their solitatie Cells, their woolward and barefoot walkes, their hard and tedious pilgrimages, whiles wee (they say) deny nothing to backe or belly; fare full, lie soft, sit warme, and make a wantō of the flesh, whiles we professe to tend the spirit. Brethren, heare a little the words of exhortation: The bragges of their penall will-wor­ship shall no whit moue vs; All this is blowne away with a Quis requisiuit? Baals Priests did more then they, yet were neuer the holyer: But for our selues, in the feare of God see that we do not iustifie their crimination; whiles they are in one extreame, [Page 89] placing all Religion in the out­side, In touch not, taste not, handle not; let not vs be in the other, not regarding the externall acts of due humiliation: It is true that it is more easie to afflict the body, then to humble the soule; A dramme of remorse is more then an ounce of paine: O God, if whippings, and haire-clothes, and watchings would satisfie thy displeasure, who would not sacrifice the blood of this vassall (his body) to expiate the sinne of his soule? who would not scrub his skin, to ease his conscience? who would not freeze vpon an hardle, that hee might not fry in hell? who would not hold his eies open, to auoid an eternall vnrest and tor­ment? [Page 90] But such sacrifices and oblations, O God, thou desirest not; The sacrifice of God is a broken spirit; a broken and a contrite heart O God, thou wilt not despise; Yet it is as true, that it is more easie to counterfeit mortification of spi­rit, then humiliation of body; there is paine in the one, none in the other: He that cares not ther­fore to pull downe his body, wil much lesse care to humble his soule; and hee that spares not to act meet and due penalties vpon the flesh, giues more colour of the soules humiliation. Deare Chri­stians, it is not for vs to stand vp­on niggardly termes with our Maker, he will haue both; He that made both, will haue vs cru­cifyed in both; The old man [Page 91] doth not lie in a limme, or facul­tie, but is diffused through the whole extent of body and soule, and must bee crucified in all that it is. [...] saith the chosen vessell, I beat downe my body; my body, as well as my spirit; Giue me leaue yee Courtiers and Citi­zens; Lent is wont to be a peni­tentiall Time; If ye haue soundly and effectually shriuen your selues to your God, let mee en­ioyne you an wholsome and sa­uing penance for the whole yeare, for your whole life. Yee must curbe your appetites, yee must fast, yee must stint your selues to your painful deuotions; ye must giue peremptorie deny­alls to your owne wills; ye must put your knife to your throat in [Page 92] Salomons sense. Thinke not that ye can climbe vp to heauen with full panches, reaking euer of In­dian smoake, and the surfets of your gluttonous crammings and quaffings; Oh easie and pleasant way to glory; From our bed to our glasse, from our glasse to our boord; from our dinner to our pipe, from our pipe to a visit, frō a visit, to a supper, from a supper to a play, from a play to a ban­quer, from a banquet to our bed: Oh remeber the quarrell against damned Diues; hee fared sump­tuously euery day; hee made nei­ther Lents, nor Embers [...] as he said, euery day was gaudie and festiuall, in rich sutes, in dain­tie morsels, and full draughts, In­tus mulso, Wine within, Oyle without. foris oleo, as he said; now [Page 93] all the world for a drop, and it is too little. Vae saturis, woe to the full, saith our Sauiour; but euen nature it selfe could abhominate, bis de die saturum, One that is full twise a day. One of the sinnes of our Sodom is fulnesse of bread: What is the remedy? It is an old word, that hunger cures the diseases of gluttony. Oh that my words could preuaile so farre with you, Honourable and beloued Chri­stians, as to bring austere absti­nence and sober moderation in­to fashion; The Court and Citie haue led the way to excesse, your example shall prescribe, yea ad­minister the remedie; Cic. de Fin. The hea­then man could say, hee is not worthy of the name of a man that would bee a whole day in [Page 94] pleasure; what, and we alwaies? In fasting often, saith St. Paul; what, and wee neuer? I fast twise a weeke, saith the Pharisee, and wee Christians, when? I speake not of Popish mock-fasts, in change, not in forbearance; in change of courser cates of the land, for curious dainties of the water, of the flesh of beasts, for the flesh of fish; of vntoothsome morsells for soruitiunculae delicatae, as Hierome cals them; Let me ne­uer feast, if this bee fasting; I speake of a true, and serious mace­ration of our bodies, by an ab­solute and totall refraining from sustenance; which howsoeuer in it selfe it bee not an act pleasing vnto God, (for well may I inuert St. Paul, neither if we eat not, are we [Page 95] the better, neither if we eate, are we the worse, 1 Cor. 8. 8.) yet, in the effect it is; singulare sanctitatis ara­trum, as that Father termes it; The plow beares no Corne, but it makes way for it; it opens the soile, it teares vp the briers, and turnes vp the furrowes; Thus doth holy abstinence; it chastises the flesh, it lightens the spirit, it disheartens our vicious disposi­tions, it quickens our deuotion. Away with all factious combi­nations; Euerie man is master of his owne maw; Fast at home, and spare not, leaue publike ex­ercises of this kinde to the com­mand of Soueraigne powers; Blow the trumphet in Zion, sanctifie a fast, saith Ioel 2. 15. Surely this Trumpet is for none but Royall [Page 96] breath; And now (that, what I meant for a suit, may be turned to a iust gratulation) how doe wee blesse the God of heauen, that hath put it into the heart of his Anointed to set this sacred trum­pet to his lips: Neuer was it, neuer can it bee more seasonable then now. Now that wee are falne into a warre of religion; Now that our friends and Allies grone either vnder mis-cariage, or danger; Now that our distres­sed neighbours implore our help in teares, and bood; Now that our God hath humbled vs with manifold losses; Now, that we are threatned with so potent ene­mies; Now that all Christen­dome is embroyled with so mi­serable and perillous distempers; [Page 97] Oh now it hath seasonably plea­sed your Majestie to blow the Trumpet in Zion, to sanctifie a fast, to call a solemne Assembly; The miraculous successe that God gaue to your Maiestie and your Kingdome, in this holy ex­ercise, may well incourage an happy iteration; How did the publike breath of our fasting prayers cleanse the aire before them? How did that noysome pestilence vanish suddenly away, as that which could not stand before our powerfull humiliati­ons? If we bee not strained in our owne bowels, the hand of our God is not shortned; O Daughter of Zion, Ier. 6. 26. gird thee with sackcloth, and wallow thy selfe in ashes, make thee mourning and most [Page 98] bitter lamentation; Fast and pray and prosper: And in the meane time, for vs, let vs not thinke it enough to forbeare a meale; or to hang downe our heads like a bulrush for a day; but let vs breake the bands of wickedness, and in a true contrition of soule vow & performe better obedi­ence. Oh then, as wee care to auert the heauie iudgements of God, from our selues, and our land, as we desire to traduce the Gospell with peace, to our poste­ritie; Let each man humble one; Let each man rend his heart, with sorrow for his owne sins, and the sinnes of his people; Shortly, let euery man [...]ansacke his owne soule, and life, and offer and holy violence to all those sin­full [Page 99] corruptions which haue stir­red vp the God of heauen against vs; and neuer leaue til in truth of heart, he can say with our blessed Apostle, I am crucified.

Ye haue seene Christ crucified, St. Paul crucified, see now both crucified together, I am crucified with Christ; It is but a cold word, this, I am crucified; it is the com­pany that quickens it: He that is the life, giues it life, and makes both the word, and act glorious, I am crucified with Christ.

Alas! there is many a one crucified, but not with Christ; The couetous, the ambitious man is selfe-crucified; hee plots a crowne of thorny cares for his owne head; he peirces his hands and feet with toylesome, and [Page 100] painful vndertakings, he drench­eth himselfe with the vineger, & gall of discontentmēts, he gores his side, and wounds his heart with inward vexations: Thus the man is crucified, but with the world, not with Christ.

The enuious man is crucified by his owne thoughts; he needes no other gibbet, then another mans prosperitie; because ano­thers person, or counsell is prefer­red to his, he leapes to hell in his owne haltar; This man is cruci­fied, but it is Achitophels crosse, not Christs.

The desperate man is crucifi­ed with his owne distrust, hee pierceth his owne heart with a deepe, irremediable, vnmittiga­ble, killing sorrow; hee payes his [Page 101] wrong to Gods iustice with a greater wrong to his mercy, and leapes out of an inward hell of remorse, to the bottomlesse pit of damnation. This man is cruci­fied; but this is Iudases crosse, not Christs.

The superstitious man is pro­fessedly mortifyde; The answer of that Hermite in the storie is famous, why dost thou destroy thy body? because it would de­stroy mee; Hee vseth his body, therefore, not as a seruant, but a slaue; not as a slaue, but an ene­mie: He lies vpon thornes, with the Pharisee; little ease is his lod­ging, with Simeon the Anachoret; the stone is his pillow, with Ia­cob, the teares his food, with exi­led Dauid; hee lanceth his flesh [Page 102] with the Baalites, hee digges his graue with his nayles; his meales are hunger, his breathings sighes, his linnen haire-cloth, lined and laced with cords, and wires; last­ly, hee is his owne willing tor­mentor, and hopes to merit hea­uen by selfe-murder. This man is crucified, but not with Christ.

The Felon, the traitor is iustly crucified, the vengeance of the law will not let him liue; The Iesuiticall incendiary, that cares onely to warme himselfe by the fires of States, and Kingdomes, cryes out of his suffering; The world is too little for the noyse of our crueltie, their patience; whiles it iudgeth of our procee­dings, by our lawes, not by our executions; but if they did suffer [Page 103] what they falsly pretend, (as they now complaine of ease) they might be crucified, but not with Christ, they should bleed for se­dition, not conscience: They may steale the name of Iesus, they shall not haue his society; This is not Christs crosse, it is the cross of Barabbas, or the two malefac­tors ( [...]) Marke 15. 7. All these and many more are cru­cified, but, not as St. Paul was here, with Christ. How with Christ? In partnership, in per­son: In partnership of the suf­fering; euery particularity of Christs crucifixion is reacted in vs. Christ is the modell, wee the mettall; the mettall takes such forme as the modell giues it: so are we spread vpon the crosse of [Page 104] Christ, in an vnanswerable ex­tension of all parts, to dye with him, as the Prophet was vpon the dead childe, to reuiue him. Superstitious men talke of the impression of our Sauiours wounds in their Idol St. Francis: This is no newes; St. Paul; and euery beleeuing Christian hath both the lash [...], and wounds, and transfixions of his Iesus wrought vpon him; The crowne of thornes pierces his head, when his sinfull conceits are mortified; His lippes are drencht with gall, & vineger, when sharpe & feuere restraints are giuen to his tongue: His hands and feet are nayled; when hee is by the power of Gods Spirit disabled to the won­ted courses of sinne; His body [Page 105] is stripped, when all colour and pretences are taken away from him; shortly, his heart is pierced, when the life blood of his for­merly-raigning corruptions is let out. Hee is not true Christian that is not thus crucifyed with Christ.

Woe is me, how many fashi­onable ones are not so much as pained with their sinnes; It is no trouble to them to blaspheeme, oppresse, debauch. Yea, rather it is a death to them to thinke of parting with their deare corrup­tions; The world hath bewitch­ed their loue; That which Eras­mus saith of Paris, that after a man hath acquainted himselfe with the odious sent of it (hospitibus magis ac magis adlubescit) it grows [Page 106] into his liking more and more; is too true of the world, and sen­suall mindes: Alas, they rather crucifie Christ againe, then are crucified with Christ. Woe to them that euer they were; for be­ing not dead with Christ, they are not dead in Christ; and being not dead in Christ, they cannot but dye eternally in themselues; For the wages of sinne is death: death in their person, if not in their surety. Honorable and beloued, let vs not thinke it safe for vs to rest in this miserable and deadly condition; As yee loue your soules, giue no sleepe to your eyes, nor peace to your hearts, till ye finde the sensible effects of the death, & Passion of Christ your Sauiour, within you, mortifying [Page 107] all your corrupt affections, and sinfull actions, that yee may truly say with St. Paul, I am crucified with Christ.

Sixe seuerall times doe wee finde that Christ shed blood; In his Circumcision, In his Agonie, In his Crowning, In his Scour­ging, In his Affixion, In his Transfixion. The instrument of the first was the Knife; Of the second, vehemence of Passi­on; Of the third, the Thornes; Of the fourth, the Whips; Of the fift, the nailes; Of the last, the Speare: In all these we are, we must bee partners with our Sa­uiour.

In his Circumcision; when we draw blood of ourselues by cutting off the foreskinne of our [Page 108] filthy (if pleasing) corruptions. Colos. 2. 11.

In his Agony, when we are deeply affected with the sense of Gods displeasure for sinne, and terrified with the frownes of an angry Father.

In his crowning with thornes, when we smart, and bleed with reproches for the name of Christ; when that which the world counts honor, is a paine to vs, for his sake; when our guilty thoughts punish vs, and wound our restlesse heads, with the sad remembrance of our sins.

In his scourging, when we tame our wanton, and rebellious flesh, with wise rigor, and holy seuerity.

In his Affixion, when all the [Page 109] powers of our soules, and parts of our body, are strictly hampe­red, and vnremoueably fastened vpon the Royall Commande­ments of our Maker, and Re­deemer.

In his Transfixion, when our hearts are wounded with diuine loue (with the Spouse in the Can­ticles) or our consciences, with deepe sorrow.

In all these, wee bleed with Christ; and all these (saue the first onely) belong to his crucify­ing. Surely, as it was in the old Law ( [...]) without blood shed there was no remis­sion (Heb. 9. 22.) so it is still, and euer, in the new. If Christ had not thus bled for vs, no remissi­on; If wee doe not thus bleed [Page 110] with Christ, no remission.

There is no benefit, where is no partnership. If Christ there­fore bled with his agony, with his thornes, with his whips, with his nayles, with his speare, in so many thousand passages, as tra­dition is bold to define, & we ne­uer bleed, either with the agony of our sorrow, for sinne; or the thornes of holy cares for displea­sure; or the scourges of seuere Christian rigour, or the nayles of holy constraint, or the speare of deepe remorse; How doe wee, how can we, for shame, say, we are crucified with Christ?

Diuine St. Austin, Epist. 120. ad Honoratum. in his Epi­stle, or booke rather to Honoratus, giues vs all the dimensions of the Crosse of Christ; The latitude [Page 111] he makes in the transuerse; this (saith hee) pertaines to good workes; because on this his hands were stretched.

The length was from the ground to the transuerse, this is attributed to his longanimitie, and persistance, for on that, his body was stayed, and fixed.

The height was in the head of the crosse, aboue the transuerse; signifying the expectation of su­pernall things.

The depth of it, was in that part, which was pitcht below within the earth, importing the profoundnesse of his free grace, which is the ground of all his beneficence. In all these must we haue our part with Christ; In the transuerse of his Cross, by the [Page 112] ready extension of our hands to all good works of piety, iustice, charity. In the Arrectary, or beame of his Crosse, by continu­ance, and vninterrupted perseue­rance in good; In the head of his crosse, by an high-eleuated hope, and looking for of glory; In the foot of his crosse, by a liuely and firme faith, fastening our soules vpon the affiance of his free grace, and mercy; And thus shall we be crucifyed with Christ, vp­on his owne Crosse.

Yet lastly, wee must goe fur­ther then this, from his Crosse to his person.

So did St. Paul, and euery be­leeuer, dye with Christ, that hee died in Christ: For, as in the first Adam we all liued, and sinned; so [Page 113] in the second all beleeuers dyed, that they might liue.

The first Adam brought in death to all mankinde, but, at last, actually dyed for none but him­selfe; The second Adam dyed for mankind, and brought life to all beleeuers. Seest thou thy Saui­our therefore hanging vpon the Crosse, all mankinde hangs there with him; as a Knight or Burgess of Parliament voyces his whole Burrough, or Countrey: what speake I of this? The armes and legges take the same lot with the head; Euery beleeuer is a limme of that body; how can he there­fore, but dye with him, and in him? That reall vnion, then, w ^ch is betwixt Christ and vs, makes the crosse and passion of Christ, [Page 114] ours. So as the thornes pierced our heads, the scourges blooded our backs, the nayles wounded our hands & feet, and the speare gored our sides, and hearts: By vertue whereof, we receiue iusti­fication from our sinnes, and true mortification of our corruptiōs. Euery beleeuer, therefore, is dead already for his sins, in his Sauiour; he needs not feare that he shal dy againe. God is too iust to punish twise for one fault; to recouer the sum both of the surety, and prin­cipall: All the score of our are­rages is fully strucke off, by the infinite satisfaction of our bles­sed Redeemer; Comfort thy selfe, therfore thou penitent, and faith­ful soule, in the confidence of thy safety; Thou shalt not dy but liue, [Page 115] since thou art already crucifyed with thy Sauiour; He dyed for thee, thou dyedst in him; Who shall lay any thing to the charge of Gods elect? It is God that iustifies? Who shall condemne? It is Christ that dyed; yea rather, that is risen againe, and liues gloriously at the right hand of God, making interces­sion for vs: To thee ô blessed Ie­su, together with thy Coeternall Father, and holy Spirit, three persons in one infinite, and in­comprehensible Deitie; be all praise, honour, and glory, now, and for euer. Amen.