OVR Blessed Savi­our, (having in the former part of this Chapter, most pow­erfully exhorted, and perswaded his disciples to the undeniable and never-ceasing im­portunitie of Faith, by a resem­blance traduced from an importu­nate [Page 2] widdow and almost inexora­ble Iudge,) beginnes now to draw them to humility of heart in con­fession of sinne by a parable of two men, a Publican become the sonne of God, and a Pharisee the servant of Mammon. Better is a penitent offender, then a presump­tuous justiciarie: for, in that the one humbleth himselfe, hee is no longer an offender, Every valley shall bee exalted; and in that the o­ther swelleth with an imaginarie opinion of selfe-conceited purity he is no longer righteous; Every mountaine and hill shall bee brought lowe. Esa 40. 4.

It was long since rung in the eares of curiositie, presuming to Eras. Ap. out-reach humane capacitie, [...]. That God e­very day pluckes downe high things and lifes up base things. Our God is in heaven (saith Da­vid) and doth whatsoever pleaseth him. As God judgeth not after the outward appearance like unto man, so his proceedings are quite [Page 3] contrary to the course of the world; they grow from a little to more, from a base meane there a­mounts a mighty matter. The world it selfe was made of no­thing: The eternall Word it selfe was compared to a slender graine of mustard seede: Christ himselfe came out of Galile a contemptible citie: and heere a penitent Publi­can is justified rather then a pre­sumptuous Pharisee. But the course of the world is altogether retro­grade; like Ahaz his diall, it runs backeward, from greater to lesse, from ostentation to confusion. Bal­shazar in his princely royaltie at supper; but in the hand-writing upon the wall, he and his Monar­chy numbred, weighed, and di­vided to others. So here, a full­swollen Pharisee, all glorious in the sight of his owne eies, but most odious and abominable in the sight of God. The Saints prefer­ment (it seemes) comes neither from the East, nor from the West; It is the Lord that judgeth, whose [Page 4] eies are puritie, whose eares jea­lousie, Bern. whose word veritie, whose hand equitie, and whose daies e­ternitie. Invocat pauper, et exaudit Dominus; flet miserabilis, et flectitur misericors; agnoscit Publicanus, ig­noscit et Christus. The poore man cals upon, and the Lord listens un­to; the miserable man mournes, and the mercifull God is mooved; the sinner confesses, and the Savi­our forgives. Confessio salus anima­rum, Amb. dissipatrix vitiorum, restaura­trix virtutum. oppugnatrix Daemo­num; quid plura? obstruit os infer­ni, aperis portas Paradisi. The con­fession of sins is the saving health of soules, the dispersing of vice, the repaire of vertue, the overture of the Divel: What shall I say more (saith S. Augustine)? it stoppeth Aug. the very gulfe of hell, and openeth unto us the everlasting doores of Heaven.

The whole Parable depends upon these foure Generalls. The Preface: The Parable it selfe: The Event: And the Application.

The Preface is set downe, in this ninth verse:

9. Also he spake this parable to certaine that trusted in them­selves that they were just, (or righteous) and despised others.

The Parable it selfe, in the 10, 11, 12, and 13. verses.

10. Two men went up into the Temple to pray: the one a Pha­risee. and the other a Publican.

11. The Pharisee stood, and prayed with himselfe thus, God I thanke thee, that I am not as other men are, extortioners, un­just, adulterers, or even as that publican.

12. I fast twice in the weeke, I give tithes of all that I possesse.

13. But the Publican standing afarre off, would not lift up so much as his eies to heaven: but smote his brest saying; O God, be mercifull to me a sinner.

The event, in the former part of the 14. verse.

14. I tell you this man departed to his house justified rather then [Page 6] [...] the other.

The Application in the latter part of the same verse:

For every one that exalteth him­selfe shall be brought low, and he that humbleth himselfe shall be exalted.

The Preface admits of a three­fold Quaere. The first is, what may be the meaning or significa­tion of the word Parable? The se­cond is, what may be the reason, why our Saviour so often in the Gospel spake unto the people by parables? The third and last is, what may be the occasion, why he spake and delivered this parable? which appeares by the Text, to be a discoverie of three grosse corrup­tions in certaine of his auditours. The first was a presumptuous self­confidence by reason of a fond conceit of merit in their owne workes; They trusted in them­selves. That presumptuous selfe­confidence begat an arrogant con­ceit of inherent righteousnesse; that they were just. And that ar­rogant [Page 7] conceit of inherent righte­ousnesse hatched the third genera­tion of the viper, That they vilified and despised others.

Also hee spake a parable to certaine that trusted in themselves, that they were just (or Righteous) and despised others.

The first, Quaene leades us to the Etymologie, or signification of the word Parable; which is taken either in the worser, or in the bet­ter part.

When it is taken in the worser part, it signifies a by-word, a word of reproach, or a fable. As the Is­raelites Psal. 44. 14. in the Psalme, Posuisti nos (Domine) in parabolam. Thou hast [...]ade us, O Lord, a parable, or a proverbe, or a by-word amongst the heathen. So the Lord by his servant Moses threatens a rebel­lious Deut 28. people, that They shall be­come a wonder, a proverbe, and a by-word amongst all nations. So that holy man Ioh, complaines in Iob 17. 6. the heate of his miserie, that God had made him a proverbe, or a by­word [Page 8] of the people. And so not onely David the type, but the Psal. 69. 12. sonne of David the substance com­plaines, that he became a parable, or a proverbe unto the people, and that the very drunkards made songs upon him.

When it is taken in the better part, it signifies, either some grave and weighty matter, such as David uttered upon his Harpe. Or else Psal. 49. 4. some short and sweete sentence, such as Salomon delivers in his Pro­verbes. Or else some darke, ob­scure, or figurative speech, when the truth is wrapped up in a simili­tude or a comparison as in a riddle. Thus the Lord commanded the Prophet Ezechiel to speake a para­ble Ezek. 24. 3. unto the rebellious house, and say; Prepare a pot, and put water in it, &c. Ezechiel 24. 3. Vnder which shaddow, is represented both the sinne and the punishment of impenitent Ierusalem. And in this sence our Saviour tels his Dis­ciples. Matth. 13. Matth. 13. That hee spake unto the people by parables, that see­ing [Page 9] they might not see, and hearing they might not heare, neither under­stand, that the Prophecy of Isaiah might bee fulfilled upon them. And this must needs be the most genu­ine and proper signification of the word parable, from the Greeke [...] assimulare: being no­thing else (as Thomas Aquinas notes) but Sermo similitudinarius, qui aliud dicit, aliud significat; A comparative or an Enigmaticall kinde of speech, speaking one thing; and signifying another: as it plainly appeares, not onely in this, but in all the parables of the Gospell.

The second Quaere leades us to the reason, why our Saviour so often in the Gospel spake unto the people by parables? which I find to be threefold.

First, for the accomplishment of Scripture-prophecies. This was our Saviours owne reason. Matth. 13. before mentioned, therefore doe I speake to them in parables, that the prophecy of Isaiah might [Page 10] bee fulfilled upon them.

Secondly, for the confirmation of other Scripture-prophecies; to give us to understand, that Christ spake not onely by the same spirit, but with the very mouth, and phrase, and language of all the holy Prophets, that ever were since the world beganne; whose writings are full of comparisons, similitudes, and parables.

Thirstly, and lastly: That the mysteries of the Kingdome might be hidden from the wise and pru­dent of this world, and onely re­vealed unto babes in Christ: that to them onely might bee given to know the secrets of the Kingdome, but to others in parables. And therefore the holy Scripture is apt­ly compared by Saint Gregory un­to [...]o flumen in que ag­nus ambu­kt, & Ele­pha [...] na tet Ep. ad Leand. a flood, wherein the Lambe may wade, and the Elephant swim. Though parables are darke mysteries unto the proude and skornefull, yet they are made [...] ­pert and plaine unto the humble and meeke. Our blessed Saviour [Page 11] in his infinite wisedome conceived it to bee the quaintest, and most profitable kind of teaching, to in­struct the simple people by simi­lies and parables: which being once truly understood, doe migh­tily delight the understanding, helpe the memory, move the will, captivate the affections, cast downe the imaginations, and eve­ry high thing, that is exalted a­gainst the knowledge of God, and bring into captivity every thought to the obedience of Christ.

How strangely did Nathans pa­rable winde it selfe secretly into the heart of David, convincing him so modestly, and so strongly too, that his owne mouth condem­ned him to be that man of blood the parable intimated? Our Savi­our 2 Sam. 12. caught the Iewes in the very same trap by putting a question unto them in the parable of the Vineyard, and ungracious hus­bandmen. When the Lord of the Matth. 21. 20. Vineyard shall come (saith he) what shall hee doe to these husbandmen. [Page 12] They themselves replye, and plead themselves guilty in the very an­swer following. Hee will cruelly destroy those wicked men, and let out his Vineyard to others. Wher­upon our Saviour inferres most bitterly, but most justly: There­fore I say unto you, the kingdome of God shall be taken from you.

If Seneca held the use of para­bles Epist 59. so necessary to wade through the shallow studie of humanitie, that hee calls them, Imbecillitatis nostrae adminicula, props and sup­porters of our weakenesse; how much more needfull are these bladders to beare us up in the maine Ocean of Divinitie; they may be something windy, but ex­ceeding profitable: Discentem et audientem in rem praesentem addu­cunt, (saith Seneca): Plaine simili­tudes, familiar examples, and homely comparisons doe force more doctrine into vulgar appre­hensions, then subtill reasons, so­lid arguments, or accurate discour­ses. When every Mechanicke is [Page 13] argued withall in his owne lan­guage, every Tradesman in his owne occupation, and every coun­trey Swaine in the naturall dialect of his owne barbarisme; it must needs informe the understanding, reforme the will, and so mightily edifie the whole man, that it wil e­ven pierce through to the dividing asunder of the soule and of the spi­rit, of the joynts and of the mar­row; nay it will dive into the ve­ry secret thoughts and intentions of the heart.

For say, I beseech you; Is not the parable of the hidden treasure abundantly able, to convince the Vsurer in particular? The parable of the fruitlesse figge-tree, to in­forme the Gardiner? The house built upon the sand, the Mason? The strong man armed, the Soul­dier? The lost groat, the Widow? And the lost sheep, the Shepheard? and each, or all of these aboun­dantly able to instruct all? What plough-man is there in the world so stupid, but, when hee reads the [Page 14] parable of the Sower, Luke 8. both propounded, and expounded unto him by our blessed Saviour, is able to reade unto himselfe a Lecture of sound Divinitie, and medi [...]te with himselfe thus:

That as himselfe goes forth into the field to sowe his seede; so the Sonne of man came once personal­ly into the world to sow the im­mortall seed of his sacred Word, in the hearts of beleevers; and to this very day hath left behind him Ministeriall Seeds-men (the Prea­chers of the Gospel) to dresse, and dung, and to manure his field, and sow his seede. As hee himselfe cannot possibly scatter his seede so choicely, but some will of necessi­tie fall by the hie-way side, and so either be troden under foote of men, or devoured of the fowles of the Ayre: some will fall amongst the stones, and then no sooner it springs up, but withers away a­gaine for want of moisture: some will fall amongst thornes, and so the thornes spring up with it and [Page 15] choake it: It is but the fourth part that falls upon good ground, that springs up, and beares fruit; some thirty, some sixty, some an hun­dred fold.

So the Preachers of the Gospel cannot possibly scatter the good seed of the Word so choicely, but doe what they can, some will fall by the hie-way side that is, a­mongst carelesse, drousie, and neg­ligent hearers, and then it is either trodden under foote of men, con­temned and vilified, or else devou­red of the fowles of the ayre; that is, the Devill and his instruments steale it out of the hearts of the hearers, lest they should beleeve and bee saved: some will fall a­mongst stones, hard and flinty hearts, where the Word for a time may be received with joy, but for want of roote the people beleeve for a time, and in the time of temptation they fall away: some will fall amongst thornes; world­ly and licentious hearers, in whom the cares of the world, and the de­ceitfulnesse [Page 16] of riches, and the lusts of other things doe so choake the Word, that it becomes unfruit­full: It is but the fourth part, or scarce that, which fals upon good ground, that with an honest and good heart, heare the Word, and keepe it, and bring forth fruite with patience. Vpon which due, and serious meditation, he cannot choose but bring the Application of the parable home to himselfe, himselfe then being in the very act of sowing. When hee sees three parts of every handfull of temporall seed he sowes, in danger of miscarrying, some falling by the hieway-side, some amongst stones, and some amongst thornes, hee cannot choose but grieve, and much lament it: oh, how ought it then to perplexe his soule, and yearne his very bowels to consider the most lamentable hardnesse, and intolerable barrennesse of his owne heart, that receives not the most precious seed of the Word of God, with any reasonable [Page 17] cheerefulnesse, muchlesse returnes it with any tolerable fruitful­nesse. See what lumpes of divi­nity lye hid and buryed under the very clods of the earth; what pro­found Lectures of Divine litera­ture may bee read in the very field at plough; so profitable are those doctrines in Scripture, that are couched by our blessed Saviour under Similies and Parables.

In what a lamentable and dan­gerous condition then is the stupid Papist in forbidding, and the neg­ligent carnall Gospeller in for­bearing to reade the sacred Scrip­tures, both building their Babel upon this sandy foundation, That they are darke mysteries, and ob­scure parables. Whereupon the Papists some of them forbid the reading of the Scriptures to the Laytie, as a thing most dange­rous and pernitious for them; being (as they affirme) the roote and seminary of all strife and con­troversie, the mother and the nurse of all heresie and faction. Christ [Page 18] commands us to search the Scrip­tures [...] 19. for eternall happinesse; they countermand it with a Noli me tangere for feare of heresie. The Spirit of Christ exhorts us to try the spirits whether they bee of God; because many false pro­phets are come into the world: these spirits forbid the common people the very touch-stone of tryall. The spirit of truth adviseth Colos. 3. 16. us to give the Word of God all possible entertainement; not to lodge with us as a stranger for a night, but to dwell in us plente­ously as a continuall In-mate: be­cause it is profitable to teach, to improove, to correct, and to in­struct in righteousnesse. The spi­rit of errour counsels to bannish it quite out of our coasts, and in stead thereof to bring in ignorance for the mother of devotion. The one tels us, it is the peoples instru­ction; the other tels us, it is the peoples destruction. The one tels us, it makes the man of God perfect and absolute; the other [Page 19] tels us, it makes him hereticall and dissolute. And so wee may safely conclude with Reverend Wickeliffe and that Iewell of England: To condemne the Word of God of heresie, is no better then to make God himselfe an hereticke.

But the very truth is (beloved) the Scriptures make men here­tickes, no otherwise then the Sun makes men blind. As nothing is cleerer then the Sunne, and yet no­thing harder to be looked into for the weakenesse of our sight: So nothing more manifest then the Scriptures in themselves, and yet nothing more obscure then myste­ries therein contained, for that the naturall man perceives not the things of God. Say then, (I be­seech you) Is light darkenesse, be­cause darkenesse comprehends it not? Is sweet sowre, because some men taste it not? no more cer­tenly are the Scriptures obscure because some men understand them not. Wee deny not then a kinde of obscuritie to bee in the [Page 20] Scriptures, both in regard of the profunditie of the particular points, and of our disabilitie to conceive them: but the manner of the deliverie is not obscure in it selfe, but familiar and easie to them that have their senses prepa­red by the holy Ghost to under­stand them, and use the meanes that God hath ordained for that end.

Let the wary Protestant then, that would carefully avoid the Papists ginne, soundly distinguish of these three. The mysteries de­livered: the manner of the delive­rie: and the indisposition of the re­ceiver. The things themselves are mysteries: therefore secret, and involved in divers difficulties. The indisposition of our understanding not onely darke, but darkenesse it Eph. 5. 8. selfe (therefore were they never so cleere wee could not possibly understand them, till we were in­lightned. But for the manner of the delivery, in it selfe it is apert and patent: if any where darke, it [Page 21] is accidentally and from without. And therefore S. Chrysostome ex­cludes In Ep: ad Coloss. none from the comfortable use of the Scriptures, but makes generall Proclamation to all sorts of people: Audite quotquot est is mundani, &c. Hearken all ye men of the world that have wives and children, how S. Paul the Apostle of Christ, commandes you to read the Scriptures, and that not slight­ly, or perfunctorily, but with great diligence. Yea, the same Father is so eager upon the point, that he doth, as it were, force and thrust the Bible into the peoples hands. Take the Bible into your hands (saith he) in your houses at home. So likewise S. Ierome, most Jerome. gravely and divinely, urges upon the same place of Scripture, that Lay-men ought to have the Word of God, not only sufficiently, but abundantly; whereby they may bee able to teach, and to counsell others.

But bee it granted, that some places of Scripture are obscure and [Page 22] darke: it were but a fallacy à se­cundum quid ad simpliciter (as the Logicians call it) to argue from thence, that the Scriptures are full of darknesse: because some are difficult to some, therefore all are dangerous to all sorts of vulgars? The Prophet David reades a con­trary Lecture to us, and tels us, That the Word of God is a Lan­thorne unto our feete, and a light un­to our pathes. And therefore Saint Chrysostome buildes upon a sure foundation. Omnia clara & plana In Gen. Hom. 29. sunt in Scripturis Divinis (saith he) quaecunque necessaria sunt, manife­stasunt. All things are cleare and plaine in the Holy Scriptures, whatsoever things are necessary for us, are also manifested unto us. Whereupon Clemens Alex­andrinus makes an other Procla­mation, as hee is quoted by the same Chrysostome. Audite qui est is In 2 Thes. Hom. 3. longè, auditè qui prope; nullis caela­tum est verbum. Hearken yee that be farre off, hearken yee that bee neere, the Word of God is hid [Page 23] from no man. As Moses to the Israelites. It is neither in heaven, Deut. 30. that wee need hire any to climbe for it; nor yet beyond the Seas, that we need get any travell for it; but the Word of God is in our owne mouthes, and in our owne hearts to doe it. Lu [...] est communis, omnibus Clem A­le [...]. orat. a [...]hort ad gentes. illuces [...]it, nullis in verbo Cymm [...]rius. As God, so his Word, is that com­mon Light, that inlightneth every man that comes into this world, in it there is no darkenesse at all. So Irenaeus: Scripturae in aperto Lib. 1. cap. 45. sunt, &c. The Scriptures are plain [...], and without doubtfulnesse, and may bee read indifferently of any. So Saint Ierome: The Lord hath spoken by his Gospell, not that a few should understand him, but that all. For certainely (beloved) the Spirit of God is a free Spirit, bound neither to the sharpenesse of our wit, nor to the deepenesse of our learning: for many times the simple and illiterate man, be­ing illuminated sees more then the Scribe, or the great disputer [Page 24] of this world. According to that clause of our Saviours prayer. Matth. 11. I thanke thee O Father, Lord of heaven and earth, for that thou hast hidden these things from the wise and prudent, and hast revea­led them unto Babes. Whereupon Epiphanius divinely: Solis Spiritus Lib. 2. Sancti filiis facilis est Scriptura. The Scriptures are plaine and cleere onely to the children of the holy Ghost. The Spirit breatheth where it listeth, without which wee can neither live, nor move, nor have any spirituall being; we are meere dead men, and therefore must needs be blind men. But to those that are illuminated, whether lear­ned or unlearned, there ariseth up light in darkenesse. There is food of all sorts, for all sorts of people; So Fulgentius: In Scripturis Divi­nis Serm. de con. abundat, & quod robustus com­edat, & quod parvulus sugat. In the Word of God there is plenty sufficient, strong meate for men, milke for Babes. It is the Bride­groomes Wine-cellar, wherein he [Page 25] feasteth and comforteth his belo­ved Spouse, with Flagons, and Apples, and delicates of all sorts; whereof shee hath free welcome and liberty, bibere & inebriari, to drinke and to bee satisfied, and to drinke, and to bee more then sa­tisfied.

So farre are the reverend Fathers (you see) from fathering the abor­tives of heresie, and schisme upon the sacred Scriptures; that they rather indeed proclaime them to be the severe step-mother, or mur­deresse of such Cockatrices in the egge. Irenaeus confesses ingenu­ously, that the onely cause of the Valentinian heresie was, Scriptu­rarum Dei ignorantia, the peoples blindnesse and ignorance of the Scriptures. So Saint Chrysostome concerning the errour of the Ma­nichees in his time, Manichaei & Ad Heb. hom. 8. omnes haereses decipiunt simplices. The Manichees and all heres [...]es deceive the simple. But if our mindes bee illuminated by often reading and hearing of the Scrip­tures, [Page 26] we may be able to discerne both good and evill. So likewise Theophylact: Illis, qui scrutantur Divinas Scripturas, nihil potest illu­dere: nothing can deceive them that diligently search the Holy Scriptures, it is the candle where­by the theife is discovered. So the ancient of dayes himselfe unto the Sadduces. Yee erre (not because Math. 2 [...]. yee know, but) because yee know not the Scriptures. For heresies, or schismes arise not from the Scriptures themselves, or any dark­nesse in them; but from the igno­rance and pravity that is in mans understanding; they are rather discovered and suppressed by Scrip­ture. Should I tell you, that a blind man may better avoyd dan­gers then he that seeth: Or that a naked man in the middest of his e­nemies may better acquit himselfe then he that is compleately armed: Or that the full fed I picure is nee­rer starving, then the miserable captive, that is debarred all kinde of sustenance; you might well [Page 27] thinke I were mad: So (certaine­ly) it argues no lesse frenzie and in compossibilitie of minde, to broach such unreasonable, and un­likely doctrines.

But to winde up this controver­sie in one word. It were an easie matter (me thinkes) to catch the adversary in his owne gin, if wee did urge him to nominate, what manner of persons hee thinkes meete in his owne conscience, to be exempted from the reading of the Scriptures? Hee cannot say, old men, for shame; they are the very staffe and comfort of their age. It was the sweete amabaeum, and burden to Davids song when hee was aged. In Gods Word will Psal 58. 10. I rejoyce; in the Lords Word will I comfort me. Not young men for pitty: they are the onely curbe to restraine the heate and fu­ry of their tamelesse youth: for wherewithall shall a young man cleanse his waies, but by ruling Psal 119. 9. himselfe according to Gods word? Surely the Apostle S. Paul thought [Page 28] it the best breeding hee could pos­sibly bestow upon his sonne Timo­thie, 2 Tim. 3. 15. to bring him up in the know­ledge of the Scriptures from a child. Not women or maidens, for the frailty of their sex sake: for how then should such weake and brittle vessels, become strong in Eph. 6. 10. the Lord, and in the power of his might, as they are commanded? It is enough for that Apostate Iulian to quarrell with the Chri­stians, for that their women were skilfull in the Scriptures: But sure I am, good old Nazsanzen will re­vive the never-dying fame of his sister Gorgonia, by a funerall Orati­on; for that she was skillful both in the Old and New Testament: and reverend Ierome, of Lady Paula by an Epitaph, for that all the may­dens about her, were forced daily to learne the Scriptures. Not poore men, for Gods sake: the chiefest almes they can aske, or receive, is the free passage of the Gospel. Whereupon our Saviour speakes Matt. 11. it, not only for their warrant, but [Page 29] their commendation: That the poore receive the Gospel, with all alacritie and cheerefulnesse. So it hath pleased our gracious God, in all ages, by his infinite wisedome and mercy, to make choice of the poore of this world (as S. Iames speaketh) that they should be rich in faith; and that by often hearing and reading of the Scriptures. Not infidels or hereticks, for charity sake; It is the onely ordinary meanes of their conversion: And therefore it was permitted that Queene Candaces Chamberlaine, being an infidell, might reade the Act. 8. Scriptures without controlment. And S. Augustine confesseth, that himselfe, being inclined to the er­rour Conf. lib. 8. c. 12. of the Manichees, by reading the Scriptures was converted. If then neither old nor young; pa­rents nor children; men nor boyes; women nor maydens; learned nor unlearned; rich nor poore; here­ticks nor infidells, may lawfully be exempted from the reading of the Scriptures; we may easily dis­cover [Page 30] those hypocrites, that our Saviours woe directly points at: That take away the key of know­ledge, Matt. 23. that shut up the kingdome of heaven before men; and neither enter themselves, nor suffer others to enter in. Alas, (saith Irenaeus) Hoc non est sanantium & vivificanti­um, Lib. 3. c. 5. sed magis gravantium & augen­tium ignorantiam: This is not the part of them that would heale and give life; but rather of them that augment the burden, and increase ignorance.

The third and last Quaere yet behind, most proper and pertinent to the text of all, is, What might be the occasion, why our blessed Saviour spake and delivered this Parable?

The occasion wee must needs conceive could not bee slight, that induced the wisedome of the Fa­ther to propound a speciall para­ble. It was the discoverie of a whole neast of sectaries, as ap­peares by the [...] in the Text. Certaine (it seemes) there were, [Page 31] that would bee singular above the rest, the common gap to all kinde of hypocrisie, and confusion in de­votion: for marke (I beseech you) the growth of their faction; The maine roote of all, was the roote of all mischiefe, pride. From thence sprang up the ranke blade of selfe­confidence; out of an arrogant proud spirit, attributing every good thing in themselves, to them­selves: they trusted in themselves. From thence shot forth the full care of presumption; an arrogant conceit of inherent righteousnesse, that they were just. And then their harvest grew on so fast, that their too forward fruit were not onely, albae ad messem, but even siccae ad ignem, ripe for the hooke, but dry for the fire; their arrogant singula­rity pearched them up, upon so high a straine of boasting of their owne eminencie, that they [...] ­fied, and despised others. All which Circumstances being duly consi­dered, the truly zealous, and rig [...] humble auditor, [...] [...]ee is con­fesse, [Page 32] that there was too just occa­sion for our Saviour to propound, and us to expound this Parable.

Selfe confidence? what a wood­den head of folly, a broken staffe, and a rotten post of presumption is it? which hath not only sought to make Angels, but men equall to God himselfe. But whom she hath so proudly lifted up; shee hath likewise most miserably cast downe: What mischiefes indeed hath shee not done? Shee hath cast Lucifer out of Heaven; Adam out of Paradise; overthrowne the tow­er of Babell, and brought in the first confusion of languages; pro­strated Goliah with dishonour, and slue Nicanor with reproach; finish­ed Antiochus his Empire, and drowned Pharaoh in the red Sea; caused Senacherib to be slaine by the hands of his owne sonnes in the temple, and Herod by an An­gell in his Parliament; Absolom to perish by his owne locks, and Haman to totter upon his own gal­lowes. Broken reeds are not so [Page 33] dangerous to him that leaneth, nor slippery Ice to him that runneth, nor the beautie of an harlot to him that lusteth, as selfe-confidence is pernicious to him that imbraceth it. Broken reeds may wound the flesh, slippery Ice procure despe­rate fallings, the beautie of an har­lot bring shame before, and begge­ry behind: but selfe-confidence ta­keth away God from the soule, the soule from the body, the body from immortalitie; It fadeth when it flourisheth, it is not when it seemes to be, it falles and never ri­ses againe. Man, trusting to him­selfe, (saith Gregory) is falne like Gregor. a dead leafe from the Cedar in Pa­radise, and is blowne away with the tempest of temptation, and winde of vanitie. As Sauls coate of armour was an hinderance to David, that his hands could not warre, nor his fingers fight; as Peter walking upon the Sea, was in hazard of drowning: so mise­rable is man being left unto him­selfe, nothing but desolation; His [Page 34] birth corruption, his life transgres­sion, his death confusion: In his birth miserable, in his life culpa­ble, in his death of himselfe dam­nable: His knowledge imperfect, his life uncertain, his mind chang­able, and he himselfe nothing but fragilitie. And therefore I con­clude the point with Saint Augu­stine: Confidentia in scipso est lubri­ca spes, incerta victoria, impossibilis liberatio: It is a flattering and fic­kel hope for a man to thinke he is safe and inviolable amongst the infinite increasings, and daily nou­rishings of sinne; It must needs be a doubtfull and uncertaine vi­ctory for a man to fight amidst his enemies ambushment; and an im­possible delivery to be invironed on every side with fire, and not to bee scorched. And such was the desperate condition of these Secta­ries in the first step or degree of their affected singularity, selfe­confidence: they trusted in them­selves.

To this woodden head of theirs, [Page 35] selfe-confidence, they must needs annexe the brazen face of impu­dency, a whorish fore-head that cannot blush, presumption of righ­teousnesse. They are absolutely perfect in their owne eyes, justi­fiable with God, equall with An­gels, superiour to their brethren. Whereas alas, mans righteous­nesse (saith Gregory) being weigh­ed Gregor. in the ballance with Gods Iu­stice is found to bee nothing but unrighteousnesse: and that the more vile in the examination of the upright Iudge, by how much the more glorious it seemed in the partiall estimation of the owner thereof. A candle that burnes bright in the darke, is dimmed at noone day. Agesilaus, his maskers coates were thought all gold over night, in the Chamber of presence by torch light, but found nothing but Wheat-straw the next mor­ning in the wardrobe. Leah, Ia­cobs elder daughter, was said to be browne and bleare-eyed in regard of beautifull Rachell the younger. [Page 36] When wee have done all that wee can, the very Prince of Prophets tels us, wee are but unprofitable servants; And if we will be tryed by a brace of inferiours, that spake by the same spirit with him; the one tels us, that all our righteous­nesse is as filthy as a menstrous ragge; the other, that wee our selves are altogether lighter then vanity it selfe. Without all que­stion the merit of finnefull man can bee nothing but misery, his knowledge errour, his worke wic­kednesse, his invention deceivea­ble, his profession colorable, his will abhominable: And as the Moone is ecclipsed being removed from the irradiation of the Sunne: As Rivers dry up, not watered from their fountaines: As Trees wither, not moystened from the earth: so the sonnes of Adam pu­trifie in the old and rotten roote of nature, if they be not transplanted and implanted into the stocke of grace. If in that we live, it is not of our selves, how can that bee [Page 37] ours that we doe possesse? A most grosse kinde of folly, I blush not to call it meere stupidity, for a man to acknowledge the benefit of his life from another, and yet to ascribe the ornament of his ver­tues to himselfe. In God we live, and moove, and have our being: what then can any man have, that hee hath not received? And why then shuld any man boast as if he had not received it? Goodnesse (saith Bernard) is the Vineyard of Bernard. the just Man; or rather a just Man is a good Vineyard; whose Vine is his vertue; whose branch, acti­on; whose Wine, the testimony of a good conscience; whose Winepresse, is the tongue of praise; whose godly teares of hu­mility, are the Grapes of true re­pentance; whose pruner, is the Preacher; and the Lord of this Vineyard, is the God of Heaven. Such then was the desperate con­dition of these sectaries in the se­cond step, or degree of their affe­cted singularity, an arrogant and [Page 38] presumptuous conceit of inherent righteousnesse: That they were just.

To their woodden head of sel­confidence, and brazen face of im­pudence, to make up a perfect monster of imperfection, they af­fixe the iron heart of crueltie, har­der then the neather mill-stone; and farre more apt to sting then the biting nettle, Contempt of o­thers. I am not like that Publican, (saith the fore-man of their Iury in this Parable, that brings in the verdict for all the rest) spying a mote of infirmitie in his brothers eye, but not discerning the beame of impietie in his owne; straining at every Gnat hee meets in the street, but leaping over every Ca­mel that lyes at his own threshold; nothing is sweet that fits not his taste, but all things unsavoury that seed not his humour; barking at the Stars like a Dog in the n [...]ght, and hissing in a corner like a Ser­pent; consuming the next mem­ber like a Canker, and gnawing an [Page 39] issue in the wombe of his mother like a Viper: viscera impiorum cru­delia. Contempt of our brethren? It is the unkinde dissolution of the whole frame of nature, which de­lighteth chiefely in societie. It is a rottennesse in the marrow, a fire in the body, a fury in the soule, the rust of a good conscience, the poy­son of charitie, the enemy of peace, the breach of unitie, the mother of mischiefe, the nurse of contention, the daughter of pride that is never barren; It is a frenzy infecting the head, vexing the spirit, molesting the heart; It filles the head with wicked inventions, they sleepe not (saith David) till they have done mischiefe; The minde with per­plexed thought, Iuaas sought op­portunitie to betray Christ; The heart with bloody revenge, Cains countenance was cast downe, he rose up and massacred his brother. Contempt of our brethren? It is the seed of sedition, the brand of a reprobate, a Locust of the bottom­lesse pit, the sonne of those Gyants [Page 40] Anach, and Anakim, a murdering spirit, and a spirituall murderer; so Saint Iohn expressely: He that hateth his brother is a man-slayer. And such likewise was the lamen­table condition of these sectaries in the third and last step or degree of their affected singularitie Ad­vancement of their owne eminen­cie, and contempt of others.

As therefore our blessed Saviour hath upon these grounds propoun­ded; so proceed we in his name, and by the assistance of his spirit, to expound this parable. Wherein wee may observe as in a glasse re­presentative the perfect character of an hypocrite; whose genealo­gie hath many generations. Sug­gestion of the Serpent, begate con­cupiscence; concupiscence, sinne; sinne, ill custome; ill custome, blind devotion; blind devotion, wilfull ignorance; wilfull ignorance, hy­pocrisie; hypocrisie, vaine-glory; vaine-glory, selfe-love; selfe-love, selfe-confidence; selfe-confidence, presumption of righteousnesse; pre­sumption [Page 41] of righteousnesse, con­tempt of others; contempt of o­thers, a Pharisee: And a Pharisee begate two twins, hypocrits both: the one a dissembler with his God, the other a deceiver of his brother: and both of them either bearing private grudges in their hearts as Cain to Abel, or else open reproa­ches in their mouthes as Ishmael to Isaac, till they both fall into the pit that they digge for others.

I have now brought you to the threshold of the parable, where for this time I must needs leave you: the text I named, and the time I am bound to obey, have granted commission to proceed no further.

WEE have already dis­patched the Preface in the former Verse, which lead our me­ditations to a three­fold Quaere. The first, to the Ety­mologie, or signification of the word Parable. The second, to the reason, why our Saviour so often in the Gospel spake unto the peo­ple [Page 44] by parables? The third and last, to the speciall occasion, that induced him to propound this pa­rable.

Proceede wee now [...], by Gods assistance and your christian patience, to enter upon the Para­ble it selfe. Which being a glasse representative, of the perfect cha­racter of an Hypocrite: I shall bee so farre from personall invectives in the prosecution thereof, that I shall desire all in generall, to be­hold their faces in it. Not (as the common course of the world is) for a man to glance over the shoul­der upon his brother, as if the doctrine delivered concerned not himselfe: Or, like S. Iames his Na­turall, to take so slight a notice, that presently hee forgets it at the turning of the backe: but with a serious and particular application to the conscience, and with a full purpose and resolution of amend­ment. For (though I confesse) the drift of the parable aymes most punctually at the Hereticke and [Page 45] Schismaticke, in whom the ocean of hypocrisie swels to a full Sea: yet, before we have done with it, wee shall finde it will reach us all, and spare none: for as much as he that is soundest at the heart, may at one time or other (if hee flatter not himselfe too much) discover in himselfe some dregs of hypo­crisie, some spice of the Pharisee. Let every one then in the feare of God, apply the parable onely to himselfe, as ingenuously taxing his owne conscience, as Nathan did David, and say, Tu es homo, Thou art the man our Saviour now taxes, and the Preacher now speakes to. That so every one re­solving to mend one, God in his mercy may mend all. And upon this good resolution, by the bles­sing of the Author, we may venter upon the Parable.

Two men went up into the Temple to pray: the one was a Pharisce, and the other a Publican.

That great Divell incarnate, Hypocrisie in devotion, is heere [Page 46] discovered unto us by our blessed Saviour, by a parable of two men, as like in outward shew, that it is very hard to discerne the one from the other; but as different in in­ward substance, as light and dark­nesse. Their behaviour is expressed in the words of this Text, joyntly together; then severally and a­part, in the verses following. At first sight a man would thinke all were well. Here are first, Duo ho­mines, two men; good company. Here is secondly, ascensus in Tem­plum, they walke, and they talke, and they converse together, and they goe up into the Temple to­gether; a good posture. Here is thirdly, Devotio, a seeming strong devotion; They goe up into the Temple to pray; a good exercise. But alas, heere is the leaven that sowres all, and swels all, the lea­ven of Pharisees: The one was a Pharisee, and the other a Publi­can.

Duo homines, two men? why good company, and once a rarity [Page 47] to bee found upon the face of the earth. Without all question, soci­etie is both commendable and comfortable, by the principles of nature and grace to: for though unum & bonum cov [...]rtuntur, by our mecaphysicall discipline; yet hee that soares but one degree higher shall finde, that the most perfect unitie is best pleased to ad­mit of a Trinitie: No doubt, to signifie, that as there can bee no true societie without an unitie; so there can bee no perfect unitie without a Societie.

2 Went these two men up into the Temple? they could not have trod a fayrer path. A journey that David undertooke with great a­lacritie and cheerefulnesse, espe­cially when hee went up into the Temple with companie; the more the merrier. I was glad (saith h [...]) when they said unto me, Wee will goe into the house of the Lord. It is a good sight to see men go by twoes into the Temple; but a farre more blessed, to see them flocke by tens, [Page 48] and hundreds, and thousands: As (blessed bee God) in this, and di­vers other Congregations in this Kingdome.

Went these two men up into the Temple to pray? they could not have gone with a better reso­lution, nor performed a better ex­ercise. Had they gone but singly up into a private chamber, or a closet to pray, and beene still; it had beene (no question) an accep­table sacrifice of righteousnesse: Devotion, bee it never so private, if it be hearty, shall never returne emptie without a blessing. It is like Davids Tree planted by the Psal. 1. waters side, whose leafe never wi­thers, but still brings forth fruit in due season; whatsoever it doth it shall prosper. It is a fruitfull Vine, continually bearing clusters of ripe grapes; whose roote, is chari­ty; whose stocke, faith; whose top, hope; whose spreading twigges are laden with fruite, the workes of mercie; and whose flourishing blossomes, are the wholesome [Page 49] wordes of wisedome.

As the morning Starre in the midst of a cloud; As the Moone Eccle. 50. when it is at full; As the Sun shi­ning upon the Temple of the most high; As a bright raine-bow in faire clouds; As the flower of Ro­ses in the spring; As Lillies by the rivers of water; As fire and in­cense in the Censer; As a vessell of massie gold, beset with all manner of precious stones; As a faire O­live tree that is fruitfull; As a Ci­presse tree that growes up to the clouds; And as the fat that is taken from the Peace-offering; so is the I am. 5. 16. prayer of the righteous man if it be fervent. It is paled in like the garden of Eden with everlasting mercies, when the best of our sa­crifices are layed waste and com­mon; It floates like Noahs Arke upon the waters of affliction, when the best of our thoughts are over­whelmed and perish; It buds and bloomes like Aarons rod, and brings forth ripe Almonds, when the best of our works remaine dry [Page 50] and wither; This one sheafe stands upright, and this one starre spar­kles, when the rest of the hile fall flat upon the ground, and all wan­dering Comets are quite obscured.

Abigals bottles of Wine, and frayles of Raisons were never so welcome to hungry David in the wildernesse of Parran; Nor the shadie Iuniper tree so delectable to the Prophet in the parching Sun; Nor Iacobs fat Kid, so acceptable to his fathe [...] Isaac in his sicknesse; Nor the sight of young Benjamin so pretious to his brother Ioseph, when he was the chiefe Governor of Pharaohs Court in Egypt; Nor the Wals of Ierusalem so deare unto the Iewes, that kissed them at their returne from captivity: as zealous and hearty prayer is unspeakeably comfortable to the soule of a distresled sinner. It fils the mouth with laughter, and the heart with gladnesse: It gives light to them that sit in darknesse, and life to them that sit in the shaddow of death: it is Damoni­bus [Page 51] flagellum, animae subsidium, Deo sacrificium. Aug. A scourge to the Di­vell, a prop to the Soule, a Sacri­fice to God, which God cannot despise: It is the continuall feast of a pined conscience; the onely solace in a Sea of sorrowes: (Call upon me in the time of trouble, saith the Lord, so will I heare thee and thou shalt praise mee.) It is the very Lodovicus Grana­ [...]eus. station of the soule in the presence of God, and the station of God in the presence of the soule; God lookes upon her with the Eye of mercy, and she glances upon God with the eye of humility. What shall I say more? It is the food of the Soule; the quintescence of all spirituall comfort; the obtaining of all the graces and favours of the great King of Heaven; the ravishing seale of that interchang­able kisse of peace, betwixt the Bridegroome and the Bride; that spirituall Sabbath, wherein the Creator himselfe desires to rest; that Lodge in the forrest of Liba­nus, wherein the true Salomon so­laces [Page 52] himselfe, and enjoyes his delights with the sonnes of men. It is milke for Babes, strong meat for men, provision for the travel­ler, an haven to the mariner, vi­ctory to the militant, and glory to the triumphant. It is physicke to the sicke, joy to the afflicted, strength to the weake. It amends the bad, it confirmes the good, it comforts all. It is the Gate of Heaven, the first fruits of future glory, the heavenly Manna of all ravishing sweetnesse, and the Ia­cobs Ladder that reaches from▪ Earth to Heaven, whereby the Angels ascend and descend, to carry up our petitions, and to bring downe Gods blessings.

If such then bee the power and efficacy of private devotion, how much more powerfull is the strength of publike prayer? If the bubling of one single Con­duit-pipe be so harmonious in the eares of God, how acceptable is the noyse of many waters? If the one bee so potent, the other must [Page 53] needs bee omnipotent; (If wee may bee so bold to use the phrase of Alstedius) Est quaedam omnipo­tentia System. theol. precum, (saith hee) There is such a kind of majesty and omni­potency in publike prayer, that it raises the dead, it overcomes Angels, it casts out devils, and (which is more wonderfull then all the rest) it seemes to master and over-master God himselfe; inabling the feeble Christian, to wrestle with his Maker, as Iacob with the Angell, with a non di­mittam, I will not let thee go [...] without a blessing.

Thus farre then the Parable suc­ceeds well: that there were two men, it was good company; that they went up into the Temple, it was a better posture; that they went up into the Temple to pray, it, was the best exercise, That house shall bee called the house of prayer. But heere is that which turnes Ior­dan quite backewards, makes the company uncomfortable, the po­sture preposterous, and the exer­cise [Page 54] most execrable, the one was a Pharisee, and the other a Publi­can. That two men should be of two mindes; the same in shew, but different in substance; come up into the Temple, and to pray too, and not with one accord in one place; this turnes our honey into gall, the waters of Meribah into the waters of Marah: The one was a Pharisee, and the other a Publican.

Mention is often made in the Gospell of Pharises, to the shame­full reproach of their life, and se­vere reprehension of their unbe­leefe; who either with the faith­lesse traditions of men, or the fruitlesse objections of the Law, ever went about to intangle our Saviour in his speech. But in vaine is the net layed (saith Salomon) be­fore the eyes of the winged. A busie Prov. sect it seemes they were: for ei­ther, when they went with him into the Temple, they lift up their heeles against him, like deceive­able hypocrites; or else in the [Page 55] judgement-hall they spend their mouthes against him with a Cru­cifige, crucifie him, like murde­rous homicides. Their lippes pre­serve much knowledge of the Law, and yet the poyson of aspes is under their throate. The morall precepts are written in their Phy­lacteries with a thorne to pricke their Anckles, and yet their feete most swift to shed blood. They sit in the Chaire of Moses, and yet resist the Lords anointed with Corah. They bind heavy burdens upon the shoulders of other men, and yet they touch them not with their owne fingers.

Greater enemies to the Crosse of Christ, which is his glory and our Salvation, were there none than Pharisees. Not Pilate the judge with his halting opinion, and luke-warme religion. Not Caia­phas the high Priest with his in­ward malice, and outward holi­nesse. Not Iudas the traitor with his kissing lip, and killing heart. Not the vulgar route and rabble [Page 56] of the Iewes clamorously acquit­ting Barrabas the malefactor, and despightfully condemning Iesus the innocent. And yet forsooth none so pure, none so holy in out­ward profession as a Pharisee.

Hujusmodi venandi fallacias se­ctatur Orig. in Math. Satanas, sub titulo sanctitatis agere insidias. It is Satans usuall sleight of hunting, by a shew of holmesse to intrap the simple. Pha­risees in the eye of the world re­puted for mirrors, shrined for Saints, canonized for halfe gods: and yet for all this glittering pre­tended piety, in the judgement of Christ and his witnesses, true Reedes shaken with the Winde, painted Sepulchres, Wolves in sheepes cloathings, Scribes and Pharisees, hypocrites, woe be unto them.

Thus hath Satan juggled from the beginning, and continually changed himselfe into an Angell of light. Ciceroes Rhetorician, Pla­t [...]es Polititian, and Homers Travel­ler are not so lively painted in their [Page 57] colours, as here a Pharisee, in his due and true conditions, his coun­terfeit conscience being discove­red, and the vizard of hypocrisie, semblable to religious sanctimo­ny, pluckt from his face of impu­dency. For though he be a Pro­teus of many shapes, and variable changes; (and never a change from worse to better; (for desinit esse melior, qui desinit esse bonus,) hee that ceases to be good in the posi­tive, is farre from proceeding to better in the Comparative:) Yet heere like the Moone, hee may be seene at full: he is totally Ecclip­sed with his God; hee is waxing and waining with the world; He is almost at last quarter, darkened and obscured in soule to himselfe. In that, an hypocrite, drawing neere unto God with his lips, but farre from him in his heart; In the other, a heretike, saying, Loe heere is Christ, and there is Christ, we know not where; And in this an Atheist, neither hot nor cold, ha­ving a name to be alive, but indeed [Page 58] is dead. And as the Master tooke the first draught of this hypocrite for former; so the Scholler conti­nues it for latter times, 2 Tim. 3. 2. Where he telles us, that men shall be lovers of their own selves, covetous, boasters, proud, cursed speakers, disobedient to parents, unthankfull, unholy, without na­turall affection, truce-breakers, false accusers, intemperate, fierce, despisers of them that are good, traytors, heady, high-minded, lo­vers of pleasure, more then lovers of God. This for the Pharisee, now for the Publican.

Of whom (yopu may well sup­pose) that much cannot bee said, having so little to say for himselfe, onely he craves the benefit of his booke: Miserere mei Domine, so farre hee reads Clarke-like, O God bee mercifull to mee a sinner. And therefore for charitie sake, we may plead thus much for him: As the Pharisee said of himselfe, that hee was not as this Publican; so may wee justly say of this Publican, [Page 59] that hee was not as the Pharisee; whatsoever the Pharisee was, hee was not; and whatsoever the Pha­risee was not, that was he; in the sight of God, in the sight of man, and in the sight of his owne eyes. A man of no publike fame, but publike infamy; His very name discovers both his nature and of­fice too; a poore Publican, a tribute gatherer, an under-customer, an officer of the basest accompt a­mongst the Iewes; both by reason they were servants to the Ro­manes, whose yoake they could not indure, and also grinding ex­acters of more then their due for their owne advantage. This pub­like contempt of others made him at length seeme odious in his own eyes: for peccat & publicat (though not in Senecaes sense) he sinnes, and he publishes his sinne, not to Sen. his glory, but to his shame; not to the erection of his head, but to the confusion of his face; and when he was smallest and vilest in his owne eyes, he was then in greatest repute [Page 60] and estimation in the sight of God; as it shall appeare (God willing) more at large hereafter. In the meane time wee see the parable turnes upon these two hinges; A proud boaster, and an humble con­fessour; A presumptuous justicia­ry, and a penitent offender; An ar­rogant hypocrite, and a dejected sinner. These two men went up into the Temple to pray; the one a Phari­see, and the other a Publican.

Such a generall resemblance is there betwixt hollow hypocrisie, and truly religious sanctitie, that the Church may too justly lament and complaine, that her children are blacke like unto coales, no man Lam. 4. is able to discerne them when hee meets them in the streets; and that the great Citie of God is become like an harlot. This generall re­semblance is set down in the fore­head of this Parable, by foure spe­cial representations; wherein pain­ted hypocrisie, and naked simpli­citie may seeme at first both alike, or rather hypocrisie, to carry the [Page 61] fairer shew. The first is, the num­ber of the persons, duo homines, two men, the Pharisee and the Publi­can, one for one; and most com­monly greater, is the multitude of hypocrites.

1 In the old world and dayes of Noah with his two faces, the one looking to the world perishing, the other to the posterity com­ming, but eight persons were re­served Gen 8. 1 King. 22. 6. in the Arke. But one Mi­chaiah against foure hundred false Prophets. Elias complaines that he is left alone, and not five good men to bee found in those great and famous Citties of Pentapolis. But onely three brethren in that mighty flow of idolatry, and Empire of Nebuchadnezzar. One­ly Caleb and Ioshuah of innumera­ble thousands of Israelites entred into the Land of Canaan. Our Sa­viour cured ten Leapers, and but one returned thankefull. And therefore he foretold, that in these last dayes many false Prophets should arise and deceive many; [Page 62] For straight is the Gate, and narrow is the way, that leadeth unto life, and few there bee that finde it. The Church of God is a little flocke: a small ship for Simon to launch out into the deepe. Paphnutius stood against the whole Councell of Nice; Iohn Husse against the Councell of Constance; Luther alone forsooke his Clo [...]ster; and these three men, (by the helpe of their God,) in their times prevai­led. Generality then, and the greater number, can be no certain­ty o [...] the true Church. Auxensius made a proude challenge to the Emperour Constantine: Nos habe­mus consensum & concentum sex­centorum Episcoporum; Wee have the consent and harmony of sixe hundred Bishops: and yet he was an Arrian.

2 The second resemblance is in externall forme, and outward be­haviour, wherein they are still both alike; they both ascend and goe up. As well the idolatrous Iew to Dan and Bethel, to worship Iero­boams [Page 63] calves, as the true Israelite to Ierusalem, to worship the living Iob 2. God: Vpon a certain day, the children of God came and stood before him, and Satan came a­mongst them too: They like Priests cloathed with righteousnesse, and Saints singing with joyfulnesse; but he, either like a subtill Serpent seeking whom hee may deceive; as he did Eve, in the Garden; Pe­ter, in the High Priests hall; and Iudas at the Passeover: Or else, as a roaring Lyon into the consci­ence; an accuser of his brethren; as he entered into Cain the fratri­cide; and Iulian the Apostate: Or else a red Dragon, for the triall of their faith and patience; as unto Iob, and Paul, when the messenger of Satan was sent to buffet him. Thus Cain goes to the Altar to sa­crifice, as well as Abel. Iudas will have a finger in Christs dish, as well as Iohn. The Pharisee carries a countenance of holinesse, a grace of godlinesse, and a shew of sancti­mony, more then doth the Publi­can, [Page 64] and yet they both goe up; here is yet small difference.

The third resemblance is, One place, the Temple receives them both. Where God will have his Church, the divell will bee sure to have his chappel. As in the world there is heate and cold; night and day; hill and valley. As in hu­mane Arts there is opposition of Sciences, Sophistrie and probabi­litie, rage and reason, affirmation and negation, pro and con: So in Gods Church militant, supersti­tious faction will be sure to couch under the same roofe, with true devotion; disguised hypocrisie, with naked piety; and shameles vanitie, with simple veritie. Where the painefull husband-man sowes pure seede; there the envious man will scatter tares. Where Paul plants the grafts of grace and uni­tie; there Alexander the Copper­smith, inserts his imps of con­tention and impietie. Where Si­mon Peter preaches conversion un­to God; there Simon Magus pra­ctises [Page 65] conjuration by the Divell. Dagon, the Idoll and folly of the Philistims; and the Arke of God, the glory and felicitie of the Isra­elites, were sometime both in one house. Noahs Arke harboured as well ravenous wolves, as tame and simple creatures; The Lambe, and the Woolfe; the Raven, and the Dove; the Adder, and the Co­ney.

Vt lilium inter spinas, sic Ecclesia Bern. in Cant. Dei bonis atque malis permista est. As a lilly growes up betweene two thornes; so the outward visi­ble Church is a mixt Congregati­on of good and bad. As in all gar­dens, grow as well weedes as hearbes: As upon all trees, as well blasse as blos [...]ome: As in all rivers, as well frogges as fish: So Isaac and Ishmael; Magus and Philip; Publican and Pharisee, goe up in­to the Temple together.

The fourth and last resem­blance to them both, is, One end and purpose, in generall to pray. Some worship the host of heaven, [Page 66] calling the Sunne Isis, and the Moone Osiris; as the Ethnicke and Pagan. Some an Idoll, tur­ning the glory of the Creator, in­to the similitude of the creature; a calfe that eateth hay; as the So­domite and Gentile: But in vaine are these men, and their hope is a­mongst them that go downe into the pit. Some trust in their owne merits, not Gods mercie; in their owne workes, not Christs wor­thinesse: In the invocation of the Mother a sinner, and not the inter­cession of the Sonne the onely Saviour; robbing him of that ho­nor, whereof hee is so justly jea­lous, that he will not impart it to another.

But the humble Publican, and truely penitent, layes his prayer a steepe in a flood of teares; throughly spiced with a broken and contrite heart, ground to powder betwixt the two mill­stones of faith and hope; trusting in God as in a mercifull Father, lest hee should despaire; and fea­ring [Page 67] to dread him as a most just Iudge, lest hee should presume, as did this Pharisee.

It is observed by S. Chrys [...] upon the 1. of Matt: That as Christ made foure wonderfull followers of himself: Of a simple fisherman, a learned Pastor of the Church, Pe­ter: Of a Persecutor in Iewry, a Tea­cher and Doctor of the Gentiles, Paul: Of a Publican, sitting at the receit of Custome, a chiefe Evan­gelist; Matthew: And of an igno­minious theife upon the Crosse, a glorious Saint in Paradise. So like­wise, the false Prophets would make themselves wonderfull fol­lowers of Christ too; creeping up­on the flocke in sheeps clothing of innocency, whē inwardly they are ravening wolves ful of hypocrisie.

Thus is the Church of God be­come like Iosephs Cribbe, a cradle for Christ, and a manger for the Asse. Mendacium imitatur verita­tem. Jerome. Hypocrisie will have Iacobs small voice, though the rough hands of Esau; heresie, Iudas his [Page 68] kisse in the lippe like a disciple, but a curse in the heart like a Di­vell: And a Pharisee will bee puft up like a bladder, both in words and countenance. The flies Cantharides breede (they say) in the sweetest roses. The Palmer worme neasteth in the fairest Ce­dar. The flatterer crouches to a man of the best nature. And hol­low hypocrisie will be an insepa­rable companion, to religious san­ctitie. Lucifer is fallen like a star, and hath gotten him a new kinde of policie, under the name of Christ to deceive the simple. Some things are, and yet not seene, as the spirit of a man: Some things both are, and se [...]ne, as the body of a man; Some things neither are, nor seene, as the thoughts of a man: And some things seeme, and are not, as the shadow of a man; a perfect emblem of pharisaicall simulation. Rachel was never so cunning for her father Laban, in sitting upon his idols hid in the litter: Nor Mic [...]ll so crafty for [Page 69] Saul, in the conveyance of David: Nor [...] so pregnant an [...]y­ning an e [...]o [...]e to [...]: A [...] Pharisee is to halt with his God, and to gloze with his brother; hee seem [...]s to goe up neighbourly into the Temple with the one, and to pray devoutly to the Other.

The last worke then, that wee have to doe for the Conclusion of this exercise, is to settle, and quiet the conscience in so turbulent a Sex of distracted devotion. That two men went sociably in com­pany together, thou likest it well. That their society led them so faire a way, to goe up into the Temple together, thou likest it better. That their journey tended to so good an end, to goe up into the Temple to pray, it ravishes thy contemplation. But that the one should be a Pharisee, and the other a Publican; that there should hee such Heresie and Schisme in the Church, such fractions and facti­ons in the publike body; and such deceiveable hypocrisie in the pri­vate [Page 70] members; this (I dare say) troubles the conscience much, and cooles thy devotion more.

And why so? Knowst thou not that Rebecka had two twinnes, Ia­coh and Esau; the one a vessel or­dained to honor, the other to dis­honour? why these were the du [...] homines, wee now treate of: and therefore shee a lively type and Emblem of the Church militant. Semen unum, diversi concepti; uterus Aug. unus, diversi nati; The seed one, the conception divers; the wombe one, the birth divers: And why should not the Church then take as patiently, as Rebecka did, the strugling of her twinnes?

Knowest thou not againe? that our blessed Saviour, Matth. 13. compares the Kingdome of Hea­ven, which is his Church militant, unto an husbandman that sowed good seede in his field; but while men slept, the envious man came and sowed tares: which, when the servants perceived, they by all meanes counsell their Master to [Page 71] weede them up. But the Master in his wisedome would not grant it, lest they should plucke up the good corne, with the cares; and therefore hee resolves upon a sinite utrosque croscere; let both grow to­gether untill the harvest. To pre­vent such weeders amongst the C [...]rinthians; the Apostle was faine to propoun [...] an op [...]rt [...]t hareses esse; and tell them plainely, that there was; and must bee divisions, and he [...]sies, even amongst them, the true Church of God; that they which are approoved might [...]ee knowne. There must be heresie to try thy faith; there must bee schisme to try thy judgement; there must be furie to try thy pati­ence; there must be frenzie to try thy wisedome; there must be hy­pocrisie to try thy soundnesse. Shouldest thou fall from thy God to an Idol with the hereticke; where is thy faith? Shouldst thou rend thy selfe from his Congrega­tion with the Schismaticke; where is thy judgement? Shouldest thou [Page 72] play fast and loose with both, like an Hypocrite; where i [...] thy sin­ceritie?

Quid si totus mundus adora [...] Tertulli­ans. Saranam? It is Tertullians case: what though the whole world should forsake God, and serve the Devill, shall God therefore loose his service of thee? Si Epi­scopus, si diaconus, si vidus, si virgo▪ si doctor, si etiam Martyr lapsus [...] regula fuerit, numid [...] hareses [...] ­ritatem videbuntur obtinere to saith the same father. What if a Bishop; a Deacon, a Widdow, a Virgin, a Doctor or master in Israel; nay, what if a Martyr of Christ Iesus shall f [...]ll from the rule and pro­portion of faith, shall heresie [...] therefore seeme to obtaine the ap­probation of the truth? or shall the truth shrinke from the proud face of heresie? what if two men goe up into the Temple together; the one a Pharisee and the other a Publican? Non ex personis proba­mus fidem, sed ex fide personas: we doe not approove of the faith of [Page 73] Christ by the persons of men, but the persons of men by the faith of Christ. Or what if two men goe up into the Temple by succession? Non habet haereditatem Potri, qui fidem Petri non habet: Hee cannot inherit Peters chaire, that doth not inherit Peters faith. The Iewes could boast themselves to bee of the seede of faithfull Abraham: but our Saviour tels them they are no better then the seminary of their father the Devill. After S ^t. Pauls departure grievous Wolves were to enter in, not sparing the flocke. The desolation of abomi­nation wa to sit in the holy pla­ces; and Antichrist himselfe, that man of sinne in the Temple of God. Manasses succeeded Ezecki­as, Ieroboam David, and now the Turke is crept into the foure Pa­triarchall seates; Alexandri [...], Ie­rusalem, Constantinople, and Anti­och. Et in Romana ecclesia s [...]dent Scribae & Pharisei. The Scribes and Pharisees sit in Moses his chaire at Rome too. They are not [Page 74] all Iewes (it seemes) that dwell at Ierusalem, nor all Israel that are of Israel, nor all of the Church that are in the Church; nor all of the Temple that goe into the Tem­ple to pray. The hedge-sparrow many times hatches the yong Cuckooe; and the Hen sits upon the egge of the yong Cockatrice; and frogs come into Pharaohs Pri­vy Chamber; Scribes and Phari­sees, Nullifidians and Atheists, Anabaptists, and Adiaphorists, and all come up into the Temple to pray.

And what of all this? Esto tu rectus, onely be thou upright and all shall worke together for the best to thee that lovest God, and art effectually called according to his purpose. Mali tecum esse possunt in area, in horreo nunquam erunt. Well may evill men be with thee in the seed-furrow, but they shall never bee with thee in the barne. They are yet in the furrow and tillage, as those that to day are bad, but to morrow may be good, [Page 75] as was this Publican; and they which presume to day that they are perfect, to morrow may bee found agraine too light, as was this Pharisee. And therefore, sine utros­que crescere, let them both grow together untill the harvest. Then the great husband-man shall come with his fanne in his hand, to purge his floore thorowly; the Wheate hee shall carry into his barne, but burne up the chaffe with un­quenchable fire.

In the meane time, let no sublu­nary distraction, slacken thy hap­py progresse to the Temple; but ascend in body, and ascend in spi­rit. For this purpose, Temples were anciently scituated upon hils; as that at Ierusalem upon mount Sion, a faire place, and the joy of the whole earth. Our fa­thers worshipped in this moun­taine, (said the woman of Sama­ria) And many of our Temples are so scituated at this day. And most of them have certaine steppes or ascents to Quires and Chancels, [Page 76] to teach thee to ascend in spirit, aswell as in body: to ascend from the blindnesse of nature to the light of grace▪ from the old A­dam of sinne to the new man of righteousnesse; from affection to perfection; forsaking thy selfe and following thy Saviour.

And when thou art come up in­to the Temple, stand not up proud­ly to justifie thy selfe, as did this Pharisee; neither squot downe un­mannerly in thy seat to sleepe, as too many in this drowzy age; but fall low on thy knees with this Publican to pray. The Temple was not made to prate in, or to sleepe in, but to pray in. Pray then, and be sure to pray as thou oughtest to pray. Pray humbly, pray heartily, pray devoutly, pray faithfully, and waver not. Feare not the two men that are about thee, or without thee, they can neither helpe nor hinder thy devotion; but let all thy care bee when thou commest into the Temple to pray, that there be not duo homines as and homine, two [Page 77] men in one man within thee. Con­sider where thou art, in the Tem­ple. Consider wherefore thou com­mest thither, to pray. Consider to whom thou speakest by prayer, to to him that is [...], a searcher of thy very heart and reines, and a discerner of thy secret thoughts long before thy selfe, and therefore will not be doubled or dissembled with all. O consider all this, thou that forgettest God and thy selfe too much, when thou goest up into the Temple to pray. First, take Sa­lonion for thy counsell: Be not rash with thy mouth, nor let thine heart bee hastie to utter a thing before God. Then take Moses and David for thy Presidents. Put off the un­cleane shoes of thy polluted affe­ctions, for the ground whereon thou treadest is holy ground. First be able to say, Paratum est cor me­um Domine, My heart is ready, O God, my heart is ready: and then wash thine hands in innocency and so com­passe Gods altar.

WEE are past the Pre­face, and have made an entrance into the Parable it selfe so farre, as the behavi­our of the two men, whom it prin­cipally concernes, the Pharisee and the Publican, is expressed joyntly in the Temple; where for a time we left them at thei [...] devotion to­gether, and now have found them at it againe severally, and apart, [Page 80] and first the Pharisee, for still hee will be first.

Who though he came into the Temple with the Publican, yet be­ing come, he prayes by himselfe a­part. Whose devotion proclaimes him a presumptuous hypocrite both in the manner, and in the matter. In the manner, by stan­ding up so pert, and by standing a­part. In the matter, which was no­thing but meere braggery, bumba­sting his petitions, first with odi­ous commendations of himselfe, privative, and positive; God I thanke thee I am no extortioner, no unjust man, no adulterer; but I fast twice in the weeke, and I give tithe of all that I possesse. Second­ly, by a malicious contempt of o­thers, generall and speciall; I am not as other men are, nor as this Publican.

The very manner of his devo­tion, plucks away the vale from his face, and fets him apparently up to the view of the whole world, that folly may blush, and wisdome [Page 81] be nothing ashamed. And first it discovers the woodden head of selfe-confidence, which hath three parts.

1 The first is his division, or de­parting from the Church, taxed in this word, Ph [...]ifee; which is de­rived from the Hebrew Phares and Phareth, to divide 80 signifies the name of King Pharaoh, whose regiment consisted of two forts of people, Hebrewes, and Egyptians. So Thamars [...]btwins, the youn­ger [...]eth, but the elder called Pharez, beon use he first opened the wombe. So in that hand-writing against: Balthazar, MEN [...] TEKEL PHARES or PE­RES, Thon and thy kingdome are humbred, weighed, and divi­ded to others.

2 The second part of selfe confi­dence, is wilfull resolution or o [...] ­firmation of judgement, neither mooved by reason, nor removed by argument, intimat [...] in the word, Standing.

The third part of selfe-confi­dence, [Page 82] is either heresie or any other imperfection of doctrine, implyed in these words, praying with him­selfe. Three notable notes, and ma­nifest markes of a compleat Pha­risee.

1 First, the rending and seque­string of a mans selfe from the Congregation; if it be in matters of faith, it is called heresie; if in matter of order or Ceremony, it is called Schisme. Both which fall under the compasse of Saint Iohns virge. They went out from us, be­cause they were not of us; for if they had beene of us, they would have continued with us: But this comes to passe, that it might ap­peare they are not all of us.

These two vipers and pestilent brood of their mother Confusion, have from the very beginning, ei­ther snatched at the heeles, or flowne into the face of the true Church of God. The one, like those men of Iabes Gilead will conclude no peace with Israel, ex­cept they may plucke out; their [Page 83] right eyes. The other, like the young prince Ammon, shave a­way halfe the beard, and cut off by the buttocks the garments of Davids Embassadours. So unmer­cifully is the Church crucified be­twixt these two malefactors: The one doe disrumpere charitatis vincu­la; D. Boys. untie the bonds of peace; the other doe corrumpere fidei dogmata, undoe the unitie of the spirit. The first are different, in things indif­ferent; the second almost indiffe­rent, in matters different; and both spurne at the poore Church, as at a common football. Of all the world like Sampsons Foxes, severed in their head, but tyed together by the tayles, with fire-brands be­twixt them, able to set a whole State in an uproare and a combu­stion.

The Church is called in Scrip­ture a pillar, from whence they are fallen like a tottering roofe. A Ship, out of which they have wil­fully leaped to bee drowned, ma­king shipwracke of their faith. The [Page 84] hill of Sion, from whence they have tumbled, and broken the necke of a good conscience. And the Spouse of Christ, whose love they have forsaken, like vow­breakers and adulterers.

They can be content to acknow­ledge this to bee the true Church; and yet in a pharisaicall humour, they will not sticke to cut them­selves from it. Some for filthy lu­cre, teaching such things as they ought not; as the Priest of Bell, and Hyminaeus, and Philetus, and De­mas, departing for the love of this present world. And as Paulus Sa­mosatenus, gaping for preserment from Zenobia Queene of Arabia. Some for ambition, as Donatus, because he could not get a Bishop­rickei [...]n Carthage: And Novati [...] missing the cushion for another in Italy: And Arrius greatly sto­macking the matter, because his schoole-fellow Eustathius was Ierome in 13. Zach: consecrated Bishop of Pontus, and not he. Some as sicke as ever they can hold, of selfe-love; their very [Page 85] conceit is their Idol. The covetous man worships his money; and the Hereticke his opinion; both like to the Athenians, worshipping an unknowne God. Simon Magus said, hee was the great power of God the Father to the Samaritans, the Sonne to the Iewes, and the Holy Ghost to the Gentiles. Some amongst us like the Manichees, Tertul. who take their name from Manna; all that they say is Angels food. Some like Montanus, who said he was the Comforter; none edifie but they. Some like Novatus, cal­ling himselfe Moses, and his bro­ther Aaron their Pastor and El­der. Some like Donatus; there is no Clem. Alex. Church but in their Affrica, cau­sing our charitie to wither like grasse on the house top; and truth to bee disguised like Ieroboams muffled wife, hardly to be known, and our concord to fall in pieces like sand, and to be cut in the head like the greeke letter [...].

There was an harlot (you know) would not suffer Salomon [Page 86] to cut in pieces her living child; yet these miscreants can indure to divide their ever-living Saviour. Some hold of Paul, some of Apol­los, some of Cephas; who (if they had any grace) might at length heare their Saviour to complaine: I was torne with speares, rent with nailes, shed my blood, and laide downe my life; ut te mihi conjun­gerem, Aug. con. Ar. & tu dividis me, to joyne thee to my selfe, and thou divi­dest mee.

Christ is the head of the Church, and the Church is the fulnesse of his body; as they are not to be divorced, so they should not bee divided. The Olive Tree must be left with her fatnesse; the Iudg 9. 9. Fig-tree with her sweetnesse; the Vine with her wine, that cheereth the heart of man; and the bramble bush (forsooth) must bee annoin­ted King, that men may trust un­der the shadow of her branches: As if wee could gather grapes of thornes, or figges of thistles. It is impossible to gather wholesome [Page 87] grapes (sound doctrine, good life, true worship, dutifull subjection) of thornes (mutinous mindes, tur­bulent spirits, throats full of adders poyson, feete swift to shed blood;) Or figges of thistles, (bread for hungry soules, certaine for doubting spirits, comfort for pi­ned consciences:) they are both full of stinging prickes; malice and melancholly, humours and rumours, conceit and deceit, dis­order and discord, madnesse and badnesse, Thistles indeed, that have in their tops flowers like wooll, but are tossed to and fro of every winde. Their libels are more then standerous, their scoffes more then histrionicall, and their calumnia­tions more then Sycophanticall, They would bee petty Popes in their parishes, Princes in their pri­viledges, and Neroes after their five and few yeeres governement. Vtinam abscindantur (say I with the Apostle) I wold to God they were even cut off that thus disquiet you. They pretend that the zeale [Page 88] of Gods house hath even eaton them up; when indeede the zeale of their owne houses would eate up Gods house. Zealous Peter would faine build three taberna­cles; one for Christ, one for Moses, and one for Elias: In that, hee wot not what hee said; hee was wrapt. Zealous Boanerges, Iames and Iohn, those Sonnes of thunder, at one time would faine have comman­ded lightning from heaven, to de­stroy the unbeleeving Samaritans: at another time they desired to sit, the one at the right hand, the other at the left hand of Christ in his Kingdome. In neither of which, knew they of what spirit they were, or what they asked: Christ grants his Disciples, no such busie warrants, as Antichrist. Et ad quid perditio isthaec (said Iudas in his thriftie zeale) This oyntment might have beene sold, and given to the poore: But wee all know he was a purse-bearer.

Zealous Iewes crucifie the Lord of light as a blasphemer making [Page 89] himselfe the Sonne of God: And zealous Pharises will part his Gar­ment amongst them; even that tunicam inconsutilem, that seame­lesse coate, the Vnity of the faith, and pretend all conscience with­out science; they will loose life and living, and yet not for righte­ousnesse sake. These are the stron­gest bolts they shoote upon the suddaine, and the choisest arrowes in all their quiver: All things they Rom. 11. say are lawfull for them, but all things are not expedient. Which being spoken by the Apostle of things indifferent, nothing at all concerne matters of necessity. Fi­des docet quid debet, charitas quid decet: Our faith shewes us what is lawfull; our charity, what is expedient: And therefore the or­dinances of the Church are neces­sary, quoad benè esse, being the fo­sterers of faith, and cherishers of charity.

The second arrow which is fea­thered with folly, shafted with errour, and armed with blindnesse, [Page 90] is this, Stand fast in the liberty which Gal. 5. yee have received in Christ Iesus, and bee brought no more into the bondage of beggerly rudiments. Let them proove that they are the traditions of men, unwashed hands, the bondage of the world, and not the wholsome discipline of the true Church of God, inspired by the holy-Ghost, warranted by Scrip­tures, admitted by Councels, and approoved by presidents, and wee shall quickly yeeld. Otherwise it will bee told them, their colora­ble insinuations, and metaphori­call shaddowes, à dicto secundum quid ad dictum simpliciter. The cere­monies Leviticall of the Law are abolished, Ergo our Injunctions are abhominable? Such men such matter. It is well knowne, the A­ple speakes there of justification by workes and faith, and not of the ceremonies of the Gospell. And yet (forsooth) these men in substance of religion can come and build with us, as did the men of Samaria by Zerubbabel; But to [Page 91] steale away the hearts of the peo­ple as Absolon did; Proclaiming fasts, as did Iezabel, but to massa­cre Naboth; Devouring Wid­dowes houses in pretence of long prayer; they kisse like Iscariot, but they kill like Iudas.

If reasonable and judicious men, would not willfully suffer themselves to be hood-winked and flattered in their folly, they might easily discerne these Gibeonites, for all their rent sackes, old shooes, dryed and moulded bread. I beare them record they have a zeale in­deed, but not according to know­ledge; I could rather wish they would have an inoffensive consci­ence both towards God and Man; then would they bee sure to give God his true feare, and Caesar his due honour. And so I conclude this case of conscience with Saint Ie­rome: Si de veritate scandalum o­riatur, J [...] Matt. utiliùs scandalum nasci per­mittitur, quàm veritas relinquatur. If some small offence should arise from the profession of the truth, [Page 92] surely that offence must needs bee more tolerable, then grosse igno­rance. But when there is strife, and 1 Cor. 3. 3. envy, and division amongst you, (saith the Apostle) are you not car­nall? When one saith, I am Pauls; another, I am Apolloes; hearing one and hating another, are yee not carnall? I beseech you brethren (in the Apostles heart and tongue) Marke them which cause contention amongst you, and avoyde them.

The second part of Pharisaicall selfe-confidence, is a wilfull reso­lution of opinion, or obfirmation of judgement intimated by the word, Standing. A flattering and confident arrogancy in it selfe, but uncharitably contemptuous unto others, begetting two grand-fol­lies, an erroneous falshood in the speaker, and a doubtfull dubitati­on in the hearer, and making both miserable, when there are so many faiths, as there are wils in men; so many Doctors and doctrines, as manners in the world; and so ma­ny occasions of blasphemies ad­mitted, [Page 93] as there are vices commit­ted, till at length our faith and re­ligion must be written as we list, and as wee list, it must be under­stood; when our Preachers like Spiders, weave Webs out of their owne bowels, and like deceitfull Vintners turne Wine into Water by falsifying texts, but never like Christ turne Water into Wine, by broaching sound doctrines, divi­ding the Word of God aright. When the hearers againe have itching eares, that cannot indure wholsome doctrines, and com­mendable constitutions; their will being, like unto a sicke mans taste, nothing is savoury; and their judg­ment like the lightning that will bee seene before the thunder bee heard. Tertullian complaines much of their Preachers in his time: Cae­dem Scripturarum faciunt (saith he) ad suam materiam, They make a slaughter of the Scriptures for their owne purpose. And Thomas Aquinas, as much of the hearers in his time. They run like mad [Page 94] men into the wildernesse to see, and what doe they see? nothing but reeds shaken with the wind.

Vaine-glory, is both the mo­ther and the nurse of obstinacie. All that a Pharisee doth (saith our Math. 23. Saviour) is to be seene of men. He makes his Phylactery broad, and the fringes of his garment long. He loves [...], the chiefe roomes at feasts, the chiefe seats at Synagogues, so­lemne greetings in the Markets, and to be called of men Rabbi, that his Science may be manifested, and himselfe magnified; and that ei­ther directly, or indirectly. Di­rectly; if in words, it is called o­stentation; if in deeds, that have a face of truth, it is called invocati­on; but if the deeds be but appa­rent only, it deserves no better a name then painted hypocrisie. In­directly; if in understanding, it is called pertinacy, and stubborn­nesse of opinion; if in will, dis­sention; if in plausible speech, and vociferation of words, contention; [Page 95] if in action, it is called obstinacy: So Iulian answering the christian Epistles of the Bishops: [...]. Sozom. l. 50. c. 18. I read, I understood, and I despised. This is the phari­saicall practice (I feare) of too many amongst us, that being convicted by reason before prudent authori [...]y, triumph at home a­mongst their populous rusticity, as if they had gotten great spoyles; like S. Augustines, Do­natists, Disputare nolumus, bapti­zare volumus; being more wordy then worthy, they speake what they list, who should controule them? Stat pro ratione voluntas; their will is their reason, and shall bee, though there bee no reason in their will, nor can bee: thou shalt not perswade them though thou doest perswade them: like Salo­mons foole, the more they are brayed in the morter of discipline, the lesse they seeme to understand; and, like the milke of a Tygre, the more they are salted, the fresher they are. [Page 96] A Pharisee sits chiefe in Synods, speakes first in Councels, runnes not sent, intrudes not called, re­cords things ordered, undoes things done, censures them that have judged, prejudicates them that are to judge; and if hee bee not preferred when he would, and as hee would; either he presently condemnes the superiour as envi­ous, himselfe being malevolent, or else taxes his equall of Symony, himselfe being full fraught with Sodomy.

The Papist stands stiffely in his priviledge of provinciall Coun­cels, uncanonicall verity, Church above Scripture, and Pope above both, making him in the plea, both party, and Iudge too. The Turke, in his Mahomets Alcaron, a golden booke of a leaden Saint. The Enthusiastae, in their forced inspiration, and superilluminated brotherhood, being but new pee­ped out of the Shell, and scram­bled into the Pulpit with the re­proachfull contumely of the lear­ned, [Page 97] and such peremptory bold­nesse in themselves, will speake of Pythagoras his numbers, Platoes Idea, the complots of a new hea­ven, and a new earth, ripping up all secrets, as though they had beene wrapt up into the third hea­vens, had the tongues of Angels, and the wisedome of Cheru­bimes. On the other side the hea­rers with unbridled tongues, and itching eares, kicke against the prickes, and beare them up in their hands, as Rachell did her fa­thers Idols. Some like Montanus his Disciples tremble not to af­firme, that their Teacher knowes as much or more then Christ him­selfe: Some like Carpocrates his Disciples, that hee understands more then Paul or Peter, with all haile unto their Seraphicall Rabbies; and Hosanna, Hosanna to their irrefragable Doctors, mag­nifying them, as Pythagoras his Schollers did their Tutor, with an [...], he said it; and therefore it must be so. Or as dunce Carolus [Page 98] argued, it is so, because it is so.

Woe worth this multiplicitie of opinions, this wracking of Scriptures, and this squeezing and wire-drawing of texts, and this Pharisaicall pertinacy and stan­ding upon it too, which is worse then all the rest. Humanum est er­rare, non retrahere belluinum, perse­verare diabolicum. It is the part of humane frailtie to fall into errour, of swinish beastlinesse not to re­tract, but divellish pertinacy to persist or to maintaine an errour. It is told in Gath, and it is reported in Askalon, that our kingdome is divided, and cannot long stand. It were to be wished indeed, that Pe­ter and Andrew, would both Steere one course in this our British Ha­ven; that were the only way to keepe the net whole, and to catch most store of fish. But howsoever I doubt not but I may safely an­swer the malignant spirit, that hath most evill will at our Sion, as Simon Peter said unto Simon Ma­gus; Vive, & regnum Dci crescere [Page 99] videas, vel invitus: Long mayst thou live, and to thy sorrow see, the kingdome of God to increase mightily, even in this kingdome.

3 The third and last part of pha­risaicall selfe-confidence is secresie of doctrine, in that hee stands and prayes with himselfe thus. Hee must have a vizard to cover his face bee it never so brazen, l [...]st at one time or other it might blush. Hee flies like the Owle by night, and like a Lyon seekes his prey be­fore the Sun-rising. Every one that doth evill (saith our Saviour) Ioh. 3. hates the light, neither comes hee to it, lest his deedes should bee re­prooved. But hee that doth truth, commeth to the light, that his deedes might bee made manifest, that they are wrought according to God. Pharisaicall hypocrisie is as naked as Adam after his fall, so miserably ashamed of himselfe, that he runs into the bushes at the voice of God. The truth is as na­ked too, but as Adam in the estate of innocencie; and therefore the [Page 100] bolder to appeare at the first call with Samuell, Speake Lord, for thy servant heareth: Or, to joyne in that grand challenge with Iesus his authour and finisher: Quis ex vobis arguet, Which of you can re­buke mee of sinne? If I speake the truth, why doe yee not beleeve mee? veritas non quaerit angulos, truth seekes no corners, I have spo­ken openly in the world, and in secret have I said nothing.

O Pharisee, pharisee, doest not thou know that our Saviour com­mands thee, Matthew 10. to Mate. 10. preach that upon the house top, which thou hearest in the eare? Why doest thou then detract from the doctrine of the truth in cor­ners, and carpe at the good life of thy brother in conventicles? with­out all question, Magna est veritas & praevalet, Great is the truth and will prevaile: though some as Seminaries amongst their Masse­mongers brag against us, and say, that we have a slight Apology for our faith. But as the King of Is­rael [Page 101] to Benhadad, so may I say to these braggards: Let not him that 1 Kin 20. girds on his harnesse boast like him that puts it off; it must needes bee a silly triumph that is proclai­med before victory. Some as Mar­cionites, a generation that hath not set their heart aright, and whose spirit cleaveth not stedfastly unto God. Like as the children of E­phraim, which being harnessed; and carrying bowes, turned them­selves Psal. 7. 8. backe in the day of battell: Crowing in their Pulpits a far off like cockes (as Theodoret makes the comparison) and busling their feathers like Turkies in their par­lours: That would faine bind our Kings in chaines, and our Nobles in linckes of iron, and make Our Priests beleeve that God hath not spoken by them.

As Numa Pompilius wrot his Lawes in Closets and fathered them upon Vesta; so they paint op­probrious libels, and contentious bookes in corners with Venus▪ Ma­homets Alcaron was published in [Page 102] the night; and Prodicus his mysti­call communion, men and wo­men together, was celebrated when the candle was put out. When every man must have a pri­vate Ephod with Gedeon; or a whispering Levite with Micaiah; Religion must needes fall to Ido­latrie with Ieroboam. In such a case it is high time for Sampson, a famous Iudge and Worthy of Is­rael to tie his Foxes not onely by the tayles, but also by the heads together, in unitie and veritie of doctrine (as one of the Rabbins Ben-sira. divinely adviseth) that they may burne up the weedy corne of the Philistims with the fire-brands of faith and truth, lest they take both life and strength from Sampson himselfe.

Correct a wise man with a nod (saith Salomon) but a foole with a club. Cave nè circulus in sylvam, gutta in mare, scintilla in slammam excreseat: It is wholsome coun­sell from a Father; to beware that a small waste increase not to a [Page 103] vast wildernesse; a drop to a Sea; a sparke to a flame. One jarring string marres a whole consort of musicke; one rift hazzards a whole building; and a little leaven sowres the whole lumpe: for if severitie of discipline turne once into libertie, edification will pre­sently run into destruction; co­stome into corruption; law into contempt; mercy into derision; godlinesse into hypocrisie; preach­ing into silence; the savour of life into the savour of death, an [...] e­verlasting destruction.

Thus farre (you see) wee have traced the Pharisee by his inward profession in matter of Church doctrine, in a metaphoricall sense; now the Text leads us to follow him a step or two by his outward gesture in matter of Church dis­cipline in a literall sense: for cer­tainely they are both the true mea­ning of the Holy Ghost, and ought to bee urged both; as most profi­table, and naturall to the analogy and proportion of faith.

Where still we shall bee sure to find him a true Pharisee, a man di­vided; for hee divides himselfe from his brethren, even in the Congregation too. He is too well acquainted with discord, and yet many times hee runs and out-runs himselfe upon a point of division. At a Feast hee will be sure to take the upper roome, till hee bee bid­den with shame to sit; lower. In the market hee mightily affect [...] respective greetings. And in the T [...]ple hee stands up by himselfe like a Noune Substantive, amongst the Eight parts of Speech; or an I per se I, amongst the five vow­ells; as if his neighbours adjective devotion could not stand by i [...] selfe without his Substantive; bu [...] were altogether inarticulate, as a sentence wholly composed of con­sonants, without his vocall assi­stance, or assistant vocalitie: and why? because hee thanke [...]s his God, he is not as other men are?

This arrogant presumption, and presumptuous arrogancy, se [...] him [Page 105] upon his tip-toes; and makes him as stiffe in the joynts as an Ele­phant, that hath no joynts at all. He stands, when he should kneele, at prayer; he sits, when he should stand, at the Creed; and either he sits or stands, when hee should kneele, at the Sacrament. To be sure to avoide artolatry, hee will not sticke to commit autolatry; he is mightily afraid, where no feare is, to worship the bread; but hee feares not his owne proud insolent carriage, whereby; in-stead of God, he worships himselfe. In all the parts of Divine worship, both inward and outward, he is all up­on contraries. The Church by her leave shall prescribe him no forme, hee will have a will-worship by himselfe; and why? because hee thankes his God, he is not as other men are.

Indeed he is not; nor as him­selfe should be, neither by Scrip­ture precept, nor Scripture presi­dent, which plead both for knee­ling in Divine worship. A Scrip­ture [Page 106] precept we gather, 1 King. 19. 18. Where God expects from all trùe Israelites the bending of the knee only to himselfe. Will the Pharisee beleeve God (thinke you) if he binde it with an oath? I referre him then to Esay 25. 23. I have sworne by my selfe (saith the Lord there) that unto mee every knee shall how. If the Pharisee dare attempt, in vaine, to make God forsworne; God shall sweare once more, and hee shall not repent: This many fortie yeeres, have I beene grieved with the stubborne generation of this Pharisee, and therefore now will I sweare in my wrath, that neither he, nor any of his, shall ever enter into my rest.

Should I muster up the whole army Royall of Scripture presi­dents for this religious dutie of kneeling in Divine worship, I might be infinite. I shall there­fore, to avoide prolixitie, draw out but some of the principall commanders, no lesse then Kings [Page 107] and Prophets, that have expressed the inward true humilitie of the heart, by the outward humiliati­on of the body; that the Pharisee may blush for shame, if there be a­ny shame in him, when wee shall object unto him the quot Reges & Propheta, how many Kings, and Prophets, and deare Saints of God, and some after his owne heart too, have humbly desired to imbrace this reverent gesture, which he out of an hautie spirit most proudly and scornefully refuseth.

Let him looke first upon Salo­mon, the wisest, and wealthiest, the most gracious and glorious prince (one only excepted) that ever the Iewes had, or the earth bare. Ob­serve his gracefull gesture at the dedication of the Temple. 2. Chron. 6. 13. He made a brazen scaffold, hee set it in the middest of the Court, first hee stood upon it, then 2 Chron. 6. 13. he kneeled downe upon his knees before all the Congregation of Is­rael, and spread forth his hands to­wards heaven, and prayed. Let [Page 108] him look upon Daniel in the ninth Dan. 9. of his Prophecie, and he shall finde him at his devotion, humbling himselfe by fasting, and sackeloth, and ashes. Let him looke upon Moses, Numb. 16. And there he Num. 16. shall finde him lower then his knees, even flat upon his face be­fore his Maker. Let him looke up­on the King of Niniveh, Io [...]. 3. and behold the heathen Monarch, what strange gestures of heartie humiliation, he expresses in the ve­ry instant act of his conversion. For no sooner had hee heard that thundring Sermon from the Pro­phet, (yet fortie dayes and Nini­veh shall be destroyed,) but pre­sently he arose, and starts up, as if he had beene raised by an earth­quake from his seat of honour and principalitie, his royall, his regall, magnificent, Monarchicall throne; He casts his robe from him, with fury and indignation, as if his kingly attire of gold and purple had beene a burden to his backe, and as unseemely to be worne as [Page 109] the Egyptian scab. Hee covers himselfe with sackcloth, it is all the apparell now, that his high­nesse desires to weare; the Dia­deme to his head, the mantle to his backe, the sandals to his feet; the King winds up his body in sack­cloth, as a corps made ready for the buriall, humbling his dust and earth to sit in ashes, that he might reade the Sonne of Sirachs Le­cture of sound humiliation effe­ctually to himselfe: Quare super­bis terra & cinis? why art thou proud, oh earth and ashes? hum­ble thy spirit, see thy mortalitie, tremble before the presence of that God, that strikes terrour into the hearts, and confusion into the fa­ces of all earthly Potentates.

Let him looke upon the very King of Kings, and Prince of Pro­phets, the Author and finisher of our faith, even Iesus the Mediator of the New Testament; who might justly say indeed, Non sum sicut cateri, I am not as other men are; neither proud, as thou Pharisee; [Page 110] nor sinfull, as thou Publican: yet he, when hee was in the forme of God, and thought it no robbery, to be equall with God, humbled himselfe to become man; and in the former part of his passive obe­dience for the sinne of man, fell downe upon his knees to prayer on the mount. As in the 22. chap­ter of this Gospel.

And to conclude all in a word; let him looke into the 26 of Iob. and Revel. 7. And hee shall finde that the very Pillars of heaven doe tremble, and are astonished at the Majesty of God; and the very Angels of Heaven doe fall upon their faces before the throne to worship God. Shall Kings, and Prophets, and the very Prince of Prophets; shall men and Angels, Saints and sinners, Heaven and earth, and all the powers in both, quake and tremble, and fall low upon their knees, and flat upon their faces before the throne to worship their Maker; and onely the Pharisee stand up to justifie [Page 111] himselfe, and in the Temple too, and at prayer too and so devoutly by himselfe too?

There let him stand by himselfe still, as immoveable as his heart of stone that hee stands upon, or the pillar of stone that hee stands by. If either he thinkes hee may out-face his Maker, or challenge him upon a true debt, or taxe him upon his owne worthinesse, or as a choice piece of clay dispute with his potter, and convince him by dint of argument; hee may doe well to stand up by himselfe still, to boast, and bragge, and dispute, and challenge: what need he pray? If otherwise, I must needes tell him, that one day there will come a miserable humiliation for this proud exaltation: when hee that taxes him in this parable heere (and yet hee stands up proudly by himselfe) shall come to taxe him the second time with an innume­rable company of Saints and An­gels in the cloudes, he shall never bee able to stand there. The man [Page 112] that stood up so pertly upon his terms of righteousnesse here, shall never be able to stand up in judge­ment amongst the righteous there. Then he shall fall downe, when it is too late, desiring the hils to co­ver him, and the mountaines to fall upon him: then hee shall bee glad to humble himselfe so low, as to annihilate himselfe (if it were possible) to a meere nothing.

And thus ends the first part of pharisaicall devotion, which is so corrupt (you see) in the very man­ner: The second part, which is the matter, we shall find as corrupt in the next exercise.

YOV have heard the corrupt manner of the Pharisees devo­tion, now followes the matter as corrupt as it, being neither formall, nor effectuall, nor substantiall. Be­cause [Page 114] it is not formall, it cannot be substantiall, by the principles of nature and grace too: For forma dat esse rei; without which devo­tion it selfe, is but a rude lumpe of indigested confusion. And because it is neither formall, nor substan­tiall, it cannot be effectuall, but as a founding brasse, and as a tinck­ling cymball.

First, his devotion is corrupt in forme; He begins with an Ago gratias, God I thanke thee, where­as mee thinkes a miserere, would have became him better: Oh God, bee mercifull to mee a sinner. A good Priest alwayes begins his devotion with a confession of sin, and ends with a thanksgiving or grace; as the Church Liturgie di­rects him, and as all approoved ex­amples in Scripture warrant him. Abraham, Gen. 18. petitioning for Gen. 18. the Sodomites, prostrated himselfe before the Lord by an humble confession of his owne weaknesse: Behold, now I have begun to speak unto my Lord that am but dust [Page 115] and ashes. As if hee should have said; Oh let it not displease my Lord; that I petition so earnestly for sinners, being a sinner my selfe. So Iacoh Gen. 32. Minor sum om­nibus Gen. 32. miserationibus tuis, O Lord I am not worthy the least of all thy mercies. So David, 2 Sam. 7. 2 Sam. 7. Quis ego, & quae domus mea? who am I, O Lord, & what is my house, that thou hast brought mee hither­to? So Daniel 9. We have sinned, Dan. 9. and have committed iniquitie, and have done wickedly; O Lord, righteousnesse belongeth unto thee, but unto us open shame. But this Map of irregularitie begins at the wrong end with an Ago gra­tias, and in stead of accusing him­selfe condemnes his brother: In generall, Non sum sicut caeteri, I am not as other men are; In speciall, non sicut ist [...] Publicanus, I am not as this Publican; for I fast twice in the weeke, and I give tithe of all that I possesse.

And this makes his devotion as corrupt in substance as in forme, [Page 116] puft up with nothing but battolo­gies, and tautologies, and idle re­petitions. Hee might aswell have expressed all his perfections by that one word just, as did the Pub­lican his imperfections by that one word sinner: for if he were just hee could bee no extortioner; and if no extortioner, without question hee payed his tithes; and if he fasted often, it argues that he was continent; and if more righ­teous then all men, it must needs bee granted, that he was more just then the Publican. But it seemes this vaine babler loves to heare himselfe talke; as if he came not to pray unto his God, but to prate unto his owne sweet-selfe. As Thomas Aquinas upon the place, and as the words of the text ex­pressely insinuate: The Pharise [...] stood, and prayed with himselfe thus.

His devotion then, beeing so voide of forme, and voide of sub­stance, cannot choose but be alto­gether ineffectuall: for marke [Page 117] first how arrogantly he pleades, Non sum sicut cateri; I am not as other men are. It had beene an extreme point of arrogancie, to have advanced himselfe above some men, or above most men; but to vilifie and contemne all men, and especially the penitent Publican, it must needes bee the part of an incarnate Lucifer, and more then the spice of Ero similis altissimo; I will bee like unto the most high, and place my neast a­bove amongst the starres of God. For upon earth (you see) hee ac­knowledges no man equal to him­selfe. Whereby he seemes migh­tily to disparage both the wise­dome, and the goodnesse of God; as if God were bound only to blesse, and to inrich him.

And therefore the sinne of pride is most aptly compared to a whirlewind, that turnes up whole Cedars by the rootes; and to its power will indure nothing to sub­sist before it. There is no sinne else but will bee sociable, and ad­mit [Page 118] of too many companions: on­ly this divellish pride is of so sterne, and austere a nature, that it brookes no equall: it exalts itselfe not only against all that is called man, but all that is called God.

Againe, marke how ridicu­lously hee pleades: I fast twice in the weeke, and I give tithe of all that I possesse. As if a begger should come to the doore and aske an almes, and shew his Rings and Robes, and costly ornaments; a man would thinke that rags and wounds would sooner speed his suite: So this proud begger, or bragger rather, shews not his rags, but his robes; not his wounds, but his worth; not his miserie, but his braverie: Ergojam plenus es Pha­risaee Aug. (saith S. Augustine upon the place) Hee is full, and needes not almes; he is whole, and needs Reu. 3. 17 no physitian: He thankes his God, with the Church of Laodicea, That he is rich in grace, and increased in goods, and wants nothing; and Knowes not that hee is wretched, [Page 119] and miserable, and poore, and blinde, and naked.

The case of such a man must needs be as desperate as that sicke patients, that having a veine ope­ned by a Chirurgeon, lets out his best blood that maintaines life, and onely retaines the worst that ha­stens death: So this Pharisee here, lets out all his goodnesse at once, that should maintaine his spiritu­all health; and keepes his wicked­nesse close to himselfe; the onely speedy way to hasten his everla­sting death. Yet such are the sa­crifices, that these fooles offer con­tinually to the Almightie. It is the language of Balaam, Num. 23. Numb. [...]5 when his Maker met him; septem altaria ordinavi, I have prepared seven altars, and offered upon e­very altar a Bullocke and a Ram: As if God were so respectlesse that he would not, or so blind that hee could not see the best of our acti­ons. Wee neede not feare the om­nisciencie of God, who sees not only the deede but the will, and [Page 120] duely weighs and considers every circumstance of both. Let Abra­ham testifie, Genes. 22. Hee was ready there to offer up the sacrifice enjoyned him by the Angel, with an Ecce ego twice, Behold heere I am. At the first call to receive the fiat, Heere: At the second call to act the fiat, Heere. And God was as ready to consider, and to com­mend, and to reward every cir­cumstance of his obedience, so wracked and tortured upon such a multiplicitie of difficulties, with a quia fecisti hanc rem. By my selfe I have sworne (saith the Lord) Be­cause thou hast done this thing, and hast not spared thine onely sonne: Therefore I will surely blesse thee, and greatly multiply thy seede. As if God should have said unto Abra­ham thus. Abraham, I see thy will, and I see thy deed, and I accept thy will for thy deed; and I weigh and consider every circumstance of both to bee full of difficultie. I see thou art ready for my sake to sa­crifice, not a beast, but a man; not [Page 121] a servant, but a sonne; not one a­mongst many, but an only Sonne; and he not an ordinary, or a disre­spected Sonne, but a beloved Isaac, upon whose life depends the whole burden of the promised blessing. All these circumstances I weigh, as weighty and ponderous indeede; and by my selfe I sweare, quia fecisti hanc rem, Because thou hast done this thing, this great thing, this thing beyond a name; Therefore I will surely blesse thee, and greatly multiply thy seed.

Mary Magdalen, Luk. 7. can testifie the like; who received such strange approbation from our Sa­viour, for that poore entertaine­ment she gave him, for anointing his feete; that hee weighed and considered every circumstance, to the great disparagement of Simon the house-keeper. For, turning to the woman, and speaking unto Si­mon, he said: Seest thou this woman? I entred into thine house, and thou gavest me no water to my feete; but she hath washed my feete with teares, [Page 122] and wiped them with the haires of her head. Thou gavest me no kisse; but she, since the time that I came in, hath not ceased to kisse my f [...]ete. Mine head with oyle didst thou not annoint; but she hath annointed my f [...]ete with ointment. Marke how hee observes every circumstance of his enter­tainement, and accordingly re­wards it with a boone, no lesse then a peccata remittuntur: Thy sinnes are forgiven thee.

It is bootlesse then for any man to play the Pharisee so deepely, as to divulge his goodnesse, and to conceale his wickednesse, and to, and from Him too, that is an e­quall and an impartiall discerner of both. To proclaime that to him, that knowes it long before our selves, it is extreame tolly; to hide that from him, to whom all things are open, it is extreame frenzie. Hee cannot possibly bee the better by the one, but hee must needs be a great deale the worse by the other; and indeede to say the truth, a great loser by both.

That the Pharisee went up into the Temple to pray; that hee was not an extortioner, unjust, adulte­rer; that hee fasted, and payed his tithes, were things (no doubt) both exceeding commendable, and absolutely commandable: for these things hee ought to have done. But his proud boasting, like the herbe Coloquintida, or wilde gourd mentioned, 2 Kings 4. spoy­led 2 King 4. the whole pot of pottage. Mil­le virtutibus affluens propter arro­gantiam falicitatem amisit: The wonderfull vertuous man, is now become wonderfull vicious; He, that before was happly none, is now unhappily become an ex­tortioner in the highest degree, robbing God of his due honour, and relying wholly upon his owne merits. Hee that before might bee comparatively just, is now most unjust beyond compari­son, taking the wall of his betters, and condemning the Publican rashly without proofe or reason, or any due forme of Law; playing [Page 124] the part of an accuser and a Iudge too. Hee, that before might bee little or none, is now become an adulterer in the highest degree, be­ing so wedded unto the world, and wholly enamoured with popular applause, not knowing (like an a­dulterer as hee is,) that the amitie of the world, is but enmitie with God. So that in fine (you see) like a foolish Hen he lost all his eggs by cackling; hee did verbis prae­ferre virtutem indeed, but hee did factis destruere veritatem too. Like Cypr. an emptie mill, the more the clacke goes, the lesse the mill grindes.

Such is the dangerous nature and condition of secret pride; It can make nothing more, but it doth make all things lesse; and yet even then seeming greatest in shew, when they are lest in sub­stance: Like the painting of an harlot, it cozens all, and yet it drawes most men after it. It is the divels owne darling, and therefore must needs bee most acurate to se­duce. [Page 125] All other sinnes are but his bastards, this is his owne brat, and like the father; his expresse cha­racter, as Bernard cals it. All other sinnes (as Thomas Aquinas ob­serves) Bern. Aquin. are said to bee in the Di­vell secundum reatum, by guilt on­ly, as being the tempter to every sinne: only pride and envie is in him secundum effectum; as being the first actor of this sinne in his owne person.

This makes the politicke Jesuite abroad, and the crafty Iebusite at home such mighty mount-bankes of their owne perfections, and roaring trumpets of their owne vaine-glory; thanking their God, that they are not as other men are, nor as wee, cast-awayes; but se­lectioris farinae men of a purer note, and cleerer conversation; thinking nothing but truth, saying nothing but truth, doeing nothing but truth. Especially the Iesuite will not be perswaded, but that the fee­simple of all mens actions, words, and thoughts, are in his free gift, [Page 126] to raise, and set the price at his de­votion. His entia be transcendentia; in all things an absolute Super­lative, sans peere. His very sots are Salomons, his blacke-birds Swans, and his silents politickes. Hee is the very spawne and frie of the old Pharisee; of whom I may too justly say, as Saint Augustine against Faustus the Manichee: Aug. Si hoc esset justum esse, justificare se­ipsum; if this were to be just for a man to justifie himselfe, certaine­ly this generation of Vipers had long since flowen up into heaven in the whirlewind of their owne imaginations: but examine their actions, and you shall find Davids clogge at their heeles, that weighs them downe. They travell with mischiefe, they conceive sorrow, and they bring forth ungodlinesse. Their throat is an open sepulchre, Psal. 5. 9. they flatter with their tongue, there is no faithfulnesse in their mouth, their inward parts are ve­ry wickednesse.

And indeed to say the truth, this [Page 127] makes every man, almost without exception, so familiar with this Non sum sicut caeteri, (I am not as other men are, or as that Publican) that I feare I might too justly in­vert our Saviours question to the Iewes, and say, Quis ex vobis non argueretur de peccato hoc? which of you may not in some sort bee taxed of this sinne? Quis non Pha­risaeus? who hath not in one de­gree or other, some dreg, some spice of a Pharisee; some more, some lesse?

The glutton, and the Drun­kard, hee thankes his God too, that hee is not as other men are: Extortioner, unjust (adulterer perhaps) but not as that usurer, Hee fasts little, hee confesses; but hee payes his tithes as freely as he drinkes, and that is commonly more then his share for quietnesse sake. And indeed well may hee thanke the god hee serves for it, his belly; which makes him draw so large a patrimony thorow his throa [...]e, that eases him of all care, [Page 128] either for use or principall.

The Vsurer, and Extortioner, he thankes his god too, that he is not as other men are. A little un­just perhaps? but sure hee is no a­dulterer, no glutton, nor as that drunkard; he fasts enough in con­science, all the weeke long, both he and his family to save charges: and hee payes tithe for as much of his possession as the Law can sqeeze out of him. But hee too may thanke the god hee serves for all this, his gold; to whom hee is so prostrate by a certaine kinde of superstition, that upon paine of sacriledge, he dares scarce lay fin­ger Auri Sa­cra fames Virg on it, even for pinching ne­cessity, much lesse for superflui­tie.

The riotous, and voluptuous swaggerer, hee thankes his god too, that hee is not as other men are; wracking extortioners, gri­ping Vsurers, unjust oppressors, or as that plodding worldling. Hee scornes to bee so base to lade him­selfe with thicke clay; or that the [Page 129] stone should cry out of the wall to him, or the beame out of the tym­ber answer it. For adultery, tush, it is but a tricke of youth: fasting Je [...]unium coactum. hee is content to imbrace when he can get no victuals: Hee neither sowes, nor reapes; and therefore neither cares for tithes, nor any thing else: for his part hee will [...]e sure to make much of one so long as it holds; Eate, drinke, and bee merry, and let the world wagge. But alas little doth this [...]ad-man dreame, how soone this god hee thankes, and this master he serves, his body of sinne, will turne him out of doores with slender wages, but [...] at most, the perishing pleasures of sinne for a short reason; like Iona [...] his gourd, soone Worme-eaten, and soone withered.

But why spend wee time about these vicious men? This leaven of the Pharisee, a secret conceipt of the Non sum sicut caeteri, hath both sowred and swelled the grea­test professors in the schoole of [Page 130] vertue and godlinesse too. In so much that it is observed by some, that this devillish pride hath not onely raised all vices, either pub­likely or privately, but all vertues against humility too. For,

Concute, tecum habita, te con­sule, dic tibi quis sis.

Let every man plumbe deepe into his owne conscience, and tell me, whether hee bee not secretly proud of his giving of almes, proud of his fasting, proud of his praying; and, if he pay his tithes duly, whether he be not secretly proud of that too? It is likewise observed further, that this infer­nall haggard hath set humility at variance with her selfe, lift up her hand to offer violence to her owne person, and by a monstrous, unna­turall, prodigious kinde of birth to bring forth pride: In so much that the humble man is too often as proud of his humilitie as Diogenes of his ragges. It is high time then for that great Actor and Teacher of humility it selfe, to deliver unto [Page 131] us that wholesome caveat in the Gospell: Beware of the leaven of the Pharises; for it soures all, and it swels all: when the heart is once secretly infected with it, it sends up such a bitternesse out of the stomacke in [...]o the mouth, that men sorbeare not to speake evill of such as are in authority; much lesse to vilifie their equals or inferiors, with a Non sum sicut caeteri, I am not as other men are, or as that Publican.

Oh that men would once purge out this old leaven, that they might bee a new lumpe, and cele­brate a perpetuate feast of sweet bread unto the Lord their God with the unleavened bread of sin­cerity and truth: which with hear­ty prayer, and honest Christian en­devour they might in time accom­plish, if they would but observe and practise this our rule. When a man lookes upon his neighbour, let him observe his vertues, and not his vices; when he lookes up­on himself, let him take notice of [Page 132] his owne vices, but not his vertues. An excellent pill to purge out the old leaven, if it be truly observed and duly kept; the breach of either clause whereof opens a large gap unto the Non sum sicut caeteri, I am not as other men are, or as that Pub­lican.

For example sake: when a man undertakes the burden of his owne actions, hee put his vices into the hinder part of the Wallet, and casts them behind his backe; but his vertues he will be sure to car­ry before him in the former part of the Wallet. His vices are no sooner acted but forgotten; but his vertues are many times pro­claimed before they are acted. Let him bee taxed for vice, and presently hee pleades. Either D ^r. King in Ion. non feci; Or, si feci, non male feci; Or si male, non multum male; Or si multum male, non mala intentione; Or si mala intentione, aliena tamen perswasione: Either he did it not; Or if that be prooved, then he did not ill in so doing; Or if that bee [Page 133] made manifest, then it was not ve­ry ill done: a small fault God knowes. Is it not a little one and my soule shall live? Or if it bee prooved to bee a great one, horren­dum facinus, then God forgive him for it, it was done against his will, hee had no intention in the world to doe it: or if his ill intent be dis­covered, then, true it is indeed, it was a great weaknesse of his to be so foolishly lead and drawne to it by the perswasion and instigation of others, Thus are most men too familiar in begetting, but too strange in fathering their bastard vices; they will bee sure to have one tricke or an other to slip them (if it may be possible) into the hin­der part of the Wallet, and carry them unto their graves, as if they had never beene. But let him bee commended for vertue, and hee presently answers like a pert Tro­jan—Coràm quem quaeritis adsum: and if no man take notice of his goodnesse, hee commonly pro­claimes it himselfe, he carries it in [Page 134] the former part of the Wallet, and for a need he can be the trumpeter of his owne praises.

But when a man beares the bur­den of another mans actions, hee puts his vices into the former part of the wallet, and his vertues into the hinder part, to verifie that old proverbiall distichon:

Doe a man ill, he heares of that ever:

Doe a man well, he heares of that never.

As it was affirmed of Peter, after he denied his Master; Pe [...]cata vides, lachrymas non vides, And as the ac­cusers of the Adultresse behaved themselves. Ioh. 8. Good God, how Ioh. 8. skilfull, and busie they were in de­tecting the poore womans folly. First, they tooke her (saith the text.) Secondly, In the act. Third­ly, they set her in the middest. Fourthly, they urge the Law of. Moses, and needs they must have her stoned to death forsooth. Peccata vident, they see her sinne, it is plaine and evident, and they aggravate e­very [Page 135] circumstance to the full: La­chrymas non vident, her teares of true repentance they see not, they cast them into the hinder part of the wallet: And therefore our bles­sed Saviour, that knew all secrets both hers and theirs, gives the wal­let but the right turne, bids him, that was without sinne, cast the first stone; And presently (saith the text) they went out one by one, and Iesus and the woman were left alone. So the womans accusers be­came their owne accusers: they found that writing, which our Sa­viour drew in the dust, so deepely ingraven in their owne hearts with a pen of iron, it could not be dis­sembled.

So that you see, if that every man would but doe as he ought, beare one anothers burden in love, and give the wallet but the right turne; this leaven of the Phari­see, which is no better then secret pride, and divellish hypocrisie, would quickly bee converted into the unleavened bread of truth and [Page 136] sinceritie. If every man, when he carries his owne burden, would but turne his vice before him, and his vertue behind him; it would both mightily further his humiliation, and slacken his ostentation. If when he carries an other mans burden, he would but turne the vertue before him, and the vice behind him; it would mightily further his owne edification, and slacken the con­tempt, and vilification of his bro­ther. Then would hee judge no man rashly before the time, but passe the verdit of guiltinesse only upon himselfe here, that hee may escape the severe censure of the Lord hereafter. Then would the ugly shape of his owne vice mor­tifie him, and the exemplary ver­tue of his neighbour quicken him. And then would hee turne the streame of the Non sum sicut caeteri, quite an other way; And when he comes up into the Temple to pray, after an humble confession of sinne upon his bended knees, hee would powre out an heartie thanksgiving [Page 137] for his first fruits of grace, after this, or the like manner.

I confesse, (a fit prayer for those Doctor Featly H [...]nd­maide to private Devotio. to make, that have falne since their Baptisme into grosse sinnes,) O Lord, the time was not long since, that I walked in darkenesse, and in the shadow of death; in the errour of mine understanding, the depra­vation of my will, the disorder of mine affections, the impuritie of my thoughts, the vanitie of my desires, the dec [...]itfulnesse of mine heart, and the wickednesse of of all my wayes. The God of this world had so blinded mine eyes that I thought my selfe most hap­py, when indeed I was most mise­rable; and the leaven of the Pha­risee had so sowred and swelled mine heart, that I only advanced my selfe, and vilified my brother. But now, God I thanke thee, thou hast given mee the grace to begin to see my wretchednesse. Non sum sicut caeteri; indeed, it is true, I am not as other men are, nor as this Publican. They are just, I unjust: [Page 138] they none extortioners, nor adul­terers; I both in the highest degree, I have robbed thee of thine honour, wedded my selfe wholly to the world, and beene puft up with the vaine blast of popularitie: They have beene temperate in the comfortable use of thy good crea­tures, I have beene often suffocated and crop-sicke with the swinish a­buse of them; and with my fellow glutton in the Gospel, have fared deliciously every day: They have payed their tithes justly and wil­lingly, without grutching or grumbling, not for feare of the Law, but for the maintenance of the Gospel; I have pinched and purloined sometimes halfe, some­times all thy portion for the main­tenance of mine owne divellish pride and sensualitie. Vae misero, oh miserable man that I am, who shall deliver mee from the body of this death? God I thanke Rom. 7. thee through Iesus Christ my Lord, that thou hast given mee this singular grace, at length to see this [Page 139] great wretchednesse of mine: The consideration whereof must needs humble mee in my selfe, that Christ may raise me; wound me in my selfe, that Christ may heale me; burden me in my selfe, that Christ may ease me; kill mee in mine owne conceipt, that Christ may quicken me; and make mee most vile and despectible in mine owne eyes, that I may bee most precious in his sight: For now, God I thanke thee, I see most cleerely, Non sum sicut caeteri. I am not as other men are, nor as this Publican.

WEE have sufficiently scanned every part and particle of Pha­risaicall devotion, occasioned by the precedent passages of this parable; which we found to bee altogether corrupt, both in the manner, and in the matter. But now this Text [Page 142] presents unto us a matchlesse mir­ror of pure devotion with a (But) indeede; which puts a Diametri­call opposition betwixt the two Supplyants, and their severall de­votions. The Pharisee and the Publican stand (both) at first; The Pharisee in the most eminent and perspicuous place of the Temple, as if he had beene the only profes­sor of pietie; But the Publican a farre off in some obscure or darke corner, as a meere cast-away in his owne conceit. The Pharisee prayes by himselfe in the middest of the Congregation, as judging him­selfe the best of the Congregation: But the Publican by himselfe in the very skirts of the Congregati­on, as judging himselfe not wor­thy the communion of Saints. The Pharisee stood up to justifie him­selfe, and to dispute with his ma­ker; to advance himselfe, and to vilifie his brother: But the Pub­lican would not lift up so much as his eyes to heaven, but vilifie and debase himselfe below the greatest [Page 143] Sinner: The Pharisees devotion was sowre and tedious; contai­ning as many lines as the Publi­cans, words; But the Publicans was short and sweete, every word a sentence, coutching much mat­ter in a little roome, Oravit paucis, Bucer. sed affectu multo, (as Bucer upon the place) Expressing by three postures, and foure words, the foure capitall vertues of a true pe­nitent; Contrition, Confession, Faith, and Amendment. His con­trition was aboundantly manife­sted by the humble distance of place he kept, Standing a farre off; by his dejected countenance, not presuming so much as to lift up his eyes to heaven; and by smi­ting his hand upon his brest. His confession, by acknowledging himselfe to bee a sinner. His faith by calling upon God in the mid­dest of his feare, and knocking his brest to rouse up his heart; and by applying the mercies of God in Christ unto himselfe by a timely Miserere. O God, be mercifull to me a [Page 144] sinner. And for the amendment of his life, that likewise followed in its order: For hee went home (saith our Saviour) unto his house j [...]stified: nor are wee to doubt but that hee, after this, brought forth fruite worthy of amendment of life.

Behold then in this humble Publican an incomparable pat­terne of pure devotion, right wor­thy the note and imitation, both for the matter, and for the manner. For the manner (mee thinkes) hee performes the office of a skilfull Organist, who commonly keepes the remotest place of distance from the Altar, standing a farre off: And though his fantasie bee in­wardly wrapped with a concep­tion of an heavenly aire, yet his countenance is outwardly deje­cted and cast downe, not so much as lifting up his eyes to heaven: But for his hand, it is agill and nimble for want of an assistant to blow the bellowes, by smiting the breast; the bellowes being full to [Page 145] send it into the trunke of the heart; the keyes of the heart being touch­ed to let it into the pipes, and so to begin his service.

For the matter (me thinkes) he makes up a compleate Quire, of himselfe, and sings a solemne Ser­vice of foure parts. A Iove princi­pium: He beginnes upon a treble, and an high one too, no lower then the highest; happy is hee that can reach him, sure I am there isnone can over-reach him, O God. The Diapason to that is a Base, and a deepe one too, De profundis cla­mat. Out of the deepes hee cryes with that sweete Singer of Israel, because a Sinner. And the two clo­sing parts, that give the relish, and make the musicke full, are a true Tenor, that alwaies sings me in Ela me, upon a sharpe straine of mise­rie; and a sweete Meane, that clo­ses up all upon a flat straine of mercy: And the same heart and hand, that give breath unto the pipes, beate time unto the Song, O God, be mercifull to mee a sinner.

I suppose I neede not call for your eares to hearken to his Ser­vice, being so musically divine, and divinely musicall, and so pro­per and pertinent to the Text and time. Wherein first the manner of his devotion directs us to his hum­ble postures, and first to his Stat à longè: The Publican standing a farre off.

The strength of his devotion brought him into the Temple to pray; but when he came thither, the guilt of his owne sinne, the ten­dernesse of his owne conscience, the fearefulnesse of the place, it selfe being the house of God, the habitation of the most High, the place where his honour dwelleth; All these meeting together in his perplexed thoughts, with the Pro­phets peccata diviserunt, Your sins have made a separation betwixt your God and you; laid such a blocke at the feete of his forward zeale; that, standing a farre off, he durst not approach neerer, till hee had obtained a plenarie and com­fortable [Page 147] absolution, by the meanes of an humble and hearty confessi­on: Propitius esto Deus mihi pec­catori. O God, be mercifull to mee a Sinner.

And to assure you that this is the right posture of true humilitie in divine Service, for a sinner to acknowledge and bewaile his long distance from God, before he can drawe neere unto him; wee have a Prodigall in another Para­ble in this Gospel to paralel the Publican. Who when he had spent Luk. 15. all his goods by ryotous living in a farre Countrey, in so much that he would faine, if hee had beene suffered, have eaten huskes a­mongst the Swine for hunger, no sooner came to himselfe, but pre­sently he found and bewailed his farre distance from his Fathers house, where the very hired ser­vants had bread enough, and hee ready to die for hunger. Where­upon he presently resolves to arise, and to goe to his Father, and say; Father, I have sinned against hea­ven, [Page 148] and against thee, and am no more worthy to bee called thy Sonne; make mee but as one of thine hired Servants. But before he found himselfe to be a stranger, there was no thought of home.

Surely (beloved) it was not onely that Prodigals, or this Pub­licans, but it is every sinners case; if men would but rightly under­stand themselves. Too many there are (I feare) that thinke they are stayed children at home in their Fathers house, when indeede, they are no better then unthriftie pro­digals, wasting and consuming their portions in a farre Countrey. Too many that are too audacious to presse into the House of God, without either feare or wit to keepe their true distance: For le [...] every man be assured and resolved of this; whosoever shall presume to draw neere unto God with his lips onely, and close in with him upon a sodaine, by an arrogant advancement of his owne worthi­nesse, God shall stand off as farre [Page 149] from him as from this Pharisee: But whosoever shall stand trem­bling a farre off, by an hearty con­fession of sinne, and an humble ac­knowledgement of his owne un­worthinesse, God shall drawe as neere unto that man, as unto this Publican.

The second posture of true hu­militie, expressed by this humble Publican, was the dejection of his countenance: Nolebat oculos ad coe­lum levare, Hee would not so much as lift up his eies to heaven, or to his Father, which was in hea­ven: He knew and acknowledged with the aforesaid Prodigall, that he had sinned against heaven, and against his heavenly Father, and that he was no more worthy to be called his Sonne. This was Esdras Esd. 8. Luk. 7. his posture, Who confessed unto the Lord, That hee was ashamed, and confounded before His face. It was likewise Mary Magda­lons in the seaventh of this Gospel; Who thought her selfe unworthy by reason of her manifold trans­gressions [Page 150] to appeare before the face of her blessed Saviour; and there­fore when He sate at Table in the Pharises house, shee stood trem­bling behind him, brought a boxe of oyntment, prostrated her selfe at His feete, washed them with her teares, and wiped them with the haires of her head, and kissed them, and anoynted them with oyntment, and never presumed to shew her face either to him or o­thers, before she had received those blessed words of absolution, Pec­cata remittuntur, thy sinnes are forgiven thee.

Certainly (beloved) such is the ugly shape and disguise of sinne; that if but every ones Rimmon were written in his fore-head, wee should not meet one another in the streets with that boldnesse that we doe, much lesse croude into the Temple to justifie our selves with such impudence, and erection of countenance. Many a man (saith Tacitus) carries a smooth face out­wardly, Tacitus. Quonum si mentes reclu­dantur, [Page 151] possint adspici laniatus & ictus; if a man could but turne their inside outward, hee might soone discover strange stripes, and rents, and galles of conscience. The reason is, because the griefe is inward, gnawing and feeding up­on an heart as hard as brawne, and therefore insensible. This makes most men as insensible of their spi­rituall, as Senecaes foole Harpastes Senecats. of her naturall blindnesse: Shee knew (saith hee) that shee was blind, and yet shee often intreated her guide to lead her out of doores, because the house was darke. It is even so with most men; I may too justly make Seneca's Application; Rem incredibilem narro, sed veram; I tell you a very strange, but a true tale: Men are such strangers to themselves, and sins; if you charge them with any, They will say, and sweare, and binde it with a curse, They know it not; In the very same termes that Peter deni­ed his Master, Non novi hominem, I know not the man. But when [Page 152] Christ lookes backe once, then Pe­ter weepes bitterly. When men finde themselves narrowly eyed and observed by him, that conti­nually looks downe from heaven Psal. 14. upon the children of men, to see if there be any, that will understand and seeke after God; then they come crouching into the Temple with all humilitie as did this Pub­lican. Who first, stood a farre off. Secondly, presumed not so much as to lift up his eyes to heaven Thirdly, smote his hand upon his breast, which was the last posture.

This smiting his hand upon his breast, as it argued aboundance of humilitie, so it expressed aboun­dance of significancie. He smote his breast, sometime the cave and dungeon of a wilfull, slavish, and a rebellious heart; from whence, as from an impure fountaine, issu­ed evill thoughts, adulteries, mur­ders, fornications, thefts, slanders, and all the noisome lusts that de­file the man: but now the San­ctuary of a broken heart, and con­trite [Page 153] spirit, groaning under the former burden of bondage and captivitie, and desiring to breake up prison with all the violence the hand can assist it with. Such are the passions and distractions of troubled and perplexed consci­ences, that as when a tree is torne up by the rootes, it leaves the ground all rent & mangled where it stood; so when sinne is newly rooted out of the heart with much violence, it leaves it much trou­bled and perplexed; commanding the hand as strickt a service as Theseus did Hercules, that com­mitted Sen. Trag. an unnaturall murder up­on his wife and children; Percute, percute ictu valido; non enim debent mollitēr tractari ea pectora, quae tanti sceleris conscia extitêrunt. Strike, and strike valiantly; for such corrupt hearts, or breasts as these, ought not to be favoured, that are guiltie of such outragi­ous, and abominable wickednesse.

But to draw towards a conclu­sion of the first part, which is the [Page 154] manner of the Publicans devotion. Without question these three po­stures of his; a mannerly distance in the Temple, standing a farre off; dejection of the countenance, not prefuming so much as to lift up his eyes to heaven; and smi­ting his hand upon his brest, must needs bee true signes of hearty hu­miliation, if heartily performed. But let mee give you this Caveat by the way: whosoever hee bee, that shall so eagerly affect the out­ward Ceremony, as not principal­ly to intend the inward sincerity, the non sum sicut caeteri will quick­ly steale upon that man, and an arrogant conceipt of proud humi­lity (as was formerly premised) even in these commendable ge­stures will spoile all the service.

For example sake: The Nini­vites. Ion. 3. Proclaimed a fast, and Ion. 3. put on Sackecloth, from the grea­test even to the least of them; and God was so well pleased with it, that hee repented him of the evill, that hee said, hee would doe unto [Page 155] them, and he did it not. The Is­raelites againe, Isai. 58. they fa­red Isal. 58. as hardly, and went as coursely as ever the Ninivites did; and yet God was so infinitely displeased with them, that he sleighted, and altogether neglected their service; whereupon they exclaime, and cry out hand-smoothe upon him: Wherefore have wee fasted, and thou seest it not? And punished our selves, and thou regardest it not? The Holy Ghost gives a reason of both, in both places. God saw the Ninevites workes, but he saw no­thing but shewes in the Israelites: The one turned from their evill wayes, the other followed their owne inventions: The one fasted from sinne as well as from food, Every man turned from his evill way (saith the text) and from the wickednesse that was in his hands: the other, when they fasted from food, feasted on sinne, whereupon the Lord by his Prophet most just­ly against them: Is this the fast that I have have chosen, that a man [Page 156] should afflict his soule for a day, or hang downe his head like a Bull­rush, or lye downe in Sackecloth and ashes? Wilt thou call this an acceptable fast unto the Lord? Is not this rather the fast that I have chosen, to loose the bands of wic­kednesse, to take off the heavy burdens, and to let the oppressed goe free, and that yee breake eve­ry yoake? Is it not to deale thy bread unto the hungry, and that thou bring the poore that wander, into thine house; when thou seest the naked that thou clothe him, and lude not thy selfe from thine owne flesh? It seemes it is not the emptinesse of the craw, nor the roughnesse of the garment, nor the tumbling in ashes, which are but outward signes of an inward Maro [...] is [...]. signia. Te [...]t. cause, rather passiones quàm opera (as one truely terms them) passi­ons then actions, not sought, or affected, or studdied for, but such as in sorrow, or feare, or some such like perturbations, offer them­selves, and are consequent of their [Page 157] owne accords, as helpes to expresse unto the world, our inward dis­positions. I say none of all these simply considered in themselves can give any pleasure or content­ment to the Almighty, but the unfained sorrow of the heart, and the true humility of the minde, which these outward humiliations of the body give some assurance and testimony of.

So likewise stood the case with the Sacrifices of the old Law: Nunquam in odoribus Sacrificiorum August. delectatus est dominus, nisi in side & desiderio offerentis. The sensible and ceremoniall handling of these sa­crifices, without the inward ob­lation of the heart, with the o­ther did but signifie, was never ac­cepted or approoved of God. Without this, how abhominable was the outward countenance, or lineaments of the Israelites sacri­fices, Isai. 1. Their Rammes, their [...]ai. 1. fed Beasts, their Bullockes, their Lambes, their Goates, their in­cense, their Sabbaths, their new [Page 158] Moones, their Festivals. Alas the Searcher of all hearts knew, this was but the dead carkasse of Reli­gion without the quickning spirit, and therefore he protesteth that he will have nothing to doe with them; hee is full, and over-full; they are loathsome, and burden­some, and abhominable unto him.

How much more boldly then may I assirme of our sacrifices of Christianity under the Gospell, or indeed but the very huskes of them, without a faithfull and humble heart, which is their Io­shuah, and Captaine to goe in and out before them, I may either speake mildly with Origen, they Origen. are but nutus tantum & opus mu­tum, bare ceremony and dumbe shew, they have neither speech nor language: For certainely the crouching of the body, or the de­jection of the countenance, or the knocking of the brest, or any o­ther bodily exercise, either with­in or without the Temple, of it­selfe [Page 159] profiteth nothing, unlesse the inward operation of the spirit give life to quicken it. Or to speake some thing more tartly with Lactantius; They are not sa­crifices Lact. but sacriledges, robbing God of the better part, and as Ie­remy stiles the idle repetitions of the Iewes, The Temple of the Lord, The Temple of the Lord, this is the Temple of the Lord, Verba mendaci [...], Lying words; so may I these, Opera mendacil, Lying workes: or of lesse substance yet; Vmbrae mendacii, Lying shaddowes, so fraudulently handled, and so hypocritically dissembled, as if men went about to lye unto the Holy Ghost, and to cheate (if it were possible) the Searcher of all hearts.

Would you know then how the Publicans postures may safely be performed in the Temple, with a good conscience to the Servitor, and a commendable grace unto service, that all things may be done decently, and in order; then briefly [Page 160] thus. The Philosopher compares the heart of man seated in the middest of the body to a Princely Monarch, in the middest of his kingdome sitting in his chaire of State, commanding as his subjects every facultie of the minde, and every member of the body to doe him service; saying, to the foot goe, and it goeth; to the tongue speake this, and it speaks it; to the hand doe this, and it doth it. Now you know it is lawfull and just, that the King should command the subject, but no reason or consci­ence, that the subject should com­mand the King. Whatsoever com­mendable postures then are perfor­med by the privitie of the heart, they are lawfully warranted by the King, and they are thanke­worthy: But if either the body shall bowe, or the head droope, or the hand smite, and not the heart consent; such postures as these must needs be preposterous, altogether irregular, and hypocriticall, and whosoever shall looke for thanks [Page 161] or recompence for such fancies as these, he doth but delude himselfe as the Prophets dreamer did, who ate by imagination at mid-night, and when hee awoke from sleepe, his soule had nothing.

Let every member of the body then, and every facultie of the minde be so subject to the higher powers of the heart, that as the Ni­nivites presumed not to venter up­on their Generall humiliation, without lawfull authoritie from the King and the Councell; so let neither the body bowe, nor the head droope, nor the hand smite, without a lawfull Fiat from the heart and affections; So bee it. Then shall I be sure both to seeme as I am, and to be as I seeme; Not to be intùs Nero, foris Cato, totus ambiguus, Monstrum; A Saint with­out, and a Divell within, an hypo­crite in both, a meere monster: But like unto Nathauael a true Israe­lite, in whose heart, and hand, and tongue there is no guile. So then (to conclude the point in the A­postles [Page 162] language) When I come into the Temple to doe my hum­ble service, I will bowe my heart to the Father of our Lord Iesus Christ, and I will bowe my body also, for he is the Creator of that too: My heart shall droope first, and my head shall droope next: first my heart shall bleed, and then my hand shall smite, and so shall I be sure mine Organs are in tune, and I may begin my service when I please. And so I passe from the Organ, to the Quire; from the pipe, to the voyce; from the in­strument, to the Song: Deus pro­pitius esto mihi peccatori. O God, be mercifull to mee a sinner.

Wee are now come unto the song it selfe, you see; ready prickt unto our hands, by the hand and heart of humilitie it selfe, an ex­cellent artist in his kinde, the hum­ble Publican. The first note hee reaches is a note above Ela, no lower then the highest, Oh God.

God then (it seemes) is the first note hee reaches, and higher he [Page 163] cannot reach, neither for name, nor puritie, nor glory. Hee is a transcendent note above all notes for name: They shall know (saith David) that thou, whose name is Iehovah, art the most high God over all the earth. Hee is such a transcendent note of puritie, that the Moone shines not, and the Starres are impure in his sight, and the Cherubims clap their wings Esa. 6. 3. upon their faces, and cry continu­ally; Holy, holy, holy, is the Lord of Hosts. And hee is such a tran­ [...]cendent note of glory, that hee is Psal. 104. Psal. 68. 13. Psa. 50. 1. become exceeding glorious (saith David) hee is clothed with Maje­stie and honour. Hee decks him­selfe with light as with a gar­ment, and spreads out the hea­vens like a curtaine. The Chari­ [...]ots of this God are twentie thou­sands even thousands of Angels. This is the Lord even the most mightie God, that hath spoken and called the world, from the ri­ [...]ing of the Sunne unto the going downe thereof. The glorious Ma­jestie [Page 164] of this God shall indure for ever. Blessed be his glorious name for ever, and let all the earth bee filled with his Majestie, Amen, Amen.

Now the Diapason, that an­swers to this high trebble, is a deep base. Deepe indeed, he reaches a note below Gam ut, baser then the basest, a sinner. This Base was once a Meane, if hee could have kept himselfe there. Minuisti eum paulò ab Angelis (saith Da­vid) thou madest him a little in­feriour to the Angels, an innocent and a spotlesse man in his estate of integritie; but his voyce beeing crackt by over-reaching himselfe, this homo became homulus, and so fell a note lower; and by multi­plication of errour, this homulus became mulus, a note lower yet, a beast and no man; a worme or vermine, and no beast; the basest of all bases, a Sinner. Now then for a judicious Artist to tel me just­ly, how many Eights there may bee betwixt this high treble, and [Page 165] this deepe base; this mightie Ieho­vah, and this silly worme; this fountaine of puritie and this sinke of impietie; this glorious Majesty, and this despectible misery; this great God and this wretched sin­ner. There had need (you see) to bee two good closing parts to make the Musicke sweet and full betwixt these two extreame Ex­treames the trebble and the base, and so behold there is: A true Tenor to close with the Base, that alwayes sings Me in E la, Me to make the Musicke full, by an humble and heartie confession of sinne, or else it could never be; And a sweet Meane to close with the Trebble, to make the Musicke harmonious; by an humble and heartie apprecation of mercy. De­us, propitius esto mihi peccatori, O God bee mercifull to mee a Sinner.

This for the Diapasons, now for the closing parts: And first I be­seech you marke, how truly the Tenor closes with the Base. To [Page 166] bee a sinner, and not to know it is the part of a bungler, Qui pec­care Epicuru [...]. [...] se nescit, non vult corrigi, It was the best doctrine that ever Epicure preached. To bee a Sin­ner, and to know it, and not to acknowledge it, is the part of a fumbler; to slubber and shift a sinne from the man to the woman, and from the woman to the Ser­pent, this is but muffling the con­science, and juggling with God. But the skilfull and ingenuous Artist, will both know, and ac­knowledge, and rather aggravate then mince a sinne: He will both produce, and accuse, and con­demne himselfe, as Ionas to the Mariners, Novi Quia propter me (there is his mee in Ela me) Take Ion. 1. mee, and cast mee into the Sea; for I know that for my sake this mightie storme is come upon you. Deus, propitius esto mihi peccatori: O God, be mercifull to mee a Sin­ner. When the Tenor closes thus truly with the base, that makes the Musicke full.

So full indeed, that it even ra­vished all the Saints of God, they were never in quiet till they had learned this part. It was the part of David to Nathan; Peccavi, I 2 Sam. 12 2 Sam. 24 have sinned. And againe to God himselfe, both with a restriction to the person, and aggravation to the sinne, Valdè peccavi, I have exceedingly sinned. And, Ego sum qui peccavi. And, Ego sum qui inique egi; It is I, and only I that have done wickedly. The part of Iob 7. 1 sim. 1. 15. Iob, Peccavi, I have sinned. And the part of the very chiefest Apo­stle to proclaime himselfe the ve­ry chiefest Sinner; Ego peccato­rum primus, I am the chiefest sin­ner. Let presumptuous Pharisees then harpe upon an harsher sti [...]ine, and say, God be mercifull to this, or that man, most odious, and abo­minable sinners: God I thanke thee, I am not as these men are: But oh may it be my part, and oh may it bee all their parts, at the very last close of our service, and at the last blast that shall give [Page 168] breath unto the Organ; That breath, and pipe, and voyce, and all may humbly conclude with this Publican: Deus, propitius esto mihi peccatori: O God, bee mercifull to mee a sinner. This is the first closing part, a [...]enor to the Base, and a true one too.

In the next place I beseech you, marke how sweetly the Meane closes with the Treble. Mercy is the onely Meane to reach so high a Treble as God himselfe is: If we reach at any other of his attri­butes wee over-reach our selves. If at his wisdome, it confounds us; If at his glory it dazel [...] us; if at his Majestie, it beates us downe; if at his justice, it strikes us dead; but if wee reach at mer­cy, hee presently closes with us; Misericordiam vult, non sacrifici­um, in this sense too; Hee had ra­ther save us by his mercy, then sacrifice us by his justice. We can no sooner looke homewards, and resolve to returne to this Father of all mercies; but presently like [Page 169] that over-joyed one in the Gospel, he runnes halfe way to meete his Prodigals, hugges us in the armes of his mercie, falles upon our neekes and kisses us with the kisses of his mouth, brings us home to his house the Church, changes our garments of iniquitie, puts upon us the robe of our elder bro­thers righteousnesse, gives all pos­sible entertainment, and causes his family to rejoyce with us; for that the dead are revived, and the lost are found. This is the second clo­sing part, the Meane to the Treble, and a sweet one too.

Now we have sufficiently proo­ved the notes, let us for a Con­clusion of all admire the singular skill of this Artist in setting and composing the Chords, that wee may the better rellish the harmo­ny. Hee gives not the least touch upon the merits of Saints or inter­cessions of Angels; that Clift is too low to begin his Treble upon: so sweet a meane as mercy, would never close with the harsh, a Tre­ble [Page 170] as Saints or Angels. Neither presumes hee to touch upon the straine of his owne merits; that Clift is too high to begin his base upon. Neither thinkes hee it safe to touch upon a straine of selfe­confidence; that Clift is too false to begin his Tenor upon: so deepe a base as a sinner, and so false a Tenor as a merit-monger, would never close. Neither dares hee touch upon the straine of Gods justice: that Clift is too harsh to beginne his Meane upon: there would bee such a jarring discord betwixt justice and misery, they would never close, but marre all the harmony. But when hee be­gins his service upon the highest Treble, God; and misery like a sweet Meane closes with him. And concludes with the deepest base, a Sinner; and humble confession like a true Tenor closes with him; then is the Musicke sweet and full, no matter how curious the eare be that heares it. Oratio humilian­tis se, penetrat nubes; The prayer [Page 171] of him that humbleth himselfe thus, goeth thorow the clouds, and ceaseth not till it come neere, and will not depart till the highest of all have respect unto it. Ascen­dit miseria, descendit misericordia; Humble misery creeps up, melting mercy drops downe. God, and man, and Artist, and hearers, and all are pleased. Heaven and earth, Men and Angels, Saints and Sin­ners, stand all amazed, as ravish­ed at this harmony. Deus propi­tius esto mihi peccatori: O God be mercifull to mee a sinner. And thus ends the Pub­licans service with the time, and mine.

THIS one verse clo­ses up the series of the whole Parable, and comprehends the two last gene­rals we observed in it, when wee first ventured on it: The Event, [Page 174] and the Application. You have already heard the occasion, that in­duced our blessed Saviour to pro­pound it, which was a discoverie of three grosse corruptions in cer­taine of his auditours. The first was a presumptuous selfe-confi­dence, by reason of a fond conceit of merit in their owne workes: They trusted in themselves. The second was an arrogant conceit of inherent righteousnesse, that they were just. The third was a most proud and uncharitable contempt and vilification of others.

You have likewise heard of the particular passages of the Parable it selfe, and the severall devotions of the two men, whom it princi­pally concerned; the Pharisee, and the Publican. The Pharisee stand­ing Eras. par. next unto the propitiatorie, as most worthy in his owne eyes to stand Iig by Ioll, and discourse fa­miliarly with his Maker, prayed by himselfe thus: God I thanke th [...]. I am not as other men are, that altogether live by wrong and [Page 175] robberie, by ryot and luxurie, by odious defiling their neighbours bed, or by any scandalous or un­lawfull course of living, as doth this Publican; I pamper not my genius as other men doe, but I fast twice in the weeke; and I rm so far from doing the least wrong to any, that I defraud not the Mi­nister of his least dues: for I give tithes of all that I possesse. This was the swelling Oration of the Pharisee, froathing and foaming like the Sea at full; which happily in it selfe might be true, and see­mingly thanke-worthy, because he thanked his God for it: but his God thankes not him for it, be­cause hee onely praised himselfe, and condemned his brother. But the Publican, as a most wretched and dejected caitife, onely displea­sed with himselfe, by reason of the guilt of sinne and gall of consei­ence, stood trembling a farre off, so miserably ashamed and con­founded in himselfe, that he would not so much as lift up his eies to [Page 176] heaven, but smote his brest, say­ing; O God, be mercifull to me a sin­ner. The Pharisee came onely to give thankes for his goodnesse, without either inward feeling of the want of grace, or outward con­fession of sinne; though the very heart of his devotion was most miserably tainted and infected with it, by an arrogant advance­ment of his owne worthinesse, and a rash accusation of his brothers weakenesse. But the Publican puts all the good that ever hee did into the hinder part of the wallet, and onely layes before him, close unto his conscience, the evill hee had done; smites his brest as the only fountaine of his impure thoughts, but impurer actions; and though hee presumes not so much as to lift up his eies to heaven, yet hee only calls unto the God of heaven for mercy for both. Deus, propitius esto mihi peccatori. O God, bee mercifull to me a Sinner.

And would you now know the Event of all this? then reade the [Page 177] former part of this Text, and you shall finde, that iste remotus & cum contemptu, that respued contemp­tible Publican, in the Pharisees eye, to become Hic vir, & Deo proximus, the only man of account in Gods eye. That poore crippled Sinner, that came crawling into the Temple, even bowed quite double by his infirmitie, is sent home to his house justified for a straight and an upright man, sing­ing, and leaping, and praysing God. But the Pharisee, the I, per se I, or the Ipse Ego in his owne eyes, is quite cast out of the sight of God, excommunicated the con­gregation of Saints, and sent home to his owne pest-house an infecti­ous leaper as white as snowe. This man went home to his house justi­fied rather then (or, and not) the other.

Againe, would you know the Application of all this? then reade the latter part of the Text, and you shall finde, that these things were written for our learning and in­struction; [Page 178] that wee through pati­ence and comfort of the Scriptures might have hope. For this Para­ble was propounded not onely in terrorem populi (as was promised in the Preface) for the terrour and confusion of hollow hypocrites, (as places of execution are set up on hills, or hie wayes, to terrifie the like offenders) but also in con­solationem sanctorum, for the com­fort and consolation of true Saints. And therefore legehistoriam, nè fias historia; Read this Parable, lest thou be made a parable. Reade the effect of it to thy profit, lest thou feele the Event of it to thy punishment: For He that first propounded it to some, applyes it now to all: yet so, that as hee would have all in generall to note it; so hee would have every one in particular to ap­ply it. For this purpose, like that good Shepheard, he shews us both virgam & baculum, both, to com­fort us; hee hath a rod to beate downe our pride, hee hath a staffe to raise up our humilitie. For e­very [Page 179] that exalts himselfe shall bee abased; but hee that humbleth himselfe shall be exalted.

And lastly, would you know how to beleeve all this? why here is more then Pythagoras his [...], or dixit Aristotel [...]s: Christ him­selfe averres it; the Truth it selfe speakes it; the eternall Word himselfe hath given the word, and his testimonie must needes bee true: I say unto you. Hee that justified the ungodly, justified the Publican, and filled his hungry soule with good things; and he that alwaies resisteth the proud, sent home the rich Pharisee empty away. He that did it spake it, and hee that spake it did it; the Event then must needes be true.

And for the Application wee may well demande with the A­postle, [...], who so able to ap­ply the doctrine as the great Doctor himselfe, who is both Doctor and doctrine too? who so able to confect and administer the potion, as the great Physician [Page 180] himselfe, that is both Physician and Physicke too? Hee that is the Subject of all Text, read unto his auditours this Text; Hee that spake as never man spake, prea­ched and delivered unto them this Parable: And He that is the eter­nall High-Priest, and Bishop of all our soules, hath framed both for them and us, this usefull applica­tion. That every one that exalteth himselfe shall bee abased, but hee that humbleth himselfe shall bee exalted. Rest we then fully satis­fied, Rev. 19. and say with that beloved Disciple, Revel. 19. These words of God are true, upon the authen­ticke warrant of an Ipse dixit, It was Christ himselfe that spake it, it was Christ himselfe that did it.

So that now (wee see) the two last generalls of the whole Para­ble are become the two conside­rable particulars of this Text: the former, presents unto us the E­vent; the latter, the Application. The Event is this: The humble [Page 181] Publican, that stood trembling a farre off, not presuming so much as to lift up his eies to heaven, but smiting his breast and crying, O God, be mercifull to mee a Sinner, is justified by our blessed Saviour; and not the arrogant and presump­tuous Pharisee, that was perched up to the highest place in the Temple, not praying to his God, but prating to himselfe, advancing himselfe, and vilifying his bro­ther. The Pharisee that justified himselfe is condemned, and the Publican that condemned him­selfe is justified. This man, &c.

Videte fratres; magis placuit hu­militas Aug. in malis factis, quam superbia in honis fact is. And indeed it is right worthy our note and obser­vation; that of the twaine, the Publican, that was humbled for his weakenesse, was justified ra­ther then the Pharisee, that boa­sted of his worthinesse. The waies of God (it seemes) are not as mans waies, nor his thoughts as mans thoughts; He neither judges ac­cording [Page 182] to the outward appea­rance, nor yet iustifies according to the [...] [...]olinesse:

It is neither our great words, nor good workes, nor high con­ceit of either, that strike any stroke at all in the act of justification before God. Not great words; for how many shall meete our Sa­viour in the cloudes at the last day with these swelling words: Lord, Matth. 7. 22. Lord, have wee not in thy Name prophesied, and by thy Name cast out Devils, and by thy Name done many great miracles? but He shall shall shake them off with a Non novi vos, I never knew you. Not good workes: for righteous Abraham was justified by faith onely. The Apostle Saint Paul te­stifies that his faith was onely ac­counted unto him for righteous­nesse: [Page 183] onely we are bold to enter into his secret chamber; where he desires to enjoy the companie of his Spouse by faith alone. It is not fit that any of the family of ser­vants should rush in, to interrupt their privacie. But afterwards, when the doore is opened, and the Bridegroome come forth with his Bride into the waiting roome, to present her unto men and Angels all faire, and without spot; then (in the name of God) let all the servants and hand-maides attend. Then may wee give all diligence to adde unto our Faith Vertue; and to Vertue Knowledge; and to Knowledge Temperance; and to Temperance Patience; and to Pa­tience Godlinesse; and to Godli­nesse Brotherly kindnesse; and to Brotherly kindnesse Love. For, if these things bee in us and a­bound, they will make us that we shall neither bee barren nor un­fruitfull in the knowledge of our Lord Iesus Christ. Though Faith 2 Pet. 1. 5. then bee Sola, alone; yet she is not [Page 184] solitaria, but gloriously attended by a whole guard of g [...]aces. As the eye in regard of its beeing, is not alone from the head; but in respect of seeing, it is alone: it is the eye onely in the head that sees: So a true and lively Faith cannot possibly subsist without a whole traine of graces.

What shall wee say then to this controversie (to speake in the A­postles language.) Doe we there­fore make voide the Law through Faith? God forbid; yea, wee e­stablish the Law. Doe wee there­fore make voide good workes through Faith? God forbid; yea, wee establish good workes. On­ly wee say, it were no way of preferment for the hand-maid ei­ther to take the wall of her Mi­stris; or to goe equall with her. If Bilhah supply the defects of Rachel, and beare children unto Ia­cob, let her remember notwithstan­ding that Rachel is above her, and singular in some respect. If Ioseph be mounted into the second Cha­riot [Page 185] of Egypt, and become the next man unto the King; let him then especially remember that the King hath reserved the Throne unto himselfe. Wee conceive (and we know wee stand upon a sure ground) that wee can doe good workes no better right, then to to assigne them locum proprium, their owne place; to advance them higher, is but to bring them low­er. The principall aime and inten­tion of our blessed Saviour in the proposition of this parable, was the conviction of certaine arro­gant and hypocriticall merit­mongers, trusting in the righte­ousnesse of their owne workes, that they were just, and despised o­thers. And after a plaine demon­stration of the controversie, in the severall passages of the parable ex­pressed in the Temple by the seve­rall devotions of the two men, the Pharisee and the Publican; the Event of all proclaimes the con­troverfie ended in the Consistorie; where the impartiall Iudge, that [Page 186] cannot lye, neither for feare nor fa­vour, is pleased to pronounce this irrevocable sentence. I say unto you, this man (that is, the humble Publi­can, that renounced his own merits and layed hold by faith onely on Gods mercies) was justisied rather thē the other (that is the proud Pha­risee) boasting, and trusting to the broken staffe of selfe-confidence.

From whence I briefely gather thus much to conclude the point. That if such dejected, and rejected humilitie, so over-clogged and pressed downe with a masse of ini­quitie, did, in the estimation of the Almightie, so tryumph and insult over pharisaicall sanctitie; how much more shall the same hu­militie, supported by true pietie, become more then a conqueresse through him that so infinitely loves her? And if pride and arro­gancie bee so mischievous to de­stroy a whole broode of vertues; oh, what a generation of Vipers is shee able to hatch in a neast of vi­ces? If our blessed Saviour con­demne [Page 187] those, that boast of the good works they havedone, whereof they may seeme to have some small share, because both by Gods pre­venting, accompanying, and con­summating grace, they do in some Gratia praeveni­ens, conco­mitans, & con­summans. sort co-operate with God; (such as are fasting, praying, giving of almes, paying of tithes, & the like) and give not God all the glory in them, and for thē; how much more shall he condemne those that boast of their good qualities, and comely features, wherein they have no share at all, and yet rob God of all his glory for them; (such as are health, beautie, comelines, strength and agilitie of body, and the like:) certainely most abominable must these fooles needs be in the sight of God. It is a sufficient warning gi­ven us by the Prophet. Let not the rich man glory in his riches, nor the Ier. 9. strong man glory in his strenth, nor the wise man glory in his wisdome; but let him that glorieth glory in this, that [...] knowes, and understands me, sai [...] Lord. Whereupon the Ap [...] [Page 188] Paul most humbly resolves upon an, Absit gloriari. God forbid that I should glory in any thing, but in the Crosse of Christ, whereby the world is crucified to me, & I unto the world. All other glory is but vaine, and will end in shame. The Event of this Parable hath already prooved it fatal to others; & (if we take not the more heede) the ensuing appli­cation will proove it fearefull to our selves. For every one that exalts himselfe shall be abased; but he that humbleth himselfe shall bee exalted.

I am securis ad radicem: Now is the axe layed unto the roote of the tree by the best Worke-man that ever stroke stroake: Every tree ther­fore, that brings not forth good fruit now, is hewen downe, and cast into the fire. The use and Ap­plication of the doctrine is framed by the best Preacher that ever was, or shall be; He therefore that hath eares to heare, let him now heare hearing beleeve, and beleeving practise the things that belong un­to his peace, lest hereafter they b [...] [Page 189] kept for ever from his eares: At first indeed the Parable was pro­pounded but to some, but the do­ctrine and application was inten­ded unto all. And indeed no more then needs; for every man by na­ture is like Simon the Sorcerer, con­ceiting himselfe to be some great man. We have all by nature a kind of an inbred Pope, a phantasticall opinion of our owne works: Nar­cissus-like we doat upon our owne shadows, though we finde no reall vertue, or true substance in us. And this is no better then the ve­ry head of the Serpent, as Luther tearmes it: Omnium in justitiarum Tit: de prasump. ferè sola causa est justitia. An arro­gant presumption of our owne righteousnesse, is the onely cause almost, of all unrighteousnesse. But so great a thing is it for a man to seeme small in his owne eyes, that no man is able to learne that lesson of any man, but of him on­ly, who being in the forme of God, and thought it no robberie to be equal with God, tooke up­on [Page 190] him the forme of a Servan [...], and became man; yea the very scorne of men, and the contempt of the peo­ple. It is high time then for the seede of the woman to breake this Serpents head; and for that great Actor and teacher of humilitie to read unto us a large Lecture of hu­militie in his owne person: not onely by propounding a speciall Parable to some, but by framing a generall doctrine to all, and a particular application to every in­dividuall. So that now the case stands not onely betweene the Pharisee and the Publican; but Every one that exalts himselfe shall be abased; and every one that hum­bles himselfe shall be exalted.

You see then the finger of the Application directly points at the fall of pride, and the resurrection of humilitie. Every mountaine and hill shall be brought low, but every valley shall be exalted. Pride and humilitie bee the two com­mon Roades, that are most tracked and beaten in this mortall pilgri­mage; [Page 191] the one leades to miserie, the other to glory. The former of these is chalked outby Solomon, Prov. Prov. 16. 16. Pride goeth before destruction, and an haughty spirit before a fall. The first that found out this road was Lucifer, that rode poste from heaven to hell. The second was Adam, that posted from Paradise to miserie. The third was Pharaoh and his Hoast, that posted from the pompe and pleasures of Egypt to a fearefull ruine in the red Sea. And presently that roade grew so common, one passenger could not passe for another; for not onely Dathan and Abiram, Saul, Absolon, Adonias, Rehoboam, Senacherib, Nebuchadnezzar, Antiochus, and divers others haue made the sa­cred Story blacke with fearefull presidents of ruine; but daily ex­amples doe continually proove it a fatall thorow-faire to de­struction.

The latter of these was chalked out by Solomon too. Proverbs 15. Prov. 15. Where hee tells us, That humili­tie [Page 192] is the high-way to glory. But (I must needes say) this roade was first found out by a greater then Salomon, even the propounder and applyer of this Parable, the bles­sed Author and finisher of humili­tie it selfe; who posted so fast from heaven to earth, leaping upon the mountaines, and skipping upon the hills, to make plaine this un­trodden path of humilitie; where­by hee opened unto us the gate of glory, by his owne first entrance with the Apostles Propter quod, Phil 2. wherefore God hath highly exal­ted him. The next that posted in this roade after him, was the bles­sed Virgin Mary his Mother; who by reason of her extraordi­nary lowlinesse, was so extraordi­narily magnified, that all succee­ding generations shall call her blessed. The next after her was Iohn the Baptist; in whom because our Saviour found Omnia vocalia, (as one divinely notes) his words, his thoughts, his deeds, his gar­ments, his diet, his life, his death, [Page 193] to be so many preaching voices, and vocall Preachers to humble penance: therefore our Saviour dignifies him, Matthew 11. with Math. 11. the name of a Prophet, and more then a Prophet; for amongst them that are begotten of women, there arose not a greater then Iohn the Baptist. Yea even hollow-hearted Achab, lost not a sufficient reward for his hypocriticall humiliation: wherefore the Lord promised, 1 King. 21 25. That he would not bring the evill upon him in his dayes. Much more the poore widow, that drops in but duo minuta, two mites into Gods treasury, out of her true­hearted humilitie, and humble penurie, shall bee more accepted with God, then a whole world of vaine-glorious hypocrites, that cast in never so many thousand talents, out of their proud arro­gancie, and arrogant superflu­itie.

So that this may stand for the maine pillar of the Application: That according to our proportion [Page 194] of humilitie, God will bee sure to prepare us a portion of glory: And according to our proportion of pride, hee will bee as sure to pre­pare us a portion of vengeance. Our blessed Saviour tells us, That in his Fathers house there are many Mansions. Speaking of that King­dome, that cannot be shaken: that habitation that is everlasting: that inheritance that is immortall, and undefiled, and fades not away: that house not made with hands, but eternall in the heavens. And why so many Mansions in this house? but onely to assure us of divers degrees of glory there, for divers degrees of humilitie heere. As there is one glory of the Sunne, 1 Cor. 15. and another glory of the Moone, and another glory of the Starres, one Starre differing from another in glo­rie; so shall it likewise bee in the resurrection of the dead. That Co­met that appeares most dull, as o­ver-clouded by true humilitie in this Sublunary firmament, shall shine the brightest Starre in that [Page 195] Empyreall and Imperiall Orbe. And that vaine-glorious Meteor, that gives the greatest flash in this lower Region, shall sinke yet low­er to that infernall Legion. For looke how much that glittering Whore. Rev. 18. hath glorified Rev. 18. her selfe, and lived in pleasure heere; so much shall bee added to her torment and sorrow here­after.

So that now (mee thinks) our blessed Saviour by the application of this Parable, speaks the same in effect to us, that Moses to the Israelites, Deut. 30. I call heaven Deut. 30. and earth to record, that I have set before you this day life and death, good and evill, the broad way and common roade that leads unto de­struction; and the narrow way that leads unto life, though few there be that finde it. If you poste on the roade of pride without ei­ther feare or wit, you runne head­long downe into hell, and without a speedy retentive there can bee no hope of you. But if you pace [Page 196] never so gently in the roade of humilitie, you are in the high­way to heaven, and there is great joy of you, even amongst the An­gels of heaven. Every one that exalts himselfe shall be abased: but every one that humbleth himselfe shall be exalted.

Not hee that is exalted by an other, either immediately by the God of heaven, or mediately by the King & his Magistrates, which are gods on earth; such exaltations as these, being humbly used, prog­nosticate no ruines. Nor hee that is humbled by an other; either im­mediately by God for a time, and presently to returne to his former obstinacy, as Pharaoh, Iulian, He­rod, and the like; against whom the Prophet Ieremy most justly, Percussisti eos (Domine) & non doluêrunt, Thou hast smitten them (O Lord) and they have not grie­ved; Ier. 5. 3. thou hast consumed them, but they have refused to receive correction: they have made their faces harder then a rocke: they [Page 197] have refused to returne. Or me­diately by the Magistrare, that Rom. 13. beareth not the sword in vaine, for he is the Minister of God to exe­cute vengeance on them that doe evill. And therefore such humi­liations as these prognosticate no risings. But he that humbles him­selfe; not in outward hypocri­sie, but inward sinceritie: for as in Platoes schoole, every mans soule is himselfe; so in Christs Schoole, every mans heart is him­selfe. It is not then the hum­ble tongue, or the humble knee, or the humble habit, but the humble heart, that is next unto advance­ment. Lord, (saith David) I am not puft in minde, I doe not exer­cise Psal. 131. my selfe in great matters, that are too high for mee. But I re­fraine my soule, and keepe it low, like as a child that is weaned from his mother; yea my soule is even as a weaned childe. A man that humbles himselfe thus, when hee falles, hee rises; and when hee is raised, he stands, as immooveable [Page 198] as Mount Sion, that standeth fast for ever. But hee that exaltes him­selfe, hardens his heart, stiffens his necke, lifts up his countenance, and overlookes his equals, many times his betters, as if he would over-looke Cedars; Little (alas) doth this wretch dreame how neere his fall is; and that such a fearefull one too, that will admit no rising. When this man falles, mole ruit suâ, hee falles with such a powder, that hee is even ground to powder; hee sinkes from one misery into another, from a flood of temporall, to a maine Ocean of eternall torment.

Blame mee not then, if I lift up my voyce like a trumpet, and close up both Parable, Event, and Application, and all pathetically with the Prophet. O earth, earth, Ier. 22. earth, heare the word of the Lord. Earth by creation, Earth by con­tinuance, Earth by resolution, looke but into thy first principles, thou camest earth, thou remainest earth, and thou returnest earth. [Page 199] O earth, earth, earth, heare the word of the Lord. Looke but into thy best thoughts, they perish with thine earth; looke but upon thy freshest beautie, it fades before thine earth; looke but into thy soundest wisedome, it savours of thine earth. O earth, earth, earth, &c. Looke but above thee, and be­hold an angry God of vengeance, that alwayes resists proud earth; Looke but beneath thee, and be­hold an ever-burning Tophet pre­pared of old to torment proud earth; Looke but within thee, and behold a puddle and sinke of sinne that corrupts proud earth; Looke but against thee, and behold thine adversary the divell, like a roaring Lion, alwayes ready at hand to ac­cuse and condemne proud earth; Looke but round about thee, and behold many thousands farre more deserving, and yet farre more hum­ble vessels then thy selfe, of earth. And lastly, looke but right before thee, and so looke once for all, and behold the Author and finisher of [Page 200] thine earth; marke, and learne, what a singular precept and presi­dent hee reads unto thee, even in terrâ tuâ in thine owne earth. He, that was an eternall and ever­blessed spirit, humbled himselfe so low, as to stoope to a mortall and miserable lump of thine earth; And in that earth he did infimum sapere in altissimo clothe the highest majestie with lowest misery; And in that misery, hee was liberrimus agens though miserrimus patiens; hee was not humbled by an other, but quia ipse voluit, hee humbled himselfe; Neither was hee super­ficially, but substantially humble, and obediently humble, and le­gally obedient, and singularly le­gall, Bishop Andrews sermon in Pasch. even to a threefold usque, the nature of man, the forme of a ser­vant, and the death of the crosse: for these bee his steps of descent noted by the Apostle. Phil. 2. Phil. 2. Humiliavit ipse; & Ipse se; & Ipse obediens; & obediens factus; & fa­ctus usque. Hee was humbled; not by an other, but himselfe; and his [Page 201] humilitie was obedient, and his o­bedience legall, and his legalitie singular.

Oh Earth, earth, earth, canst thou behold humble God-man, cloathed in the ragged humilitie of thine earth, and thy selfe not clothed so much as with one ragge of the glorious humilitie of that God? canst thou for shame en­dure so miserable a Solecisme as humilem Deum & superbum homi­nem, an humble God of heaven, and a proud man of earth? wert thou any thing else but earth, thou wouldst never spread it so proudly upon the face of the earth, terra oalcans terram, as if the earth should never set her foote upon thy face. Cannot the bitter passi­on of thy Saviour, that split the very stones, peirce thine earth? or his powerfull resurrection that raised so many dead, quicken thy This Ser­mon was preached the Sun­day after Easter. living earth? Consider, oh consi­der, what a Trophee it were to procure solemnitie to the instant season; for that ugly and infernall [Page 202] feind pride, to be conjured downe to the divell in hell that first sent her, never to rise againe within this circle; and that faire damsell humilitie to bee raised (by virtue of a Tabitha Cumi) with her bles­sed Saviour, that first found her, never to become a stranger more unto us; but that every Easter shee may spring a fresh, and bud out of the earth with that Prim-rose of Sharon, and Lillie of the vallies; that no longer proud but humble earth may bee our Epithite. That beeing at this instant raised (with our blessed Saviour) from pride to humilitie, we may be hereafter rai­sed with him from humilitie to glory. Which hee for his tender mercy grant us, who by his preci­ous blood so dearely bought us, Ie­sus Christ the righteous; to whom, with the Father, and the blessed Spi­rit, be ascribed as is most meete, all possible honor, glory, power, praise, might, majestie, and domi­nion, now and for ever, Amen.

Soli Deo tri-uni Gloria.