YOu expect a Sermon, and I am come with a Prayer: But so the fitter for the place: Domus Ora­tionis, this is the House of Prayer. And so the fitter for the Times: Molesta tempora, perilous times; as the Apostle spake of them. And so the fitter for the Persons: Orate pro Regibus, One of our chiefest Duties is to pray for Kings, and all that are, or should be in Authority.

Sermons offer themselves to the Ears, and perchance find thence some further pas­sage to the Heart: But Prayers pierce the Hea­vens; yea, Coelos Aereos, when they are Brass. Oratio Justi; a good mans prayer finds a good and speedy passage through those obstructed passages and walls of Brass, James 5.16. Deut. 28.23.

Now here you have not only a Prayer, but a Good mans prayer, the Meekest man upon the Earth, Numb. 12.3. and he a King too, but two verses before the Text: A King in Jesurun that is, amongst all good and godly men, a King, and so esteemed: or, Rex apud Rectissi­mum, as the Vulgar hath it. God and all Good men acknowledge him for such.

And so you have the Prayer of a King for a King, or rather for a Race of Kings. Though a Benjamite, the Son of Belial, blow the Trum­pet, and say, We have no part in David: David of the Tribe of Judah; yet, Non, non aufere­tur Sceptrum de Judah; the Prayer is for the Sion of Judah, and that Royal Race.

Again, 'Tis the Prayer of a Dying man, which commonly doth most affect. The las [...] Words leave the deepest impression behind them. Extremum morientis munus, non extre­mum munus: And we would willingly preserve a Legacy, especially a rich one as this is; and which like the River of Paradise, doth part it [...]f into four heads. First, Hear Lord the voyce of Judah. Secondly, Bring him back unto his people. Thirdly, Let his hands be sufficient for him. Fourthly, And be thou an help to him from [Page 3] his Enemies. Every one of these doth properly subdivide it self into four parts also, that so we may have [...], every way a Cube full of it self, able to subsist upon his own Ba­sis.

Audi Domine vocem Judae, &c. Or you have here, First, A Prayer in general; a Two-mens-Prayer, Moses and Judah, which like the stem of a Tree, breaks forth and parts it self into three Branches. Secondly, The Prayer special­lized, or those special Branches: First, for Re­duction, Bring him back. Secondly, for Sufficien­cy, Self-sufficiency, Let his own hands do it. Thirdly for Assistance, Heavenly-assistance, the prime Branch upon this Tree, And be thou an help to him from his Enemies.

I shall handle the Words in their order, and with what brevity I may. Hear Lord the voyce of Judah. O, now for some Moses who might fully express the drift of Moses! He would tell you, We are not born for our selves alone: King, Country, Friends every one requires some special duty at our hands. He would tell you, The Care of Governours doth extend it self in Nondum Natos. 'Twas a wretched wish of his, who with himself would have the World dis­solved, that they might perish together.

But Moses knowing his day of Dissolution to approach, prays for a perpetuity of happiness on his Country; especially on Judah, who was to sway the Scepter. Hear Lord the voyce of Ju­dah. You may call it a Legacy, a Prayer, and a Prophecy, for 'tis all these; and what is here given, prayed for, and foretold in Earth, was [Page 4] all ratified and confirmed in Heaven. And this Blessing is conveyed to Judah in a Prayer, be­cause Oratio is Clavis Gratiarum, the Key which opens a door to all our happiness. And there­fore Christ proposeth a Parable, that we should always pray, Luke 18. Prayers are Arma Chri­stianorum, as Tertullian. And I fear those wea­pons have been too often wanting in our Ar­mies. I am sure they were the weapons, the best weapons in Moses days. And you may see what made Joshua conquer Amalek; and what put life into the Camp, whiles Moses, Cruce and Prece, prevails with God, Exod. 17.11, 12. And the Apostle doth perchance allude to this, 1 Tim. 2. when he requires men to pray, Lift­ing up pure hands every where: much more when we expose our lives to the Casualties of War. When the Hoste goeth forth against thine Enemies, then keep thee from every wicked thing, Deut. 23.9. then especially, then or never. When Judah is in Captivity, or danger, then pour out thy soul in Prayer to God; and then especially, then or never.

Audi Domine; the second thing observable; To whom Moses doth direct his Prayer; Hear Lord; not hear Abraham, hear Isaak; or if those Patriarchs were then in Limbo, as our Neighbours tell us, yet methinks they should have another conceit of Enoch, whom God took away, Gen. 5. nay translated him, that he should not see death, Heb. 11.5. And yet, 'tis not Hear Enoch, but Hear Lord. Ʋnto thee will I direct my prayer, Psal. 5. Whom have I in Hea­ven but thee? Psal. 73.25. To him therefore, [Page 5] to him let us make our Addresses in all our Troubles, for He calls, He commands; Venite ad me. And doubtless that of Isai, Chap. 63. is sound Divinity in the New Testament also: Abraham is ignorant of us, and Israel knows us not. And those Saint-Servants may remember what Tertullian upbraided the Heathen withal in his days. Vos Irreligiosi qui eam, that is, health and help: Quaeritis ubi non est, petitis à quibus dari non potest, praeterito eo in cujus potestate est. God is a Jealous God, and will not have his Honour given to another.

Now, as 'tis Hear Lord, so 'tis Hear Lord the voyce of Judah. Moses the Magistrate, or, if you will, Moses the Priest: For Moses and Aaron among his Priests, Psal. 99.6. Moses prayeth for Judah; that's not enough, Judah must pray for himself also: whether it be Judah the Warriour, or Judah the Law-giver, Psal. 60. In War, in Peace, Judahs Prayer must be heard: Hear Lord the voyce of Judah.

St. Peter bid Simon Magus repent, and pray to God, Acts 8. But what saith Simon? pray ye to the Lord for me. 'Tis true; Abrahams Prayer is heard for Abimeleck: Moses is heard for Pha­ra [...]h: Micha is perswaded of Gods favour for getting a Priest into his house: Obed-Edom thrives for giving harbour to the Ark: And the Shunamites Cost bestowed upon Elisha was not in vain. 'Tis true, Oratio Justi, oratio efficax, multum valet, as St. James said; The fervent Prayer of a righteous man availeth much. But, Pray ye to the Lord for me, is not enough: Your own Repentance must make way for the [Page 6] Priests Prayers, and your Prayers must go along with Theirs. Judah's voyce must be heard, as well as Moses's Prayer: His heart is not enough, God requires his voyce also.

I hate those Pharisaical Long-prayers, and those cryed-up Bablers of the times: so much say I of our Hypocritical Zealots, whose House-reading is Roaring, and their loud Prayers give Alarums to their sleeping Neighbours; and what they do is to be known of men. Intra in Conclave, saith our Saviour, Matth. 6. When thou prayest, retire thee to thy Closet, and shut the Door, &c. That's for thy private Prayers; but in the Church, do the Works of the Church. If thou be of the Congregation, bear a part with the Congregation: Let thy tongue tell me thy hearts awake.

I know Hannah prayed with the heart, her lips only moved, her voyce was not heard. Her Sex perchance required that Modesty: And she well knew the place she prayed in. But surely the Godly cannot always contain themselves. They will, they must break out. Tears and De­sires will seek for vent. Concalvit cor meum in­tra me, saith David, Psal. 39. Mine heart was ho [...] within me, the fire kindled, and at the last I spake with my tongue. And in this posture shall you▪ most while, find the Saints in their Prayers▪ Moses cries to the Lord, Exod. 8. Samuel crie [...] to the Lord, 1 Sam. 7. Thus the Israelites; thus David almost every where, Clamavi ad Domi­num.

In the 142 Psalm 2. v. I poured out my Com­plaints before him: so we read. The Tremel [...]ian [Page 7] reads it, I poured out my Meditations before him: not Quicquid in Buccam venerit; not those sudden Raptures, and ex tempore-long-winded-prayers of our New-gifted Pharisees. But, I poured out my Meditations. I durst not offer any indigested, unpremeditate-Prayers. I Conclude this part, Non vox, sed votum. The Heart, as 'tis the principal part of the body, and seat of life, so is it the principal part and life of our Prayers: wherefore the heart must in no case be away: But, as our Saviour said upon another occasion, These things ought ye to have done, and not to leave the other undone: Heart and Tongue, let both in Gods name go together. Give him both that made both. So will God hear the voyce of Judah.

The Second part followeth; And bring him unto his people; or as the Tremellian reads it, Reduce, bring him back: Bring him home again unto his People. Who hath not read the misery of Kings and Princes in all Ages? Their Cap­tivities, Banishments, and unthought-of Deaths! How many have attended the triumphant Cha­riots at Rome? Or who hath not heard of Ba­jazets Cage, or Sapor's Foot-stool? Many have gone forth, but vestigia nulla retrorsum. They wanted this Blessing of Judah: God brought them not back unto their People. But I shall keep my self to Israel and Judah, those great Examples of Gods Justice and Mercy. The Rebellious Israelites did a long time prosper; at length, losing their Religion, they lost withal Gods Favour, and their dearest Country. They were totally Conquered, made Captives, and [Page 8] A never to Return, did seal up their sorrows. They left the Commandments of their God, and their God left them. He was angry, very angry with Israel, so that the Lord removed them out of his sight, 2 Kings 17.18. They lost not only their Power and their Country, but their Name also: None left but the Tribe of Judah only; in the same place. And Moses's Blessing did not depart from Judah. Still a Duc and a Reduc followed him. God brings out David from the Philistins, and Joash out of the Tem­ple: Manasseh is carried into Babylon, yet God brought him back again, 2 Chron. 33. And Je­hoiachin, after 37 years Captivity, comes out of Prison to a Throne. Still God rememembred Judah. Afterwards follow those Indulgencies of Cyrus and Darius: Judahs full Restorement. They to their Country, and one of their own to govern them. Moses's Prayer still takes place, Judah was brought back unto his People.

We have the same Prayer to make for our Gracious Soveraign, after so many pressures, places and strange People. O Lord, bring him, bring him back, bring him home. But, where be those People of his he must be brought unto? Amon was an Idolater, and one that forsook the Lord: His Servants conspired against him, and slew him in his own House. The people of the Land slew all them that had conspired against the King, and made Josiah 's Son King in his stead, in the 2 of Kings 21. We had no Amon, no Idolater, but A Defender of the Faith, and for that very cause Martyred by his own Subjects, and in his own House, as the other was. But where are [Page 9] Populus suus? those People of the Land to kill the Conspirators, and Crown Josiah? Where be those his People we would have him brought unto?

Shall the Presbyterians be the men? 'Twere strange they should. They that brought the first Fewel to that prodigious Fire: They that swore against him, fought against him, betrayed, sold their Innocent Master: They that disavowed that Cement, by which the Church of Christ hath been firmly knit together ever since there was a Church Apostolick upon the Earth; I mean Episcopacy.

The Independents can be none of them; they have cut themselves off from all Communion with the Holy Catholick Curch by their profes­sed Factions, Fractions, and Independencies. They cut off that Sacred Head, and Quantum in Ipsis, all future hopes, that Root and Branches should ever bud forth and sprout again.

Both these have sold themselves to work wickedness: And though their heads look seve­ral ways, like Samsons Foxes, yet each carries fire in his tail to burn the Church and Common-Wealth. Manasses against Ephraim, and E­phraim against Manasses, yet both against Ja­dah: Both Anti-Monarchical, and the King­doms Bane: Both can agree together to devest the Sion of Judah from his innate and just Authority. To give these men the Right hand of Fellowship, to joyn with either of these, were to partake of their Sins, and render our selves guilty of that Sacred Bloud their hands have spilt. To joyn with them, were to Justifie [Page 10] all their Infernal and unparalell'd Actions. O my Soul come not thou into their secrets. O God, Divide them in Jacob, and scatter them in Is­rael.

Where are those People then our Judah must be brought unto? What? to Complyers and Compounders! whose Moneys have fomented those Wars; and their Examples have encou­raged the Rout of Rebels in their wickedness! I fear, I fear these are some of Gomers Chil­dren in the first of Hosea. Sure in that glorious Martyrs phrase, if not imbrued, yet are they besprinkled with Royal Bloud. Let no man tell me, He gave but a Little, or he gave unwillingly. A little Leaven leaveneth the whole Lump. And there can be no pretext for Sin.

Marcus Arethusius, an holy Bishop, had caused an Idol-Temple to be overthrown in Constan­tines days; afterwards, when Julian came to be Emperour, He commanded the said Temple should be built again at the cost of the Country: and because the Bishop would Contribute no­thing thereunto, the People launced his Body with Pen-knives, and anointing him all over with Hony, they set him naked in the Sun to be stung with Wasps: At length they offer him Life and liberty, if he would give never so lit­tle, if but one half-peny to the Work; nor would he give that Half-peny to save his Life.

Cicero tells us of one Philoxenes, A Cour­tier, A Poet; that chose rather to be condemned, in Lapidicinas, to live a Slave, a Quarry-man, rather than he would speak against his Consci­ence, [Page 11] in favour of Dionysius. And Papinian, the greatest Lawyer of his time, chose rather to die than to defend Caracalla for murthering of his Brother Geta. O poor Compounders! I pity their Case. God give them Grace to Re­lent, Repent, and make their Composition with God too. But truly they are at present in a sad Condition. Laodiceans; nor hot, nor cold. Vestertilio's or Bats; nor Mice, nor Birds: Men, and no Men: You know Panarchs Riddle. Tytides in the Trojan War, or as Suffetius in Hostilius's days, Populus and no Populus; I am sure not Populus suus; never cut out to be Martyrs for Religion, nor truly Loyal to their Soveraign.

And, yet hath our Judah his People, a truly Faithful and Religious people, such as much scorn to bow the Knee to those Rebellious Monsters. Such as abhor all Covenants and Ne­gative Oaths. Such as with Arethusius will lose their Liberty, Livelyhood, Lives, and All, rather than Compound, contribute, or give one Penny to that cursed Crew, who have destroyed their Country, Religion, Monarchy; And that King, Quo non surrexit melior — After-Chroni­cles will speak Him the best of Kings: worthy of better Subjects, a longer Life, and a more timely Death. O Lord, bring our Judah back to that People, that faithful, Conscientious, and oppressed People.

Methinks I hear a voyce, like that of the Vision, Acts 16.9. Trajice in Macedoniam: Come over, Come over into your own Country, and to your own People, and help us. These [Page 12] are they of whom may be said what St. Pauls Nephew said of others, Acts 23. They are ready, and look but for an Opportunity. And, I hope, we shall find that true of them, which Tertul­lian spake of the Christians in his days: Singuli magis Noti quam omnes. They are a Numerous People: Good and Many. And as Joab said, 2 Sam. 24. The Lord God add unto the people (how many soever they be) an hundred-fold: and that the Eyes of my Lord the King may see it. And to this People, His People, Reduc eum, bring him back speedily, and in safety too.

The Third part followeth: Let his hands be sufficient for him. What is meant by Hands in Scripture you well know, Psal. 78. They re­membred not his Hand, nor the day when he de­livered them from the Enemy. Psal. 80. Let thy Hand be upon the man of thy right Hand. Psal. 144. Send thine Hands from above: rid me and deliver me out of the great waters, from the Hand of strange Children. The Hand being the Instrument of Power and Execution. Hence say we, that, Milites sunt Manus Imperatoris: The Souldiers are the Generals Hands. And Manus Militum are a Band of Men. So then, Let his hands be sufficient for him: Let him have Force sufficient of his own, to defend his Right, and beat down his Enemies.

To implore Forraign Forces hath ever been usual, and yet more usual than safe: But, Neces­sitas cogit ad tristia. Alphonso, King of Naples, had recourse for Aid to the Great Turk: The Council of Mantua resolved to flee thither in Favour of their Marquess kept Prisoner by the [Page 13] Venetians. And some such thing is said of our King John. Periculosa Remedia; and one main cause of the Ottoman Greatness.

Many with Adoniah have craved a Boon, but to their own Destruction, and called in those they were never able to drive out again. Thus did the Roman State, in former times, restore divers Kings to their Dignities; but still they pared away somewhat of their Kingdoms. Modi­cis Regni terminis Ʋterentur: or if they honou­red them to be their Socii, that sweet word enslaved them to assist in all offensive and de­fensive Wars.

Lodowick's Force lost his own Dukedom, by calling in the French into Italy. Quae Regio in Terris, Where's that Country that cannot af­ford us Examples in this kind? I shall add but one, and that of no great Antiquity: An. Dom. 1534. Two Brothers contended for the Kingdom of Algiers; One of them craves Aid of one Ho­ruc (at that time a famous Pirate on the Seas:) Horuc comes accordingly with two thousand Men. They joyn Battle; The Enemy Competitor was slain: Then falls Horuc upon the other Brother which called him in; and having likewise cut him off, and the Country being quite wearied and spent with their Intestine Wars: He, and his Brother after him, invade, enjoy that Kingdom. So dangerous is it to call in those Forraign Suc­cours, which men cannot Master, and drive out again. And therefore 'tis a good Prayer: Let Judahs own hands be sufficient for him.

But may we not lawfully crave Forraign Aid in such tempestuous times? Sure, Yes. 'Tis sometimes necessary, commendable, and suc­cessful too. What were to be wished, and What is to be done, are two things. Here that saying, Father'd upon Luther, is true, Ʋxor si nolit, Veniat Ancilla: And the King is the Common-wealths Husband. If your hands will not, cannot; Veniant Conductitiae: We must drive the Nail where 'twill go.

The Bulgarians restore Justinian. Our Black-Prince another in Spain. The Assyrian, as he was Virga Furoris, the Rod of Gods Anger, and carryed his People into Captivity, Isai. 10. So was Cyrus, Christus Domini, who restored them to their homes again, Isai. 45. And sure, ours is Communis omnium Regum Causa, as Darius said of his own, All Kings are nearly Interessed in this Business. The striking off of the Head of One, hath wounded All. And therefore, while they do revenge the wrong done us, they do in that secure their own Estate; and pu­nishing Rebellion abroad, they do suppress the growth of that Evil weed at home.

O! but where are our Hands and Hearts the while? Our Hands have been Tenaces, rapaces, languidae & remissae Manus. Our Hands have been Tenaces: Miserable Wretches! We lost All, while we were loath to part with Any. We who cryed We were All for the King, were loath to part with a small part for the Kings Service. And how many have paid thousands for their Compositions, who would not lend some Hundreds to advance the Common, and that [Page 15] Rigbteous Cause? Our Hands have been Rapa­ces too. Though it be true in those days what Elisha said of his: This is no time to take Bribes. Yet our Hands were full of Bribes; selling Of­fices, Towns, Castles, Every thing. Captain-Collectors and Plunderers were the bravest Fel­lows. Last of all, Our Hands have been Lan­guidae & remissae Manus; we have shewed our selves Cowardly and faint-hearted Creatures. No strength, no Courage, but oft-times stricken with a Panick-fear; We were afraid where no fear was (as the Psalmist said.) In pedibus spes non in lacertis fuit: Our feet oft-times served us better than our hands.

We have forgotten our selves, our Gracious God, our Injured Soveraign, the Goodness of the Cause: All is forgotten. We do despair, and despair binds Gods hands. We do forget how many Victories have been atchieved be­yond hope and belief. Even Restauration hath sometime made way where it could find none. We have forgotten, That with GOD 'tis all one to save with Many or Few. And that of the Apostle, 1 Cor. 1. God hath chosen the weak things in the world, to confound the mighty.

I pass by Vasques, Numes, and Hernando Cortes. The Venetians will tell you of one Marke a Shooe-maker, the Preserver of their State. The Romans cry up their Coeles, that kept a Bridge against Porsenna and his whole Army. One Man, one day, one hour hath made incredible Alterations.

Our Times will tell of all Portugal lost in one Month, and regained in less. Lodowick's Force lost his Cities, Castles, Country, in eight Days. One Night put an end to the Danish slavery in our Land. The Bruit of Henry the Eighth, his coming into Lincoln-shire, drave twenty Thousand Rebels out of the Field. A Word mistaken hath rent the Victory out of the Conquerours hands. You know what was said of Sisera, Judges 5. The Stars fought against Sisera. And King Philip said as much of his Armado in 88.

But Seven years before that, an Army of Mice destroyed a whole Country. Mice were too hard for the Philistins. Lice for the Aegy­ptians. And Frogs forced the Abderites (a Peo­ple of Thrace) to leave their Country. In a word, No Creature, but, if God say the word, will plead our Cause, and fight our Quarrel against the Mighty.

And therefore the Fourth part makes all Cock-sure. And be thou his help against his E­nemy. Mark: Our Hands, and then Gods help. Not, Lord, help, and no more. That's a good word, but it must not be misplaced. First, Do we our parts; and then Succurre Domine. Thus David undertakes the Quarrel against Goliah, Armatus non tam ferro quam fide, as St. Augu­stine said: Takes his Sling, but trusts in God. Qui confidit in Homine, Confidit in Ʋmbra tran­seunte, saith the same Father. That Rule is General, Without me ye can do nothing: Our Saviours words, John 18. Except the Lord keep the City, Psal. 127. Except the Lord go out with [Page 17] our Armies, Psal. 60. which if He do, how easily shall Gideon prevail against the Midianites? and with an handful of Men overcome a nume­rous Army? He breaks the Counsel of Achito­phel. He frees Samaria from the Syrians. He makes Senacheribs huge Army an heap of Corpses. And that knew well the first King of the Tribe of Judah, Psal. 44.6. In nomine tuo conculcabimus: Not my Bow, not my Sword; But in thy Name shall we tread down those that rise up against us.

'Twas the saying of a Mad-man in Sophocles (Aiax) Let Cowards cry to the Heavens for help, we could overcome without a Deity. And you have read of Timotheus, that noble Athe­nian Captain, who in all his Enterprizes did still return Conquerour, till puffed up with ma­ny Victories, he looked on himself as more than a Man, and cried out, Hoc ego feci, non fortuna; but he never won Battle afterwards. God will no longer help, than he is magnified for his help. And therefore, God be Judahs help a­gainst his Enemies. Nor is this the least of Gods Titles to be an Helper: An helper in Need. An helper in Adversity. An helper of the Poor, and Fatherless. Adjutor meus, faith the King of Judah of the God of Judah. When formida­ble Monsters sought after his soul, The Lord is my Helper.

GOD worketh all in all, and yet is God said to be our Helper only; That we should (as I said) use our best Means; and yet, in our greatest Ex­tremities, Lift up our eyes to the hills, from whence commeth our Help. Do our best, but trust in God. [Page 18] When all other helps fail, then is God our Hel­per. The Lord saw the Afflictions of Israel, that they were very bitter, For there was not any shut up, nor any left, nor any helper for Judah, then he saved them by the hand of Jeroboam, 2 Kings 14.26. Look on us, say those two Disciples, Acts 3. yet were they but the Instruments only, and they confess it, v. 12. Look on him who is both able, and willing to help all those that faithfully call upon him. Then may we say with David, with Paul, and that with confi­dence, Heb. 13.6. The Lord is my Helper, I will not fear what Man can do unto me. 'Tis taken out of 118. Psal. v. 6. And 'tis remarkable, at the 10. v. All Nations compassed me about; Philistines, Syrians, Ammonites, Moabites, Edo­mites; and yet 'tis but, Quid mihi faciat homo? a Man, nay one Man. Psal. 90. A thousand Years are, with GOD, but as one day; and a thousand Armies as one man. So for St. Paul: He was oppressed by men; fought with Beasts, 1 Cor. 15. wrestled with Devils, Eph. 6.12. yet still 'tis but Quid mihi faciat homo? All these are but one man, in comparison of him that made Man. And therefore, I speak confidently, saith St. Paul, I will not fear what Man can do unto me.

And this is Judahs Case. Let his Enemies be never so many, never so mighty, and so ma­licious: yet if GOD be his Helper, he need not fear what Man can do unto him. Nay, let them be worse than men (if ought can be worse,) for Homo homini lupus; Let them be the worst of Beasts, unreasonable, indomitable, and perversly [Page 19] violent; yet Lysimachus was not the first that slew a Lion, David will tell you so, and others after him: Heb. 11.33. Men, Beasts, and All will come under, if GOD be our helper against those Enemies. Let them be Devils too, if they be, yet with Devils must the Christian man encounter. Et hoc genus Daemoniorum: Let them be the worst of Devils, Matth. 17.21. yet nought but Incredulity can retard our Victory over those most malicious and incarnate Devils.

Si Deus nobiscum: Rom. 8.31. If God be for us, who can be against us? O therefore, Hear, Lord, the voyce of Judah, be thou his help against his Enemies. All the Blessings which Jacob the Father bequeathed to this Son, Gen 49. All those Blessings light upon our Judah. Let his hands be in the neck of his Enemies, verse 8. Let him be a Lion whom none durst rouz up, v. 9. Let the Scepter never depart from him, till Shiloh come again, v. 10. All peace and plenty be to him and his, v. 11.12.

And that I may conclude with Moses's Words, with Moses's Prayer: Hear Lord the voyce of Judah: His Prayers, and our Prayers. Let our Cries find entrance to the Throne of Grace. Bring him back unto his People. And they that will not be his People, O, let them not be a People at all: Cut them off from the face of the Earth. Bring him back unto his People; that People who with us have born the burthen and heat of the Day: Who cut of holes and Prisons peep out for a Redeemer and a Deliverer. Who pray for Judah, and will fight for Judah: To this People bring him [Page 20] back. O be his Hands, his own hands sufficient for him. Let no Forraign power say, Ego re­stitui. This is thy Title to make, and un-make Kings. O therefore, strengthen those Hands of his: Make all the World see, that this is Thy work, and that Thou LORD hast done it. And therefore, Be thou his help against his Enemies. TƲ DƲC: TƲ REDƲC. And, as the Vulgar reads it, TƲ INTRODƲC, Bring him home, Bring him in: Give him Li­very and Seisin: His Kingdom here, and Thy Kingdom of glory hereafter. Propter JESUM CHRISTUM, Dominum Nostrum.

AMEN.

LET it not seem strange, that I bring Pascha and Advent so close together, and speak of Sorrow so shortly after Joy. But so 'tis. Extrema gaudii luctus occupat. And our Saviour was no sooner Agnitus quam Agnus, A Lamb appointed for the slaughter. And Herod sought the Babes life. Yea, the first moment of his Incarnation, was also the first de­gree [Page 22] of his Exinanition. The greatest Birth was followed with the greatest Murder. The First was Opus Spiritus Sancti. The Second had a Vos fecistis; Men are the Actors. In the first the Angels sing; in the second, Heaven and Earth, and All did mourn: The Temple rent, The Sun obscured, &c. Of the first the Prophet saies, Quis generationem ejus enarrabit? of the second the Apostle, Quis ad haec idoneus?

'Twere no wonder to hear of Murder, but such a Murder, and in Domo sua with Amon; and by his Friends, those friends whom he came to visit, to serve, to save: And in so barbarous a manner, with such a superlative Cruelty; Be astonished ye Heavens: And all you that pass by, look and see if there were ever sorrow like this sorrow! If ever Murther like this Murther!

Now, If one man sin against another, the Judge shall judge him, but if a man sin against the Lord, who shall intreat for him? 1 Sam. 2.25. None to plead the Jews Cause, Jer. 30.13. Their wound is incurable. Yet here's one found that dare plead their Cause, and seeks to Cure by Compassion, scio fratres: by extenuation, quod per ignorantiam: by God's praeordination, v. 18. 'Twas foretold by all the Prophets, and must, be fulfilled: Then follows a Resipiscite ergo, the way to make it an absolute Cure, by bathing their Sins in that Blood they had spilt. But I must keep me to the 17 verse, and see what Ig­norance can do; for take away Ignorance, and the Sin must needs be incurable: A sin against the Holy Ghost. And therefore we must see what hopes this Door of Ignorance will open to us.

I know, Brethren, that through Ignorance ye did it, as did also your Rulers. Where you have, First, A Compellation, or Title which St. Peter gives those Jews, Brethren. Secondly, The Sin that he laies to their charge, Fecistis ista, ista praedicta; Betraying, Denying, Killing the Lord of Life. Thirdly, A mitigation or extenuation of the Sin, You did it of Ignorance. Fourthly, The extension of the Extenuation; to the Rulers as well as to the Inferiour sort: You and your Rulers did it through Ignorance. There are two other little words in the Text, [...], which maybe referred either to what went before, or to that which follows after. First, Et nunc, after all this. Those Sins of yours, though they be Capital and scarlet-Sins, yet were they done through Ignorance. Second­ly, or And now, what remains, but that you should Repent, and be Converted, that you may find favour and forgiveness?

I begin with the Compellation, Brethren. I remember the Counsel a Monk of Bangor gave his Fellows, who were to appear before Augustine, another Monk sent from Rome by Gregory the Great. Hereby, saith he, you shall know whether he be a Good man, and sent from God, If he be Affable? Courteous, and doth Rise-up when you come before him. Affability and Gentleness get ground upon men, and creep into their Affections. A soft tongue breaketh the bones, saith Solomon, Prov. 25.15. St. Peter sheweth himself a cunning Chirurgion. Though the wound were deep, and might seem to re­quire Corrosives; yet applies he Lenitives withal. [Page 24] Reproves, but with the spirit of Meekness.

St. Stephen went another way to work: You stiff-necked, and uncircumcised in hearts and ears, ye alwaies resist, &c. But what was the issue? When they heard these things, they were cut to the heart, and gnashed on him with their teeth, Cry out, stop their Ears, and stone Ste­phen. But Peter takes another course, and with better success. In the 2. Chapter Viri Israelitae, Viri Fratres: And his hearers began to melt; they cry out Quid faciemus? In this Chapter at the 12. verse, Ye men of Israel why wonder ye? and here, I wot Brethren. You know the Fable of the Sun and Wind, and which of them made the Traveller forgoe his Cloak. 'Tis true, the Jews violence and cruelty deserved all bitterness, and they worthily hear; ye have betrayed, ye have denied, ye have killed. But here's sweet and sharp tempered together: Ye men of Israel; and I wot Brethren. He acknow­ledgeth them for Brethren, and wisheth they might prove such by Grace as they were by Nature.

But what hear I? Is not Peter a saucy Fel­low? that poor Fisherman that said but even now, Silver and Gold have I none, and by and by taxeth so bitterly, and salutes so unmannerly; I wot Brethren. Is there not? must there not be a difference amongst men? In giving Ho­nour go one before another, Rom. 10.12. And, Render every man his due, Honour to whom Ho­nour? Rom. 13.7.

There is a fourfold Nobility: Mundana, Philosophica, Christiana, Judaica. The common [Page 25] Honour of the world consists in Ancient Rich­es. Let a Pander, an Ʋsurer, a Traytour, or a Devil be our great Gransier, and leave these Monuments of his Philargury (as Chrysostom calls them) to his posterity, though his Off-spring be scurra, Cynaedus, and the wine of Na­ples run in every vein, yet this man is, and must be so esteemed, An Ancient Gentleman. The Second is Philosophical: Here Genus, and Proavos & quae non fecimus ipsi are out of date. A Just, Honest, Valiant man must go for Ho­nourable.

Thus did the Romans look upon Terentius Varro: his Father a Butcher, and he a Consul. And on M. Scaurus, whose Father was Carbonarius, a swarthy Collyar. Each History is full of these like Examples. The Third is Christian Nobi­lity: where, by the way, I approve that saying of His, He that pays most Subsidy to the King is the best Subject; And, he that gives most Alms to the poor is the best Christian. As for their Nobility, He is best that doth best. This man knows there is one God and Father of all, Ephes. 4.6. one Mother, the Church; one Livery, Baptism. He that sanctifieth, and they that are sanctified are all one: for which cause he is not ashamed to call them Brethren, Heb. 2.11. And, he hath taught us all to pray, Our Father which art in Heaven. The Fourth is the Jewish Nobility, and that w [...]nt by the Tribe: whereupon Saint [...] doubted to call Joseph a Noble­man, [Page 26] because he was of Judahs Tribe: Et Fa­ber, & Nobilis. And St. Paul a Noble-man, because he was of the Tribe of Benjamin. Gloriosa tribus è qua primus Rex, & quae praestitit in sua Nobilitate, &c. A glorious Tribe, out of which came their first King; A Noble Tribe, when all the rest forsook their King, that Tribe stood firm and Loyal; Inconcussa Nobilitas, saith he; no Cross-Bar, or Arms reversed: Alway Loyal to the Crown. However, All Jews acknowledged themselves for Brethren. Ye are Brethren, saith Moses to two in Egypt. And, non licuit foenerari fratribus, Deut. 23.19. And, Eligendus Rex è fratribus, Deut. 17.15. And this were enough to free Peter from all arro­gance and incivility. But there is more. Peter speaks to the Vulgar sort, and Common People. The Text is plain, You and your Rulers. Third­ly, Peter is to be looked upon not as a private person, but as an Apostle and Ambassadour for Christ, 2 Cor. 5.20. And therefore must speak according to his Commission, down-right in simplicity and truth. No respect of Persons with God, or in Gods Errand. No sowing of Cushi­ons. No base Flattery. No palpable Insinua­tions. Si ita: Tollet me, Qui fecit me; God would soon take me away that made me, and put me out of Commission that sent me: Elihu's words Job 32. At other times Honour, Magi­stracy, Age, look for some Respect and Reve­rence but here, Speak Exhort, Rebuke with all Authority, Tit. 2.15. Nathan may say to David, Tu es, 2 Sam. 12, Elijah to another, Tu, & Domus tua, 1 Kings 18. And the very first [Page 27] words in our Liturgy of the Exhortation, seems to carry all men in the same Chariot, to the same place, our Heavenly Jerusalem.

Now come we to the second part, the Sins laid to their charge; You did it. Where you have the Deed, and the Doers, Vos fecistis: All this I have said; Quantum, Quantum, so foul, so fearful, so bloody: you did it all. You have betrayed, denyed, killed. And will you know whom? His Son Jesus, v. 13. That Holy and Just one, v. 14. The Prince of Life, v. 15. Prodi­distis, not a common Man, or a Servant, that were no wonder; for Quem non Prophetarum? Matth. 23. the Servants have all found bloudy entertainment. But you betrayed the Heir him­self, The Son of God. Abnegastis, not one of the scum of the people, not a base deboist Varlet, but that holy and just One, who went about doing good, and healing all, Acts 10. Trucidastis, not some tumultuous Thief and Murtherer; not a Barrabas, but a Prince, The Prince of Life.

Prodidistis, we are wont to say of Judas, when we name him Judas the Traytour. But here we have many Traytours: And some of them worse than Judas. He went no further than Tradam vobis, Matth. 26. But here's Be­traying, bribing, buying, selling, nor is there an end there, but Abnegastis also: And thus far Peter went. Non novi hominem. He returned, and these go on. They do it in the presence of Pilate when he was determined to let him go; and they prefer a Murtherer before Innocency it self. The Judge labours for his Deliverance: The giddy and bewitched Multitude, they thirst after Blood, after his Blood.

There is a saying in Philosophy, that violent motions slacken by degrees, the longer, the les­ser, the softer. These men impugn the very principles of Nature, and their violent motions grow more violent. A malo ad pejus. Betray him, deny him, and kill him too. In the 19. of St. Luke, the Parable goes no farther than Nolumus hunc Regnare: Fare-him-well: He might live; but he must not be their King. But these men cry, Nolumus hunc vivere, Cut him off, he must not live. Deprivation of a Crown is not enough, unless it be of Life too: No, nor is it enough to kill him: He must die of all Deaths, the most disgraceful and ignomi­nious Death. For, whereas the Jews had four kinds of Death appointed for Malefactors: Stoning, Burning, Decollation, and Suffocation: None of these will serve the turn, and there­fore they deliver him over to Pontius Pilate, that he might die that worst of Deaths; that death the Romans inflicted upon the basest sort of People; the bitterest and the basest Death. Ʋt simul honor & persona Christi Crucifigeretur, as St. Augustine saith: They would kill his good Name as well as his Body.

Constantine the Emperour, did afterward forbid this kind of Death should be inflicted upon any, Ne salutare signum serviret ad perni­tiem; so Sozomenus. And this is all I shall say of the Fecistis, the Did it. VOS FECISTIS follows: You Did it. You as well as your Ru­lers: You the Common sort of People: You that cryed, Crucifige, Away with him; Crucifie him. You killed him, in that you Cryed to [Page 29] have him Crucified, to have him killed: You are guilty of that blood the Souldiers shed. And though they were loath to hear it, Acts 5.28. God forbid this mans blood should be laid to their Charge: Yet, Vos, & primores Vestri: Rulers and People, all were involved in the same Sin. Interficiebant quem interficiendum offere­bant; as St. Augustine said. They who con­ducted him to Pilate, and they who cryed for Justice at Pilates hands: All Murtherers, Guil­ty All.

O wretched, World! They who flocked to him from all parts, who followed him by thou­sands, who climb Trees to see him, Untile hou­ses to come to him; who say, Never man did as this man did: They who cut down Branches, spread their Garments in the way for him to tread upon: They who sang Hosanna's with a Benedictus to him, Mark 11.9. These are that VOS, the self-same Men who presently after, within the compass of a week, call for Justice at the hands of Pilate, and nought but that Innocent Bloud can quench their thirst. Constat de Facto, They are All guilty: You did it. And yet, I wot (saith our Apostle) that through Igno­rance ye did it.

If one man sin against another, the Judge shall Judge him; but, if a man sin against the LORD, who shall intreat for him? Ely's words, 1 Sam. 2. Now these men sinned against the Lord of Life; and who doth first plead for them, but the Lord of Life? Nesciunt quid faciant. Father, forgive them, they know not what they do. Luke 23.34 They did it through [Page 30] Ignorance; so Christ. And St. Peter after his Master; I know that through Ignorance ye did it; mitigating, extenuating; and directing them to a Resipiscite: the only salve for that soar.

Let us see then, First of Ignorance, what it is. Secondly, of these Jews Ignorance. Thirdly, how far this Ignorance of theirs might excuse them: Ye did it of Ignorance. The Schools distinguish of Nescience, and Ignorance. Nesci­ence is simplex scientiae Negatio, or Negative Ig­norance: and this may be, nay is in Saints; in Angels. A finite Nature cannot have an infi­nite power, and therefore of necessity must be ignorant in many things.

Ignorance is the privation of Knowledge, and 'tis two-fold; Lawful, and Ʋnlawfull: Of those things which we may know; and of those things which we are bound to know.

We may know many things which we are not bound to know, but may be ignorant of them without sin. Aristodemus the Philosopher, be­stowed many years in searching out the Na­ture of the Bee, which yet he could not com­pass; so Augustine. Another in Tertulllian, Sexcentos execuit, ut Naturam hominis inveniret, Anatomized six hundred men, to find the Nature of Man, and he came short of his desire. In the Day of Judgment, men shall not be judged and condemned for their Ignorance in Logick, Astronomy, Musick, and the like; but for the neglect of that Duty they were bound to perform; so the same Augustine. Now, in those things which we are bound to know there is a double [Page 31] Ignorance; The one they call Simple the other Gross, or Affected. The first, Quo simplicior eò tutior; The more simple, the more pardonable. Of this St. Augustine, Temeritas poenam habet, Ignorantia promeretur veniam: Resolved, rash, wilful undertakers must expect a plague, when honest Ignorance will find favour. And this I take to be St. Pauls Case; A Blasphemer, a Per­secutor, and Injurious; but all through Ignorance, 1 Tim. 1.13. And therefore, saith he, I obtained Mercy. And being better informed, you have him by and by a Better man; and no way diso­bedient to the Heavenly Vision. There is ano­ther which they call gross or affected Ignorance: When he that is ignorant, will be ignorant still. He doth quench the motions of the Spirit; Slights the dictates of his own Conscience; Neglects to enquire, or use the means whereby he may be better informed. Thus the Sadduces: They did erre, not knowing the Scriptures, Matth. 22.29. They would not know them: But as the Psal­mist saith of such like; They know not neither will they understand, but walk on still in darkness, Psal. 82. From these mens Ignorance, The Lord Deliver us.

Now, which of these was the Jews Igno­rance? Our Saviour tells us, Matth. 13.14, 15. The Heart of this people is waxed gross, and their Ears are dull of hearing, and their Eyes have they closed; least they should see with their Eyes, and hear with their Ears, and understand with their Heart, and should be converted, and I should heal them.

Occaluerunt, Rom. 11. stark, stupid and sens­less men! They know not the voyce of the Prophets which are read every Sabbath day! Acts 13. No excuse here: And therefore they are not only said to kill our Saviour, but Manibus sce­leratis, by wicked hands they killed and Cruci­fied him. Pilates, or worse than Pilate: He feared Caesar; these men feared not GOD! A Sin; a monstrous, malicious, matchless Sin!

Most gross Ignorance, but still Ignorance. Scio quod per Ignorantiam: and Ignorance Re­pented shall find favour. Nay, every pardon­able Sin hath some Ignorance or other annexed to it. Either they examine not the greatness of that Sin they do commit, which divers Cir­cumstances do aggravate and make greater: As, The Party against whom we offend; The Ex­ample we give; The Scandal we leave; The small Reason we had to do it: nay, The strong Reasons vve had against it. Or, they do not consider the Justice of that Righteous Judge, vvho brings all ad Stateram, Thoughts, Words, and Works: All must be vveighed in the Ballance. No, nor think they of that Day so near at hand. All Ignorant; but some more, some less: But all Ignorant. Maxima pars eorum quae scimus est, minima pars eorum quae nescimus. I hope the great Rabbins vvould not away vvith this Do­ctrine. What? Are we blind too? John 9. I, God help; All blind! Vos & primores vestri; Blind and Ignorant; and through this Ignorance ye did it.

See we then in the next place, how far this Ignorance will excuse. Christ saith in the fif­teenth of St. John, Non haberent peccatum: If I had not come and spoken unto them, they had not had sin: Not that sin of Incredulity, saith St. Augustine. 'Twas spoken by a [...], saith Beza. Our S [...]viour doth expound himself: They should have had some cloak for their sin: They might have pretended Ignorance.

The simple Ignorance deserves more pity, and the gross more punishment: But both ex­cuse, A tanto, non à toto, as the Schools speak. Gross was this Jewish Ignorance; they might have known Christ, both by the Testimony of John, by our Saviours Works, and by the holy Scriptures. You have all these, John 5.36, 39. But wilfully blind, they shut their Eyes, and Ears and All. Coccineum Peccatum, they might have known, they were bound to know: And yet even here this wilful and gross Ignorance admits of a Resipiscite. So St. Pet [...] to Simon Magus, Acts 8. Repent of this thy wickedness, and pray to God, if per­haps the thoughts of thine heart may be forgiven thee. Perhaps indeed whether he could Re­pent. But if he Repented, then No per­haps, but he should be forgiven. And there­fore I have read how the Devil hasted to take Judas out of this world; left by Repen­tance he might find Grace, and Favour in the world to come.

Erubescit, salva res est. 'Tis so here: Re­sipiscit? Salva res est. He that can repent, cannot but find mercy and forgiveness. I [Page 34] shut up this Point in these five Conclusions. First, Habet aliquid boni carentia boni. Igno­rance if it hath stripes, yet hath it not ma­ny stripes: Luke 12.47. Secondly, All Ig­norance, I speak of that we are bound to know, is dangerous; being both a sin, and a punishment for sin. Thirdly, This sin is ferax, fruitful, and the mother of many o­ther sins. Affectata inficit, Neglecta interficit. Fourthly, Gross and Affected Ignorance is no unpardonable sin, and therefore is in it self no sin against the Holy Ghost. Last of all, If Ignorance make a man so capable of mercy (yet understand it for sins committed through Ignorance) and what is this to all other our audacious sins, malicious sins, and such as we wilfully plunge our selves into, and oft-times with much reluctancy of Con­science: Be not merciful to them, Qui ope­rantur Iniquitatem, Psal. 59.5. That offend of malicious wickedness: Perfide, summe o­perantur, saith the Tremellian: One Adverb would not serve his turn. Their whole Aim and Endeavours were by what means soever to destroy poor David: And therefore Be not merciful unto such.

And now how willingly would I say to my Country-men, what St. Peter did to his: Scio Fratres: I know that through Ignorance you did it. A Did it, sure enough, and a Bloudy Did it. I leave the Parallel to those who have undertaken it. The Books are extant, and for the Persons, Christ, and Christ's A­ [...]inted, Non tam Ovum ovo simile: Never shall [Page 35] you find another pair under the Sun that have run so clearly parallel. I shall only remember you of what concerns our selves, and that by way of Application. And now Brethren; Brothers indeed, I and younger Brothers too, for ought I see. When No­bility must stoop to Baseness: A Lower House eat up the Higher: The Aequaliferi cry out for Parity in Church and State. A Gulbron of Ʋri amongst the Swisses shall re­quire as much honour to be done his Bonnet set upon a Pole, as is by us done to the Chair of Estate: yea, and a Gentleman of good quality and courage must receive a strange punishment for his neglect of duty to the Pe­sants Hat. Brethren may be a pretty word in such a State. But lest that familiar Compel­lation should offend, I shall grant you a double portion. You have Prerogatives, and not a few; More liberal Education, more glorious Examples, more careful Monitors, a longer Line, and unspotted Pedigree. But oh beware, do not Cateline-like, shut up the glorious day of your Progenitors in a misty, dismal Cloud. But as St. Paul said of him­self, Philip. 3.5. Hebraeus ex Hebraeis: So be you Generosi ex Generosis; truly Noble in your selves as well as in your Ancestors.

Convey to your Posterity the honour you receiv'd of them which went before. Chry­sostome [Page 36] will tell you, and prove it too; The Wicked are not men, much less Gentlemen. And therefore in the Apostles phrase, Viri­liter agite, play the men, and act those parts become your places. Disprove that Pro­verb, Exeat Aula qui vult esse pius.

But I must follow my Text, which, next it self, will lead us to the foulest Fact the Sun did ever see. You must have it the self same words, I cannot give it you in better: Pro­didistis, Abnegastis, Trucidastis, betraying, denying, killing the Lords Anointed: More Traytours than Judas: More Denyers than Peter: More Killers than Pilat. And all under the cloak and vizard of Religion. A Cloak, and a short one, 'tis not ad Talos, none of those [...], the Scribes did wear, or if it be, A cloven Foot will be seen under it, and too much of the Devil will appear. The Clo k is Religion, but such a Cloak, such a Relig on as is pernicious and destructive to Church and Monarchy. All O [...]naments, Do­ [...]ves, All [...]. All Consecrated [...]gs, those which the very Heathen did [...], or smart for, these All have the pre­ [...]ers to this new reformed refined Religi­ [...] zed upon. I speak not yet of Episcopa­ [...] and yet that's the great Eye-sore, though [...]postolick, and for such approved by the [...]nstant practice of all Christian Churches [...]om the Apostles down to these very dayes: [...]et do our Hesterni cry down this for Anti- [...]hristian; and suppressing one Pope at Rome, [...]y labour to erect a world of Popes in e­very [Page 37] place they Domineer in. If my words smell sower, I must tell you they are gather­ed out of a sweet and Royal Garden.

And this is the Religion, the reformed, refined, and new Religion. A Religion but of yesterday, however they pretend to the Apostles dayes. But 'twere very strange It hath much out-slept Endimion, and the Se­ven Sleepers; And fifteen hundred years could scarce awake it.

Well, 'tis up at last: And no sooner up, but up in Bloud. Bred and fed with Treason and Rebellion. I might call Germany and Geneva to be witnesses, but we have many nearer home.

Begin with Knox and Buchanan, who trans­planted that Weed into their own unhappy Country: And be pleased with an indiffe­rent eye to look upon the Sequele ever since. You shall see a Noble Queen deprived and banished by her own Subjects: A Child crowned to dethrone the Mother: A King persecuted (hee'l tell you so) from his very Cradle: And unless he could have made his part the better, must have gone the way his Mother did.

The next in order is our First Charles, whom Prodiderunt, Abnegarunt, Trucida­runt, hunted him as a Partridge on the Moun­tains, And at length by Traytors put to a Traytors death: ‘Tantum Religio potest suadere malorum.’ [Page 38] And these are the Fruits of this pure refined Religion: To which Kings must bow their Scepters: A Religion which takes away the Kings Negative Voice: And he must know he hath a Kirk above him, which can both Excommunicate and dethrone him too. There's the Deed, next see the Doers. Vos fecistis: You that first courted the Country to send up Factious Puritan Burgesses: You that called in the Scot: You that made the Apprentices come, and welcome: You that drave so many worthy Gentlemen from the House. You that cryed down Bishops: That took up Arms: That contributed Wea­pons and Money. You that fought against your Soveraign. You that countenanced so many scurrilous and hellish Libels. You that sold your King: And you that cryed for Justice.

And who these are you know; Prodiderunt, Abnegarunt, Trucidarunt. Some body is loath to be thus far guilty: they never in­tended thus far; Nay they do acquit them­selves: The Independents are the only men cut off that Sacred Head. But you have heard St. Augustines verdict of the Jewes; An non interficiebant, quem interficiendum offere­bant? They killed him who delivered him up to Pilate: Or if St. Augustines Authority sway not, St Peters must: You killed him (saith he) as well as your Rulers.

And these are they who build their Piety on the ruins of Loyalty, and hew out their Reformation by the Sword; and would now [Page 39] make the Churches write after them in bloo­dy Characters. You know whose words these are.

And now how willingly would I go along with St. Peter, and say to my bewitched Country-men what he did to his, And now I know that through Ignorance ye did it. I assure me, There are thousands like those in Ab­soloms Rebellion, who went in simplicity, not knowing any thing. Such Ignorance deserves both pity and pardon. But what shall we say to those Princes, the Rulers and Ringleaders in those grand Rebelli­ons?

There are certain Ingenita Principia, as they call them: As twice two makes four: Ab aequalibus aequalia si demas, &c. things undeni­able by the Light of Nature: And such are these, God is to be worshipped: The King is to be honoured! Thou shalt not kill: Suum Cuique: Do as you would be done unto. To go against these, is to sin against Conscience, Nature, and the very Dictates of Reason. And yet even here should we breath with the Spirit of Meekness. And I would willingly say, That even these men, what they did, They did through Ignorance. Ignorance I say, if not of the Premisses, yet of the sad Conclusions: And therefore wish I that they may repent, and be converted, that their sins might be blotted out, when the times of refreshing shall come from the presence of the Lord.

That they may Repent, I say, and that speedily, or let them know that God is not mocked, but he will surely wound the heads of such his Enemies, and the hairy scalps of such as go on still in their wickedness.

WE are all Pilgrims and Travel­lers, and that not only Coram Deo, Psal. 39.12. in regard of God, but Coram Mundo too: The World sees it. And we may well say with Jacob, Few and evil have the dayes of the years of our life been: We have no setled nor abiding place; But with those Heb. 11.14. Patriam quaerimus. We are (the more the pity) Seekers: Not, with these Upstarts [Page 42] of Religion; (I hope we shall preserve that Jewel intire) But we are Travellers, and seek a Country; A lost, and long'd for Country. In the mean time let us do as Travellers use to do, Qui si tardius fortè sur­rexerint, cursu corrigunt tarditatem: If they have overslept themselves, they go the fa­ster to recover what was lost before. If we have let slip many a fair opportunity of ho­nouring God, of bettering our selves, A­rise, arise, Let us make haste to redeem the time, for the dayes are evil. A good Use. There is yet another: Travellers observe the Castles, Forts, Shipping, the Manners of the Men, the Commodities of the Country, and their Laws, their Liberties, and suck like. Nay he were not worthy, as some think, the Name of a Traveller, that could not tell you of Hunniades-Zisca, a Tamberlain, or a Castriot. Goliah, or an Evans shall be looked upon for his Stature: A Pigmy or Geffry for his Dwarfishness. And the Italian, when he came home, could report much of the French-Court, the Dames in one place, the Wives in another; yea, the very Funambuli were not forgotten; But as for poor Bernard and his poor Abby of Clare vall, 'twas not worth the while to stop there: This were too much beneath his proud thoughts. Thus did the greatest Traveller in the world over-leap Job, till God did wrest out mention of him much against his will. Hast thou not considered my Servant Job? A perfect and a just man. But the Devil cares not for such an one: He is not [Page 43] [...], not worth the writing down in his Table-book. And this is the fashion of the World: Mos Mundi, sed non Coeli. David gives you another Lesson; Observa integrum, & considera rectum, Mark the perfect man, and behold the upright; If you meet with such an One in your Travels, pause a while, he is worth the notice; and therefore mark, ob­serve, have such an one in estimation: Be his Person never so contemptible, and his Con­dition never so poor; his Enemies mighty; his Miseries many; yet Finis hujus hominis pax: His best is to come, The end of that man is peace.

I did instance in Job, I cannot in a better. He was perfect and upright: The middle part of his life troublesome and tragical; A man of Sorrows: But finis hujus hominis pax: His end was peace. Thrice in two Chapters he is said to be perfect and upright. And yet this perfect and upright man suffers Afflictions: No man more, no man like: In his Family, in his Goods, in his Body, Wife, Friends; All serve to increase the heap of his Calami­ties. But Novissima ejus pax; The end of that man was peace.

Examples sway much: Nay, Vivitur exem­plis, we most while live by Examples. In Ju­lius Caesars dayes, all Warriours: In Au­gustus's dayes, all Scholars: Nero fills the City with Swash-Bucklers: Bassianus with Whoremongers: Julian with Atheism. Re­gis ad exemplum— was the old Saying: Men are led by, men live by Examples. And those [Page 44] are some pernicious, some glorious, some dangerous and destructive: And others set down for imitation. I have given you an Ex­ample, saith our Saviour, John 13.15. Take me for an example, saith St. Paul, Philip. 3.17. And St. James, Take the Prophets for an exam­ple, James 5.10. Examples of Affliction, ex­amples of Patience. And my Text leads you to an example, to a gracious, glorious ex­ample: Observa integrum; Mark the perfect man, and behold the upright, for the end of that man is peace. Such an one is worth the ta­king notice of, and well worth your imita­tion: And therefore mark him. A good Example— A glorious object. They say, Quae rara, chara: If Rarity commend, here's one very rare and seldome seen. His Good­ness consists in two things: First, He is per­fect. Secondly, He is upright. I cannot ad­mit of a Pleonasme or Tautology in so few words: Let the two words point us out two Duties: And therefore I conceive, First, Perfectness to be in homine: Secondly, Ʋp­rightness to be ad homines. The first points us out a Lesson, what we should be in our selves. The second shews u [...] what we should be to­wards others. Integri Domi: Recti foris. And both of these must concur in one man: Di­stinguish them we must: Seperate them we may not. For though they be two Offices, yet 'tis Finis hujus hominis— One man owns them both, is both. Nay, one of these with­out the other will not stand. 'Tis impossi­ble that man should be just, who is not in [Page 45] some measure perfect. An ungodly man may sometimes pronounce just Judgment, and deliver sentence according to Equity: But most while he is overswayed by hope, fear, favour, or some by-respects. Propter Buc­cellam panis deficiet talis: As Solomon said of the [...], Proverbs 28.21. for a piece of bread that man will transgress. And therefore mark the perfect man, Qualis est in se: And behold the upright, Qualis erga alios. First, Perfect in himself. Secondly, Just or upright towards others. And then thirdly, Mark his End, not the middle. A thousand Miseries may intervene, and one Calamity may fol­low close upon the back of another, like Jobs Messengers; and 'twas Job's case: But mark his end, his last end, Novissima ejus pax. They say, All is well that ends well: The end of that man is peace. Here's his Life: And here's his Death. First, The Righteous man: And secondly, The Righteous mans Reward.

And first, Observe Integrum; Mark the per­fect man, There's Integrity or perfection of the body, when there's no member too many, none too little, and every part is sound and able to that use or office 'twas ordained for: And such an one we call a perfect man, a perfect and sound man: But tis 'not this. Se­condly, There's Integrity of Conscience when the heart is sound, and our Inclination good. This Abimelech pleaded for himself Gen. 20.5. In the integrity of my heart and innocency of my hands have I done this. And St Paul, Acts 23.1. I have lived in all good Con­science [Page 46] before God until this day. But another Conscience is to us a secret: And secret things belong to God. Let the Anabaptists press into Gods Cabinet, and pass judgment upon their poor Brethren; This man is a Child of God, That man a Reprobate, and a Cast-away. Christian discretion moves in a lower Orb: And I shall only call you to what your Eyes behold, Mark the perfect. I, and here I shall be deceived too, if I expect to find a man without spot or wrinkle; every way abso­lute. If we say we have no sin, we deceive our selves, 1 Joh. 1. Nemo qui non peccet; All sin­ners, 2 Chron. 6.36. We say therefore, There's Perfectio partium, non graduum, in some mea­sure, not absolute. Quum contenditur ad per­fectionem, when men labour to be good, and do their best.

And therefore mark such an one, such an one whom no fear or favour, no by-respects can draw away from doing his duty to God and Man. Ita ero integer à Superbiis ne Dominentur mihi. Psal. 19.13. So (saith David) so shall I be perfect and innocent from the great transgression: from malicious and presumptuous sins. And such an one is said to be Custos Legis, in Gods Book; with Zachary and Elizabeth, to be perfect before God. Not that they could ful­fill the Law of God, but they conformed and squared their actions according to that Law; And were therefore Acceptativè integri; Com­parative [Page 47] integri: And in the Schools phrase, pro statu viatorum. Mark this perfect man: Hee'l not say with Naaman, God be merciful to me in this sin: 'Tis true, 'tis a sin, and I acknowledge it, but I must do it, and I will do it; No, but he strives to be every way sound and perfect. 'Tis said of many Kings in the Old Testament, That they did many brave things: But there came in a But after­wards that spoiled all: But the High Places were not taken away: But the Calves in Dan and Bethel stood still: But he departed not from the sins of Jeroboam, &c. Still one But or o­ther did marr all.

Naaman homo magni, sed Leprosus: Naaman was a gallant man, but he was a Leper. Suf­fetius was a brave Fellow, but he stood wa­vering between two Opinions. Tully a good Common-wealths man, but he sate upon two Stools, he knew not which part to take, Cae­sars or Pompeys. The Israelites Claudicant inter duo: They would willingly serve the God of their Fathers, but withal were loath to offend their Neighbours: and therefore make a Covenant with them, interchange Marriages with them, learn their Laws. These men are men, and no men: Sure not integri, no sound men: [...], divided, de­fective, and much imperfect.

But he that will be himself, and play the man, that holds out in Constancy and Re­solutions, that endeavours to grow up in ho­liness and Religion, that will not sell his Birth-right for a Mess of Pottage, nor stu­pifie [Page 48] his Brains with Pot and Pipe, nor spend his purer Spirits in the bosome of Harlots; nor give himself up to the Cares of this Life, and thoughts of Ambition: That hath learnt (with the Apostle) in what state soever he is to be content. This is Homo quantumvis pretii, A man well worth the noting: Mark such an one. This were a work beseeming a Tra­veller, and not feed their eyes, and fraught their discourse with Coriats Gallows: The Tun of Heidelberg: The Venetian Curtisans: The Stews at Rome: or that Charitable pro­vision made for Bastards: And yet are these the chiefest Observations of many a frothy Traveller, bringing home little else unless it be a rotten Carcass, corrupt Manners, a wounded Conscience, or some Fantastick fashion of Attire.

But wiser men have wiser thoughts; They'l mark the perfect man: Yea, and with Herod, they will observe him too: Mark 6.20. Highly honour him for his Goodness sake, 1 Thess. 5.13.

And thus the Baptist leads us to our second part: And behold the upright. He was a per­fect man, and Herod knew it, but that's not all, He was Rectus, An upright man too: And he did smart for it. And he might have slept in a whole skin, as we say; If he could not flatter, yet he could hold his peace: He might have chosen whether he would have come in with his Non licet. And he that takes upon him to reprove great Men, must expect no great thanks afterward. 'Tis true indeed; [Page 49] But how should he be a good man then? how should he be upright?

The man you are to mark, must be, Bonus sibi, aliis benevolus: Good to himself, Good to other, Just to both There's a double Uprightness or Justice; Of the Person, and of the Cause. We would have both: And yet may a Wicked man have a good Cause, and a Good man have a bad Cause, or a good Cause badly prosecuted or acted. But I shall leave this. The uprightness in my Text is in relation to others; To render to every man his due, Rom. 13. First, to God: Secondly, to Caesar: Thirdly, to our Fellow Subjects. Our first care must be Religion and Gods Glory. Our second, Loyalty, and the ho­nour of the King. Our third, Suum cuique, To do as we would be done unto: To live in peace and unity with our Neighbours. The first is Religion: David thought it a proposterous Course, to beautifie his Palace, and leave the House of God neglected; That he should dwell in an house of Cedar, and the Ark of God lie within Curtains, 2 Sam. 7. That Cardinal saw his Errour too late, who first finished his Kitchin, then sets upon the Colledge, and reserves the Fabrick of the Church till last. Not so, Not so: The upright man will be sure in the first place to preserve his Reli­gion intire, Give God his due, abominate all Heathenish Sacriledge. And yet why call I it Heathenish? The very Heathens will rise up against the men of these dayes, and condemn them: They by the very glimmering light of [Page 50] Nature held this sin in detestation, and have recorded to Posterity the fearful punishment from God and Man upon these kind of Male­factors: But yet withal, the wisest of them came short in giving God his due honour, whiles th [...]y attributed too much to their own Industry, Fortune, and Policy. Thus Atti­cus, Aristides, Scipio, Socrates, and that noble Athenian Captain, who in the middest of his Conquests cryes out, Hoc ego feci, non Fortu­na. His unfortu [...]ate Enterp izes ever after­ward may teach us more Christian Modera­tion and Acknowledgment. The sword of the Lord, and of Gideon, Judg. 7. Gods sword i [...] the first place, and he must have the first ho­nour. I will honour those that honour me, and they which despise me shall be lightly esteemed, 1 Sam. 2. And therefore Behold the upright: They who cry out with David, Quis ego: and with the Baptist, Non sum dignus. Our chiefest care must be to preserve Religion. Fear God: and then in the next place, Honour the King: Just to him too. A Duty taught by Christ both by Precept and Example, Matth. 22.21. Matth. 17. the last; St. Paul, St. Peter, All require it. And though these dayes breed men of another temper, who can distinguish between the Person and his Authority; yea, and upon causless pretences separate them, each from other; bringing the Person into contempt, and transferring his Authority o­ver to the Sword or Frantick People: Yet I make no question, can we but have pati­ence, and use we but the probable and law­ful [Page 51] means for our Restorement: God will raise up his Power and come amongst us. The Righteous shall not alwayes be forgotten, and the patient abiding of the M [...]ck shall not perish for ever. O therefore fear thou the Lord, and the King, and meddle not with those who are given to change. Fly from those Amphisbaena's dou­ble-headed, double-hearted Serpents Those Despisers of Government, as St. Peter calls them, and such as speak evil of Dignities, 2 Pet. 2.20. That curse the King, not in their thoughts a loue, but in words and works too: Men like the Stagg, who shelters himself under the leaves of the Vine in a time of trouble, and (such is his requital) he gnaws and rents those leaves which protected him, when once the danger is over. And thus hath Soveraignty been dealt withal: Those very men who were laden with Favours, graced with Offices, raised to Honours, those have been the fore­most men to pluck him down who raised them up. And what was said of Joab, 2 Kings 2.5. They have shed the blood of war in the time of peace: And therefore pereant, let not their hoa­ry head go down to the grave in peace. But for the Religious and Loyal man, Behold him: And he that cryes Vivat Rex, long may he live, cum Rege, sub Rege, in despight of all Ene­mies and Opposition.

The third mark of the upright man is, to give every man his own. He can say with Samuel, Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? And with St. Paul, 2 Cor. 7.2. We have wronged no man, [Page 52] we have corrupted no man, we have defrauded no man: And this is the upright man which we seek, and having found, we behold him with admiration.

I fear me there are not many of those black Swans in those blacker dayes; when the world is so full of Oppression, Circumvention, and Fraud: Frater fratrem (a token the world draws near to an end) one brother cuts the throat of another; one friend supplants a­nother: Nulla fides pietàsque viris qui castra sequuntur; that was the old saying. But Court and Camp and all is alike; yea, and Honestissima nomina rebus turpissimis imponunt, as the Oratour said. Cheating, Lying, Whoring, Painting, are entertained under the cloak of Wit, Policy, Kindness, Care. Honesty and Religion are dull Ceremonies: unless with Aristippus we can wear all co­lours, and change our Religion as we do our Garments; or unless wee'l speak placentia, run with the Times, and court the Ears of our itching Auditors, our Company may well be spared. Now amidst so many dangerous dayes, and such prodigious Impieties; a­mongst so many corrupt People, and so abo­minable in their doings, Considerate rectos via, at the fourteenth Verse of this Psalm, consi­der, respect, imitate those that be of a right conversation

If you can see a Samuel, if a Paul if one that hath two Coat-ready to impart to him that hath none, If your Publicans, Scribes, Clarks, exact no more then is appointed [Page 53] them, If Souldiers contented with their Al­lowance, If a Lawyer that will not enter­tain every broken Cause for his Fee. If a Toby, who if he hear the bleating of a Kid, cryes redde, away with it, restore it, no stollen Goods shall come within his Doors; If a Timothy, who will be sure to keep his Faith and a good Conscience; If a Licurgus, who contra Gentes will restore the Crown to the right owner, and be a faithful Subject, rather than a perfidious Usurper; Mark such, & considerate, Behold them thorowly; such just, such upright men; for the end of such men is peace.

Which is the second General; Mark the perfect man, and behold the upright: for the end of that man is peace. Here's the Reward of his Integrity and Holiness: Here's David's Beatus vir, Psal. 1. As for the ungodly, it is not so with them, but they are like the chaff which the wind scattereth away from the face of the Earth. Psal. 73. Ponuntur in Praecipitiis, They are set in slippery places, and in a moment brought to desolation: Cut off from the Earth, and rooted out of it for their transgressions. Prov. 2. the last Verse, Their memory all shall rot. But finis hujus hominis pax: He may encounter with many difficulties in the course of his life, and many miseries may intervene; But [...] pax, His last end is Peace.

In the ninth of St. Matthew you have one twelve years diseased; at length a Physician was found who could, and did cure. In the fifth of John one lies impotent thirty eight [Page 54] years at the Pool Bethesda, at length comes one, who with a Surge makes him sound. A­nother blind from his Nativity, with an ea­sie remedy came seeing, John 9. So (as I said) the good man meets with many difficul­ties in the course of his life: But Finis pax; All's well at last, his end is happy. I see A­braham driven from place to place, at one time ready to starve; another time his wife in jeo­pardy to loose her honour; crossed in his Children; unhappy in his Friends, Kinred, every way; and yet his Bosome now a recep­tacle for the Saints of God. As much might I say of Moses, Elias, and many others: Yea, John the Baptist, whose head was smit­ten from his Body, yet was not that his last end; But that which was said of him, Multi in ejus Nativitate gaudebunt, afterwards came to pass; the day of his Birth was made sa­cred to all Posterity, and was solemnized by the very Heathen themselves in St. Ber­nards dayes.

Take heed therefore what Conclusions you draw from the present condition or success of things. Thus did Shimei deal by David, Nunc ad calculos redactus est; Come out thou bloudy man, thou man of Belial; now thou pay [...]st for all the blood that hath been shed, 2 Sam. 16. Yet shortly after you have him on his knees, and begging pardon: The King is restored; the Rebels perish. Thus did the Barbarians pass sentence on St. Paul, Acts 28. A murderer, whom Vengeance suffered not to live: Yet shortly after their minds are changed, and they take him for a God.

Thus do our Adversaries, who, puffed up with their success, and our misfortunes, con­clude thence (as the Turk may do as much) the goodness of their Cause. But stay, our last end is not yet come; no, nor theirs nei­ther. Ante obitum nemo, &c. You know what Solon said: And though I undertake not to Devine, yet I dare say with him, Num. 16.29. If these men die the common death of all men, then the Lord hath not sent me. However, there's an end, and a last end; and that Balaam saw, when he would have his last end like the Israelites, Numb. 23. And Amalek might die in his bed, but his last end was to perish ever­lastingly, Numb. 24. And therefore in Moses's words, and Mose's wish, God make us wise, and that we may consider our last end. [...], I am sure 'twill go well with the per­fect and upright man at the last, his end, or his last end will sure be Peace.

There is a fourfold peace. First a Peace from War; and that is the peace of the Com­mon-wealth. Secondly, the Peace of the Bo­dy▪ the Eucrasie and temperature of the Hu­mours: A peace from Sickness and Diseases. Thirdly, The peace of Conscience: a peace from sin, and sins deserved punishments. Fourthly, A Peace supra pacem, such a peace as never shall be taken from us in the highest Heavens, eternal peace. First, The Peace of our Country and Common-wealth were a Peace much to be desired.

'Tis bonum desiderabile, as she said of the Tree, Gen. 3. O those blessed dayes, when men might sit down under their own Vine and Fig tree, and might eat the labours of their own hands: When they were not awaked with the Drum and Trumpet, nor terrified with the clashing of Armour, and the vio­lence of Souldiers; Veteres migrate Coloni was not heard in our Streets: But the Mountains did bring peace, Psal. 72. The barren Moun­tain requited the cost bestowed on them plen­tifully: A blessed peace: and this by Gods grace we shall have in the end. And yet, se­condly, Behold a better, Pax Corporis, The peace of the Body. Abraham was much dis­quieted for want of Children, Gen. 15. Ahab for his Neighbours Vineyard. Haman at the very sight of Mordecai, Hoster 5. So much troubled, that neither his Riches, Children, nor Honour, nought could do him good, as long as he saw Mordecai the Jew sitting at the Kings Gate: And if he had his purpose in this too, yet what would all avail him, if he could not have his health? The gouty Car­dinal would give his Cardinals Cap a thou­sand times, that he might be freed of his Di­sease. Let him speak who hath the Stone or Strangury, nay be it but the Tooth-ach, his courage, strength, appetite, all is gone. [Page 57] The Valetudinary man is like St. Pauls wi­dow, Vivens mortua, 1 Tim. 5.6. as good as dead, while he is alive. So that Pax corporis, the health of the body is no small blessing: and God hath blessed the most of us with this. And yet is not this Pax illa. Thirdly, there is another and a better peace, The Peace of Conscience: and this may he have, who with Lazarus sits at Dives gate, or with distressed Job lies stinking on a Dung-hill: He fears not, though the Earth be moved, and the Moun­tains carried into the middest of the Sea. This Peace had the Saints and Martyrs in the height of their Torments. Now begin I to be Corn for my Saviour, saith one: And verte aliud la­tus, saith another, rosting on the Gridiron. There was Justitia causae, & justitia personae both; the Cause was good; the Sufferers perfect and upright, and therefore all went well, whiles the Mind and Conscience was at peace. This made David say, I will lay me down in peace, and sleep; yea, even then when his Enemies compassed him round a­bout: Psal. 4. Whereas the wicked are like the troubled Sea that cannot rest, and there is no peace to the wicked, saith my God, Isa. 57. the last verse. Sure if we would look upon the ends of many of our Incendiaries and bloody Traitors, slain, shot, hanged, or otherwayes cut off, we might see with what fears and terrours of Conscience they took their parting. Their Souls were required of them, as 'twas said of his, Luke 12. God knows, much against their wills.

But for ours, with what undaunted Cou­rage did they tread the Scaffold, and look grim Death in the face? with St. Stephen, ob­dormierunt, they fell asleep: And with Simeon, They did depart in peace, So then, look upon both; look upon the end of both: And finis hujus hominis pax; their Life good, their Cause good, and the End of them was peace. Their Enemies might do their worst, but Animae non habent quod faciant, as Bernard said of the se­duced Prophet, slain by a Lion. Their souls were safe, and being justified by Faith, they had peace with God, Rom. 5. which brings us to a­nother peace; the best of all:

Fourthly, Pax illa vera, & Hereditas Chri­stianorum, as St. Augustine said. A peace which no man can take from us; Peace in Heaven Luke 19. A peace which passeth all understand­ing. Phil. 4.7. Now the Lord of peace himself gave you peace alwayes, and by all means. 2 Thess. 3.16. Peace, from Men; and peace, from De­vils; Peace from Sickness; Peace from Sins; The Peace of Conscience; and the Peace of Heaven: Such Honour have all his Saints God make you perfect and upright, and you shall be sure of peace at the last.

Seek you first the Kingdom of God, and his Righteousness, and then caetera adjicientur, the rest will follow. And no good thing will he withhold from them who live a godly life. I have no more to say but what St. Paul said to Ti­mothy, 1 Tim. 6.12. O Timothy, keep that which is committed to thy trust. Keep your Religion; keep your Loyalty. Look upon those who [Page 59] are gone before: Let your Travels tell you that Man is a Pilgrim, and a Traveller upon Earth, and we have no continuing City; but we seek one to come. O God, grant us so to seek, that we may find. Let us keep innocency, and take heed unto the thing that is right: For that shall bring a man peace at the last.

HOW hard it is, for the very Saints themselves to keep a measure in their fearful Try­als and Adversities; Job, Da­vid, and the very best of men do shew. 'Twas said of Job a good while, In all this did not Job sin: At last, Homo erat, and the very pattern of Pa­tience falls into Impatiency, cursing the Day he was born, and the night that could speake a child conceived. And as for David, A long time he held his peace: At length, Locutus sum lin­gua mea, Complain he doth, and that bitterly.

Who ever thinks him to speak Rhetorical­ly, or, what some dare say, Hyperbolically: Had they his Tryals, they would better be perswaded of his passions. Many were his Afflictions, and deep were his draughts out of the Cup of Gods wrath: But Patience and Penitency never loose their reward. Many are the troubles of the Righteous, but the Lord de­livereth them out of all.

The way to this Deliverance is by Prayer. Invoca me; and pray he did. And this his Prayer is composed into a Psalm, and com­mended to Jeduthun a chief Musitian, a Church Musitian, to be sung to their Instruments of Musick, in their Divine Service. So that Church-Musick is old enough, and useful too: As Athanasius and Marcellinus; that men by Musick might be put in mind to be musical in themselves, and learn to compose their Affections: Not to think well, and do ill: Not like Pilate, Speak well of Christ, but give Sentence against him: This were Dis­cord indeed. And for this cause, amongst o­thers, in the ancient and best of times, He was thought scarce fit for any Christian Com­pany, that could not in some sort bear them company in the Quire: And the Psalms were Quotidianae Lectionis, Repetitionis, Decantatio­nis: They were ever a chief part in all their Liturgies: Unhappy those dayes that would it otherwise. Well, if we may not keep our Quires; God grant our Churches stand: And if we cannot say Cantemus Domino, with our Prophet, yet let us say, Oremus: Come [Page 62] let us pray together, and magnifie his holy Name, &c.

O spare me, that I may recover strength: before I go hence, and be no more, Psal. 39. ult. verse. The words are Davids: Of whom I may say what Chrysologus doth of John the Baptist; That he was Fibula Legis & Evangelii: here's Mercy and Truth; Law and Gospel; Fear and Hope, all knit together. First, he sees his Sin: Secondly, then he trembles under Gods Judgments: Thirdly, not yet as one without hope: He sins; he suffers; he sues for mercy.

The words contain, First, A Request: Se­condly, A Reason. Each double, if you will: First, Spare me: Secondly, So spare me, that I may recover strength; There's the Re­quest. Secondly, For I must shortly hence, I shall no more be seen; There's the Rea­son.

The Request or Prayer is of that kinde which we properly call [...]: A Supplicati­on, to be delivered out of his Troubles.

The Reason is drawn from the frailty of man: He must away, and away for ever: no returning back again.

I shall take the words in their order: which seem to make four Stops or Pauses: The first of which is, Desiste à me; O spare me: Words, which bid us look back upon his Sin and his Punishment, at the tenth and eleventh Verses: The sin great (what­soever 'twas) for great was the punishment: I am even consumed by the means of thine heavy [Page 63] hand, thy heavy stroke: But so 'twill be; When thou with Rebukes do'st chasten man for sin, thou makest his beauty to consume away, like a moth, &c. And this my case; But spare me: O spare me a little: Where we have two things chiefly observable; First, the confession of his sin: Secondly, his imploring pardon. I begin with the first, his Confession.

How willingly do we plead, Not guilty; denying, transferring, extenuating our of­fences? The Heathen would plead Fate for their Defence: The Heathen, do I say? Yea many Christians do as much. Gallinae filius albae, The Founder of Reformation, as some honour him, John Wickliff said as much; and John Hus his Disciple, after him. The Pris­cillianists thought the Stars had a compulsive power: Not to incline only, but to force men to do wickedly: Making the twelve parts in the Zodiack to over-rule the twelve parts in Mans Body; So they number them. Our later Masters have gone beyond all those: making God the cause of sin, as sin: And not permissively only, but (as they speak) effe­ctively. So that the Author of sin is the Pu­nisher of sin: And man, poor man, must suf­fer for what it lay not in his power to pre­vent: Not so, Not so: But God made man upright, and He hath found out many Inventions, Eccles. 7.29

'Tis true, 'tis Amos; Shall there be Evil in the City, and the Lord hath not done it? Amos 3.6. No sure: But they are mala ultoria, non peccatoria, as Tertullian said: Poenae, non Cul­pae: [Page 64] Supplicii, non Delicti. Sin, as Sin, is ours. The Evil of Sin is from our selves, the Evil of Punishment from God.

Ferdinand, King of Naples, in that misera­ble flight of his from his Country (driven out by the French) layes the whole cause of his Miseries and loss of his Kingdom, upon his Parents and Ancestors. My thoughts (saith he) were never subject to motions of Ambition: my Mind, never defiled with inclination to Cru­elty: my own sins bring me not this Affliction: But by a Divine Justice I suffer for the wicked­ness of my Parents. Ah poor King! But here's a King will read us another Lesson: Hee'l make another manner of Acknowledg­ment, and tell you, Ego peccavi, I have done amiss, and dealt wickedly: And therefore De­liver me from all my transgressions: v. 8.

This is the first step to Penitency, Confite­bor: Nay, Dixi, confitebor, Psal. 32.5. I said I will confess my transgression unto the Lord, and thou forgavest the Iniquity of my sin To have but a Purpose and Resolution to confess, finds favour.

Secondly, Desiste à me: As he acknow­ledgeth his own sin, so doth he likewise Gods Justice in punishing him for his sin: Not at­tributing ought to the bright Stars, blind Fortune, or any other untimely Accident: But Tu fecisti; God made the Gourd; God sent the Worm, Jonah 4. The Lord giveth, and the Lord taketh away, as Job. If therefore the destroying Angel come, we know who sent him, and for what: And he can say, and he [Page 65] alone, Hold thy hand. He lengthens the day to Joshuah: Quencheth the violence of the Fire to the three Children: Stops the mouth of the Lions for Daniel: Addeth fifteen years to Hezekiah: Wealth, Children, all to Job. Whom have I in Heaven but thee? And there is none on earth in comparison of thee. And there­fore Desiste à me; Good Lord spare me.

Thirdly, as God doth punish, so doth he punish even Kings themselves. No partiali­ty or respect of persons with the highest. David, Ʋnctus Domini: Servus Domini: He, whom the mouth of God pronounceth upright, save in the matter of Ʋriah, 1 Kings 15.5. Yet he smarts under the Rod. Kings are not ex­empted for their Eminency, nor dispenced with for their Potency. Reges in ipsos Impe­rium est Jovis: Great they are, and yet be­hold a Greater. Pharaoh may cry out, Who is the Lord that I should fear him? Caligula may tell his Grandmother, All things are lawful for him, who doth rule and command all: And wicked Julia may buzz into the Ears of Ca­racalla, That he's above the reach of Laws. But he that sits in Heaven doth laugh them all to scorn: He calls the Chiefest, the Greatest as Stewards to account. And in much rigour and severity are they oft-times punished.

You that know the miseries of Flight, and what 'tis to be made Exiles; you will say so; when you shall see a King fly from his Royal City, and with his handful of men, all weep­ing, seek for shelter in the Wilderness. You that know the sacred tye of Friendship, and [Page 66] what 'tis to be betrayed by your nearest and dearest Friends; you will say so: when you shall see a man, a good man injured, perse­cuted by those he loved best, and did most e­steem. You that have Children, and there­by know (what none else can) the love that Parents bear unto their Children; you will say so: when you shall see a Father robbed, and despoiled, and deprived of his Children by his Children. Joseph is not, and Simeon is not, and will ye take Benjamin away also? Ta­mar is defloured; Amnon is slain; Absolon, O my son Absolon; Absolon come to a fearful and prodigious end.

O Lord, spare me. Surely Seneca said much in few words, Bonun incogritum carere liberis: An unknown, and unimaginable good to have no Children. Well, whether 'twere this, or whatsoever else besides this, 'twas Plaga, a Plague; and a sharp one too, that made him cry out, He was even consumed by the means of Gods heavy hand. But that will read a lesson to Rulers, 2 Sam. 23. He that ruleth over men must be just, ruling in the fear of God: If he do otherwise, he must expect a blow. He may rise with the Sun, but his day will not be without Clouds. As secure as many a Great Man thinks himself; God keeps his Circuit, Visitation, punishing their Offen­ces with the Rod, and their Iniquities with Scourges.

But, fourthly, here's a special and reser­ved Case; Spare me: Nay, Tu desiste, Do thou spare me, who only hast power to punish me. [Page 67] None but the King of Kings may punish or take account of Kings: Tibi peccavi, Tibi so­li, Psal. 51.4. David had sinned against men too, by private injuries, by publick wrongs, by general scandal: Ask poor Ʋriah and Mephibosheth, and the thousands of Widows and Fatherless, 2 Samuel, the last Verse. Yet Tibi, and Tibi soli. As a King he was exemp­ted from the punishment of men.

The lesser are blessed of the greater, Heb. 7.7. So the lesser punished by the greater: And as Joseph said, Gen. 39. There is none greater in the house than I. None is greater in the King­dom than the King. A Deo Secundus: Solo Deo minor: That the Doctrine and Belief of the Primitive times.

Fifthly, well now, What shall we poor souls say? Our Fathers had the happiness to see better dayes, and were carried to their Graves in peace, and had that unspeakable blessing, to have their Children bury them, as Isaac had, Gen. 35. the last Verse. Our miseries increase at home and abroad; and what their end, or when their end, who can tell? But yet Kings and Prophets have drunk, we see, of the same cup before us; Are we better than they? O Lord, I know the way of man is not in himself; It is not in man that walketh to direct his steps. O Lord, correct us; but, ad modum, with measure, not with rigour, as Jeremiah said, Chap. 10. at the end, Pour out thy fury upon the Heathen that have not known thee, and upon the Families that call not upon thy Name: For they have eaten up Jacob, [Page 68] and devoured him, and consumed him, and have made his Habitation desolate. Let us not fall into the hands of men, wretched, cur­sed, and malicious men.

And thus are we come to our first Stop or Pause; O spare me: And spare me that I may recover strength That of the Poet is known; and it hath sometimes staggered the best of men:

Davids case, Psal. 73.17. vexed at the heart, to see the ungodly in such prosperity. But when he went into the Sanctuary of God, then under­stood he the end of these men: They do but treasure up wrath against the day of wrath: And often times they perish, and come to a fearful End in this life also. The Righteous shall rejoyce when he seeth this Vengeance, he shall wash his feet in the blood of the wicked; so that a man shall say, Verily there is a reward for the Righteous: Doubtless there is a God that judgeth in Earth, Psal. 58. the last Verse.

Pompey, after the Pharsalian Battel, dispu­ting with Cratippus of his overthrow, did thence conclude against all Providence: Be­cause (saith he.) his Cause was good, and his Suc­cess naught. But we have not thus learned God (however he sometimes suffer us to be op­pressed.) And we assure our selves he will deliver and refresh us: But as God told A­bram, [Page 69] when the Iniquities of the Amorites is full, and our sins fewer. And that day, we hope that day is coming.

In the mean time, Spare me: Ʋt recreer, ut roborer, against Infirmity, that under the burden of Punishment I sink not: A­gainst the violence of Affliction, that I de­spair not: And against Desperation, that I totally perish not. But he cannot perish that cannot despair: He cannot despair that sees a Door of Comfort open in the midst of Sorrows. No man brought so low but he may rise again. I am consumed, saith he, quite consumed, verse 10. Yet no Disease but may find a Physician a Cure. Ask that Woman in the Fifth of St. Mark, that had an Issue of Blood twelve Years, and had suffered many things of many Physicians, and had spent all that she had; and was nothing bettered, but rather grew worse and worse. Or another, Luke 13. That had a spirit of Infirmity eighteen years, and was bowed together, and could by no means get help. Or a third, in the Fifth of St. John, that had an Infirmity thirty eight years, comfortless and friendless too. Yet Insperatum auxilium (as he said in his Embleme) All of them found unhoped, un­thought of Comfort, and were delivered. Thus one in the Whale; another in the Stock [...]; a third in the Den: yet refreshed, and restored again. Yea, the Lord blesseth the [...]ter end of many, as well as of Job, more than the begining. And poor David, after a general revolt of his [Page 70] Subjects, after his miserable fear and flight, finds a suddain and strange alteration in the affections of his People, 2 Sam. 19. at the ninth Verse; All the people of Israel were at strife, the one laying the blame of this Re­bellion on the other: and all accusing them­selves of slowness in making satisfaction for their fault, and to make some part of amends, striving who should do the King most Ser­vice: And at the fourteenth Verse, He bow­ed the hearts of all the men of Judah: so that with an unanimous consent, they all profess themselves the Kings Servants, and desire his speedy return unto Jerusalem.

And is't not possible? Why may we not live to see our Israel and Judah, after their so general a Rebellion, do the like? Why may not England and Scotland do as much? Accuse each other of the sowing the seeds first of this unnatural Rebellion? Strive who shall be the first with melted hearts to make amends for their Disloyalty? And with a general consent bring up the so much, so long injured King to his Jerusalem, Amen, Lord Jesus. O spare us, that we may recover strength, that we may see those blessed dayes again. Peace within our Walls, and plenteous­ness within our Palaces: The King glorious: The Kingdoms flourishing: Our Forces for­midable to Forrain Nations: But all at uni­ty amongst our selves.

But stay: The Ark must back again as well as the King: Nay the King prefers the Arks safety before his own: Carry back the Ark [Page 71] again, 2 Sam. 15.25. And indeed Currus & Auriga Israelis: There lies our strength. Till the Ark be brought back again: Till Religion be restored: And the Church re-beautified: And her Revenews recovered out of the Ha [...] ­pies Claws: No hope or strength and full Recovery.

Peace without this is but a painted peace, the Common-wealth a Corps which must be animated by true Religion: And true Reli­gion is that which maintains the Worship of God, the peace of Conscience, and the love of Christians one to another. Or in other words: That which gives most Glory to God, most Alms to the Poor, and most endeavours to keep the unity of the Spirit in the bond of Peace. Now the Lord spare us that we may recover this strength: That the Lissomes of this three-twisted, strong-twisted Cord may never be broken. Ʋt recuperemus vires; That we be not oppressed, either with the burden of sin, nor the punishment for sin; neither smiting our knees together with Baltasar, nor turning our face to the Wall with Hezekiah, but with a cheerful confidence we may say, Come life, come death, &c.

'Tis too true; The best of men cannot so curb and conquer their Affections at all times but that sometimes their Passions will find vent; And poor Clay dares adventure to ex­postulate with the P [...]tter. But here's one teacheth us after such a slip, to implore strength for a Recovery: Neither to turn Stoicks, and be insensible: Neither to faint [Page 72] under the burden of our Afflictions, and grow desperate: Neither to rely upon our own Abilities, and become insolent: But to make our address to him, who only can cure and comfort us. And this was Job's Case, Job 10.20, 21. Are not my dayes few? Cease then and let me alone, that I may take comfort a little, before I go whence I shall not return; even to the Land of darkness, and shadow of death.

And here make we our second Stop and Pause; That I may recover my strength. The third comes in, Before I go hence: Recover, and recover speedily: Before I go hence; Mors Medicus, a sure Physician; he cures all Di­seases; all bodily ones. But here's one seeks a salve before he go hence; for hence he must. The Walls of Purgatory were not built in those dayes. He must recover before he go hence, or not at all. He was a King and a rich King too. He might have had Prayers enough, and Doles enough after his Obit and Interrment; but he dares not venture on that Cure. And though he knew a locum refrigerii after this life, yet he sees, and shews us out the way thither by a recovery here, before he go hence, to get remission, and refreshment afterwards. Recover here to do well afterward. The re­freshment which he here craves, is from the pain and trouble which he suffered for his sins. Yet this good do his troubles work upon him, They withdraw his mind from the Vanities of this World; make him meditate upon the [...]railty of this life, and the certainty of ap­roaching Death.

There was a time, when 'twas otherwise; Dixi in prosperitate mea, &c. Psal. 30.6. I said in my prosperity, I shall never be moved: I made all cock-sure. I thought the World had been mine eternally. But now in his Affliction, he is better informed; and he that thought he should live for ever, doth tell you of his going hence. The Wise mans counsel is, Memorare novissima: the thinking upon Death is the ready way to Life. And here's one takes that course, meditating on another World, before he be compelled to leave this. Many cast of these thoughts as too dull, sad, and melancholly. None so old, as the Oratour said, but he thinks he may live one year longer. And that's the Millstone that hath sunk so ma­ny souls into the Abyss of Hell. Senex volo, in­termortuus volo: I may repent in mine old Age, and on my Death-bed. A late Repen­tance will serve that God, who hath promised to accept of any: At what time soever, &c. Sure we are afraid to be too good, or to be too great Saints in Heaven. And I may so often say, I will, and I will, till God say, I shall not. I who have had so long a time, and do neglect it, may chance hear the Angel swearing, That there shall be no longer time. Solomon tells us of Evil da [...]es that ae to come. Old Age are those, and Sickness are those, and Casualties are those. The Scriptures tell us of an Hodie, a time, and an appointed time, when we should repent, and when God will surely hear. But if we [Page 74] let slip that opportunity, we may call, and knock too, with the Foolish Virgins, and yet the Doors of Mercy be shut against us.

But what doth this concern the young man? He hath many fair years to tell: And those young Saints are never good. Such indeed they may be: But young Devils are alwayes naught. And truly they set not the right foot before, whose Rhetorick is Lyes and Oaths: Their Musick a Baudy Song in their lips, and a Prayer-book in their Pocket: (The greatest Discord in the World.) Their Devotion, I am sure their Gesture, yea and in Loco Sancto too, is Antick, Baptick, any thing but what they should.

Their knees without joynts, they cannot bow: Their hands indeed sometimes lifted up, but 'tis to whiffle their locks, or advance their Mustachio's: Their eyes are rowling and adulterous eyes, as St. Peter calls them, and the whole model of their Carriage such, as St. Paul said of some Jews. They please not God, and are contrary to all men, 1 Thess. 2.15. And do such Gallants think of going hence? Do they dream of that Dance they must shortly dance? That loath to depart. Do they believe their own eyes? Youth hath no priviledge: As soon the young sheep comes to the Shambles as doth the old: as soon in­deed, and oft-times sooner too: Nay, for one old man, dye twenty young. Ego lude­bam foris in platea, & intus in Conclavi fereba­tur super me judicium mortis: Then wallowing in the sink of sin, when the dismal Sentence [Page 75] of Death is pronouncing against them. Well, Youth gives these men no protection.

No, nor Greatness neither: And there­fore David thinks of going hence: Reads to himself and others that Lecture of Mortali­ty. Mors aequo pede pulsat pauperum Tabernas, Regumque Turres. Many are the priviledges of a King: But none against Death: And therefore the Heathen gave it and their sup­posed Fate the same Epithites; Ineluctabilis, Inevitabilis: No wrestling against that Ene­my. Canutus may as well forbid the Sea to flow, as any man can stop or turn back Death. I must go hence: And man is alwayes going; A fasciis ad ferela linteum: From the Womb to the Grave he is alwayes keeping on his progress. St Gregory compares him to a Pas­senger or Merchant at Sea; Stet, sedeat, &c. Let him eat, drink, wake, or sleep, whatsoe­ver he do, the Ship keeps on his Course unto the Harbour, Et nos impulsu navis ferimur: The Gale is strong; the Passage short: and what our Merchandises will be, God knows. I fear many of us shall come short in our accompts, and bring home stubble and straw, Apes and Peacocks instead of Gold of Ophir, 1 Kings 10.22. And what must our hope be? What, to make a better Voyage next? No, no: our Ships will prove like Jehoshaphats Ships, they'l all break at Ezion-Gebe [...]. No hope for a second Voyage, or another Re­turn. If once we go hence, we shall be no more.

And here make we our third Pause, which hath brought us to the end of the race, the visi­ble race. Now follows the last, which brings us to the land of Forgetfulness, as the Psalmist calls it: If once we go hence, we shall be no more.

There is hope of a Tree, saith Job, if it be cut down, that it may sprout again; and by the scent of Water it may bud, and bring forth Boughs like a Plant: But man dieth, and is cut off, he giveth up the Ghost, and where is he? Jobs first Quaere was, Quid est? What is man? A poor, silly Crea­ture, of few dayes, and full of trouble. A flower, a shadow a nothing. His next Quaere is, Ʋbi est? What becomes of him? Where is he?

The Widow of Tekoa said much, when she compared man to water spilt on the ground, which cannot be gathered up again. But Job li­kens him to a floud decayed and dryed up: no moisture, or vestigia left. For man lieth down and riseth not till the Heavens be no more, They shall not awake, nor be raised out of their sleep, Cap 14. v. 12. And this is Davids, Be no more; no more a Man of this world: No more in esteem: no more to repent, and find Grace. For as the Tree fal­leth, there shall it be, Eccles. 11. And therefore lay no more upon me, than I can bear. For I am a man, and man is nothing: I must away, and be no more. I go, from whence I shall never return again. O, would our sons of Anak think on this! who have sold themselves to work wickedness, and drink up iniquity as Beasts drink water. Their eyes swell with fatness, and they do e­ven what they list: or (as our last Translation [Page 77] reads it) they have more then heat can wish. They murder the widow and the fatherless, and put the innocent to death.

Those men have their Day, but 'tis a short one: Adhuc pusillum, and we shall see them no more. No more, till we see them dragged to a worse Judgment then they now hale others. Well, if they'l not think on't, God grant we may. Our Goods, they were but lent us, and the less we have, the less we have to an­swer for: we can but go out naked as we came in, and so shall all. Our Afflictions will not last for ever: and be they never so many, and sharp too, yet are not our sufferings worthy that glory that shall be revealed. And at most, those Lions can do no worse by us, than did that Lion by the man of God, 1 Kings 13. kill the body and gaze upon the Carcass. But A­nimae non habet quod faciat, as Bernard said; the best part of us is without the reach of the Li­on and Dragon too.

You know that story of Anaxarchus, when the Cyprian Tyrant caused him to be pounded with brazen Pestles in a Mortar; Tunde, saith he, Tunde sacculum Anaxarchi, Pound, pound the bag, the Case of Anaxarchus, himself you cannot hurt. They may have that power upon us, as the De­vil had upon Job: we may suffer in Children, Goods, Body: There's one part of us they can­not hurt. Keep we our Conscience sound, and God will preserve our soul intire. In the mean time their day is coming, when they must hence, and shall be no more: Yea, happy they, if they might be no more indeed; if soul [Page 78] and body might perish everlastingly. But they must know, a Day of Retribution is at hand, when God shall render unto every man ac­cording to his works. Return they shall, but not to life: Not to those Monuments of Bloud, Avarice, and Ambition, which by their Cut-throat cruelty they shall leave be­hind. Those places from which they must, shall see them no more, Psal. 103. What say we then to Apparitions? To the raising up of Samuel at the instance of Saul? &c. 2 Kings 4. A Child, 2 Kings 13. A man restored to life again. A thing frequent in the New Te­stament, and afterward. One in the Bed; another in the Bier: Lazarus from out his Tomb: And after the Passion of our Savi­our, the Graves were opened, and many Bodies of Saints, which slept, arose, and came out of the Graves after his Resurrecti­on, and went into the holy City, and ap­peared unto many, Matth. 27.52.53. Some body tells us of one Curma sent b ck again from the Judgment-Barr, because Death (or the Angel of Death) had mistaken him for another of the same Name. And a Jesuite tell us of one, who, a good wh [...]le dead and buried, by prayers and permission came back again, enjoyed his wife, and kept his former habitation. To these two last my Answer is, No Scripture, no Belief. I may call these mens return from Hell (or wheresoever 'twas) a Fable, more safely, than doth Beza call the Descent of our Saviour thither, Fa­bulam, & Fabulam: a Fable, and againe (saith [Page 79] he) a Fable. I do not bely St. Beza: you shall find it in his greater Notes upon the Twenty seventh Chapter of St. Matthew, Verse 53.

As for those frequent Apparitions, there may be such, Sed non ego credulus illis. But these are, most while, pretended for the Soul alone. Though I deny not some such power to the Devil, as to put on what shape he please, For he that can transform himself into an Angel of Light, 2 Cor. 11 14. may easily make or take some body at his pleasure: Though most times I conceive such things to be Illu­sions. And some such thing was that of Sa­muel. God forbid we should once imagine any such skill or prevalency in Witches, or their great Master either (by whom they work) that they should have any power up­on the Souls of the Godly that are departed out of this Life. No, no; The Scriptures tell us, They are in the hand of God, and no evil can touch them.

As for those others restored to life by E­lisha in the Old, or our Saviour in the New Testament: Quod lego, credo. And God for­bid any man should stagger at such plain E­vidences. Christ hath the Keys of Hell and Death, Rev. 1.18. And he can open and shut at his pleasure. But this takes not off that Ge­neral Rule, Hebr. 9.27. It's appointed unto men once to dye: where [...] must be under­stood [...]; once, and once for all. One Death, one Judgment for all men. Yet E­noch and Elias were excepted; as also these [Page 80] others in the Gospel. A few Priviledges or Exceptions break not the General Law. But what is this to David? and to us? We must go hence, and shall be no more: No second Re­turn.

And therefore, as our Saviour said, we must agree with our adversary quickly and while we are in the way. We have Adversaries e­nough, and too many, God knows, and some of them will not agree with us: But do we our best for Reconcilement, especially at such a time as this, and such Adversaries, as by our doing injuries we have made such.

There are some Adversaries we may not a­gree withal: No casting in our Lots amongst the Wicked: no shaking hands with those whose Religion is Rebellion: And therefore no peace with such, unless we will be at Enmity with God; and there were an Adversary in­deed: 'Tis good agreeing with him, and that quickly too: no delay; and while we are in the way. For once gone, and no returning back again. Si Deus nobiscum— If we can get him our Friend, no matter if all the World be our Enemies.

O Lord, do thou pardon and forgive; Do thou return and refresh us. O Lord spare us, that we may recover our strength, before we go hence and be no more.

Deo Patri, &c.

I Shall rather be perswaded, esse Lunares Homines, quàm Joculares Daemones. To be for Signs and Seasons, Gen. 1. doth not exclude those capacious Bodies from o­ther purposes. And I know what Heraclides, Cardan, and others have said touching those [...], Creatures of a middle condi­tion between Men and Angels: As also what Hermes, Apollonius, and Plotinus have said for the Genii. These may be the fancies of men. [Page 82] But sure wherever Cornelius à Lapide found his Merry Devils, I am confident he could ne­ver find any well-affected to Mankind.

The malicious and wrathful Dragon is ever at war with the seed of the Woman; and that same Ponam inimicitias, is almost as old as A­dam. If once the Woman, the Church, or a­ny Child of hers do parere masculum, any ver­tuous and masculine work, that old Serpent is ready with his floud of poyson to destroy both Root and Branch. His first attempt is to stifle it in the birth; if he fail there, then by allure­ments to make it Deviare in its calling and sub­jection: If he prevail not here, then una eu­rúsque notúsque ruunt; Earth, Water, and all must conspire its utter ruin and destructi­on.

Take for this St. Pauls example, and where should a man find a better? First he is armed with Authority and Commission against the Church: A shrewd Temptation, which once over-blown, and the sometime Persecutor become a Preacher: Next, there's a plot to kill him in Damascus: at Lystra he is lapidatus: scourged and imprisoned at Philippi: His death sworn at Hierusalem: suffers shipwrack at Malta: at length post varios casus, he comes to Rome, lives in an hired house, and hath his Friends about him: Afterwards he comes to his Answer; and now is the time to know his Friends. In prima mea defensione nemo mihi ad­fuit; every one fled to corners, and shifted for their own safety. Only Luke is with me, and therefore have a care to come to me speedily. For Demas hath forsaken me.

Simplex miseria non sufficit; One Calamity follows close upon another. Squama squamae, fluctus fluctui; The wages of well-doing is Injury: And all that will live godly shall suffer persecution. But, [...], what must Brutus make one amongst the rest to stab his Caesar? Thou my familiar Friend and Compani­on, saith David, Psal. 55. What none but Ju­das the oeconomus Christi, none but the Purse-bearer to betray his Master? And will Demas shew his heels, fly, and forsake that heavenly Mercury, and Truths Trumpetor, who took him, taught him, and instructed him the way to Heaven? This Demas did, and did it in the worst of times, a time of need. When his Friend was in misery, and a little Com­fort might have been worth a World to per­secuted and distressed Paul Yet Dominus mi­hi adfuit, saith the Martyr, when all the World forsook him, God did not: But corroboravit me, 'Tis a Meditation for men in distress: Aderit Dominus, & corroborabit. But my un­dertaken Task calls me back to Demas: De­mas hath forsaken me.

Thus take the words, and it a Complaint: Take in [...] and 'tis a Reason: Have a care to come quickly unto me; for Demas hath forsaken me. And thus you have three things: First, The best men are driven to their Streights. Secondly, the ungodly fly and forsake their best Friends in their greatest need. Thirdly, the Godly must and will as­sist one another. Take it as a Complaint, and so 'tis too; and you have three things also. [Page 84] First, the Inconstancy of Friends: Secondly, the bewitching Pleasures of the World: Thirdly, the Miseries of Persecution.

But with Demas must we begin. He parts first, and he parts from Rome, from Paul, from God. First, from Rome; nay, that may be well done, Exeat Aula, Qui vult esse pius: No man could deem it a fault to fly from Nero's Court. And this is that so much commends Moses, That he forsook the pleasure of sin, Pharaoh's Court, and chose rather to suffer Affliction with the Children of God. But secondly, Demas forsakes Paul too: And that might be excuseable in some Case also: For Barnabas and Paul exacerba­ti, not without some bitterness depart one from another. Or, last of all; He might secedere ad tempus, leave St. Paul for a time, and upon better thoughts return again, as did Onesimus to his Master Philemon. And Beza is of that Opinion; Videtur ille postea resipiscens ad Paulum revertisse: But his O­pinion stands upon two, but too weak Grounds: The first, that Timothy was ne­ver at Rome, but once; which were much for such Friends, and in so long a time. The second, Probabile est, That the Epistle to Philemon was written after this Second E­pistle to Timothy. All is but videtur, and probabile; and under correction, I shall say, Videtur quod non: For first, for Pauls going from Barnabas, as also of Onesimus from Philemon, 'twas but [...], a parting or separation. Here is a plain Dereliction: [Page 85] And secondly, read but this Chapter, and you shall see 'twas written very little be­fore his Death: Ego jam libor, vers. 6. I am ready to be offered up, and the time of my Dissolution is at hand. But in the Epistle to Philemon, Para mihi hospitium, vers. 22. He was in hope to scape and come amongst them. And so 'tis here spoken of Demas his De­reliction, when Paul was ready to suffer, but no where is mention of Demas's Re­turn.

And therefore I add in the third place, That he forsook God too. Rome, Paul, and God too. For in this verse, three things are witnessed against him: First, Demas hath forsaken me. Secondly, hath embraced the present World. Thirdly, He is gone to Thessalonica: He had made merchandize of his Soul before, and is now gone about his other Merchandize: or he goes far e­nough from Rome, lest some good Friend or other should labour to reclaim him. And now because order carries some help to memory, though in the weakest Endea­vours: Out of all this Chaos I shall select some few Particulars to be insisted on, in this order. First, You shall see an In­constant Friend. Secondly, A Faithless Steward or Minister. Thirdly, The Mo­tives which induce him to forsake his Friend, his Office, his God.

Demas hath forsaken me: Demas my suppo­sed Friend; For a prosessed one till now he did appear: But what saith Be [...]-S [...]i [...]ach, [Page 86] A Friend cannot be known in Prosperity. When Paul had entertainment as an Angel from Heaven, multitudes weeping for his depar­ture; Men, Women, and Children accom­panying him to the Ship; The Galatians rea­dy to pull out their eyes to do Paul good: The Priest of Jupiter bringing out [...], Bulls in their Garlands, ready for Sacrifice, to do him honour; When a word from his mouth, or a Napkin from his hand could cure the sick, and revive the dead; when a Lycaonian cry was heard, Gods are come down among us; 'twas a brave World: and who would not strive to make one in such a gallant, glorious Company:

But the Case is altered now with Paul: His power is (it seems) eclipsed: He that could cure others, cannot now free himself: Sisti­tur ad Tribunal Caesaris; and he must answer for his new Profession. He shall find his Sect every where spoken against. That, Si Tibris ascendit in Moenia, si Nilus non descendit in Arva: Si Fames; si Lues; Statim Christi­anus ad Leones: No Calamity in East or West, but 'twas all imputed to their toleration of this new Religion. And therefore no favour is to be expected now for Paul, or Pauls Pro­fession.

No wonder then if Demas hath given the slip, and left this miserable Prisoner to shift for himself. Friendship is like Corn in stony ground, ten to one if it gather root. Friends for the most part are like Swallows, they love our Houses all the Summer time, and [Page 87] seem a part of our Family: But when once Winter comes, farewell Swallows.

These are the Rats and Mice who love to repose them, and take up their rest in the fat­test Barns, and best inhabited Mansions: But if the Edifice begin to totter, and the Build­ings shake, farewel Rats. And this is that made Solomon say, Prov. 17. A Friend loveth at all times, and a Brother is born for adversity: Then were the Nunc or Nunquam to do good. But then indeed the Vizard is plucked off from most mens faces, and false friendship shews it self in its own Colours.

And that you see by Demas, who will be sure to look to the time, and provide for a sore finger in season. There is a place in Scripture (which amongst some other) hath found several Readings; 'tis Rom. 12.11. Origen reads it, Be fervent in spirit, se [...]ving the time: A brave Text, say the Time ser­vers, and inconstant Friends: [...]. And in these latter times, Erasmus with some others, sticks to that Reading. But we will say with St. Hierom of old, Illi legant tempori servientes; nos legamus, Domino servien­tes: [...], not [...]: Serve the Lord. Let them serve the times that will, wee'l read, Wee'l follow, wee'l serve God and the King. And yet if the other reading were admitted, 'twould little patronize the Chan­gerlings of these dayes, the fickle, faithless, and inconstant Friends. For by serving the time, what were we taught, but to submit to the time, and take Gods visitations pati­ently: [Page 88] Or serve the time; that is, be ready to help and assist your Neighbours, Friends, and Brethren at all times, on all occasions: As St. Paul became omnia omnibus; all things to all men to do them good. But sure the world is cast in another mould now; The major part so serve the time, that they run with the time: [...], as one said: So of­ten turning and returning, that you know not where to find them. Similes Ericio, like the Ʋrchin or Hedghogg, who hath alwaies two holes, to which he doth apply himself, accord­ing to the Winds. Such was Tydides and his Followers between the Greeks and Trojans, [...]. Such was Cicero, de­murring between Caesar and Pompey: And therefore Luberius Mimus told him truly, though tartly, That he was wont, Duabus sel­lis sedere; He sate upon two stools. O (Belo­ved) how many Tullies and Tidides hath this Land afforded? in those latter dayes, Men, and Women: Like Panarchs Riddle; R [...]ts, Bats, Neuters, and more treacherous than Ziba: Non Hospes ab Hospite tutus, Non so­cer à Genero. So little do men now-a-day regard the sacred tye of Friendship, or the many, many Obligations in which they stand engaged.

The Sarmatian, if once he swear by the Blade of his Sword, 'twas as good as a Per­sian Law, unalterable. The Canter, if he swear by Solomon, you m [...]y believe him: If those of Ʋlster swear by St. Patricks Staff, you might be bold on't. But now [Page 89] God, and Gods Bible, all the Obligations and Oaths of Allegiance in the World can­not keep the graceless Multitude within the Pale of their Obedience and Fidelity. You have a Proverb, Over Shoos, and over Boots. And the Philosopher tells you, Concatenata sunt vitia. Though it may be said of a So­litary man, Aut Deus, aut Daemon: A So­litary man, or most Solitary men are most while Evil; yet Evil it self is never Soli­tary. Vices grow like Grapes, by Clu­sters. And therefore when you see Demas forsake his best Friend and Tutor, you may not think he sets up his rest here: Plus ul­tra is his word, his work, and one sin be­gets another. Chrysostom gives Instance in a Lie, which doth oft-times procure Swearing, Forswearing, and Cursing too: Augustine in Drunkenness, which caused A­dultery and Murder too: How David fell from sin to sin, the holy Scriptures testifie, as likewise Peter. And I would we had not in our dayes the cursed Fruits of Dis­obedience: And how Discontent did hammer out the Sword of the Covenant, to cut asunder the Gordian-knot of all Obedi­ence and Religious Duties in Church and State.

Here Demas goes from Rome, from Paul, and from God too, which is the second thing we would observe; That he is not only an Inconstant Friend; but a faithless Steward or Minister.

Pars secunda: We did look upon him but now under the common notion of a man, or at most an obliged man: Now behold we him a little as a Minister, for such doubtless shall you find him. For in the Epistle to Philemon, vers. penult. Marchus, Aristarchus, Demas, Lucas, [...]: Two of them Evangelists; And he amongst the rest a Fel­low-labourer with St. Paul, a gallant Title, but quickly lost.

But may not a Minister in any case forsake his Calling. I know the Papists resolve in this point, who though they teach the Cha­racter of Priesthood to be indelible, yet they tell us, There is a Superlative Power in the Pope, who can dispense with any thing In ordine ad melius, or Communius Bonum: And many a Cardinal hath enjoyed that priviledge.

In our dayes (when every harmless Cere­mony is looked upon as a Monster in the Church) some have thought it lawful to quit their Callings rather then Conform, o­thers laudable, and some with the rigid Flac­cians, proclaim it necessary. But the grea­ter and better part, old and new, truly tell us, That for a full Minister (as some speak) for a Priest to forsake his Calling, what were this, but to put his hand to the Plough, and look back? He is [...], seperate to the Gospel of Christ; and what were this Desertion of his Calling, but to separate him from Gospel, God, and All. Vae mihi si non E­vangelizem, 1 Cor. 9.16. But what cares De­mas for this? What doth St. Pauls Vae trou­ble [Page 91] him, who had left St. Paul and his Religi­on too? O but there may be many faithless Stewards who do not quite renounce their Stewardship: They write down fifty instead of an hundred; lessen or excuse sin; sow Cushi­ons; bid Achab go up and prosper. There are too many of this untimely brood, such as are become Nobiles in scelere, as Hierom spake of Helvidius, men without Note, Learning, or Merit, who by their libelling, railing, and complying, are cryed up and commend­ed to the World, for the Grandees of the time. Nay, there are some of Eminency and good Parts, whom St. Paul might sometime have owned for his Fellow-labourers; Yet these men do not alwayes set the Right-foot before; they turn Ephraimites, starting aside like a broken Bow. I knew the time when those Sons of Thunder would have preach'd O­bedience, and have told their Auditors what 'twere to resist the higher Powers: But the wind is turned; and see what Reputation, Applause, or some other worldly By-respect can do. These with Demas forsake Paul, Pauls Doctrine, and by Consequent Paul's God too: Nay truly, some man would speak them worse then Demas; for I take Demas to be a new Convert, lately, and but lately warmed with the Sun-shine of the Gospel, not thorowly grounded, and therefore the more apt to make Relapse into this Paganism.

But these men (I fear some of them, not without reluctation of Conscience) withhold the truth in unrighteousness, and wittingly, wil­lingly [Page 92] oppose that self-same Religion in which they were born, which they ever did profess, and of the truth of which they are reason­ably well perswaded, if I say not fully. O would to God these men would seriously con­sider what 'tis to rent the seamless coat of Christ: And whilst they do pretend the Fear of Idola­try, they become not flat Idolaters themselves: For what else is Will-worship, and Invention of Mans Brain, but meer Idolatry? Aliena Dog­mata, Alieni Dii, as said Lyrinensis. And whilst they pretend to make a thorow Refor­mation (as their phrase is) they aim at a thorow Destruction of Church and State. This is not Reformare, but Innovare, as Maxi­milian the Emperour said; this is not to mend, but to marr all.

The Lord hath given us a Rule in Jeremy, and we will hold us to that Rule, Ask for the old way, for that's the best way, and walk in it, and you shall find rest to your souls, Jerem. 6.16. If we preach our selves, and not Christ: If we set the world together by the ears with our new Opinions, as Erasmus said of some: If, with Isaiah, Cap. 8.20. we do not keep us to the Law, and to the Testimony: If we speak not according to this Word, receive us not, say not to us, God speed, 2 John.

But when men grow weary of the old wayes, and seek them out By-pathes to wan­der in: When the Primitive Church is counted but an Embrio, which must be lickt into a better Form by future Ages (vide Calvin.) [Page 93] When the best of the Fathers are but Dish­clouts (an homely phrase in a Scholars mouth) when men gape for new Doctrines, as the Oysters do for new tides: When the Precepts of God, and the practises of men do clash; Beware of such Prophets, and be ye not carried away with every blast of Doctrine. Take heed how you forsake St. Paul with Demas. Obedite praepositis vestris, Hebr. 13.17. Be subject to the higher Powers, Rom. 13. Kings and Bishops both must have our Prayers and Obedience: And they who fail in these, for­sake St. Paul.

The last Part followeth: The Motives which induced Demas to forsake St. Paul: And they are two, implyed in the word, me. First, Me, under the Rod of Persecution: Secondly, Me, who am in penury or want. And both of these expressedly in this Chap­ter. He suffered multa mala, v. 14. And Nemo adfuit, v. 16. few Friends, and many Troubles: And this were enough to make a Demas forsake Paul: many weak in the Faith to stagger; many worldlings to fall away. But we have not so learnt Christ. The Servant is not above his Master: And our Master hath left us an Example, and we must tread in his steps: For if we suffer for doing well [...], 1 Peter 2. And this made so many Martyrs so prodi­gal of their lives (if I may so speak) so rea­dy to suffer, so willing to die: Many offering themselves to the Fire, even to the amazement [Page 94] of the Beholders: Not to speak of Adavetus-Romanus, or St. Laurence and his Grid-iron: And in the Arian Persecution at Edessa, Mo­destus the Governour did wonder to see not only the constancy, but the forwardness of the Martyrs; Women hastning with their Children to the Fire, to the astonishment of the Tormentors. They went (saith one) tanquam ad Nuptialem Thalamum, as joyfully as to a Wedding Feast, or to a Bridal-bed.

Since the beginning of those late misera­ble Confusions in our Land, how many good men have been cut off in Ships, Prisons, and the Royal-Scaffold? And many poor Wi­dows and Fatherless do yet cry out, and cry up for Justice at the hands of Heaven?

If Christ should say Sequere me, as he did to Peter, Go follow your Friends, your Leaders, your Betters, and drink of their Cup, What should we do? We must do that, or do worse: And therefore where St. Pauls Sword doth come, God give them St. Pauls Courage.

But all who suffer are not Saints, nor are all Martyrs who die by the Hang-mans hand for their Religions sake. What think you of Baals Priests, that did slash and cut them­selves: or Cybiles Priests that did gueld them­selves? What of those poor Children made to pass thorow the fire to Molock? or those Bo­hemian-women who suffered so much, so mi­serably for the Opinion of the Adamites? To these I might add whole swarms of Marcio­nists put to death for their Religion: And [Page 95] the like might be said of most Sectaries and Se­peratists. And (what is observable by the way) not an Heretick, not a Schismatick, but have Scripture at their fingers end, and all pretend Conscience and Religion. John of Leiden, Clement Ravilliack: All Ʋsurpers, Rebells, Monsters, take shelter There. Yea, he who called the Scripture Nigrum Atramen­tum, or another, A dead Letter, or A Nose of Wax, yet all these fly to Scripture and Con­science, as to the Shoot-Ancre in a Tempest. They who crucified our Saviour did as much. Yea, the Devil had his Scriptum est to tempt him. All I shall say to this, is, The Scrip­ture must be sanè Intellecta, the Conscience must be benè Regulata; they miss in both. And so do all those, who would be thought Mar­tyrs for their Disobedience. They forget St. Peter, Let no man suffer as an evil Doer, or a Busie-body. They forget St. Paul, who suffer­ed for Christs sake, 2 Cor. 12.10. And vestro commodo, for the good of the flock, Col. 1.24.

The last thing which caused Demas to for­sake his Friend and Master, was (I told you) Pauls Poverty: If Paul could have left some great Legacy behind him, I know not what Demas would have done. A golden hook, they say, will catch any fish. But Paul is poor, and must be beholding to his Friends for Mainte­nance: And therefore the less wonder if De­mas do as the young man did in the Gospel: He would follow Christ wheresoever he went, till he saw no hope of profit, pleasure, or preferment in the World; the chiefest mark the most do level at.

I think the Millenary took his Rise from hence, No life to this life: And that made him dream of Wealth and Wantonness in his New World. Ah poor Christian, what can that New Earth be in comparison of the Old Heaven? Or what comfort can it be to be kept out of the Caelestial Paradice? yet the Mille­nary makes that a step to his future Felicity? 'Tis his Mount Nebo to see a better Canaan. But we, fading we to dote upon this fading World, to crave a Knife to cut our Throats, and tye a Mill-stone about our Necks. To talk of Heaven, and yet make provision only for the Earth: O wherein do we, do such surmount the Beasts that perish? Nay, Beasts do like Beasts, and perish like Beasts: But Man, Divinae particula aurae, to whom the blessed Deity hath given a Jewel invaluable, a Soul so capable of eternal Glory; for Man so much to un-man himself, and make this World his summum bonum; Angels and Saints, I think the Devil himself doth wonder at it.

When Lot went out of Sodom, and was now upon his way to Zoar, his Wife looked back again upon her wealth she left behind; There lay her heart. When Demas was in a fair way for Heaven, he looks back again upon the World; There lay his hopes. Nazianzen said of her, That she was [...], an immortal Pillar, set up by the hand of Mercy to give a Caveat to all future Ages: Beware, look not back. And thus stands Demas registred in Gods Book, a warning for the wretched Worldlings: Take heed, look not back Value [Page 97] not those [...], the Dirt and Dung of this World, at so high a Rate. There's pain in the getting, care in the keeping, grief in the loosing: And besides all this; there's [...], Mark 4.19 Riches are a slippery and deceitful thing: They have wings, as Solomon said, Ea­gles wings, and oft-times quickly gone, and gone for ever. I could remind you of Ba­jazets Cage, Sesostris Chariot, Chraesus Pile, Cyrus Tub, Marcus Crassus among the Par­thians, and Baldivia among the Americans drinking down Ladles full of melted Gold. I could fetch Sejanus from his Closet, Seneca from his Orchards, Bassianus from his Fish­ponds; Tigillinus, Plautian, Atabaliba, Mete­zuma: These and millions more, as well as these, have from Darlings of Fortune been quickly turned into Foot-balls, and nothing left of all their Greatness but their Name. A warning piece for future times. I was no­thing: I am nothing: I shall return to nothing▪ or in the words of Solomon, Vanity of Vanities, All is Vanity, saith the Preacher. Honores mundi, Tumores Mundi, Adams Apple, or Sodoms: Esau's Pottage, Jonathan's Hony­comb: All dulcia in aspectu, laethalia in gustu, as said Arnobius. These all do but fill our mouths with Gravel, and we shall never be sa­tisfied, till Gods glory do appear, Satiabor cum apparuerit Gloria Tua. The King of Spains Motto was, Non sufficit orbis. And I believe the greatest part of the World approve it. The World cannot content a worldly minded man; He hath the Dropsie, the [Page 98] more he drinks, the more he thirsts.

You have heard of Lysamachus and Saleu­cus, two of Great Alexanders greatest Com­manders; Cum orbem Terrarum Duo soli tene­rent, augustiis sibimet inclusi videbantur. Ʋt Ju­stin. lib. 17. And only Death could put an end to their Ambition.

All I shall say to shut up all, is, Optimum est insania frui aliena: Seeing so many men are mad with Demas let us be wiser, and reap some benefit by their madness. Let us learn to make Treacle of Vipers, and by the fall of other men to beware: And come Life, come Death, let it never be said, that for the em­bracing of a bad World, we should make shipwrack of a good Conscience. Let us never forsake God, and Gods Word, our Courage, Calling, and Profession.

Let us beware how we do Idolize the Co­venant, which binds Kings in Chains, and gi­veth stop to the Subject to demurr upon Oaths. And for the Hierarchy and Government of the Church: Let those, who seek Nodum in scirpo, take heed of Crysippus's Pride, and Palaemon's Arrogancy.

Let us lay before our eyes the harmony of the two Testaments, the general practise of An­tiquity: The Consent of Fathers, Councils, all the World, till those worst of Times. And for those who are otherwise minded, God reveal it to them, and make us all of one mind, that we may unanimously with one mouth glorifie God.

SET Service in the Church is out of date. Church-musick is an Irreligious Ragg of Popery. And for our Solemn Feasts, the very Name must be expunged, and the People must forsake, detest, and forget all. Thus [Page 100] he, who said I am wiser then my Teachers, must (if now alive) be set to School again, turn a new Leaf, or be shut out of the Synagogue of these Saints. David kept his Festivals; had Set-service; blessed God with Musick, Church-musick, Vocal and Instrumental both. And on that day, a great Festival-day, David delive­red first this Psalm, to thank the Lord, into the hand of Asaph (the Precentor) and his Bre­thren, 1 Chron. 16 7.

So that if you fear God, this Psalm was made to thank him: If you honour Kings, a King made it. If you approve Festivals, at a great Feast 'twas first given and sung: When the Ark, after so many tossings and tumblings, was with much solemnity brought home, and setled in Jerusalem. So that without strain­ing, the Text may prove tuneable; and though Asaphs mouth be stopt, and his Cym­bal broken, yet this may be the dawning of that day, when we shall all sing, Haec est dies quam fecit Dominus, &c. make it our Festival, So­lemn and Annual, and for such, warrantable by the practise of the Jewish Church and Pri­mitive Christians.

But we must travel awhile with Abraham, before we can sit down in David's Quire, and with the poor Israelites, hang up our Harps upon the Willows, ere we can frame our selves to sing those Songs of Sion: Meditate a while upon our miseries, and afterwards come in with a Psalm of Thanksgiving for Gods Mer­cies.

And this is the Order of my Text, a Text [Page 101] Historical, it relates to a Story, and the Story of no small Antiquity, it goes as high as to the Father of the Faithful. His, and his Sons troubles present themselves in the two first Verses; Gods mercy and deliverance in the third. These are the two General Parts of which I am to speak. Ʋtinam pro dignitate.

Roscius would feign himself that Party whom he was to personate; and the Oratour would have his Pleader make the Case his own, the better to express his Clyents passions. We shall need none of those helps. We (sure in some sort) we are the men we are to speak of. In eadem Navi, embarqued in the same Ship, and therefore sharers in the same Fortunes. Non tam Ovum Ovo simile. I am sure 'tis so for the first part, that of Troubles: And I hope it will prove so in the second also, that of Protection and Deliverance.

But we are the Children, and 'tis fit the Fa­ther should have the precedency; we shall there­fore first begin with Abraham. Abraham and his Family:

I may well call it the Pilgrimage of the Pa­triarchs, Abraham and Isaac and Jacob, for so 'tis.

The old Proverb or Epistichium was — [...] And here are three PPP's, Peregrini, Pauci, Pauperes, all miserable, but [Page 102] the misery ends not here. In 2 Cor. 4.17. there's excellenti excellentius, a super-superla­tive Glory: So here, a super-superlative Mi­sery. One much worse then the rest.

1. Pilgrims. Strangers that went from one Nation to another.

2. Their Paucity; They were few in number, yea very few.

3. Their Poverty; A Rolling stone (they say) gathers no Moss, They went from one Kingdom, to another People.

4. That super-superlative, that worse then worst, The People to whom they went in their distress, Egypt and Palestine. Here's squama squamae, trouble upon trouble: These in the first place.

In the second, there's somewhat will make amends for all, the Providence and Protection of God. He suffered no man to do them wrong. I cannot present them to you in a better dress, nor in an easier way for method, me­mory, and a plain Expression.

• 1. Pilgrims.
• 2. Their Paucity.
• 3. Their Poverty.
• 4. The People, whither they were dri­ven.
• 5. And then last of all, comfort amidst all, He suffered no man to do them wrong. Gods gracious protecting them.

1. I begin with the Pilgrims. And where can I begin better, then where the New Te­stament began with David, and Abraham? A Psalm of David concerning Abraham, and [Page 103] his Posterity. And in seeing what befell him him and his, we may know how to bear our own Calamities the better.

The Jews ask Christ, Art thou greater then our Father Abraham? John 8. I hope no man thinks himself better then Abraham; And A­braham was a stranger. And this I take the first degree of his misery.

You can tell me of the treachery of Com­panions; the Churlishness of Inn-keepers; the Dangers of the Way. Sparta would hardly give a stranger any admittance: the best place in the world for old men, one of the worst for strangers. The Chinois kept them all out. The Scythians slew them all, and hung their heads upon the doors of their Idolatrous Tem­ples. Diomedes fed his Horses with the flesh of Strangers.

Some will say this was done in the dayes of Ignorance, which as 'tis true, so 'tis not all. Ezekiel will tell you, 'twas one of Israel's sins; They oppressed the Stranger wrongfully, Cap. 22.29. And the Psalmist, how they murder the Widow and the Stranger, and put the Father­less to death, Psal. 94. This made the blind Poet tearm Ʋlysses [...], one that would sayl with every wind, and wear all Colours. Indeed, they say, the Stranger must have three things: The Eagles eyes, the Mouses ears, and the Fishes mouth.

Said one of the Wittal. Audi, cerne, tace, [Page 104] for the Stranger too; see, and see what he would not; hear, and hear what he should not, and still as mute as a Fish.

Let his God, his King, his Religion, or what­soever else is nearest and dearest unto him; let them be dishonoured never so much by blas­phemy, slanders, and reproaches, yet must he hold his mouth as with a Bridle, Psal. 39. And thus was Lot (one of this small Compa­ny) vexed with the filthy conversation of the wicked, in seeing and hearing, he vexed his righ­teous soul from day to day, with their unlawful deeds, 2 Pet. 2.8. But if he once speak, let it be in the most submissive terms and offers, beyond belief to flesh and blood, yet shall he hear — This fellow came in to sojourn, and will he needs be a Judge? He shall surely pay for it.

This is the condition of Strangers, and such you see were these in the Text. Yet God suf­fered no man to do them wrong.

But all Strangers are not of one condition. Some are such voluntary, others by con­straint. Some only Strangers; others Stran­gers and Exiles too. I call all those Exiles, who by Sword, Famine, or pretended Lawes, are driven from their own Countries. And such are these: They must fly or starve. A Famine, a grievous Famine forced them from their Country, or place of their Habitation. So Abraham's c [...]se here, and Isaac's Cap 26. the one flies into Egypt, the other to Abi­melech the King of P [...]lestine.

Now the Exi [...] will find, be his Religion ne­ver [Page 105] so good, and his Integrity never so great, yet periculosum est in tot humanis erroribus sola Innocentia vivere, his Innocency will do him little good.

In Quintilians dayes, Tace Exul was e­nough to daunt a Gallant. A base Parasite, a Slave with that one word stopt his mouth, at whose very sight another time, and in some other place the Slave would tremble. But what shall we say? Where the Style is low, every one will leap over.

His Honour will hardly buy him a meal [...] meat, or a good word.

Now amongst Exiles all things befall not all alike. Themistocles continues with the Persian; And Hannibal finds some repose in Bithynia. But Abraham and his handful went from one Nation to another, from one Kingdom to another People: From place to place, [...], as St. Paul said of himself, and the rest of the Apostles, 1 Cor. 4.11. having no fixt or certain abiding place.

But the more like their Saviour, who could say, The Foxes have holes, and the Birds of the Air have nests, but the Son of man hath not where to lay his head, Matth. 8.20. yet wheresoever these poor Pilgrims went, the Providence of God went along with them, and he suffered no man to do them wrong.

[Page 106]2. The second thing we look upon is their Paucity: They were but a few, a very few. We use to say, The more, the merrier, and I think that Proverb very true: Solamen miseris— Socios habuisse. You know the Story of Earl Godwin, One leg will help another. And that of Solomon, Prov. 18.19. Frater qui adjuvatur à fratre, est quasi Civitas firma vel munita; so the Vulgar. Or if you like not that Trans­lation; yet two are better then one. Vae soli. Eccles. 4.9, 10. And Christ commended to us this mutual comfort in our Pilgrimages, in that he sends out his Disciples Binos & Bi­nos, Luc. 10. But he that hath his Quiver full shall not be ashamed when he meets with his Enemy in the Gate, Psal. 127.

Sure if heart and hand go together, a mul­titude will do a multitude of business. A Quiver full, saith the Psalmist. Seylurus Quiver.

We see what Multitudes may do in the Tartarians, Scythians, Gothes and Vandals, who made way where they found none, conquer'd Kingdoms, and in despight of Opposition, planted themselves in the chiefest places of Europe and Africa. Our Country can say as much for Danes, Saxons. On the contrary, you know the event of those, who Dum pug­nant singuli, vincuntur universi. Many petty Armies because disjoyn'd, destroyed, and we smart for it. Divide & Destrue.

Our Pilgrims therefore here were exposed to many dangers, and destitute of much com­fort, seeing they were few, and very few too. Abraham and his Wife and his Kinsman Lot, not many more at first, for many Servants were given him afterwards by Pharaoh. A small beginning, few, and very few, unable to defend themselves in case of any offered violence.

But thus 'twas ever, and ever will be,— Credentes, pauci numero, few believers, and few loyal; and this very thought of Paucity makes so many run with the Multitude into the common Errors of the times.

The Jews Argument against Christ; Do any of the Rulers or the Pharisees believe on him? The Papists Argument, Universality. The Westminster Argument, the major part is ours. I, the more the pity. All Forts, Castles, Ships, all ours. I know what Masters they serve the while: He that cryed, 'Twas all his, and he could give it to whom he would.

Again, as the Church hath been from time to time pusillus Grex, harmless [...]nd armless too, yet must it not be dismayed. Fear not thou worm Jacob, Isai. 41.14. A worm which every one is ready to insult over, and tread upon: yet fear not, I will help thee. Be they Pilgrims, be they few, yet suffered he no man to do them wrong.

3. The third thing is their Poverty. Stran­gers, few and poor too. Much misery, sharp ar­rows and coals of Juniper, Psal. 120. But me­thinks, I hear some men say, He cannot find [Page 108] Poverty in the Text, and I know not how to keep it out: Or if I find it not there, I am sure we find it here in these times; Times, which will set Porphyry to School again, and tell him Poverty is Accidens inseperabile; I am sure if the Text could shift it off, there's ma­ny a poor Exile cannot. But let me see! While they were yet but a few: and these, they were such as could say with Bias, Omnia mea mecum porto, and he that would not be en­riched by a King of Sodom, afterwards was glad to receive gifts of the King of Egypt, and so did Isaac of the King of Gerar. And Jacob could say, With my staff came I over this Jordan, and did serve for wages. So that hitherto you have them poor, few and poor. Take one more, and you have all the Company, except Ser­vants, and that's Lot. He and his Daughters dwell in a Cave, Gen. 19. no House nor Home but a Cave to dwell in. And there the story leaves them, and so must I, and return to the rest of this sm [...]ll Company, this poor Com­pany, for such you see them, and therefore the more unfit for travel.

Strangers at the best find poor Entertain­ment; but such poor Pilgrims, where shall you find an Eye to pity them. Money is one of those [...], a Principle in the trade of Travelling, to be supposed and not disputed, 'tis that holds soul and body together, as he said, [...], Money must be had. Oportet habere, as old Ennius, [...]. Our best Friends look a squint on Poverty. What then can be ex­pected at the hands of Strangers.

I remember a story of one Cosmus Bishop of Constantinople, who when he saw the Church and Common-wealth torn all in pieces, all Dis­cipline in the one, and Government in the other, brought to confusion, and (as he thought) quite past recovery; he relin­quisht his Bishoprick, and bidding adieu to that Royal City, he took along with him only one Servant whom he commanded, to carry with him of all his Wealth, nothing but the Psalms of David. If he took no better Via­ticam with him in these dayes, he might quick­ly dye unburied, unlamented.

St. Austin was much of this mans mind; and he tells us, Paupertas foelix est, si laeta est. But by his leave 'tis not so toothsome, 'tis but a Pill at best: And I cannot but remem­ber the counsel St. Paul gives Servants; If thou be a servant take it patiently: but if thou canst be free, utere potius, 1 Cor. 7. So of Wealth; if it cannot be had, take it patiently; but if thou canst honestly compass it utere potius. Sure begging is the worst of Trades. Et non levi mercede emitur quod rogatur.

4. But all men are not of one mind, and some Countries are more charitably affected then others are. See we then in the next place, The Country whither they were for­ced to fly for succour and relief: 'Tis said from one Nation to another, from one Kingdom to another People. Gen. 12.20 26. ch. design the places, from Caldee to Canaan, from Canaan to Egypt and Palestine.

I know Arguments taken from names are [Page 110] not demonstrative, yet some would hence conclude their Cruelty; Mitsraim signifying Streights or Tribulations. Whereupon is that (I conceive) of Isidore, Egyptii, hoc est, af­fligentes. St. Bernard, that it signifies Tene­brosum: And after him Scaliger [...], idem est quod niger.

Others fetch it from [...], a Vulture, a Bird of prey, all comes to this. Egypt was a fierce, afflicting, cruel Nation. And so for Pale­stine, it signifies (they tell us) a bruising, hammering, and braying as in a Mortar, to shew us, 'twas a hard-hearted and malicious cursed people.

But let their Names say what they will, I am sure their Actions cry louder. They speak them the greatest Enemies the Church of God had, and for their Religion Idola­ters. The Egyptians (I dare say) of all the World the greatest.

And for the Philistims, Abraham tells Abime­lech to his face, he did believe the fear of God was not in that place, Gen. 20.11.

What brought this handful of Believers thither then? What make the Sons of God amongst the Miscreants? Sure matter of pity rather then wonder. That which hath made [Page 111] in our times Children eat their Mothers; Mothers eat their own Children; Men to drink their own blood. A man, a moneyed man to hang his wife and two daughters, and last of all himself to compleat the Tragedy. The Famine was grievous in the Land they dwelt in, and necessitas cogit ad turpia, ad tri­stia. And therefore abroad they must, or starve at home. Abraham and Jacob got them into Egypt for succour, and Isaac into Pale­stine to King Abimelech.

Here was bona terra, though mala gens. For Egypt, Moses describing the fruitfulness of Sodom and Gomorrah, before the stood of Fire fell down from Heaven, tells us 'twas like the Garden of the Lord, like the Land of Egypt, Gen. 13 10.

And for Palestine; Isaac sowed in that land, and received the same year an hundred fold, Gen. 26.12. But as 'twas said of Sodom, the men were exceeding sinners against the Lord. So that the worst people have often-times the best Land, the richest Country. Full fed and wicked go much together. The belly and some other thing near Neighbours, St. Hie­roms observation. These poor Pilgrims had much ado to keep their heads from Horns in both places. But God suffered no man to do them wrong. The second Part;

2. Eliphaz chargeth Job wrongfully, as that he should think how God sitting super cardines Coeli, could not through the thick Clouds see what was done upon the Earth, Job 22.14. Yes, yes, he seeth, ordereth, disposeth, and deli­vereth, as it seems him best.

Here's a sealed Protection; He suffered no man. Pharaoh and his House are plagued with great Plagues. Abimelech's Court is strange­ly punished. The King is told he is a dead man, if he restore not the man his wife. I kept thee, saith God, from touching her. And for his Posterity afterward, Joshua 24. when the Israelites were in distress, and made their complaint to God, he protected them. Take one place for all, or rather one Psalm, for there is a toties quoties in that Psalm: As often as they cryed unto the Lord, he delivered them out of their distress, Psal. 107.

We have here a Company of Pilgrims also: And these but few in comparison of the many left behind; and these few and poor to. And the fewer and the poorer, the more subject to many miseries and inconveniencies. But the Righteous did I never forsake. God make us righteous, and then we need not doubt the second part, for his Protection.

Omnium Calamitatum materia est homo diu foe­lix. The Land was flourishing in which you dwelt; Your Places honourable; your Friends great; your Means usque ad invidiam, every thing did speak you happy. Now Crosses fall bitterly, where a continued pro­sperity went before. For miserum est fuisse— A sudden tempest followed this glorious Sun­shine, [Page 113] and you have been driven from one Na­tion to another, from one Kingdom to another Peo­ple. But the more Abraham's Children.

You are Pilgrims and Exiles too. I need not tell you many of the best Commanders in the world; Graecians and Romans, have been such, and many of them dyed in Banishment, whereof three in one year; Philopaemen, Han­nibal, and great Scipio. But I call to mind that saying,

we are the Sons of Abraham, the Servants of Christ. So then no other then our Father and our Master were. But what will you say, if they which forced us to sing Canticum Domini in terrâ aliena, and have sported them­selves in our Banishment, what will you say if they be Exiles too? worse Exiles then our selves? They cannot breath one gust of free Air. Nunquam minus Domi quàm cum Domi. That which men did use to call their Castle is now their Prison, and their Country is a Wil­derness of wild Beasts. The Cynicks Lanthorn to find a man, an honest man: Can any one there say, His Goods are his own? Can he tell of what Religion he is to day, or must profess to morrow. Can he find him (after such li­beral and rich promises) can he find him any Rules or Statutes, by which he may frame him­self to walk in some Security? Is there any face of a Church or Common-wealth left? Nay, [Page 114] Can he find one corner in that Hell of Confusion, where he may sit down, and without fear of a Committee-bloud-hound, lament the times? No sure. And they think it strange if every man run not with them to the same Excess of Ryot, as St. Peter said. So that we may say with Themistocles, Periissem, nisi Periissem. If we had stayed with them, we must have strayed with them; and whilst we sought to keep our Homes, we might have lost that Home, the Saints did seek for and enjoy. And therefore as matters go, I am of P. Ru­tilius's mind, who when he was called home from Banishment, chose rather to remain an Exile.

O! but to be Exiles, and poor Exiles, with that great Duke of Exceter, to be unmonied and unpitied too: first by Injuries, and next by Miseries to be made Contemptible. What greater misery, then for an Ingenuous man, out-living his Means, to spin-out a lingring loathsome life in Contempt and Penu­ry.

Where shall you find in these worst of Times, An Abraham sitting in his Tent-door? Or a Lot in the Gates of his City? Or a Cy­mon of Athens, not more famous for his Arms then Alms-deeds? Or a Johannes Eleemosynarius? and some more such there have been, and may be now. And say some Hand of Providence should lead us thither.

St. Augustine said, Magnae virtutis est [...] s [...] ­licitate luctari: magnae foelicit [...] [...] non vinci. He that could wrestle [...] Pro­sperity was a gallant fellow. But by [...], I think him that can wrestle with [...]erty, and come off without a Foyl, the better Wrestler of the twain.

Of all Sects of Philosophers, I would not be a Pythagorist. Of all Hereticks, I would not be an Adamite. Of all Fraternities, I would not willingly be a Mendicant. But say there be no remedy: why then we must endeavour to act that part upon the Stage of this World we are called unto. Hath not the Potter power over the Clay? Sure yes: And non est invidentiae sed Providentiae, as Bernard said. God best knows what's for our Good, and that he will give us, or give us Patience to endure that which we account worst.

Mean while remember in what Condition our blessed Saviour was upon the Earth. Call to mind the Apostles, of whom one of the chiefest could say, Silver and Gold have I none. Think of St. Paul's hunger and thirst, cold and nakedness, 2 Cor. 11. The Martyrs misery, Heb. 11. who were destitute, afflicted, and tor­mented. In a word, no temptation hath or can befall us, which is not common to man, 1 Cor. 10. And most while to the best men, as saith the Psalmist, Psal. 73.

Seneca said (and you know his Religion) Digni visi sumus Deo in quibus experiretur quan­tum humanae naturae potest pati. We may not say so: there's a plus ultra, and we have not [Page 116] as yet resisted unto blood, as the Apostle speaks. And for Seneca's one Nero, we have many, who have wript up the very Womb of their Mother, and trampled on those they were forbid to touch. Curae leves loquuntur; and in comparison ours are no other; if we think on the some-time Chariots and Horsemen of Israel; Potentates, Princes, and the best of Soveraigns.

Well therefore may the low Shrubs suffer, if such Cedars fall: For my part, come what will come, Statutum est deficere, potiûs quàm desperare. I may sink under the burden, but I shall never despair. I know who brought water out of the Rock: who provided a Whale for Jonah: Ravens for Elija; and Oyl for the poor Widows. And I shall never forget the Pease in Suffolk, the Muscles of Rochel, the Cobweb at Paris.

[...], we serve a God (and I pray God we may serve him aright) who is a­ble to help in time of trouble.

There is another thing that would be thought of; and that's our Paucity. Few of them, and few of us too, yea very few. But the way is broad that leadeth to destruction, and the multitude run that way. In St. Hierom's time, Totus mundus miratur se factum Arria­num. How suddenly is our Land turn'd A­nabaptist, Atheist, and I know not what.

Elijah cryed, Ego solus: Blessed be God we need not say so; we amount to thousands: and as Tertullian said of the Christians in his days, Singuli magis noti quam omnes: Could [Page 117] we take a view, there thousands might a­mount to millions, such as (whatever their knees have done) their hearts never bowed to God-Parliament. But what are these to many millions? So many, so suddenly fal­len off from Religion, Loyalty, Friends, Faith, and all that good is.

But the Devil is a cunning Fisher, and hath baited his Hooks thorowly with the fat Lumps of Bishopricks and Cathedrals, and least that should he too little for the Maws of those Cormorants, there's more bait, Forrest-lands, Ships, Offices, and I know not what.

And now have they verified that old Pro­verb, No Bishop, no King. But God bless them both. I hope he will suffer no man long to do them wrong.

There is one thing yet remains, and that's the Place, whither our Pilgrims went. But I remember that saying, Vivorum difficilis cen­sura, 'tis dangerous to censure living men, much more whole Countreys, specially where the Censor is nec beneficiis nec maleficiis cogni­tus. But something doth misg ve, where the sweet Innocent Dove finds no rest fo the sole of his foot; I hope he shall ere long, and an Olive-branch too.

But you Worth [...]es, and the rest of my dear Country-men: In Joshuah's dayes one A [...]h [...] was the overthrow of an Army: The Theft of Achan. Afterward in Jeroboam's dayes (the Son of Joash) one Jonah, w thout a spe­cial Providence, had been the total ruin f a Ship and all the Passengers: The Disobedi­ence [Page 118] of Jonah. In Christ's dayes, one Judas dissolved the best Society that ever trod upon the Earth: The Treason of Judas. Is there no Achan, Jonah, Judas, amongst us? God grant it. You have gone from one Nation to ano­ther, from one Kingdom to another People, and are you all sound at the heart? none tainted with the Vices of those Countries you come from? Let no Amasiah bite the lipp, and tell me this is Bethel, I know it well. But where was God more dishonoured then at Bethel, which became Bethaven? And who hath more betrayed a glorious Cause for King, Country, and Religion, then some which were the sometimes Grandees of the Court, and the pretended Servants to the same? And who hath more disgraced, dishonoured, blasphemed the Name of Christ, and his Reli­gion, then those that do profess themselves the Reformers and Refiners of Christia­nity.

You know the Macedonians in Babylonia, Carthaginians at Capua, and the French at Naples; what they found, and what they learnt, and what the end of it was. If a­ny one be tainted, yet there is a Salve for that soar, there is a Noli amplius. O sin no more, least a worse thing happen. Give Glo­ry to God with Achan. Cry tollite me with Jonah: Or if that be hard, then say with David, Tolle, or Dele; blot out my unrighte­ousness till thou find none.

I conclude with the words of St. Paul, Rom.

May we live to see the day when we shall sing with Moses, Surge Domine: Rise up Lord, and let thine Enemies be scattered. Nay; Return O Lord, return to the ten thousands of Israel (Numb. 10. ult.) With David I began, with David I must end. Arise Lord, into thy rest­ing place, thou and the Ark of thy strength. Let him find a resting place. Let his golden Pot of Manna be all glorious without, and gracious within. Let Aaron's Rod bud, blossom, and yield Almonds. Let the Tables of the Cove­nant be preserved entire in despight of all cur­sed Covenanters: And let him who is utriusque Tabulae Custos, find favour in the eyes both of God and Man. Amen.

DEATH, Sorrow, Penury, and Fears begin the Text; Compas­sion, Deliverance, and Plenty end it. Here's a Story fraught with much variety. Many are the Miseries, and yet a Salve for every Sore. After Poverty comes Plenty: [Page 121] unexpected Mercy follows cut-throat Cru­elty; Fear and Danger find Deliverance.

You have here the brief Relation of a Man and his Wife; of a Widow and her Chil­dren; of a Creditor and his Debtor; Of a Prophet and his Client or Petitioner.

The Woman acts the greatest part, in whom you may observe three things: Her Distress, Her Address; Her Redress. 1. What she suffered: 2. To whom she applyed her self: 3. What the Issue was. Her Distress is fully shewed in three respects. 1. In the loss of a good Husband. 2. Ecce Creditor, she is like to loose her Children after. 3. Her poverty and inability to relieve her self, or them.

We shall begin with the Husband: He is said to be Filius Prophetarum, and a good man, and therefore the loss the greater. Where (by the way) those Prophets were not only such as did foretell things to come, and are often called Seers in Scripture, but also such as did interpret and expound the Law, teach and instruct the People, and pray for the Congre­gations.

Now Filii Prophetarum were such as were bred up in Learning, and fitted to succeed the Prophets, either at Jerusalem in the Tem­ple, or in the lesser Synagogues abroad in the Country. And we shall note in them three things: Cohabitation, Subordination, Prepara­tion. First, their Cohabitation in the Schools and Nurseries of Learning. Secondly, their Subordination and rising by degrees. Whence [Page 122] the younger are called Filii Prophetarum. Thirdly, their Preparation and fitting them to the work they were to be imployed in, not leaping into the Ministry, but acquiring some competent knowledge and measure of Lear­ning, before they presumed to offer themselves abroad unto the World.

First, For their Cohabitation in certain Schools and Nurseries of Learning, read but 2 Kings 2.3. at Bethel; vers. 5. at Jericho; 2 Kings 4.38. at Gilgal: Unto which add 2 Kings 6.1. Acts 22.3.

Secondly, For their Subordination and De­grees. You have Aaron and his Sons; Priests and Levites. Principes Levitarum; & Prin­cipes Princip [...], Numb. 3.32. In the New Testament we have our Saviour the High-Priest, twelve Apostles, seventy Disciples, Luke 10.1. After his Death, Apostles, Bi­shops, Deacons. After the Apostles dayes, Bi­shops, Priests, Deacons. I too well know Hesterni Illi, as Tertullian called Praxeas. Some later Writers have had their new-found and different thoughts touching those Church-Degrees and Hierarchy. But the Con­sentient Judgment of Antiquity, and universal continued practise of the Church shall ever be reputed by me, The best Interpreter of Scrip­ture.

The third thing is their Preparation. The two first make good the last. And we must be Discentes antequam Docentes, as Bernard said; Learners before we can be Teachers. They tell us greater Gifts were reserved for [Page 123] these times, and those dayes of Ignorance are past; Amen, say I. But what if our Gifts be less, and our Presumption more? They tell us of Jeremy and Daniel, both Children; of Amos an Herd-man; of Elisha (this Elisha) taken from the Plough.

But sure Jeremy was Propheta Natus, Jer. 1.5. yet was afraid to undertake the Calling till he had a command, and a promise, and a touch too, v. 9. Daniel was bred up a Scholar, Dan. 1.4. and at v. 17. God gave him knowledge and skill in all learning and wisdome. And A­mos had his special call from God, Amos 7.15. &c.

I have read indeed of Learning gotten without Learning. Archippus Ingenio pro Li­bris utebatur. Anthony had the Heavens for his School-master. Nepotianus his memory alone made him learned; so that from a Soul­dier he became a Priest. Johannes Trajectensis Episcopus à Plaustro ad Pulpita ascendit, Divi­nitùs edoctus. Nay, I have read of one, Qui omnium Linguarum notitiam ex morbo adeptus est. An happy Sickness. What shall I say of these, but that Spiritus ubi vult spirat, John 3.8. The Creator of Spirits can inspire how, and when, and whom he please. And these and the like Examples are not for Imitation, but Admiration.

Solomon hath a good Rule, Prov. 24.27. Prepare thy Materials, and then build thine house. First get Learning, and then expect a Call. 'Tis St. Paul's Rule too, 1 Tim. 4.13. Atten­de Lectioni, and v. 15. Give thy self wholly to it. v. 16. persist, continue.

But beware of those Clouds without Rain, that boast themselves of their false Gifts, Prov. 25.14. Who instead of dividing the Word aright, 2 Tim. 2.15. do slice and chop it out without Rules, Method, Matter, any thing, full of Battologies, Tautologies, vain Repetitions, tumbling out Non-sense with in­credible Confidence.

The second observable thing: This Filius Prophetarum was Ʋxoratus, a married Man. We meet with three sorts of men: The first are Enemies to Women: The second to Mar­riages: The third to Priests marriages. As for Women-haters in general, I could wil­lingly let them pass by as unworthy to be thought upon, but that some of them think it their greatest praise when they can wit­tily dispraise that Sex. I can think them no better then Cowards that are sure to strike when they cannot be stricken again.

Doubtless there's many a Jezebel, Herodi­as, Messalina, and those Jones of Naples: There are many such as Bernard stigmatizeth, Mulier secularis Organum Satanae: But 'tis Secularis then, 'tis a bad woman must be so bad an Instrument. Tertullian cryes out, Tu es Diaboli Janua, Tu es, &c. But I see no reason why one Eve should make us angry with the whole Sex, more then one Adam who did personate and represent Mankind, and by his Transgression conveyed sin to all his Posterity.

And though the Apostle some where layes the blame on Eve for the priority in the [Page 125] Transgression, Adam was not deceived, but the Woman, 1 Tim. 2.14. Yet for Natures Gan­green, and Sins Transmission, the same A­postle sends us all to Adam. Omnes in Ada­mo, 1 Cor. 15.22. All died in Adam.

I might hear bring in Cyril speaking but untowardly of Women; but he elsewhere gives them their Right again: And the like doth Hieronimus: Tertullian after so many shrewd speeches, yet he allows them a place in Heaven; though not as Women, for he thinks they must change their Sex into that of men. Idem Sexus qui est viris. The Turk in his Alcoran shuts all women out of Heaven; But let him go for a Turk.

Some may think better of him who gave the Gods thanks that he was not born a wo­man. But I am sure he had never been born without one.

We must pass from Women-haters to Wedlock-haters; Such as like the Sex, but not the Knot. They can love a Woman, but not a Wife. There are perchance too many Libertines of this Opinion in these dayes: of old, the Adamites and Albanenses: of late, the David-Georgians taught Matrimony to be evil in it self: The Tatians, nil differre à Scor­tatione: Durand de Waldach; Matrimonium nil aliud esse quam occultum Meretricium.

O Enemies of Mankind! O Doctrine of Devils! Foretold, condemned by St. Paul, 1 Tim. 4.3. Matrimony instituted in the time of Innocency, and honoured by our Saviours presence in the Gospel, 2 John.

Well, if not all Marriages, yet Priests-Marriages are cryed down, hewed down by a stronger hand. Indeed they be, but yet with greater strength, justice, reasons, powerfully maintained: I shall but touch this string: 'Tis a common question between us and the Papists. 'Tis sufficient, that a­mongst the Patriarchs, Prophets, Apostles, and ancient Bishops and Fathers of the Church we still find married men, who lived more chastly with their Wives, without Concu­bines, then these now with their Con­cubines without Wives. But above all, we have the Apostles warrant for it, Marriage is honourable in all, Heb. 13.4. And the Son of the Prophet here was a married man.

The third Observation: He was a good man; He did fear the Lord. Yea, will some body say; So did the Devils also, Ja. 2.19. Nay, not so; 'Tis [...] there, they do more than fear, they tremble, and alwayes tremble: A word taken from the waves of the Sea, that are never at rest: No Lucida intervalla, no hope, no intermission: Non est pax impiis— Less Diabolo.

The usual distinction of Fear is, into Fili­al and Servile Fear. Fear to offend, and Fear to suffer. But Devils fear, Timore Despera­tionis. And good men fear, Timore Venera­tionis. So is Fear taken in this place for the Worship of God, Veneration and Piety. Moses will tell you that to fear God is, To keep his Commandements, Deut. 6.2. The Psalmist will tell you, He that fears the Lord doth de­light [Page 127] in his Commandements, Psal. 112.1. Solo­mon, He that fears the Lord will depart from e­vil, Prov. 3.7. and Chap. 14.2. He that walk­eth in Ʋprightness feareth the Lord. St. Paul sums it up in three words, Titus 2.12. So­brie juste, pie. Those three duties concern God, our Neighbour, and our Selves. Pie­ty is for God: Justice for our Neigbours: and Sobriety for our own selves. And these make a man good indeed. These are like So­lomons three-twisted cords, not quickly broken, Eccl. 4.12.

Religion consists not in Lip-labour, nor in hanging down the he [...]d, or rowling up the eye, nor in tumbling of the Bible (though all these may have their Uses) a Pharisee, an Hypocrite, a Time server, an Any-thing may do all these and more too.

Thus have we gone along cum Filio Prophe­tarum, A well-bred man, a married man, a good man, that did fear the Lord, I, and yet a poor man, a miserable poor man: He li­ved poor, and he died poor. His Inventory was quickly made: One pot of Oyl, and little more, vers. 2. But this is not the worst: Ecce Creditor: He had bound his Sons for default of payment, to be the Usurers Bond­men: O hard Condition! He forfeits his Bond: They their Liberty. Well, I see then, Piety and Poverty may dwell under one Roof, ay, or woe the while.

Not to speak of Philosophers, who found no greater sweet then in their Poverty. Wo to those Primitive times when men sold all, [Page 128] and felt a great deal of felicity in disburden­ing themselves of those Cares which brought so many thousands unto ruin. Wo to the Martyrs and Confessors, Antiquos-Hodier­nos, who preferred a Good Conscience be­fore all the Riches and Pleasures of the World; who left all to follow Christ. Vade, Vende was our Saviours Lesson, Luke 12. And to the Ruler, Chap. 18. Sell all. His own Possessions were none at all: He had not where to lay his head. And St. Peter could say, Silver and Gold have I none.

The Conclusion must be: Mans Life con­sisteth not in the Abundance of those things that he possesseth, Luke 12.

Nay, but what often-times falls out, Pecunia tua tecum pereat, as the Apostle told Symon Magus. Many men perish with their money. Vere miserabiles: Bis miserabiles: Twice mi­serable; for their too much Care, and their too little Conscience.

St. Bernard will tell you that wicked men ace not Rich: Chrysostom, That they are not men: And how the Devil is Divitum Canis; The Devil, like a Dog, doth wait upon them ( ad Pop. Ant. Hom. 53. One saith ( Ber. de mod. vivendi ad Sororem, Serm. 8.) Nullus ad­ministrat res terrenas sine peccato; He makes them all unjust Stewards. St. Hierom hath a saying, Dives aut Iniquus, aut Iniqui Filius: The rich man must either be an unjust man, or the son of one.

Our Saviour goes beyond them all: It is harder for a Camel to pass through the eye of a [Page 129] Needle, then for a rich man to enter into the King­dom of God: And in his mildest terms he leaves them to a Quam difficile: Mark 10. 'Tis a very difficult thing to be rich, and righteous too. And yet here lyes the Totum Hominis: most mens chiefest care is, How they may leave golden Children, and vast Revenues, and call their Land after their own Names, Psal. 49. But those very Names in time are lost. Hou­ses and Lands find new Names, new Lords, and oft-times are possessed by our mortal E­nemies. But the sins, the sins by which those Lands were gotten, they stick close for many Generations, like Leprosie to the wall.

So that in the second place; Riches are no Argument of Mans felicity or Gods favour: no Concluding Argument.

I know Abraham, Lot, Isaac, Jacob, Job, Ezechias, and a world beside, were Good and Great; Rich and Righteous too: And little Zacheus is a Child of Abraham, Luke 19. But the having of Wealth makes not up the Con­clusion. For all things come to all alike, saith Solomon. And no man knows Love or Hatred by all that is before them, Eccl. 9. Wherefore as the Apostle said of Meat, 1 Cor. 8.8. Meat commends us not to God: And Wealth commends us not to God. All is in the Use.

The like by Poverty, which as it often-times befalls Gods Children, so is it (and that not seldom) A portion for the wicked, Prov. 30.8. Agur deprecates both Poverty and Riches as two Extreams; Give me neither Poverty nor Riches, feed me with food convenient for me: lest [Page 130] if he were rich, he might grow proud, if he were poor, he might fall to thieving, &c.

One compares Poverty to the River Rhenus,

It tries what Mettal men are made of. And sure 'tis a very hard thing for a man in want not to envy or grudge, or cheat or steal. And few men have learnt that Lesson of St. Paul; I have learnt, saith he, in what state I am, therewith to be content, Phil. 4.11.

You have here a poor Prophet, and a godly Prophet: And first this Poverty of his might proceed from the hard-heartedness of the Jews, and their Impiety; who withheld their Tythes: For of this doth God complain, Mal. 3.8.

Secondly, Perchance he was not called to any publick Office in the Church, but had be­stowed his Means and Patrimony in his Breed­ing; and yet Preferment came but halting on. It hath been a Disease of those later times. Many men spend many years in the Ʋniversi­ty, and are driven after all to set up their Rest there: or marry some broken Chamber-maid; or serve for Micah's wages, Judg. 17. And leave the rest to their worshipful Patroness to buy Lace and Painting.

Thirdly, This Story fell out in a time of War, and a bloody War too, as you may read in the former Chapt. And the no won­der to hear of those Miseries that do follow War. One of our Henry's said, that Bellona [Page 131] had three Hand-maids; Fire, Famine, and Sword: But our woful Experience hath found out many more, Tortures, Butcheries, Ra­vishments, and a thing they call Living by Dis­cretion, or Free-quarter, with Plunder to boot. So that if any one wonder that the Prophet had but one pot of Oyl, he may rather wonder that any one was left him; And he might well be poor.

Once I am sure 'twas not his prodigality, or any other debauched Course of his that made him poor: For he did fear the Lord: And Tu nôsti, saith the Widow to Elisha, the man of God did know so much: And without this, Poverty may be as damnable as the most cur­sed Riches in the world. And therefore Gre­gory the Great said true, That some men are his Miserabiles: Hic ob Inopiam rerum, illic ob nequitiam Meritorum. None so poor as he that wants Means and Grace too: He is sure to suffer here and hereafter also.

Now come we to the Height of all her Mi­sery: Ecce Creditor. She hath lost her Hus­band: A good Husband. She is left poor, very poor. All her Comfort is in her two small Children: And lo, the Creditor is come to take them away, and make them his Bond-slaves.

Of all losses the loss of Liberty is one of the greatest. There was no hope of one Jew sold unto another, till the Year of Jubile came; And then if he had a Wife and Children in the time of his Slavery, they must be none of his. For this very Cause many chose rather to continue Slaves for ever. The Affection they [Page 132] bare to their Wife and Children made them for­get their Father, and their Fathers house, and they became Bored Servants for the time to come, Exod. 21. Nor was there any hope of Free­dom afterward.

No marvel then if the poor Woman cry­ed; Clamavit mulier. There is a saying, Cu­rae Leves loquuntur, ingentes stupent: Light Sorrows speak when greater silent are. And it might seem then somewhat to lessen her Sorrow, that she could, and did Cry. 'Tis true; In some sudden and unexpected Mise­ry, Vox faucibus haeret, the unexpectedness and greatness of Sorrow doth stop the Floud­gates, and there are found those, who could neither weep nor speak for a while: But vio­lent Motions are not lasting, and the thickest Cloud will be broken, and the Rain will fall. Tears and Words will find vent. Tell me ye Mothers, tell me what you would do if you should see the merciless Officer or Souldier seiz­ing on your Child for his prey, if but one Child? But Ʋtrumque Filium! Both, All, and All without hope of Redemption! Not one left to comfort the poor Mother in her Cala­mity!

Me thinks I see Rebecka's swoln heart rea­dy to break, Gen. 27. when she counsels Ja­cob to fly from the fury of his Brother Esau, who had sworn his Death. O why should I be deprived of both of you in one day? And that witty Complaint of the Woman of Tekoa did pierce Davids heart: Thy Hand-maid had two Sons; they strove; they fought, and one is slain: [Page 133] The Kinred call for Justice; and lo, they'l quench my Coal which is left: O King, without thy help and pardon, I shall be deprived of them both.

Here's a widow, a poor widow deprived of her best Comfort, and now like to be robbed of her Children also. Well might she have borrowed Jerusalem's mournful Complaint out of Jeremy: O ye that pass by, behold and see if there be any sorrow like unto my sorrow. Let Fathers speak, who exeunt hominem, leave off to be men, if they leave off natural affection. Let Mothers speak (if Schools distinguish right) their Love is more fervent, though the Fathers love be more constant. Let all those speak who are so much troubled at eve­ry common Cross, Loss, or Affliction. What would they say if Mephibosheth must loose all? If they must go hand in hand with Job? If with this poor widow, Goods and Children, and All must be lost, and for ought they know without the hope of any Jubile or Restitu­tion.

Here we may see the affection of Parents to­wards their Children. How many years doth Jacob lament the supposed death of his beloved Joseph? How bitterly doth David bewail the untimely death of his ungracious Absolon? Anna calls young Toby (sorrowing for his Depar­ture) the Staff of her old Age, the Staff in her hand that she went by.

Stories will tell you of some Fathers that have given their own eyes to save their Sons; of those who have resigned their Crowns, their [Page 134] Loves, their Lives, and all to do their Chil­dren good.

I will add but one Example more (though of many in that one) in the third Punick War, when the choicest young Noble-men were sent away Hostages into Sicily: The Mothers accompany them to the Ship with all expressions of sorrow: Thence they get up the top of the Rocks, and at their going out of sight, the Mothers (many of them) cast themselves head-long into the Sea: A sad farewel. Yet were their Sons sent away for Hostages, and not taken away for Slaves.

And thus doth Love descend in a full carrier from the Parents to the Children. But I fear the Motion is very slow in rising upward from the Children to the Parents. Sure this Motion is against the Hill: we pause too of­ten. The Poet said true ‘Filius ante diem—’

And many say in their hearts what Esau did Gen. 27.41. The dayes of mourning for my Fa­ther are at hand. He cannot live long. And then a sad Suit, and a merry heart: But be­ware of that Lex talionis: As sure as a day they are paid again in their own Coyn: Be­sides, the sting of a guilty Conscience is sure to follow them as long as they live.

O that Children would but think upon the many Cares, and Fears, and Cost that Parents are put to for their Children, and with what neg­lect, contempt, and disobedience 'tis oft­times [Page 135] repayed: But take heed; remember that of the Apostle, Eph. 6.1.2. Filii obe­dite, &c. Honour thy Father and Mother, which is the first Commandement with promise. The Promise is long life, which all desire: And our undutifulness to our Parents cuts of the thread of life, and sends men headlong to the grave, &c.

Now come we to those Horse-Leeches, whose Teeth are spears, as Solomon sayes, And they devour the poor of the earth, Prov. 30.14.

Ecce Creditor: The Father is dead: The Mother almost distracted: The Children in despair. The whose little House nought but Tears and Terrour: And in comes this Moth-of-men, this Canker that hath eaten up many good Houses and their Masters to boot: In comes the Ʋsurer, one qui laetatur de lachrymis proximorum: when all weep, he laughs. He hopes to gain wherever the loss fall; and he riseth most while by the ruins of the poor.

Of all Vertues Mercy is the best; It con­forms us to our Maker, and hath the promise of a reward, both in this life, and in the life to come, Matth. 5.7. Blessed are the merciful, for they shall be sure of mercy.

The object of Mercy is Misery. To him that is afflicted, pity should be shewed, Job 6.14. So David, Psal. 41. Blessed is he that considereth the poor and needy. And Solomon; He that hath pity upon the poor lendeth unto the Lord; and look what he giveth, God will pay him again, Prov. 19.17.

Now of all People in misery, God re­gardeth none so much as the Widow and the Fatherless: And therefore one special Branch in Moses's Law was a Proviso for them, Exod. 22.22. Ye shall not afflict any widow or father­less child And when ye make a Feast, call the fatherless and the widow, Deut. 16. Nay, thrice in that Chapter you are bid to rejoyce in your Feasts, but call the fatherless and the widow: No good feasting without them.

So likewise at Harvest-time; at Olive ga­thering, and Grape gathering, still Remember the widow and fatherless, Deut. 24. And one of the Charges which Asaph gave the Judges, was to help the poor and fatherless, Psal. 82.3, 4. When Eliphaz thought to load Job with Re­proaches, he tells him, he had sent away the widows empty; and he had not relieved the father­less, Chap. 9 And in Psal. 94. one of their crying sins was; They slay the widow and the stranger, and put the fatherless to death.

Well then, see here one that regardeth nor God, nor Man, nor Widow, nor Fa­therless, All's fish that comes to his Net: Hee'l have away the Children: And let the Mother break her heart; All's one to him.

The Debt could not be great: But the For­feit was too great. The Debtor was a good man, and therefore would not borrow, what in all probability he could not pay again. For 'tis the Note of an ungodly man to run into Debt, without any care how he may get out, Psal. 37.21. And therefore the less the Debt [Page 137] was, the greater was this Monster.

The Text (or the Translation rather) calls him Creditor. The word indeed doth signifie a Creditor, an Ʋsurer, and a Biter too: Now 'tis to be supposed, A good woman would use the mildest term: And next, The Jews were forbidden to take Ʋsury one of another; they were indeed; that was the Law: But the practice was quite contrary. They did take Ʋsury, and exact it too. Nehem. 5.7. You exact Ʋsury every one of his Brother: So that it was a common sin, And afterward Ezekiel 22.12. Thou hast taken Ʋsury and Increase, and thou hast greedily gained of thy Neighbour by Extortion, and hast forgotten me, saith the Lord God. Every word carrieth force with it; Ʋsury, Increase, Extortion, Greedy-Extortion, And hast forgotten me and my Laws.

Gods Laws cry it down directly, and in terminis. Mans Laws at most do but tolerate it, prescribing bounds to insatiable Avarice. One saith, Ʋsura aliquando tolerata, nunquam approbata; that it hath been sometimes tole­rated, but never approved of.

I, but saith the Ʋsurer, If it be evil, why is it permitted? Nay, there needed no per­mission, if 'twere not Evil: 'tis suffered as the giving a Bill of divorce, Matth. 19.8. on­ly for the hardness of mens hearts.

All Countries, all Laws have cryed the Trade down (for to that Credit it is now gotten) one speaks it as bad as Murder, 'tis Cato. Another calls it Statute-Thievery. By the Civil and Common Law, they are Inter Vi­vos [Page 138] Maledicti, Inter mortuos Insepulti; cursed alive, and not be buried being dead.

One tells us, Solon in Athens, Lucullus in Asia, Caesar in Spain, did as much good in their dayes by putting down Ʋsurers, as did our Christian Kings that expelled the Jews (those old Ʋsurers) out of their Dominions. Boterus.

I might say much more out of our own Country-men and late Writers; but to what end, as long as the Laws permit. There is no doubt but the Jews will find Scholars enough to learn their Trade.

Now come we to the second General Part, Her Address. To whom she makes her Com­plaint: She cryed unto Elisha.

Here we are taught then to whom we ought to address our selves in time of Adversitie. This widow directs us ad Elisham. What, to the Prophet? I, to the Prophet. That Course is safe and warrantable that's taught by God. Gen. 20.7. God tells Abimelech that Abra­ham was a Prophet, and should pray for him: And vers. 17. Abraham prayed, and Abimelech was healed. In the second of Joel, vers. 17. we find that the Priests and the Ministers of the Lord were to pray for the People: And then vers. 18. The Lord promised to have pity upon the People.

In 2 Kings 3. Elisha procured water to save three Kings and their Armies from perish­ing; and the Victory besides. In 2 Kings 5. Naaman is cured of his Leprosie by Elisha. In 2 Kings 8. The King of Syria being sick, sends to Elisha. Nihil inconsulto Sacerdote. In War, [Page 139] in Peace, in Sickness, in every thing, still the Prophets were consulted with, their counsel, their prayers ever in most esteem.

Nor was this Course in the Old Testament only, but 'twas the constant and appointed Course in all Ages, and to the end of the World. Ostende te Sacerdoti, said our blessed Saviour, Matth. 8.4. Go shew thy self unto the Priest. Or if that refer to Moses Law; yet are the Ministers of the New Testament called Pastors, Teachers, Guides, Fathers, Angels. Their duty too is to pray for the People, to watch for mens Souls, Heb. 13.17. And therefore they must be called upon, and sent to in times of affliction and distress, James 5.14. Is any man sick among you, let him call for the Elders of the Church, and they shall pray over him, &c. Not Lay-Elders (I warrant you) but the Elders of the Church, such as are put into the Ministry, 1 Tim. 1.12. Ordained Preachers, 1 Tim. 2.7. such as must feed the Flock, 1 Pet. 5.1, 2. But now what St. Paul fore­told 2 Tim. 4.3. The time is come, when men will not endure sound Doctrine, but after their own Lusts, heap to themselves Teachers, having itching ears, turning away their Ears from the Truth, and hearkening after Fables. Instead of the Levites, Oxen now carry the Ark a­gain: And men seek to Diotrephes, Hymene­us, or Alexanders, factious and seditious Spirits, rather then with the widow here, to the Prophet, to Elisha.

But what Redress could this widow in her condition expect from Elisha? He was poor himself, and therefore in all probabi­lity unable to succour her against her greedy Creditor.

But what saith St. Paul, 2 Cor. 6.10. of himself, and of his Fellow-Labourers: Though they were poor, yet they made many rich. And so did Elisha by this poor Widow in the Text. Though, I presume, 'twas the least of her thoughts when she cryed unto the Prophet. Potuit emollire creditorem. The utmost of her hopes was, that the Prophet might prevail with her Creditor to gain some farther time, or some easier condition. But here you see how God provides for his; Exceeding abundantly, saith the Apostle, above all that we ask or think, Eph. 3 20. Thus was it with Abraham, Gen, 17.18. O that Ishmael might live in thy sight; And lo God gives him a Son by old Sarah. Thus David, Psal. 21.4. Petiit vitam, & dedisti longam vi­tam, &c. So the lame man, Acts 3. he ex­pects but some poor Alms, and he hears, Surge, ambula, Arise, and walk. And so this widow, she desired but only to ease her grief, by opening it to the Prophets, or at the most, that he might obtain some favour for her from the Usurer, and she finds where­with not only to discharge the whole Debt, but a sufficient and plentiful livelyhood for her self, and her Children.

Thus doth God give men, good men, aut quod petunt, aut quod expedit, what they ask, or what is better, that which he in his Wisdom knows most needful for them. If they ask Stones, or Serpents, such things as may hurt them, they may be denyed; but if they ask [...], good things, things may tend to their real interest and welfare, they are sure to have their Petitions granted. For God will give Grace and Glory, and no good thing will he with­hold from such as lead a godly life.

THE Text is part of a Dialogue. The Interlocutors are our Savi­our Christ & Nicodemus the Pha­risee. The Question is concern­ing Regeneration. The Doubt made by Nicodemus is, How can a Man be [Page 143] born which is old? Answer is returned by our Saviour— ‘Verily, Verily, I say unto thee, Except a Man be born of Water, and of the Spirit, he cannot enter into the Kingdom of God.’

You may here understand the Sacrament of Baptism, with his parts, Water and Spirit.

Secondly, His Benefits, To regenerate, and give us a new life.

Thirdly, The Danger in omission and neg­lect. Without it, no entrance into the Kingdom of God.

Fourthly, The Result. He that believeth, and is baptized, is made a Member of the Church, and shall be (if he continue faithful) partaker of Eternal Bliss.

The Exposition which many of Ours do make upon this place, runs another way: That our Saviour speaks not here of the Sa­crament of Baptism. And therefore, by Water they understand not material water, as Willet Synop.: or the Element of water, as Zanchy De tri­bus Eloi. l. 4. c. 5.. But the purifying Grace of Christ, which is called The water of life (or living water) John 4.11. and is here an Epithite of the Spirit.

So that, To be born of Water and the Spirit, is with them no more, then to be Regenerate and born again of the Holy Ghost.

I dare not condemn this common received Opinion among the Protestants. And yet I know Exam. Concil. Trid. par. 2. p. 20. Chemnitius and Loc. Com. loc. 47. §. 4. Bucanus (with many B. An­dr. in Or. Dom. Ser. 19. p. 132. D. Feat. in Dip­pers dipt. pag. 10. Confer. at Hampton Court. p. 17. others) are of another mind. And what do I speak of these? The Ancient Cyril. l. 1. in Isai. c. 3. Aug. Ep. 23, &c. Fathers (I think all) understand the Text of [Page 144] Baptism. And the Councel of Trent pronoun­ceth Anathema to all those who shall make any Metaphorical Construction of these words: but we fear not that Thunderbolt.

Yet whiles the many of Antiquity have run this way, I hope it will not seem a Deviati­on to any indifferent Hearer. I am sure there is no Danger, and I may safely tread in those steps, where the best of men in the best of times have gone before. And the Analogy which in a Sacrament is required, is here every way answerable to the full.

Here are two parts. Terrena & Coelestis: Visible and Invisible; Water and Spirit: an outward Washing, and an inward Ablution: one of the Body from Filth, and the other of the Soul from Sin.

And both these are necessary: both neces­sary here, Water and Spirit. Abesse non possunt, alterari non debent. Or these must be, or we must perish.

For verily, verily, &c.

I am not so quick-sighted, or so Eagle-eyed, as some men are. I cannot find an Oath here, as they have done.

A Protestation, an Asseveration I see, and such as doth command attention and belief. I shall only pass by it with the words of Ber­nard. Amen, Amen — Verbum Confirmatio­nis praemittitur, magnum esse noveris quod sequi­tur. Where such an emphatical and signifi­cant word, as Verily, verily, doth go before, there is without doubt some great matter fol­lowing after.

There is indeed. For Water and Spirit must oo before, or Heaven and Happiness will not follow after. This is The Way, this the Door through which we enter into Life. For,

Except a Man be born of Water, and of the Spirit, he cannot enter into the Kingdom of God.

And here's the Answer to Nicodemus, and a full one too.

First, 'Tis possible to be born again: and How.

Secondly, 'Tis Necessary: and Why.

Again, you have here

• The Duty — and Direction.
• The Peril — and Prevention.
• What to do — and what to hope for.

First, Man. Except a Man. Incola Mundi. All Men next. Water — be born of water King on Jonah. 26. l [...]ct. p. 345. Anton. A. Bish. of Florence, part. 3. tit. 22. c. 5. §. 1 4. & Bell 's D [...]fiance to Pope­ry, c. 3. p. 7.. Cingulum Mundi. All Waters. Then the Spi­rit: And that's Anima Mundi. A Platonick phrase; but such as may well beseem a Chri­stians mouth. That Spirit that enlivens the whole world: That Spirit that moved upon the face of the waters, Gen. 1, 2. Nay, incubabat, cherished and gave life; must do the like to the water [...]n the Text: the water in Baptism.

Me thinks I am got to the top of a Mount, from whence I have a goodly prospect, a world of variety offers it self. But 'tis Mount Ne­bo, from whence I may behold more then I may enter. I must content me with a little out of much.

And I shall only Answer five Quaere's.

• 1. What Baptism is, and of its parts?
• 2. To whom it appertaineth to Baptize?
• 3. Who they are, which are to be Baptized?
• 4. What peril they are in, who dye without it?
• 5. What benefit they receive, who are made par­takers of this holy Sacrament?

1. There is in Baptism, as in every other Compound or Material, a co-union of Matter and Form, which Two concur as parts essential of the thing. The matter here you have expressed, Water and Spirit: not Fire; not Blood. Ga. pratec [...]. Hermian. &c. There were certain Hereticks of old, who instead of water did use fire, branding the Baptized with an hot Iron in the Fore-head: because forsooth it was said Matth. 3.11. That Christ should baptize with the holy Ghost, and with Fire.

Ib. tit. Flagell.There were the Flagellantes (those a la­ter Crew) who instead of water did baptize in blood: And those had Scripture for it also. For Christ had said, Luke 12.50. That He must be baptized with a baptism, and he was much troubled till it was ended. And in Mark 10.39. he tells the Sons of Zebedee, They should drink of the Cup that he should drink of, and be baptized with the baptism with which he should be baptized. By which the Fathers all do under­stand A bloody Baptism.

But my Text tells you, that it must be wa­ter: And not my Text alone, which hath received (you heard) a metaphorical Construction, but all along from John in Jordan, down to the Eunuch and Corne­lius. [Page 147] Yea, long before praefigured in Noah's floud, in the Red Sea, and the Ri­ver Jordan; and ever since in all Ortho­dox Congregations or Churches. The out­ward sign, the Visible or Element was Water.

Yet Sursum Corda: Here's a slippery Ele­ment to stay in. And therefore not Water a­lone, but Aquae usus, or Aqua taliter applicata, saith one. What can water do to the washing a­way of sin? No, no, Christ hath given himself for his Church, that he might sanctifie it, and cleanse it, by the washing of water, but through the Word, Eph. 5.26.

And now are you clean (saith our blessed Sa­viour) now are you clean through the Word, which I have spoken unto you, John 15.3. Upon which words thus Tract. in Joh. 8. Augustine some-where: Why (saith he) did not Christ say, You are clean by the Baptism wherewith you have keep washed? but you are clean by the Word, &c. Nisi quia & in A­qua verbum mundat. Surely (saith he) because the Water of it self cannot cleanse us, but 'tis the Word: the Word in Water. Detrahe verbum—take away the Word, and what is Water, but Water? Accedit Verbum ad Ele­mentum, & fit Sacramentum?

So that Word and Water, the outward Ele­ment, and the inward Spirit to enliven it, must go together: Titus 3.5.

The Form of Baptism you have fully and in terminis delivered, Matth. 28.19. In Nomine Patris, & Filii, & Spiritus Sancti. Canus a School m [...]n cannot tell, whether the Apo­stles [Page 148] did use those very words, this very Form or not, because some places in the Scripture seem to say the contrary, as Acts 2.38. Acts 8.16. They are there said to Baptize only in the Name of the Lord Jesus. And in Acts 10.48. Peter commands Cornelius, and his Houshold, and Friends, to be baptized In the Name of the Lord.

The Catech. ad pa­roch. Councel of Trent tells us, That the Apostles did indeed, for some time, baptize In the Name of Jesus Christ only; That by this means, in the Infancy of the Church, The Name of Jesus Christ might become more fa­mous and renowned. And that they did this Afflatu Spiritus Sancti.

Ambrose and Basil interpret the words, In the Name of Jesus Christ, to be nothing else, but non in Baptismo Johannis: Not in the Name, or with the Baptism of John. But this can no way satisfie those, who take the Baptism of Christ and his Fore-runner to be all one.

Some tell us, In the Name of Christ implies the whole Trinity. The Anoynter, the A­noynted, and he per quem, the holy Ghost. Others, In the Name—that is, By the power and authority given by Christ.

Calvin denies those places to be meant of the Form of Baptism. Anw Mr. Gil­l. spye in Aarons Rod. l. 2. c. 7. p. 238. and so Mr. Rogers in Beth­shemesh, l. 2. c. 4. &c. 9. Writer, di­stinguishing of Words and Actions, tells us, That in Baptism Christ doth not command us either this, In the Name of Christ, or that o­ther In Nomine Patris, &c. Matth. 28. But we are commanded to do the Thing.

Sure we are—and as the Thing, so the Words also.

I willingly here omit those strange Bap­tisms in Irenaeus, lib. 1. cap. 18. nor will I trouble you with those Opinions of Cajetan, Victoria, and Pope Nicolas: and what mise­rable shifts the careful Canus is driven to that he might save and salve the Credit of his Pope.

Again, I shall forbear to speak of those Accessories in Popish Baptism, as The putting of Salt into the Mouth of the baptized: The anoynting of their Ears and Nostrils with spit­tle: The Chrism for the crown of the head: A burning Wax-candle for the hand: The Alb, Milk, and I know not what.

These may have (I confess) certain signi­fications not unprofitable. But the Burden of Ceremonies was long since buried. And we may justly fear that of putting to — Deut. 12.32. or that in Isai. 1.12. Who required this? And therefore we content our selves, as with the Form, so with the Formalities pre­scribed u [...] by our Master. And Scriptum est, must be our Guide. Yet if ought conduce to Decency, we are content, we do embrace it. But with the Law of Liberty, which teacheth us to make a difference between the Necessity of Obedience, and the Necessity of the Thing commanded.

Something here m [...]ght be said touching Im­mersion and a plunging in: Effusion, and a pouring on: Or the Aspersio Aquae (now most in fashion) the but besprinkling of the water on the parties which are to be bap­tized.

So likewise touching that other Quaere, De unica & trina, &c. Whither this diving, dipping, pouring, sprinkling, call it what you will, must be done Thrice, or but Once?

How eagerly here, have I heard some Men to plead against Antiquity, abusing a Spanish Councel to that purpose: The fourth of Toledo. Our Conclusion for this time shall be that of Gregory the Great, At (que) ita Cyprian. l. 1. Ep. 6. ad Mag­num, approved by Calvin in Acts 8.38. Sive una, sive trina, &c. Whether it be done once or thrice, the Baptism is good. And as Josephus Angles, Mos cujusvis Ec­clesiae servandus est. In things accessory and indifferent, alterare iterare — The Church may alter, add any thing, so it be done with Decency, and for Orders sake.

Part 2. To whom it appertained to Baptize?

J. Angles q. 3. de Ministro Baptism. Art. 1. di. 1.The Papists tell us roundly, To All. To Priests, to Laicks, Women, Hereticks, Turks, Jews, and All. All in some Cases may bap­tize. Quicunque, cujuscunque Conditions in extream Necessity, and (as they call it) in Articulo Mortis.

But I demand whose that Office is? and to whom was that Authority given? Doubless to those, and those alone, to whom 'twas said, Go and teach all Nations, Matth. 28.19. Go and teach: Go and baptize. Teach and Baptize go together. He whose calling is not warran­table for the one, cannot doubtless, without [Page 151] a grand Impiety, presume the other.

What should any one object to us, the Ex­ample of a Frantick Woman, that of Zip­porah, Exod. 4. who in a rage cutteth of the Fore-skin of her Son? whiles we as well might urge the Example of a fearful or for­getful man, who had so long been so remiss and negligent in the performance of so great a Duty, and that strict Command.

But doubtless neither should be urged, be­cause neither may be followed. Ex­amples without Precepts, Non cogunt.

There is a Canon in the fourth Councel of Carthage, Mulier baptizare non praesumat; Let not a Woman presume to baptize. And saith not the Scripture the same? 1 Cor. 14.34. 1 Tim. 2.12.

Indeed, Solis Presbyteris convenit solenniter, say their Schools. Angles ubi supra. None but a Priest can do it solemnly. And I say, none should do this solemn work but solemnly; much less a Wo­man, and least of all a Turk or Jew, however a Pope approve such Baptism.

But one Opinion begets another, and whiles they shew themselves such Duri Patres Infantum, as 'twas said of the August. best of them, such bloody Censurers of all unbaptized Children, they forget the tender Mercy and Compassion of the Almighty, &c.

That supposed absolute Necessity of Baptism which wrung so many tears from so many millions of Mothers eyes (whiles their poor Babes dyed unbaptized) made men invent that comfortless Comfort of baptizing by [Page 152] Women, nay, by Infidels in Case of Ne­cessity.

The Scripture is plain; Ite, baptizate. They must be sent that do this work. They must have a Mission and Commission. They may not run, before they be sent nor go before a Call, and a lawful Call: least they offer strange fire, with Nadab and A­bihu: or with Ʋzza, perish for touch­ing the Ark.

Part 3.Our next Quaere is; Who they are, which are to be baptized?

Except a Man be born of Water and of the Spi­rit, &c. The School Axiom is; An Indefinite Proposition in things Necessary, makes or matches an Universal. If therefore Baptism be necessary for all, A man in my Text must be All men. And so our blessed Saviour, Teach All, Baptize All, I, this is that which some do look for; Therefore, say they, Teach­ing must go before Baptism. Which, because Infants are uncapable of, therefore Baptism must be deferred till they come to years of Discretion. And so Mark 16.16. He that shall believe and be baptized, shall be saved. Be­lief must go before Baptism.

Some Answer, That the first place is not well translated. The words go thus: Go; make all Nations my Disciples, baptizing them: and then follows, [...], [...] 20, teaching them, &c.

August: l. 1. de peccat. merit. c. 25. De­cret. l. 3. tit. 42. c. 3 Some have said, That New-born Babes have the use of Reason. Others tell us, That they believe, not by the use, but by the habit of Faith, which they receive in Baptism. Some say, Tile­nus. They have the Seeds of Faith. Some, That they have Fidem inclinativam. So Ʋrsin and Parae­us. A late or now-Writer tells us, The Case of Infants is obscure. Mr. Baxt. in Confess. p. 204. And so are all those An­swers, under Correction.

In D [...] ­cret. ub [...] supra. Innocentius the Third, saith of these Texts, Intelligendi de Adultis: Teaching, is for those of Discretion. But Children have a Priviledge or Dispensation. Now if the Answer for the Authors sake must be reje­cted, me-thinks that saying of Augustine is full and satisfactory, Qui peccat in altero, credat in altero. Can ought be more a­greeable to Justice? As anothers Sin is made ours, so let anothers Faith be ours also. Quod sine Consensu contrahitur, Gregor. in Decret. p. 297. b. sine Consensu remittitur. Why may not a Child be saved without his consent, as well as sin without his consent? I add that of Bernard, Infants are saved per fidem non suam, sed alienam. Surely (saith he) Gods Goodness is such, that whereas Age hath denyed Faith of our own, we should enjoy the benefit of anothers Faith.

And Crysologus proves it out of Mark 9. where a poor Father desires help for his Son, who had been vexed with a Devil from his Child­hood. Christ tells the Father at the 23. verse, If thou canst believe it. All things are possible to him that believeth. The Father of the Child cryeth with tears, Lord, I believe. Pater cre­dit, [Page 154] & Patris liberatur fide, qui Patris fuerat Infidelitate damnatus. Christ required not Faith in the sick Son, but in the sound Fa­ther. The Father believes, and the Son is delivered.

So likewise Jairus believeth, and his dead Daughter is restored to life, Mark 5.

And thus have Babes, the Faith of the Pa­rents, and the votum or desire of the Church: I add, The Covenant which God hath made with the faithful. And these all give them a right or title to Baptism.

Many more are the Arguments our Men do use, and those (for ought I see) un­answerable As how Baptism came in the place of Circumcision. How our Saviour com­manded young Children to be brought unto him, &c. How the Children of the Faithful are holy, &c.

I shall only add, the practise of the Anci­ent, Primitive Church, which I take to be the best Expositor of Scripture. The Scrip­ture tells us of whole housholds baptized, Acts 16.15, 33. 1 Cor. 1.16. But I cannot prove there were young Children there: and who can prove there were not?

Go we then to those who were Contem­porary with the Apostles, and whose Names are registred in Holy Writ. And you have two of them speaking of Paedobaptism, as of a thing practised in their dayes. And these are Clement and Dionysius. But some may tell me, These have gone under the black Rod: The Books either none of theirs, or else cor­rupted. [Page 155] Perchance corrupted: yet not in that of which there was no doubt or dispute in those dayes.

Come we to the next then. In Origens days in the East: In Tertullian and Ep. 59. ad Fidum. Cyprians days in the South: In Iren. l. 2. c. 39. Irenaeus days in the West: In Europe, Asia, Africa, in all the Christian World they did baptize In­fants.

And In 6. ad Rom. Origen tells us, That the Church hath ever thus received and done, from the Apo­stles themselves down all along to his dayes. And De pec. merit. l. 1. c. 3. 33. contra Donat. l. 4. 3. 13. & lib. 10 de Gen. ad lit. c. 23. lib. 4. de Bapt. Infant. &c. & vid. Dip­pers dipt. p. 53. Augustine saith, That Infants should be bap­tized, and that, being once baptized, they are to be reputed among the number of the faithful. Ʋniversae Ecclesiae clamat Authoritas: This is the joint Cry and Consent of the Ʋniversal, and holy Catholic Church. Mark this: This was the Opinion, this the practise of the whole, and holy Catholick Church.

Good Children will own and honour the voice and authority of the Church, their Mother: and he who will not hear Her, must be (some will say) a tanquam Heathen, and a Publican. But God forbid I should set my foot upon Mount Ebal: They shall have my pity and my Prayers, whom the distracted­ness of the times have drawen away: and those Labyrinths of Opinions have rendred dubious.

Next come we to speak of the Peril those are in who dye unbaptized.

Our Saviour saith, John 5.28. The hour is coming in the which all that are in the Graves shall hear the voice of the Son of Man, and shall come forth, and they that have done good, unto the Resurrection of Life, and they that have done evil, unto the Resurrection of Dam­nation.

Out of which words Gregory Nyssen con­cludes, That the unbaptized Infants shall rise again, but whether they shall appear in Judg­ment, he cannot tell. His own Opinion is, They shall not. Augustine resolveth otherwise. First, That they shall appear in Judgment. Secondly, That they shall undergo the Sen­tence of Condemnation. And thirdly, Tor­quendos esse, 5. Adv. Julian. poor Creatures, they must be tor­mented.

Tom. 2. l. 2. de vo­cat. Gent. c. 8. Ambrose at the first, doth flatly shut them out of Heaven. Neque credi fas est— 'Twere with him a kind of Heresie to imagine, They could be partakers of eternal life, who were not partakers of this Sacrament. Ambros. tom. 4. l. 2 de Abra­ham. Pa­triarch. c. 11. Yet afterwards he speaks somewhat more moderately, Nisi quis renatus fuerit— &c. You have (saith he) the Scripture: Except a man be born of Water, and the Spirit, he cannot enter into the Kingdom of God. Here's no exception of any, no not of Infants, no not in case of Necessity. But doubtless they shall feel no pain. Nescio an ha­beant Regni honorem. But he cannot say, They shall enter into Heaven.

Thus far Ambrose, and 'tis well, he will con­clude with Nescio. He cannot tell.

But the common Opinion of the Papists is peremptory; That all Infants dying without Baptism, are shut out of Heaven into a Lim­bus, an imagined place of theirs, where they shall feel no pain at all; no poenam sensus, but poenam damni: No Torments, but the Torment of Loss, which (they all say) is the greatest, to be deprived of that visio beatifica, the sight of God.

The farther opening of the Text, will open a way to answer all their Arguments, unless it be those from Authority.

Now that the Fathers should be so violent in this matter, we shall not wonder, if we con­sider, The frailty of men, and how far the heat of Opposition doth oft times transport us.

How have we seen Authority idolized by some, and submitted to with blind Obedience? whiles others cry down all Magistracy and Superiority, as unlawful unsufferable in Chri­stian Societies. Some in some Cases do pa­tronize perjury— Jura, perjura—&c. Others condemn all Oaths, as simply unlawful, though before a Magistrate, and for the testifying of the truth.

In the Observation of the Lords Day, be­cause Some require a Jewish Rigor, and such a strictness as cannot sute with Christianity, Others let loose the Reins to all Intemperance and Profaneness.

And thus have we gone from a Superstiti­ous Lenten-fasting, to feasting on the Passion [Page 158] Friday: From praying over the Graves of the Dead, to cry down all Decency in Chri­stian Burials.

God help: I can be too copious in this Theme. And therefore to return to the Fathers. They were men also.

Vigilantius undervalued Virginity, and Hie­rom to cross him, speaks disgracefully of holy Wedlock. The Manich [...]es take away all Free-will from Man, in Morals, in Naturals. Ma­ny of the Fathers in heat of opposition cry it up too fast.

Pelagius held the Baptism of Infants a thing needless, useless. The Fathers again and a­gainst him, so far urge the Necessity thereof, That they exclude all Infants, dying unbap­tized, from the hope of Heaven.

But will the Scripture say as much? They say it will: and the Master-Argument is this of my Text. Except a Man be born of Water and the Spirit—that is, Except a Man be bap­tized, he cannot enter into the Kingdom of God.

You heard before what Answer most of our Side made unto this place: That no­thing less is here intended than the Sa­crament of Baptism. But we have gran­ted it: And yet the Universal Negative shall not hold Universally.

You have such another place, 2 Thess. 3.10. Except a Man will work, he must not eat. And shall an Infant then be kept from Meat, because Impotency disables them to work?

Again, 'tis said in sixth of John, Except ye eat the flesh of the Son of Man, and drink his blood, you have no life in you. And must all perish who do not partake of that other Sa­crament of the Supper. v. Aug. contra 2. Epist. Pe­lagii, l. 4. c. 4. & in Ps. 64. & l. 1. de peccat. Merit. c. 20. & Cypr. de lap. &c. Indeed the Fa­thers some of them, were sometime of this O­pinion: And therefore did they moysten some little portion of the Bread, and so im­parted it unto the Little ones. Stillantur quae­dam de Sacramentis.

This Opinion is long since exploded: And Except ye Eat, must suffer an Exception. And why not here as well! Except a man be born of water!

lib. 4. dist. 4. [...].The Master of the Sentences under­stands it of those who may, and do contemn to be baptized. And the whole Schools except many. They tell us; The Baptism of Blood will suffice a Martyr. They tell us, Votum suf­ficit in Adultis. If they come to years of Dis­cretion, the Desire of Baptism will suffice.

Now then, if the words of my Text be not so General as to exclude All absolutely (that dye unbaptized) why shall poor Innocent Babes be here excluded? If some may be re­ceived into bliss without Baptism, Why should any Man tye the Mercies of God to second Causes in the case of Innocents?

Absit ut Ʋniversi parvuli pereant, &c. Innocent. 3. Decret. l. 3. tit. 42. c. 3. They are the words of Innocent the Third, in favour of Innocents. God forbid that all those poor Souls, those harmless Babes (which daily dye) should perish everlastingly, but God hath allotted out some means to bring them also to Salvation. [Page 160] Where though he understand the Means or Re­medy to be Baptism, yet I may s [...]y the same of other Ways, if Baptism cannot be had. God forbid, That all those should perish, those New-born Babes to whom that Sacrament is wanting, they are not wanting to the Sacra­ment.

Epist. 77. Bernard tells us, there were other Remedies in elder times. To Abraham and his Seed was given the Sacrament of Circumcision. The Gentiles (many of them) were saved by faith and sacrifices: And for their little Ones, So­lam profuisse, imo & suffecisse parentum fidem. 'Twas enough and enough to be born of faithful Parents. The faith of the Parents did suffice for the Children. And this (saith he) endured till the time of Baptism. An verò ul­tra, penes Deum est, non meum definire. But yet he concludes with the rest, That Infants dying without Baptism go not to Heaven.

But I would ask him: The Faith of others shall suffice the Infants which are baptized, and why not those, which born within the League or Covenant did die without it? when not the Contempt of the Sacrament, but the Article of Necessity excludes the Mystery?

Augustine himself will tell us, That in o­thers the Visible Sacrament is then supplyed invisibly. De Bap­tis. cont. Donat. l. 4. c. 22. Epist. 77. nd Hug [...]n. vict. And why not here? Me thinks in Bernards words, it stands well with the grati­ous Mercies of the Almighty, That where age alone hath denyed faith of their own, there Grace should accept the supply of faith from another.

I farther add (what all Men grant) That Baptisme came in place of Circumcision. Now Davids Child dyed without Circumcision, yet could the Prophet comfort himself with that Heavenly Resolution, I shall go to him, 2 Sam. 12.23.

Besides, the Little Children slain by Herod, some of them (as 'tis granted by Bellarmin and others in all probability not eight daies old, and therefore by the Law not Circumcised; yet are these Little Ones enrolled by their Church into the Alb of Saints.

Again, That Circumcision was not simply and absolutely necessary (which had yet as absolute a Command as this of Baptisme) those forty years will testifie in which it was omitted in the Wilderness, Jos. 5 5. Gen. 17.14.

Besides, Jeremy and John Baptist were both sanctified in their Mothers womb: And who then durst cut them off from the hope of Heaven, if they had missed the cutting of their Fore-skin? And so likewise in the New Testament, many are said to receive the Holy Ghost before they received Baptisme. Wherefore as St. Peter said of some of them, Act. 10. Can any man forbid Water? I may say, Could any man forbid Heaven, if they had died without Water?

If any say, Vid. Dom. Soto in 4. Sent. dist. 5. q. unic. art. 2. The Votum or desire might suffice them because they were Adulti, and come to years of discretion. Let them know, here could be no Votum, because no knowledge. And ignoti nulla Cupido.

In Com­ment. in 2 Pet. 3. & habet Sixt. Se­nens. bib. lib 6. An­not. 340. Ambrosius Catharinus is more favourable to Infants; He thinks they shall live in that New Earth (which shall be at the end of the World) in all pomp and jollity, and shall there praise God for ever.

Thus do our Adversaries pass their Judg­ment on holy Innocents, and that Rule of their Aquinas is forgotten, Deus non alligavit gratiam suam Sacramentis: Gods hands are not bound, nor hath he tyed his Mercies, or confined them to the Sacraments.

The Conclusion of this point is: That Baptisme is the ordinary appointed Means for our Salvation: And therefore neglect it not. Yet hath God his special favour, and his extraordinary Grace, saving, oft times saving without Means, where the Means cannot be had.

Vid. Mor­tons Apol. not. 6. c. 41. p. 121. & jos Angl. par. 1. q. 1. de Bapt. art. ult. con. 3.And many learned Papists, as Cajetan, Gerson, Gabriel are of our Opinion: & vid. Dom. Soto in 4. Sent. dist. 5. q. 1. art. 2. ubi & de Aliis.

Part 5. The Benefits obtained by Baptism, and how they are conveyed unto us.

Vide Chem­nit ex­am. Con­cil. Tri­dent part 2. p. 20.Many Schoolmen (attributing too much to the outward Signs) tell us, That Grace is given in them and by them, not only In­strumentally, but either Effectivè or Dispo­sitivè, by an inherent vertue in the Ele­ments.

You heard of some in elder times, Vid Da­naeum in Aug. de haeres. in fin. who did wholy slight this Sacrament. The Soci­nians have done as much in our daies. And some have done but little better, whilst they make the Sacraments distinctive only, nought but bare Signs or Notes of our Profession, whereby from Jews, Turks, Pagans we may be discerned.

But we acknowledge Power in these holy Mysteries, and that they are not meerly significative, but exhibitive also; Offering and conferring Grace, Sed ex Institutione, promissi­one, &c. Not of themselves, but by the mer­cies of God in Christ, they carry and con­veigh the blessings of our Redemption, and seal unto us those Promises which God hath made, and Christ hath purchased with his pre­cious blood.

Thus Augustine: Tract. 80. in Joh. How and whence comes this power to the Water, that touching the Body, it doth cleanse the Soul? The Word, the Word, sa th he, is cause of all, not because spoken, but because believed.

And thus Cyril of the Pool Bethesda, Joh. 5. Tom. 1. in Evang Joh. l. 6. c. 14. That it did cure Diseases, not by its own Nature, for then it should have alwaies done it, but only at the coming of the Angel. 'Tis so (saith he) in Baptisme, where not the Water, but the Water sanctified by the Holy Spi­rit doth wash away sins.

In Nazi­anz. tom. 1. Orat 6. de Sp. Sanct. & ipse Na­zianz. in funere Caesarii fratris: [...], &c.To these I add Elias Cretens. in Nazianz. He tells us, How the Water doth renew us unto Regeneration, but the Grace and Blessing cometh from above.

And thus have you the fruit, the benefit of Baptisme. 'Tis Opus Spiritus Sancti: 'Tis a work of the Holy Spirit. Enough were said and say no more, but it doth offer and confer Grace, wash away sins, and cleanse and sanctifie, Ephes. 5.26. 'Tis Janua Ecclesia. Janua Coeli; The Door through which we pass into the Church Militant, and from thence into the Church Triumphant. 'Tis our New Birth; our Second Birth.

There is a double Birth: From the first A­dam as Sinners, from the second Adam as Saints. By the first we are liable to Death, by the second we have a right to Glory. In the first we come crying with that of the Apostle, Quis me liberabit? Wretched Men that we are, who shall deliver us? In the second we come with Gratias in our mouths. Thanks be to the Lord who hath so graciously bestowed upon us that worthy Name, that good Name by which we are called, James 2.7. Christians, Christians—. All saving Graces, all our Comfort, all our Hopes are comprised with­in that Name.

Our next care must be to walk worthy that Name. We must be New Creatures, 2 Cor. 5. for as the Apostle said of Circumcision, Gal. 6. we may say of Baptisme: Baptisme or no Baptisme, all is one, unless we become New Creatures.

'Twas one of Jovinians Errours, August. de Haeres. cap. 82. That the vertue of Baptisme could not be lost. Homines non posse peccare. Men could not sin: Ergo, Men could not perish. And we in our Catechisme say, That we are made Members of Christ, and Children of God. But rotten Members must be cut off; and disobedient Children must be disinherited. If you will hold of the head, you must hold with the Head. Do what he commands you. Do as you have seen him do, John 13. Are ye Christians? Live like Christians.

Remember what John Baptist told the Peo­ple when they came to his Baptisme, Luke 3. The People (all of them) must be Charitable. The Tax-gatherers and Excize-Men must be no Exactors The Souldiers must be con­tent with their Wages, and do violence to no man. And all this under the Law.

And doth our Christianity require less? No sure. New Men; New Manners. And he that said, Discite à me, Math. 11.29. sends us elsewhere to School amongst those Little Children, Learn of them. Math. 18 3. Ex­cept ye be converted and become as Little Chil­dren, ye shall not enter into the Kingdom of God. And so Peter, in the first Epistle, second Chapter and second Verse, As New born Babes, [...], desire the sincere Milk of the Word. I, so do you. Sermons, Ser­mons, All for Sermons. And that's well done. but that's not all: Look what follows and what went before. First lay aside all malice, guile, hypocrisie, envy, and the like (the very [Page 166] sins, the reigning sins of those times.) Be Children in Malice, 1 Cor. 14. And as the same Apostle elsewhere, 1 Thess. 4.6. Let no man oppress and circumvent his Brother. No Oppressing, that's for the Gentlemen: No Circumventing, that's for the Chapmen. Here be Children, here be Innocent.

This is the way, Ambulate in ea, the ready way to Heaven. I spake but now of a double-birth: Lo here's a Third. The last day will be our best day: The day of Death, the day of Life. Natalitiae Sanctorum. So did the Fathers call those daies, in which the Saints and Martyrs gave their fare-well to this World, Natalitiae Martyrum. A birth indeed, a happy birth, to be carried in­to Abraham's bosom by the hands of An­gels.

Our first Birth is into this World. Our second into the Church. Our third into Heaven. Behold a Sinner, a Son, a Saint. In the first we come to live: in the second to live hopefully: in the third happily.

Our first is [...], A life, and that's all; scarce that: and were there not another Hope, a better Hope, we might with Job and Jeremy, Curse the day of this Nativity.

But if we once obtain the favour of the Font; if we be born again of VVater and the Spirit, Ecclesia uterus: Our Womb's the Church. And as we be­lieve the Church is holy, so must e­very Member endeavour to be holy [Page 167] and unblameable. Away with that praecipice of presumption: I am a Member of Christ: Quis me separa­bit? I am a Son, and who shall disinherit me? O beware! Thou art now upon the pinnacle of the Temple, as Bernard said of some; The Way is anceps and praeceps too. Many rubs, many turnings, and therefore Attende pedi, as Solomon said, Look to thy foot; and last of all, be­ware of weariness; walk, and walk on to the end of the race that is set before you.

Many, too many are like the Galatians, of whom 'twas said, They did run well: That begin in the Spirit but end in the Flesh: that make a goodly shew, but fall away and wither with the untimely Corn on the house-top.

Alexander and Lucullus were admired for Temperance in the beginning. Nero and Domitian, famous for their first fruits of Clemency. Nicholas and Demas in great ac­count with the Apostles, but Cui bono? You know what John was bid to write to the Angel of the Church of Smyrna: Be thou faithful to the end, and I will give thee the Crown of life. 'Tis the End that makes or marrs all.

And therefore run with patience the race that is set before you. Conscience be your Guide, Heaven be your Hope, Job 18.14. and the terrour of Kings, The king of Terrours, shall never [Page 168] hurt you. Death will be your [...], the Mid­wife to bring you to your Third birth.

This is that [...]. The true life, the only life; when all our sorrows shall be turned into joy, and God shall wipe away all tears from our eyes.

I Shall be forced to do what Israel promised Sihon King of the Amorites, Numb. 21. pass through his Country, with­out turning aside into the Fields or Vineyards: Or as your Saylors, whom time forbiddeth most while to draw [Page 170] Landskips, but with a Sea-mark or twain, they make directly for the Harbour. He whose Name is Wonderful, Isai. 9. Heb. 1.6. and whom all the Angels of God must worship, Al­pha and Omega: Bids John write in a Book what he saw, and send it to the seven Churches of Asia, cap. 1. verse 1. and here unto the Angel of the Church of Ephe­sus, write. I pass by that strange asser­tion of some men in favour of unwrit­ten Traditions, that tell us the Apostles received commandement, Vide Chemnit. exam. Concil. Trident. parte 1 ^a. de Episto­lis Apostolo­rum. not to Write, but only to Preach: and yet Saint Peter, Paul, James, Jude, write, and Saint John is bid Write. I must leave on one side, the dignity of the Pastors, and their du­ty on the other; and how what is writ­ten to the Churches, must be sent to the Pastor of each Church; either because as Anselme will, Lauduneus. in loc. their sins, their Souls shall be required at his hands; or, because the Priests lips should preserve knowledge, Mal. 27. and they should seek the Law at his mouth. Yet many, with another spirit than was his who spake it; say, They are wiser than their Teachers; and for the Scriptures, praesumunt, Hieron ad Paulinum. lacerant. O what senceless sence do those presumptuous Ignorants oft­times impose upon it? But the wisest will remember they are but Candlesticks, and because they do remember it, Cap 1 v. ult. they are golden Candlesticks: but the Candles, the Stars themselves which give the light, are the A [...]gels of the Churches, those whom [Page 171] God hath singled out and set apart to teach his people.

The Letter to the Church of Ephesus, doth follow: I know thy works, and thy la­bour, &c. The first part whereof may be divided into a Proof, and a Reproof. First, What God approves and commends: Secondly, What he dislikes and discom­mends. Many were their good works, especially their undergoing the Cross and Persecution patiently. They made a dif­ference between weaklings, and such as offended presumptuously; they could not forbear them which were evil. Though they were ready to bear home the stray­ing sheep upon their shoulders, yet the incestuous Corinthian must be cut off. 1 Cor. 5.5. Their Pulpit was not open to every title-less wandring Preacher, but his Calling must be known, ere his Doctrine must be heard; and therefore they did examine such as came unto them in the name of Apostles, And all this did they for the Name of Christ: and what makes much for their commendation, they did all couragiously, they fainted not. And yet after all this, In Gen. Ho­mil 30. comes in a nevertheless, and they are re­proved. Nevertheless I have somewhat a­gainst thee, because thou hast left thy first love. Chrysostome speaking of the Pharisee in the 18. of St. Luke, that did pray so earnestly, and fast so strictly, and pay Tithes so conscionably, and yet had a poor Publi­cane preferred before him; tells us that [Page 172] he suffered a strange kind of shipwrack. He had made a good voyage, and lost all at home in his own harbour: this can self-conceit do. I may say as much of these Ephesians. They had made an excel­lent voyage, and were laden with many gracious commodities, and lo one leak in the harbour did endanger all. This can the want of love do. Thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do thy first works.

The parts are two

• 1. An Ex­hortation,
• 2. A Dire­ction.
  • The first discovers the wound,
  • the second declares the remedy.

Or here's

• Remember for the time past.
• Repent for the time present, and
• Do the first works for the time to come.

Or here's

• 1. Their misery or sin. They are fallen.
• 2. The height or greatness of their sin. Whence and whither they fell.
• 3. The salve. Repentance.
• 4. The Rowl which ties it on, or the application. Do thy first works.

1. St. Bernard hath a true saying; He that knoweth not his own misery, is uncapable of Gods mercy. And the Laodiceans in the next Chapter were in a woful case, that [Page 173] said, they were rich, and needed nothing, and yet were wretched, miserable, poor, blind, naked. The first step to repent, is to know our offence; and the way to arise, is to know our selves down. The whole need not a Phy­sician, but they that are sick; Luke 5.31. and the sin­sick Publican call [...] for mercy. Rom. 3.23. Indeed we have all sinned, as St. Paul tells us: All in many t [...]gs as St James. cap. 3.2. A [...] [...]hough No­ah w [...] [...] upright man, yet it [...]s but in sua [...] [...]one, in regard of the time wherei [...] [...]e lived, and compa­ratively. And Zachary and Elizabeth were just before God; that is, sine fuco. What they did, they did unfeignedly, and yet just by the favour of acceptation, not in the rigour of examination. We may not therefore wonder that these Ephesians fell, and that their silver was mixed with some dross, which could not endure the fire. Nor may we think their fall little, whom so severe a Commination doth attend, as is the removing their Candlestick out of his place.

2. The sin laid to their charge, is the leaving of their first Love. St. Paul tells us, Ad Ephes. cap. 1.15, 16. that he ceased not to give thanks to God for them, because they had faith towards Christ, and love towards all his Saints. St. John tells us, 1 Reg. 7.21. they were fallen from this love: their faith is not questioned. These are the two pillars Jachin and Boas, which bear up the entrance or porch into the Temple. Faith and Charity must go [Page 174] together, Tertul. ad­vers. prax. of the Tri­nity. and must be numerus sine divisione, distinguished they may be, divided, sun­dred they cannot be, and be at all. And therefore it is not said, They were fallen from love, for so they must have come within the compass of St. Pauls Nothing, Lyra in loc. Zanch. tomo 7. de perseverant. Sanctorum, 1 Cor. 13. but they were fallen from their first love, à tanto gradu, from that fervency which formerly they had. Either they loved not all the Saints, or they loved them not in that measure: they were partial or they were cold in their affecti­ons.

This is that sin which called for so hea­vy a punishment, and without Repentance and Returning to their first estate, would (notwithstanding their many other reli­gious actions) bring on them an everlasting misery. And yet do we scarce love any Saints, much less all; and we never did esteem that doctrine which teacheth us to loose our purse-strings, and pour out. We have fed our Auditory so long with Sola fides, that Charity is frozen amidst the fire of our zeal, and Lazarus is dis­missed with that cold, comfortless Alms in St. James, 2 Cap. 16. Ambrose, a Hip. a Pap. Depart in peace. And most of us are become Custodes non Domini, slaves to god Mammon; we have not power of our own. And if any be so tender hearted, as to relieve, restore, compassionate his brothers misery; some shall untruly judge him for no true Christian; and other new Reformers shall neer challenge him of old [Page 175] Religion. Thus dare presumptuous im­piety fall not onely from her first love, if she had ever any, but from love it self, and yet shall challenge heaven for her in­heritance. She shall add sin to sin, Ecclus, 7.8. Prov. 5.22. and bind many together, and yet forget her self to be holden with the cords of her own sin. Shee shall fall, never any Ephe­sian worse, few ever like, and yet per­swades her self she stands upright.

The Church of Ephesus is onely taxed for defect in love, but many of us are like Mephibosheth, lame in both feet. 2 Sam. 9.13. We are fallen, we are fallen not onely from love towards all the Saints, Rom. 8.35. but from the faith we had in the Lord Jesus. Persecution can separate us from the love of Christ, and the blast of affliction can make us throw off the shield of Faith. Yea, Eph. 6.16. ma­ny times we fall away non persecutionis im­petu sed voluntario lapsu, the demand of a door-keeper, or the voice of a Maid, will terrifie us, as it befell Peter; and we are prone upon the least occasion to renounce, disclaim, defie that excellent Name by which we have hope, the blessed name of JESƲS. Phil. 2.10, 11. A Name which every tongue must confess, to which every knee must bow, then which there is no other Name under heaven whereby we must be saved; and of which a Heathen could give this testimony, Ʋt uno verbo exprimi non possit. Cic in Verrem. lib. 2. of So­tor. It is a name of wonder.

But some have thought it tolerable, if not lawful, in time of persecution to deny Manente apud animum proposito: Tertul. ad [...]. 27. so the mind be free. Indeed what have not some thought, or what monstrous opinions were there ever heard of, but could find some one or other to defend them? One commends the quartan Ague, another writes in praise of Folly; Anaxagoras thinks the Snow is black, Danaeus in cap. 4. Aug. de He­ros. Gab. Prateolus. and Catilina, si judicatum erit meridie non lucere certus erit competitor. He will swear the Sun shines not at noon day. The Basilidians, the David-Georgians, not onely defend that damnable opinion of denying, but (so commonly doth one absurdity, one sin beget another) they scoffed at, they scorned, they cried shame on all the holy Martyrs for their sufferings. But we have not so learn'd Christ. Those Chameleons live not in our Element, nor come they within the verge of the Church. Omnis Aristippum decuit color. He is none of ours. No, no: the resolved Christian will scorn to bow his knee to Baal. He knows there is a woe to him that hath a double-heart, and is faint-hearted. Ecclus. 2. He knows we may not take the Name of God in vain, much less deny him. And that we must not fear those which kill the Body, and are not able to kill the Soul: Math. 10. but rather fear him which is able to destroy both soul and body in Hell: and that whosoever shall deny his Saviour before men, shall one day be denied before God. This [Page 177] makes the School-man resolve, Thom. Aquin. [...] q 3. art 2 that upon pain of damnation, we are bound in some cases to abide the trial, and confess our faith, when it shall conduce either to the honour of God, Math 10 2 [...]. B King, on Jonas, Lect. 29. or the profit of our Neighbour. And that indulgence of our blessed Saviour, of flying from City to City, is neither for all men, nor all times. This made the Saints, the servants of God, not only not deny, but to pro­claim themselves Christians, and to run upon those unsufferable torments and jaws of death, Aquin 2.7. q 124. art. 3. Ex zelo fidei & charitate fraterna, &c. saith Aquinas. Out of the fervency of their faith, and to hearten and encourage their Brethren; The Mar­tyrs have often come forth and offered themselves to the fire, or other fury of their enemies. Apolog. cap. 1. This made Tertullian cry out, Christianis quid simile? &c. What may be compared to the Christian? que­stion him, and he is glad: accuse him, and he saith guilty: adjudge him to death, and he will give thee thanks. This made Antonius Pius give a liberal testimony of them in his time. Euseb. Eccl. Hist. lib. 4. c. 13. It is their desire in Gods quarrel rather to die than to live.

Not to speak of Isaiah cut in twain, Sixt. Senens. lib. Sanct. l. 1. Jeremy stoned, Ezekiel beheaded, Daniel in the Den, and his three companions in the Oven: and indeed which of the Pro­phets have not been persecuted and slain? Act 7.52. nor of Eleazar beaten to death being [Page 178] fourscore years old and ten? 2 Machab. 6. ibid. c 7. nor of that honourable Woman, and her seven Sons, enduring to the am [...]zement of the Tor­mentors. And though it be most true as one saith, Erasmus virginum & Martyr. com­parat. Parentes atrocius torquentur in liberis quàm in seipsis: The poor Mother suffered more Martyrdoms, than she had Children, and every stripe their backs felt, went to her heart, yet she exhorted every one of them, with a m [...]nly stomack, and prayed them all to die couragiously, never deplori [...]g that she had brought them forth to such misery, but overjoyed that she should be the Mother of so many Saints.

And though I know it to be true what the Orator hath, Cic. 3. in Ver­rem. Vetera exempla pro fictis fabulis jam audiri: Yet will I touch at a few of those holy Saints and blessed Souls in Heaven, who willingly, joyfully, con­stantly yielded up their spirits in his quarrel, who first trod out the way, and shed his blood for them. [...] Policarpe, when many urged him to deny his Saviour and s [...]ve himself, answered resolutely, four­score and six years have I served Him, neither hath he ever offended me in any thing, and how can I revile my King who hath thus long preserved me? And when the Proconsul threatned to burn him, his answer was; Thou threatnest fire for an hour, which lasteth a while and is quickly quenched, but thou art ignorant of the everlasting fire, of the day of [Page 179] Judgment, and of the endless torments which are prepar [...]d for the wicked. And being now come to his last, he turneth from [...] Persecutor to his Maker: O God (saith he) I thank thee, that thou hast g a­ciously vouchsafed this day and this h [...]ur, to a [...]lot me a portion among the number of Mar­tyrs and Servants of Christ Ignatius [...]hen he was sent from Syria to Rome to be meat for wild Beasts, Idem lib 3. c. 32. Gr. [...]5. Now (saith he) do I be­gin to be a Disciple, I weigh neither visible no [...] invisible things: Let Fire, Gallows, Vio­lence of Beasts, bruising of Bones, racking of the Members, stamping of my whole Bod [...], and all the plagues Satan can invent light upon me, so I may win my Saviour Christ. Fox in tertia persecution [...]. Si­meon, Bishop of Hierusalem, being an hundred and twenty years old, was scour­ged many daies together, and at last Cru­cified. Peter, a Noble man of Nicome [...]ia, Euseb. Eccl. Hist lib 8. cap 6. had his body rent in pieces with the Lash, afterward, Vinegar mixt with Salt, was poured into his wounds, and last of all he was fryed to death upon a Gridiron. Sanctus, Idem l 5. c 1. one that would neither confess his Name, Kinred or Country, but only that he was a Christian, had his body fired, feared, scorched with hot plates of brass. Forty Martyrs, young Gentlemen, Fox in deci­ma persecat. ex Basil. for professing themselves Christians, were in the depth of Winter compelled to stand in a Pond all the night, and in the morn­ing taken out and burned. Take one Wom n among the rest, Blanaina, Euseb lib 5. a 1. who [Page 180] was tormented from morning till night; the Executioners tormenting her by turns, and after a world of Cruelties, she was wrapped in a Net, and tumbled before a wild Bull, which tossed her too and fro upon his horns; and for a fare-well, she had her Head divided from her Body. I have read of some, Jaques de Lavardin Hist. of Scanderbeg. lib. 11. and those some of the valiantest the World did see within their Age, who, after all kind of Igno­miny and Turkish cruelty practised upon them, were flead alive by little and little, for fifteen daies together. Heb. 11.32. Euseb lib. 6. c 40. Gr 41. Ibid cap. 41. Gr. 42. Ibid. cap 40. Idem. l. 5 c. 1. And (to bor­row the Apostles words) what shall I more say? for the time would be too short for me to tell how some had their eyes pricked out with sharp quills, as Metras: some were beaten to death with Cudgels, as Ischyrion: some had all their teeth beaten out of their head, as Apollonia. And what should I speak of the setting them in the Stocks, Fox decima persecut. and stretching their leggs unto the fifth-hole? or of the Iron Chair wherein they sate broyling to death? of holes made in their necks, and their Tongues drawn out backward? their Eyes pulled out, and the hollow places seared with hot Irons? D King on [...]onas, Lect. 24. pownding in Mortars? rowling in Barrels armed with pikes of Iron? D Bene­fi [...]ld on A­mos Lect 7. Womens breasts seared? Sab. Pra­teolus lib 7. §. 7. Vir­gins faces whipped? their whole body a­bused, prostituted and tormented? I am faint in telling, and you be weary in hearing, but they unterrified, undaunted, [Page 181] endured all couragiously. Erasmus vi [...]ginum & Martyr comp [...]rat Tertul Apol. cap 50. Hemming in P [...]l. [...]4 7. Na [...]anz: O­at [...] de Machabaeis. Hosius. Con­fess fidei cap. 6 8. Nasianz: Cygneorum Carm. lib. & Orat 3 [...] de Machabeis. Heb. 2 Moses and Maximus, &c. 26 Ep. inter opera Cyprian [...]. Tyrannorum ingeniosa crudelitas, saith one. The bloudy Tyrants set their wits on work to invent torment, but nihil proficit exquisitior quae­que, saith another: the more the Tor­ments, the more the Martyrs. Their bloud was like corn sown, one brought forth many. Yea, the Persecutors themselves were astonished to see their constancy, and how they went to their Mar­tyrdom, tanquam ad epulas, tanquam ad de licias, tanquam ad nuptialem thalamum, they went to the fire as to a feast, as to a dain­ty feast, as to their bridal bed.

Wherefore let us also, seeing that we are compassed with so great a cloud of Witnesses, cast away every thing that presseth down, and the sin that hangeth so fast on. Let us remember from whence we are fallen, that so we may repent, and do the first works. We can offer up no greater Sacrifice to our Master: We can purchase no greater happiness to our selves: We can leave no better example to others: We can bring no greater com­fort to our Friends, then under the hand of the merciless Executioner undauntedly to acknowledge whose Servants we are, and with a free, though fading spirit, to confess our Saviour.

First, We can offer up no greater sa­crifice to our Master: You shall first understand who ought properly to be called a Martyr. Cyprian makes two sorts. [Page 182] The first of them who shed their bloud, Cypri ep st. 9. & Ep [...]t 25. &c Lib. de Dupl [...]ci Martyrio in ter opera Cy­priani tomo tertio Zanch. tomo 6. in cap. 2. ad Philip v 30. apud Aquinam 2 [...]. 2 [...]. q. 124. art. 4. the second of them who are ready so to do for Christs sake: And to those last torments were wanting (saith one) they were not wanting to the Torments. Zanchius a knowledgeth that the Curch did usually call this later sort Confessors, yet he will have Epaphroditus a Martyr, and Hierom doth somewhere call the bles­sed Virgin a Martyr, quamvis in pace vi­tam finicrit, and Po [...]icrates Euseb. l 3. c. 28. G. 3. calls John the Evangelist a Martyr. And Chrysostome tells the people of Antioch, that a man may alway be a Martyr, for Job was one and suffered more then many Martyrs did, saith Bernard in his Sermon of Abbot Be­nedict. Homil. 25. pretily differenceth Martyrs from Confessors, and somewhere else tells us of three kinds of Martyrdom without bloud: We must first conclude with Cyprian and Augustine: In Senten. Gab. Prateol. Flench He­ [...]es lib 3. §. 5 The Cause, not the Suffering, make a Martyr. We disclaim the Cam­pates a kind of Donatists, who would have all voluntary Deaths Martyrdoms. I think St. Augustine calls them Circumcelliones. August. de Haeres c 69. Prateol l 13. § [...]6 Zanch tomo 6. in epist ad Phil cap 1. Id [...]m ib d August. [...]om [...] in Psal. [...]. And l kewise Pelibianus who taught them to be Martyrs who sl [...]w themselves in de­testation of their Sins: But [...]o (saith one) Judas should have been a Martyr. Se­condly, As Talis Causa, so Talis Poena. They are Martyrs who testifie the Truth Ʋsque ad mortem, even sealing it with their [...]. The other whom the Church calls [...], are [...]e [...]de [...] Martyres, aequi­vocè [Page 183] Martyres, so Zanchius: Ʋbi Suprà in c. 2. v. [...]0. in secundam secundae q. 124. art 4. Apud Zauch. ubi supra in cap 1. Designati Mar­tyres so Tertullian: Interpretativè, inchoa­tivè secundum qu [...]d, & mental Martyrs, so Cajetan. And therefore we may be bold with St. Augustine to blot out some, and question other some, even the holy Innocents themselves, question I say not their bliss, but their testimony that the dig­nity of Proto-Martyrship may remain unto St. Stephen, The sum of all is this: He is properly a Martyr, who is tormented to the death for the Word of God, and for the testimony of Jesus Christ. Revel. 1.9. Of King Henry and Queen Maries Martyrs, both for the honour of the dead, and the peace of the Church, I say nothi [...]g. Academ. quaest. Cic 1. Officio­rum. Per­chance the question then was, or most while was for bounds, as Tully speaks, but now 'tis for the whole possession and in­heritance. Nay 'tis Ʋter esset non uter imperaret. I am sure Heaven cannot hold us and Mahomet, and blessed is he that shall lay down his life in so good a Cause. A cup of cold Water shall not lose his reward. Math 10.4 [...]. Whosoever shall forsake Houses, Mark 10.3 [...]. or Brethren or Sisters, or Father or Mother, or Wife or Children, or Lands for the Name of Christ, shall receive an hundred fold more for the pre­sent, and in the world to come eternal life, What shall he have that forsaketh all? He that offereth praise and thanksgiving ho­noureth God. Ps [...]. [...] ver [...]. [...] He that gives his bread to the poor members of Christ, feeds his Saviour, but he that gives himself, his life, his b [...], [Page 184] doth give all, and therefore more then all. He that gives his life can give no more, John. 15.13. Remember therefore from whence thou art fallen: thou couldst offer no greater sacri­fice to thy Master.

Secondly, We can purchase no greater happiness to our selves. I should much wrong you if I should labour to prove this. If Heaven be better than Earth: if the Crown of life, better than the pains of death: if things eternal, better than temporal: if to be alwaies happy, better than ever in hazard, in fear, in trouble, then he that suffereth for the Name of Christ, doth to himself purchase Name, Fame, Heaven, Happiness; and with Mary hath chosen the better part, which shall never be taken from him: then he that loseth his life shall find it, Math. 10.39. and he that dies with Christ, shall live with him, shall reign with him, 2 Tim. 2.11. and the momentany afflictions which he doth here endure, shall cause to him [...], a more excellent weight of glory, 2 Cor. 4.17. In a word, parti­cipes passionis shall be gloriae participes (as saith Chrysologus) If we share with him in affliction here, Chrysolog. serm 40 Calvin. in­ [...]titut. l [...]b. 3. [...]ap. 8. sect; 7 he will impart to us bles­sedness hereafter. So happy are these men whom God vouchsafeth that special honour as to die for him. Write them bles­ [...]ed a [...] the voice said, Revel 14.13. no men more, no m [...]n like. And therefore r [...]member [...]rom whence th [...] a t fal [...]en. Thou couldest [Page 185] purchase no greater happiness to thy self.

Thirdly, We can leave no better Ex­ample to others. St. Paul, Philip. 1.12, 14. tells us that his durance turned to the fur­therance of the Gospel, insomuch that many Brethren in the Lord were embold­ned through his bands, and durst more frankly speak the Word. In Ecclesiastick History you shall read continually, how one Martyr led the way to another, and the noble resolution they shewed in their Death, made hundreds then alive to take the same course: yea so powerful is Ex­ample in this kind, that the very Hea­then not onely gave them testimony of Courage, but were won to the Faith, and sealed the same Testimony with their bloud. Beda Hist. Angl. lib. 1. Palatina, and the 3 Convers. of England, part. 3. So did St. Alban beget his Heads­man to the Faith, and had him his Com­panion to the Kingdom of God. So did the Constancy of Pope Sixtus the second, strengthen St. Laurence; and St. Laurence brings Romanus from a persecuting Soul­dier to be his fellow-Martyr. Tryphon did the like, and almost who did not? The Phoenix-ashes (some say) yields ano­ther Phoenix: but the Martyrs by life and death beget many. Tertul. apo­log. c. 50. Semen est sanguis Chri­stianorum. Now, if they that turn many to righteousness, shall shine as the Stars for ever and ever, Dan. 12. How happy are those faithful Witnesses in Heaven, whose holy lives, and unterrified, unappalled deaths [Page 186] did strengthen some, and raise up others, and draw thousands from the very sink of Atheism and Infidelity, to know and ac­knowledge their most gracious Redeemer? And therefore remember from whence thou art fallen, thou couldst never leave a better Example to others.

Fourthly, and last of all, We can never bring greater comfort to our Friends. The Heathen when his Child was dead, comforted himself with that inexorable, unavoid [...]ble law of Mortality, scio me ge­nuisse mortalem: but what unspeakable com­fort would it be, to say, I know I have begot one who is now a Saint in Heaven? 3. Convers. of England, part. 3. Chrysolog serm 134, &c. This made those three Mothers, Felicitas, Sim­phorosa, and that other in the Maccabees, to encourage each of them their seven Chil­dren in their torments; and the comfort they received in their Childrens Constan­cy, was much more than the pains they endured through the Tyrants fury. This made the Mother of Simphorianus run af­ter him when he went to h [...] Martyrdom, still crying out, Son, Son, be mindful of e­verlasting life, Histor. Eccl. lib. 4. c 16. look up to Heaven, &c. And this made that Woman in Theodoret, re­nowned for her care, as well as constancy. When Valens the Emperour had threatned death to all un-Arrianized Christians at Edessa; and Modestus the Governour with his Souldiers, stood ready in the Market-place to execute the Decree; a Woman leading her little Child by the arm, broke [Page 187] through the press, and laboured to get in among her fellows. The Governour de­manded her, whither she went: she tells him, She would drink of the same Cup the rest did. And being further deman­ded what her Child made there, and why she had brought it; Her answer was, That he also might die that blessed death. In­deed great was the joy of the whole Church, Erasmus v [...]rginum & Martyr. Comparat. & Cyprianus de lapsis. tom. 2. Ʋbi Martyr constanter exhalasset animam pro Christo. Great was their joy if any died couragiously; and great their sorrow their grief, if any fainted cow­ardly, wretchedly, wickedly. Remember therefore from whence thou art fallen: Thou couldst bring no greater comfort to thy Friends.

Tertullian writing to the imprisoned Christians, whom he calls Martyrs, Cap. 4. ex­horts them to endure constantly by the Example of Lucretia, Mutius, Empedocles, and such others, who suffered much to little purpose, onely to get a terrene fading faine among men. Tanti vitrum? Ibid. quanti verum margaritum? If they did so much for glass, what should we do for gold? If honour were bought at so dear a rate, why should we grudge upon the same terms to get Heaven? Cygneorum Carm lib. pag. 1051. a. Nazianzene s m [...]where tells us, that the Heathen were onely valiant, when the danger could not be shunned, it was much if it were so. But what bad Scaevola burn his right hand for missing in the murther of [Page 188] Porsenna? Cic orat. de Provinc. Consul. or if he stood in danger, what is that to Lucretia? or to those Noble Virgins, who threw themselves headlong into Wells to save their Virginity? Who made Brutus and Torquatus kill their Sons? Who compelled Regulus to return ad cru­delissimum hostem, Cic. 3. officio­rum. ad exquisita supplicia, to those mercisess Enemies, to that strange death of his at Carthage? And what made the Stoicks so prodigal of their lives, B King, on Jo [...]as, Lect. 27. that they little regarded the very extremity of Tortures? and when they were upon the Rack, they would cry out, O quàm suave! as if it were sport? Surely nothing, but a thing of nothing; Honour, and a Name amongst men, while the noble Martyr shall have the acclamation of the Angels and an Euge of his Saviour. Hea­ven is his; 2 Sam. 12.8. and as Nathan told David, if that be too little, he shall have more; his Name shall never perish from the Earth. As Cicero said of Metellus, Pro domo sua ad pontifices. Calamity hath made them immortal, even here also. Their Prisons were visited as places made holy by the Inhabitants. Men, Women, young, old, did kiss the Chains, in which they had been fettered: preserve the swords for Relicks by which any had been deprived of their life: their Ashes sacred: their memories blessed: their Anniversaries kept, the day of their Death being their Natalitiae, the first of time in which they began truly to live. And what could be wanting, where Miracles were plentiful? [Page 189] God even at those very places where the Martyrs lay, witnessing their blessed state by many Miracles: but I forbear. As St. Ambrose said of one of them, De virgini­bus, lib. 1. Appellabo Martyrem & praedicavi satis. The Name of a Martyr is a whole world of Commenda­tions. Remember therefore from whence thou art fallen, and repent, and do thy first works.

But this is not all, here is a Quo vadis; here is, a whither we fall, as well as whence we fall; and a Terminus ad quem. As God said by Jeremy, Cap. 2. v. 13. The people have committed two Evils, They have forsaken me the foun­tain of living waters, and have digged them pits, even broken pits that can hold no water; and as elsewhere: They have forsaken me, 1 Sam. 8.8. and worshipped other gods, no Gods; They have gone from Christ, to Antichrist; from God to Mahomet, that same inimicus home, that hath done so much mischief to Gods Vineyard. Wherefore as Pilate sometime said of him, in whom he confessed, John. 19. that he could find no fault at all: Ecce homo: I shall say to you of this cursed Caitiff, and scourge of Christendom, in whom I can find nothing but faults, and those mon­strous ones. Ecce homo, Prateolus en Rinoldo Hae­res. lib. 2. in Bayras Poli­dor Virgil. de invent. lib. 7. cap. 8. take a view of him. And though I cannot affirm, whe­ther he were genere admodum vilis, as some: or nobili genere natus, as others: Whether he were descended of Noble, or obscure Ancestors: nor whether his Parents were Jewish or Pagan, or both, or neither: [Page 190] nor whether he were an Arabian, or a Persian, or neither: nor whether he was buried at Mecha, or Medina, or at nei­ther, but devoured of Doggs (the hellish history of his Life and Death being as obscure as Hell. Purchas. lib cap 3. In Verrem 3.) yet all accord that he was what Tully said of one, Immensa ali­qua vorago aut gurges vitiorum turpitu [...]inum­que omnium, the very puddle and sink of sin and wickedness. A Thief, a Murthe­rer, an Adulterer, and a Wittal. And from such a dissolute life proceeded those licentious Laws of his. That his follow­ers may avenge themselves as much as they list. Ph. Morney de veritate Christian. relig c. 33. That he that kills most Infidels, shall have the best room in Paradise: and he that fighteth not lustily, shall be dam­ned in Hell. That they may take as many Wives as they be able to keep. And least insatiable Lust might want whereon to feed, to surret, he alloweth Divorce upon every light occasion. He himself had but eleven VVives, Purchas l. 3. c. 9. sect 5. An [...] Gue­varra epist. ad Comitem Myrand. besides VVhores; but the Grand-Signior in our daies kept three thousand Concubines for his lust.

Licurgus, his Laws allowed Man-slaugh­ter: Phoroncus permitteth Theft: Solon Solinus toler [...]teth Adultery: Numa Pom­pilius makes it lawful to Conquer and keep: The Lydians and Baleares suffer, nay, command what I shame to speak: And even he whom we must acknowledge the first and greatest Law-giver un­der God; Moses himself will suffer some­thing [Page 191] propter duritiem cordis: but take the worst out of all the [...]e, and out of all o­ther the worst of all; 1 Reg. 12.10. and Rehoboams lit­tle finger shall be bigger than his Fathers loyns. The wickedness which Mahomets Laws alone maintain, are more and more monstrous than them all.

Not to tell you of the Angel he met ten thousand times huger than the whole VVorld: Hemming, in Psal. 84. c. 8. nor of those Angels that lust­ed, now hanged in Iron-chains till the day of Judgment: nor of their fair Ho­stess taken up into Heaven, and made the beautiful Day-star: Nor of Seraphiel his Trumpet, which is as long as a Journey of fifty years, Purchas lib. 3. cap. 5. some say, five hundred: and that is more suitable to some of his relations; as namely of an Oxe so huge, that it is a thousand years journey from one of his Horns to the other; and of a Key seven thousand miles long (the doors themselves must needs be great) and of the Bridge that is made over Hell; and of the resurrection of Birds and Beasts: and how death shall be changed into a Ram, Cornelius A­grippa de va­nitat. scient. Purchas lib. 3 c 13. and what that Atheist Agrippa said for the Ass, this damned Circumcised Miscreant dare say for his Ram, and that the Ram (more charitable then his Ma­sters) doth pray for his Persecutors, for those which sacrifice him. I should be loath once to mention those Whet-stone­lies of his, but that you m [...]y see what a jolly Fellow those men serve which fall [Page 192] away and turn Turk. And therefore let it not distast if I add, How Hali his Sword would cut Rocks asunder (but you must understand 'twas an hundred Cubits long) How Mahomet found the Sun where it l [...]y resting it self in a yellow fountain. How the Moon brake in two pieces, and fell upon the Hills of Mecha, but Maho­met made it whole again. How he tells of an Ʋtopian Land white as Milk, sweet as Musk, soft as Saffron, and bright as the Moon: yet this is nothing to his Pa­radise, Hemming in Psal. 84. c. 8. the ground thereof is Gold, wa­tered with streams of Milk, Hony, and VVine. How there his Followers after the day of Judgment, shall have a merry mad VVorld, and shall never make an end of eating, Purchas lib. 3. c. 5. drinking, and colling wenches. And these (if you will believe it) are sweet Creatures indeed; for if one of them should spet into the Sea, all the waters thereof would become sweet.

This is a taste of his infernal Doctrine, of those strange Lies and strong Delu­sions with which he hath bewitched the VVorld, and led men hood-wink't into the Abiss of perdition,

This is, or is like that Dragons-tail, Revel. 12.4. So Denis in his treatise against Ma­homet prin­ted at Lon­don, 1531. Which drew the third part of the Stars of Heaven, and cast them to the Earth; this is that same Abaddon and man of Sin. This is Mahomet, one that hath brought more Souls to Hell, then all o­ther [Page 193] Sects and Hereticks besides. I take that saying of a Reverent Divine (whose memory I honour) to be spoken some­what in heat of opposition and forcedly: Whitaker a­gainst Cam­pian. in his answer to the tenth Reason. That the Romish Antichrist alone hath more enlarged the infernal Kingdom, then all Jews, Nero's, Mahomets, Arrians, Nesto­rians, Macedonians, Euticheans, and the rest. Truly I confess (as things now go) Many a Pope is rather a Bite-sheep then a Bishop (so one terms him) and much is the woe and wisterness that Rome hath brought upon Christendom. D Fulk. in 2 Cor. 2. sect 7. Many foul, false, frenzie-ful positions hath she obtruded to the World on pain of dam­nation to be believed, and so great is her Merchandizing that she dare set Hea­ven it self to sale. But if Turk and Pope together cannot make up that one Anti­christ, and he may not be both of these, Mr. Moun­tag. appeal. c 5. & 8. nor yet a third out of both these, I add, nor a third besides these: I should rather probably conclude with learned Zanchius, Tomo 7. de perseverant. Sanctorum. & ib. tract. de fine seculi, & tomo 8. Respons. ad Arrianum. and others more, The Turk is he. The Turk is he who though he profess himself the Prophet of God, yet exalteth himself a­gainst all that is called God, and doth most blasphemously deny God, neither acknowledging the Trinity, nor that ho­ly One, the power of God. The Turk is be who reigneth in that seven hilled City of Constantinople, and sitteth in the vary Temple of God. Hierusalem is his, and a great part of the World runs after him. [Page 194] The Turk is he, who as Hannibal was said of Rome, or Scipio of Carthage, is the ve­ry Scourge and plague of Christendom, and Hammer of the World: Cic. Philip. 4. An enemy implacable, who doth count it his great­est sport and recreation, as one said of Anthony, to mangle, murder, wallow in the blood of Innocents: yet with that Strumpet in the 1 King. 3. is content to share the prey, but 'tis with the Devil. The one seeks the body, the other the soul.

Jaques de Lavard [...]n History Scanderbeg. lib. 6.Good God, is it possible that the great Princes and Monarchs of Christendom can so long endure both to hear and see this extream misery! And cannot the in­tollerable servitude of their Christian Brethren, their chains and bonds so hi­deous and shameful, their Complaints so many, their Torments so merciless, their bloud [...]anctified by Baptism, less va­lued then the bloud of Beasts: Cannot these kindle in our hearts the holy fire of Compassion, and whet our Swords against that Common Enemy? Cannot this put an end unto those woful Wars of ours; ‘ Lucan. lib. 1.— Nullos habitura triumphos?’ Where one Member wounds another to the hazard of the whole Body? that so we might avenge the bloud of Gods Ser­vants, Revel. 19.2. which hath so long time called, cried for revenge; and set a bound to [Page 195] Turks pride, and propagate the glorious Gospel of our Saviour. While now our discord is his advantage, and our Wars his opportunity.

There was one Luther. vid. ubi supra. who sometime said: So Fran, O­liverius [...] [...] pud [...] lib 14. [...] Poli [...]or Vir­gil. [...]ib. 7 c. 8. We might not wage Wars against the Turks, and that it was no Christian war fare; Aliquid humani passus est. He was a man and so he spake. O might I live to see the time when our Roberts, Godfries, Baldwins would set foot in stirrop again! and might I be one of the meanest Trumpetors in such an holy Expedition.

But we must leave the wound and him that gave it, Prateol. Hae­raes. lib. 11. sect. [...]8. that we may provide a plai­ster. The Montanist like a timid Chirur­gion doth forsake the Cure, and the mer­ciless Novatian doth not only pass by the wounded man, with the Priest and Levite, without reaching an helping-hand: But Ingeniosa & nova crudelitate, as saith St. Cy­prian, wickedly, though wittily, kills out­right. Indeed that impure Puritan No­vatus was all for Judgment, and would not afford one drop of Mercy to those miserable wretches who in heat of Perse­cution fell away. No tears, no submis­sion, no satisfaction, no possible Repen­tance might serve the turn, whereby they might be reconciled, and received to the Church again. Tomo 7. de perseverant. Sanctorum. Now Zanchius is of opi­nion, that the Novatians were not so un­learned or unskilled in the Scriptures, but that they knew, At what time soever a [Page 196] sinner repenteth of his sins, from the bottom of his heart, God would forgive; but they veri­ly believe, That such as committed those grand sins as to deny their Faith, their Saviour, could never have the grace of true Repentance. But we have Promises and Examples to confute their Errors: And the Church did most worthily ex­clude and banish them, Lactantius, lib. 6. c. 24. who were so dif­ficult and inexorable to receive others. God commands not impossibilities, but such is his goodness, knowing the weak­ness and frailty of man, he hath left a door open whereby man having gone a­miss and returning may enter in. To think God cannot forgive, In Homil. Marianis Serm. 15. is against his Omnipotency; To think he will not forgive, is against his Goodness; To doubt of either is against his gracious Come unto me, Math, 11.28. Prov. 28. &c. For he that confesseth, and forsaketh his sin shall obtain mercy. And he that taught us to pray for remission and for­giveness, intended (who dares doubt it) to forgive.

But there are sins, and there are cry­ing sins; [...] 18.14, [...] Iohn 5. [...] and [...], sins and audacious sins; and sins to death there are indeed; and to deny our Faith is none of those little ones and pecca­dillio's: But he that loveth friends, lands, life, more then Christ is unworthy of Christ, Math. 14. And how detestable such of­fences are, they may testifie whom a pre­sent vengeance hath seized on, and who [Page 197] in the midst of their escape have felt the powerful revenging hand of the Almigh­ty. De Lapsis. Cyprian will tell you of one stricken dumb, and of another who presently pos­sessed with an unclean spirit bit her tongue in pieces: Poena inde coepit, unde & crimen. And divers such like. In a word, 'tis a Millstone-sin and sin of offence: and wo to him by whom offence commeth. Math. 18.6, 7. Buc. loc. 17. Althamer. in concil. loc. script 12. Vid Aquin. s cunda se­cund [...]e q. 14. art. 1, &c. And Zanch. tomo 4 lib. 1. cap. 9 But 'tis not a sin against the Holy Ghost, though it come near to that sin, nothing nearer when 'tis not done, Animo peccandi, wil­lingly, wilfully, and maliciously. An [...] so did Theophilact plead for St. Peter In Luc. 22., that he had, [...], the seed, the root of Faith was left behind. And Gregory Apud Zanch tomo 7 de perseve­rant San­ctorum. In Homil. Marian. Serm 15. Platina Carranz. &c. Cyprian. that some sin of Igno­rance, so Paul; some of Infirmity, so Peter; and other some out of a desire and malicious propensity to sin. To the prince of the Apostles I may adjoyn that prince of Peace, Solomon that great one, who fell into so great Idolatry. And Man­asses who exceeded all men in abomina­tion of sin, yet is he afterward numbred among the friends of God. And Mar­cellinus the Pope, who burnt incense, yet at the last suffered for the Faith, and Casta and Emilius, and a world beside, who first fell, and then repented, and so repented, that they not only obtained pardon of the Church in Faith, but the glorious Crown of Martyrdom in heaven. Yea, I know some that tell us, how for this [Page 198] very cause the Devil hasted to take Judas out of this life, In Homil Marian. ubi supra. least knowing that there was a way to turn to Salvation, he might by pennance recover his fall. I press it not; Cyprian. but yet Novatus must hear will he nill he; that the Church was ever ready to receive those which return; Her arms are open, her breasts naked, and she can­not forget her Child, and if she could, yet I know who cannot. And there­fore, though this sin of thine be a scar­let-sin, yet will I not say to thee as some, St. Peter to Simon Magus, si fortè remittatur. Acts 8.22. Repent of this thy wickedness, and pray to God that if it be possible thou maist be forgiven, yea I know thou wilt be for­given. But thou must repent, and do thy first work.

Canus, Buca­nus, Alsted. &c.I cannot but approve their saying, who derive Penitency from Poena, sorrow within, and shame without; but this is not enough, it must be [...], a godly sorrow which doth cause a gracious repentance. 1 Cor 7. Fear and grief doth accom­pany the damned; but a religious Soul begins in sorrow, walks on in hope, re­solves on Reformation, addeth wings to his resolution, and to finish and perfect all labours to do The first works, the works of Grace. Herman Co­lon [...]ensi [...]t. convers a peccat. This made one define Repen­tance to be, An earnest, hearty, serious sor­row [...] our sins, [...]nlive [...]ed with the hope of pa [...]d [...], and are [...] with a firm purpose of amendi [...]g what [...] a [...]. Thi [...] made [Page 199] another say that to Repent is justitiam denuò operari. Lactantius, lib. 6. c. 24. The Book of Common Prayer in Princip ex Mat. 3 2. Not only to be sorry for what is done, but seriously to intend, purpose, and live a better life, and ac­cordingly hath our Church somewhere translated Penitency into Amendment of life. However the Rhemists, Rhem testa­ment. in Mat. 11. sect. 3. have found a knot in a Bulrush, and dislike what they can never amend. The common division of Repentance is into Contrition, Confession, and Satisfaction; but many think it more common then safe, and in detestation of Auricular Confession, or for fear the All-sufficiency of Christs satisfaction were hereby questioned, they cannot once en­dure the name of Confession or Satis­faction.

And yet the Papists make them not Essential parts but Integral; the Materials, Concil Tri­dent sess. 14. sub Julio tertio, sess 4. Can 3 or quasi materia: Either as something of, or something belonging to Repentance; either as parts of Penitency, or Ibid. & Concil. F [...]o­rent. acts of the Penitent; necessary either ut praecepta, or media, Concil Tri­dent in [...]a­techist ad parochos, in sacrament poenitent. as things of nature, or con­ducing to the perfection of Repentance. Many of them have said no more, and for ought I see we may as much; for when no stone is lest unmoved, and sick man-like we have tossed us from side to side, we are still in the same place: We admit them all in some cases As for Confession to the Priest, our Church approves and presseth it Book of Common Prayer.: indeed as B Ʋsher in answer to the Jesuit, challenge, p 92. Me­dicinal not Sacramental, and though the [Page 200] Keys be grown rustie yet are they rich. But we have not now to do with any se­cret sin, Canus parte quinta de re­lict poenitent. but with a known Capital of­fence. And though with the Greek Church we content our selves oft-times with con­fession to God alone, yet here together with them we do admit, approve, urge a publick Exhomolegesis, open Confession and Church discipline.

S. Thom. ex Anselmo, Sa­tisfactio est compensatio Offensae prae teritae ad ae­qualitatem justitiae.As for Satisfaction, our intent is not to make level with the Almighty for our sins. We know the disproportion be­tween Mans weakness, and Gods justice. Dr. Fulke ad 2 Cor. 2. S. 6. in Rhem. Test and a­gainst Sta­pleton For­tress 10. dif­ference. But publick offences may not be smo­thered privately; and he that hath given scandal and offended the Church, must to the Church give Satisfaction. Said I that he must? nay he will, he will wil­lingly. He will cry ignosce pater for his Sin, and ignosce frater for his Example. All his grief is that he did sin, and not that he doth suffer, and freely and in­geniously he will confess, That whatso­ever is laid upon him, whatsoever his pennance be, either for the humbling of himself, or for a terrour unto others, 'tis all too little. Lib. 1, c 9. Irenaeus will tell you of a Woman seduced by Mark the Heretick, which did spend her whole time in be­wailing her offence, and of others which did, Ibid. in manifesto exhomoliges [...]n facere, pub­lickly acknowledge and lament their sins and wickedness, Lib. 5 c 26. Eusebius will tell you of an Heretical Bishop, Natalis, who clad [Page 201] himself in sackcloth and ashes, falls down to the feet of the Bishop, and with a world of sighs and tears, craves pardon, Socrates will tell you how Ecebolius for renouncing his Faith, Lib. 3. c. 11. lay along in the Church-porch, and cryed to such as came in, Tread me, Tread me under your feet, for I am the unsavoury Salt. Lib 1. de poe­nitent c. 16. And Ambrose will tell you of many who did even plow-up their face with tears, wither their cheeks with weeping, prostrate themselves to the feet of the passengers, and with their continual abstinence and much fasting, they made their living bodies the very Image of Death. I might add unto all these old Origen, In Suida, & inter sua o­pera post li­bros [...]. that Library of Learn­ing, and Ocean of woe. But we will pass from voluntary submission to Cano­nical satisfaction.

And here give me leave to say some­what of the Laws Ecclesiastical, and pu­nishment inflicted by the Church, that which many ignorantly condemn, and many most maliciously hew at. Lib de poenitent. Tertullian will tell you, that such like Offenders as these must, pastum & potum pura nosse. Bread and Water must be their diet, as the Prophet David said: My tears have been my meat day and night. That they must pray, and sigh, and weep, pray to God, humble themselves to the Priest. St. Augustine will tell you, De mirabil. Sacrae script. that they must never think their pennance enough, they must alwaies sorrow, alwaies cry peccavi, [Page 202] life and lamentation must end together. St. Ambrose; De poeniten. lib. 2. cap. 1. The more a man throws himself down by sorrow and submission, the more abject he is in his own sight, the more accepted shall he be in the sight of God. But this is gene­ral.

The Church did appoint certain forms of pennance, according to the quality of the offences, and for denying the Faith, Grandem redeundi difficultatem sanxit antiquitas, Apud Car­ranz cap. [...]7. ejusdem Con­til. 'tis a Canon in the Agathon Council about a thousand years agon. Our Fore-fathers (say they) did command and enjoyn a bitter pennance to all such as had denied the Faith. Indeed some (as 'twas said of Novatus) would admit no recon­ciliation, some would receive onely once all such as fell after Baptism. The usual practice was to enjoyn a three years pen­nance, at the least, to such as did in time of Persecution, and against their will de­ny: some had their punishment prolon­ged, even unto eight or nine years, or more; Carranz. in Conc. Ancry­an. Can. 6. Ibid. Can. 1. and some were put off ad magnum diem, even till the hour of Death, or day of Judgment. And if he were a Priest tkat fell, he lost his Orders, nor might he ever recover his former state, but by en­during the brunt of a second Persecution. Lib. Eccles. Hist. 7 cap. 2. tom 1. ep. 10. Pysh Alloy in Miscellan names four sorts ex Conc Nicen. Moses & Maximus, &c. inter ope­ra Cyprian. tomo 1. epist. 26. And last of all, If any were restored, ei­ther of the Laiety or otherwise, it must be done by laying on of Hands, and Con­firmation of the Bishop. And this Eu­sebius calls the ancient Custome, and [Page 202] Cyprian, that to do otherwise were to ruinate and not restore. Now during the time of these long appointed Pennance, some were Audientes, and might only stay the Sermon: other were Orantes, and might be present at Prayers, but must depart when the Eucharist was to be ad­ministred. To admit them to the Com­munion, was to give that which is holy to Dogs, some some, and to press to the Altar was Domini corpus invadere. De Lapsis. Exam. Con­cil. Trident. parte ult. de Indulgen­tiis. So Cy­prian; yet all this while there were Re­laxations, Moderations, Mitigations, or as the new word (after Chemnitius) hath it, Indulgences from that rigour and severity, and there was a peculiar reserved power in the R. R. Bishop Concil An­cyran Cau. 2. & 5. F Th Gavius, de contrit., he might either lengthen or shorten the time as he saw cause. For as one saith out of Hierom. Apud Deum non tantum valet mensura tempo­poris quàm doloris. God regardeth not the length of the Pennance, but the Contri­tion of the party; not how long, but how heartily we humble our selves.

This was the Discipline of the Primi­tive Church, this was the remedy they did provide against those crimson Capital offences, that as the Orator said, 2 in Verrem. They might Cure not cover the wound, and labour to profit, ra [...]her then to please the Patient. So Clerus Romanus ad Cyprianum inter ejus opera, tomo 1. ep [...]. That neither the wicked might be incouraged by their Facility, nor religious minds disheartened by their Cruelty: and yet [Page 204] of the twaine, it was better with Domi­tius to be thought severe in punishing, then dissolute in praetermitting, passing by the wickedness.

Thus were some strengthened in Faith, and armed against Lapses; others were made to see the greatness of the sin, and terrified against Relapses. All were fra­med, ordered, tuned to a most wished happy harmony, in the Church of God.

Reply, p. 41.Yet Mr. Cartwright, that disturber of Sions peace, will cry out against the Churches severity, extream, excessive se­verity: and though he somewhere tells us, That Murderers, Adulterers, and Incestuous persons must die the death; the Magistrate cannot save them (such is this mild Moses's mercy toward those) yet here pardon, Ibid. p. 36. pardon, pardon. And lest he might seem any way to favour the proceedings of the Roman Church, though when she was younger by fourteen hundred years, then now she is; Ibid. p. 149. He tells you, That if Offen­ders be not meet to receive the holy Sacrament of the Supper, they are not meet to hear the Word of God, they are not meet to be partakers of the Prayers of the Church; and if they be for one, they are also for the other. But this is he who thinks it more safe for us to con­form our indifferent Ceremonies to the Turks, Ibid pag. 131. Calvin. Institut. lib. 3. cap. 3. sect. 16. Ibid lib. 4. [...]. 12. sect 8. which are afar off, than to the Papists, which are so near. Indeed his Master tells us, That the Church did use too [Page 205] much rigour: And would know, Si Deus tam benignus est, ut quid Sacerdos ejus au­sterus vult videri? God (saith he) is merci­ful and gracious, why should his Priest be so austere and rigorous? Ibid. lib. 3. c. 4. sect. 10. Art. 33. And yet Calvin here in our case, will have the Sinner yield sufficient testimony of his sorrow, That the scandal which the offender hath given, may be obliterated and taken away. And it must be palam in Templo: and so doth our Church teach, The Offender must be openly reconciled by Pennance.

Indeed we might be as unreasonably plausible as other some are, and with those Hesterni, as Tertullian calls Praxeas, Cyprian. tomo 1. epist. 10. Prov. 22.28. we might remove the ancient bounds which our Fathers have set. We might be as unhappily, undiscreetly merciful as Foeli­cissimus in Cyprian, or another, if it be true, Tom 1. ep 40. lib. 6. cap. 9. in Socrates; we might after a welcome-home, admit them to the Church and Sa­craments, Cyprian. de lapsis. but it would prove a worse persecution then the first; and we should call them A medela vulneris, Idem tomo 1. ep st. [...]. Serm de Be­nedicto Ab­bate. it were the way to kill out-right, and not to cure the disease. Quae nimis propere minus prosperè The words are Bernards, but it is a Pro­verb of our own: More haste than good speed. This made some Holy men of old pray; That those which had fallen, might know and acknowledge the greatness of their fall, that so they might learn non momentaneam neque praeproperam desiderare medicinam. That they might with all fear­ful [Page 206] humbleness expect, Clerus Roma­nus ad Cy­prianum in­ter ejus ope­ra tomo 1. epist. 31. and not audaciously presume a pardon. But to soder those rents, to daub the breach with untempered mor­tar, to incarnate on the splintred bones, to cry peace, peace, in a present peril, and the greatest danger; what is this else, but to precipitate and plung a poor distressed Soul into a more perplexed case and des­perate disease? It is a terrible lenity, as saith St. Augustine; Terribilis le­nitas, blanda pernicies, stulta mise­ricordia. Bern ser. 24. super Can­tica. a courteous mischief, as St. Cyprian; a foolish pity, as St. Ber­nard: Misericordiam hanc ego nolo: God keep all poor sin-sick-souls from such Phy­sicians. Let the righteous rather smite me friendly, and reprove me; but let not their precious balms break my head. Let me know my danger, and whence I am fallen, that I may repent, and do the first works.

If much be remitted of the ancient se­verity, as we see there is, and the punish­ment be much less then those primitive Times did usually inflict: it is not be­cause the Sin is now less, or the Compas­sion of the Faithful greater; for that an­cient discipline is to be wished for again, but these delicate Times will not suffer it. And the Church is forced to condescend to the weakness of her Children. Church-book ante Comminat. Tertul de poenitent. cap. 1. Many men are become pudoris magis memores quàm salutis. They will rather hazard the loss of Heaven, than endure disgrace (so they account it) on earth.

And this is the very cause why many, and as I am informed, many hundreds are Mus­mans in Turky, and Christians at home; doffing their Religion as they do their Cloaths, and keeping a Conscience for every Har­bour where they shall put in. And those Apostates and circumcised Renegadoes, think they have discharged their Consci­ence wondrous well, if they can Return, and (the Fact unknown) make profession of their first Faith. These men are Cow­ards, and flexible before the fall; careless and obstinate after it: but what good will it do them, saith Lactantius, Bern. in Psal. Qui habitat. serm. 11. l. 6. c. 24. non habere conscium, & habere conscientiam? To have no witness without, and one within? To hide their sins from men, and to appear as they are to the righteous Judge, from whose eyes nothing is hid, nothing is secret? To be baptized with Simon Magus, and yet live in the gall of bitterness, and bond of ini­quity? Cyprian. de lapsis. These are those cursed wretches to whom proprius interitus satis non fuit: who will not perish alone, but both by their example, and their exhortation, draw others into the same pit of perditi­on also; who do add sin to sin, and multi­ply and aggravate their offences, by hi­ding, denying, excusing, translating sin. So that they may be Men here, they care not to be Devils afterward. If any such be here who hath received the Mark of the Beast, and lives unknown; yet for Gods sake, for his own sake, for that sweet Name by [Page 208] which he is named the Name of Christ: by the hope of Heaven, by the fear of Hell; by his Friends on Earth, and the holy Angels in Heaven, who joy at the Conversion of a sinner; by whatsoever is dearest unto him, Gregory Nyssen in the end of his Homil. of Repen­tance. Si vis cu­ram, agnosce languorem. P. Chrysolog. serm. 30. and nothing should be dearer than his Soul: I shall, I do beseech such an one to be merciful to his own life. [...], &c. Get thee to some learned Priest, open thy grief to the Physician of thy Soul: He will compassionate thy case with a fatherly affection: shew unto him with­out blushing, those secret sores of thine: and he will (or be he branded for ever with the ignominy of Irregularity) he will save thy credit, and salve thy wound. Credit? alas, alas, What's Credit if the Soul must perish? or what's Reputation, which cannot compass one drop of water to cool a flaming tongue?

And you whom God suffered to fall, and yet of his infinite mercy vouchsafed graciously to bring home, not only to your Country and Kindred, but to the profession of your first Faith, and to the Church and Sacraments again; Let me say to you (but in a better hour) as some­time Joshua to Achan; Give glory to God, sing praises to him who hath delivered your Soul from the nethermost Hell: Magnifie him for his unspeakable goodness and mercy towards you: labour not either to cover, or lessen your offence.

When I think upon your Turkish At­tire, that Embleme of Apostacy, and witness of your woful fall; I do remem­ber Adam and his fig-leave Breeches; they could neither conceal his shame, nor cover his nakedness. I do think upon David clad in Sauls Armour, 1 Sam. 17. and his helmet of Brass: I cannot go with these saith David: How could you hope in this unsanctified habit to attain Heaven? how could you, clad in this unchristian weed; how could you but with horrour and astonishment think on the white-Robe of the innocent Martyrs which you had lost? Revel 6.1 [...] How could you go in these rewards of Iniquity, and guerdons of Apostacy? and with what face could you behold your self and others?

I do assure my self, the torments you endured, were grievous, and the hope for your delivery, was little or none: but Seneca puts it down for an Axiom; That a man cannot be much grieved, and long together; and that the pains will be either sufferable, or short: if it be not alwaies so. Yet what saith Cicero of Trebonius miserably slain by Dolobella? Ep. 97. Philip. de [...] ­ma. Sickness doth oft times punish many of us here, as much and much more, then stripes could torment you there. However the longest day hath a night, and the Torments and Tormentors cannot last for ever: but Montes uruntur & durant. Tertul. 76. Etna and Ve­suvius burn and continue. We should [Page 210] think upon the pains of Hell which last for ever.

I know you were young; so was Da­niel and the three Children: Euseb. lib. 6. c 40. Gr 41. Euseb. lib. 5. ca. 1. Fox Zuinger. so were Di­oscorus the Confessor, and Ponticus the Martyr: add (if you please) our English Mekins, who all at fifteen years of Age endured manfully whatsoever the fury of the Persecutors pleased to inflict upon them. I might adjoyn to these some of ten years, old, and Vitus of seven. And (though we call them the weaker Sex) yet hath the Church her Women-Martyrs, not a few, who have endured as coura­giously as ever any then did. Witness St. Agnes at 12 years old; Ambrose de virgin. lib. 1. Cecilia, Agatha, and a world besides.

In a word, Youth and Torments, and whatever else may be alleadged, do some­what lessen [...]nd extenuate the sin, but they cannot clear the Conscience We are bound without fainting to resist unto the death

I would be loath to break a bruised Reed, or add affliction to affliction. Let not what is said or done, encourage any of you to rejoyce in your Neigh­bours fal [...], nor triumph in his misery. Far be all unchristian upbr [...]idings, re­proaches, twictings, from your Chri­stian hearts; but as St. Paul said of One­simus; Receive him as a beloved Brother for ever, and do it with the spirit of meekness, considering your selves, lest you also be tempted. [Page 211] God forbid that any of you should grieve his Soul, Gal. 6.1. Illo hodie ego cras, so [...]lle apud Ber [...] de resurrect. Dom. serm. 2. for whose return the Angels do rejoyce in Heaven. Prophets, Patriarchs, Apostles, Angels, have fallen, and who is he that is assured of his strength? or who can say, He shall stand fast for ever? Though you traffick not for Turkie, yet may you be Apostata's at home, Tit. 1.16. 1 Tim. 5.8. de­nying in deeds, and worse than Infi­dels.

But you that go down to the Sea in Ships, and occupy your business in great Waters (for the State of the World can­not stand without Buying and Selling, Traffick and Transportation) what shall I say of you? Pittacus reckons you nei­ther amongst the dead, nor the living. The Grave is alway open before your face, and but the thickness of an inch or twain that keeps you from it: One breath, flaw, gust, may end your voyage. But if Paul scape drowning, yet he sees a Viper on the shoar; and if all dangers of the Sea quit you, yet a mischief from the Land may overtake you. That Afri­can Monster, to which so many poor Souls have been made a prey: The Turk (which God forbid) may bring you under his Lee: And as our Saviour said of Peter, John 21.18. you shall stretch forth your hands, and he shall gird you, and lead you whither you would not. If such a calamity should ever befal any of you, yet remember your first love, the God of love, your [Page 212] blessed Saviour: 1 T m. 1. fight a good fight, keeping faith and a good Conscience. So shall Christ hear when you call, and shall deliver you in the needful time of trouble: He shall bring you back unto your home in safety; and as you have confessed him before men, so shall he confess you before his Father which is in Hea­ven.

The first works come now in the last place to be spoken of; this is one of the lissoms or twists of that cord which will hardly be broken. Remember, repent, and do the first works. Eecles. 4.12. Works must be one, or it will never hold, but add them, and you shall make St. Bernards Rope; Serm. 16. in Cantica. strong enough to draw Souls out of the Devil's Goal. I should here tell this poor pe­nitent, what one tells the Citizens of Luca. P. Martyr. It behoveth him to make good what he hath formerly and faintingly de­nyed. He must cast off his barbarous Barbarian habit, and putting on a Chri­stian resolution, he must boldly confess his Saviour in the same place, where he did first deny him; or because Durus est hic sermo, as they say in the 6. of St. John, This is an hard saying; and it is indeed, and requires a special fortitude and most heavenly resolution: and non omnes capi­unt; it must be given them from above: yet in the whole course of his life, let his repentance be made manifest, and let him ingrave in his heart those words of [Page 213] the Apostle, [...] Nor death, Rom. 8.38, 39. nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor Turk, nor Atheist, nor any other Creature, shall be able to separate him from the love of God, which is in Christ Jesus our Lord.

And I should say somewhat of the E­phesians of them, and to them; for I fear me they have a populous posterity, even in our own Land. Heb 11 6. Jam. 2.17. Works without Faith are unprofitable; and Faith with­out Works is dead: nor will every work serve, but there must be Rom. 12. fervency in prayer, 2 Cor. 9.7. chearfulness in giving; a Titus 3 1. promptness, Coloss. 1 10. fruitfulness, and an 1 Cor. 15. ult. abounding in every good work: 1 Cor. 9.26. Jam. 1.22. so run, so fight, SPERO MELIORA must be your Motto. Do what you can, yet know you can never do enough. Lip-Religion doth but set an edge upon Gods anger, and make man the more inexcu­sable; and therefore see that ye be Doers of the Word, and not Hearers only, deceiving your selves: And so Hear, so Do, as men that strive for the Mastery: they do it, 1 Cor. 9.25. as the Apostle saith, to obtain a corrup­tible Crown; and the height of their hopes is but unius herae hilaris insania: I went by, and lo they were gone; Psal 37 37. In Homil. Marian. serm. 16. but you shall escape that strange, dark, durable fire of Hell, where the worm dieth not; and shall be received into your Masters joy; into the blessed fellowship of Saints [Page 214] and Angels, into the glorious liberty of other the Sons of God: as Children, Heirs, Co-heirs with Christ, you shall be glorified with him. To whom be a­scribed all Honour, glory, power and praise for ever, AMEN.

GOD be merciful to me a Sinner. Here's my [...] and [...] This is my Wish; this is my Prayer; and this must be my Text, written in the 18. Chapter of St Luke and 13. Verse, GOD be merciful to me a Sinner. This is the last Legacy of a dy [...] [...] commending his Soul to God, and [...] [Page 216] to the Earth; from both which both came. This is the Ʋltimum Vale of a penitent Chri­stian, leaving behind him a memorial of his Faith, and an Example for all Believers. This Task, and this Text, were committed and commended unto me by that Mouth which hath now breathed his last, whiles in the conflict it had with Sin and De [...]th, a­mongst many other gracious Ejaculations it shed forth this, which you have now both heard and read: God be merciful to me a Sinner.

Eccles. 4.12.We are bound, Triplici funiculo qui difficile rumpitur: we are loaden with the weight of Sins; sins of Impiety against God, sins of Iniquity against our Neighbour, and sins of Impurity against our selves: And therefore O wretched men that we are, Rom. 7.24. who shall deliver us from the body of this death? But God hath pro­mised, Christ hath purchased, the Prophets and Apostles all have preached Remission and forgiveness to the Penitent. And therefore, Agite poenitentiam, this was the first lesson John the Baptist taught, Math 3.2. This was the text to our Saviours first Sermon, Math. 4.17. And this is the second Means God hath afforded the Sinner to lay hold on and, climb up by unto the Throne of Grace. Repentance, Li [...]. 4. Insti [...]. [...]. 19. S. 17. saith St. Hierom, is Secunda tabula post naufragium. Mr. Calvin doth somewhere nibble at this. But there is a double ship­wrack: One traduced, the other perpetra­ted; one transmitted, the other committed: One as we are in Old Adam, the other as [Page 217] Old Adam is in us. Baptism is Tabula prima, and relieveth us against the first; and Peni­tency is Secunda, and restoreth us after the second. But as Aliena praevaricatio, first en­thralled us, first plunged us; so Aliena ju­stitia, must bear us up amidst those waves, and bring us out, and set us free. And there­fore discerning our own Inability, we dis­claim our selves, and Peccavi is our only plea. Peccavi with the Prodigal, or Miserere with the Publican in my Text. God be mer­ciful to me a sinner.

Here's a gracious and acceptable Text, pleasing to GOD: A piercing and winnow­ing Text, differencing Men: A cutting and reproving Text, unmasking Monsters. Mon­sters who affect to spuddle in the dung of infirm Offendours, and preventing Gods secret Counsels, sit down in Judgment, and dethrone their Maker, justifying themselves and condemning others; forgetting that in the 7. of Matthew, Judge not; but taking up the first stone to cast at the Adulterous wo­man, Joh 8.

My Text is a Prayer, a Prayer short and sweet, made by a Publicane, and directed to God. He hopeth not to be heard, More Ethnicorum, for his much babling, Mat. 6.7. but pe­titioneth much comfort in few words. It containeth in brief his Heaviness, and his Hope.

Me a sinner — Here's his Confusion.

Deus miserere — Here's his Consolation.

A sinner — yet Miserere.

No despairing, no presumptuous sinner.

Here's the Physician — Here's the Patient.

Here's the Soar — and Here's the Salve.

The Physician — is GOD.

The Patient — the Publicane.

The Soar — is Sin.

The Salve — is Mercy.

God be merciful, &c.

• 1. GOD: Ergo potens est. He needs not to be rouzed up with Baal, nor taken up with Dagon, nor assisted with Bell. He only is, and is All-sufficient of himself. He can.
• 2. Be merciful: Its His property to be mer­ciful, and to forgive. Ergo, Vult: He can, and He will.
• 3. To me: What were the whole World to me if my Soul must perish? and therefore To me. God be merciful to me who do humbly crave it.
• 4. To me a sinner: A sinner; I confess it; but there are Micae Catellis, there are Crumbs for Dogs. And therefore, GOD be merciful to me A sinner.
  • 1. Again: Many dig unto themselves dry pits, which will hold no water. Petitis à quibus dari non potest,
    Apol. c. 29.
    praeterito eo in cu­jus potestate est, as saith Tertullian: Therefore GOD.
  • 2. Many ask and receive not, because they ask amiss; like those Sons of Thunder, in the 9. of Luke: Therefore God be merciful.
  • [Page 219]3. And now, because Amor omnis incipit à seipso: and very Nature teacheth every thing to affect and desire its own good: Therefore To me. God be merciful to me.
  • 4. Last of all: God resisteth the proud, and boasting Pharisees are rejected. He that fails in one Commandement, in one point of the Commandement, is guilty of all:
    James 2.10.
    and he that kept all, yet lacked one thing, Math. 19.21. When we have done all we can do, yet shall we do too little: And he that doth best is but a Servant unprofitable. Therefore, To me a sinner. GOD be merciful to me a sinner.

1. Thus lie the Words, and thus lie they in their own order to be handled: and first for the Physician, that Shepheard and Bishop of our Sculs, as St. Peter calls him: GOD. 1 Ep. 2.25. There are two waies especially by which mi­serable man doth dishonour his Maker, and rob him of his Glory. The one is by taking from, the other is by adding to the Sacred Deity. Of the first are those Irreli­giosi, who strike at the Divine Majesty, and either acknowledge none, or such an One as, by dis [...]bling Him, they m [...]ke none. Of the second are those Superstitiosi, who (such is their Holiness) acknowledge a God, yet afford him (for which they shall never re­ceive th nke) certain Coadjutors: this same Deos populares, or Mi [...]orum gentium: Angels, or Saint, or Stocks, or what they most fancy, [Page 220] and unto these in all Necessities do these mi­serable wretches address themselves. Of the first sort was Diagoras, and he flatly de­nies a God: secondly Protagoras, and he is doubtful and makes a question whether there be a God: thirdly, I add unto these both another as bad as both, David's Fool, Dixit insipiens in corde: Psal. 14. and 88. The fool hath said in his heart there is no God. This is some religious out­side (of which, God help, the World is too full in these daies) who together with his Dog comes to the Church, and perchance dares stare the Preacher in the face. He will tell you there is a God, and a Religion, after which that God is to be worshipped; and perchance he shall talk and tumble out as much Divinity as may win him the Name and Reputation of a Zealous Gentleman: but Dixit in corde all this while. He can distin­guish of Quota pars to rob the Church: And as the Jews could plead a Law to put Christ to death; Joh. 19.7. We have a Law, and by our law he ought to die: so can he find Law to manacle those hands which reach to him the Blessed Sacrament, and find a Law to disho­nour those the Sacred Writ pronounced worthy of double Honour. 1 Tim. 5. As much will he do by Fatherless or Widows, or ought else; accounting (whatsoever his pretences be) [...]. 1 Tim. 6. His Gain is his Godliness, and his Revenues his Religi­on.

After this Fellow comes there in another, and he Confesseth, and with halting- Agrip­ [...]a is half-perswaded of the matter. His heart tells him there is a God: But what Eli­ [...]haz casteth in Jobs teeth, Epicure-like he proposeth to himself; That God, walking in the circle of Heaven, cannot through the thick Clouds see our misdoings. And therefore after his Master Ennius he concludeth, Ego Deûm esse genus semper dixi & dicam coelitum, — sed eos non curare—: Either for their Greatness they may not, or for their Goodness they will not, behold the things that are done here beneath upon the Earth. His Gods are Gods upon the Mountains, not in the Valleys; Gods in Heaven, and not in Earth. Gods only somewhere, and therefore no where. Gods so confined to places, and Cases, as he is yet to seek for his Religion. And there­fore with the Samaritans, 2 Kings 17. He dares be of any or of all Religions; yet Lions taught them a lesson how to fear God: and that roaring Lion, 1 Pet. 5.8. will teach him when 'tis too late to acknowledge Gods Pro­vidence. In a word, to him and all the rest, I say no more but what Michaiah sometime did to Zidchiah: The day is at hand, and you shall see in that day, when you shall go from Chamber to Chamber to hide you; when you shall say to the Mountains fall on us, and to the Hills cover us. You shall see there is a GOD who beholdeth all that is done here beneath upon the Earth: Bern. You shall see there is a GOD too great to be terrified, too wise [Page 222] to be deceived, too Just to be corrupted; when your selves against your selves shall be forced to confess, Verily there is a Reward for the Righteous, doubtless there is a God that judgeth the Earth Now after Irreligion steps forth Superstition, who believeth a God, and a Righteous God; yet with Jacobs, How should it, hath not yet learnt to put away those Deos alienos, those strange Gods, other Gods, no gods, which He and his Father worshipped. He hath found out for every Town, and every Trade, and every Sick­ness, and every Any thing, a god, proper and peculiar to that purpose he would em­ploy him in. St. Gallus shall keep his Geese, St. Wendolin his Sheep, St. Eulogie his Horses, St. Anthony his Piggs. One is good for the Tooth-ach, another for the Plague: One is for the Mariner, another for the Tanner, &c. In a word, He hath his Angelos Tute­lares, and his Sanctos Tutelares; and nothing makes me more wonder, then that so many dear Friends will after all this suffer his poor Soul to fry in Purgatory. Well, I say no more but with the Apostle 1 Cor. 8. Though there be that are called Gods, whether in Heaven or in Earth (as there be many Gods, and many Lords) yet unto us there is but one GOD, which is the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him. But every man hath not knowledge; the Publican had, and therefore doth he invocate God alone: GOD be merciful to me a sinner.

And indeed, thus must He, thus must all do; whether we regard his Mercy or his Justice: the favours he hath bestowed on us, or the punishments he may inflict upon us. This made David somewhere cry out, Tibi soli peccavi: 'tis in that penitential Psalm of his after his Murder and Adultery; Against Thee onely have I sinned, and done this evil in thy sight. Bathsheba is dishonoured, Ʋriah is murthered, Davids posterity disgraced, the whole Realm endangered; yet Tibi soli, Against Thee onely have I sinned. O my God, though my Sins be never so many, never so bloudy, never so hellish, never so execrable; yet Tibi soli peccavi: The Sin against Thee a­lone is more than all the rest; more many waies, more infinitely. I have offended Thee my God, my good and gracious God, I have offended Thee, who mightest justly expect much of me, to whom thou hast given much. Thy eyes cannot behold Vanity, and lo thou spiest out all my waies. I could blear o­thers Eyes, Thine I cannot: For thou, O Lord, knowest the very Thoughts of my heart long before. Thou hast, ‘— [...]. Homer.’ Thou art, Oculus ille insopitus, Thy Eyes will neither slumber nor sleep: but every Creature is manifest in thy sight, Heb. 4. and all things are naked and open unto thy Eies, with whom we have to do.

And therefore Deus, quasi [...], thereby in­timating that Fear and Reverence due to so infinite a Majesty; of whom the Prophet David somewhere saith, Psalm, 34.9.22.23.35.8. Fear the Lord all his Saints, fear him all ye seed of Israel. And in another place, Let all the Earth fear the Lord: Let all the World fear him.

But I must look a while from the Physi­cian to his Physick, from GOD to his At­tribute, which is MERCY. God be Mer­ciful.

2. This is not so light a thing, as many may suppose, to cry for Mercy. Many palliate their sins, hide them, lessen them, deny them, justifie them, and therefore Healthy as they are, they need no Physician. Adam had not learnt this lesson, when he tranferred the fault on Eve; nor Eve when she laid it on the Serpent; nor Saul in that expedition a­gainst Amaleck, 1 Sam. 15. nor the Jews when they put their trust in Neighbour Na­tions Jer. 2.35 nor Jews nor Christians. How many spoil God of his Tythes and Offerings, and yet stricken with a most palpable Egy­ptian darknes [...], they can see nothing? Yea, they cry out with those in Malachy, Wherein have we spoiled thee? How many encrease their Me [...]ns to maintain in their Pride? wrack their Tenants [...] their Rents, grind their poor Neig [...] and yet flatter them­selves with Peace Peace. How many per­secute God. [...] [...]d Servants causlessly, and yet (O st [...]um!) think they do God good service? How many justifie their mi­serable [Page 225] vvretched, sordid Covetousness vvith the Propriety of their Goods? As their Goods are their own, they came lawfully by them, and they may lawfully keep them: To whom, Bernard makes this short and sharp an­swer; Enimverò non pascetis in cruce corvos: In­deed, saith he, so you may escape the Gal­lows. Dives could say as much as you, but this is no priviledg nor plea against Hell: No, no, these all must learn another Lesson of our Publican, to cry, God be merciful, and that speedily too, while they may be heard, or else they will howl with Dives in Hell fire, Father Abraham be merciful, when 'twill be too late.

The Pharisee here in this Chapter is one of this Crew, and yet why should I do the Pha­risee wrong? His whole life may be a School of Vertue to these Villains. But the Phari­see, in his gesture insolent, in his thoughts proud, in all malitious; because he was not sicut caeteri, absent; nor sicut hic, present; all, all in comparison of himself are set at nought, because he had not learnt this Lesson of Hu­mility, and began not his Devotions with miserere. He made Shipwrack (saith Chrysostom) in the Harbour, and lost the rich reward of a laborious voyage. This was not to do what he came for, (as St. Augustine said) he went up to pray, this was not to pray, but to praise himself: Such is thy case, whosoever thou be, that hearest me and imitatest him: Be thy Honours never so great, nay be thy Vertues never so great: Be thy Honour anciente, [Page 226] then the Normans and let thy good Deeds tell the hours of the day; yet if thou [...]o magnum quid de te sentire, Chrys st. if thou presume on ought else, but the Arm of Mercy to bear thee up, down down thou tumblest with Icarus from the very Gate of Heaven to the nether most Hell.

Look and learn: In comes the Publican, and he comes to pray, and pray he did, and he stands afar off, and hangs down his head, and he beats his breast, that Shop of sin wherein 'twas first hammered, and got its being: He is swollen as big with sorrow, as the Pharisee is with pride, at last out comes this Miserere, God be merciful. Breve verbum (as St. Augustine said of Peccavi) Breve verbum, sed portas aperit Paradisi: His words were few, but sorcible; not many, but effectual, projicit ampullas. Here's no ago gratias but miserere: If thou O Lord shouldest be extreme to mark what is done a­miss, O Lord who may abide it? but there is Mer­cy with thee, and therefore, O Lord, be merci­ful.

Herein (says he) lyes my hope, Ego perdidi quod erat filii, ille quod patris est non amisit; (so Chrysologus of the prodigal) I am unworthy to look up, but God looks down, I dare not go, but God calls me; I am a sinner, but he tells me redire vult impium, non perire: If I will turn, he will forgive. His Mercys is that O­cean, vvhich vvill quite quench the fire of my sins, be they never so many, or never so great: And he hath promised to send into the World that immaculate Lamb, who by his blood shall take [Page 227] away the sins of the World; Scultet. and therefore [...] propter futurum [...] filii [...]ui, forgive me e­ven for his sake whom I expect and long for: God be merciful.

Again Miserere, not Retribue. Here's no Me­rita, or propter me, but guilty, guilty; If thou O Lord shouldest be extreme to mark what is done amiss, O Lord who may abide it? No, no, as Da­niel said in the 9 Chapter, O Lord unto us ap­pertaineth open shame, but unto thee compassion and forgiveness: If the best of our works should be weighed in Baltashers ballance, they will be found too light; and therefore nothing can do us good, nothing can stand in the gap, no­thing can salve our inveterate Canker, but only Mercy; nay we cannot beg for that nei­ther but it must be Gratia illius, Ambros. qui sedet in th [...]ono gratiae, it must be Gods only Mercy and Grace, that gives us Grace to cry for Mercy: wherefore with the Apostle in the 4. of Hebr. 16. Let us go boldly unto the throne of Grace, that we may receive mercy, and find Grace to help in time of need: why should we fear? Tul. 2. de nat. deor. Jupiter a ma­joribus nostris dicitur optimus maximus (saith a Heathen) & quidem ante optimus quam maxi­mus: God is good and great, but good before great, and merciful before powerful; his Mer­cy is above all his works; he hath put his Bow in the Clouds, but 'tis a Bow without an Arrow, and his Mercy shews it self even a­midst, and above his Justice: Let us therefore draw near, and open our grief; let us humble our selves and acknowledge our wretched­ness: Tam pater n [...]mo, tam pius nemo, Tertul, as a father [Page 228] pitieth his own children so is the Lord merciful. Psa 103.13. And if a Mother can forget her child, yet God will not. I [...]ai. 49.15. When father and mother and all forsake us, the Lord taketh us up. Psal. 27.12. Wherefore let us go, and let us go boldly with our Publican unto the Throne of Grace: And let every faithful Soul apply those gratious promises to himself, and say Lord be merciful unto me: which is the third thing to be handled.

3. The Publican vvas an Officer among the Romans, a Collector or Receptor of those taxes, which were laid on other Nations sub­iect to the Roman Empire. They were Ho­mines honestissimi & ornatissimi, as the Orator saith, in his Oration pro Lege Manilia: Men of worship and good esteem, yea in his defence of Plancius, Flos Equitum Romanorum, &c. They vvere the very flower of the Gentry, the Ornament of the City, and the very strength of the Commonwealth: Such an one vvas the Proto-Evangelist St. Mathew, and Zachaeus in the next Chapter, nay he was [...]: Such a One (if I mistake not) as was called Decumanus, in 2. contra Verrem: An Officer over those Officers: now whether this was Zachaeus, or another besides Zachaeus, I cannot say. He was a Publican and his pray­er was, Lord be merciful unto me.

In the 9th. Verse of this Chapter 'tis said, That the Pharisees trust in themselves, that they are just; not so I (saith he) nihil mihi ar­rogo, I crave Mercys, I will not speak of Co­rah and Dathan those wretched Rebels; nor [Page 229] of that poor man, whose stick gathering, or rather Sabbath breaking vvas punished with so exemplary a death: No, nor of Sodom and Gomor those Registers of thy displeasure, nor yet of that pillar of Salt, that [...] (as Nazianz. calls it,) vvhich proclaims to all passengers thy Justice; yet each of these is enough to strike terror into the flinty heart of the most obdurate and benummed sinner: But O my God thou didst destroy a vvhole vvorld for their vvickednes [...]: Thou gavest a vvhole Nation into Captivity: Meek Moses and holy Aaron were in thy displeasure kept out of that wished for Land of promise: David a man after thy own heart, felt thy fu­ry: And thou vvouldest not spare Coniah, though he were the Signet of thy Right hand. And whither then shall I turn? vvhither shall I look? vvhither shall I run? O God be mer­ciful unto me.

It is most true; I am not summoned to give up my account, and, for ought I know, I may live many fair years, and take these dumpish, melancholly, hateful cogitations into my consideration at my best leasure: But I know not how, There is something within me trou­bles me: ‘Ʋt furiae, sic meae mihi recurrunt injuriae,’ A thing they call Conscience doth bear wit­ness against me, and my own thoughts are e­ver accusing or excusing, 'tis so, 'tis so.

But I am rich and vvealthy, vvhy may I not then say to my Soul, Soul take thy ease? sure­ly, me thinks, 'twere not much amiss; but I have read In Solomon's Proverb. 23.5 That Riches have wings and will fly from us, or we shall be taken away from them. I vvas told of late by one,

I must leave all behind me Lands and Houses and Wife, and all; and of all my Groves and Gardens I shall have nothing but a few boughs or flowers to besprinkle my Grave. Nay there died the other day ('tis before in the 16. Chapter) there died a noble Gentle­man and a gallant House keeper, great Dives that vvas cloathed in purple and fine Linnen, and fared delicately every day: And, they say, that now in Hell he is no more regard­ed then the poorest slave, or most debauched Rascal in all the world, yea he cannot get one drop of vvater to cool his tongue. And therefore I shall never forget vvhat I vvas taught of late, Luk. 6. Woe be to you rich men, for you have received your consolation: And therefore, my prayer shall ever be G [...]d be merciful unto me.

'Tis true, I am in health, able to go to Church, able to go up to Church, at the 10th. vers.) But vvhat is health? To day a Man, to morrow none: To day well, to morrow dead; I am in Authority; but this is as uncertain as Health or Life: for 'twill enter into no Co­venant, but be gone at his own pleasure; be­sides they say potentes potenter, in the 6th. of Wisd. and 8th. ver. That mighty men shall be mightily punished, and the greater vve are, the greater our account must be: Indeed, I am any thing befriended of Caesar, favoured at Court, feared at home, I am any thing, yet am I nothing, Vanitas Vanitatum, & omnia Va­nitas: Vanity, Vanity, and all is Vanity; and there­fore, God be merciful unto me

Surely these are the vvords of great Hu­mility, God be merciful unto Me: He saith not To Ʋs, to Ʋs Sinners; but to Me: What have I to do vvith other men? They are all just and righteous in comparison of me; and therefore to Me, not disclaiming that mutu­al bond or debt of praying one for another, but acknowledging himself unworthy to be rank­ed together vvith others. I see here before mines eyes a famous Pharisee, and one who hath done many good vvorks, and lives that strict life [...] (read Act. 26.8.) a strict and rigorous kind or life, Act. 26 5. his works are many and manifest: But what have I done? What have I to boast of? An Ex­actor, a Briber, a merciless Oppressor [...], but God be merciful to me a sinner. This is the last point of my Text, and to be considered.

[Page 232]4. A Sinner, alass I am a Sinner, not only Theologically, but Philosophically also; I have gotten the very habit of Sinning: My Sins encrease, and a [...] with many little brooks into one River I overflow the Banks; and therefore mihi peccatori: I know nothing in my self vvorthy the name of a Man: I am not worthy to be called thy Son, my fittest Title is the fowlness of my life, I am a Sin­ner, totus peccator, I am sold under Sin; if I had any thing vvhereof to boast timeo tamen omnia dixit, I may have too vvell a vveening of my self, and if I could say Nihil mihi conscius sum, vvhich alass, alass, is quite con­trary; Chrysol. Job. 25. Isai. 64. yet could I not thereby be justified: No, no Moses dubitat Aaron deviat, and the Saints, the Stars themselves are impure in thy sight: But as for me, I am all of me an unclean thing, and all my righteousness is as a fi [...]thy clout. Moses rod in his hand vvas a rod, but vvhen he cast it from him it became a Serpent; while I lay slumbring in my sins, and delighted me in my vvickedness, 'twas the Rod in Moses's hand, I thought all was well, but now I hate them, I fly them, they are Serpents, and I shake at the very sight of them. So a Sinner, but a repenting Sinner. He knew the vvay to Remission and Forgiveness vvas by Submissi­on and Acknowledgment: But to ask par­don for his sins, and yet to lye vvallowing in his sins, vvould avail nothing, or if avail to his f [...]rther Condemnation: And therefore he vvill not vvith the Dog to his vomit a­gain; but either vvith St. Mathew he forsook [Page 233] the Telonium, and came not to his place of Receipts again, or if he did, 'twas but to make friends of his unrighteous Mammon, and either he did restore, or Dispersit, dedit pauperibus: You know Zachaeus course in the next Chapter of Giving, and of Giving back too. And then shall Zachaeus be the heir of Sal­vation, then shall he be the child of Abra­ham.

Take him as a Publican, and I vvill not ex­cept as much as Sicily vvith the Oratour; 2. In Verrem, but all the World vvill hate him: But take him as our Publican, an humble penitent Publican, and the God of all the World vvill love him, vvill call him, vvill dine vvith him: He shall no sooner say vvith David, I have sinned; but he shall hear how God hath put away his sins: He shall no sooner say, God be merciful to me a Sinner, but he shall obtain mercy.

This is to agree with thine Adversary quick­ly, while thou art in the way with him: This is not to post off Repentance from day to day, and slip that opportunity vvhich can never be recovered: Remember that of our blessed Saviour, in the 9th. of John, Nox venit, &c. The night cometh, when no Man can work any more: I must work the works of him that sent me while it is day. O my Christ! While it is day? Can the day fail thee that madest it? What shall then become of us? I am sure the day may, the day vvill fail us, if vve embrace not proferred Grace: The time will come when there shall be no longer time; believe him that hath sworn it in the 10th. of the Revelat. No [Page 234] longer time to repent in; no longer time for Reconciliation: Heb. 12. But Esau shall be rejected though he beg the blessi [...]g with tea [...]: And many shall strive to enter in at the straight g [...]te, which shall not be able. This is the ju [...]t Judgment of God, saith a father, ut moriens obliviscatur sui qui vivens oblitus est Dei, He that thinks not upon God in his life, doth commonly forget God and himself at his death. O there­fore, ‘ Hesiod.— [...]:’ 'Tis no bad Counsel the Poet gives, make your Nests, build your Houses, Sommer will not last for ever. Set thy house in order, set thy self in order, this seasonable time and opportu­nity vvill not last for ever. Thy cloaths wear, thy buildings vvear, Iron vvears, Time vvears, 2 Reg. 18. and dost thou stand at a stay? No, no, I have read of Asahel, 2. Sam. 2, that could run as fast as a wild Deer, yet could he not run from Death: Of Senacherib, that overcame the God of Hamah, and the God of Arpad, and so forth, God after God; yet Diaboli conjux the Devils Wife (so Chrysologus calls death) could easily overcome him. Ser. 118. I have read of one who dined with the King to day, and ere night was hanged by the Kings command, Est. 7. And what should I speak of Sesost [...]is Chariot? Of great Bajazet led about by Tamberlane in a Cage? Of Valerianus the somet [...]me Emperour of Rome, used as foot-stool for Sapor the Per­sian, to get to horse by? All proclaim the mut [...]bility of the Creature, the inconstan­cy [Page 235] of the world, the uncertainty of this life, and the unavoidableness of Death; so doth the tallest Cedar, and the strongest Oak, which though they were never so long in growing, yet are oft times felled in an hour.

And now what followeth, unless God be merciful to the sinner? Let St. Gregory tell thee momentaneum est quod delectat, aeternum quod cru­ciat. Thy joys vanish, as if they had never been: Thy pleasures go before thee to the Grave: Thy Executors triumph in the goods thou leavest behind thee: Thy friends ‘Si modo de multis unus & alter erit.’ Thy Friends can do thee no good: And for thy Sin ‘Non potes avelli simul hinc simul ibimus inquit:’ O that Companion worse then Death! 'twill never depart from thee, but hangs fast by that Hang-man of thine, thy Conscience, which together with the Fiends of Hell drag thy poor Soul before the Tribunal Seat, where we must leave it; and yet it cannot stay the [...]e, for after this, comes that Ite Hence, depart into everlasting fire; which that we may escape, O merciful Saviour! let us learn the Prayer of this Publican, God be mer­ciful to me as Sinner: Let us learn the practise of the other Publican, who willingly forsook all, and underwent all difficulties to follow [Page 236] Christ: O my God! We might learn of the Emmet, the Crane, the Swallow. — The Sea-man provides for his voyage: The Hus­bandman layes up against Winter: The Plow­man commits his corn to the ground in hope; we only we with the chaff make our nest in the Steeple, and are not terrified with the Bells, ring they never so many Knells: We sit a­brood on our Goods; we fear no chang; we forecast on nothing; And yet we know Deus salva veritate miseretur: Chrysol. As God is merciful so is he just; And Christ is a door, but vve must come vvhile the door is open; and Christ is a Bridg, but a Draw-bridg, passable in the day, but lift up in the night; and Christ is a way, but a narrow way, and few there be that find it: O therefore, vvhile the Door is open, and the Bridg down, and the way made plain be­fore our face; let us come, let us come, with the penitent Publican, nor let it suffice us if we pray at home, or in our Sickness, but in our Health, and in the Temple, privately and publickly: Let us praise our God, and let our prayer ever be, God be merciful to me, a Sin­ner.

AND now, I make no question, but ma­ny in this great Assembly have brought vvith them itching Ears, and are troubled vvith the Athenian Disease. Act. 17.21. They came not so much to learn how themselves might live; but how this Gentleman died, whose Funerals we now celebrate: And if I should say no more at the end, then hath been [Page 237] spoken in the beginning: This was the Text which himself gave, and is indeed an Epitom of the frequent and fervent prayers, vvhich he used in his sickness; If I should say no more, this vvere enough to give ample Testimony of his faith, and satisfaction to the Hearer: But I obey Custom, and am ready to render a more full account of vvhat I have both heard and seen.

As for his Life, He was a Man, and I have no reason to justifie him, who in all humble contrition did condemn himself; yet Aliud requirit Dei justitia, a [...]iud hominum charitas; 'tis one thing to judge our Neighbour, ac­cording to the rule of Gods Justice; another to examin him by the Law of Christian Cha­rity: For the first thou mayst not meddle with it, vvithout dethroning thy M [...]ker; and for the second remember that of St Ambrose, Judicet de alteri [...]s errore, qui non habet quod in seipso condemnet: vvho dares take up the first stone? or, vvho can forget that of the Apo­stle, Gal. 6.1. Consider with thy self least thou also be tempted: The Truth is, vve pass rash Judgment on others, because vve pay into their sins, and are too vvell conceited of our own Righteousness; vvhereas vve ought chiefly to condemn our selves, and vvith the Cloak of Love cover, or interpret charita­bly the scapes of other; I vvill say no more, but vvith the Apostle, 1. Tim. 8.24. Some mens Sins are open before hand, and go before unto Judg­ment, and some mens sins follow after: You shall have many a glorious Pharisee at that day, [Page 238] when the works of all men shall be laid open, and the hearts of all men shall be disclosed: Ye shall have many a close Villain, many a seeming ho­ly Hypocrite shall be unmasked at that day, when God shall judg the World by Jesus Christ.

Come hither, therefore come hither, thou fault finding Pharisee, that seest not, Man­ticae quod in tergo est; and Lamia-like layest down thine eyes, vvhen thou comest home: Come hither, and tell me, whose Ox hath he taken? or vvhose Ass hath he taken? or to vvhom hath he done vvrong? or of vvhose hand hath he received any Bribe to pervert Justice? vvhen did any Tenant complain of his Land-Lords cruelty; But his Annulus was testis voluntatis suae not Minister alienae: His Seal vvas your security, and his Grants were like the Acts of Medes and Persians, they should surely stand: His Revenues vvere mighty, and his Estate honourable: He was ‘ Mantuan.Dives agri, dives pecorum, ditissimus auri;’ as one sung of another George: He had what that gaping Cormorant, Covetousness, or a dainty, curious stomack could vvish: The full and the fine of every thing, and yet could he ‘ Pindar.— [...],’ vvhich the Poet vvanted in Tantalus: He could digest his great vvealth and worldly felici­ties: He was Dominus, not Custos; a Stewar [...], [Page 239] not a Slave to what he had; I may call for vvitness Sea and Land, this very place and o­thers near adjoyning; And for the poor I may justly say of him, what vvas said of St. Geo [...]ge to whom Antiquity hath consecra­ted this day

The stones in the street will cry out, if I should hold my Peace: He was eyes to the blind, Job. 29. and feet to the lame, and a Father to the poor, nor would he eat his morsels alone: and therefore, multis ille quidem flebilis occidit: Job. 31.17. Many lament this Sun-set of his, and more would, but that they look to the Sun rising.

I should much forget my self, if I should forget his Love to the Ministery: He honou­red the the Calling in his Life, and he re­membred some of them with Legacies at his Death, Large, Learned and Living Le­gacies.

I vvill come with the end of my Sermon to the end of his Life; when his Physitian dealt in genuously, and bad him prepare for a­nother World: after many and earnest pray­ers made to God; he addressed him to some Friends of his, then present, and desired them to beware of Ʋsury: 'Tis a Sin, which, I presume, none here will tax him with, but Love, and somewhat else made him say so. The Odiousness of the Sin, and the dis­charge [Page 240] of my duty makes me say more

If Money could buy Life, I would address my self, and counsel all my Friends to that execrable Trade; but if it make your life no longer, and your sins the more; if your pre­sent gain be future loss, and oft times loss of Soul too; learn to be righteous Usurers of Solomon's Prov. 19.17. He that hath mercy upon the poor, faeneratur Domino, he lends his Money to God upon Ʋsury; for I cannot away with this late new-name of Rent. 2. in Ver. Honestissima nomi­na turpissimis rebus imponunt; They call their ill-gotten Encrease, Rents. Read the 15 Psal. the 18. of Ezek. and 8. ver. and many other places, and you shall find an Amplius, a word of encrease will encrease your danger. I return again to the Bed of the sick; How of­ten did he wish there might be Peace amongst his nearest friends, when he was gone? What Fatherly Love did he shew his Heir? What heavenly Counsel did he give his Ser­vants? And now because I am to bear a part, in the last Act of his Life; let me farther tell you, how he desired and prepared to re­ceive the holy Eucharist, an awful reverence made him defer the taking for a Season, and his encreasing Sickness kept him from the Sign for ever. I say the Sign, for Qui habuit Spiritum tuum, quomodo non accepit gratiam tu­am? [Page 241] as St. Ambrose said of Vale [...]tinian the Emperour, dying with the desire of Bapti [...]m, but without it. Will any man tie the Sacred Deity to sic and nunc? or consine his secret will to second Causes? If Votum in adultis be the Tenent of the Schools for Baptism, and that first Sacrament may be dispensed with, and the will or holy purpose shall suf­fice? How much more in this shall our de­sire supply the want; which not a dis-esteem­ing or neglect, but humility, and afterward infirmity keeps back? I hope this may suffice you. He could and did satisfie himself with that saying of St. Augustine, Crede & Man­ducasti: yet not determining but crav [...]ng my Resolution Nor in thi [...] alone; but pressed with the weight of sin, he betook him to that well-approved medicine of Confession; and therefore commanding all out of the Cham­ber, he laid open his Grief; and to use Tertullians phrase, Lib. de Poen. he made a publication of himself: nor was he Pudoris magis memor quàm salutis. He did what he went to do, and what the issue was I leave to God, who hath promised to ratifie in Heaven what we shall do upon the Earth. But alas this accersat Presbyteros, J [...]m. 5.14. is most where quite forgotten, or slighted, or condemned rather, and therefore most-while that Remission of sins in the 15 verse is not obtained.

The Fathers were not all out of their wits in this point, and the Jacobites and Albanenses are of two late a strain to cross the current of the Primitive Times, and [Page 242] purer Antiquity. And therefore Confess, and confess [...], Man to Man, Sinner to Sinner, Penitent to Priest. Surely this is the way to save Souls from death. But still the Rain-bow is in the Clouds, Reconciliation it self comes from above: And therefore Re­mission, Jam. 5.15. Joh. 20.23. Math 18.20. there's the Blessing: Remiseritis, ye forgive, there's the Bringer: In nomine meo, there's the Donor: and therefore Accersat Presbyterum, but God be merciful. God be merciful to me a sinner. Thus did I begin, thus must I end; for thus made he his end, and with his hand in the Priests hand, having said the Lords Prayer, Obdormivit.

Alas my Brother, so said one Prophet of another lying dead before him, and slain by a Lion. Alas my Brother. The Devil is called a Lion in the Scripture, ever seeking for his prey. He mist it here. Death is another Lion and stronger then the Devil; for resist the Devil and he will flie from you, a good man will send him packing: But Death will have no de­nial; good and bad, little and great, all are fish for his Net; and he pleads Law for it too, Statute-Law, Heb 9.

The Time, the Man, the manner of his Death; these all concur to make it the In­nocents Christmass: Let not the word offend: I come not to chant a Mass, or sing a Di­rige at these Funerals.

IN the 9th. Chapter of St. Mat­thew our Saviour telleth us, that he came not to call the Righteous, but Sinners to repentance: Not that there are any Righteous amongst men, for we have all sinned, and all gone astray, but thus we are given to under­stand, [Page 244] that all those who do think themselves Righteous, can have no benefit by Christ's Righteousness. He came not to call the righ­teous, those that are just in their own eye­sight; but the sinner, that hath a feeling of his sins, and is sorry for them, and doth re­pent him: The whole need not the Physician, but they that are sick. All those therefore that do hope for benefit by Christ, must confess their own unrighteousness, and that they cannot be saved without Christs. All those that hope to go to Heaven must acknowledge him righteous, and him only that came down from Heaven.

The Angels fell in Heaven, and Adam fell in Paradice, and all Men cannot but fall that live upon the Earth; but happy is he that offendeth least. Now as touching An­gels, but some fell, and some were punished; but as for Men (as graft [...] from the same stock) we have all of us an inbred-Corrup­tion derived from the loins of our Father Adam, and should die for that: And we have a [...] [...]dded sin to sin, actual to original, and should die for that.

But Go [...] being Mercy as well as Justice, hath granted unto miserable Man that which he [...]enyed the Angels, The opportunity of returning to his first estate; a way to Sal­vation, a means to come to Heaven. And what is this but only our Repentance? This did Christ preach, Mark 1. This Christs fore-runner, John the B [...]pt [...]st did p [...]each, Mat. 3. Repent. And this Repentance is two­fold, [Page 245] by Aversion, and Conversion; by shun­ning evil, and doing good. This is that which Solomon presseth us to with a MEMENTO, Remember thy Creatour; remember thy Crea­tour Now, now betime, now in season. But though there be never so many motives both Legal and Evangelical, both Threats and Promises to rouze us up, yet wretched Men that we are! neither the hope of Heaven nor the horrour of Hell; nor the love of God, nor the fear of Devils, can ought pre­vail with worldly-Men. Like him who sets the greatest burthen on the weakest Horse, we reserve all Reformation and Repentance till our old, decrepit Age: Till those daies, those evil daies come, in which we can take no pleasure. And as those in Malachy, The worst of the flock must serve for sacrifice: That only do we allow for our deepest sigh [...], and best Services of the Almighty: that part only of our life which is distracted with Cares, plunged with Distrusts, rent with Maladies, opprest with Miseries; the vilest, weakest, worst of all.

And will the Almighty accept of this? We that Grashopper-like have spent the Summer of our life in pleasure and wanton­ness, shall we find relief in the Winter of our Old-age? And will our late compelled Sacrifice be accepted of that impartial Judge, that weighs the words and works of Male­factours in Baltasher's Ballance, and is, as Bernard saith, Too Great to be terrified, too Wise to be deceived, too Just to be corrupted? May [Page 246] we serve the Flesh, the World, and the Devil, and having all our life time been most un­worthy of the Earth, shall we expect an Hodie mecum, and with the repenting Thief to be by and by transported into Para­dice?

O therefore Remember thy Creatour in the daies of thy Youth, ere sickness approach, and thy sences fail, and thy sins oppress. There is a time coming (yet scarce two of a thou­sand live till that time) when the keepers of the house shall tremble, and the strong men shall bow themselves: When the legs shall grow weak, and the eyes hollow, and the Almond-tree shall flourish, our white-heads will tell the winter of our life is come.

Here's a praeterit, and a sic praeterit à moritur, and sic moritur. Here's that we wish for, and would fly it; pray for it, and loath it; and after many windings and turnings in the wilderness of this wretched life, we are like the Reubenites and Gadites that will not ven­ture over Jordan.

Wilt thou know what thou art? Dust, saith the Text. Wilt thou know what thou shalt be? why Dust too. Thy Body must to the Earth; O be not proud. Thy Spirit must to GOD; O be not careless.

That must be dissolved. This must be judged. Both must return.

Here's the Ʋnde, or what thou wert, Earth. Here's thy present condition, what thou now art, Earth. Here's thy future state, what thou shalt be, Earth.

Why then, as the Prophet said. O Earth, Earth, Earth, hear the word of the Lord: for when that which was made of Earth, and is now no better, then Earth shall return to the Earth; The Spirit returns to GOD that gave it.

Here's Man in his Mould: and Man in his Majesty: and Man in his Mortality. Man what he was: Man what he is: and Man what he shall be.

And how the Body must be dissolved, and how the Soul must be convented. And within these bounds I shall confine my Me­ditations.

POST angustias persecutionum, amissam libertatem, vulneratam existimationem, post imprope­ria & suggillationes. Sancti Matth. 5. sequitur, Vos estis Sal: & hîc post detruncationem manus, abscissio­nem pedis, & vulsuram oculi, sequitur [Page 270] Textus, Habete Salem. Ita formati sumus à natura, ut fastidium pariat omnis Difficultas. Jacturas & dispendia aliorum tanquam ex Arce intueri cupimus ipsi Lucriones & in­columes. Nec patitur ferrea haec Generatio Mammoni emancipata Apostolicam illam per­fectionem de Relinquendis omnibus propter Christum. Sin autem ad illud Bernardi de­veniendum sit ure, seca: Si dilanianda caro, dilaceranda ossa, si carcer, si equuleus, si Tortor: pellem pro pelle, ut juratus ille nostri generis inimicus, cum Titanibus ipso Olym­po bellum indicimus: architectabimur vo­luptates, & ruat Coelum. Et tamen qui non accipit crucem suam, & sequitur Christum, non est Christo dignus; & qui praesenti vitae consulit, Mat. 10: perdet futuram? Durus sermo, levi­dense ferculum pro collapso stomacho, & tam insipidum esculentum deposcit Salem: Nihilosecius si pro grato velimus nos haberi Sacrificio, Igne, sumus saliendi, quomodo Omnes Sale Oblationes in Lege Mosaica. Et quòd Psalmista, Transeundum per ignem & aquam ut educamur in loca refrigerii. Et siqua spes est perveniendi ad Coelum in Curru, igneus erit ille Currus, quomodo Eliae, 2 Reg. 2. Sanctis Paulo & Barnaba at­testantibus, per multas tribulationes oportet nos intrare in Regnum Dei. Verissime tam acetosa, qualis haec, Doctrina dubias animas & insta­biles anhelare faciet, si non referre pedem, cum illis in sexto Sancti Johannis vers. 66.

At ego aliam vobis Salituram commenda­turns sum, eamque igneam. Ignem veni mittere in terram, S. Luc. 12. Sanam scilicet doctri­nam, & sinceram verbi promulgationem. Quare legimus Sp. Sanctum apparuisse in for­ma Ignis, Actorum 2. qui consumere solet & decoquere, perpurgare, illuminare, & quod magis accedit ad naturam Salis, à tabe de­fendit & putredine. At Textus.

Salem, non Ignem, ne plus satis incalescatis.

Et tamen Igneam salsuram, ne infatuati ad nihilum valeatis.

• 1. Salem, ne parasitemini seu palpetis.
• 2. Pacem, ne admordeatis.

Utrumque in Textu, Salem, Pacem.

• 1. Salem, [...].
• 2. Pacem, [...].

Salem ad exsiccandum foeces peccati.

Et tamen Pacem ut omnia fiant in spi­ritu lenitatis.

Primum, excitat remissos & jacentes.

Secundum instruit, dirigit excitatos.

Habete salem, clamitate, intonate, 2 ad Thes. 3. coar­guite, corripite, sed [...], sed omnia in pace, omnia propter pacem.

Scriptum est, S. Matth 5. Vos estis sal terrae, ac si dixisset salvator, Estote Mundo quod sal est carni. Aeternitatis estis salitores (ut loquitur Hilarius) condite ergo; voce & vita exsiccate humores carnalium operum, antevertite foetoribus, compellite sapiant quae sursum, nam estis Sal, & Textus. Habete Salem.

Imo illud Habete non sufficit, nec Habete pro aliis. Quamvis Candelae instar conficiatis vos & conteratis, nihil non agentes pro con­ditura Hominum & salute: sed Habete in vobis-ipsis. Quomodo postea Apostolus, Ar­tende tibi & doctrinae nec sis ‘ 1 Tim. c. 4.—vice cotis acutum.’

Reddere quae valeat ferrum exors ipsa se­candi. Judas ejicit Doemonia: Balaam vatici­natur; & multi multas virtutes possunt edere in nomine Christi, quibus nulla pars, seu sors in meritis Christi. Habete ergo Salem in vobis­ipsis: nec satis sit cum Scopulo vel Indice aliis monstrasse viam, sed sitis praevii, sed ductores. Exemplaria estote fidelium in sermone, ad Tim. c. 4. in conver­satione, in cha [...]itate, in spiritu, in fide, in puritate.

Post semper primo loco appositum Salem sequitur pax tanquam ferculum. Habete pacem: imo illud Habete de vi verbi diminuit [...], id quod Beza alicubi convertit in pace agite. in 2 Cor. 13.11. Nostrates etiam In pace degite. Denique ut oportet pacem habere, & [...] agere. Ita & Habere inter nos mutuo: Rom. 10.15. sive prolatare quis velit ad Domesticos fidei, sive restringere ad Legatos illos quorum speciosi pedes eó quod evangelizent pacem. Si fieri potest quan­tum in vobis est cum omnibus hominibus pa­cem habete. Ad minimum [...].

Semel & summatim. Habemus hic facultates & [...] pastorum: Habemus etiam utilita­tem & profectum Auditorum. Quales in Nobis-ipsis. Quale erga alios, ut & nos-ipsos servemus, & eos qui nos audiunt.

In 2. Levit. Tres Regulas statuat Deus Sa­cerdotibus Sacrificaturis observandas. Pri­mo, non assumerent Fermentum, cujus ea est natura ut inficiat & subacidam reddat totam Massam. Quare Salvator, impiam & contagi­osam Pharisaeorum doctrinam, quorum Scho­lia & commenta (verè commenta) saepius cor­ruperant, Legem Dei & violaverant Fermentum appellat.

Nec Acredinem solum inducit, sed & tur­gere facit & intumescere. Ergo Christus S. Mar. 8. videte (inquit) & cavete a Fermento Phariseorum, quorum eo usque gloriosa sese extulerat arrogantia, ut omnibus aliis detra­herent, suarum laudum praecones acerrimi.

Secundo interdictum est Mel. De nullo melle adolebitis. Sanè quamvis dulcescat in Ore, amarescit in Stomacho, & Choleram gignit. Choleram dico, illum illum suavi­ssimae pacis implacabilem inimicum. Et pro­babile est Salomonem id recogitasse, Mel mul­tum comedere non est bonum. Prov. 25. Debinc quamvis ea sit natura Mellis ut computrescere corpora haud facile sinat, Lect. an­ti. l. 21. c. 3. & multi eo solum nomine (teste Coelio) evaserint Polychronii quod Mellis cibo assidué uterentur. Cedat tamen necessum est antiquo illo Amicitiae symbolo, cedat divino Sali, Ib. l. 12. cap. 1. cujus unius ope putrescen­tia corpora per secula aliquot quasi sarta tec­ta perduraverint.

Et hîc admonendus est mihi qui foris est Gnato, ille glabrae linguae pellicator, admo­nendus est, ut pro Melle apponat Salem Con­vivis suis. Desinat per Christum consuere [Page 274] pulvillos sub axillis populi, Eze [...] 13.18. Isai 30 Hier. 6. loqui placentia, promittere Pacem. Non fermentum, non Mel, in Mosaicis Sacrificiis assumere licuit, sed Sa­lem Quicquid obtuleris Sacrificii Sale condies. In omni oblatione offeres Sal.

Vos optimè nostis quantilla sit differentia illa veteris novique Testamenti: & quod Ze­no ille dixit de Artibus, vetus compressis di­g tis pugnoque simile: Novum palmae vel ma­nui dilatatae. Vetus est novum involutum, com­plicatum. Novum est vetus replicatum, ex­positum & enodatum.

In Ceremoniis illis planè videbimus esse a­liquid infra corticem, nec ità institutae erant, ut in tempore penitus interirent, (cum nec umbrae adventu solis evanescant) sed signifi­cativae erant sed praenunciae. Mortuam di­cimus illam Legem in quantum Lex; sed vi­vit, efflorescit tanquam Dux & [...] ad Christum adducens.

In Lev. prin. Theodoretus ait, ideo precepisse Deum Sa­cerdotibus Sacrificia Sale conspergenda, ut inde discerent dijudicandi Artem: Hoc est Dis­cretionem & Prudentiam suum cuique tribu­endi: Deo optimo maximo maximè optima offerendi. Et hoc (inquit) Sale carebat Sa­crificium Cain, non excerpsit, non selegit quae oblaturus erat, non quomodo frater suus, qui de pr [...]mogeni [...]is & de Adipe obtulit, scilicet De optimis optima, ut Chrysostomus: sed qualia­cunque qui [...]quid prius occurreret, & ille faci­lius comparceret. Quare ad coercendam hanc Mortalium socordiam tenacitatem & sordes, Deus in Lege sua edixit Salem, Hoc est dis­cretionem [Page 275] & judicium, sine quibus fatua red­duntur & insipida quanta quanta Sacrificia.

Et hunc Ego Salem vobis commendaturus sum, Apostolicam illam sapientiam, coelestem philosophiam, solertiam officio nostro con­gruam & congruentem, ne Convivae nostri aut dimittantur jejuni aut pascantur sili­quis.

Mare suppeditat, terra suggerit Salem co­piosè. Quamvis Hilarius: Sal, inquit, In S Mae­can. 4. ut arbitror Terrae nullum est, Quomodo ergo Christus Apostolos suos Sal Terrae nuncupa­vit? Sed pace tanti viri, Plinio, Chromatio, experientiae credendum est. Sicut è Salinis, ita & Salem fossilem habemus. Recolo igi­tur. Mare suppeditat, Terra suggerit Salem copiosè. Sal autem ille Discretionis & Ju­dicii quem noster Ordo postulat & Officium optandus alicubi facilius quàm inveniendus est.

Habemus, id quod Antiquitas noluit, ex­puit, condemnavit, Habemus nonnullos ad Sacros Ordines, sine Titulo, sine merito pro­motos, Adolescentes, inflatos, barbaros. Sed nihil est audacius ignorantia. Quare isti pulchrae virtutis pessimi pictores [...] in Scripturis in­flectunt & detorquent perditè. N [...]z [...]an. 2 Pet. 3. Isti Classi­cum canunt cum Bichri, & quoniam omnes aditus ad Ascensum sibi praeclusos vident, Reliqua spes est in turbidis Aquis expiscan­di. [Page 276] Isti venenum Cleri lues Ecclesiae, vel si placet, Homines praetenerae Conscienti­ae (quamvis hoc vulgari nomine conten­tus vix sim) Isti inquam, ferre non debent, perpeti non possunt Pallium Sacrum Episco­pi, superpellicium Presbyteri, Annulum, pi­leum, & multa alia Antiquitatis symbola, sint licet prorsus innocua, nonnunquam sig­nificativa, saepissimè splendida signa, addo & necessaria Graduum, Ordinum, & Hierar­chiae in Ecclesia Christi. Verba quae dixit Nazianzenus de Discordia, Tom. 1. Orat. 7. in hac hominum calluvie hic habetis. Hoc illud est quod ut plurimum membra divulsit, disjunxit fratres, ur­bes turbavit, furiavit populos, Nationes arma­vit, Reges, Sacerdotes, Parentes excitavit, &c. Hic apud se sunt. Hic dominantur. O La­tera! nil videmus nisi Salem. Imo quod Rex ille Ezrae. 7. Argentum, triticum, vinum, omnia in numero, pondere & mensura: sed Salem sine mensura dedit. Isti Salem sugge­runt, Massam Salis, fed amarulenti, ranci­di, infatuati, & praeterea nihil.

Sed mittamus hos aliquantulùm.

Qui & Salem habetis, & insulsos plebis mores Sale vestro condire soletis. Qui vos­met instar Salis eliquatis, & more Candelae conficitis ut Gregem vobis commissum a tabe [Page 277] defendatis, è tenebris Ignorantiae eruatis, & tanquam puram & castam Virginem sistere Domino vestro valeatis. Vos nostis & ag­noscitis illud Chromatii, I [...] 5. cap. S. Mat. Sal Terrae indiscrete omnibus inservit. Regi, subdito, Diviti, pauperi, servo, Domino. Sic & coelestis sa­pientiae verbum omnibus est ad vitam neces­sarium: nam omnes egent Gratia Dei, &c.

Imperii vestri terminos, vel, si vultis, Mi­nisterii, calletis optimè: pax, pax non erit vobis pro Themate. Mercenariorum est illa provincia & Palponum, qui caemento rudi & insulso parietes obducunt. Quare compa­ratis & virgam Discretionis & Mannam dulcedi­nis, cum S. Gregorio. Mor. l. 3. Et Sermo vester cum Gratia semper & Sale conditus est, & scitis quomodo oporteat vos unicuique responde­re: Facto ejus, si verbis tacuerit, ut Ansel­mus. Comprobatis dictum illud (licet Jan­senii) non opus est multo Sale sed efficaci: virtus concionis non consistit in verborum multi­tudine sed pondere. Tenetis illud Sancti Hilarii, In S. Ma t. can. 4. Sal in se uno continet ignis & aquae ele­mentum, & est revera unum ex duobus: Hoc est, quid tertium ex utroque co [...]litum. Est Aqua, ne plus satis incalescamus; est Ignis, ne tanquam frigore obtorpeamus. Qui Sa­l [...]m habet; ‘— Omne tulit punctum.’ Ergo, Habete Salem.

Sed & illud Habete (ut diximus) non suffi­cit: nec Habete pro aliis: sed Habete in vobis ipsis. Audistis modò quid Apostolus praece­pit suo Timotheo, Attende tibi & Doctrinae. Si­mile illud est quod Ephesinae Ecclesiae Pres­byteris edixit discessurus. Act. 20.28. Attendite vobis-ip­sis & toto gregi in quo vos Spiritus Sanctus consti­tuit Episcopos. Vobis-ipsis & toto Gregi. Ego so­lum dicam quod S. Ambrosius & suis verbis di­cam. De dig. Sacer. c. 1. Non mihimet praerogativam Scienti­ae, si haec meis consacerdotibus Charitatis intuitu praerogem, vendicabo: aut vitae per­fectae me esse profiteor, cum de vita perfecta alios moneo. Sed potius cum haec ad illos lo­qui audeo, Cap. 3. simul cum illis quae, loquor, audi­am. Et paulo post, Quod sumus professione, Actione demonstremus: ut nomen congruat Actioni, Actio respondeat Nomini, ne sit Nomen inane & Crimen immane: Honor sublimis, vita deformis: Deifica professio, illicita Actio: Religiosus Amictus, irreligi­osus provectus: Locutio Columbina, & vi­ta Canina, &c.

De Offic.Idem alibi. Non agnoscent superiorem Consilio, quem vident inferiorem Moribus. Imo ipse Orator ex naturae promptuario non dubitavit dicere, In Ver. Nihil minus ferendum esse quam rationem vitae ab alio reposcere eum qui non possit suae reddere. Quare nos col­ligamus, & qui simus, & quid facere debea­mus, consideremus, ut homines nos non so­lum audiant, verumetiam libenter studio sé­que audiant. Legantur Consilia nostra non in verbis tantùm, sed in moribus. Et quod [Page 279] Nazianzenus de Magno Basilio, Orat. pro M. Celio. Doceamus vel tacendo. Denique ut Ille, praebeamus nos vi­ros Bonarum Artium, Bonarum partium.

Ita praeconem habetis Laudis vestrae, non calumniatorem seu incusatorem socor­diae.

Sed ad alteram pensi partem contenden­dum est. Habete Pacem.

Non immerito queritur Magnus Ille Au­gustinus, Habere multos linguam auream & cor ferreum. Et clarissimus Ille Clarevallensis Ab­bas, non pacidicos sed pacificos commendari: non blaterantes Pacem sed actitantes, Coronam vitae reportaturos.— Quoniam isti primum & ultimum, salve & vale, Epilogum illum discedentis, ac etiam Exordium redeuntis Christi pensitant & meditantur pax vobis.

Profecto pax est [...] ut Elias il­le. Apud Na­zian. tom. 1. orat. 10. tom. 4. Ep. 7. ad Cler. Con­stant. Et Cyrillus Discordiam nil aliud esse quàm Mortem merito profitetur. Sed Duplex est Pax, & neutram planè volumus. Pax impio­rum & Pax cum impiis. Hanc periculi plenam, Illam insaniae videmus. Hanc dubiam & culpabilem, Illam alteram odiosam & detesta. bilem.

De Pace impierum quid dicemus? Illi nus­quam Gentium magis sunt Inquilini quàm domi apud se. Et siquid Gratiae fideive ha­beant [Page 280] (quod non potest non esse perexiguum) tantillum id facilitati & Clementiae aliorum, non Conscientiae propriae aut rebus benè ge­stis ascribendum est. Flagitiosè vivunt & securè; etiam sponte obcaecati & ipsâ Sene­cae puella caeciores non cogitant: imminen­tia mala & calamitates brevi adventuras non prospiciunt. Resp. ad cap. Gal. c. 6. Amant (inquit Prosper) languo­res suos, & pro sanitate habent quod aegrotare se nesciunt. Tales expergefacere, excitare non contendimus. Cauterio resectam habent Conscientiam, cui preciosissima malagmata mederi nequeunt. Formam hic quandam videmus Pacis sed fucosae, brevis & perluctu­osae. Cic. Orat. pro domo sua. Imo quod Ille Stupor non virtus est. Nil magis dissidet à pietate quàm Cor lapideum. Hic habemus illud Hieremiae pax pax & non pax. Non illam Salvatoris pacem relinquo vobis. Pacem illam meam do vobis; non illam Sancti Pauli (Dei dicerem) quae omnem superat intellectum, sed qualem Mundus dat fallacem, vanam, brevi perituram.

Quare Habete pacem, sed non Mundi. Nec illam Impiorum, nec hanc cum Impiis, de qua modo dicturi sumus.

Non tollo penitus omne consortium aut commercium etiam cum sceleratis & flagiti­osis hominibus. Alioquin scilicet è Mundo exeundum esset (ut Apostolus ad Corinthios) Itaque non sine foro, 1 Ep. 5.10. non sine macello— caeteris­que commerciis cohabitamus in hoc seculo. Navi­gamus & nos vobiscum, & militamus & rustica­mur & mercamur. Miscemus Artes, opera no­stra publicamus usui vestro. C [...]p. 4 [...] Ita Tertullianus ad Gentes.

Imo adsumus illis, & ad sumus in conven­tu frequentes, sed quomodo Prosper; Spe correctionis, non consensu malignitatis. Plus di­co, Amamus. Sed Gnari naturam errantem di­videre à vitiis. Omnia suscipienda, peragen­da Amore compassionis non Approbationis. Quan­tum ad sustentationem naturae non ad fomentum Culpae, ut Aquinas. 2a. 2ae. q. 31. art. 2, ad 1. Si fieri potest (inquit Apostolus) quantum in vobis est cum omni­bus hominibus in Pace degite: Quantum sci­licet proposito vestro & fidei vestrae conve­nit; ut Origines: Quantum Dei Gloria, In Ep. ad Rom. l. 9. c. 12. professio nostra, & Religio Christiana pati­etur. Habete Pacem.

Nihil hic mihi de exterraneis calamitati­bus dicendum est, & quomodo Equus ille ru­fus jamdiu exiit ferociens citatis greffibus, cujus Moderator districto Gladio Pacem è terris sustulit. Imo quod Abrahamo accidit conflagrante Sodomâ intueri possumus fumum vicinarum Regionum ascendentem sicut fu­mum fornacis, Ʋrbano illo alicubi folles ar­rip ente scintillas saevitiae & feritatis susci­tante, inflammante. Sed hoc nomine, ut multis aliis, maximas tibi Omnes gratias a­gmus, Amplissime Praesul, majores etiam ha­bemus, quod tantam — Inurbanitatem sug­gillare, contundere, oblidere non dubita­sti.

Sed mittamus exterraneas illas Calamita­tes, quamvis etiam ex illis uberrimam nobis exultandi, ac etiam Gratiarum agendarum Segetem comparemus. Cum videamus tan­quam jamdudum decantata illa Trojae incen­dia, [Page 282] Aedificiorum subversiones, Agrorum depopulationes, Virginum ac M [...]tronarum stupra, promiscuae plebis trucidationes, Gla­diis & incendiis undequaque truculenter grassantibus.

Nos securè consedimus sub vite nostra & sub ficu —

Filii nostri sicut plantae generosae, filiae sicut an­guli politi in structura Templi, Promptuaria ple­na, oves feracissimae, Boves praepingues, nulla ir­ruptio, nulla eruptio, denique nulla querela in pla­teis nostris. Beatus populus cui ita est. Beatus po­pulus cujus Jehovah est Deus. Attamen Nos inter Nos officium illud Pacis & Concordiae ex­equi & tueri debemus.

Sic sanè. Nihil Mortalibus à Deo immor­tali praestantius dari, nihil ab ipso homine optabilius expeti, quàm pax, potest. Sed quae pax illa erit? vel quomodo pax, cùm, ut Je­hu, Scortationes Iezabel & veneficia ejus abun­dent plurimum? Cum Praepotentes & Subdoli, Opulenti & Vu pini, Venator Nimrod & [Page 283] veterator Achitophel fratres suos inescare, praedari & obruere allaborent?