1 [...]. The Doctrinall use.

THe Doctrine whereun­to this point is profi­table, is this; to justifie, and propugne Gods man­ner of dealing with his Church; that he should [Page 56] allow such Nimrods, mighty hunters in the Forrest of his Carmel, such Boares in his Vine­yard, such Wolves, Beares, Leopards, and Lyons, in his holy Moun­tain, as the Church is here styled verse 9. such Ad­ders, and Snakes in his bush; that mans malice should execute, what Gods grace decrees; that the blood of Mar­tyrs should be the seed of the Church; that Reli­gion should batten with blood; that God should tye the childe to both breasts, of milke and blood; that the bush should burne and not con­sume; that while wicked [Page 57] men goe about to crosse Gods decree, they bring it on, and while they rush against his will they ful­fill it; that Christ should both be as loving an hus­band to his Spouse, as El­kanah was to Hanna, and yet Vir sanguinum, a bloody husband too, as Zippora called Moses; that it should be asked of Gods deerest servants, Who are these who come out of Edom with their gar­ments red? Lastly, that he whose wayes are alwaies equall, whose actions are exactly commensurate with equity and justice, who laies judgmēt to the line, and righteousnesse to the plumb-line, should [Page 58] thus let loose the chaine, and turne such Wolves upon his Lambes, such Leopards upon his Kids, &c. as if his Church were rather a kennell, then a fold.

Which because it is one of the grand tentati­ons, therefore both to cleere Gods justice, and to prepare our soules a­gainst whatsoever the day may bring forth, I will make the more exact disquisition and inquiry into the reasons and grounds hereof.

And first, let it be con­sidered, that it is none o­ther thing then Christ hath foretold and fore­warned his Church of, [Page 59] that they must be as sheep among wolves, that they must bee as sheepe to the slaughter, that they must bee hated of all men for his names sake, that in the world they should have tribulation, that the time should come, that in kil­ling them men should thinke they did God good service, and the like: So as no man can say, there is any breach of Covenant, or non-performance on Gods part, or that, as it is in the Proverbe, he hol­deth in the one hand a piece of bread, and in the other a stone.

Secondly, no tentation tooke hold of them in this kind, but what very many [Page 60] of them desired; and lon­ged for more then for their appointed food. Ma­ny of the militant Saints have longed for the death of martyrdome, and dig­ged for it more then for hid treasures, and rejoy­ced exceedingly to finde the grave, Iob 3.21, 22. Melchi­or Adamus in vita Lutheri. Luther desired it, and prayed all his life, that by this death he might glori­fie God. In the third Per­secution, under Trajane, the Christians, quasi manu facta, gathered together like a band of Souldiers, and appeared in whole troupes in Asia, and By­thinia, offering them­selves to martyrdome, so that the Proconsull cryed [Page 61] out, O miseri, si cupitis mori, non habetis prae­cipitia & restes? Tertul. ad Scapul. cap. ult. Oh miserable wretches, if you desire to dye, are there not preci­pices and halters enow? Omnes ad martyrium quasi aves ad alveariū cōvolantes. Baron. ex D. Chrys. all did take wings and flye to martyrdome, as Bees to the hive. In Edes­sa, women ran with their children in their armes, ready with haste, to let them fall forth, as Mephi­bosheths Nurse did him, striving which should first lay downe their lives for Christs sake. In the ninth Persecution under Diocle­sian, they sought it as ea­gerly as ambitious Pre­lates did Bishopricks.

Thirdly, hereby they lose nothing: nay were they not infinite gainers? the Martyrs themselves, [Page 62] who went the farthest in suffering, and were not rent and torne only, but devoured of these Wolves and Lions, would not (some of them, not then; not one of them now) have saved one drop of that blood, which they sold at so brave a rate: have they not now for a short paine, got a durable pleasure; for a sinfull mi­serable and transitory life, acquired to them­selves an holy and happy eternity?

Objection. And so might they have done too, if their candle had burned to within the Socket, and they gone to their graves like a rick of Corne, [Page 63] which is white unto the harvest?

Answ. Perhaps so in­deed, and perhaps other­wise, but by that path, their Crowne of glory had neither beene so ¹ cer­taine, nor so ² soone, nor so ³ waighty; not so cer­taine; for (alas!) how many are so far from suf­fering any thing for Christ, by way of passive obedience, as they will do nothing, by way of active? how many have out-lived their piety, for­saken their righteousness, and in the hot sun-shine of prosperity have ungirt and cast off that cloake which the winde of ad­versity would have cau­sed [Page 64] them gather close unto their breast? Not so soone neither; and that is to be accompted for some losse, when as one day in Gods Courts, is better then a thousand else­where; Not so massy; for if any shall sit on Christs right hand and on his left; if any shall shine as the Sun in the kingdome of the Father; if any shall sit upon twelve thrones, and judge the twelve tribes of Israel; if any shall have palmes in their hands and crownes on their heads, it shall be the slaine wit­nesses: and therefore Martyri [...] coronari. to be crowned with Martyr­dome, is the ecclesiasticall forme of speaking, and [Page 65] S. Steven the Protomar­tyre of the New Testa­ment had to his name, as by divine dispensation, a Crowne, and hence bles­sed [...]. Ign. Ep. 11 ad Rom. Ignatius, in his E­pistle to the Romans, pro­fesseth He had rather dye for Christ, then raigne over all the ends of the earth.

Fourthly, Is there any way so much to glorifie God and Christ? can the members doe more ho­nour to the head then in suffering for it, or with it? hath any man greater love then this, to deny himselfe, and lay downe his fame, his riches, his life for his friend? Oh how doth it cry up Christ, in the world, that he hath [Page 66] such servants, as can drink of the cup that he dranke of; such followers, as can dye for the faith of him, who dyed for the love of them.

Fiftly and lastly, there is no way, or meanes, whereby to make the condemnation of these ravenous Wolves, and Li­on rampants, more just, nor their doome more heavy, then by suffering them to bring on their owne heads, the blood of Martyrs; Right precious in the sight of the Lord is the death of his Saints, and especially such a death, and of such Saints. How bitter a curse that was, when the Jewes im­precated [Page 67] themselves with His blood bee on us, and on our children; the event hath declared, when full 1600. yeares fluxe of time now already past, hath obtained no relaxati­on thereof, and his blood is upon those, upon whom his servants blood is up­on. Saul, Saul, why perse­cutest thou me? When Za­charias, the last Martyr of the Old Testament, was slaine betweene the Tem­ple and the Altar, he dy­ing said, The Lord shall looke upon it, and require it, 2 Chron. 24.22.

2 The [...]. elench or use of redargution.

THe error which this point is profitable to confute and redargue, is twofold; First of the Jews, Contra 1 Iudaos. and secondly of certaine Christians Juda­izing. The error of the Iews is, that they stick in the barke, and expound the text to be fulfilled to the very letter of it, that the Wolfe, and the Lamb shall (indeed) without any trope, or metaphor at all, dwell together, and the Leopard and Kid lye downe together, &c. Whence they then infer that fundamentall, and [Page 69] soule-splitting venome of doctrine, which is direct­ly antipodes to Christian Religion, That the Mes­sias is not yet come, be­cause these antipathies, and jarres do still remaine amongst the creatures as fresh, as if Adam had but faine yesterday or to day.

The erring and Judai­zing Christians here are the Millenaries, 2 Iudaiza [...] ­tes. a sect of learned, and criticall Christians, who expect in the last thousand yeares of the Church, the cream of all militant perfection, and excellency of man­ners; and that all sower­nesse amongst Christians shall be absorpt of Cha­rity, [Page 70] and the discords of their dispositions shall be tuned up to so sweet an unison, and harmony of love and sympathy, as Wolves and Leopards shal cohabit with Lambs, and Kids; feroce and bel­luine men, with the meek and placable. Lactantius was slipt unawares into this opinion, and S. Ierome doth (not lightly) stigma­tize, and animadvert him for it, and not Lactantius onely, but very many of good name, in divers ages of the Church, being ta­ken (it seemes) partly with the probabilitie of the text, Apoc. 20.2. Satan was to bee bound up a thou­sand yeeres, and partly [Page 71] with the authority and magistrality of the first assertor of it, Baron. ad an. 118. Papias Bi­shop of Hierapolis, a man of that sanctity, and e­steeme, that hee drew no meaner adherents to him, thē Iustin Martyr, Irenaeus, &c. but it is sufficient to note these things with an obeliske; They are dead tenets, and opinions, and we will not do with them, as Saul, and the Witch with Samuel, call them up from their dorters againe.

3. [...]. The use of Correction.

NOw the vice or fault which this point is profitable to correct, is [Page 72] that froward, morose, churlish, rugged; nay far more, that cruell, fierce, inhumane, belluine dispo­sition, which is not onely in naturall and wicked men, but even in such as are in part regenerate, and sanctified. Better be beasts then like beasts: and yet such are the blots and spots of our semi-conver­sions, so great is the im­perfection of our regene­ration, as after grace hath blunted the point, and rebated the edge of our corruption, yet is there still too much of the jaw of the Lyon, and of the paw of the Beare in us, too little of the man, too much of the beast, so as [Page 73] we may abhorre our selves in dust and ashes, and cry out with Agur, and David, (as before was mentioned) Surely I am more brutish then any man, and have not the un­derstanding of a man in me. So foolish was I, and ignorant, even as it were a beast before thee. To give a touch upon each parti­cular again: there is too much of the greedinesse of the Wolfe still remai­ning, as appeares by our rapacity, by our snatch­ing, and catching, at far more then is our own, or can justly call us Master. Too much of the Leo­pard, both in our swift­nesse to evill, and in our [Page 74] spots, and streaks, with sinfull customes, and ha­bits. Too much of the Lyons whelp, in hunting after an unlawfull prey. Too much of the Beare in cruelty, oppression, and fiercenesse. Too much of the Lyon too; we would roare, and have all the beasts in the forrest tremble: if we say the Asses eares are horns, we would have none dare gainsay it. He is mili­tantly triumphant in these dayes, that would not be [...], some great one. Too much of the Aspe i [...] our venomous and scald­ing words, which burne like coals of Juniper. And lastly, too much of the [Page 75] Cockatrice, or Basilisk in our envious and evill eyes. Alas, that we should thus defile that humane nature of ours, which God vouchsafed to take into union with his Godhead. That Primi­tive love and gentlenesse, which did so much of old adorn the manners of Christians, is now onely not utterly lost; we goe not only to law one with another, (which S. Paul so decryed) but to revi­lings, contestations, fight­ings, combats. Raca and Foole are now tempers and modifications of speech. Where is there a a Bonaventure that I may worship In fra [...]re Bonaventu­ra Adam peccasse non videtur., in whom A­dams [Page 76] fall could scarce be seene. Well, it becomes us to be humbled under the apprehensions hereof, and to bewail and lament this taint and irregenera­cy of our natures, and to fall upon the practise of thorough-mortification, not giving over till we be gentle, and innocent as Lambes, Kiddes, Chil­dren, &c.

4. [...]. The use of Instruction.

ANd the practise▪ or piety that this point puts us upon, is a fourfold Instruction.

First, we must not vexe our selves, or take scan­dall at Gods providence, [Page 77] and dispensation towards his Church, nor distresse our selves with bootlesse problemes, Why God should let loose Wolves, and Lyons, and Beares into the very fold of his Church, among his Lambs and Kids; That we shall tread upon the Adder and Basilisk, Psal. 91.13. That he will make a covenant betwixt us and the beasts of the field, Iob 5.23. That we shall stop the mouthes of Lyons, Heb. 11.33. These and the like are temporall promises; and the grand rule, or Canon of them is, That they must be under­stood, Cum exceptione cru­cis, & castigationis. These [Page 78] Nimrodians are but what they are, and what they will be unlesse God change them, that is, Wolves and Beares, &c. and for the Church it is profitable to melt away her drosse, and purge a­way her tin; and there­fore Cyprian in his Book De lapsis, observes that the seventh Persecution, under Decius, was justly inflicted by God, to re­forme the depraved man­ners of the Christians.

Secondly, we must carefully shun such beasts, as we would not stand too neare the grate at the Tower: it is not alwayes the voyce of the sluggard to say, There is a Lyon in [Page 79] the way. It is folly, with­out a warrant in our hand to take the Beare by the tooth, or the Lyon by the paw: just the spirit of the sprighty Ascanius in Op [...]at a­prum, aut fulvum de­scendere monte Leo­nem. Virgil, to wish a Lyon to come out of the forrest and meet him. Such usu­ally trace their owne ruine, whilest they tur­ning againe, all to rent them.

Thirdly, if Gods pro­vidence have cast thee with Daniel into a denne of Lyons, so as thou mai­est take into thy mouth Davids complaint, My soule is among Lyons; then doe as men in woods and forrests, when they spie the wild beast comming, [Page 80] climbe a tree? what tree? even the tree whereon our Lord hung. Climb it, how? By faith, & medita­tion, & prayer, stretch thy selfe upon his Crosse, Tell him, if thou perish, thou dost perish, but it shall be at the foot of him that was crucified. Cry, O Iesu, Iesu, Iesu, be thou my Iesus. The name of the Lord is a strong tower, the righteous shall run unto it and be safe, Prov. 18.10. Dioge­nes in vit. A Sparrow pursued by an Hawk, fled into the bosome of Xenocrates, which he refused to put out againe, saying, It was a dishonest thing to be­tray a guest. The mo­rall, or rather the theo­logy [Page 81] of it, is easie:

Fourthly, suppose the worst; that it be the will of God, thou suffer from these beasts, be lacerated and torn with these Bears and Wolves, devoured by these Lyons, poyso­ned by these Aspes, stung by these Cockatrices; Lay thine hand upon thy mouth, possesse thy soule in patience; the Lord will look upon it, and require it; it will, assuredly, make for thine advantage, and their smart. When the Tyrant Phocas had be­trayed Maurice the Em­perour, his Master, had slaine his wife and chil­dren, and was ready to bereave himself at once, [Page 82] both of life and diademe, yet did he not blaspheme through griefe of heart, but put to silence the voyce of murmuring, with that versicle of Psal. 119. Righteous art thou, O Lord, and right are thy judgements. But that which falls most fit and opposite here, is the last words of Ignatius, who when he was throwne to the wilde beasts to be devoured, (for that was his kind of Martyrdome) meekly concluded thus: Frumen­tum Dei sum, & molor den­tibus fera­rum, ut pu­rus Dei pa­nis sim. Su­rius in vi­ta B. Ign. I am Gods grain, or corne, and must be grinded be­tweene the teeth of these beasts, that I may so make pure bread to my God.

5. [...]. The use of Consolation.

LAstly, even out of this strong, comes sweet; out of this Lyon, and Wolf, &c. comes an ho­ny-comb of comfort; bet­ter be the Martyr, then the Tyrant, better be the Lamb then the Wolf, the Kid then the Leopard. If we suffer with him, we shall raigne with him. A venerable old man, walk­ing the streets of Alexan­dria, in time of Persecu­tion, upon notice given that he was a Christian, is suddenly enclosed by an unruly company of Ido­laters, who after all man­ner of despightfull usage, [Page 84] both in words and deeds, began joyntly with much scorn, to demand of him, what great miracles hath this Christ of thine done, whom thou makest to be God? To whom the blessed Saint made ready and chearfull answer; I can quietly and patiently endure all these wrongs which you doe me, and more & greater, if need be, without disquiet to my self, or trouble to you. But yet, more fit & con­center, is that aculeate speech of Chrys. when Eu­doxia the Empresse raged against him, like a Lyo­nesse, [...], &c. Chrys. Epist. ad Cyriacum. I passe not for all the threatnings of the Empresse. If she will ba­nish [Page 85] me, The earth is the Lords, and the fulnesse thereof: If she will saw me asunder, let her, I have Esay for an ensample: If she will throw me into the Sea, I remember Io­nas: If she will cast me into the fornace, I re­member the three Chil­dren: If she will stone me, I remember Stephen: If she will take mine head, I remember Iohn Baptist: If she will throw me to the Lyons, I re­member Daniel: If she will take my goods, let her take them; Naked came I out of my Mo­thers wombe. Thus the horse in Iob neighs at the trumpet, the Leviathan [Page 86] laughes at the Speare. Faith sucks comfort even out of the most adverse estate that can befall a Christian.

The Doctrine resulting hence is this; [...]. Those whom Christ justifies by his merit, he also sanctifies by his Spi­rit. So much is collected to my hand by an Ortho­doxe professor Zach. Ursinus ad loc., Com­menting to this Text; and the context, or alliance that the text hath with the protext, or verse im­mediately foregoing, makes it very plain: for verse 5. of this Chapter, our Prophet thus vatici­nates, Righteousnesse shall be the girdle of his loynes, and faithfulnesse the girdle of his reines: Loe there Christ justifying us by [Page 142] the imputatiō of his righ­teousnesse. Then instantly followes; The Wolf shall dwell with the Lambe, and the Leopard shall lie downe with the Kidde, &c. Loe there Christ sancti­fying us by the imparting of inherent righteous­nesse; and to the same thing it appertaines, that Apoc. 7.14. mention is made of robes washed, and made white in the bloud of the Lamb. Why, how doth that sound? Is it not enigmaticall and full of Probleme, to wash white in bloud? Is it not rather white in milk or water, red in bloud, or wine? but I answer, No; it is of brave significancy [Page 143] to expresse, the bleach­ing, whitening, alablaste­ring, cleansing quality of Christs blood, the sancti­fication of true justifica­tion, that the red scarlet lace of Christs blood, must be entortled and in­terwoven into a brace­let, with a white silken thred of holinesse and re­generation; or that it must tie about the bunch of hyssope, which to be of a cleansing nature is im­plied by that of David in the Psal. 51. chiefe of his Peni­tentialls, Wash mee with hyssope, &c.

So likewise, in the de­scription of Christ which is Cant. 5.10. My beloved is white, and ruddy: it is [Page 144] thus glossed, white in his life, ruddy in his death; white in his holinesse, red in his Passion. Or make those two Epithetes run downe from his head, and beard, who is the head, unto the skirts, and phy­lacteries of our garments, who are the members, and it must thus be glos­sed: ruddy to us, in justify­ing us, by his blood, and so washing us from the guilt of sin, and white, in sanctifying us by his Spi­rit, and so washing us from the filth of sin. The briefe is no more then thus: if we be Christs, we will crucifie all those sen­sitive, irrationall, heady, impetuous natures of the [Page 145] Wolfe, Beare, Lyon, &c. and get formed in us the innocency of the Lambe, Kid, Calfe, and Child, in eschewing evill, the nega­tive part of sanctification; and the fruitfulnesse and labour of the Cow, and Oxe, in doing good, which is the positive, and affirmative part.

The Redargution. 2 [...]·

NOw secondly for the Elench, and use of im­proofe, it shews what Pa­radoxes, and meere lyes in divinity, those Satanized proverbs of the world are, which the wise men of the world (forsooth) cry up as Maximes of Prudence, Oracles of State, principles fit to [Page 146] come out of the Schoole of the wisest Masters: they are such as these, Make your selfe a sheepe, and the Wolfe will eate you, Make your selfe a worme, and you shall be trod upon: Beare one injurie so as you invite not a new: It is no fault to repell force with force, nor to undermine fraud with fraud: An inju­rie cannot bee done to him that is willing to receive it, &c. Brave Articles of the worlds Creed! Thus the Devill makes us false spe­ctacles, and wee are wil­ling to put them on, till wee misse the bridge and fall into the ditch. Thus partly by the forcery, and false information of o­thers, [Page 147] and partly by the blindnesse, and false ap­prehensions of our owne minde, inward corrupti­on being strengthened by outward infection, we are mis-led from vertue, and grace, and dashed in pie­ces, as a wave upon the rocke. The very utmost proficiency, that any man can attaine to, in the worlds schoole, is not to love patience, and inno­cency, onely to allow it; & that but M.S. M.F. in two cases, neither, the one of neces­sity, the other of advan­tage: so making it a stupi­fying medicine in the for­mer, and a matter of mer­chandizing in the latter. And I doe not much mar­vaile [Page 148] at it, when I consider that depraved reason leads quite awry, and that which is most rectified fals far short of concei­ving, how strong, and honourable a grace, pa­tience, and meekenesse is. Therefore the Stoicks were defamed by all o­ther Schooles, for intro­ducing their patience, which indeed was no better then a counterfeit or carcasse of true pati­ence, being onely a stupid senslesnesse, and wretch­ed carelesnesse.

Patience is ever an act of power, for there is much strength required to beare burthens, and e­specially injuries, the [Page 149] greatest of burthens. Hence it is that to forgive sins is assigned to bee a proper act of Gods om­nipotencie, Exod. 34.6. And so againe, impati­ence is a signe of weake­nesse, and therefore chil­dren, women, and sick persons, are observed well by Arist. Rhet. l. 2. Aristotle to be most revengefull. How wickedly therefore did that base Tuscane jest on God, and abuse the text, [ Vengeance is mine, I will repay, saith the Lord] in saying, Revenge was so sweet a morsell, as God kept it for his own tooth. Well; let it be the deni­gration, and such a spot in the Mahometane, or [Page 150] Turkish religion, as no Fullers sope can wash out, that the allowance it gives to revenge was one of the great inducements at first, and now is one of the greatest fomenters of that Idolatry, and which drawes the most follow­ers and Proselytes unto it: and on the contrary, let that scandall of the Chri­stian Religion, that it makes men Cowards, be re­membred to the glory of it, That Patience, and Christianity are of the same dimensions; that a Lamb, a Kid, and a fat Calfe are the propper Coat, or armes that Chri­stian Religion beares; a Child the Crest, a Cow, [Page 151] and an Oxe the Suppor­ters; Lastly, that other lesson hee suffered his Ushers that went before him to teach: but pati­ence, and the like, hee re­served for himselfe to sit in the Chaire, and bee the grand Master thereof: Learne of mee, for I am lowly and meeke, and you shall finde rest for your soules.

The Correction. 3 [...].

ANd thirdly, If the true Disciples of Christ bee Lambs, and Kids, &c. Then be it pres­sed to the just correction of the depraved manners of us moderne Christians, [Page 152] whose very lives are, in short, a dayly, horary, mo­mently breaking of that great Euangelicall pre­cept of love, and charity, which is the fulfilling of the Law, and bond of per­fection. Oh God! if the breaches of charity, by jealousies, surmises, suspi­tions of the heart, by the dejections, and falling downe of our countenan­ces upon our brethren, by the wincking and scor­ning of our eyes, by the detraction, calumnie, and revilings of our tongues, by virulencie and gall of our pennes, and by the vi­olence of our hands, if, I say, these, and the like were the fulfillings of the [Page 153] Law, what godly Gospel­lers, & Professours should we be! but I must con­tract my selfe, and take in this saile of speech. The longer I was in the en­largment, and filling up of the point, the more briefe may I be in Application. Therefore because Rectum index sui, & obliqui. that which is straight shews at once both its owne recti­tude, and the crookedness of the contrary; I wil give you here an excellent Scheme of Charity. For Charity is like Nebuchad­nezzars tree, in Daniel, which hath many, and far-extended boughs and branches, which as they seaze upon, and respect a new object, so doe they [Page 154] still take up a new name. As thus; faith is the root of Christianity. Charity is the bole of the same tree, which when it is ex­ercised promiscuously to­wards all men, it is called [...]. Philanthropie: when to­wards certaine men, [...]. Friendship; when towards our blood and allies, [...]. Naturall affection: when towards strangers, [...]. Ho­spitality: when towards the faithfull, [...]. Brother­hood: when towards our superiours, Officiosi­tas. Duty: when towards our inferiours, Humani­tas. Humanity, or courtesie: when towards men in prosperity, and wel-fare, [...]. Goodwill: when towards men in misery, [...]. Mercy. [Page 155] A tree, you see, so laden with fruit, that the boughs of it bend downe to the ground, and court the hand of him that passeth by to plucke off her grapes.

The Instruction. 4 [...].

THE Instruction is a goad to prick us on to beware of that dangerous Rock of pseudo-Martyr­dome. There is a foolish affected kinde of Martyr­dome, when a man expo­seth his estate, good name, liberty, life, and all to sufferance and danger, and God shall pay him for all in this one word, Who required these [Page 156] things at your hands? The Arians, and Arius him­selfe suffered grievous things for their Tenets, but they were but pseu­domartyrs. The Dona­tists suffered many things from the civil Magistrate, and reputed themselves Lambs and Martyrs, but S. Augustine nervously takes from them that glorious wreath. The Arminians in the Low Countries, and Papists in England, have not suffe­red a little neither, here­tofore, but it was because they might not be suffe­red to plunder Common­wealths, perplexe States, betray Princes, lead Cap­tive simple women, &c. [Page 157] Therefore they are pseu­domartyrs. There may be Wolves in Sheeps­skins. Therefore as Saint Paul speakes of one that is [...]. a widow indeed, so must we look to it, that we be Lambs, Kids, Calves in­deed; that there be not so much of the Calfe in us, as not to know either what, or why, or how, or when to suffer: for cir­cumstances, individuate actions, and the innocen­cy of the Lamb, should be joyned with so much of the wisdome of the Serpent, as to direct our actions both in suffering, and doing, by faire and probable meanes, unto glorious ends. To this [Page 158] purpose then, let us here subvect such safe and ne­cessary rules, as if God call us to suffer here, our patience, and innocency, may bee made up into a crowne of Martyr­dome.

The rules here are on­ly three.

The first is, that a Sheep for the slaughter must first be a Sheep of the fold; A true Martyr must be a true member of the Church. Extra Ecclesiam non est Martyri­um. Vide Baron. ad an. 362. n. 37. It is a ru­led case, No Martyrdome without the pale of the Church. Where there is not the truth of Religion, there cannot be the truth of Martyrdome. It must not be respected what, [Page 159] but who it is that suffers. He that is not a member of the body, cannot suffer for the head. If a Turk should advance Christ a­bove Mahomet, or a Jew above Moses, or a Pagan above an Idol, and should suffer for so doing, were he therefore a Martyr?

Secondly, next the righteousnesse of the per­son, the righteousnesse of the cause is requisite; which is as necessary to remunerable suffering, as fuell to make a fire, or dough to make a cake: to suffer, that is well, but then it must be for righte­ousnesse sake, Mat. 5.10. as Christians, 1 Pet. 4 16. It is not the paine, but the [Page 160] cause that makes the Mar­tyr, saith the old rule; there were three at once on one Crosse; one to be saved, another to save, a third to be damned Omnium similis poe­na, sed dis­similis cau­sa. Aug. conc. 2. in Psal. 34.; they had all the like pu­nishment, but not the like cause.

Thirdly, there is re­quisite also, right ends and intentions, it is the end that crownes the worke. The glory of God, the honour of Christ, the sealing of the truth, the propagating Religion, the confirming the weak, the comfor­ting the strong, the con­founding the adversa­ries; these and such like are warrantable, and [Page 161] justifiable ends, in under­taking sufferings. Saint Augustine presents a complaint against such as Quaeritis Martyrum gloriam, &c. did seeke the Glo­ry of Martyrs, &c. Some out of vaine glory, others out of Libido moriendi, Sene [...]. a lust of dying. Some out of stiffenesse of spirit, and the like affect, and draw on themselves sufferings, when they receive no summons thereto from God, nor shall receive comfort from them­selves.

5 [...].The Consolation.

LAstly, are wee the Lambs and Kids of Gods fold, the Calves of his stall, the Kine of his pasture, the Oxen of his crib, the Babes of his Nursery? what then can bee more comfortable? Doth God take care for Oxen? 1 Cor. 9.9. Is a good man mercifull to his beast? Was Iacob so carefull of his flock, as not to over-drive it? and shall not God bee much more carefull of us? Yea, surely, if wee make it but our care to be his Lambs, and Kids, he will make it [Page 163] his care, 1. To protect us; to take us out of the paw of the Lyon, and of the Beare; to deliver us, as he did S. Paul, out of the mouth of the Lyon, so farre as that deliverance conduceth to our eter­nall good. 2. To provide for us; Hee giveth fod­der unto his cattell. Hee muzleth not the mouth of the Oxe. Hee can first feed us by Ravens, and then feede the Ravens that call upon him. Hee will feede his Sheepe, and his Lambes, both with daylie bread for our bodies, and spirituall Manna for our soules. 3. To save us; Hee will both set the Goates on [Page 164] his left hand, and the Sheepe, Lambs, Kids, on his right.

The Vse of Doctrine. Doctri­na.

ANd first this point is profitable to bring forth this Doctrine, that Christianity is a sociable Religion. The end of Christs comming was to be a Mediatour, not only to unite man to God, but even man to man; that [Page 180] Christians might dwell to­gether; in one house, both Ecclesiastical, the Church; and oeconomicall, the family; and Politicall, the Common-wealth; lye downe together, in the un­defiled bed of holy and chast wedlock, if they ei­ther need it, or will it; and in any other noble, and lawfull familiarities of intimacie, and deere­nesse; eate together, both the Eucharisticall Bread of the Lords Table, and the daylie bread of their owne boards. Lastly, play together, in those honest and warrantable recreati­ons, which are of good report among the Saints, to fit them better for [Page 181] both their generall, and particular callings.

What is the Church but a Communion of Saints? the Church Mili­tant a Communion of Saints on earth, and the Church Triumphant, a Communion of Saints in Heaven. Coetus fidelium, A company or knot of the faithfull, is a short and re­ceived definition of the Church. The Religion of the Jews was all for di­stinction, and separation of both persons, and things; the Jew from the Gentile, the holy from the prophane, the cleane from the uncleane. But Christ did so demolish and breake downe that [Page 182] partition wall, that it is like the Picts wall in Northumberland, scarce one stone to be found up­on another.

Christian Society is like a Fagot, one stick keepes another glowing; like stones in an arch, one holds and fastens ano­ther, Christ himselfe be­ing the key-stone. Solita­ry persons as they have (indeed) the fewest pro­vocations unto evill, so have they the fewest inci­tations unto good.

Divine Oracles still point at lonelinesse and solitude as at an abysse of misery. Begin at the be­ginning: it is observed to my hand, that in the se­cond [Page 183] dayes worke of the Creation, God gave no commendation of, nor blessing unto it, as to the rest, because it was a daies worke of division. Gen. 1.7. And after that a little, when he played his owne Critick, it was the onely quarrell hee pickt with his work­manship, that man was alone; all was good, and very good Gen. 1.31., but this was not good Gen. 2.18.. Go on; Elias, a great Prophet, yet hee complaines of it, I onely am left alone 1 Kings 14.14.. Iobs sor­rowfull Messengers make it their under song of sad tidings, I am escaped alone to tell thee Iob 1.. Martha murmures at it, Master carest thou not my sister [Page 184] hath left mee to serve alone Luk. 10.40.. Ieremy makes his threnes take their hint, and rise from it, how doth the popular City sit soli­tary Lam. 1.1? S. Paul bemones, himselfe for it, 2 Tim. 4.10. Demas hath forsaken me, yea, Ver. 16. all forsooke me. Ruth. 1.13. & 20. Ruth be­wailes it, The hand of the Lord is gone out against me, the Almighty hath imbit­tered my soule; Yea it is e­very widows case, as well as Ruths to be 1 Tim. 5.5. [...]. desolate, and alone. But what say I of Elias, or Iob, or the like, men of like passions with our selves; Christ himselfe groaned under the burden of it, when all his Disciples forsooke him and fled; which thing the [Page 185] Evangelist notes as one of the criticall passages of his Passion, and the Pro­phet sets it out, as an heightning and advan­cing of his sufferings, that hee trode the Wine-presse alone Esa. 63.3. So as this is the summe, if a man be alone, he shall be in misery; and againe, if a man be in any misery hee shall be left alone Tempora si fuerint nubila, so­lus eris.: Solitude and mi­sery being like water, and ice, the one mutually pro­ducing the other. Woe, and alone goe together, Eccles. 4.10. Hence it comes about that S. Iohn Baptist sent two of his Disciples to Christ Mat. 11.2.. Yea a greater then the Baptist did so: Christ did it, in [Page 186] the Mission first of his Twelve Mar. 6.7., and after of his Seventy Luk. 10.1. & Mat. 20.30., both of which sacred Colledges he sent forth by two, and two. So of old, two were of the Embassy to Pharaoh, Moses and Aaron; two into Canaan, Ioshua and Caleb; two to restore the Temple, and worship of God, after the Captivity of Babylon, Ioshua and Zorobabel. So likewise in the New Testament we have Christ, and Iohn his Precursor; two are sent to Jerusalem to prepare the last Supper, Peter and Iohn; two Witnesses, Apoc. 11.3. So farther, Iohn Husse, and Ierome of Prague, in the Councell [Page 187] of Constance; Luther and Melancthon in Saxony; Zwinglius and Oec [...]lampa­dius in Helvetia; Bucer and Capito at Argentine; Calvin and Farell at Ge­neva. Binarii omnes, all by couples, and twoes, That if the one fall, his fellow may lift him up, Eccles. 4.10. Hee that separates man from man, doth as much as in him lyes separate man from God. For what is poore, and silly man alone, but a very scrich-owle, and satyre, a melan­cholick and hypochon­driack creature, growing pensive and thought-sick? turne him into his Oratory, and let him shut the Chamber doore, and [Page 188] doth hee not often fall a telling the panes of glasse, as fast as a Papist doth his Beads? Is he not often so pursued by the blood-hounds of his owne Con­ceits, as he is forced to cry out with Anthony in Ecclesiasticall Story Domine cupio ser­vari, sed haud per­mittunt sae­pè cogitati­ones meae: has repri­me, ô bone Iesu, et ser­va me.: Lord, quoth he, I thirst for salvation, but my thoughts scarce will allow mee the hope of it; O Lord, represse them, and save me. And if they grow (as often they doe) so immodest and importunate, as they can neither bee prevented by divine meditation, nor ejected by fervent prayer, nor corrected by serious repentance, then man growes a sorry and mise­rable [Page 189] creature indeed. For they jangle all out of tune the sweet Bels of reason and judgement, and makes him at the best mopish, if not frantick. This of the first use: the second followes which is

The Vse of improofe or Redargution. Redar­gutio.

ANd the Elench here lyes directly, and point-blanck against the Papists. For bring both Religions (ours and theirs) unto this test, and see whether is more paci­fique and charitable, and by consequent whether is the more Euangelicall, and Gospell-like. For so [Page 190] farre as my interest in Re­ligion goeth (and surely that is a very aery soule, whose chiefe rest and stay is not his Religion) I shall willingly put it wholly upon this issue.

But let us a little set out the bounder-stones of this disquisition upon which we are fallen, and stretch the scrutiny to that Angelicall birth-Caroll of our blessed Lord, Glory bee to God on high, and on earth peace: and from thence take out this safe, and grand rule of enquiry: That Religion which gives most glory to God, and nou­risheth most peace with man, let a Crowne be set upon the head of her, and [Page 191] let all other Sects bow the knee, and cry abrech be­fore her.

And for the first of these two Touch-stones, with­out any unjust scandali­zing of the Papist, or any undeserved justifying of the Protestant, the termes betwixt us, and them stand just thus. For the originall of our salvation, we place it wholly in the grace of God; for the middle of it, wee put it wholly in the merits, and righteousnesse of Christ; and for the end of it, wee refer it wholly to the glo­ry of God. Thus making God the Proram et puppim sa­lutis. Rai­nold. in Thes. Alpha, and O­mega, the front, and the reare, the beginning, [Page 192] middle, and end of our salvation. On the other hand, the Papist cryes in the language of Solomons Harlot, dividatur, let it be divided. For the ori­ginall of salvation they make to be partly Grace, and partly Free-will; the middle they put partly in mans merits, and partly in Gods mercy; the end they refer partly to the glory of God, and partly to the honour of the crea­ture, in their Idolatrous worshipping of Saints, &c. So giving that to the Creature, which is proper to the Creator, to whom be praise for ever, and e­ver, Amen.

But bring them both [Page 193] to the second touchstone, w ^ch is indeed the touch­stone of the Text, and that Religion which is more turbulent, seditious, and stormy, let it be throwne over-board to lighten the ship of the Church, that it miscarry not before it thrust into the Acts 27.8. faire Ha­vens: And that which is more calme, quiet, pea­ceable, charitable, lesse rampant, and more cou­chant, which both teach­eth, and practiseth the lying downe, and dwel­ling together of the Wolfe and Lambe, let it be received, and the other refused. And here I doubt not but the day will bee ours.

[Page 194]It is true, wee have se­parated our selves from the Church of Rome, and that by right: for it was after a thousand Com­plaints, Disputations, Pro­testations against their Errors; after many meeke Colloquies, and Confe­rences, nervous and si­newy Arguments, hum­ble Petitions, plaine De­clarations, grievous suf­ferings, and Martyr­domes; and all wee got was scorne, and laughter; no pity to our side; no redresse to theirs. So as, though the time of our ignorance God passed by, yet when he had opened our eyes to see the truth, we could not but fall off [Page 195] from them, except wee should have proculcated and trampled under foote most faire hopes of im­mortality unto glory. We durst not partake any longer of her sinnes, lest wee should be made also to partake of her plagues. But yet this our falling off is onely from their doctrine, not from their civill society, this Armini­us in Thes. defecti­on is from them onely in point of faith, not of charity. Though the Scepter be departed from them, and I hope shall ever so continue, yet have they had all faire usage from Cesar, all conveni­ent connivences, and compliances from the [Page 196] State, and Church, all freedome and immunities with other subjects, in ci­vill matters: yet is there so much of the Wolfe and Lyon in them, that they will not dwell peaceably with us, nor eate, and lye downe with us; I meane not only in our Churches to serve God with us, but not in our Common-wealth, in our Citties, Townes, Villages. They are goads and pricks in our sides, Prov. 3. v. 29.30. they intend evill against us, when we dwell without feare by them. They strive with us causlesly, when we doe them no harme. Their coūtenances fall upon us, as Cains upon his brother. [Page 197] They deride our worship, and zeale, as Michall did Davids. They revile, and word-beate our persons, as Shimei. They plot trea­son to our State, like A­thalia.

And because wee will not seeke far for instan­ces, here will come about, in the anniversary obser­vation thereof, within these three or foure daies▪ a day which stands in our Almanacks like a pillar of salt; a day which God made Ex nigro et infausto, candidum etfelicem populo Ro­mano. Plut. in vit. Lucul. of a black and un­lucky one, a most white and happy one to people of Eng­land, as Lucullus spake in alike case; a day which, mee thinks, they should speake of, as Iob of his [Page 198] birth-day, Iob 3. v. 4. &c. Let that day be darknesse, let not God regard it from above, nei­ther let the light shine upon, it. Let darknesse and the shadow of death staine it, and let a cloud remaine upon it, let it not be joyned unto the dayes of the yeare, nor let it come into the count of the months. Yea desolate be that night, and let no joy be in it. Let the starres of the twilight bee dimme, let it looke for light but have none, neither let it see the dawning of the day: because it shut not up the doores of their mothers wombs, that no such mis­creants, and deperdite wretches as they proved, should ever have stepped [Page 199] into the world; a day which we would forget, if they would remember it with such shame, and sorrow, as would well become them; but where­as some of them justifie it, others excuse it, and some begin to deny it, we must be as a thred, or gimmall ring about their finger to put them in mind of their sin. A plot hatched out of Plutoes braine, as Minerva out of Iupiters; invented, one would imagine, not by men, but by Cacodae­mons; a hyperbolicall, diabolicall, nay hyper­diabolicall plot, moulded in the depths of satanicall contrivances▪ in the acting [Page 200] of which what did they meane to antedate the resurrection of all those whose bodies lye at Westminster, with Kings, and Counsellers of the earth, who have there made themselves desolate places? as Iob opened his mouth, Chap. 3. vers. 14.

And to second this, whilst I am transcribing these Schedules, and while these Sermons were betweene the Pul­pit, and the Presse, loe what happened in the same place on Saturday, being the 21. of this instant November 1640. Iohn Iames a Popish Re­cusant with a rusty dag­ger came into Westmin­ster-hall, [Page 201] and there did stab into the breast Peter Heywood Esquire, one of the Kings Justices of the Peace within the limits of Westminster, as hee was going up to the Committee for Religion, to give up a booke of the names of all the Papists which inhabited, or so­journed within the said limits, being thereunto required by Parliament. An attempt so daring, and bold, as nothing could bee more: for if circum­stances, which individuate an action, bee considered, it will easily so appeare, without any flow of words to greaten it.

The Gentleman being [Page 202] venerable for age, and white and blooming as an Almond-tree; in the ve­ry seats of secular justice; the great Court of Parlia­ment being convened, and the Committees then sit­ting; upon the person of a Justice of Peace, being imployed about that bu­sinesse by the Parliament; upon the very day before the House was to receive the holy Communion, and which by that sudden and barbarous act was so unframed, as that they were forced [...] adjourne that holy businesse, &c.

I hold mine own Reli­gion so good, as it needs not fetch lustre from the disgrace of another: It is [Page 203] a poor Religion that must ascend, and climbe up to its own glory by anothers dishonour, and shame; but these things are so palpable, and apparent, as if we should hold our peace, the very stones out of the wall, and the tim­ber out of the roofe of that structure would speak; But to the third Use, which is

The Vse of Correction. Corre­ctio.

ANd the last Use of re­dargution did not lie more direct against the whole bulk of Popery, then the Use of Corre­ction doth here against those publique Incendia­ries, [Page 204] and Conflagrators of the world, who are all for the sword, and war: Videant qui bella movent. Muscul. in loc. Let them see to it, who are such movers, and stirrers up of warre, saith Muscu­lus upon this Text. And let them look to it indeed, who know onely how to ride the red horse of warre, and take peace from the earth, and kill one another, Apoc. 6.4. who cry till they be hoarse again, as they, Iudges 7.20. The sword of the Lord, and of Gideon: who have ever in their mouthes that of Peter, Master shall I smite? Like Caesars souldier, Doth the Senate deny my Master the Consulship? but Hic en­fis dabit. this sword shall give it him. But [Page 205] when shall you hear them speak in that phrase of the Prophet Ieremy, Chap. 47. ver. 6. O thou sword of the Lord, how long will it be ere thou be quiet? put up thy selfe into thy scabbard, rest and be still. They are not for Esayes Prophecy of turning swords into plowshares, &c. but all for Ioels, Chap. 3. of turning plowshares into swords, &c. These know not what spirit themselves are of; I am sure farre from an Euangelicall spirit, and temper: The way of peace they have not knowne. So farre from kennelling the Wolfe and the Lamb together, or from stalling the Oxe and Lyon toge­ther, [Page 206] as they foment, and adde fuell to their inimi­citious qualities.

I am not slipt into that Anabaptisticall conceit and tenet, whereinto they say both Erasmus and Ferus, two Beaucle [...]s fell, that all warres were utterly unlawfull under the Gospel. Holinesse to the Lord is found written upon Zach. 14.20. the bridles of hor­ses, which is a warlike beast, as well as upon the high Priests frontlet, which is a man of peace. I will not now enter upon the point my self, but re­ferre onely him that is scrupulous herein, unto a most learned, and satisfa­ctory Author, Grotius, in [Page 207] the first Booke and se­cond Chapter, De jure belli & pacis, wherein he proves just warres to be lawfull, both by the law of nature, and by the law of Nations, and by Di­vine Law before the Go­spell, and lastly, by the verdict even of the Gospel it self.

Neverthelesse, the most can be said for warre, is this, that it may be neces­sary, it cannot be good of it selfe; even the same that was said of Aurelian, a severe man, A man ra­ther necessary then good. The best plea it hath in Divinity, is either permis­sion, as Moses suffered di­vorce in small cases, by [Page 208] reason of the hardnesse of mens hearts: or necessity, as David ate the Shew-bread, and the Disciples plucked the eares of corn on the Sabbath day, be­ing driven thereto by hunger.

The direfull effects, and sad consequences of War are so many, and great, as they may seem to require a just Volume. I will be­stow this one Paragraph in pointing at them. And I will begin with two no­table emblemes of the misery that is in Warre: The one the Hawk and the Bitturn lying upon the ground, with this word, Nulla sa­lus bello. No safety at all in Warre. The Hawk hath struck [Page 209] down the Bitturn, and seazed upon it, and the Bitturne lying under, strikes his bill upward through the Hawkes gorge. The other is two pots floting upon a pond, or surface of a water with this word, Si collidi­mur, fran­gimur. If we knock together, we sink together. In Warre, any one may begin, but it is in the pow­er of the Conqueror when to end: In Warre, even the Conqueror is commonly a loser: In Warre Fathers bury chil­dren, whereas in peace children burie Fathers, as Croesus Apophthegmati­zed, when he was capti­vated by Cyrus. In War, holy things are projected [Page 210] to dogges; witnesse that illustrious Temple of Je­rusalem, which was forty sixe years in building, but scarce as many houres in demolishing. In Warre, every man is a Gadarene, respecting a swine more then a man; witnesse Ti­tus Vespasian, who in the sacking of Jerusalem sold thirty Jews for a peny, to be a tulio to them, who had sold Christ for thirty pence. In War, old men bow themselves at the feet of their enemy, with as many teares and pray­ers, as a dry brain, and a faltring tongue can af­ford: Women are distra­cted between care for the fruit of their bodies to [Page 211] preserve their children from sword, and the sin of their soules, to preserve their chastity from lust. Lastly, to say no more, in Warre, the barbarous Souldier ransacks houses, breaks open locks, rifles chests, ravisheth wives, and daughters, blunts his sword with the blood of Fathers and sons, and like Sampsons Foxes, set on fire whole fields of corne. These and such like things have occasioned many fair and goodly Proverbs, and Apophthegmes, whereinto a great deale of wisedome is abridged, be­side the character of An­tiquity, that is now stamp­ed upon them: As that of [Page 212] Probus the Emperour for one, Brevi spero milites non habebi­mus neces­sarios. Vopiscus. I hope shortly Souldi­ers shall not be so much as necessary; That of Anto­nius Pius, taken up from Scipio, That he had rather save one Citizen, then de­stroy a thousand enemies; That of Cicero, Attic. l. 7. Ep. 14. A most unjust peace is more profita­ble then a most unjust war. And lastly, that of Livy, which seemes to be more warrantable, That Liv. lib. 30. a cer­tain peace is both better and safer, then an hoped-for vi­ctory.

And the encomiums, and blessings of peace will challenge one other Paragraph, before we shut up this Use, still allowing to Kings and [Page 213] their Senates, and Coun­sailes, right of drawing or sheathing the sword, when a desperate disease requires so sharp a cure. Vespasian the Emperour expressed upon his coynes the felicities of peace, by the device of fair and full eares of corn, growing out of two hands conjoy­ned together. Iulius Caesar had another Cadu [...]eum cum cor [...]u­copia. not unlike it. Peace makes small things great, and great things impregnable; it is the ve­ry supporter of Individu­alls, Families, Churches, Common-wealths. Take a Church, or a Polity newly come out of the Mint of Gods Provi­dence, and give it but the [Page 214] milk of peace to drink, and it shall grow up fast to all strength and greatnesse. In peace, Kings are nur­sing Fathers, and Queenes are nursing Mothers; the Magistrate is a Custos u­triusque tabulae. Keeper of both Tables; The Mer­chant brings home wine, and oyle; The Husband­man sowes in hope, and reaps in joy; Widowes are comforted, and Maids are given in marriage; The Land flowes with milk and honey; The lands stand thick with corn▪ that they doe laugh and sing; Iacobs blessing falleth upon men, the dew of heaven, and the fatnesse of the earth; There is no leading in­to [Page 215] to Captivity, no com­plaining in the streets; Rachel weeps not for her children, and will not be comforted; Old men goe to their graves in peace; There is not a shield or a sword found amongst ten thousand of Israel Judges 5.8.. Thus much in prosecution of the Use of Correction. The fourth now follows, which is

The Vse of Instruction. Instru­ctio.

NOw the Use of In­struction cannot bet­ter be issued forth, then as the holy Ghost doth it in those divers, and waighty Texts, which are all exhortations unto the [Page 216] dwelling together, and lying down together, and feeding together, and playing together, of Wolves, and Lambs. Seek peace and pursue it, Psal. 34.14. Pursue it? how is that? the [...] à Persequi, Prosequi. roote shewes the nature of the branch: If it flie from thee as swift as a Roe or Hinde, yet follow the chace still, pursue and hunt it to thine own home, and to thy dwel­ling. S. Peter hath the same exhortation, for he alledgeth the same Text, 1 Epist. 3. Chap. ver. 11. Seek peace and [...] ensue it. Those more then for­ty learned Translators which King Iames im­ployed [Page 217] in that Ptolome-like work of the last Tran­slation, put no more diffe­rence betwixt their ren­dring of Davids Hebrew word, and S. Peters Greek word, but pursue, and en­sue: The Hebrew word of the Old Testament sig­nifies a strong pursuit, and the Greek word of the New signifies a swift pur­suit. S. Paul concurres with S. Peter, both in the same exhortation, and same [...]. word, Rom. 14.19. Let us [...]. follow after the things which make for peace. So doth the Pen­man of the Epistle to the Hebrewes, Chap. 12. v. 14. [...]. follow peace.

But not to follow this [Page 218] following indistinctly, and inconfusedly let us here propound the hedge, and limits of our speech. Fol­low it then, pursue it, ens [...]e it first in the severall kindes of it; secondly, ac­cording to the severall de­grees of it; thirdly, ac­cording to the right order and method of it; and lastly, by the surest and safest rule of it; of which foure, briefly, and in or­der.

First, pursue it, I say, in the severall kindes of it, which are three; 1. Oeco­nomicall, or houshold peace, in all those three severall relations which doe constitute a perfect family; the Matrimoniall [Page 219] relation betwixt husband and wife; the Parentall knot, betwixt Parents and children; and the servile one, betwixt Masters and servants. Now in each of these relations, commonly the superiour is the Wolf, and Leopard, and Lyon, and the inferiour the Lamb, Kid, and Calfe, while husbands are bitter to their wives, while Pa­rents provoke their chil­dren to wrath, and whilst Masters threaten their ser­vants; and too often by a reversed order, the infe­riour plaies the Wolf, and superiour must be the Lamb, when there are such wives as Vashti, such children as Absolom, such [Page 220] servants as Gehezi, or Ziba; but whether of the two waies the fault hath been, let us henceforth follow peace, and let the Wolfe goe and dwell with the Lamb, and Leopard lie down with the Kid. The second is Ecclesiasticall, or Church-peace, which must be pursued too, both swiftly, and strongly. If the Shepherds have played the Lords, more then the Fathers over Gods heri­tage; or if the flock have plaied the Church rebels rather then obedient chil­dren let them convert, and repent, and henceforth dwell & lie down, &c. to­gether. The third is Politi­call, or Common-wealth-peace, [Page 221] which we had need to follow too; as the King is towards the Subject in protection, and just go­vernment, so the Subject towards the King in loy­alty and allegiance, and Subject towards Subject in love, and concord.

Secondly, we must pur­sue it according to the se­veral degrees of it, which are four: 1. Interior peace with a mans self, both with his affections, and with his conscience; and this is the basis, and ground of all o­ther peace, for if there be storms within, there will hardly be a calm without. 2. Exterior peace, both with beasts figurative, and beasts proper; that is, both [Page 222] betwixt man and man, and betwixt man and beast; for even that is taken in, as a branch of the covenant▪ Iob 5.23. 3. Superiour peace with celestiall pow­ers, both betwixt Rom. 51 God and man, and betwixt Ps 91.11 Mat. 4.6. Angels and man. 4. Eter­nall peace, which is that sweet harmony and con­cent which passeth all un­derstanding, when the Lambs and Kid shall [...]e down safely, and securely in the fold of the Church Triumphant, by those who have been Wolves, and Leopards; yea, and sit downe with Abraham, Isaac, and Iacob, in the Kingdome of God.

Thirdly, we must pursue [Page 223] it according to the right method and order, which is this; first righteousnesse, and then peace: Melchi­sedech was first King of Righteousnesse, as his name signifies, and then King of Salem, or peace, as his title imports. This is the method observed in the Nuptialls, and em­bracements of these two, Psal. 85.11. Righteousnesse and peace have kissed each other; and it is the very method of this place and Text: for ver. 5. of this Chapter, which is the im­mediate pro-text, it is prophecied, Righteous­nesse shall be the girdle of his loynes, &c. and then in the very next verse of all [Page 224] begins this grand Prophe­cy of peace, The Wolf shall dwell with the Lamb, &c. Internall peace without righteousnesse is but secu­rity; externall peace with­out it, is but servitude and slavery; supernall is but presumption; and eternall is but fancy. Look to it therefore, that we doe in this work [...], Goe the right way to work, lay a good foundation, and then the superstructure is like to stand.

Lastly, let peace be prosecuted, and followed, by the safest and surest rule of this pursuit: which (certainly) is that of Solo­mon, Prov. 16.7. When a mans wayes please the Lord▪ [Page 225] he maketh even his enemies to bee at peace with him. Here is a short cut; Please one, and please all, as we say: for house-peace in the fa­mily, where, it may be, the Mistris is a good Huswife, but of shrewish condition. To go about to work out true peace by our applica­tions, and compliances with men, is an endlesse work, and to go about by the bow, but to attain both peace with others, and peace within our selves, by this one most compendi­ous way, of being recon­ciled to God, in the face of his son, is to go straight by the string. And now the fift and last use cals on us, to take notice of it, to wit

Conso­latio.The Vse of Consolation.

LAstly now, the com­fort redounding from hence unto us is this, that God in his infinite mer­cy unto this poore, sinfull, unworthy Nation of ours, hath so long, and for so many yeeres to­gether rained and showred downe upon us, this great Euangelicall blessing, the blessing of peace, the very badge and cognizance of our profession, and the foote-steps, I hope, of Christs being amongst us; that as our Nation was the first Christian Kingdome in the world, as [...]ol. Virg. l. 2. Polydore Virgil testi­fieth, [Page 227] and our King Luci­us, the first Christian King in the world, as ve­nerable Bede l. 1. c. 4. Bede testifyeth: so it hath beene the most peaceable Kingdome, for many last past yeeres. First under our Deborah, that ruled and judged this Israel forty yeares: and then under King Iames, that peaceable Augustus, who chose it for his Mot­to▪ out of all the eight beatitudes, Beati pa­cifici. Mat. 5.8. Blessed are the peace-makers; and now under a meeke, and sweet natured Prince, that sits upon his Fathers Throne; and it is Machivels ob­servation, that a successi­on of three good Princes together doth notably [Page 228] contribute to establish­ment, and felicity of a Kingdome.

These are blessings which as our selves have enjoyed, so all our friends have congratulated unto us, and our enemies have envyed unto us, and pined away, and growne leane at our prosperity. It is true; there hath beene of late an intercision, and in­terruption herein. Our peace both of Church and Common-wealth hath beene a little plun­dered and perplexed▪ God hath cast a flye into our precious ointment, and shred an handfull of wild Gourds into our pot: but I hope it is but as a [Page 229] foyle, the better to set off so long and great a peace; It is but as our Saviour dealt with the Emaui­tane Disciples Luke 24.28. when he made as though hee would have gone farther, that they might grow the more importune with him to stay: and I should not at all doubt of it, if I could but see us once all of us as if all England were but one man, to pro­secute, and pursue this peace according to that most safe, and sure Touched before in the Vse of Instructiō. rule; of making up our peace with God, in and through his Son, by breaking off our sins by repentance, and new obedience.

And the rather be­cause [Page 230] I finde our very e­nemies Prophets to fore­tell, and Heraulds to de­clare it, for us. Cornelius [...] Lapide, a very famous Jesuite, and great Com­mentatour upon holy Scripture; whose vo­lumes are swelled to that proportion that they take up halfe a Class [...] in our publique Libraries; and to that repute, as hee is crept into most private Studies of those who af­fect learning, and have money to buy so many Volumes: Hee, I say, Commenting to that text of Scripture, Esay, chap. 2. verse 4. They shall beate their sword [...] into ploughshares, and their [Page 231] speares into pruning-ho [...]ks: Nation shall not lift up sword against Nation, nei­ther shall they learne warre any more; Thus he writes: Christ, saith hee, by the Euangelicall Law of cha­rity, modesty, justice, meekenesse, and patience, shall agree, and com­pound the jars, and dis­cords of all Nations, shall plucke up by the roots their antipathies, and ha­treds, shall bridle the fierce and quarrelsome, and shall cause, that in one, and the same Church, there do friend­ly converse together, as brethren, Romans and Greeks, &c. ENGLISH and SCOTS; and so [Page 232] shall bee fulfilled that of Esay 11.6. See the words in Latin, in the Title-page of these Ser­mons. The Wolfe shall dwell with the Lamb, &c.

What, is Saul among the Prophets? must a very Papist, a Jesuit, who do so labour to disturbe our peace, be a Trumpet, and Prophet of our peace? wee thanke him for it, whether it procee [...]ded from his ingenuity or from necessity, [...] the spirit of vaticinatio [...] was on him, as it was u [...]on Balaam, and the High Priest when Christ suf­fered. We cannot say to him, as the King of M [...] ­chaia, Thou never prophe­cied [...] good unto me, but [...]waies evill. But wee wil [...] speake to him, as to [...] [Page 233] Ahimaaz, in this thing he is a good man and brings good tidings.

God of his goodnesse, who is the Author of peace, send us all sorts, all degrees of peace, through Christ Iesus, who is the Prince of peace, that every one of us both by our affections, and prayers, and endeavours may bring tribute, and offerings unto this [...], and so be the children of peace. Amen.