IF that •• Reverend and worthy person Mr. Farindon had not died before the Impression of this Book, you had received from that excellent hand an exact account of the Authours Life, which he had begun, and resolved to perfect, and prefix to this Edition. And as the loss of him is great in many particulars, so especially in this; because there was none to whom Mr. Hales was so throughly known as unto him, nor was there any so able to declare his worth, partly by reason of his own abilities eminently known principally because he learn'd his Authour from an intimate converse, who was a man never to be truly express'd but by himself.

I am therefore to entreat thee, Reader, being deprived of the proper Plutarch, not to expect any such thing as a Life from me, but to accept of so much onely as is here intended. If Mr. Hales were unknown unto thee, be pleased to believe what I know and affirm to be true of him; if he were known, then onely be satisfied that what is published in his name did really proceed from him: and more then this needs not to be spoken in reference to the advancement of this Work; because he which knew or believeth what an excellent person Mr. Hales was, and shall be also perswaded that he was the Author of this Book, cannot chuse but infinitely desire to see and read him in it.

In order to the First of these, I shall speak no more than my own long experience, intimate acquaintance, and high veneration grounded upon both, shall freely and sincerely prompt me to. Mr. John Hales, sometime Greek Professour of the University of Oxford, long Fellow of Eton College, and at last also Prebendary of Windsore, was a man, I thinke, of as great a sharpness, quicknesse and subtilty of wit as ever this; or, perhaps, any Nation bred. His industry did strive, if it were possible, to equall the largenesse of his capacity, whereby he became as great a Master of polite, various and Universall Learning as ever yet convers'd with Bookes. Proportionate to his reading was his Meditation, which furnished him with a Judgement beyond the vulgar reach of man, built upon unordinary Notions, rais'd out of strange observations and comprehensive thoughts within himselfe. So that he really was a most prodigious Example of an acute and piercimg Wit, of a vast and illimited Knowledge, of a severe and profound Judgement.

Although this may seeme, as in it selfe it truly is, a grand Elogium; yet I cannot esteem him lesse in any thing which belongs to a good man then in those intellectuall perfections: and had he never understood a letter hee had other Ornaments sufficient to endear him. For he was of a Nature (as we ordinarily speake) so kinde, so sweet, so courting all mankind, of an affability so prompt, so ready to receive all conditions of men, that I conceive it neer as easie a task for any one to become so Knowing as so Obligeing.

A a Christian, none more ever acquainted with the nature of the Gospel, because none more Studious of the knowledge of it, or more curious in the search, which being strengthened by those great advantages before mentioned could not prove otherwise then highly effectuall. He took indeed to himselfe a liberty of judgeing, not of others, but for himselfe: and if ever any man might be allowed in these matters to judge, it was he who had so long, so much, so advantageously consider'd, and which is more, never had the least worldly designe in his determinations. He was not onely most truly and strictly Just in his Secular transactions, most exemplarily Meeke and Humble notwithstanding his perfections, but beyond all example Charitable, giving unto all, preserving nothing but his Bookes to continue his learning and himselfe: which when he had before digested, he was forced at last to feed upon, at the same time the happiest and most unfortunate helluo of Books the grand example of learning and of the envy and contempt which followeth it.

This testimony may be truly given of his Person, and nothing in it liable to the least exception but this alone, that it comes far short of him, Which intimation I conceive more necessary for such as knew him not than all which hath been said.

In reference to the second part of my Design, I confess, while he lived none was ever more sollicited and urged to write, and thereby truly to teach the world, than he; none ever so resolved (pardon the expression, so obstinate) against it. His facile and courteous nature learnt onely not to yield to that sollicitation. And therefore the World must be content to suffer the losse of all his learning with the deprivation of himself: and yet he cannot be accused for hiding of his talent, being so communicative that his chamber was a Church and his chair a Pulpit.

Onely that there might be some taste continue of him: here are some of his Remaines recollected; such as he could not but write, and such as when written were out of his power to destroy. These consist of two parts, of Sermons, and of Letters, and each of them proceeded from him upon respective obligations. The Letters though written by himself yet were wholly in the power of that Honourable person to whom they were sent, and by that meanes they were perserv'd. The Sermons preached on several occasions were snatch't from him by his friends, and in their hands the Copies were continued or by transcription dispers •• d. Of both which I need to say no more then this, that you may be confident they are his.

The Editor hath sent these abroad to explore what well-come they shall find; He hath some more of his Sermons & Tractates in his hands, & desires if any Person have any other Writings of the same Author by him, that he would be pleased to communicate them to the Printer of this work, T. Garthwait upon promise, and any other engagement, that he will take care to see them Printed, and set forth by themselves. This, Reader, is all the trouble thought fit to be given thee ••

I Am very glad you chose so Judicious an Overseer of those SERMONS of Mr. HALES as Mr. Gunning, whom I alwayes have had in high esteem both for his Learning and Piety; and I am of his Opinion, that they may pass for extraordinary. That Sermon of Wresting hard places of Scripture may well begin your Collection. The other on Rom. 14. 1. Him that is weak in the Faith receive, &c. was preacht at Pauls Cross, and I moved him to print it. That of My Kingdom is not of this World; I once saw and returned to Mr. Hales with foure more which I saw him put into Mr. Chillingworths hands: I wish Dixi Custodiam were perfect, I have often heard him speak of it with a kinde of Complacency. That of He speak a Parable that men ought always to pray, I believe is his by the passage of the Spunge and the Knife, which I have heard from his mouth. The Sermon which you had from D. Hammond upon Son remember, &c. was preacht at Eaton Colledge. The other of Duels was either one or two, and preacht at the Hague to Sr. D. Carlton and his company. That you call a Letter on I can do all things, is a Sermon. The Sermon of Peter went out and wept, &c.—is under his own hand.

One caution I should put in, that you print nothing which is not written with his own hand, or be very careful in comparing them, for not long since one shewed me a Sermon, which he said was his, which I am confident could not be; for I saw nothing in it which was not Vulgaris monetae, of a vulgar stamp, common, and flat, and low. There be some Sermons, that I much doubt of, for there is little of his spirit and Genius in them, and some that are imperfect, that of Genesis 17. 1. Walk before me, &c. is most imperfect, as appears by the Autographum which I saw at Eaton a fortnight since.

For his LETTERS, he had much trouble in that kinde from several friends, and I heard him speak of that friends Letter you mention, pleasantly, Mr.—He sets up Tops and I must whip them for him. But I am very glad to hear you have gained Those Letters into your hands written from the Synod of Dort, you may please to take notice that in his younger days he was a Calvinist, and even then when he was employed at that Synod, and at the well pressing 3. S. John 16. by Episcopius,—there, I bid John Calvin good night, as he has often told me. I believe they will be as acceptable, or in your phrase as Saleable as his Sermons, I would not have you to venture those papers out of your hands to me, for they may miscarry, and I fear it would be very difficult to finde another Copy; peradventure I may shortly see you, at the Term I hope I shall, and then I shall advise you further the best I can about those other Sermons you have.

I see you will be troubled yet a while to put things in a right way. I have drawn in my minde the Model of his Life, but I am like Mr. HALES in this, which was one of his defects, not to pen any thing, till I must needs.

God prosper you in your work and business you have in hand, that neither the Church nor the Author suffer.

THE love and favour which it pleased God to bear our Fathers before the law, so far prevail'd with him, as that without any books and writings, by familiar and friendly conversing with them, and communicating himself unto them, he made them receive and understand his laws: their inward conceits and intellectuals being after a wonderful manner as it were Figured, and Character'd, In Psal. 28. (as St. Basil expresses it) by his spirit, so that they could not but see, and consent unto, and confess the truth of them. Which way of manifesting his will, unto many other gracious priviledges which it had, above that which in after ages came in place of it, had this added, that it brought with it unto the man, to whom it was made, a preservation against all doubt and hesitancy, a full assurance both who the author was, and how far his intent and meaning reacht. We that are their ofspring ought, as St. Chrysostome tell us, so to have demeand our selves, that it might have been with us as it was with them,Hom. 1. in Mat. that we might have had no need of writing, no other teacher, but the spirit, no other books but our hearts, no other means to have been taught the things of God, Nisi inspirationis divinae internam suaviorémque doctrinam, ubi sine sonis sermonum & sine elementis literarum, eo dulciùs quo secretiùs veritas loquitur; as saith Fulgentius. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 saith Isidorus Pelusiota: for it is a great argument of our shame and imperfection that the holy things are written in books.L. 3. Epist. 106. For as God in anger tells the Jews, that he himself would not go before them as •• hitherto he had done, to conduct them into the promised land, but would leave his Angel with them as his deputy: so hath he dealt with us, the unhappy posterity degenerated from the antient purity of our forefathers. When himself refused to speak unto our hearts because of the hardness of them, he then began to put his laws in writing. Which thing for a long time amongst his own people seems not to have brought with it any sensible inconvenience. For amongst all those acts of the Jews, which God in his book hath registred for our instruction, there is not one concerning any pretended ambiguitie or obscurity of the Text and Letter of their Law, which might draw them into faction and schisme; the Devil belike having other sufficient advantages on which he wrought. But ever since the Gospel was committed to writing, what age, what monument of the Churches acts is not full of debate and strife, concerning the force and meaning of those writings, which the holy Ghost hath left us to be the law and rule of faith? St. Paul, one of the first penmen of the Holy Ghost, who in Paradise heard words which it was not lawful for man to utter, hath left us words in writing, which it is not safe for any man to be too busie to interpret. No sooner had he laid down his pen, almost ere the ink was dry, were there found Syllabarum aucupes, such as St. Ambrose spake of, qui nescire aliquid erubescunt, & per occasionem obscuritatis tendunt laqueos deceptionis, who thought there could be no greater disparagement unto them, then to seem to be ignorant of any thing, and under pretence of interpreting obscure places laid gins to entrap the uncautelous; who taking advantage of the obscurity of St. Pauls text, made the letter of the Gospel of life and peace, the most-forcible instrument of mortal quarrel and contention. The growth of which, the Holy Ghost by the Ministery of St. Peter, hath endeavoured to cut up in the bud, and to strangle in the womb, in this short admonition which but now hath sounded in your eares. Which the unlearned, &c. In which words, for our more orderly proceeding, we will consider, First, the sin it self that is here reprehended, wresting of Scripture: where we will briefly consider what it is, and what causes and motioners it findes in our corrupt understandings. Secondly the persons guilty of this offence, discipher'd unto us in two Epithets, unlearned, unstable. Last of all the danger in the last words, unto their own damnation. And first of the sin it self, together with some of the special causes of it.

〈 in non-Latin alphabet 〉 . They wrest. They deal with Scripture as Chimicks deal with natural bodies, torturing them to extract that out of them which God and nature never put in them. Scripture is a rule which will not fit it self to the obliquity of our conceits, but our perverse and crooked discourse, must fit it self to the straightness of that rule. A learned writer in the age of our fathers, commenting upon Scripture spake most truly when he said,F •• ber. that his Comments gave no light unto the text, the text gave light unto his Comments. Other expositions may give rules and directions for understanding their authors, but Scripture gives rules to exposition it self, and interprets the interpreter. Wherefore when we made in Scripture, non pro sententia divinarum Scripturarum, as St. Austine speaks, sed pro nostra ita dimicantes ut tan velimus Scripturarum esse quae nostra est: When we strive to give unto it, and not to receive from it the sense: when we factiously contend to fasten our conceits upon God: and like the Harlot in the book of Kings, take our dead and putrified fancies, and lay them in the bosome of Scripture as of a mother, then are we guilty of this great sin of wresting of Scripture. The nature of which will the better appear, if we consider a little, some of those motioners which drive us upon it. One very potent and strong mean is the exceeding affection and love unto our own opinions and conceits. For grown we are unro extremities on both hands: we cannot with patience either admit of other mens opinions, or endure that our own should be withstood. As it was in the Lacedaemonian army, almost all were Captains: so in these disputes all will be leaders: and we take our selves to be much discountenanced, if others think not as we do.Schol. in Thucyd. So that the complaint which one makes, concerning the dissention of Physicians about the diseases of our bodies, is true likewise in these disputes which concern the cure of our souls, hincillae circa aegros miserae sententiarum concertationes, nullo idem censente, ne videatur accessio alterius. Flinie. From hence have sprong those miserable contentions about the distemper of our souls, singularity alone, and that we will not seem to stand as cyphers to make up the summe of other mens opinions, being cause enough to make us disagree. A fault anciently amongst the Christians so apparant, that it needed not an Apostolical spirit to discover it, the very heathen themselves to our shame and confusion, have justly, judiciously, and sharply taxt us for it. Ammianus Marcellinus passing his censure upon Constantius the Emperour: Christianam religionem absolutam & simplicem (saith he: and they are words very well worth your marking) Christianam religionem absolutam & simplicem anili superstitione confudit. In qua scrutanda perplexiùs quàm componenda gratiùs, excitavit dissidia pluri •• a, quae progressa fusiùs aluit concertatione verborum, dum ritum omnem ad suum trahere conatur arbitrium. The Christian religion, a religion of great simplicity and perfection, he troubled with dotage and superstition. For going about rather perplexedly to search the controversies, then gravely to compose them, he raised great stirs, and by disputing spread them far and wide, whilst he went about to make himself sole Lord and commander of the whole profession. Now (that it may appear wherefore I have noted this) it is no hard thing for a man that hath wit, and is strongly possest of an opinion, and resolute to maintain it, to finde some places of Scripture, which by good handling will be woed to cast a favourable countenance upon it. Pythagoras Schollers having been bred up in the doctrine of numbers, when afterward they diverted upon the studies of nature, fancied unto themselves somewhat in natural bodies like unto numbers, and thereupon fell into a conceit that numbers were the principles of them. So fares it with him that to the reading of Scripture comes forepossest with some opinion. As Antipheron Orietes in Aristotle thought that every where he saw his own shape and picture going afore him: so in divers parts of Scripture where these men walk, they will easily perswade themselves that they see the image of their own conceits. It was, and is to this day, a fashion in the hotter countreys, at noon, when the sun is in his strength, to retire themselves to their Closets or beds, if they were at home, to cool and shady places if they were abroad, to avoid the inconvenience of the heat of it. To this the Spouse in the Canticles alluding, calls after her beloved, as after a shepherd: Shew me, O thou whom my soul loveth, where thou feedest thy flock, where thou dost rest at noon. The Donatists conceiting unto themselves that the Church was shut up in them alone; being urged by the fathers to shew how the Church being universal, came on a sudden thus to be confinde to Africk: they had presently their Scripture for it: for so they found it written in the Canticles: Indica, quem diligit anima mea, ubi pascas, ubi cubes in meridie. In which text, meridies doubtless as they thought, was their Southern countrie of Africk, where the shepherd of Israel was, and no where else, to feed his flocks. I may not trouble you with instances in this kinde: little observation is able to furnish the man of slendrest reading with abundance. The texts of Scripture which are especially subject to this abuse, are those that are of ambiguous and doubtful meaning. For as Thucydides observes of the fat and fertile places of Greece, that they were evermore the occasions of stirs and seditions; the neighbouring nations every one striving to make it self Lord of them: so is it with these places that are so fertile, as it were, of interpretation, and yield a multiplicity of sense: they are the Palaestra for good wits to prove masteries in, where every one desires to be Lord and absolute.

A second thing occasioning us to transgress against Scripture, and the discreet and sober handling of it, is our too quick and speedy entrance upon the practise of interpreting it, in our young and green years, before that time and experience have ripened us and setled our conceits. For that which in all other business, and here likewise doth most especially commend us, is our cautelous and wary handling it. But this is a flower seldome seen in youths garden. Aristotle differencing age and youth, makes it a property of youth, 〈 in non-Latin alphabet 〉 to suppose they know all things and to be bold in affirming: and the heathen Rhetorician could tell us, that by this so speedy entring upon action, and so timely venting our crude and unconcocted studies, quod est ubique perniciosissimum, praevenit vires fiducia, a thing which in all cases is most pernicious, presumption is greater then strength, after the manner of those, who are lately recovered out of some great sickness, in whom appetite is stronger then digestion. These are they who take the greatest mysteries of Christian religion to be the fittest arguments to spend themselves upon. So Eckius in his Chrysopassus, a work of his so termed, wherein he discusses the question of predestination, in the very entrance of his work tells us, that he therefore enterpris'd to handle this argument, because forsooth he thought it to be the fittest question in which he might Juveniles calores exercere. The ancient Masters of fence amongst the Romans were wont to set up a post, and cause their young Schollers to practise upon it, and to foin and fight with it, as with an adversary. Insteed of a post, this young fencer hath set himself up one of the deepest mysteries of our profession to practise his freshmanship upon. Which quality when once it findes Scripture for his object, how great inconvenience it brings with it, needs no large discourse to prove. St. Jerome, a man not too easily brought on to acknowledge the errours of his writings, amongst those few things which he doth retract, censures nothing so sharply as the mistake of his youth in this kinde. In adolescentia provocatus ardore & studio Scripturarum, allegoricè interpretatus sum Abdiam Prophetam, cujus historiam nesciebam. He thought it one of the greatest sins of his youth, that being carried away through an inconsiderate heat in his studies of Scripture, he adventured to interpret Abdias the Prophet allegorically, when as yet he knew not the historical meaning. Old men, saith our best natural master, by reason of the experience of their often mistakes, are hardly brought constantly to affirm any thing, 〈 in non-Latin alphabet 〉 they will always caute •• ously interline their speeches, with it may bees, and peradventures, and other such particles of wariness and circumspection. This old mens modesty of all other things best fits us in perusing those hard and obscure texts of holy Scripture. Out of which conceit it is that we see St. Austine in his books de Genesi ad literam, to have written only by way of questions and interrogations, after the manner of Aristotle in his Problemes, that he might not, (for so he gives his reason, by being over positive prejudice others, and peradventure truer interpretations: that every one might choose according to his likeing, & ubi quid intelligere non potest, Scripturae Dei det honorem, sibi timorem: and where his understanding cannot attain unto the sense of it, let him give that honour and reverence which is due unto the Scripture, and carry himself with that aw and respect which befits him. Wherefore not without especial providence it is, that the Holy Ghost by St. Paul giving precepts to Timothy, concerning the quality of those who were to be admitted to the distributing of Gods holy word, expresly prescribes against a young Scholler, least saith he, he be puft up. For as it hath been noted of men, who are lately grown rich, that they differ from other rich men only in this,Arist. Rhet. 2. 〈 in non-Latin alphabet 〉 that commonly they have all the faults, that rich men have and many more: so is it as true in those who have lately attaind to some degree and mediocrity of knowledge. Look what infirmities learned men have, the same have they in greater degree, and many more besides. Wherefore if Hippocrates in his Physician required these two things, 〈 in non-Latin alphabet 〉 great industry and long experience, the one as tillage to sow the seed, the other as time and season of the year to bring it to maturity: then certainly by so much the more are these two required in the spirituall Physician, by how much he is the Physician to a more excellent part.

I will add yet one third motioner to this abuse of Scriptures, and that is the too great presumption upon the strength & subtilty of our own wits. That wch the Roman Priest somtimes told an over pleasant, and witty vestal Virgin, Coli Deos sanctè magis quam scitè, hath in this great work of exposition of Scripture an especial place. The holy things of God must be handled sanctè, magis quàm sci è, with fear and reverence, not with wit and daliance. The dangerous effects of this have appeared, not in the green tree only, in young heads, but in men of constant age, and great place in the Church. For this was that which undid Origen, a man of as great learning and industry, as ever the Church had any; whilst in sublimity of his wit, in his Comments on Scripture, conceiving Meteors and airy speculations, he brought forth those dangerous errors, which drew upon his person the Churches heaviest censure; and upon posterity the loss of his works. Subtil witted men in nothing so much miscarry as in the too much pleasing themselves in the goodness of their own conceits; where the like sometimes befals them which befel X •• uxis the Painter, who having to the life pictured an old woman, so pleas'd himself with the conceit of his work that he died with laughing at it. Heliodor Bishop of Tricca in Thessaly, the Author of the AEthiopick story, Nicephorus. a polite and elegant I consess, but a loose and wanton work, being summon'd by a Provincial Synod, was told, that which was true, that his work did rather endanger the manners then profit the wits of his Reader, as nourishing loose and wanton conceits in the heads of youth: and having his choice given him either to abolish his work, or to leave his Bishoprick; not willing to loose the reputation of wit, chose rather to resign his place in the Church, and, as I verily think, his part in Heaven. And not in private persons alone, but even in whole nations, shall we finde remarkable examples of miscarriage in this kind. The Grecians, till barbarism began to steal in upon them, were men of wonderous subtlety of wit, and naturally over indulgent unto themselves in this quality. Those deep and subtil heresies concerning the Trinity, the Divinity of Christ and of the holy Ghost, the Union and Division of the Divine Substance and Persons, were all of them begotten in the heat of their wits; yea, by the strength of them were they conceived, and born and brought to that growth, that if it had been possible for the gates of Hell to prevail against the Church, they would have prevailed this way. Wherefore as God dealt with his own land, wch being sometimes the mirrour of the world for fertility and abundance of all things, now lies subject to many curses, and especially to that of barrenness: so at this day is it with Greece Where sometimes was the flow and luxury of wit, now is there nothing but extream barbarism and stupidity. It is in this respect so degenerated, that it scarsly for some hundreth of years hath brought forth a childe that carries any shew of his Fathers countenance. God as it were purposely plaguing their miserable posterity with extream want of that, the abundance of which their fathers did so wantonly abuse. The reason of all, that hitherto I have in this point delivered, is this, Sharpness of wit hath commonly with it two ill companions, pride, and levity. By the first it comes to pass that men know not how to yield to another mans reasonable positions; by the second, they know not how to keep themselves constant to their own. It was an excellent observation of the wise Grecian,Thu •• yd. 〈 in non-Latin alphabet 〉 &c. Sad and dull spirited men usually mannage matters of State better then quick and nimble wits. For such for the most part have not learnt that lesson, the meaning of that voice that came to the Pythagorean, that was desirous to remove the ashes of his dead friend out of his grave, 〈 in non-Latin alphabet 〉 things lawfully setled and composed must not be moved. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 saith, Iulian. Men over busie are by nature unfit to govern. For they move all things, and leave nothing without question and innovation, 〈 in non-Latin alphabet 〉 as Nazianzen speaks, out of desire to amend what is already well. And therefore we see that for the most part such, if they be in place of Authority, by unseasonable and unnecessary tampering, put all things into tumult, and combustion. Not the Common wealth alone, but the Church likewise hath receiv'd the like blow from these kinde of men. Nazianzene in his six and twentieth Oration, discoursing concerning the disorders committed in the handling of Controversies, speaks it plainly: 〈 in non-Latin alphabet 〉 &c. Great wits, hot and fiery dispositions have raised these tumults. From these it is (saith he) that Christians are so divided. We are no longer a tribe and a tribe, Israel and Judah, two parts of a small nation: but we are divided kindred against kindred, family against family, yea, a man against himself. But I must hasten to my second general part, the persons here accounted guilty of abuse of Scripture.

The persons are noted unto us in two Epithets, unlearned, unstable. First, unlearned, It was Sain Jeroms complaint, that practitioners of other Arts could contain themselves within the bounds of their own Profession, Sola Scripturarum ars est, quam sibi omnes passim vendicant. Hanc garrula anus, hanc delirus senex, hanc sophista a verbosus, hanc universi praesumunt, lacerant, docent antequam discant: every one presumes much upon his skill, and therefore to be a teacher of Scripture: 〈 in non-Latin alphabet 〉 (so Nazianzen speaks) as if this great mystery of Christianity were but some one of the common, base, inferior, and contemptible trades. I speak not this as •• envied that all even the meanest of the Lords people should prop •• sie: but onely that all kinde of men may know their bounds, that no unlearned beast touch the hill, least he be thrust through with a dart. It is true which we have heard, surgunt indocti & rapiunt regnum coelorum: they arise indeed, but it is as Saint Paul speaks of the resurrection, every man in his own order. Scripture is given to all, to learn: but to teach, and to interpret, onely to a few. This bold intrusion therefore of the unlearned into the chair of the teacher, is that which here with our blessed Apostle I am to reprehend. Learning in general is nothing else but the competent skill of any man in whatsoever he professes. Usually we call by this name onely our polite and Academical studies: but indeed it is common to every one, that is well skild, well practised in his own mystery. The unlearned therefore, whom here our Apostle rebukes, is not he that hath not read a multiplicity of Authors: or that is not as Moses was, skilful in all the learning of the AEgyptians: but he that taking upon him to divide the word of God, is yet but raw and unexperienced; or if he have had experience, wants judgment to make use of it. Scripture is never so unhappy, as when it falls into these mens fingers. That which old Ca •• o said of the Grecian Physicians, quandocunque ista gens literas suas dabit, omnia corrumpet, is most true of these men; whensoever they shall begin to tamper with Scripture, and vent in writing their raw conceits, they will corrupt and defile all they touch. Quid enim molestiae tristitiaeque temerarii isti praesumptores, &c. De Genesi ad literam. as S. Austine complaineth: for what trouble and anguish these rash presumers (saith he) bring unto the discreeter sort of the brethren, cannot sufficiently be exprest: when being convinced of their rotten and ungrounded opinions; for the maintaining of that which with great levity and open falshood they have averd, they pretend the authority of these sacred books, and repeat much of them even by heart, as bearing witness to what they hold: whereas indeed they do but pronounce the words, but understand not either what they speak, or of what things they do affirm. Belike as he that bought Orpheus Harp, thought it would of it self make admirable melody, how unskilfully soever he toucht it: so these men suppose that Scripture will found wonderful musically, if they do but strike it, with how great infelicity or incongruity soever it be. The reason of these mens offence against Scripture, is the same with the cause of their miscarriage in civil actions, 〈 in non-Latin alphabet 〉 saith Thucydi •• 〈 in non-Latin alphabet 〉 . Rude men, men of little experience, are commonly most peremptory: but men experienced, and such as have Waded in business, are slow of determination. Quintilian making a question, why unlearned men seem many times to be more copious then the learned (for commonly such men never want matter of discourse) answers that it is because whatsoever conceit comes into their heads, without care or choice they broach it, cum doctis sit electio & modus: whereas learned men are choice in their invention, and lay by much of that which offers it self. Wise hearted men, in whom the Lord hath put wisdom and understanding to know how to work all manner of work for the service of the sanctuary, like Bezaleel and Aholiab refuse much of the stuff which is presented them. But this kinde of men whom here our Apostle notes, are naturally men of bold and daring spirits, quicquid dixerint, hoc legem Dei putant, as Saint Jerome speaks, whatsoever conceit is begotten in their heads, the spirit of God is presently the father of it: Nee scire dignantur quid Prophetae, quid Apostoli senserint, sed ad suum sensum incongrua aptant testimonia. But to leave these men, and to speak a little more home unto mine own auditory: Let us a little consider, not the weakness of these men but the greatness of the business, the manage of which they undertake. So great a thing as the skill of exposition of the word and Gospel is, so fraught with multiplicity of Authors, so full of variety of opinion, must needs be confest to be a matter of great learning, and that it cannot, especially in our days, in short time with a mediocrity of industry be attained. For if in the Apostles times, when as yet much of Scripture was scarsly written, when God wrought with men miraculously to inform their understanding and supplied by revelation what mans industry could not yield; if I say in these times St. Paul required diligent reading, and expresly forbad greenness of schollarship: much more then are these conditions required in our times, wherein God doth not supply by miracle our natural defects, and yet the burden of our profession is infinitely increast. All that was necessary in the Apostles times is now necessary and much more. For if we adde unto the growth of Christian learning, as it was in the Apostles times, but this one circumstance (to say nothing of all the rest) which naturally befals our times, and could not be required at the hands of those who guided the first ages of the Church: that is, the knowledge of the state and succession of doctrine in the Church from time to time; a thing very necessary for the determining the controversies of these our days: how great a portion of our labour and industry would this alone require? Wherefore if Quintilian thought it necessary to admonish young men that they should not presume themselves satis instructos, si quem ex iis, qui breves circumferuntur, artis libellum edidicerint, & velut decretis technicorum tutos putent: if he thought fit thus to do in an art of so inferiour and narrow a sphere; much more is it behooveful that young students in so high, so spacious, so large a profession, be advised nor to think themselves sufficiently provided upon their acquaintance with some Notitia, or Systeme of some technical divine. Look upon those sons of Anak, those Giant-like voluminous writers of Rome; in regard of whom our little tractats and pocket volumes in this kinde, what are they but as Grashoppers? I speak not this like some seditious or factious spie, to bring weakness of hands, or melting of heart upon any of Gods people: but 〈 in non-Latin alphabet 〉 to stir up and kindle in you the spirit of industry to inlarge your conceits, and not to suffer your labours to be copst and mued up within the poverty of some pretended method. I will speak as Joshua did to his people, Let us not fear the people of that land, they are as meat unto us, their shadow is departed from them: the Lord is with us, fear them not. Only let us not think, sedendo & votis debellari posse, Livie that the conquest will be gotten by sitting still and wishing all were well: or that the walls of these strong Cities, will fall down, if we only walk about them, and blow rams horns. But as the voice of Gods people sometime was, by the sword of God and of Gideon, so that which here gives the victory must be the grace of God and our industry. For by this circumcised, narrow and penurious form of study, we shall be no more able to keep pace with them, then a childe can with Hercules. but I forbear and pass away unto the second epithet, by which these rackers of Scriptures, are by St. Peter stiled Vastable.

IN the learning which the world teaches, it were almost a miracle to finde a man constant to his own tenents. For not to doubt in things in which we are conversant, is either by reason of excellency and serenity of understanding throughly apprehending the main principles on which all things are grounded, together with the discrying of the several passages from them unto particular conclusions, and the diverticles and blind by-paths which Sophistry and deceit are wont to tread: and such a man can nature never yield: or else it is through a senseless stupidity, like unto that in the common sort of men, who conversing among the creatures, and beholding the course of heaven, and the heavenly host, yet never attend them, neither ever sinks it into their heads to marvel, or question these things so full of doubt and difficulty. Even such a one is he, that learns Theology in the School of nature, if he seem to participate of any setledness or composedness of conscience. Either it never comes into his head to doubt of any of those things, with which the world hath inured him: or if it doth, it is to no great purpose, he may smother and strangle, he can never resolve his doubt. The reason of which is this. It lies not in the worlds power to give in this case a text of sufficient authority to compose and fix the thoughts of a soul, that is dispos'd to doubt. But this great inconvenience which held the world in uncertainty, by the providence of God is prevented in the Church. For unto it is left a certain, undoubted, and sufficient authority, able to exalt every valley, and lay low every hill, to smooth all rubs, and make our way so open and passable, that little enquiry serves. So that as it were a wonder in the school of nature to finde one setled and resolved: so might it seem a marvel that in the Church any man is unstable, unresolved. Yet notwithstanding even here is the unstable man found too, and to his charge the Apostle lays this sin of wresting of Scripture. For since that it is confest at all hands, that the sense and meaning of Scripture is the rule and ground of our Christian tenents, whensoever we alter them, we must needs give a new sense unto the word of God. So that the man that is unstable in his religion can never be free from violating of Scripture. The especial cause of this levity and flitting disposition in the common and ordinary sort of men, is their disability to discern of the strength of such reasons, as may be framed against them. For which cause they usually start, and many times falls away, upon every objection that is made. In which too sudden entertainment of objections, they resemble the state of those, who are lately recovered out of some long sickness, qui et si reliquias effugerint, suspicionibus tamen inquietantur,Seneca & omnem c •• lorem corporis sui calumniantur: Who never more wrong themselves then by suspecting every alteration of their temper, and being affrighted at every little passion of heat, as if it were an ague-fit. To bring these men therefore unto an 〈 in non-Latin alphabet 〉 and to purchase them a setledness of minde; that temper that St. Austine doth require in him that reads his book, tales meorum Scriptorem velim judices, qui responsionem non semper desiderent, quum his quae leguntur audierint aliquid contradici: the same temper must be found in every reader of Scripture, he must not be at a stand and require an answer to every objection that is made against them. For as the Philosopher tells us that mad and fantastical men, are very apprehensive of all outward accidents, because their soul is inwardly empty and unfurnished of any thing of worth which might hold the inward attention of their mindes: so when we are so easily dord and amated with every Sophisme, it is a certain argument of great defect of inward furniture and worth, which should as it were ballance the minde and keep it upright against all outward occurrents whatsoever. And be it that many times the means to open such doubts be not at hand, yet as S. Austine sometime spake unto his Scholler Licentius concerning such advice and counsel as he had given him: Nolo te causas rationesque rimari, quae etiamsi reddi possint, sidei tamen, qua mihi credis non eas debeo: so much more must we thus resolve of those lessons which God teacheth us: the reasons and grounds of them, though they might be given, yet it fits not that credit and trust which we owe him, once to search into, or call in question. And so I come to the third general part, the danger of wresting of Scripture, in the last words, unto their own damnation.

The reward of every sin is death. As the worm eats out the heart of the plant that bred it: so whatsoever is done amiss naturally works no other end, but destruction of him that doth it. As this is true in general, so is it as true, that when the Scripture doth precisely note out unto us some sin, and threatens death unto it, it is commonly an argument, that there is more then ordinary, that there is some especial sin, which shall draw with it some especial punishment. This sin of wresting of Scripture in the eye of some of the ancients seemed so ougly, that they have ranged it in the same rank with the sin against the holy Ghost. And therefore have they pronounced it a sin, 〈 in non-Latin alphabet 〉 greater then can be pardoned.Isidorus Pelusiota. For the most part of other sins, are sins of infirmity or simplicity, but this is a sin of wit and strength. The man that doth it, doth it with a high hand; he knows, and sees, and resolves upon it. Again, Scripture is the voice of God: and it is confest by all that the sense is Scripture, rather then the words. It cannot therefore be avoided, but he that wilfully strives to fasten some sense of his own upon it, other then the very nature of the place will bear, must needs take upon him the Person of God, and become a new inditer of Scripture: and all that applaud and give consent unto any such, in effect cry the same that the people did to Herod, the voice of God, and not of man. If he then that abases the Princes coin deserves to die, what is his desert that instead of the tried silver of Gods word stamps the name and Character of God upon Nehushtan, upon base brazen stuff of his own?2. Pet. 1. 20. Thirdly, No Scripture is of private interpretation, saith the Apostle. There can therefore be but two certain and infallible interpreters of Scripture: either it self; or the holy Ghost the Author of it. It self doth then expound it self, when the words and circumstances do sound unto us the prime, and natural, and principal sense. But when the place is obscure, involved and intricate, or when there is contained some secret and hidden mystery, beyond the prime sense; infallibly to shew us this, there can be no Interpreter but the holy Ghost that gave it. Besides these two, all other Interpretation is private. Wherefore as the Lords of the Philistines sometimes said of the kine that drew the Ark unto Bethshemesh; If they go of themselves, then is this from God; but if they go another way, then is it not from God, it is some chance that hath happened unto us: so may it be said of all pretended sense of Scripture. If Scripture come unto it of it self, then is it of God: but if it go another way, or if it be violently urged and goaded on, then is it but a matter of chance, of mans wit and invention. As for those marvellous discourses of some, framed upon presumption of the spirits help in private, in judging or Interpreting of difficult places of Scripture, I must needs confess I have often wondred at the boldness of them. The spirit is a thing of dark and secret operation, the manner of it none can descry. As underminers are never seen till they have wrought their purpose; so the spirit is never perceived but by its effects. The effects of the spirit (as far as they concern knowledge and instruction) are not particular Information for resolution in any doubtful case (for this were plainly revelation) but as the Angel, which was sent unto Cornelius, informs him not, but sends him to Peter to School: so the spirit teaches not, but stirs up in us a desire to learn: Desire to learn makes us thirst after the means: and pious sedulity and carefulness makes us watchful in the choice, and diligent in the use of our means. The promise to the Apostles of the Spirit which should lead them into all truth, was made good unto them by private and secret informing their understandings, with the knowledge of high and heavenly mysteries, which as yet had never entred into the conceit of any man. The same promise is made to us, but fulfilled after another manner. For what was written by revelation in their hearts, for our instruction have they written in their books. To us for information, otherwise then out of these books, the spirit speaks not. When the spirit regenerates a man, it infuses no knowledge of any point of faith, but sends him to the Church and to the Scriptures. When it stirs him up to newness of life, it exhibits not unto him an inventory of his sins, as hitherto unknown; but either supposes them known in the law of nature, of which no man can be ignorant; or sends him to learn them from the mouth of his teachers. More then this in the ordinary proceeding of the holy spirit, in matter of instruction. I yet could never descrie. So that to speak of the help of the spirit in private, either in dijudicating, or in interpreting of Scripture, is to speak they know not what. Which I do the rather note, first, because by experience we have learnt, how apt men are to call their private conceits, the spirit: and again, because it is the especial errour, with which S. Austine long agoe charged this kinde of men: tanto sunt ad seditionem faciliores, quanto sibi videntur spiritu excellere: by so much the more prone are they to kindle schisme and contention in the Church, by how much they seem to themselves to be endued with a more eminent measure of spirit then their brethren; whilst 〈 in non-Latin alphabet 〉 (as St. Basils speaks) under pre •• ense of interpretation they violently broach their own conceits. Great then is the danger in which they wade, which take upon them this business of interpretation. temeritas asserendae incertae dubiaeque opinionis, saith St. Austine, difficile sacrilegii crimen evitat: the rashness of those that aver uncertain and doubtful interpretations for Catholick and absolute, can hardly escape the sin of sacrilege.

But whereas our Apostle saith, their own destruction, is the destruction only their own? This were well if it stretched no farther. The ancients much complain of this offence, as an hinderer of the salvation of others. There were in the days of Istdorus Pelusiota some that gave out that all in the old Testament was spoken of Christ: belike out of extream opposition to the Manichees, who on the otherside taught, that no text in the old Testament did foretel of Christ. That Father therefore dealing with some of that opinion, tells them how great the danger of their tenent is. 〈 in non-Latin alphabet 〉 for if, saith he, we strive with violence to draw and apply those texts to Christ, which apparantly pertain not to him, we shall gain nothing but this, to make all the places that are spoken of him suspected; and so discredit the strength of other testimonies, which the Church usually urges for the refutation of the Jews. For in these cases a wrested proof is like unto a suborn'd witness. It never doth help so much whilest it is presumed to be strong, as it doth hurt when it is discovered to be weak. S. Austine in his books de Genesi ad litteram, sharply reproves some Christians, who out of some places of Scripture misunderstood, fram'd unto themselves a kinde of knowledge in Astronomy and Physiology, quite contrary unto some part of heathen learning in this kinde, which were true and evident unto sense. A man would think that this were but a small errour, and yet he doubts not to call it, turpenimis, & perniciosum & maximè cavendum. His reason warrants the roundness of his reproof. For he charges such to have been a scandal unto the word, and hinderers of the conversion of some heathen men that were schollars. For how, saith he, shall they believe our books of Scripture perswading the resurrection of the dead, the kingdome of heaven, and the rest of the mysteries of our profession, if they finde them faulty in these things, of which themselves have undeniable demonstration? Yea though the cause we maintain be never so good, yet the issue of diseas'd and crazie proofs brought to maintain it, must needs be the same. For unto all causes, be they never so good, weakness of proof, when it is discovered, brings great prejudice, but unto the cause of religion most of all. St. Austine observ'd that there were some qui cum de aliquibus, qui sanctum nomen profitentur aliquid criminis vel falsi sonuerit, vel veri patuerit, instant, satagunt, ambiunt ut de omnibus hoc credatur. It fares no otherwise with religion it self, then it doth with the professors of it. Diverse malignants there are, who lie in wait to espie where our reasons on which we build are weak, and having deprehended it in some, will earnestly solicit the world to believe that all are so, if means were made to bring it to light: 〈 in non-Latin alphabet 〉 , as Nazianzen speaks: using for advantage against us no strength of their own, but the vice and imbecillity of our defence. The book of the Revelation is a book full of wonder and mystery: the ancients seem to have made a religion to meddle with it, and thought it much better to admire it with silence, then to adventure to expound it: and therefore amongst their labours in exposition of Scripture, scarsly is there any one found that hath toucht it. But our age hath taken better heart. and scarsly any one is there who hath entertained a good conceit of his own abilities, but he hath taken that book as a fit argument to spend his pains on. That the Church of Rome hath great cause to suspect her self, to fear least she have a great part in the prophesies of that book, I think the most partial will not deny. Yet unto the expositors of it, I will give this advice, that they look that that befal not them, which Thucidides observes to befal the common sort of men: who though they have good means to acquit themselves like men, yet when they think their best hopes fail them, and begin to despair of their strength, comfort themselves with interpretations of certain dark and obscure prophesies. Many plain texts of Scripture are very pregnant, and of sufficient strength to overthrow the points maintained by that Church against us. If we leave these, & ground our selves upon our private expositions of this book, we shall justly seem in the poverty of better proofs, to rest our selves upon those prophesies; which, though in themselves they are most certain, yet our expositions of them must, (except God give yet further light unto his Church) necessarily be mixt with much uncertainty, as being at the best but unprobable conjectures of our own. Scarsly can there be found a thing more harmful to religion, then to vent thus our own conceits, and obtrude them upon the world for necessary and absolute. The Physicians skill as I conceive of it, stands as much on opinion, as any that I know, whatsoever. Yet their greatest master Hippocrates tells them directly: 〈 in non-Latin alphabet 〉 &c. Then the Physicians presumption upon opinion, there is not one thing that brings either more blame to himself or danger to his patient. If it be thus in an art which opinion taken away, must needs fall; how little room then must opinion have in that knowledge, where nothing can have place but what is of eternal truth? Where if once we admit of opinion all is overthrown? But I conclude this point, adding only this general admonition, that we be not too peremptory in our positions, where express text of Scripture fails us: that we lay not our own collections and conclusions with too much precipitancy. For experience hath shewed us, that the error and weakness of them being afterwards discovered brings great disadvantage to Christianity, and trouble to the Church. The Eastern Church before S. Basils time, had entertained generally a conceit, that that those Greek Particles, 〈 in non-Latin alphabet 〉 and the rest, were so divided among the Trinity, that each of the Persons had his Particle which was no way appliable to the rest. S. Basil having discovered this to be but a niceness and needless curiosity, beginning to teach so, raised in the Church such a tumult, that he brought upon himself a great labour of writing many tracts in Apology for himself, with much ado, ere matters could again be setled. The fault of this was not in Basil, who Religiously fearing what by way of consequence might ensue upon an error, taught a truth; but in the Church, who formerly had with too much facility admitted a conclusion so justly subject to exception. And let this suffice for our third part.

Now because it is apparant that the end of this our Apostles admonition is to give the Church a caveat how she behave her self in handling of Scripture, give me leave a little, instead of the use of such doctrines as I have formerly laid down, to shew you, as far as my conceit can stretch, what course any man may take to save himself from offering violence unto Scripture, and reasonably settle himself, any pretended obscurity of the text whatsoever notwithstanding. For which purpose the diligent observing of two rules shall be throughly available. First, The literal, plain, and uncontroversable meaning of Scripture without any addition or supply by way of interpretation, is that alone which for ground of faith we are necessarily bound to accept, except it be there where the holy Ghost himself treads us out another way. I take not this to be any peculiar conceit of mine, but that unto which our Church stands necessarily bound. When we receded from the Church of Rome, one motive was, because she added unto Scripture her glosses as Canonical, to supply what the plain text of Scripture could not yield. If in place of hers, we set up our own glosses, thus to do, were nothing else but to pull down Baal, and set up an Ephod; to run round, and meet the Church of Rome again in the same point, in which at first we left her. But the plain, evident and demonstrative ground of this rule, is this. That authority which doth warrant our faith unto us, must every way be free from all possibility of errour. For let us but once admit of this, that there is any possibility that any one point of faith should not be true; if it be once granted that I may be deceived in what I have believed; how can I be assur'd that in the end I shall not be deceived? If the author of faith may alter: or if the evidence and assurance that he hath left us be not pregnant, and impossible to be defeated, there is necessarily opened an inlet to doubtfulness and wavering, which the nature of faith excludes. That faith therefore may stand unshaken, two things are of necessity to concur. First, that the Author of it be such a one, as can by no means be deceived, and this can be none but God. Secondly, that the words and text of this Author upon whom we ground, must admit of no ambiguity, no uncertainty of interpretation. If the trumpet give an uncertain sound, who shall provide himself to battle. If the words admit a double sense, and I follow one, who can assure me that that which I follow is the truth? For infallibility either in judgement, or interpretation, or whatsoever, is annext neither to the See of any Bishop, nor to the Fathers, nor to the Councels, nor to the Church, nor to any created power whatsoever. This doctrine of the literal sense was never greivous or prejudicial to any, but onely to those who were inwardly conscious, that their positions were not sufficiently grounded. When Cardinal Cajetan in the days of our grandfathers had forsaken that vein of postilling and allegorising on Scripture, which for a long time had prevailed in the Church, and betaken himself unto the literal sense: it was a thing so distastful unto the Church of Rome, that he was forc'd to find out many shifts, and make many apologies for himself. The truth is (as it will appear to him that reads his writings) this sticking close to the literal sense was that alone, which made him to shake many of those tenents, upon which the Church of Rome and the Reformed Churches differ. But when the importunity of the Reformers, and the great credit of Calvins writings in that kinde, had forced the Divines of Rome to level their interpretations by the same line: when they saw that no pains, no subtlety of wit was strong enough to defeat the literal evidence of Scripture: it drave them on those desperate shelves, on which at this day they stick, to call in question, as far as they durst, the credit of the Hebrew text, and countenance against it a corrupt translation; to add traditions unto Scripture; and to make the Churches interpretation, so pretended, to be above exception. As for that restriction which is usually added to this rule, that the literal sense is to be taken, if no absurdity follow, though I acknowledge it to be sound and good, yet my advise is that we entertain it warily. S. Basil thought the precept of Christ to the rich man in the Gospel, Go sell all thou hast and give unto the poor, to be spoken as a command universally and eternally binding all Christians without exception. And making this objection, how possibly such a life could be amongst Christians, since where all are sellars, none could be buyers: 〈 in non-Latin alphabet 〉 (saith he) 〈 in non-Latin alphabet 〉 &c. Ask not me the sense of my Lords commands. He that gave the Law, can provide to give it possibility of being kept without any absurdity at all. Which speech, howsoever we may suppose the occasion of it to be mistaken; yet is it of excellent use, to repress our boldness, whereby many times, under pretence of some inconvenience, we hinder Scripture from that latitude of sense, of which it is naturally capable. You know the story of the Roman Captain in Gellius, and what he told the Shipwright, that chose rather to interpret, then to execute his Lords command: Corrumpi atque dissolvi omne imperantis officium, si quis ad id quod facere jussus est non obsequio debito, sed consilio non desiderato respondeat. It will certainly in the end prove safer for us to entertain Gods Commandments obsequio debito, then to interpret them acumine non desiderato. Those other ways of interpretation, whether it be by allegorizing, or allusion or whatsoever, the best that can be said of them is that which Basil hath pronounced: 〈 in non-Latin alphabet 〉 . We account of them as of trim, elegant, and witty speeches, but we refuse to accept of them, as of undoubted truths. And though of some part of these that may be said which one said of his own work,Ausoni •• in monosyl. quod ad usum lusi, quod ad, molestiam laboravi, in respect of any profit comes by them, they are but sport, but in respect of the pains taken in making of them they are labor & travel: yet much of them is of excellent use in private: either to raise our affections or to spend our meditations, or (so it be with modesty) to practise our gifts of wit to the honor of him that gave them. For if we absolutely condemn these interpretations, then must we condemn a great part of antiquity, who are very much conversant in this kinde of interpreting. For the most partial for antiquity cannot chuse but see and confess thus much, that for the literal sense the Interpreters of our own times, because of their skill in the Original Languages, their care of pressing the circumstances and coherence of the text; of comparing like places of Scripture with like, have generally surpast the best of the ancients. Which I speak not to discountenance antiquity, but that all ages, all persons may have their due. And let this suffice for our first rule.

The Jewish Rabbins in their Comments on Scripture so oft as they met with hard and intricate texts, out of which they could not wrest themselves, were wont to shut up their discourse with this, Elias cumvenerit, solvet dubia: Elias shall answer this doubt when he comes. Not the Jews only, but the Learned Christians of all ages have found many things in Scripture which yet expect Elias. For besides those texts of Scriptures, which by reason of the hidden treasures of wisdom, and depth of sense and mystery laid up in them, are not yet conceived, there are in Scripture of things that are 〈 in non-Latin alphabet 〉 seemingly confus'd, 〈 in non-Latin alphabet 〉 carrying semblance of contrariety, anachronisms, metachronisms, and the like, which bring infinite obscurity to the text: there are I say in Scripture more of them, then in any writing that I know secular or Divine. If we mean not to settle our selves till all these things are answered, let us take heed least the like be said to us, which S. Austine said to some of the Gentiles, who refused to believe till all objections were satisfied sunt enim innumerabiles quae non sunt finiendae ante fidem, ne vita finiatur sine fide. The Areopagites in Athens, when they were troubled in a doubtful case in which they durst not proceed to sentence, were wont causam in diem longissimam differre, to put it off till a day of hearing for some hundreth years after, avoiding by this means the further being importun'd with the suit. To quiet our selves in these doubts it will be our best way in diem longissimam differre, to put them to some day of hearing a far off, even till that great day, till Christ our true Elias shall come, who at his comming shall answer all our doubts, and settle all our waverings. Mean while till our Elias come, let us make use of this second rule. In places of ambiguous and doubtful, or dark and intricate meaning, it is sufficient if we religiously admire and acknowledge and confess: using that moderation of Austine: Neutram partem affirmantes sive destruentes, sed tantummodo ab audaci affirmandi praesumptione revocantes. Qui credit, saith one, satis est illi quod Christus intelligat. To understand belongs to Christ the Author of our Faith: to us is sufficient the glory of believing. Wherefore we are to advise, not so much how to attain unto the understanding of the mysteries of Scripture; as how it best fits us to carry our selves when either the difficulty of the text, or variety of opinions shall distract us. In the sixth General Councel Honorius Bishop of Rome is condemned for a Monothelite. Two Epistles there are of his which are produced to give evidence against him. For the first I have nothing to say. For the second (I speak with submission to better judgement) notwithstanding the sharp proceeding of the Councel against him, I verily suppose that he gives unto the Church the best Counsel, that ever yet was given for the setling of doubts, and final decision of controversie. For that which he teaches in that Epistle, at least in those parts of it, which there are brought, sounds to no other purpose but this: That whereas there was lately raised in the Church a controversie concerning the duality or unity of wills in Christ; since that hitherto nothing in the Church concerning either part hath been expresly taught, his Counsel was that men would rather cease to doubt, then to be curious to search for any solution of their doubtings; and so abstain from teaching doctrinally either part, and content themselves with that express measure of faith, with which the Church hath hitherto rest satisfied. This to my conceit is the drift of his Epistle. How this advise of the Bishops was appliable or how it fitted the question then in controversie; or what reason moved the Councel to think that it was absolutely necessary for them, to give an express decision, and determine for the one part, belongs not to me to discuss. But I verily perswade my self, that if it had pleased those, who in all ages have been set to Govern the Church of God, betimes to have made use of this advise, to have taught men rather not to have doubted, then to have expected still solution of their doubtings: to have stopt and damm'd up the originals and springs of controversies, rather then by determining for the one part, to give them as it were a pipe and conduit to conveigh them to posterity, I perswade my self the Church had not suffered that inundation of opinions, with which at this day it is overrun. Is it not Saint Pauls own practise, when having brought in a question concerning Gods justice in predestination, he gives no other answer but this, O man, who art thou that disputest with God? Is it not his plain purpose to advise the disputer rather not to make the question, then to require a determination of it at his hands? How many of the questions even of our own times, even of those that are at home amongst us, might by this way long since have been determin'd? I have, I confess, the same disease that my first Parents in Paradise had, a desire to know more then I need. But I always thought it a very judicious commendation, which is given to Julius Agricola, that he knew how to bridle his desire in pursuit of knowledge, retinuitque, quod est difficillimum, ex scientia modum. Mallem quidem (as S. Austine saith) eorum quae à me quaesivisti habere scientiam, quàm ignorantiam; sed quia id nondum potui, magis eligo cautam ignorantiam confiteri, quam falsam scientiam profiteri. It shall well befit our Christian modesty to participate somewhat of the Sceptike, and to use their 〈 in non-Latin alphabet 〉 till the 〈 in non-Latin alphabet 〉 and remainder of our knowledge be supplied by Christ: In quem si credimus, ut si aliqua nobis non aperiat etiam pulsantibus, nullo modo adversus eum murmurare debeamus. To conclude, S. Austine in his eightieth Epistle discoursing of the speedy or slow coming of our Saviour to judgement, to shew that it is the safest way to teach neither, but to suspend our belief, and confess our ignorance, ranging himself with men of this temper, obsecro te (saith he to Hesychius, to whom he writes that Epistle) obsecro te ut me talem non spernas. So give me leave to commence the same suit to you: obsecro vos ut me talem non spernatis. Let me request you bear with me, if I be such a one, as I have S. Austine for example. For it is not depth of knowledge, nor knowledge of antiquity, or sharpness of wit, nor authority of Councels, nor the name of the Church can settle the restless conceits, that possess the mindes of many doubtful Christians: onely to ground for faith on the plain uncontroversable Text of Scripture, and for the rest to expect and pray for the coming of our Elias, this shall compose our waverings, and give final rest unto our souls.

Thus instead of a discourse which was due unto this time, concerning the glorious Resurrection of our blessed Saviour, and the benefits that come unto us by it, I have diverted my self upon another theam, more necessary as I thought for this auditory, though less agreeable with this solemnity. Those who have gone afore me in that argument have made so copious a harvest, that the issue of my gatherings must needs have been but small, except I had with Ruth glean'd out of their sheaves, or strain'd my industry which is but small, and my wits which are none, to have held your attentiveness with new and quaint conceits. In the mean time, whether it be I or they, or whatsoever hath been delivered out of this place, God grant that it may be for his honor, and for the Churches good, to whom both it aud we are dedicate. To God the Father, &c.

MIght it so have pleased God that I had in my power the choice of my ways, and the free management of my own actions, I had not this day been seen, (for so I think I may better speak: seen may I be of many, but to be heard with any latitude and compass my natural imperfection doth quite cut of:) I had not I say in St. Pauls Crossthis place this day been seen; Ambition of great and famous Auditories I leave to those whose better gifts and inward endowments are Admonitioners unto them of the great good they can do, or otherwise thirst after popular applause. Vnto my self have I evermore applied that of St. Hierome, mihi sufficit cum auditore & Lectore pauperculo in angulo Monasterii susurrare, a small, a private, a retired auditory better accords both with my will and my abilities. Those unto whose discretion the furniture of this place is committed, ought especially to be careful, since you come hither to hear, to provide you those who can be heard, for the neglect of this one circumstance, how poor soever it may seem to be, is no less then to offend against that faith which cometh by hearing; and to frustrate as much as in them is, that end for which alone these meetings were ordained. We that come to this place as God came to Elias in the mount, in a soft and still voice, to those which are near us, are that which the grace of God doth make us, unto the rest we are but Statues: such therefore as my Imperfection in this kinde shall offend, such as this day are my spectators only, know, I trust whom they are to blame. At my hands is only required truth in sincerely discharging a common care, at others, care of profitably delivering a common truth. As for me, the end of whose coming is to exhort you to a gracious interpreting of each others imperfections, having first premised this Apology for my self, it is now time to descend to the exposition of that Scripture, which I have propos'd. Infirmum in side recipite, &c. Him that is weak in the faith receive, &c.

GOodness, of all the attributes, by which a man may be stiled, hath chief place and Soveraignty. Goodness, I say, not that Metaphysical conceit which we dispute of in our Schools, and is nothing else but that perfection which is inwardly due, unto the Being of every creature, and without which either it is not at all, or but in part, that whose name it bears: but that which the common sort of men do usually understand, when they call a man Good; by which is meant nothing else, but 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 a soft, and sweet, and flexible disposition. For all other Excellencies and Eminent qualities which raise in the mindes of men, some opinion and conceit of us, may occasion peradventure some strong respect in another kinde; but impression of love and true respect nothing can give but this. Greatness of place and authority may make us fear'd, Depth of Learning admir'd, Abundance of wealth may make men outwardly obsequious unto us; but that which makes one man a God unto another, that which doth tye the Souls of men unto us, that which like the Eye of the Bridegroom, in the book of Canticles, ravishes the heart of him that looks upon it, is Goodness, without this mankinde were but (as one speaks) Commissiones merae, & arena sine calce, stones heapt together without morter, or pieces of boards without any caement to combine and tye them together. For this it hath singular in it, above all other properties, of which our Nature is capable, that it is the most Available to Humane Society, incorporating, and as it were kneading us together by softness of disposition, by being compassionate, by gladly communicating to the necessity of others, by Transfusing our selves into others, and Receiving from others into our selves. All other Qualities, how excellent soever they are, seem to be somewhat of a melancholick and solitary disposition. They shine then brightest, when they are in some one alone, or attain'd unto by few; once make them common, and they lose their lustre. But Goodness is more sociable; and rejoyceth in equalling others unto it self, and loses its Nature, when it ceases to be communicable. The Heathen speaking of God usually stile him by two Attributes. Optimus & Maximus, the one importing his goodness, the other his Power. In the first place they call'd him Optimus, a name signifying his goodness, giving the precedency unto it; and in the second place Maximus, a name betokening his Power: yea, Goodness is that wherein God himself doth most delight himself; and therefore all the Acts of our Saviour, while he conversed on earth among men, were purely the issues of his tenderness without any aspersion of Severity, two only excepted: I mean his Chasing the Prophaners out of the Temple, and the Curse laid upon the innocent Fig-tree: and yet in both these mercy rejoyced against judgment and his goodness had the preheminence. For the first brought some smart with it indeed, but no harm at all, as Fathers use to chastise their Children by means that fear them more then hurt them. The second of it self was nothing, as being practis'd on a Creature dull and senseless of all smart, and punishment; but was meerly Exemplary for us, sterilitas nostra in sicu vapulat. Christ whips our fruitlesness in the innocent figtree; like as the Manner was among the Persians, when their great men had offended, to take their Garments and bear them. Now that gracious way of goodness which it pleased our Saviour, thus to tread himself before us, the same hath he left behinde him to be gone by us, and hath ordained us a course of Religious and Christian service unto him, known by nothing more then goodness and compassion. The very Heathen themselves, though utter enemies unto it, have candidly afforded us this Testimony. Ammianus Marcellinus taxing Georgius a factious and proud Bishop of Alexandria, for abusing the weakness of Constantius the Emperour by base tale-bearing and privy informations; notes precisely that he did it, Oblitus professionis suae, quae nil nisi justum suadet & lene; quite besides the meaning of his profession, whose especial notes were Gentleness and Equity. And Tertullian tells us that anciently among the Heathen, the professors of Christanity, were called, not Christiani, but Chrestiani, from a word signifying Benignity and sweetness of disposition. The learned of our times, who for our instruction, have written de Notis Ecclesiae by what notes and signes, we may know the Church of Christ may seem to have but ill forgotten, this which the Heathen man had so clearly discovered. For what reason is there, why that should not be one of the chiefest notes of the Church of Christ, which did so especially Characterize a Christian man, except it were the decay of it at this day in the Church: of this thing therefore so excellent in it self, so useful, so principally commended by the precept and example of our blessed Saviour, one especial part is, if not the whole, which here by our Apostle is commended unto us, when he speaks unto •• of kindly intreating, & making much of such, who are as he calls them weak in Faith.

Him that is weak in Faith, &c. To know the natural ground and occasion of which words, it shall be very pertinent, to note unto you, that with the Church of Christ, as it signifies a Company of men on earth, it fares no otherwise, then it doth with other Societies, and civil Corporations. One thing there is unavoidable, and natural to all societies, which is the greatest occasioner, yea the very ground of disunion and dissent, I mean Inequality of persons and degrees. All are not of the same worth, and therefore all cannot carry the same esteem and countenance: yet all even the meanest are alike impatient of discountenance and contempt, be the persons never so great, from whence it proceeds. Wherefore we finde that in States governed by the people nothing did more exasperate the common sort, then the conceit of being contemned by men of greater place. For the taking away therefore of tumult and combustion, which through this inequality might arise, it was anciently accounted an excellent policy in the Romane state, that men of greater account and place, did as it were share the inferiour sort amongst themselves, and every one according to his Ability entertain'd some part of them as Clyents, to whom they yielded all lawful favour and protection. Even thus it fares with the Church of God, it cannot be, that all in it should be of equal worth, it is likewise distinguished into Plebem and Optimates. Some there are, and those that either through aboundance of spiritual graces, or else of natural gifts do far out-strip a great part of other Christians, these are the Optimates, the Nobles of the Church whom our Apostle, some where calls strong men in Christ. Others there are, and those most in number, who either because God hath not so liberally blest them with gifts of understanding, and capacity; or by reason of some other imperfections are either not so deeply skill'd in the mysteries of Christ, and of Godliness, or otherwise weak in manners and behaviour, and these are the Plebs the Many of the Church, whom our Apostle sometimes calls Brethren of low degree, sometimes Babes in Christ, and here in my text the weak and sick in faith. Men, by nature querulous, and apt to take exception, 〈 in non-Latin alphabet 〉 saith Electra in the Tragedy. A sick man is a pettish, and wayward Creature hard to be pleased; as therefore with the sick, so are we now to deal with a Neighbour weak and sick of his spiritual constitution, and much we are to bear with his frowardness, where we cannot remedy it. For as Varro sometimes spake of the Laws of Wedlock. Vxoris vitium aut tollendum est aut ferendum, either a man must amend, or endure the faults of his wife, he that amends them makes his wife the better, but he that patiently endures them makes himself the better: so is it much more true in dealing with our weak Brethren, if we can by our behaviour remedy their imbecillities, we make them the better, if not, by enduring them we shall make our selves the better; for so shall we encrease the vertue of our patience, and purchase to our selves at Gods hand a more aboundant reward. A great part of the lustre of a Christian mans virtue were utterly obscure, should it want this mean of shewing it self; for were all men strong, were all of sufficient discretion, to see and judge of Conveni •• ncy, where were the glory of our forbearance? As well therefore to increase the reward of the strong man in Christ, as to stop the whining and murmuring of the weaker sort, and to give content at all hands, our Apostle like a good Tribune in this Text gives a rule of Christian popularity advising the man of worthier parts, to avoid all sleighting behaviour, to open the arms of tenderness and compassion, and to demerit by all courtesie the men of meaner rank, so to prevent all inconvenience, that might arise out of disdainful and respectless carriage; for God is not like unto mortal Princes, jealous of the man whom the people love. In the world nothing is more dangerous for great men, then the extraordinary favour, and applause of the people. Many excellent men have miscarried by it. For Princes stand much in fear, when any of their subjects hath the heart of the people. It is one of the commonest grounds upon which Treason is rais'd, Absolom had the Art of it, who by being plausible, by commiserating the peoples wrongs, and wishing the redress; O that I were a Judge to do this people good, by putting out his hand and imbracing and kissing every one that came nigh him, so stole away the hearts of the people, that he had well-nigh put his Father beside his Kingdom: but what alters and undoes the Kingdoms of this world, that strengthens and increases the Kingdom of God, Absolom the popular Christian, that hath the art of winning mens souls, and making himself belov'd of the people, is the best subject in the Kingdom of grace, for this is that which our Apostle expresses in the phrase of Receiving the weak.

Now it falls out oftentimes that men offend through intempestive compassion and tenderness, as much as by over much rigidness and severity: as much by familiarity, as by superciliousness and contempt. Wherefore even our love and courtesie must be managed by discretion. St. Paul saw this well; and therefore he prescribes limits to our affections, and having in the former part of my text counselled us as Christ did Peter, to let loose our nets, to make a draught; to do as Joseph did in Egypt, open our garners and store-houses, that all may come to buy, to admit of all, to exclude none, from our indulgence and courtesie, in this second part But not to doubtful disputations; he sets the bounds how far our love must reach. As Moses in the 19. of Exodus, set bounds about Mount Sinai, forbidding the people, that they go not up to the Hill, or come within the borders of it, so hath the Apostle appointed certain limits to our love and favour, within which it shall not be lawful for the people to come. Inlarge we the Phylacteries of our goodness as broad as we list, give we all countenance unto the meaner sort, admit we them into all inwardness, and familiarity; yet unto disputations and controversies, concerning profounder points of Faith and religious mysteries, the meaner sort may be by no means admitted. For give me leave now to take this for the meaning of the words: I know they are very capable of another sense: as if the Apostles counsel had been unto us to entertain withal courtesie our weaker brethren, and not overbusily to enquire into, or censure their secret thoughts and doubtings, but here to leave them to themselves, and to God who is the Judge of thoughts. For many there are, otherwise right good men, yet weak in judgement, who have fallen upon sundry private conceits, such as are unnecessary differencing of meats and drinks, di ••• ction of days or (to exemplifie my self in some conceit of our times) some singular opinions concerning the State of Souls departed, private interpretations of obscure Texts of Scripture, and others of the same nature: of these or the like thoughts, which have taken root in the hearts of men of shallow capacity, those who are more surely grounded, may not presume themselves to bee judges, many of these things of themselves, are harmless, and indifferent, only to him that hath some prejudicate opinion of them, they are not so, and of these things they who are thus, or thus conceited shall be accountable to God, and not to man; to him alone shall they stand or fall. Wherefore, bear (saith the Apostle) with these infirmities, and take not on you to be Lords of their thoughts, but gently tolerate these their unnecessary conceits and scrupulosities. This though I take to be the more natural meaning of the words, (for indeed it is the main drift of our Apostles discourse in this chapter) yet chuse I rather to follow the former interpretation. First, because of the Authority of sundry learned Interpreters, and because it is very requisite that our age should have something said unto it concerning this over bold intrusion of all sorts of men into the discussing of doubtful Disputations. For Disputation, though it be an excellent help to bring the truth to light, yet many times by to much troubling the waters, it suffers it to slip away unseen, especially with the meaner sort who cannot so easily espie, when it is mixt with Sophistry and deceit. Infirmum autem in side recipite, but not to doubtful disputations.

This my text therefore is a Spiritual Regimen and diet for these who are of a weak and sickly constitution of minde, and it contains a Recipe for a man of crazie and diseased faith. In which by that which I have delivered, you may plainly see there are two general parts. First an admonition of courteous entertainment to be given to the weaker sort in the first words. Him that is weak in the Faith receive, &c. Secondly, the restraint and bound of this Admonition, how far it is to extend even unto all Christian offices, excepting only the hearing of doubtful disputations. In the first part we will consider; first, who these weak ones are of whom the Apostle speaks, and how many kindes of them there be, and how each of them may be the subject of a Christian mans goodness and courtesie. Secondly, who these persons are, to whom this precept of entertaining is given, and they are two, either, the private man, or the publick Magistrate. In the second general part we will see what reasons we may frame to our selves, why these weak ones should not be admitted to questions and doubtful disputations. Which points severally, and by themselves we will not handle, but we will so order them, that still as we shall have in order discovered some kind of weak man, whom our Apostle would have received, we will immediately seek how far forth he hath a right to be an hearer of sacred disputation, and this as far only as it concerns a private man: And for an up-shot in the end, we will briefly consider by it self, whether, and how far this precept of bearing with the weak pertains to the man of publick place, whether in the Church or in the common-wealth. And first concerning the weak, as he may be a subject of Christian courtesie in private. And here because, that in comparison of him that is strong in Christ, every man of what estate soever, may be said to be weak, the strong man only excepted, we will in the number of the weak contain all persons whatsoever. For I confess, because I wish well to all, I am willing that all should reap some benefit by my text. As therefore the woman in the Gospel, who in touching only the Hem of Christs garment did receive vertue to cure her disease: so all weak persons whatsoever, though they seem to come behinde, and only touch the hem of my text, may peradventure receive some vertue from it to redress their weakness; nay, as the King in the Gospel that made a feast, and willed his servants to go out to the high-wayes side to the blinde, and the lame, and force them in that his house might be full: so what lame or weak person soever he be, if I finde him not in my text, I will go out and force him in, that the doctrine of my Text may be full, and that the goodness of a Christian man may be like the widdows oyle in the book of Kings, that never ceas'd running so long as there was a vessel to receive it. Wherefore to speak in general: there is no kinde of man, of what life, of what profession, of what estate and calling soever, though he be an heathen, and Idolater, unto whom the skirts of Christian compassion do not reach. St. Paul is my author: Now whilest you have time (saith he) do good unto all men, but especially to the houshold of Faith. The houshold of faith indeed hath the preheminence; it must be chiefly, but not alone respected. The distinction that is to be made, is not by excluding any, but not participating alike unto all, God did sometimes indeed tye his love to the Jewish Nation only, and gave his laws to them alone: but afterward, he enlarged himself, and instituted an order of serving him promiscuously capable of all the world. As therefore our religion is, so must our compassion be, catholick. To tye it either to persons or to place, is but a kinde of moral Judaisme. Did not St. Paul teach us, thus much common reason would. There must of necessity be some free entercourse with all men, otherwise the passages of publick commerce were quite cut of, and the common law of Nations must needs fall. In some things we agree, as we are men, and thus far the very heathen themselves are to be received. For the goodness of a man which in Solomons judgement, extendeth even to a beast, much more must stretch it self to a man of the same nature with him, be his condition what it will. St. Paul loved the Jews, because they were his brethren according to the Flesh. We that are of the heathen by the same same anology ought to be as tenderly affected to the rest our brethren, who though they be not as we are now, yet now are that which we sometimes were. Pacile est atque proclive, saith Austine, malos odisse quia mali sunt, rarum autem & pium eosdem ipsos diligere, quia homines sunt, It is an easie thing to hate evil men, because they are evil, but to love them as they are men this is a rare and a pious thing. The offices of common hospitality, of helping distressed persons, feeding the hungry, and the like are due not only betwixt Christian and Christian, but between a Christian and all the world. Lot, when the Angels came to Sodom, and sate in the streets: Abraham when he saw three men coming toward him stood not to inquire who they were, but out of the sense of common humanity, run forth and met them, and gladly entertained them, not knowing whom they should receive. St. Chrysostome considering the circumstances of Abrahams fact, that he sate at his tent door, and that in the heat of the day, that he came to meet them, thinks he therefore sate in publick, and endured the inconvenience of the heat even for this purpose, that he might not let slip any occasion of being hospital. The writings of the Fathers run much in commendation of the ancient Moncks, and were they such as they report, well did they deserve to be commended, for their manner was to sit in the fields, and by the high way sides, for this end, that they might direct wandring passengers into the way, that they might relieve all that were distressed by want, or bruising or breaking of any member, and carry them home into their cells, and perform unto them all duties of humanity. This serves well to tax us, who affect a kinde of intempestive prudence, and unseasonable discretion in performing that little good we do, from whom so hardly after long enquiry and entreaty drops some small benevolence, like the sun in winter long ere it rise and quickly gone. How many occasions of Christian charity do we let slip, when we refuse to give our alms, unless we first cast doubts, and examine the persons, their lives, their necessities, though it be only to reach out some small thing, which is due unto him, whatsoever it be. It was anciently a complaint against the Church, that the liberality of the Christians made many idle persons. Be it that it was so yet no other thing befel them, then what befals their Lord, who knows and sees •• that his Sun-shine and his Rain is every day abused, and yet the Sun become not like a Sack nor the Heavens as Brass; unto him must we, by his own command, be like: and whom then can we exclude, that have a pattern of such courtesie proposed to us to follow? we read in our books of a nice Athenian being entertain'd in a place by one given to hospitality, finding anon that another was received with the like curtesie, and then a third, growing very angry. I thought, said he, that I had found here 〈 in non-Latin alphabet 〉 but I have found 〈 in non-Latin alphabet 〉 I look't for a friends house, but I am fallen into an Inne to entertain all Comers, rather then a Lodging for some private & especial friends. Let it not offend any that I have made Christianity rather an Inne to receive all, then a private house to receive some few. For so both the precepts and examples I have brought, teach us, beneficia praestare non homini, sed humano generi, to extend our good, not to this or that man, but to mankind, like the Sun that ariseth not on this or that nation, but on the whole world. Julian observes of the fig-tree, that above all trees it is most capable of grafts & Siences of other kinds, so far as that all variety will be brought to take nourishment from one stock: Beloved, a Christian must be like unto Julians fig-tree, so Universally compassionate, that so all sorts of grafts by a kinde of Christian inoculation may be brought to draw life and nourishment from his root.

But I am all this while in a generality only, and I must not forget, that I have many particular sick Patients, in my Text, of whom every one must have his Recipe, and I must visit them all ere I go. But withal, I must remember my Method which was still as I spake, of Receiving the weak to speak likewise of excluding them from disputation. So must I needs ere I pass away, tax this our age, for giving so general permission unto all to busie themselves in doubtful cases of Religion. For nothing is there that hath more prejudiced the cause of Religion, then this promiscuous and careless admission of all sorts to the hearing and handling of controversies, whether we consider the private case of every man, or the publick state of the Church. I will touch but one inconvenience which much annoyes the Church, by opening this gate so wide to all commers, for by the great preass of people that come, the work of the Lord is much hindred. Not to speak of those who out of weakness of understanding fall into many errors, and by reason of liberty of bequeathing their errors to the world by writing easily finde heirs for them. There is a sort that do harm by being unnecessary, and though they sowe not tares in the field, yet fill the Lords floor with chaff; For what need this great breed of writers, with which in this age the world doth swarm? how many of us might spare the pains in committing our Meditations to writing, contenting our selves to teach the people vivâ voce, and suffering our conceits quietly to die in their birth? The teaching the people by voice is perpetually necessary, should all of us every where speak but the same things; For all cannot use Books, and all that can have not the leisure; To remedy therefore the want of skill in the one and of time in the other, are we set in this Ministry of Preaching. Our voices are confin'd to a certain compass, and tied to the Individuating properties of Hic and Nunc: our writings are unlimited. Necessity therefore requires a multitude of speakers, a multitude of writers, not so. G. Agricola writing de Animantibus subterraneis reports of a certain kinde of Spirits that converse in Minerals and much infest those that work in them, and the manner of them when they come is, to seem to busie themselves according to all the custom of workmen; they will dig and cleanse and melt and sever mettals, yet when they are gone, the workmen do not finde that there is any thing done: so fares it with a great part of the multitude, who thrust themselves into the controversies of the times, they write Books, move questions frame distinctions, give solutions, and seem sedulously to do, whatsoever the nature of the business requires, yet if any skilful workman in the Lords Mines shall come and examine their work, he shall finde them to be but Spirits in Minerals, and that withal this labor and stir there is nothing done. I acknowledge it to be very true, which S. Austine spake in his first Book de Trinitate: Utile est plures libros à pluribus fieri diverso stilo, sed non diversâ fide, etiam de quaestionibus iisdem, ut ad plurimos res ipsa perveniat ad alios sic, ad alios vero sic. It is a thing very profitable that diverse Tracts be written by divers men, after divers fashions, but according to the same Analogy of Faith, even of the same questions that some might come into the hands of all, to some on this manner to another after that. For this may we think to have been the counsel of the Holy Ghost himself, who may seem even for this purpose, to have registred the self same things of Christ by three of the Evangelists with little difference; Yet notwithstanding, if this speech of S. Austine admit of being qualified, then was there no time which more then this age required it, should be moderated, which I note, because of a noxious conceit spread in our Universities to the great hindering of true proficiency in Study springing out from this Root. For many of the Learned themselves are fallen upon this preposterous conceit, that learning consisteth rather in varieting of turning and quoting of sundry Authors, then in soundly discovering and laying down the truth of things. Out of which arises a greater charge unto the poor Student, who now goes by number rather then weight, and the Books of the learned themselves, by ambitiously heaping up the conceits, and authorities of other men increase much in the bulk, but do as much imbase in true value. Wherefore as Gedeons army, of two and thirty thousand by prescript from God was brought unto three hundred: So this huge army of disputes, might without any hazard of the Lords battles, be well contracted into a smaller number. Justinian the Emporour when he found that the study of the Civil Law was surcharged and much confused, by reason of the great heaps of unnecessary writings, he calls an assembly of learned men, caus'd them to search the books, to cut of what was superfluous to gather into order and method the sum and substance of the whole Law: were it possible that some Religious Justinian might after the same manner imploy the wits of some of the best Learned in examining the controversies, and selecting out of the best writers what is necessary, defaulting unnecessary and partial discourses, and so digest into order and method, and leave for the direction of posterity as it were Theological pandects: infinite store of our books might very well lie by, and peaceably be buried, and after ages reap greater profit with smaller cost and pains. But that which was possible in the world united under Justinian in this great division of Kingdoms is peradventure impossible. Wherefore having contented my self to shew what a great and irremediable inconvenience this free, and uncontroulable ventring upon Theological disputes hath brought upon us, I will leave this project as a Speculation, and pass from this general Doctrine unto some particulars. For this generality, and heap of sick persons, I must divide into their kindes and give every one his proper Recipe.

The first in this order of weak persons, so to be received & cherisht by us, is one of whom question may be made whether he may be called weak or no; he may seem to be rather dead: for no pulse of infused grace beats in him. I mean such a one who hath but smal, or peradventure no knowledge at all in the mystery of Christ, yet is otherwise, a man of upright life and conversation, such a one as we usually name a moral man. Account you of such a one as dead, or how you please, yet methinks I finde a Recipe for him in my text. For this man is even to be woed by us, as sometimes one heathen man wisht of another, Talis c •• m sis utinam noster esses; This man may speak unto a Christian as Ruth does unto Booz, spread the skirt of thy garment over me, for thou art a near kinsman. Two parts there are that do compleatly make up a Christian man. A true Faith, and an honest conversation. The first, though it seem the worthier, and therefore gives unto us the name of Christians, yet the second in the end will proove the surer. For true profession without honest conversation, not only saves not, but increases our weight of punishment: but a good life without true profession, though it bring us not to Heaven, yet it lessens the measure of our judgement: so that a moral man so called is a Christian by the surer side. As our Saviour saith of one in the Gospel that had wisely and discreetly answered him, Thou art not far from the kingdom of Heaven: So may we say of these men, suppose that as yet they be not of, yet certainly far from the Kingdom of Heaven they cannot be, yea, this sincerity of life though sever'd from true profession, did seem such a jewel in the eyes of some of the ancient Fathers, that their opinion was and so have they in their writings (erroneously doubtless) yet so have they testified it, that God hath in store for such men not only this mitigating mercy of which but now I spake, but even saving grace so far forth as to make them possessors of his Kingdom. Let it not trouble you that I intitle them to some part of our Christian Faith, and therefore without scruple to be received as weak and not to be cast forth as dead. Salvianus disputing what Faith is, Quid est igitur credulitas vel fides? saith he, opinor fideliter hominū Christo credere, id est, fidelē Deo esse, hoc est fideliter Dei mandata servare. What might this faith be? (saith he) I suppose it is nothing else, but faithfully to believe Christ, and this is to be faithful unto God, which is nothing else but faithfully to keep the commandments of God. Not therefore only a bare belief, but the fidelity & trustiness of Gods servants faithfully accomplishing the will of our Master, is required as a part of our Christian Faith. Now all those good things which moral men by the light of nature do, are a part of Gods will written in their hearts, wherefore so far as they were conscientious in performing them (if Salvianus his reason be good) so far have they title and interest in our Faith. And therefore Regulus that famous Roman, when he endured infinite torments rather then he would break his Oath, may thus far be counted a Martyr, and witness for the truth. For the Crown of Martyrdom sits not only on the heads of those who have lost their lives, rather then they would cease to profess the Name of Christ, but on the head of every one that suffers for the testimony of a good conscience, and for righteousness sake. And here I cannot pass by one very general gross mistaking of our age. For in our discourses concerning the notes of a Christian man, by what signes we may know a man to be one of the visible company of Christ, we have so tied our selves to this outward profession that if we know no other vertue in a man, but that he hath cond his Creed by heart, let his life be never so profane we think it argument enough for us to account him within the Pale and Circuit of the Church: on the contrary side let his life be never so upright, if either he little seen in, or peradventure quite ignorant of the Mystery of Christ, we esteem of him but as dead; and those who conceive well of those moral good things as of some tokens giving hope of life, we account but as a kinde of Manichees, who thought the very earth had life in it. I must confess that I have not yet made that proficiency in the Schools of our age, as that I could see: why the second table and the Acts of it, are not as properly the parts of Religion and Christianity, as the Acts and observations of the first. If I mistake, then it is S. James that hath abus'd me, for he describing Religion by its proper Acts, tells us, that True Religion and undefiled before God and the Father is to visit the Fatherless and the widow in their affliction, and to keep himself unspotted of the world. So that the thing which is an especial refine dialect of the new Christian language signifies nothing but morality and civility, that in the language of the holy Ghost imports true Religion. Wherefore any difference that the holy Ghost makes notwithstanding, the man of vertuous dispositions, though ignorant of the mystery of Christ, be it Fabricius or Regulus or any ancient heathen man, famous for sincerity and uprightness of carriage, hath as sure a claim and interest in the Church of Christ as the man deepest skil'd in, most certainly believing, and openly professing all, that is, written in the holy books of God, if he endevour not to shew his faith by his works. The Ancients therefore where they found this kinde of men gladly received them, and converst, familiarly with them, as appears by the friendly entercourse of Epistles of S. Basil with Libanius of Nazianzen and Austen with sundry others, and Antiquity hath either left us true, or forged us false Epistles betwixt Saint Paul himself and Seneca. Now as for the admitting of any of these men to the discussing of the doubts in our Religious mysteries, who either know not, or peradventure contemn them, there needs not much be said: by a Cannon of one of the Councels of Carthage it appears, it had sometimes been the erroneous practise of some Christians to Baptize the dead, and to put the Sacrament of Christs body into their mouths. Since we have confest these men to be in a sort dead, as having no supernatural quickning grace from above, to put into their hands the handling of the word of life at all, much more of discussing of the doubtful things in it, were nothing else, but to Baptize a carcass, and put the communion bread into the mouth of the dead. Wherefore leaving this kinde of weak person to your courteous acceptance.

Let us consider of another, one quite contrary to the former; a true professor, but a man of prophane and wicked life, one more dangerously ill then the former, have we any recipe for this man? May seem for him there is no balm in Gilead, he seems like unto the Lepar in the law, unto whom no man might draw near, and by so much the more dangerous is his case, because the condition of conversing with heathen men, be they never so wicked is permitted unto Christians by our Apostle himself, whereas with this man all commerce seems by the same Apostle to be quite cut off. For in the 1 Cor. 6. St. Paul having forbidden them formerly all manner of conversing with Fornicators, infamous persons, and men subject to grievous crimes, and considering at length how impossible this was, because of the Gentiles with whom they lived, and amongst whom necessarily they were to converse and trade, he distinguishes between the fornicators of this world, and the fornicators which were Brethren. I meant not (saith the Blessed Apostle) expounding himself that ye should not admit of the Fornicators of this world, that is, such as were Gentiles; for then must ye have sought a new world. So great and general a liberty at that time had the world assumed for the practise of that sin of fornication, that strictly to have forbidden them the company of fornicators had almost been to have excluded them the society of mankinde. But saith he, if a brother be a fornicator or a thief, or a railer with such a one partake not, no not so much as to eat. Wherefore the case of this person seems to be desperate. For he is not only mortally sick, but is bereft of all help of the Physician, yet notwwithstanding all this we may not give him over for gone, for when we have well searcht our boxes, we shall finde a Recipe even for him too, think we that our Apostles meaning was, that we should acquaint our selves only with the good, and not the bad; as Physicians in the time of pestilence look only to the sound, and shun the diseas'd? Our Saviour Christ familiarly converst, eat, and drank with Publicans and sinners, and gives the reason of it; because he came not to call the Righteous but sinners to repentance. Is Christ contrary to Paul? this reason of our Saviour concerns every one on whom the duty of saving of Souls doth rest. It is the main drift of his message and unavoidably he is to converse, yea, eat and drink with all sorts of sinners, even because he is to call not the righteous but sinners to repentance. Necessary it is that some means be left to reclaim notorious offenders, let their disease be never so dangerous. Nescio an in extremis aliquid tentare medicina sit, certè nihil tentare perditio est, who can tell whether in this extremity, were it at the last cast it may some way profit, to receive him, but this we all know that altogether to cast him out of the society of good men, is to cut him off from all outward means of health. The Leper in the law though he were excluded the multitude; yet had he access unto the Priest. Beloved the priest in the new law hath much greater priviledge then the ancient had, he was only a judge and could not cure: but this is both a judge and a Physician, and can both discern and cure the leprosie of our souls; wherefore he is not to be excluded from the most desperately sick person. Neither doth this duty concern the priest alone. For as Tertullian sometimes spake in another case; In majestatis reos & publicos hostes omnis homo miles est. Against Traitors and publick enemies every man is a souldier, so is it true in this. Every one who is of strength to pull a soul out of the fire, is for this business, by counsel, by advice, by rebuking a priest, neither must he let him lie there to expect better help. Again, no man so ill but hath some good thing in him, though it break not out, as being clouded and darkned with much corruption, we must take heed, that we do not pro solis comprehendere frequentissima mistake in thinking there is nothing else but evil, where we often see it. We must therefore entertain even nea •• friendship with such a one to discover him. Nemo enim nisi per amicitiam cognoscitur, saith St. Austine. No man is perfectly discovered, but by his inward acquaintance. As therefore they who seek for treasure give not over by reason of clay and mire, so long as there is any hope to speed: so may we not cast off our industry, though it labour in the most polluted soul, ut ad quaedam sana in quorum delectaetione acquiescamus per charitatis tolerantiam perducamur, that so at length, through charitable patience and long suffering we may discover in him some good things which may content us for the present, and give hope of better things to come. For as they that work in gold and costly matter, diligently save every little piece that falls away: so goodness wheresoever it be, is a thing so precious that every little spark of it deserves our care in cherishing. Many miscarry through the want of this patience, in those who undertake them, whilest they despair of them too soon; dum ita obiurgant quasi oderint, whilest they rebuke us, as if they hated, and upbraid rather then reprehend. Transit convitium et intemperantia culpatur, uterque qui periere arguuntur. As unskilful Physicians, who suffer their patients to die under their hands, to hide their error, blame their patients intemperance: so let us take heed, least it be not so much the strength of the disease, as the want of skill in us which we strive to cover, and vail over with the names of contumacy intemperance or the like. David received an express message from the Prophet, that the childe conceived in adultery should surely die, yet he ceast not his prayers, & tears, and fasting as long as there was life in it: we receive no such certain message concerning any mans miscarriage, and why then should we intermit any office which Christian patience can afford. Wherefore, what Maecenas sometime spake loosly in another sense, debilem facito manu, debilem pede, coxa: lubricos quate dentes: vita dum superest bene est, that we may apply more properly to our purpose, let our weak person here be lame, hand and foot, hip and thigh, sick in head and heart, yet so long as there is life in him, there is no cause we should despair. How knowest thou how potent the word of God may be through thy ministrie, out of these stones to raise up children unto Abraham? I cannot therefore perswade my self. that this prohibition of St. Paul, of which we but now spake, so far extended, as that it quite interdicted good men the company of the sinners, be they never so grosse. For when he delivered men unto Satan, (the greatest thing that ever he did in this kinde) it was ad interitum carnis, to the mortifying of the flesh, that so the spirit might be safe in the day of the Lord. But this is worse, for by this peremptory excluding the grosse sinner from the good, a greater gap is opened to the liberty of the flesh, and a more immediate way could not be found to bring final destruction on him at that day. The extent therefore of St. Pauls precept, though given in shew to all, I take to reach no farther then the weak, and such as are in danger of infection; for the weaker sort of men are always, evermore the most, and a charge given unto the most, is commonly given under the stile of all. Our Apostle therefore jealous of the tenderer sort, whom every unwholsome blast doth easily taint, seems, what he intended for the most to make general to all. The reason which the Apostle gives, does warrant this restraint. See ye not (saith he) that a little leaven sowers the whole lump? If therefore there be any part of the lump, 〈 in non-Latin alphabet 〉 out of shot and danger of sowring and contagion, on it this precept can have no extent: and surely some wrong it were to the Church of Christ, to suppose that all were necessarily subject to sowring and infection, upon supposal of some admission of leaven. Evil indeed is infectious, but neither necessarily, nor yet so, that it need fright us from those who are diseased with it. Contagious diseases which ceaze on our bodies, infect by natural force and means, which we cannot prevent: but no man drinks down this poyson, whose will is not the hand that takes the Cup: so that to converse with men of diseas'd mindes infects us not, except we will. Again, Aristotle in his problems, makes a question, why health doth not infect as well as sickness. For we grow sick many times by incautelously conversing with the diseas'd: but no man grows well by accompanying the healthy: thus indeed it is with the healthiness of the body: it hath no transient force on others, but the strength and healthiness of the minde carries with it a gracious kinde of infection: and common experience tells us, that nothing profits evil men more then the company of the good. So that strength of minde accompanied with the preservative of the grace of God, may not only without fear of contagion, safely converse with ungracious sinners, but by so doing, as it were infect them, and make them such as himself is. No cause therefore hitherto, why the true professors, though notorious sinners should not be partakers of our Christian Courtesies; and therefore as of the former, so of this my conclusion is, we must receive him. Only let me adde St. Pauls words in another place, Ye that are strong, receive such a one.

HAving thus far spoken of his admission, let us now a little consider of his Restraint; and see whether he may have any part in hearing and handling religious controversies; where plainly to speak my minde, as his admission before was, so his exclusion here is much more necessary, the way to these schools should be open to none, but to men of upright life and conversation: and that as well in regard of the prophane and wicked men themselves, as of the cause which they presume to handle: for as for themselves this is but the field, wherein they sow and reap their own infamy and disgrace. Our own experience tells us; how hard a thing it is for men of behaviour known to be spotless, to avoid the lash of those mens tongues, who make it their chief fence to disgrace the persons, when they cannot touch the cause. For what else are the writings of many men, but mutual Pasquils and Satyrs against each others lives, wherein digladiating like Eschines and Demosthenes, they reciprocally lay open each others filthiness to the view and scorn of the world. The fear therefore of being stained, and publickly disgraced, might be reason enough to keep them back from entring these contentions. And as for the cause it self, into which this kind of men do put themselves, needs must it go but ill with it: for is it possible that those respects which sway and govern their ordinary actions, should have no influence upon their pens? It cannot be, that they who speak, and plot, and act wickedness, should ever write uprightly. Nam ut in vita, ita et in causis quo que spes improbas habent: doubtless, as in their lives, so in the causes they undertake, they nourish hopes full of improbity. Besides all this, the opinion of the common sort is not to be contemned, whom no kind of reason so much abuses, and carries away, as when the discredit of the person is retorted on the cause, which thing our adversaries here at home amongst us know very well, a masterpiece, of whose pollicy it is to put into the hands of the people, such pamphlets which hurt not our cause at all, but onely discredit our persons. Saint Chrysostome observes out of the ancient customes of the Olympian games, that whensoever any man offered himself to contend in them, he was not to be admitted till publick Proclamation had been made thorowout the multitude to this purpose, Whither any man knew him to be either a servant, or a thief, or otherwise of infamous life. And if any imputation in this kinde were proved against him, it was sufficient to keep him back. Had the Heathen this care that their vanities should not be discredited? how great then must our care be, that they which enter into these exercises, be of pure and upright condition? Let mens skill and judgement therefore be never so good, yet if their lives be notoriously subject to exception, Let them know that there is no place for them in these Olympicks. Men indeed in civil business have found out a distinction betwen an honest man and a good Common wealths-man: and therefore Fabricias in the Roman story is much commended for nominating to the Consulship Ruffinus a wicked man and his utter enemy, because he knew him to be serviceable to the Common-wealth, for those wars which were then depending. But in the business of the Lord and Common-wealth of God, we can admit of no such distinction. For God himself in the book of Psalms, staves them off with a Quid tua ut enarres mea, &c. What hast thou to do to take my words into thy mouth since thou hatest to be reformed? The world for the managing of her matters, may imploy such as her self hath fitted: but let every one who names the name of God depart from iniquity. For these reasons therefore is it very expedient, that none but right good men should undertake the Lords quarrels, the rather because there is some truth in that which Quintilian spake, Cogitare optima simul & deterrima, non magis est unius animi, quam ejusdem hominis bonum esse ac malum. As impossible it is that good and bad thoughts should harbor in the same heart, as it is for the same man to be joyntly good, and bad. And so from the consideration of this sick person, let us proceed to visit the next. The weak persons, I have hitherto treated of are the fewest as consisting in a kinde of extream. For the greatest sort of men are in a mediocrity of men eminently good or extreamly ill the number is smallest; but this rank of sick persons that now we are to view is an whole army and may be everyone of us, if we do well examine our selves, shall finde our selves in it: For the weak whom we now are to speak of, is he that hath not that degree and perfection of faith and strength of Spiritual constitution that he ought to have; Wherefore our Recipe here must be like the Tree of life in the book of the Revelation, it must be medicine to heal whole nations. For who is he amongst men that can free himself from this weakness? Yea, we our selves that are set over others for their cure, may speak of our selves and our charge, as Jolaus in Euripides doth of himself and Hercules children, 〈 in non-Latin alphabet 〉 we take care of these, our selves standing in need of others care for us. Hippocrates counsels his Physician, to look especially, that himself be healthy to be 〈 in non-Latin alphabet 〉 fair of colour and full of flesh. For otherwise saith he how can he give comfort and hope of success to a sick patient, who by his ill colour and meagerness bewraies some imperfection of his own. But what Physician of Soul and manners is capable of this counsel; or who is it that taking the cure of others doth not in most of his actions bewray his owne desease? even thus hath it pleased God to tie us together with a mutual sense of each others weakness, and as our selves receive and bear with others; so for our selves interchangeably must we request the same courtesie at others hands: Notwithstanding, as it is with the health of our bodies, no man at any time is perfectly well, only he goes for an healthy man, who is least sick: so fares it with our souls, God hath encluded all under the name of weak, some peradventure is less weak then others but no man is strong. Infaelicissimū Consolationis genus est de miseriis hominū peccatorum capere solatia. It is but a miserable comfort to judg our own perfections only by others defects, yet this is all the comfort we have. Let us leave therefore those who by reason of being less crazy pass for healthy, and consider of those whom some sensible and eminent imperfection above others hath rank't in the number of the weak. And of those there are sundry kindes, especially two. One is weake because he is not yet fully informed, not so sufficiently Catechized in the Mysteries of Faith, whom farther Institution may bring to better Maturity. The other peradventure is sufficiently grounded for principles of Faith, yet is weak, by reason either of some passion or of some irritatory and troublesome humor in his behaviour, nullum unquam ingenium placuit sine veniâ. There is no man so perfect, but hath somewhat in his behaviour that requireth pardon. As for the imperfection of the former of these, It is the weakness of infancy and childehood in Faith rather then a disease: And with this weak man we are especially to bear above all others. For as for him that is weak through gross and wilful ignorance or contumacy or the like, it is pardonable, if sometimes we yeild him not that measure of curtesie, which were meet, but to be cruel against infancy and childehood were inhumanity. The manner of our Recipe for these men, our Apostle somewhere expresses where he tells us of some that must be fed with milk and not strong meat: Unto these we must rather be as Nurses then Physicians, submittendo nos ad mensuram discentis, & manū dando & gradū nostrā minuendo, by gently submitting our selves to the capacity of the learner, by lending our hand by lessning our steps to keep them in equipace with us till they come up to their full growth. As Christ being God emptied himself, and became Man like to us, so must we lay down our gifts of wit, in which we flatter our selves and take our selves to be as Gods, and in shew and fashion become like one of them. Grave men have thought it no disparagement, to have bin seen with their little sons, Ludere par impar equitare in arundine longâ, toying and practising with them their childish sports: and if any take offence at it, they are such as know not what it is to be Fathers. Those therefore who bear the office of Fathers amongst other men, to bring up the infancy of Babes in Christ, must not blush to practise this part of a Father, and out of Pauls lesson of becoming all to all, learn to become a childe to children, do it he may very well, without any impeachment to himself. He that helps one up that is fallen, non se projicit ut ambo jaceant, sed incurvat tantum ut jacentem erigat, throws not himself down to lie by him, but gently stoops to lift him up again; but of this weak person, I have little need, I trust to speak. For no man in these days can be long weak, but by his own default, so long and careful teaching as hath been and every day is, must needs take from men all pretence of weakness in this kinde. Nam quid aliud agimus docendo vos, quam ne semper docendi sitis. For what is the end of all this labor and pains in teaching, but that ye might at length not need a teacher. Wherefore from this I come unto that other weak person, strong in Faith, but weak in carriage and behaviour.

Having before proved that Christian curtesie spreads it self to all sorts of men, to the Insidel, to the gross notorious sinner, then will it without any streining at all come home to all the infirmities of our weaker brethren: For that which can endure so great a tempest, how can it be offended with some small drops. Is Christian patience like unto Saint Peters resolution, that durst manfully encounter the high Priests servant, yet was danted at the voice of a silly maiden, whatsoever it is that is irksome unto us in the common behaviour of our Brethren, it were strange we should not be able to brook. Epictetus conconsidering with himself, the weakness which is usual in men, still to make the worst of what befals us, wittily tells us that every thing in the world hath two handles one turn'd toward us which we may easily take, the other turn'd from us harder to be laid hold of; the first makes all things easie, the second not so, The instance that he brings in my very purpose. Be it saith he, thy Brother hath offended thee, here are two hand-fasts, one of the offence, the other of thy Brother. If thou take hold of that of the offence it will be too hot for thee, thou wilt not easily endure the touch of it: but if thou lay hold of that of thy Brother, this will make all behaviour tolerable. There is no part of our Brothers carriage towards us but if we search it, we shall finde, some hand-fast, some circumstance, that will make it easie to be born. If we can can finde no other, the circumstance of our Saviour Christs example will never fail. An example which will not only make us to endure the importunity of his ordinary behaviour, but all his outragious dealing whatsoever. For saith S. Chrysostome, didst thou know that thy Brother intended particular mischief against thee that he would embrue his hand in thy blood, 〈 in non-Latin alphabet 〉 , yet kiss that hand, for thy Lord did not refuse to kiss that that mouth that made the bargain for his blood. It is storied of Protagoras that being a poor youth and carrying a burthen of sticks, he piled so them, and laid them together, with such art & order, that he made them much more light and easie to be born. Beloved, there is an Art among Christians like unto that of Protagoras of so making up and ordering our burthens, that they may lie with much less weight upon our shoulders, this art, if we could learn it, would make us take all in good part at our Brothers hand, were he as bad as Nabal was, of whom his own servant complain'd that he was such a man of Belial that no man could speak unto him.

Wherefore leaving you to the study, and learning of this most Christian art, I will a little consider for what Reasons we may not admit of these two sorts of weak men to controversie. For as for the unlearned, in private, nothing more usual with them then to take offence at our dissentions, and to become more uncertain and unjoynted upon the hearing of any question discust. It is their usual voyce and question to us: Is it possible that we should be at one in these points in which your selves do disagree? thus cast they off, on our backs the burthen of their back-sliding and neutrality, wherefore to acquaint them with disputation in Religion, were as it were to blast them in their infancy, and bring upon them some improsperous Disease to hinder their growth in Christ. Secondly, what one said of other contentions, In bellis civilibus audacia etiam valet singulorum, In civil wars no man is too weak to do a mischief, we have found too true in these our Sacra Bella; no man is to weak, (I say not) to do mischief, but to be a principal Agent and Captain in them. Simple and unlearned souls train'd up by men of contentious spirits have had strength enough to be Authors of dangerous heresies, Priscilla and Maximilla, silly women laden with iniquity were the chief ring-leaders in the error of the Montanists, and as it is commonly said, bellum inchoant inertes, fortes finiunt, weaklings are able to begin a quarrel, but the prosecution and finishing is a work for stronger men, so hath it fared here. For that quarrel which these poor souls had raised, Tertullian a man of great Wit and Learning is drawn to undertake: so that for a Barnabas to be drawn away to error, there needs not always the example and authority of a Peter. A third reason is the marvellous violence of the weaker sort in maintaining their conceits, if once they begin to be opiniative. For one thing there is that wonderfully prevails against the reclaiming of them, and that is, the natural jealousie they have of all that is said unto them by men of better wits, stand it with reason never so good, if it sound not as they would have it. A jealousie founded in the sense of their weakness arising out of this that they suspect all to be done for no other end, but to circumvent and abuse them. And therefore when they see themselves to be too weak in reasoning, they easily turn them to violence. The Monks of Egypt, otherwise devout, and religious men anciently, were for the most part unlearned, & generally given over to the error of the Anthropomorphitae, who held that God had hands and feet and all the parts that a man hath, and was in outward shape and proportion like to one of us. Theophilus a Learned Bishop of Alexandria having fallen into their hands was so roughly used by them, that ere he could get out of their fingers, he was fain to use his wits and to crave aid of his Equivocating Sophistry and soothly to tell them. I have seen your face as the face of God. Now when Christian and Religious doubts, must thus be managed with wilfulness and violence, what mischief may come of it is already so plain, that it needs not my finger to point it out. Wherefore let every such weak person say unto himself, as Saint Austine doth, Tu ratiocinare, ego mirer, disputa tu ego credam, let others reason I will marvel. Let others dispute I will believe. As for the man strong in passion or rather weak, for the strength of passion is the weakness of the passionate; great reason hath the Church to except against him. For first of all from him it comes that our books are so stuft with contumelious malediction, no heathen writers having left the like example of choller and gross impatience. An hard thing, I know it is to write without affection and passion in those things which we love, and therefore it is free so to do, to those who are Lords over themselves. It seems our Saviour gave some way to it himself. For somewhat certainly his Kinsmen saw in his behaviour, when as S. Mark reports they went forth to lay hold upon him thinking he was beside himself. But for those who have not the command of themselves, better it were they laid it by, S. Chrysostome excellently observeth that the Prophets of God, and Satan, were by this notoriously differenced, that they which gave Oracles by motion from the Devil did it with much impatience and confusion, with a kinde of fury and madness but they which gave Oracles from God by Divine Inspiration, gave them with all mildness and temper, If it be the cause of God which we handle in our writings, then let us handle it like the Prophets of God with quietness and moderation, and not in the violence of passion, as if we were possest, rather then inspir'd. Again, what equity or indifferency can we look for in the carriage of that cause, that falls into the handling of these men. Quis conferre duces meminit qui pendere causas? Quâ stetit inde favet, what man overtaken with passion remembers impartially to compare cause with cause, and right with right. Quâ stetit inde favet—on what cause he happens, that is he resolute to maintain, ut gladiator in arenam; as a Fencer to the Stage, so comes he to write, not upon conscience of quarrel, but because he proposes to contend, yea, so potently hath this humor prevail'd with men that have undertaken to maintain a faction, that it hath broken out to the tempting of God, and the dishonour of Martyrdom. Two Fryers in Florence in the action of Savonoralla, voluntarily in the open view of the City, offer'd to enter the fire: so to put an end to the controversie, that he might be judged to have the right who like one of the three children in Babylon, should pass untouch't through the fire. But I hasten to visit one weak person more and so an end.

He whom we now are to visit, is a man weak through heretical and erring Faith, now whether or no, we have any receit for him it may be doubtful; For S. Paul advises us to avoid the man, that is, a maker of Sects, knowing him to be damned. yet, if as we spake of not admitting to us the notorious sinner, no not to eat, so we teach of this, that it is delivered respectively to the weaker sort; as justly for the same reasons we may do: we shall have a Recipe here for the man that erres in faith, and rejoyceth in making of Sects: which we shall the better do, if we can but gently draw him on to a moderation to think of his conceits only as of opinions; for it is not the variety of opinions, but our own perverse wills, who think it meet, that all should be conceited as our selves are, which hath so inconvenienced the Church, were we not so ready to anathematize each other, where we concur not in opinion, we might in hearts be united, though in our tongues we were divided, and that with singular profit to all sides, It is the unity of the Spirit in the bond of peace, and not Identitie of conceit, which the Holy Ghost requires at the hands of Christians. I will give you one instance, in which at this day our Churches are at variance. The will of God, and his manner of proceeding in predestination is undiscernable, and shall so remain until that day, wherein all knowledge shall be made perfect, yet some there are, who with probability of Scripture teach, that the true cause of the final miscarriage of them that perish, is that original corruption that befell them at the beginning, increased through the neglect or refusal of grace offered. Others with no less favourable countenance of Scripture, make the cause of reprobation only the will of God, determining, freely of his own work, as himself pleases, without respect to any second cause whatsoever. Were we not ambitiously minded, familiam ducere, every one to be Lord of a Sect, each of these tenents might be profitably taught and heard, and matter of singular exhortation drawn from either; for on the one part, doubtless it is a pious and religious intent, to endeavour to free God from all imputation of unnecessary rigour, & his justice from seeming unjustice & incongruity: & on the other side, it is a noble resolution, so to humble our selves under the hand of Almighty God, as that we can with patience hear, yea, think it an honour, that so base creatures as our selves should become the instruments of the glory of so great a majesty, whether it be by eternal life, or by eternal death, though for no other reason, but for Gods good will and pleasure sake. The authors of these conceits might both freely (if peaceably) speak their mindes, and both singularly profit the Church: for since it is impossible where Scripture is ambiguous, that all conceits should run alike, it remains, that we seek out a way not so much to establish an unity of opinion in the mindes of all; which I take to be a thing likewise impossible, as to provide that multiplicity of conceit, trouble not the Churches peace. A better way my conceit cannot reach unto, then that we would be willing to think, that these things, which with some shew of probability we deduce from Scripture are at the best, but our opinions for this peremptory manner of setting down our own conclusions under this high commanding form of necessary truths, is generally one of the greatest causes, which keeps the Churches this day so far asunder; when as a gracious receiving of each other, by mutual forbearance in this kinde, might peradventure in time bring them nearer together.

This peradventure may some man say, may content us in case of opinion indifferent, out of which no great inconvenience by necessary and evident proof is concluded: but what Recipe have we for him that is fallen into some known and desperate Heresie? Even the same with the former. And therefore anciently, Heretical and Orthodox Christians, many times even in publick holy exercise converst together without offence. It's noted in the Ecclesiastick stories, that the Arrians and Right believers so communicated together in holy prayers, that you could not distinguish them till they came to the 〈 in non-Latin alphabet 〉 , the gloria patri, which the Arrians used with some difference from other Christians. But those were times quorum lectionem habemus virtutem non habemus, we read of them in our books, but we have lost the practise of their patience. Some prejudice was done unto the Church by those, who first began to intermingle, with publick Ecclesiastical duties, things respective unto private conceits. For those Christian offices in the Church ought as much as possibly they may be common unto all, and not to descend to the differences of particular opinions. Severity against, and separation from heretical companies, took its beginning from the Hereticks themselves: and if we search the stories, we shall finde that the Church did not at their first arising thrust them from her: themselves went out, and as for severity: that which the Donatists sometimes spake in their own defence. Illam esse veram Ecclesiam quae prosecutionem patitur, non quae facit, she was the true Church not which raised, but which suffered persecution was de facto true for a great space. For when heresies and schismes first arose in the Church, all kind of violence were used by the erring factions, but the Church seem'd not for a long time to have known any use of a sword, but only of a buckler, and when she began to use the sword, some of her best and chiefest Captains much misliked it. The first law in this kind that ever was made, was enacted by Theodosius against the Donatists, but with this restraint, that it should extend against none, but only such as were tumultuous, and till that time they were not so much as toucht with any mulct, though but pecuniary, till that shameful outrage commited against Bish. Maximian, whom they beat down with bats and clubs, even as he stood at the Altar: so that not so much the error of the Donatists, as their riots and mutinies were by Imperial laws restrained. That the Church had afterward good reason to think, that she ought to be salubrior quam dulcior, that sometimes there was more mercy in punishing, then forbearing there can no doubt be made. St. Austine (a man of as milde and gentle spirit as ever bare rule in the Church) having according to his natural sweetness of disposition, earnestly written against violent, and sharp dealing with He 〈7 letters〉 , being taught by experience, did afterward retract, and confess an excellent use of wholsome severity in the Church. Yet could I wish that it might be said of the Church, which was sometimes observed of Augustus. In nullius unquam suorum necem duravit: he had been angry with, and severely punisht many of his kin, but he could never endure to cut any of them off by death. But this I must request you to take only as my private wish, and not as a censure, if any thing have been done to the contrary. When Absolom was up in arms against his Father, it was necessary for David to take order to curb him, and pull him on his knees, yet we see how careful he was, he should not die, and how lamentably he bewail'd him in his death: what cause was it that drove David into this extream passion? Was it doubt of heire to the Kingdome? That could not be. For Solomon was now born, to whom the promise of the Kingdom was made, was it the strength of natural affection? I somewhat doubt of it. Three year together was Absolom in banishment, and David did not very eagerly desire to see him. The Scripture indeed notes that the King long'd for him: yet in this longing was there not any such fierceness of passion: for Absolom saw not the Kings face for two years more after his return from banishment to Hierusalem. What then might be the cause of his strength of passion, and commiseration in the King? I perswade my self it was the fear of his sons final miscarriage, and reprobation, which made the King (secure of the mercies of God unto himself) to wish he had died in his steed, that so he might have gain'd for his ungracious childe, some time of repentance. The Church who is the common mother of us all, when her Absoloms, her unnatural sons do lift up their hands and pens against her, must so use means to repress them, that she forget not that they are the sons of her womb, and be compassionate over them as David was over Absolom, loath to unsheath either sword, but most of all the temporal, for this were to send them with quick dispatch to Hell.

And here I may not pass by that singular moderation of this Church of ours •• , which she hath most christianly exprest towards her adversaries of Rome, here at home in her bosome above all the reformed Churches, I have read of. For out of desire to make the breach seem no greater, then indeed it is, and to hold communion and Christian fellowship with her, so far as we possibly can, we have done nothing to cut of the favourers of that Church. The reasons of their love and respects to the Church of Rome we wish, but we do not command them to lay down: their lay-Brethren have all means of instruction offered them. Our Edicts and Statutes made for their restraint, are such as serve only to awake them, and cause them to consider the innocency of that cause for refusal of communion, in which they endure (as they suppose) so great losses. Those who are sent over by them, either for the retaining of the already perverted, or perverting others, are either return'd by us back again to them, who dispatcht them to us, or without any wrong unto their persons, or danger to their lives, suffer an easie restraint, which only hinders them from dispersing the poyson they brought. And had they not been stickling in our state-business, and medling with our Princes crown, there had not a drop of their blood fallen to the ground; unto our Sermons, in which the swarvings of that Church are necessarily to be taxt by us, we do not binde their presence, only our desire is, they would joyn with us in those Prayers, and holy ceremonies, which are common to them and us. And so accordingly, by singular discretion was our Service-Book compiled by our Fore-fathers, as containing nothing that might offend them, as being almost meerly a compendium of their own Breviary and Missal, so that they shall see nothing in our meetings, but that they shall see done in their own, though many things which are in theirs, here I grant they shall not finde. And here indeed is the great and main difference betwixt us. As it is in the controversie concerning the Cononical books of Scripture: whatsoever we hold for Scripture, that even by that Church is maintained, only she takes upon her to adde much, which we cannot think safe to admit: so fares it in other points of Faith and Ceremony; whatsoever it is we hold for faith, she holds it as far forth as we; our ceremonies are taken from her; only she over and above urges some things for faith, which we take to be error, or at the best but opinion, and for ceremony which we think to be superstition. So that to participate with us, is, though not throughout, yet in some good measure to participate with that Church: and certainly were that spirit of charity stirring in them, vvhich ought to be, they would love and honour us, even for the resemblance of that Church, the beauty of which themselves so much admire. The glory of these our proceedings, even our adversaries themselves do much envy. So that from hence it is, that in their vvritings they traduce our judiciary proceedings against them, for sanguinary and violent, striving to persvvade other nations, that such as have suffered by course of publick justice for religion only, and not for treason have died, and pretend we what we list, our actions are as bloody and cruel as their own: wherefore if a perfect pattern of dealing with erring Christians were to be sought, there were not any like unto this of ours, In qua nec saeviendi, nec errandi per eundique licentia permittitur, which as it takes not to it self liberty of cruelty, so it leaves not unto any the liberty of destroying their own souls in the error of their lives. And now that we may at once conclude this point concerning Hereticks, for prohibiting these men access to religious disputations, it is now too late to dispute of that, for from this that they have already unadvisedly entred into these battels, are they become that which they are: Let us leave them therefore as a sufficient example and instance of the danger of intempestive and immodest medling in Sacred disputes.

I see it may be well expected, that I should according to my promise adde instruction for the publick Magistrate, and show how far this precept in receiving the weak concerns him.

I must confess I intended and promised so to do, but •• I cannot conceive of it, as a thing befitting me to step out of my study, and give rules for government to Commonwealths, a thing befitting men of greater experience to do. Wherefore I hope you will pardon me if I keep not that promise, which I shall with less offence break then observe: And this I rather do, because I suppose this precept, to concern us, especially if not only as private men, and that in case of publick proceeding, there is scarce room for it. Private men may pass over offences at their pleasure, and may be in not doing it, they do worse: but thus to do, lies not in the power of the Magistrate, who goes by laws, prescribing him what he is to do. Princes and men in authority do many times much abuse themselves by affecting a reputation of clemency, in pardoning wrongs done to other men; and giving protection to sundry offenders, against those who have just cause to proceed against them. It is mercy to pardon wrong done against our selves, but to denie the course of Justice to him that calls for it, and to protect offenders, may peradventure be some inconsiderate pity, but mercy it cannot be. All therefore that I will presume to advise the Magistrate is, A general inclinablenesse to merciful proceeding.

And so I conclude, wishing unto them who plentifully fowe mercy, plentifully to Reap it at the hand of God, with an hundred fold encrease; and that blessing from God the Father of mercies, may be upon them all, as on the sons of mercy, as many as are the sands on the Sea-shore in multitude. The same God grant that the words which we have heard this day. &c.

I Have heard a Proverb to this sound, He that hath a debt to pay at Easter, thinks the Lent but short: How short this Lent hath seemed to me, who stand indebted unto you for the remainder of my meditations upon these words, is no mater of consequence; to you peradventure it may have seemed so long, that what you lately heard at Shrovetide, now at Easter you may with pardon have forgotten. I will therefore recal into your memories so much of my former Meditations as may serve to open unto me a convenient way to pursue the rest of those lessons, which then, when I last spake unto you, the time and your patience would not permit me to finish. But ere I do this, I will take leave a little to fit my Text unto this time of Solemnity:

This time, you know, calls for a discourse concerning, the Resurrection of our Lord and Saviour Jesus Christ; of this you hear no sound in the words, which I have read, and therefore you conclude it a Text unbefitting the day. Indeed, if you take the Resurrection for that glorious act of his Omnipotency, by which through the power of his eternal Spirit he redeems himself from the hand of the grave, and triumphs over death and hell, you shall in these words find nothing pertinent; But if you take this Resurrection for that act, by which, through the power of saving grace, Christ the Son of righteousnes rises in our hearts, & raises us from the death of sin unto the life of righteousness, here in these words you may perchance finde a notable branch of it. For to raise our thoughts from this earth, and clay, and from things beneath (and such are those, which here Abraham calls the good things of our life) and to set them above, where Christ sits at the right hand of God, this is that practick resurrection, which above all concerns us, that other of Christ in person, in regard of us, is but a resurrection in speculation, for to him that is dead in sin and trespasses, and who places his good in the things of this life, Christ is, as it were not risen at all, to such a one he is still in the grave, and under the bands of death: But to him that is risen with Christ, & seeks the good things that are above, to him alone is Christ risen: To know and believe perfectly the whole story of Christ's Resurrection, what were it, if we did not practice this Resurrection of our own? Cogita non exacturum à te Deum, quantum cognóveris, sed quantum vixeris, God will not reckon with thee, how much thou knowest, but how well thou hast lived: Epictetus, that great Philosopher makes this pretty parable, should a shepherd, saith he, call his sheep to account, how they had profited, would he like of that sheep, which brought before him his hay, his grass, and fodder, or rather that sheep, which having well digested all these, exprest himself in fat, in flesh, and wooll? Beloved, you are the flock of Christ, and the sheep of his hands, should the great Shepherd of the flock call you before him, to see how you have profited, would he content himself with this, that you had well cond your Catechisme, that you had diligently read the Gospel, and exactly knew the whole story of the resurrection? would it not give him better satisfaction to finde Christ's resurrection exprest in yours: and as it were digested into flesh and wooll? 〈 in non-Latin alphabet 〉 To have read Chrysippus his Book, this is not virtue: To have read the Gospel, to have gathered all the circumstances of the resurrection of Christ, this is not Christianity: to have risen, as Christ, hath done, so to have digested the resurrection of Christ, as that we have made it our own, this is rightly to understand the Doctrine of the resurrection of Christ. For this cause have I refused to treat this day of that resurrection, in the Doctrine of which I know you are perfect, and have reflected on that, in the knowledge of which I fear you are imperfect: which that I might the better do, I have made choice to prosecute my former meditations, begun when I last spake unto you in this place; For so doing I shall open unto you one of the hardest points of your Spiritual resurrection, even to raise your thoughts from the things of this life, and seat them with Christ above.

To make my way more fair to this, I will take leave to put you in minde, in short, how I proceeded in the opening of these words, when I last spake unto you out of this place: You may be pleased to remember, that after some instruction drawn from the first word, Son, I proceeded to consider the ensuing words, wherein having by an Alchimie, which then I used, changed the word [Recordare] Remember, into [Cave] Beware, and so read my text thus, Beware thou receive not thy good things in this life, I shewed you that we had never greater cause to consult our best wits, what we are to do, and how we are to carry our selves, then when the world, and outward blessings come upon us; Upon this I moved this Question, Whether or no, if the things of this world should by some providence of God knock and offer themselves to us, we are bound to exclude them and resuse them, or we might open and admit of them: I divided my answer according to the divers abilities and strengths of men, first, qui potest capere capiat, he that hath strength and spiritual wisdom to manage them, let him receive them: But in the second place, he that is weak, let him let strong diet alone, and feed on herbs, let him not intangle himself with more then he can manage; Let him try, quid ferre resusent, Quid valeant humeri—to the first, the sum of what I spake was this, Receive them we may, and that with out danger of a Recepisti; first, if we so received them, as if we received them not, secondly if we esteemed them not good, thirdly if we did not esteem them ours: And here the time cut me off, and suffered me not to descend unto the second part, upon which now I am about to fall, Cave ne recipias, Take heed thou receive not thy good things.

In this matter of Receiving & enterteining these outward and foreign good things, there have been two wayes commended to you, the one the more glorious, to receive them, of this we have spoken the other the more safe, not to receive them, of this we are now to speak; these ways are trodden by two kindes of persons, the one is the strong man, and more virtuous, the other is weaker, but more cautelous, the one incounters temptation, the other avoids it: we may compare them to the two great Captains, Hannibal and Fabius, the one ever calling for the battel the other evermore declining it. In one of these two rankes must every good man be found; If we compare them together we shall finde, that the one is far more excellent, the other far more in number: For to be able to meet and check our enemy, to incounter occasions, to act our parts in common life upon the common stage, and yet to keep our uprightness, this indeed is truly to live, truly to serve God, and men, and therefore God the more, because men. On the contrary to avoid occasions, to follow that other vincendi genus, non pugnare, to overcome the world by contemning and avoding it, this argues a wise, indeed but a weak and fainting spirit: I have often wondred at Antiquity, which doting extremely upon a sequestred, a solitary, retired, and monkish life, sticks not to give out, that all perfection is in it, whereas indeed there is no greater argument of imperfection in good men, quam non posse pati solem, non multitudinem, not to be able without offence to walk the publick ways, to entertain the common occasions, but to live onely to God and to themselves, utilis ipse sibi fortassis, in utilis orbi, men of no great publike use, but excellent for themselves; Saints indeed in private, but being called forth into common life, are like Bats in the Sun, utterly ignorant of publike practice, like Scheubelius a great Mathematician, but by book onely, and not by practice, who being required sometime in an Army to make use of his Quadrant, knew not the difference between umbra recta, and umbra versa: yet, beloved, because this kinde of good men is by far the greatest in number, and secondly because it is both an usual and a dangerous error of many men, to pretend to strength, when they are but weak, and so forgetting their place, range themselves among the first, whereas they ought to have kept station among the second sort, I will take leave both to advise my self, and all that near me, to like better of the safer, though the weaker side, and to avoid the exprobration of a Recepisti here in my text, simply non recipiendo, by not receiving, not admitting at all of the outward, lower, and temporal good things, rather than by an improvident foolhardiness to thrust our selves upon occasions which we are unable to manage without offence. This I am the more willing to do, because there is not among men a greater error committed, and more frequent, than in this kinde; for in most things in the world, men that have no skill in them, will be content to acknowledge their ignorance, and to give place to better experience: should we put the discussion of some point of Scholarship to the plough-hind, or a Case in Law to the Physician, or a point in Physick to the Lawyer, none of these will offer to interpose, but will advise to consult with every one in his proper mystery; but let offer be made of moneys, lands, places of honour, and preferment, and who will excuse himself, who will acknowledge his ignorance, or weakness to manage them? Whereas in all the Arts and Sciences there are not so many errors committed, as in the unskilful use of these things, cum tamen nusquam periculosius erretur, and yet our errors are no where so dangerous: It is therefore a thing most necessary, that in this behalf we advise men, either to know their weakness or to suspect their strength. Malocautior esse quam fortior, fortis saepe captus est, cautus rarissime; better to be cautelous and wary than strong, and hardy, the strong man hath been often captivated, but the wary man very seldome. We read in many places of Moses and Samuel of a race of men, greater in bulk and stature, than the ordinary men, unto whom men of common inches seemed but as Grashoppers; such were the Anakims, the Enims, the Horims, the Zamzummims, the Rephaims, and the like, but if you read the Scriptures, you shall finde it observed unto your hand, that the men of lesser bodies allways drove them out; if you demand the reason, experience will answer you, that the one went upon the opinion of strength and hardness, the other of wary wit, and policy; it fares no otherwise with these two orders of men, of which I have spoken, there is the Anakim, the man that goes forth in the conceit of his strength and valour, there is the man of mean stature, whose strength is his wariness; were there a survey taken of both those, it would be found, that more by far have perished by unadvised adventuring upon the things of this world, than by discreet and sober retiring.

Wherefore, dost thou finde that thou comest on, and thrivest in the world, that the good things of this world wooe thee, and cast themselves into thy lap, that wealth, that honours, that abundance waits upon thee; take heed how thou presume of thy strength to manage them, look well upon them, and see if there be not written in the forehead of every one of them, Recepisti; but, beloved, I perceive, I deceive my self, for these gay things of the world carry not their recepisti in their foreheads, as they come towards us, they are smooth and fair: you can prognosticate nothing by their countenance, but serene, and summer weather, our great master Aristotle hath told us, that if our pleasures did look upon us, when they come to us, as they do when they turn their back, and leave us, we would never entertain them; these goodly things have their recepisti written in their back, it is never discovered, till it be too late to mend it, when death summons us, when the world, the flesh, the glory and pomp of life turns its back & leaves us, then shal you read recepisti: Cave therefore, presume not, but be wary, and that thou mayest avoid a recepisti, cave ne recipias, be sure thou receive not; how many of those think you, who out of their opinion of skill and strength, have given free entertainment to the world, have made large use of the world, lived abundantly, fared costly, dwelt sumptuously, clothed themselves richly, when their time and houre came, would rather have gone out of some poor cottage, than out of a princely palase, and lived with no noise in the world, that so they might have died in some peace? See you not, what some great persons in the Church of Rome have often done? Charles 5. the Prince of Parma, sundry others, though they lived in all pomp and state, yet at their death, they desired to be buried in a poor Capuchins hood; miserable men, If to die in a state of perfect sequestration from the world were so precious, so available a thing, how much more precious, more available had it been, to live in it? For thus to die, not having thus lived, is nothing else, but to give sentence against their own life; for we shall not appear before God as we died, but as we lived. To profess hate, and desertion of the world at our death, as most do, to put on humiliation at our death, that live at ease and in state all our life, this is but to be buried in a Capuchins hood; what is it, beloved, that thus reforms our judgement, and clears our sight at that houre? Nothing but this, all our pleasures, all our honours, all the May-games of our life, they now shall shew themselves unto us, and every one cry out unto us, Recipisti, Thou hast received thy good things.

Now, beloved, that I may a little the better strengthen with good reason this my advice, de non recipiendo, of retiring from, and rejecting the goodly things of the world, give me leave a little to consult with my Topicks, and to try out of what place I may draw some arguments, to bring you on the easier.

And first of all, were there no other reason to perswade you, yet the very reading of this story, where I have taken my text, would afford arguments enough; for what meant Abraham, I beseech you, when he told the rich man, he had received his good things? Did he use some obscure and unknown phrase, which no circumstance of the story could open? It stands not with the goodness of the Holy Ghost, to tell us of our danger in unknown language; something therefore certainly we shall finde, to open the meaning: cast back your eye upon the description of the person, whom Abraham charges with this error, and see if you finde not a paraphrase there; the man to whom this phrase is applied is described by the properties, of which I understand not that any one is a virtue, first it is said, he was rich; secondly, he ware scarlet, and soft linnen; thirdly, he was 〈 in non-Latin alphabet 〉 he was jovial, and feasted liberally every day; doth not this accurate description of the person shew his error? For to what other purpose else could this description serve? Either here is his error, or this character is in vain; it seems therefore we must conclude, that to be rich, to cloth our selves costly, to fare deliciously, thus to do, is to receive the good things in our life, except some favourable interpretation do help us out; but we must take heed how we do de scripturis interpretationibus ludere, dally with, and elude scripture by interpretations, 〈 in non-Latin alphabet 〉 when St. John describes the world, which he forbids us to follow, he makes three parts of it, the lust of the flesh, the lust of the eye, and the pride of life. Do not all these three appear here in the character of our man? where is the lust of the eye, if it be not in gaudy apparel? Where is the lust of the flesh, at least one great branch of it, if it be not in the use of dainty diet? Where is the pride of life, if not in riches? and what reason have you now to doubt, what should be the meaning of recepisti, thou hast received thy good things? He then that fears to hear a recepisti, if he be rich, let him not forget to distribute, and empty those bags, which lie up by him; if he be costly clad, let him turn his scarlet into sackcloth; if he feed deliciously, let him turn his costly dishes into temperance, and fasting: otherwise, what can we plead for our selves, that we should not, as well as this man in my text, when our time comes, hear our recepisti?

But I see what it is, peradventure, that troubles you, you will ask me, whether I will avouch it to be a sin to be rich, I must walk warily, least I lay my self open to exception; Pelaegius grounding himself upon that of our Saviour. [It is impossible for a rich man to enter into the Kingdome of Heaven,] taught that lesson indeed, as the words do lie, and would by no means grant, that a rich man could be saved; but for this the Church noted him for an Heretick, for among his heresies this is scored up for one, together with that, that it is not lawful to swear; but if Pelagius had never otherwise erred, the Church might very well have pardoned him that heresie: many times it falls out by the reason of the hardness of our hearts, that there is more danger in pressing some truths, than in maintaining some errors: that it is lawful sometime to sport our selves, that it is lawful to feast at Christmas, that it is lawful to swear, and many other things of the like nature, are all truths; yet there is no necessity we should press them in our sermons to the people, for there is no fear the people will ever forget these, Cavendum est ne nimium me. minerint; better to labour that they do not too much remember them; he that will labour in repressing the abuses, which people ground upon these truths, must remember the old rule. Iniquum petendum est, ut aequum feras, he must go very near to teach for truth the contrary falshood. To return then from this digression to our rich man, Pelagius, I grant, was deceived, when he shut all rich men out of the Kingdome of Heaven: but suppose we that he had prevailed in this doctrine, that he had wrought all the world to this bent, that the Church had received it for Catholick doctrine, shew me, he that can, what inconvenience would have attended this error? If every rich man should suddenly become liberal, and disburse his moneys, where his charity directed him; if every painted gallant did turn his Peacocks feathers into sackcloth; if every glutton left his full dishes, and betook himself to temperance and fasting, yea, and thought himself in conscience bound so to do, out of fear, least he might hear of Recepisti, I perswade my self the state of Greece would never suffer the more for this, but the state of Christianity would have thrived the more. Well had it been for our rich man here, if he had been a Pelagian; for this point of Pelagianisme is the surest remedy, that I know, against a Recepisti; whereas on the contrary side, by reason of the truth, many rich and covetous persons flatter themselves in their sin, whereof they die well conceipted, from which they had been freed, had it been their good fortune to have been thus far deceived, and been Pelagians. Let men therefore either quite refuse riches, if they offer themselves, which is the advice I give, or if they will give them acceptance, let them believe, that if they be rich, they may be saved, but let them so live, as if they could not; for the one shall keep them from error in their faith, the other from sin in their Actions.

A second reason, perswading us to the neglect of these so much admired things of the world, is the consideration of certain abuses, which they put upon us, certain fallacies, and false glosses, by which they delude us; for I know not how, the world hath cried them up, and hath given them goodly titles, ut vel lactis gallinacei sperare possis haustum, as Pliny speaks; men call them blessings and favours, and rewards, and think those men most blest of God, who injoy most of them; these goodly titles serve for nothing, but to set men on longing after them, and so fill those, that have them, with false perswasions, and those that have them not with despair and discontents; were they indeed blessings; were they rewards, then were our case very evil, and we ourselves in greater danger of a recepisti, than before: for as Abraham here tells the man of recepiste bona, thou hast received tby goodthings, so our Saviour tells more than once of some qui habent mercedem, have their reward; if then we shall beg, and receive these things at the hands of God, as a reward of our service, we shall be no more able, when we come to appear before our God, to shelter our selves from an habetis mercedem, you have your reward, then the rich man here could defend himself from a recepisti. They may indeed pass for rewards, and blessings, and that truly too, but to a sad, and disconsolate end; for their is no man, though never so wicked, but that some way or other doth some good, some cup of cold water hath been given, some small service enterprized even by the worst of men: now God who leaves no service unrewarded, no good office unrespected, therefore preserves these sublunary blessings of purpose, ut paria faciat, to clear accounts with men here, who otherwise might seem to claim something at his hand, at that great day; It is the question Ahasuerus makes, What honour and dignity hath been done to Mordecai for this? God is more careful of his honour, than Ahasuerus was; none more careful than he, to reward every service with some honour: Nebuchadnezzar was no Saint, I trow, yet because of his long service in the subduing of Tyre, God gives him AEgypt for his reward, they are the Prophet Ezechiels words: when therefore thou seest God willing to bring the world upon thee, to inrich thee, to raise thee to honours, suspectam habe hanc Domini indulgentiam, as Tertullian saith, be jealous of this courtesie of God, or rather cry out with St. Bernard, Misericordiam hanc nolo Domine, O Lord, I will none of this kinde of mercy: for how knowest thou whether he reward not thee, as he did Nebuchadnezzar only to even accounts with thee, and shew thee that he is not in thy debt, that thou mayest hear at the last either a recepisti, or an habes mercedem, thou hast thy reward? O quanta apud Deummerces, si in praesenti praemium non sperarent, saith St. Hierome, O how great a reward might many men receive at the hand of God, if they did not anticipate their reward and desire it in this life? Why do we capitulate with him for our services? Why not rather out of pious ambition desire to have God in our debt? He that doth God the greatest service, and receives here from him the least reward, is the happiest man in the world; there goes a story of Aquinas, that praying once before the Crucifix, the Crucifix miraculously speaks thus unto him, Benede mescripsisti Thoma, quam ergomercedem accipies? Thou hast written well of me, Thomas, what reward dost thou desire? To whom Aquinas is made to answer, Nullam, Domine, praeter Teipsum; no reward, Lord, but thyself: 'tis great pity this tale is not true, it doth so excellently teach, what to ask of God for our reward in his service. Let God but assure thee of this reward, caetera omnia vota Deo remittas, thou mayest very well pardon him all the rest: let us therefore amend our language, and leave off these solecismes and misapplied denominations of blessings, and favours, and rewards, names too high for any thing under the moon, and at our leisure finde out other names to express them; as for this great esteem, which we make of the things below, it comes but from this, that we know not the value of things above; did we believe our selves to be the heirs, and the sons of God, and knew the price of our inheritance in Heaven, it could not be, that we should harbour so high and honourable conceits of earthly things; it is a famous speech of MARTIN LUTHER, Homo perfecte credens se esse haeredem et filium Dei, non diu superstes maneret, sed statim immodico gaudeo absorberetur: Did a man indeed believe that he is a son and heir unto God, it could not be, that such a man should long live, but forthwith he would be swallowed up, and die of immoder ate joy: And certainly either our not believing, or not rightly valuing the things of God, or howsoever, not knowing them, is the cause of this our languishing, and impatient longing after earthly things; It is but a plain comparison which I shall use, yet because it fits the persoa, to whom I will apply it, and because it is Theophylacts in his Comments on St. Lukes Gospel, I will not be ashamed to make use of it; Swine, saith he, have their eyes so fram'd, that they cannot look up to Heaven; their keepers therefore when they finde themselves troubled with their crying, are wont to cast them upon their backs, 〈 in non-Latin alphabet 〉 and so make them cease their crying, for that beast being amazed to see the frame and beauty of Heaven, which before he had never seen, 〈 in non-Latin alphabet 〉 being stricken with admiration, forgets his crying; the eyes of many men seem to be framed like those of Swine, they are not able to cast them up to Heaven, for would they but cast themselves upon their backs, turn their face from earth, and view the beauty of things above, it could not be, but all this claim, or rather clamour after earthly things should utterly cease.

Again, (yet the more to quicken one to the neglect of these things below) among many other fallacies, by which they delude us, I have made choice of one more, they present themselves unto us, sometimes as necessaries, sometimes as Ornaments unto us in our course of vertue and happiness; whereas they are but meer impertinences, neither is it any way material, whether we have them yea or no; virtus censum non requirit, nudo homine contenta est, virtue and happiness require nothing else but a man: Thus say the Ethnickes: And Christianity much more: For it were a strange thing that we should think that Christ came to make virtue more chargable: In regard of virtue and piety, all estates, all conditions, high and low, are alike: It is noted by Petronius for the vanity of rich men, Qui solas divitias extruere curant, nihil volunt inter homines melius credit, qua quod ipsi tenent, those men whose minds are set upon wealth and riches, would have all men believe that it is best so to do: But riches and poverty make no difference, for we believe him that hath told us, there is no difference, Jew and Gentile, high and low, rich and poor, all are one in Christ Jesus, Non naturae paupertas, sed opinionis est, saith S. Ambrose, Poverty, as men call it, is but a phansie, there is no such thing indeed, it is but a Figment, an Idol, men first framed it, and set it up, and afterward feared it, oculi nostri tota haec lunuria est; as some Naturalists tell us that the Rain bow is oculi opus, a thing framed onely by the eye, so this difference, betwixt rich and poor is but the creature of the eye. Smindyrides the Sybarite was grown so extremely dainty, that he would grow weary with the sight of another mans labour, and therefore when sometime he saw a poor man digging, and painfully labouring, he began to faint, and pant, and requires to be removed: Beloved, when we are thus offended to see another man meanly clad, meanly housed, meanly traded, all this is but out of a Sybaritish ridiculous daintiness, for all this is but to grow weary at the sight of another mans labour: would we follow our Saviours precept, and put out this eye of ours, the greatest part of all this vanity were quite extinguisht, for what were all outward state and pompe imaginable, were no eye to see or regard it?

Now, beloved, yet to see this more plainly, what is the main end of our life? what is it, at which with so much pain and labour we strive to arrive? It is, or should be nothing else but virtue and happiness: Now these are alike purchasable in all estates; Poverty, disease, distress, contumely, contempt, these are as well the object of virtue, as wealth, liberty, honor, reputation, and the rest of that forespoken rank: Happiness therefore may as well dwell with the poor, miserable, and distressed persons, as with persons of better fortune, since it is confest by all, that happiness is nothing else but Actio secundum virturem, a leading of our life according to virtue; As great art may be exprest in the cutting of a flint, as in the cutting of a diamond, and so the workman do well express his skill, no man will blame him for the baseness of the matter, or think the worse of his work: Beloved, some man hath a diamond, a fair and glittering fortune, some man hath a flint, a hard, harsh, and despicable fortune, let him bestow the same skill and care in polishing and cutting of the latter, as he would or could have done on the former, and be confident it will be as highly valued (if not more highly rewarded) by God who is no accepter of persons, but accepteth every man according to that he hath, and not according to that he hath not; To him let us commit our selves: To him be all honour and praise, now and for ever.

THese words are like unto a Scorpion: for as in that, so in these, the self same thing is both Poyson, and remedy. Blood is the poyson, Blood is the Remedy, he that is stricken with the Scorpion, must take the oyle of the Scorpion to cure him. He that hath poyson'd a Land with the sin of blood, must yield his own blood for Antidote to cure it. It might seem strange, that I should amongst Christians thus come and deliver a speech of Blood. For when I read the notes and characters or a Christian in holy Scriptures, me thinks it should be almost a sin for such a one to name it. Possess your souls in patience: by this shall men know, that ye are my Disciples if ye love one another: peace I leave with you. The fruit of the Spirit is love, joy, peace in the Holy Ghost. Lee your softness be known to all men: the wisdome that is from above is first pure, then peaceable, gentle, easie to be entreated, full of mercy. It is reported by Avenzoar a great Physician, that he was so tender hearted, that he could not endure to see a man let blood: he that should read these passages of Scripture, might think that Christians were like Avenzoar, that the sight of blood should be enough to affright them, But is the Common Christian so soft? So tender hearted, is he so peaceable, so tame and tractable a creature? You shall not finde two things of more different countenance and complexion, then that Christianity which is commended unto us in the writings of the Apostles, and Evangelists, and that which is current in use and practice of the times. He that shall behold the true face of a Christian, as it is deciphered and painted out unto us in the books of the New Testament, and unpartially compare it with that copie or counterfeit of it, which is exprest in the life and demeanor of common Christians, would think them no more like then those shields of Gold, which Solomon made, were unto those of brass, which Rehoboam made in their steed: and might suppose that the writers of those books had brought votamagis, quam praecepta had rather fancied to themselves some admirable pattern of a Christian, such as they could wish, then delivered rules and laws, which seriously and indeed ought or could be practised in common life and conversation. St. James observes, that he which beholds his natural face in a glass, goes his way, and immediately forgets what manner of man he was. Beloved how careful we are to look upon the glass, the books of holy Scriptures, I cannot easily pronounce. But this I am sure of, we go our ways and quickly forget what manner of shape we saw there. As Jacob and Esau had both one father, Isaac; both one mother Rebecca, yet the one was smooth and plain, the other rough and hairy, of harsh and hard countenance, & condition so these two kindes of Christians of which but now I spake, though both lay claim to one father and mother, both call themselves the sons of God and the sons of the Church, yet are they almost as unlike as Jacob and Esau; the one smooth, gentle, and peaceable, the other rough and harsh. The notes and characters of Christians, as they are described in holy Scriptures are patience easily putting up and digesting of wrongs, humility, preferring all before our selves: And St. James tells us, that the wisdom that is from above, is first pure, then peaceable, gentle, easie to be entreated. St. James indeed hath given the first place unto purity, and it were almost a sin to compare Christian vertues together, and make them strive for precedency, and place. For what Solomon saith upon another occasion, is here much more true: say not why is this thing better then that: for everything in its time is seasonable. Yet he that shall mark how every where the Scriptures commend unto us gentleness and meekness, and that peace is it quam nobis Apostoli totis viribus spiritus sancti commendant, as Tertullian speaks, which the Apostles endeavour with all the strength and force of the Holy Ghost to plant amongst us, might a little invert the words of St. James, and read them thus. The wisdome that is from above, is first peaceable, then pure. The son of God, who is the wisdome of the Father, and who for us men came down from Heaven, first, and before all other vertues commended this unto the world. For when he was born, the song of the Angels was peace upon earth, and goodwill towards men. All his doctrine was peace, his whole life was peaceable, and no man heard his voice in the streets. His last legacie and bequest left unto his disciples was the same. Peace, saith he, I leave unto you, my peace I give unto you: As Christ, so Christians. In the building of Solomons Temple, there was no noise of any hammer, of any instrument of Iron: so in the spiritual building and frame of a Christian, there is no sound of Iron, no noise of any weapons, nothing but peace and gentleness. Ex praecepto, fidei non minus rea ira est sine ratione suscepta, quam in operibus legis homicidium, saith St. Austin, unadvised anger by the law of faith, is as a great sin, as murther was by the law of Moses. As some Physicians have thought, that in mans body the spleen hath very little use, and might well be spared, and therefore in dealing with sundry diseased persons, they endeavour by physick to abate, and take away that part in them, as much as may be; so if we look into a Christian man, as he is proposed to us in the Gospel, we may justly marvel to what purpose God hath planted in him this faculty and passion of anger; since he hath so little use of it: and the Gospel in a manner doth spiritually diet, and physick him for it, and endeavours much to abate, if not quite to purge out that quality. Beloved we have hitherto seen who Jacob is, and what manner of man the Christian is, that is described unto us in holy Scripture. Let us a little consider his Brother Esau, the Christian in passage, and who commonly in the account of the world goes for one. Is he so gentle and tr •• ctable a creature? Is his countenance so smooth, his body so free from gall and spleen? To trie this, as the Devil sometimes spake unto Job. Touch him in his goods, touch him in his body, and see if he will not curse thee to thy face: so touch this man a little in his goods, touch him in his reputation and honour; touch him in any thing that he loves, (for this is the only way to trie how far, these commands of peace, and forbearance, and long suffering prevail with us,) and see if he will not forget and loose all his patience. Which of us is there that understands the words and precepts of our Saviour in their literal sense, and as they lie? The precepts of suffering wrong, rather then to go to law; of yielding the coat to him that would take the cloak, of readiness to receive more wrongs, then to revenge one: these and all the Evangelical commands of the like nature Interpretamento detorquemus. We have found out favourable interpretations, and glosses, restrictions, and evasions, to winde our selves out of them, to shift them all off, and put them by, and yet pass for sound and currant Christians: we think we may be justly angry, continue long suits in law, call to the Magistrate for revenge, yea sometimes take it into our own hands, all this and much more we think we may lawfully, and with good reason do, any precept of Christ to the contrary notwithstanding. And as it usually comes to pass, the permitting and tolerating lesser sins, opens way to greater, so by giving passage, and inlet to those lesser impatiences and discontents, we lay open a gap to those fouler crimes, even of murther and bloodshed. For as men commonly suppose that all the former breaches of our patience, which but now I mentioned, may well enough stand with the duties of Christians: so there are who stay not here, but think, that in some cases it may be lawful, yea, peradventure necessary, at least very pardonable for Christians privately to seek each others blood, and put their lives upon their swords, without any wrong to their vocation; out of this have sprung many great inconveniences, both private and publick. First, Laws made too favourable in case of blood-shed. Secondly, a too much facility and easiness in Princes and Magistrates, sometimes to give pardon, and release for that crime. Thirdly and chiefly (for it is the special cause indeed that moved me to speak in this Argument) an over promptness in many youngmen, who desire to be counted men of valour and resolution, upon every sleight occasion, to raise a quarrel and admit of no other meanes of composing, and ending them but by sword and single combat. Partly therefore to shew the grievousness & greatness of this sin of bloodshed, and partly to give the best counsel I can for the restraint of those conceits and errors which give way unto it, I have made choice of these few words out of the Old Testament which but now I read. In the New Testament there is no precept given concerning bloodshed. The Apostles seem not to have thought, that Christians ever should have had need of such a prohibition. For what needed to forbid those to seek each others blood, who are not permitted to speak over hastily, one to another, when therefore I had resolved with my self to speak something concerning the sin of bloodshed, I was in a manner constrain'd to reflect upon the Old Testament, and make choice of those words. And the Land cannot be purged of blood that is shed in it, but by the blood of him that shed it.

In which words for my more orderly proceeding, I will observe these two general parts: First, the greatness of the sin. Secondly, the means to cleanse and satisfie for the guilt of it. The first, that is the greatness of the sin, is expressed by two circumstances. First, by the generality, extent, and largness of the guilt of it: and secondly, by the difficulty of cleansing it. The largness and compass of the guilt of this sin, is noted out unto us in the word Land and the Land cannot be purged. It is true in some sense of all sins. Nemo sibi uni errat, no man sins in private, and to himself alone; For as the Scripture notes of that action of Jepthte, when he vowed his daughter unto God, That it became a Custome in Israel: so is it in all sins. The error is only in one person, but the example spreads far & wide, and thus every man that sins, sins against the whole Land, yea against the whole world. For who can tell how far the example and infection of an evil action doth spread? In other sins the infection is no larger then the disease: but this sin like a plague: one brings the infection; 〈 in non-Latin alphabet 〉 but thousands die for it, yet this sin of bloud diffuses and spreads it self above all other sins. For in other sins noxa sequitur caput. The guilt of them is confined to the person that committed them. God himself hath pronounced of them. The Son shalt not bear the sins of the Father, the soul that sinneth shall die the death. But the sin of blood seems to claim an exception from this Law. If by time i •• be not purged, like the frogs of Egypt, the whole land stank of them. It leaves a guilt upon the whole land in which it is committed. Other sins come in like rivers, and break their banks to the prejudice and wrong of private persons: but this comes in like a Sea, raging and threatning to overwhelm whole countreys. If blood in any land do lie unrevenged, every particular soul hath cause to fear, least part of the penalty fall on him. We read in the books of Kings that long after Sauls death God plagued the Land of Jewry with three years famine; because Saul in his life time had without any just cause shed the blood of some of the Gibeonites: neither the famine ceased, till seaven of Sauls Nephews had died for it. In this story there are many things rare and worth our observation. First, the Generality and extent of the guilt of Blood-shed which is the cause for which I urged it) it drew a general famine on the whole Land. Secondly, the continuance and length of the punishment. It lasted full three years, and better. Thirdly, the time of the plague; it fell long after the person offending was dead. Fourthly, whereas it is said in my Text. That blood is cleansed by the blood of him that shed it: here the blood of him that did this sin, sufficed not to purge the Land from it. That desperate and woful end, that besel both Saul and his Sons in that last and fatal battel upon Mount-Gilboah, a man might think had freed the Land from danger of blood: yet we see that the blood of the Gibeonites, had left so deep a stain, that it could not be sponged out without the blood of seven more of Sauls off-spring. So that in some cases it seems we must alter the words of my Text: The Land cannot be purged of blood, but by the blood of him, and his posterity that shed it. Saint Peter tells us that some mens sins go before them unto judgement, and some mens sins follow after. Beloved here is a sin that exceedes the members of this division, for howsoever it goes before, or after us unto Judgement: Yet it hath a kinde of Ubiquity, and so runs afore, so follows us at the heels, that it stays behinde us too, and calls for vengeance long after that we are gone. Blood unrevenged passes from Father to Son like an Heirlome or legacy: and he that dies with blood hanging on his fingers, leaves his Off-spring and his Family as pledges to answer it in his stead. As an Engineer that works in a Mine, lays a train, or kindles a Match, and leaves it behinde him, which shall take hold of the powder long after he is gone, so he that sheds blood, if it be not be times purged, as it were kindles a Match able to blow up not only a Parliament, but even a whole Land where blood lies unrevenged.

Secondly, another circumstance serving to express unto us the greatness of this sin; I told you was the difficulty of cleansing it; intimated in those words, cannot be cleansed but by the blood of him that shed it. Most of other sins have sundry ways to wash the guilt away. As in the Levitical Law, the woman that was unclean by reason of Childe-bearing, might offer a pair of Turtle-doves, or two young Pigeons: so he that travels with other sins, hath either a Turtle or a Pigeon, he hath more ways then one to purifie him: prayer unto God, or true repentance, or satisfaction to the party wronged, or bodily affliction, or temporary mulct. But, he that travels with the sin of Blood, for him there remains no sacrifice for sin, but a fearful expectation of vengeance, he hath but one way of cleansing, onely his blood, the blood of him that shed it.

The second general part which we considered in these words, was, that one mean which is left to cleanse blood exprest in the last words, the blood of him that shed it. The Apostle to the Hebrews speaking of the sacrifices of the Old Testament, notes that without blood, there was no cleansing no forgiveness. He spake it only of the blood of beasts of Bulls and Goats, who therefore have their blood that they might shed it in mans service, and for mans use. But among all the Levitical Sacrifices there was not one to cleanse the man-slayer: For the blood of the cattle upon a thousand Hills was not sufficient for this, yet was that sin to be purged with blood too, and that by a more constant and perpetual Law, then that of Sacrifices. For the cleansing of other sins by blood is done away; the date of it is out; but to cleanse blood by blood remains as a Law to our times, and so shall unto the worlds end, sanguine quaerendi reditus, out of blood no way to get but by blood, 〈 in non-Latin alphabet 〉 : saith S. Basil, hast thou shed blood? wouldst thou be free from the guilt of it. Thy best way is to be a Martyr, and shed thy blood for Christs sake. Now that what I have to say may the better be conceived and lodged up in your memories, I will comprehend and order all that I will speak to under three heads. First I will in General yet a little further, briefly shew how great a sin the sin of blood is. Secondly I will speak of the redress of some misorders very frequent in our age which give way to this sin, especially private revenge and single combat. Thirdly I will touch at the means of taking the guilt of blood away, which here the holy Ghost commends to those which are set in authority to that purpose. And first of the greatness of the crime and sin of blood.

Of sins in holy Scripture there be two sorts recorded. One sort is a silent, dumb and quiet sin. God doth as it were seek after it to finde it, as the people did after Saul, when he was hidden amongst the stuff. Of this nature are the ordinary sins of our life, which do more easily finde pardon at the hands of God; but there is a second sort of sin, which is a vocal and a crying sin, a sin like that importunate widow in the Gospel, that will not suffer the Judge to be quiet, till he hath done justice: and those are the more heavy and grievouser sins of our lives. Of this second sort, there are two sins, to which the Scripture doth attribute this crying faculty. First the sin of Sodom; For so God tells Abraham, The cry of Sodom and Gomorrha is come up before me. The second is the sin of which I am now to speak, the sin of Blood-shed. For so God tells Cain. The voice of thy brothers blood cryes unto me from the earth, The sin of Adam in Paradise doubtless was a great and hainous sin, which hath thus made us all the children of death, yet it seems to be but of the rank of mute sins, and to have had no voyce to betray it, God comes unto Adam, convents him, examines him as if he had not known it, and seems not to believe any such thing was done, till himself had confessed it. But blood is an unmannerly, importunate, and clamorous sin, God shall not need to come and enquire after it, it will come up unto him, and cry as the souls do under the altar in the Revelation. How long Lord, how long? Nec patimur—iracunda Deum ponere fulmina, suffers not God to forget judgement, or entertain a thought of mercy. To satisfie therefore the cry of this importunate sin, and to shew men the grievousness of it, the Laws of God and men have wonderfully conspired in the avenging of blood; by what means, or by what creature soever it were shed. Beasts, unreasonable creatures, though whatsoever they do, they cannot be said to sin: for whatsoever they do, they do by force of that natural instinct, by which they are guided, and led as by their proper law: yet mans blood if they shed it, is revenged upon them. God himself is the Author of this law, (Gen. 9.) where he tells Noah; The blood of your lives I will require, at the hands of every beast will I require it. And accordingly in the 21. of Exodus, he precisely enacts a law. De Bove petulco, If an Oxe gore a man that he die, the Oxe shall be slain, and the flesh cast away as an abomination. The laws of Natural men, who had no knowledge of God, come little behinde this; yea, they may seem to have gone before it in severe revenging of blood: for amongst the laws, by which Athens that famous city of Greece was governed, there was one, that if a Wall by chance had fallen down, and slain a man as the tower of Siloam did, of which we read in the Gospel; that then the Judges should sit, and formally arraign that wall, condemn it, and throw the stor •• s of it out of the Countrey. This so formal proceeding against unreasonable, against dull and senseless creatures, hath been thus joyntly both by God and man practised only for our example, to teach us how precious the life of man ought to be in our eyes: and it resembles that action of Christ in the Gospel, where for our instruction he curses the barren fig tree: Sterilitas nostra in ficu vapulat, &c.

Now as exemplary justice is severely done on these creatures for mans instruction: so much more if man himself kept not his hands clean from blood, did the laws of God proceed with much strictness and severity: for to say nothing of gross, malicious, and wilful murther; if a man only in his haste strook another with a weapon, or with a stone, so that he died, though the striker intended but to hurt, yet he was to die for it. That he did it in anger, that he did it in his drink, that he did it provok't, that he did it in defence of his honour, and reputation: none of all these pretenses might excuse him. Nay, which is yet more, God himself propounds the case; If saith he, a man cleaving wood his axe head flie off, and hit his neighbour, so that he kills him, except he could recover one of the Cities of Refuge, he was to die: and having recovered a city of refuge, if before the death of the high Priest, he were taken without the walls of the city, he was to die. So strickt was God in the case of chance-medly, (as they call it,) in a case which he takes unto himself, and makes himself the Author of. For in the 21. of Exodus, speaking of the man that thus sheds blood by chance and unwittingly, his words are these; If a man lie not in wait sed Deus objecerit manui ejus, but God put him into his hands, I will appoint him a city of refuge to flie unto. In which words God acknowledges, that he who thus dies by chance, dies by his providence, and not by the sin of him that slue him. If God (saith he) shall put him into his hands; yet you see, what a penalty he layes upon the innocent instrument of such blood shed. The blood that is shed in battle, and in times of lawful war you all suppose as lawfully shed. Yet notwithstanding Moses in the 16. of Numbers, gives charge, that the souldiers returning from battel, should stay a while without the Camp, even seven days, until they were cleansed. Again, when David advised with himself about the building of an house unto God, he sends him word to lay by all thought of that: he was no fit person to do it; and he gives the reason of it. Quia vir bellorum & sanguinum es tu. For thou art a man hast shed much blood, and fought many battels. Beloved the battels which David fought were called the Lords battels, and therefore whatsoever he did in that kinde, he had doubtless very good warrant to do: and yet you see, that it is an imputation to him, that he shed blood, though lawfully, ut fundi sanguis ne juste quidem, sine aliquâ injustitiâ possit; so that it seems blood cannot be so justly shed, but that it brings with it some stain and spot of injustice.

All this have I said to raise up in you as much as possibly I can, a right conceit of the height and hainousness of this sin, and further, yet to effect this in you, as in the beginning and entrance into my discourse, I briefly toucht at two reasons, shewing the greatness of this sin, occasion'd therunto by the words of my text: so will I as briefly touch at the two more tending to the same purpose; one drawn from respect of the wrong, which by this sin is done unto God; another from the wrong done to our selves. And first, what wrong is done unto God, God himself shews us in the 9. of Genesis: where giving this for an everlasting law. He that sheddeth mans blood, by man let his blood be shed; he presently addes the reason of it. For in the image of God made he man: we shall the better understand the force of this reason, if we a little look into civil actions. It is the usual manner of subjects, when they rebel against the Prince, to think they cannot more effectually express their hate; then by disgracing, breaking, throwing down the statues and images erected to his honor. The citizens of Antioch in a sedition against Theodosius the Emperor, in one night disgracefully threw down all his statues, which fact of theirs caus'd S. Chrysostom at that time preacher to that city, to make those famous Sermons, which from that action to this day are called his 〈 in non-Latin alphabet 〉 his statues. This by so much the more is counted a great offence, because next unto wronging and disgracing the very person of the Prince, a greater insolence cannot be offered. For it expresseth with what welcome they would entertain him, if they had him in their power. Beloved man is the image of his maker erected by him as a Statue of his honour. He then that shall despitefully handle, batter and deface it, how can he be counted otherwise then guilty of highest Treason against his Maker. Rebellion, saith Samuel to Saul, is like the sin of superstition and Idolatry. The sin of blood therefore equals the sin Idolatry, since there cannot be a greater sin of Rebellion against God, then to deface his image. Idolatry through ignorance sets up a false image of God, but this sin through malice defaces, pulls down the true. Amongst the heathen, sometimes the statues of the Emperours were had in such respect, that they were accounted sanctuaries, and such as for offence fled unto them, it was not lawful to touch. Beloved, such honour ought we to give unto a man, that if he have offended us, yet the image of God which shines in him ought to be as a sanctuary unto him, to save him from our violence, an admonitioner unto us, that we ought not to touch him. A second reason. yet further shewing the hainousness of this sin, is drawn from the wrong which is done to our selves. All other wrongs whatsoever they be admit of some recompence. Honors, wealth, preferments, if they be taken from us, they may return as they did unto Job in far greater measure, and the party wronged may receive full and ample satisfaction; but what recompence may be made to a man for his life? When that is gone, all the Kingdomes which our Saviour saw in the Mount, and the glory of them, are nothing worth, neither is all the world, all the power of men and Angels able to give the least breath to him that hath lost it. Nothing under God is able to make satisfaction for such a wrong: the revenge that is taken afterward upon the party that hath done the wrong, cannot be counted a recompence. That is done In terrorem viventium, non in subsidium mortuorum. It serves to deter the living from committing the like outrage, but it can no way help him that is dead: David at the same time committed two sins, great sins, Murther and Adultery; the reward of either of which by Gods law, is nothing else but death. Yet for his Adultery he seems to make some satisfaction to the party wronged; for the text notes that David took her to his wife, made her his Queen, and that he went in unto her, comforted her: all which may well be counted at least a part of recompence. But for dead Vrias what means could David make to recompence, to comfort him. For this cause I verily suppose it is, that in his penitential Psalm, wherein he bewails his sin, he makes no particular confession, no mention of his Adultery: but of the other, of blood, he is very sensible, and expresly prayes against it. Deliver me from blood guiltiness, O God, thou God of my salvation; as if Adultery in comparison of murder were no crime at all.

I am sorry I should have any just occasion amongst Christian men, so long to insist upon a thing so plain; and shew that the sin of blood is a great and hainous sin. But he that shall look into the necessities of these times, shall quickly see that there is a great cause, why this doctrine should be very effectually prest. For many things are even publickly done, which in part argue that men esteem of this sin much more sleightly then they ought. Aristotle observed it of Phaleas, (one that took upon him, to prescribe laws, by which a common wealth might as he thought, well be governed,) that he had taken order for the preventing of smaller faults, but he left way enough open to greater crimes. Beloved, the error of our laws is not so great as that of Phaleas was, yet we offend too, though on the contrary, and the less dangerous side; for great and grievous sins are by them providently curbed, but many inferiour crimes finde many times too free passage. Murther, though all be abominable, yet there are degrees in it, some is more hainous then other. Gross, malicious, premeditated and wilful murther, are by our laws, so far as humane wisdome can provide, sufficiently prevented: but murders done in haste, or besides the intent of him that did it, or in point of honour, and reputation, these finde a little too much favour; or laws in this respect are somewhat defective, both in preventing that it be not done, and punishing it when it is done; men have thought themselves wiser then God, presumed to moderate the unnecessary severity (as they seem to think) of his laws. And hence it comes to pass, that in military companies, and in all great cities and places of Mart and concourse few moneths, yea, few weeks pass without some instance and example of blood-shed, either by suddain quarrel, or by challenge to Duel and single combate. How many examples in a short space have we seen of young men, men of hot and fiery disposition, mutually provoking and disgracing each other, and then taking themselves bound in high terms of valour, and honour, to end their quarrels by their swords? That therefore we may the better discover, the unlawfulness of challenge and private combate; let us a little enquire and examine in what cases blood may lawfully, and without offence be shed; that so we may see where, amongst these, single combate may finde its place.

The Manichees were of opinion that it was not lawful to violate any thing in which there was life, and therefore they would not pull a branch from a tree, because foresooth there was life in it. To think that mans life may be in no case taken from him, is but a branch of Manichisme: and the words of my text do directly cross it, where it is laid down, that for the cleansing of blood, blood may and must be shed. For the avoiding therefore of the extream, we are to note that the lawful causes of bloodshed are either publick or private, publick cases are two: First in case of Justice, when a malefactor dies for his sin by the hand of the Magistrate. Secondly in case of publick war and defence of our Countrey, for the Doctrine of Christ is not (as some have supposed) an enemy to Souldiership, and Military Discipline. When John the Baptist began to Preach Repentance, and amendment of Life; amongst those that came forth to understand and learn their duty, the Text saith that the Souldiers came and ask't him Master what shall we do. And John wills them not to lay down their weapons; or to take another course of life (which he ought and would have done, if that course had been unlawful) but he instructs them rather in their calling. For he gives them these two Lessons, Do no man wrong, And be content with your pay, your wages. Then which there could not have been better, or more pertinent counsel given to Souldiers, they being the two principal vices of Souldiers to wrong places where they live by forrage, and pillage and to mutiny in dislike of their pay. When Saint Peter came to Preach to the Centurion in the Acts we finde not a syllable in all that Sermon prejudicial to a Souldiers profession. And therefore accordingly in the times of the Primitive Church Christians served even under Heathen Emperours, and that with the approbation of God himself.

For in the Ecclesiastick story we read of the Legio Fulminatrix of a band of Souldiers called the Thundring Band. Because that at what time Marcus the Emperour lying with his Army in Germanie was afflicted with a great drought, and in great danger of the enemy, when they were now about to joyn battel, the Christian Souldiers, (that Band) fell flat on their faces, and by their instant prayers obtained of God a great Tempest which to the Emperour and his army, brought store of cold refreshing water, but upon the enemy nothing else but fire and whirl-wind. The Emperors Epistle in which this story is related, is this day extant, recovered by Justin Martyr, who lived about the time the thing was done: wherefore we may not doubt of the lawfulness of that profession, which it hath pleased God thus to grace, and honour with such a miracle. Besides these two there are no other publick causes of blood-shed. As for the causes in private, I know but one, and that is when a man is set upon and forced to it, in his own defence. If a thief be robbing in the night, and be slain, the Law of God acquits him that did it: and by the Roman Laws, Nocturnum furem quomodo libet, diurnum si se telo defenderit, it was lawful to kill a thief by night at any hand, and by day if he used his weapon, of private blood-shed there is no cause but this & this we must needs allow of. For in all other private necessities into which we may be driven, the Law and Magistrate have place to whom we must repair for remedy: but in case of defence of life against sudden on set, no law can be made except we would make a Law to yield our throats to him that would cut them, or our Laws were like the Prophet that came to Jeroboam at Bethel, and could dry up mens arms that offered violence, wherefore all cause of death, one onely excepted, is publick and that for great reason. For to die is not a private action to be undertaken at our own, or at any other private mans pleasure, and discretion. For as we are not born unto our selves alone, but for the service of God and the common-wealth in which we live: so no man dies to himself alone but with the damage and loss of that Church or common-wealth of which he is a member. Wherefore it is not left to any private mans power to dispose of any mans life, no not to our own, only God and the Magistrate may dispose of this. As Souldiers in the camp must keep their standing, neither may they move or alter, but by direction from the captain: so is it with us all. Our life is a warfare and every man in the world hath his station, and place from whence he may not move at his own, or at another mans pleasure, but only at the direction and appointment of God, his General, or of the Magistrates, which are as Captains & Lievtenants under him. Then our lawful times of death are either when our day is come, or to fall in battel, or for misdemeanor to be cut off by the publick hand of Justice, Ut qui vivi prodesse noluerunt, eorum morte respub, utatur. He which otherwise dies, comes by surreption and stealth, and not warrantably unto his end.

And though we have spoken something in Apology and defence of War, yet you may not think, that in time of War your hands are loose, and that you may at your pleasure shed the blood of your enemy. Misericorditer etiam bella gerantur, saith S. Austine, even in war and battel there is room for thoughts of peace and mercy and therefore many of the ancient Heroes renowned Souldiers and Captains were very conscientious of shedding the blood of their enemies, except it were in battel, and when therewas no remedy to avoid it. In that mortal battel, Sam. 2. between the Servants of David and the servants of Isbosheth; the Scripture reports that Abner fled, And Azael Joabs brother following him hard at heels to kill him, Abner advises him twise, Turn aside, saith he, why should I smite thee to the ground. But when Azahel would not hearken but followed him still for his blood, then he stroke him with his spear, that he died. In the time of War when he might lawfully have done it, in the fury of the battel Abner would not shed blood, but by constraint. Xenophon would make us believe that the Souldiers in Cyrus his army were so well disciplin'd, that one of them in time of the battel, having lift up his arm to strike his enemy, hearing the Trumpet begin to sound the retreat, let fall his arm and willingly lost his blow because he thought the time of striking was now past: So far were these men from thinking it lawful to shed the blood of a Subject in the time of peace, that they would not shed the blood of an enemy in time of war except it were in the field. J. Cesar was one of the greatest, & stoutest Captains that ever was in the World, he stood the shock of fifty set battels, besides all sieges and outroads, he took a thousand Cities and walled Towns; he overrun three hundred severall countreyes, and in his wars were slain well near twelve hundred thousand men, besides all those that died in the civil wars, which were great numbers, yet this man protested of himself, and that most truly that he never drew blood but in the field, nunquam nisi in acie stantem never slew any man, but in a set battel, I have been a little the bolder in bringing these instances of heathen men. First, because the Doctrine of Christ, through error is counted an enemy to policie of War and Martial Discipline. Secondly, because we have found out many distinctions, and evasions to elude the precepts of our Blessed Saviour and his Apostles. For as it hath been observed of the God-makers, I mean the Painters and Statuaries among the heathen, they were wont many times to paint their Goddesses like their mistresses, and then think them most fair, when they were most like what they best loved: so is it with many professors of Christian Religion they can temper the precepts of it to their liking, and lay upon them glosses and interpretations as it were colours, and make it look like what they love. Thirdly, because it is likely that the examples of these men will most prevail with those to whom I speak as being such to whom above all they affect to be most like. Except therefore it be their purpose to hear no other Judgement but only their own unruly and misorderly affections; it cannot but move them to see the examples of men guided only by the light of reason, of men I say the most famous in all the world for valour and resolution to run so mainly against them. To come then unto the question of Duels; both by the light of reason, and by the practice of men it doth appear, that there is no case, wherein subjects may privatly seek each others lives. There are extant the Laws of the Jews framed by God himself. The Laws of the Roman Empire made partly by the Ethnick, partly by Christian Princes; A great part of the Laws of Sparta, and Athens (two warlike Common-Wealths especially the former) lie dispersed in our books: yet amongst them all is there not a Law or Custome that permits this liberty to Subjects. The reason of it I conceive, is very plain. The principal thing next under God by which a Common-Wealth doth stand is the Authority of the Magistrate whose proper end is to compose, and end quarrels between man and man upon what occasion soever they grow; For were men peaceable, were men not injurious one to another, there were no use of Government. Wherefore to permit men in private to try their own rights, or to avenge their own wrongs, and so to decline the sentence of the Magistrate is quite, to cut off all use of Authority. Indeed it hath been sometimes seen that the event of a battel by consent of both armies, hath been put upon single combat, to avoid further effusion of blood: but combats betwixt Subjects for private causes till these later ages of the world was never allowed. Yet I must confess the practice of it is very Ancient. For Cain the second man in the world was the first Duelist, the first that ever challenged the field (in the fourth of Genesis) the Text saith, That Cain spake unto his Brother, and when they were in the field he arose and slew him. The Septuagint, to make the sense more plain do adde another clause, and tell us what it was he said unto his Brother, 〈 in non-Latin alphabet 〉 Let us go out into the field, and when they were in the field, he arose and slew him. Let us go out into the field, it is the very form and proper language of a challenge. Many times indeed our Gallants can formalize in other words, but evermore the substance, and usually the very words are no other but these of Cains, Let us go out into the field. Abel I perswade my self understood them not as a challenge: for had he so done, he would have made so much use of his discretion, as to have refused it, yet can we not chuse but acknowledge a secret Judgement of God in this that the words of Cain, should still be so Religiously kept till this day as a Proem and Introduction to that action, which doubtless is no other, then what Cains was. When therefore our Gallants are so ready to challenge the field, and to go into the field, Let them but remember whose words they use, and so accordingly think of their action. Again, notwithstanding, Duels are of so ancient and worshipful a Parentage, yet could they never gain so good acceptance as to be permitted, much less to be counted lawful in the civil part of the world till barbarisme had overran it. About five or six hundred years after Christ at the fall of the Roman Empire aboundance of rude and barbarous people brake in and possest the civiler part of the world; who abolishing the ancient Laws of the Empire, set up many strange customs in their rooms. Amongst the rest for the determining of quarrels that might arise in case of doubtful title, or of false accusation or the like, they put themselves upon many unusual forms of Tryal; as to handle red hot Iron, to walk bare foot on burning coals, to put their hands and feet in scalding water, and many other of the like nature, which are reckoned up by Hottoman a French Lawyer: For they presumed so far on Gods providence, that if the party accused were innocent, he might do any of these without any smart, or harm. In the same cases, when by reason of unsufficient, and doubtful evidence, the Judges could not proceed to sentence, as somtimes it falls out and the parties contending would admit of no reasonable composition, Their manner was to permit them to trie it out by their swords. That so the Conqueror might be thought to be in the right. They permitted, Isay, thus to do. For at the best 'twas but a permission to prevent farther mischief; For to this end sometimes some known abuses are tolerated: So God permitted the Jews upon sleight occasions to put their wives away, Because he saw that otherwise, their exorbitant lusts would not be bounded within these limits, which he in Paradise in the beginning had ser.

And it is observed of the wise men which had the managing and bringing up of Nero the Emperor, that they suffered him to practice his lusts upon Acte one of his Mothers Chamber-maids, Ne in stupra foeminarum illustrium perrumperet si ill â libidine prohiberetur. Least if he were forbidden that, he should turn his lust upon some of the Noble Women, permission and toleration warrants not the goodness of any action. But as Caiphas said better one man die then all the people perish; so they that first permitted Duels seem to have thought: better one or two mutinous persons, and disorderly die in their folly, then the whole Common-Wealth be put into tumult and combustion: yet even by these men it was never so promiscuously tolerated that every hasty couple, upon the venting of a little choler, should presently draw their swords, but it was a publick or solemn action, done by order, with inspection, either of the Prince himself, or of some other Magistrate, appointed to order it. Now certainly there can be no very great reason for that action, which was thus begun by Cain, and continued only by Goths and Vandals and meer Barbarisme.

Yet that we may a little better acquaint our selves with the quality of it, Let us a little examine the causes and pretences which are brought by them who call for trial by single combat. The causes are usually two. First, disdain to seem to do or suffer any thing for fear of death. Secondly, point of Honour, and not to suffer any contumely, and indignity, especially if it bring with it disreputation, and note of cowardise. For the first disdain to fear death. I must confess I have often wondered with my self, how men durst die so ventrously except they were sure they died well. In aliis rebus siquid erratum est potest post modum corrigi, in other things which are learnt by practising, if we mistak we may amend it: for the errour of a former Action may be corrected in the next. We learn then by erring, and men come at length not to erre, by having often erred. But no man learns to die by practising it. We die but once, and a fault committed then, can never afterward be amended, quia poena, statim sequitur errorem, because the punishment immediately follows upon the errour. To die is an action of that moment, that we ought to be very well advised, when we come to it, ab hoc momento pendet aeternitas, you may not look back upon the opinion of honour and reputation which remains behinde you: but rather look forward upon that infinite space of Eternity either of bliss or bale which besalls us immediately after our last breath. To be loath to die upon every slight occasion is not a necessary sign of fear and cowardise. He that knew what life is, and the true use of it, had he many lives to spare, yet would he be loth to part with one of them upon better terms then those our books tell us, that Aristippus a Philosopher being at Sea in a dangerous Tempest, and bewraying some fear, when the weather was cleared up, a desperate Ruffian came and upbraided him with it and tells him, that it was ashame that he professing wisedome should be afraid of his life, whereas himselfe having had no such education, exprest no agony or dread at all. To whom the Phylosopher replied, there was some difference between them two. I know saith he, my life may be profitable many ways, and therefore am I loth to loose it; but because of your life you know little profit, little good can be made, you care not how easily you part with it. Beloved it may be justly suspected, that they who esteem thus lightly of their lives, are but worthless and unprofitable men: our own experience tells us, that men who are prodigal of their money in Taverns and Ordinaries, are close handed enough, when either pious uses, or necessary and publick expence requires their liberality. I have not heard that prodigals ever built Churches. So these men that are so prodigal of their lives in base quarrels, peradventure would be cowardly enough; if either publick service, or religion did call for their help; I scarcely believe any of them would die Martyrs, if the times so required it. Beloved, I do not go about to perswade any man to fear death, but not to contemn life; life is the greatest blessing God gives in this world, and did men know the worth of it, they would never so rashly venture the loss of it, but now lightly prizing both their own and others blood, they are easily moved to shed it, as fools are easily won to part with jewels, because they know not how to value them. We must deal with our lives, as we do with our money, we must not be covetous of it, desire life for no other use but to live, as covetous persons desire mony only to have it: neither must we be prodigal of life and trifle it away upon every occasion: but we must be liberal of our lives, know upon what occasion to spare, upon what occasion to spend them. To know where and when and in what cases to offer our selves to die, is a thing of greater skill, then a great part of them suppose, who pretend themselves most forward to do it. Nam impetu quodam & instinctu currere ad mortem cum multis commune est. For brutishly to run upon and hasten unto death is a thing that many men can do; and we see that bruit beasts many times will run upon the spears of such as pursue them. Sed deliberare & causas expendere utque suaserit ratio vitae mortisque consilium suscipere, vel ponere ingentis animi est, but wisely to look into, and weigh every occasion, and as judgement and true discretion shall direct: so to entertain a resolution either of life or death this were true fortitude and magnanimity. And indeed this prodigality and contempt of life, is the greatest ground of this quarrellous and fighting humour. Qui suam vitam contempsit, dominus est alienae. There is a kinde of men, who because they contemn their own lives, make themselves Lords and Commanders of other mens, easily provoking others to venture their blood, because they care not how they loose their own. Few places of great resort are without these men, and they are the greatest occasioners of bloodshed, you may quickly know them. There are few quarrels wherein they are not either principalls, or seconds, or some way or another will have a part in them. Might there be publick order taken for the restraint of such men, that make a practice of quarrelling, and because they contemne their own lives, carry themselves so insolently and imperiously towards others. It will prevent much mischief, and free the Land of much danger of blood guiltiness.

The second cause, which is much alledged in defence of Duels, I told you was point of honour, a conceit that it is dishonourable for men of place and fashion quietly to digest and put up contumelye and disgrace, and this they take to be a reason of that authority and strength, as that it must admit of no dispensation; For answer. First, the true fountain and original of quarrel are of another kinde and honour is abused as a pretence. The first occasioners of a great part of them are indeed very dishonourable, let there an Inventory be taken of all the challenges that have been made for some time past, and you shall finde that the greatest part by far were raised either in Taverns, or Dicing houses, or in the stews. Pardon me, if in a case of this nature I deal a little plainly. Drinking, Gaming, and Whores, these are those rotten bones that lie hid under this painted Sepulchre and title of honour.

Lastly, To conclude, It is a part of our profession, as we are Christians to suffer wrong and disgrace. Therefore to set up an other doctrine, and teach that honour may plead prescription against Christs precepts, and exempt you from patient enduring of contumely and disgrace, you withstand Christ, and denie your vocation; and therefore are unavoidably Apostats. But we loose our labour, who give young men and unsetled persons good advice and counsel. The civil magistrate must lay to his hand, and pity them, who want discretion to pity themselves. For as Bees, though they fight very fiercely; yet if you cast a little dust amongst them are presently parted, so the enacting and executing some few good laws, would quickly allay this greatness of stomach and fighting humour. how many have been censured for Schismaticks and Hereticks, only because by probable consequence, and a far off they seemed to overthrow some Christain principle: but here are men, who walk in our streets, and come to our Churches, who 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 openly oppose that great point of Christianity, which concerns our patience, and yet for their restraint, no Synod is called, no magistrate stirs, no Church censure is pronounced. The Church of Rome hath long ago to the disgrace of the reformed Churches shut them out of the number of Christians, and pronounced them all excommunicated persons, who upon what pretence soever durst enter the field for Duel and single combate.

Theodosius the Emperour enacted it for a Law, and it is extant at this day in the Code, a Book of Laws, that it any man spake disgracefully of the Emperour, Si ex levitate contemnendum, si ex infamia miseratione dignum, si ex injuria remittendum.

Lactantius. Summa virtus habenda patientia est quam ut caperet homo justus voluit illum Deus pro inerte contemni.

So great a vertue is patience, that for the attaining of it, it is Gods will we should suffer our selves to be contemned as Cowards.

Christ is an Example to us of suffering disgrace; let us as the Israelites look up to this Serpent, and all the stinging of fiery Serpents shall do us no harm.

We must forsake all and follow Christ: therefore Honour and Reputation too; If we be ashamed of this pattern of patience, Christ will be ashamed of us.

Now that God may give a Blessing to what hath been delivered, let us, &c.

THus to commit to writing, as here our Evangelist hath done; and so to lay open to all posterity the many slips and errors which have much blemisht and disgrac'd the lives and actions of the best, and most excellent men: may seem in the judgement of a reasonable man to participate of much envie and uncharitableness; so that their good life had remained upon record for our example, we might very well have suffered their errors to have slept and been buried with their bodies in their graves. St. Paul makes it the property of charity to hide the multitude of sins: whose property then is it thus to blazon them at mid-day, and to fill the ears of the world with the report of them? Constantine, the first-born among Christian Emperours, so far mislik't this course, that he professed openly, if he found any of his Bishops and Clergy, whom it especially concerned to have a reputation pure and spotless, committing any grievous sin, to hide it from the eye of the world, he would cover it with his own garment: he knew well that which experience had long ago observed, Non tam juvare quae bene dicta sunt, quam nocere quae pessime: things well said, well done, do nothing so much profit and further us, as the examples of ill speeches, ill actions do mischeif and inconvenience us: and men are universally more apt from the errors and scapes of good men to draw apologies for their own, then to propose their good deeds for examples and patterns for themselves to follow. Neither is this my own speculation: St. Austine observed it long since, who discoursing upon the fall of David complaines, that from his example many framed unto themselves this apology, Si David, cur non et ago? If David did thus, then why not I? Praeparas te adpeccandum, saith he, disponis peccare: Librum Dei ut pecces inspicis: Scrip •• uras Dei ad hoc audis ut facias qu •• d displicet Deo. Thou doest prepare thy heart to sin: thou providest thy self of purpose; thou doest look into the book of God, even therefore, that thou mightest sin. The Scriptures of God thou doest therefore hear, that by the example of those that fell, thou mayest learn to do that which is displeasing unto God. Yea, the greater is the person offending, the more dangerous is the example. For greatness is able of it self, as it were, to legitimate foul acts, to adde authority and credit unto ill doings. Facilius efficiet quisquis objecerit, crimen honestum, quam turpem Catonem: saith Seneca of Cato, Whosoever he be, saith he, that objects drunkenness to Cat •• o, shall more easily prove drunkenness to be a vertue, then that Cat •• o, who used it, was to blame. When St. Peter (Galath. 2.) had halted in his behaviour betwixt the Gentiles and those of the Circumcision, St. Paul notes, that many of the Jews, yea, Barnabas himself was carried away with their dissimulation. And to speak truth, whom would not the authority and credit of Peter have drawn into an error? So easily the faults of great men, adolescunt in exempla grow up and become exemplary, and so full of hazzard is it, to leave unto the world a memorial of the errors and scapes of worthy persons. Yet Notwithstanding all this, the Holy Spirit of God, who bringeth light out of darkness, and worketh above and against all means, hath made the fall of his Saints an especial means to raise his Church: and therefore hath is pleased him by the Pen-men of the lives of his Saints in holy Scripture, to lay open in the view of the world many grosse faults and imperfections, even of the most excellent instruments of his glory. That which he tells. the woman in the Gospel, who annointed him before his passion, that wheresoever the Gospel should be preached, this fact of hers should be recorded in memorial of her: the same, as it seems was his intent concerning his Saints; that wheresoever the word of life should be taught, there likewise should be related the grievous sins of his servants. And therefore accordingly, scarcely is there any one Saint in the whole book of God, who is not recorded in one thing or other, to have notably overshot himself. Sometimes he hath made the Saints themselves the proclaimers of their own shame. So he makes Moses to register his own infidelity: so David in his one and fiftieth Psalm, by the instinct of Gods spirit leaves unto the Church under his own hand, an evidence against himself for his adultery and murther. Sometimes he makes their dearest friends the most exact chroniclers of their faults: for so St. Chrysostome observes of St. Mark, the companion and Scholer of Peter, who hath more particularly registred the fall of his master, then any of the other Evangelists, 〈 in non-Latin alphabet 〉 &c. Who would not marvel, saith he, that St. Mark not only concealed not the grosse escape of his master, but hath more accurately then any of the rest recorded the particulars of it, 〈 in non-Latin alphabet 〉 even because he was his Disciple. As if he could have done his master no better service, then to deliver a most exact relation of his fault. There are yet two things further to be noted in this dispensation of Almighty God. The first in regard of us, the second in regard of the Saints, whose errors are recorded: for the first, who can but marvel, that since all things that are written, are written for our instruction, that if they be good, they may serve for our imitation; if otherwise, for warnings to us: yet many sinister actions of the Saints of God are so exprest in Scripture, without censure, without note, that it were almost some danger to pronounce of them? Abrahams equivocating with Abimelech, Jacobs deluding his blinde father, Rachel abusing Laban with a lie, Jephthe his sacrificing his daughter, Sampson killing himself with the Philistins; these and many other besides are so fet down, that they may seem to have been done rather by divine instinct, then out of humane infirmity. Wherein the Holy Ghost seems to me tanquam adoriri nos ex insidiis, to set upon us out of ambush, to use a kind of guile, to see whether we have 〈 in non-Latin alphabet 〉 spiritual discretion, to trie whether we will attribute more to mens examples then to his precepts. Secondly, in regard of the Saints themselves, it is worth our noting, that God seems to have had more care to discredit them, then to honour them, in that their faults are many times particularly registred, but their repentance is wrapt up in silence: so the story of Noah is concluded with his drunkenness: after the report of Lots incest, there is not a word of him throughout the Scriptures: as soon as the story of Salomons idolatry is related, it immediately follows in the text: And Salomon died. We should very much wrong these men, if we should think that they past out of this life without repentance; because their repentance is concealed. Doubtless if we were worthy to search the mysteries of the spirit, we should finde that the Holy Ghost hath left something for our instruction even in this particular; for nothing in Scripture is done by chance. But as St. Chrysostome is wont sometime to tell his auditory, that he will not resolve all doubts, but leave some to meditate on by themselves: so will I now deal with you, I will leave this to your private considerations, to practise your wits in the depths of christianity, and so to frame reasons unto your selves of this proceeding of the Holy spirit.

In the New Testament, the Holy Ghost constantly holds the same course of relating the fall of the Saints: and so accordingly by all foure Evangelists sets down at large, the fearful sin of Peter in denying and forswearing his Master. But as it pleased him in mercy to give him repentance, so in these words which I have read unto you, hath it pleased him to leave unto the Church a memorial of it. Our first note therefore, before we come to the words, shall be a note of that exceeding use and profit which hath redounded to the Church by the registring of Peters repentance; for this is done by the Holy Ghost, to signifie unto us the necessity and force of repentance, and sorrow for sin. The concealing of Solomons reclaim hath occasioned some, upon acknowledgement of the necessity of repentance, to suppose that Solomon past away without it, and so received the finall reward of the impenitent. But he that should have read this story of Peter, and observed what authority he had afterwards, what especial favour our Saviour did him after his resurrection, notwithstanding his fall, if the manner of his recovery had not been recorded, might easily have entertained a conceit very prejudicial to repentance, Quid non speremus? Who might not hope to regain the favour of God without shedding a tear, if Peter notwithstanding so grievous a crime without repentance should again be reconciled? We might therefore with excuse have presumed upon a nonnecessity of repentance, as if it had been enough in case of sin to practise that which common morality teaches, barely to relinquish it without any more adoe, that therefore which we learn by this registring of Peters repentance is this, that for the clearing of a Christian mans account unto God, it is nor sufficient barely to cease from doing ill, to satisfie the law wch we broke either with our life, or with our goods: to make recompence to our neighbour for wrong done him, all this and much more washes not away the guilt of sin before God. These are things which the very light of nature teaches us to do. It was not to be thought that David to his former adulteries and murther would have added new: he that hath been forc't to restore fourefold, that which he had taken away by stealth, will peradventure take warning to steal no more. But this doth not suffice him. There is a further duty, a duty of repentance required of every Christian man, a duty proper to him alone. For this doctrine of repentance Nature never taught in her school, neither was it ever found in the books of the learned. It is particular to the Book of God, and to the doctrine that came down from Heaven. In the sins against the first Table we offend immediately, and only against God: but in the sins against the second Table, there is a double guilt contracted, one against God, another against our Neighbour: In these sins, as there is a double fault, so there is a double satisfaction to be made, one unto God, another to our Neighbour: for this second satisfaction between man and man, many Heathen common-wealths have been very sufficiently furnished with store of excellent laws. But of an attonement over and above to be made to God, they scarce seem to have had any thought: and indeed to speak truth, to what purpose had it been to trouble their heads about it; It is impossible that it should ever fall within the conceit of any reasonable creature, to pronounce what satisfaction was to be made for offence committed against God. He is of infinite majesty, holding no proportion, no correspondence with any created being. What recompence then can he receive from the hands of dust and ashes? Ten thousand worlds, were we able to give them all, could not make satisfaction for any part of the smallest offence we have committed against him: when therefore the inventions of men were thus at a stand, when all discourse, all reason were posed, it pleased God in mercy to open his pleasure in his word, and to accept of true and unfeigned repentance, as the only means to wash away the guilt of sin against his majesty. A thing in the eye of flesh and blood altogether ridiculous. And therefore Julian, that accursed Apostata, scorning Constantine the Emperour for betaking himself to the Christian religion, in contempt and derision of Baptisme and Repentance, thus speaks: 〈 in non-Latin alphabet 〉 &c. Hoe, whosoever is a corrupter and a defiler of women, whosoever is a man-slayer, whosoever is an impure and unclean person, let him from henceforth be secure, and care for nothing. I will shew him a little water, in which, if he do but dip himself, he shall be forthwith clean: yea, though he desperately run again into the same crimes. I will give him this gift, if he but knock his breast and strike his forehead, (which are the gestures of the penitent,) he shall without any more adoe become as pure as glass. 'Tis true indeed, in spight of unbelieving miscreants, it hath pleased God through the foolishness of Baptisme and Repentance to save those that are his. The water of baptisme, and the tears of true repentance, creatures of themselves weak and contemptible; yet through the wonderful operation of the grace of God annext unto them are able, were our sins as red as twice-died scarlet, to make them as white as snow. The sentence of God denounced unto Adam, What day thou eatest of the Tree thou shall die, certainly was absolute and irrevocable neither could any repentance of Adams totally have reverst it. Yet Abulensis cries out, O quam foelix humanum genus, &c. O how happy should mankinde have been, if Adam after his fall had used the benefit of Repentance, and in time acknowledged his sin unto God. Yea, he goes further and seems to intimate, that it had been of force almost to restore us unto our primitive purity. For this way his words seem to look, when he saith, Quod si seipsum accusasset nos omnes ab accusatione & judicio liberasset; If he had accused himself; doubtless he had freed us all from accusation and curse. Whatsoever his meaning was, thus much without danger we may think, that if our first Parents had not so strangly shuffled their fault from the one to the other, the man to the woman, the woman to the serpent, but had freely acknowledged it, and humbly begged pardon for it, God whose mercies were then as many and as ready as now they are, would, if not altogether have revok't, yet doubtless much have qualified and mitigated the sentence of the curse. If Adam had used more ingenuity in confessing, God would have used less rigour in punishing. Out of all this I draw this one lesson for your instruction. Whosoever he be that thinks himself quit of some sins into which either through weakness or carelessnes he hath fallen, let him not presently flatter himself as if for this his book of debt unto God were cancel'd, as if he were in state of grace and new birth: but let him examine his own conscience, and Impartially sist all the manner of his reclaim. He may peradventure finde that upon some moral respect he hath broken off the practice of his sin: he may finde that he hath satisfied his neighbour, contented the Law, done many acts, by which he hath purchast reconciliation with the world. But if he finde not this passage of Repentance and hearty sorrow twixt God and his own soul, let him know that God is yet unsatisfied, that he is yet in his sin: his sin is yet unrepented of and therefore still remains.

THus from the necessity of registring Peters Repentance I come to the words wherein it is registred, And he went out, &c. In these words we will consider four things, First the person: He] He went forth; or, and going forth he wept. Secondly, the preparative to the Repentance, He went forth. Thirdly, the Repentance it self, comprised in the word wept. Fourthly, the extent and measure, and compass of this Repentance, in the last word, bitterly. I. He, The way of mans life is a slippery way: no man whilst he is in it hath the priviledge of not sliding, just, and unjust, thus far, are of like condition: both fall. But here they differ, the just man riseth again. Not the eminency of Peters person, not his great understanding in the mystery of Christ, not his resolution in our Saviours quarrel, not the love and respect his Master bare him, kept him from falling. But Peter being fallen provides himself to rise, and therefore in the second place, he went forth, saith my Text, Peter was now in the High-priests Court, a place very unfit for one in Peters case. Princes Courts are no place for Repentance: To wear soft raiment, to fair deliciously every day, this is Courtiers guise. But 〈 in non-Latin alphabet 〉 the shirt of hair, the tear of Repentance; this is the habit of the penitent. But wherefore went Peter out? Did he as our Saviour observes of the Scribes and Pharisees, go out into the wilderness to see? to gaze and look about him? No, His eyes now must do him other service. He went out as Joseph did from the face of his Brethren, to seek a place to weep. Maldonat the Jesuite thinks it would have been a more goodly thing, and far more beseeming Peters resolution, if in the place he had offended in the same he had repented: if before those he had made a constant confession of Christ before whom he had denyed him: But be the reasons what they will which moved Peter to go forth, we will not prescribe unto the Saints a form of Repentance we will cease therefore to dispute what Peter should have done, and rather gather lessons for our selves out of what he did: fourthly, and last of all, as Peters fault was great, so he contends that his Repentance may be as serious. The tears therefore he sheds are not slight, and perfunctory shed only for fashions sake, such as Quintilian spake of, nihil facilius lachrimis marescit, Nothing sooner grows dry then tears: but as the Text saith, He wept bitterly: to summon up that Siccoculum genus Christianorum, a sort of Christians, who never had tear dropt from their eye to witness their repentance: to teach us to enlarge the measure of our sorrow for our sins, and in case of grievous relapse not mince out our repentance, but to let loose the rains unto grief. And thus I come to handle the parts in order more particularly: and first of the person, He.

Amongst all the Saints of God whose errours are set down in holy Scriptures, there is none whose person was more eminent, or fall more dangerous then Saint Peters. That which wisemen have observed in great and eminent wits, that they evermore exceed, either they are exceeding good or else they are exceeding bad, in Saint Peter was true both ways. His gifts of Faith, of understanding in the mystery of Godlines, of resolution to die in our Saviours cause, were wonderful: but yet his errours were as many and as strange, yea, so much the more strange, because in that thing he most offended, in which he was most eminent. It was a great argument of his Faith, when in the Tempest meeting our Saviour on the waters, he calls out unto him, if it be thou, command me to come unto thee on the waters; but no sooner was he come out of the ship, but through infidelity he began to sink. Again, of his great understanding in the mystery of Christ he gave a notable instance, when being questioned by our Saviour whom men took him to be, he gave the first evident, plain, and open testimony that ever was given him by man, Thou art Christ the Son of the living God. John indeed gave testimony, and so did Simeon, and so did many more: but it was more involv'd, done in more covert terms, more dark: Whence we may and that not without some probability argue, that the understanding of these men was not so evidently, so fully, so perspicuously enlightned as was Peters. Signum est intelligentis posse docere: It is a great argument that a man doth passing well understand himself, when he is able perspicuously and plainly to speak to the understanding of another. This confession therefore of Peter, that carries with it greater light and perspicuity then any yet that ever was given, doth not obscurely intimate that he had a greater measure of illumination, then any of his predecessors. Yet to see the wonderful dispensation of the holy Ghost, scarce was this confession out of his mouth, but in the very next bout where our Saviour begins further to enform him in the particulars of his Passion, and Death, and despiteful handling by the Jews, the edge of his conceit was quite turned, quite blunted and dull. Poor man, as if he had been quite ignorant of the end of Christs coming, out of a humane conceit and pity, he takes upon him to counsel and advise our Saviour. Sir, favour your self, these things shall not come unto you: and for this pains he is rewarded with no less reproachful a name then that of Satan, of a seducer, of a Devil. He that shall peruse the story of the Gospel, and here stay himself, might think that that which we read John the sixth, v. 70. spoken of Judas, Have I not chosen you twelve and one of you is a Divel: were here fulfilled in Peter, Last of all his love to Christ, and resolution in his quarrel, he gave an evident testimony, when he protested himself ready to lay down his life for him. Greater love then this in the Apostles judgement, no man hath then to lay down his life for his friend. This Saint Peter had, if we may believe himself. Yea, he began to express some acts of it, when in defence of his master he manfully drew his sword, and wounded the servant of the high Priest. But see how soon the scene is changed. This good Champion of our Saviour, as a Lyon that is reported to be daunted with the crowing of a Cock, is stricken out of countenance and quite amazed with the voyce of a silly Damsel. Yea, so far is he possest with a spirit of fear, that he not only denies, but abjures his master, and perjures himself, committing a sin not far behind the sin of Judas; yea, treading it hard upon the heels. But the mercy of God that leaves not the honour of his servant in the dust of death, but is evermore careful to raise us up from the death of sin, unto the life of righteousness; suffers not this rock, this great pillar of his Church to be overthrown. He first admonishes him by the crowing of a Cock: when that would not serve, himself (full of careful love and goodness) though in the midsts of his enemies, forgets his own danger, and remembers the danger of his servant. Himself was now as a sheep before the shearer, dumb and not opening his mouth: yet forgets he not that he is that great shepherd of the flock, but David like rescues one of his fould from the mouth of the Lion and from the paw of the Bear. He turns about and looks upon him, saith the Text, he cries louder unto him with his look, then the cock could with his voice. Of all the members in the body the eye is the most moveing part, that oft-times is spoken in a look, which by no force of speech could have been uttered, this look of Christ did so warm Peter almost frozen dead with fear that it made him well-near melt into tears. As if he had cried out with the spouse, Cant. 6. O turn away thine eyes, for they have overcome me, he grows impatient of his looks, and seeks for a place to weep, what a look was this think you? Saint Jerome discoursing with himself what might be the cause that many of the Disciples, when they were called by our Saviour, presently without further consultation arose and followed him, thinks it not improbable, that there did appear some Glory and Majesty in his Countenance, which made them believe he was more than a Man that thus bespake them; whatsoever then appear'd in his Looks, doubtless in this Look of his was seen some Soveraign power of his Diety that could so speedily recover a man thus almost desperately gone: a man that had one foot in hell, whom one step more had irrecoverably cast away: It was this Look of Christ that restored Peter. Quos respicit Jesus plorant delictum, saith Saint Ambrose, those weep for their sins whom Jesus looks upon. Negavit primo Petrus & non flevit, quia non respexerat Dominus. Negavit secundo: non flevit, quia adhuc non respexerat Dominus. Negavit tertio, & respexit Jesus, & ille amarissimè flevit. Peter denies him once, and repents not, for Jesus look't not back upon him: he denies him the second time, and yet he weeps not, for yet the Lord look't not back. He denies him the third time, and Jesus looks upon him, and then he weeps bitterly. Before I come to make use of this, it shall not be altogether impertinent to say something unto some queries that here arise concerning the condition of Peter, and in him of all the Elect of God, whilst they are in state of sin unrepented of for, as for Peters faith, which some makes doubt of, there can as I conceive; no question be made. It is not to be thought that Peter had rever'st with himself the confession that he had formerly made of Christ or that he thought doubtless I have er'd, this is not the person whom I took him to be. Indeed, through fear and cowardize he durst not confess that with his mouth unto salvation which in his heart he believed unto righteousnes. Any thing further then this, that speech of our Saviour takes away, wherein he tells him before hand, I have pray'd that thy faith might not fail. But since our Age hath had experience of some, who because the Election of God standeth sure, and Christs sheep none can take out of his hands, conclude therefore that for the Elect of God there is no falling from Grace, that to David & Peter no ill could happen, no though (for so they have given it out) that they had died in the very act of their sin: To meet with such disputants, I will briefly lay down what I conceive is to be thought in the point. Wherefore parate fauces pani, as Saint Barnard speaks. Hitherto I have given you milk provide your stomacks now for harder meat, and such as befits strong men in Christ. Peter and Judas (for I will couple them both together in my discourse, whilst they are both joyned together in sin) Peter, I say, and Judas in regard of their own persons, were both, more or less in the same case, both fallen from Grace, both in state of sin and damnation, till the Repentance of Peter altered the case on his part. But the Grace of God signified two things: either the purpose of Gods Election, the Grace and Favour Inherent in the Person of God, which he still casts upon those that are his notwithstanding their manifold backslidings: or else it signifies the habit of sanctifying qualities Inherent in the Regenerat Man, those good Graces of God, by which he walks holy and unblameable. Again, the state of damnation signifies likewise two things: either the purpose of Gods reprobation, or else the habit of damnable qualities in the sinful man: from the state of Grace, as it signifies the purpose of God to save, the Elect can never fall: In the state of damnation, as it signifies something inherent in us, every man by nature is, and the elect of God even after their Calling many times fall into it: that is, they may and do many times fall into those sins; yea, for a time continue in them, too (David did so for a whole years space) which except they be done a way by repentance, inevitably bring forth eternal death, for the state of mortal sin unrepented of, is truly and indeed the state of death; yea, the whole and sole reason of the condemnation of every one that perishes; for Christ hath said it, except ye repent, ye shall all perish. So then you see, that into the state of damnation, as it signifieth something inherent in us, a man may fall, and yet not fall from the state of grace, as it signifies Gods purpose of election: for both these are compatible for a time; if then we look upon the persons of Peter and Judas, both of them are in the state of mortal sin unrepented of; and therefore both in state of damnation: but if we look back unto God, we shall see a hand reacht out unto Peter, pulling him back as he is now running down the hill, which hand we do not see reacht out unto Judas. Christ had a look in store for Peter, which if it had pleased him to have lent unto Judas, Judas would have done that which Peter did. When then we pronounce Peter, and in him any of the elect of God, as they are in Peters case to be fallen from grace; we speak not with relation to any purpose of God; but we mean only that they have not that measure of Sanctification, which ought to be in every childe, which shall be an heir to life, and what hinders to pronounce that man fallen from grace, whom we must needs acknowledge to be in that state, in which if he continue, there is no way open but to death? What then may some man say, had Peter lost the spirit of adoption? Had he not those sanctifying qualities of faith, hope, & charity, wch are proper to the Saints, and are given them by divine inspiration in the moment of their conversion: was that immortal seed of the word quite kill'd? No verily; How then? Having all these, may he yet be called the childe of death? I answer, he may and is indeed so, for these do not make him that at no time he can be so, but that finally he shall not be so, for they are not armour of proof to keep out all darts, neither do they make our souls invulnerable, as the Poets faine the body of Cyenus or Achilles to have been: but they are precious balms evermore ready at hand to cure the wound when it is given. They are not of force to hinder mortal sin, (for then every soul in whom they are were pure, undefiled, neither were it possible, that the Elect of God after their conversion should fall,) but they are of force to work repentance, which makes all our wounds remediable. He that is mortally sick and dies, and he that is likewise mortally sick, and through help of restoring physick recovers, in this both agree, that they are mortally sick, notwithstanding the recovery of one party. The wound of Peter and of Judas was mortal, and in both festred unto death; but there was balm in Gilead for Peter, for Judas there was none. The sting of the fiery Scorpion in the wilderness was deadly, and all that looked not on the brazen serpent died. The brazen serpent altred not the quality of the Scorpions sting, it only hindred the working of the poyson: the sting of sin in Peter, and in Judas was deadly: but he that was lift up on mount Calvary, as the brazen serpent was in the wilderness, at him did Peter look and live: Judas did not look, and therefore died. How comes it about beloved that God every where in Scripture threatens death, without exception to all that repent not, if the state of sin unrepented of, in whomsoever it is, be not indeed the state of death. When David was intending to stay in Keilah; and suspecting the inhabitants of that city, asks of God whether the men of Keilah would deliver him over into the hand of Saul: God tells him they would: and therefore certainly had he stayed there, he had been betrayed unto Saul: to urge that Peter, because of Gods purpose to save him, could not have finally miscarried, though he had died without repentance, (as some have not stuck to give out) is nothing else in effect, but to maintain against God, that David had he stayed in Keilah had not fallen into Sauls hands, because we know it was Gods purpose to preserve David from the violence of Saul. All the determinations of God are of equal certainty. It was no more possible for Saul to seaze on David, then it is for the Devil to pull one of Gods elect out of his hand; as therefore the determinate purpose of God to free David from the malice of Saul, took not away that supposition, If David go to Keilah, he shall fall into the hands of Saul, so neither doth the decree of God to save his elect destroy the supposition, if they repent not, they die eternally, for the purposes of God, though impossible to be defeated, yet lay not upon things any violent necessity, they exempt not from the use of ordinary means: they infringe not our liberty, they stand very well with common casualty: yea, these things are the very means by which his decrees are brought about. I may not stand longer upon this, I will draw but one short admonition, and so an end: Let no man presume to look into the Third Heaven, to open the books of life and death, to pronounce over peremptorily of Gods purpose concerning himself, or any other man. Let every man look into himself, and trie whether he be in the faith or no; the surest means to trie this, is to take an unpartial view of all our actions, many deceive themselves whilst they argue from their faith to their works, whereas they ought out of their works to conclude their faith; whilest presuming they have faith, and the gifts of sanctification, they think all their actions warrantable: whereas we ought first throughly to sift all our actions, to examine them at the Touch of Gods Commandements, and if indeed we finde them currant, then to conclude that they come from Sanctifying Graces of the Holy Spirit. It is faith indeed that gives the tincture, the die, the relish unto our actions, yet the only means to examine our faith is by our works. It is the nature of the Tree that gives the goodness, the favour and pleasantness to the fruit, yet the fruit is the only means to us, to know whether the tree be good. By their fruit ye shall know them, saith Christ: It is not a rule not only to know others, but ourselves too. To reason thus, I am of the elect, I therefore have saving faith, and the rest of the sanctifying qualities, therefore that which I do is good: thus I say to reason is very preposterous. We must go a quite contrary course, and thus reason: my life is good, and through the mercies of God in Jesus Christ, shall stand with Gods Justice: I therefore have the Gifts of Sanctification, and therefore am of Gods Elect: for Peter to have said with himself, I am of the Elect, this sin therefore cannot indanger me, had been great presumption, but thus to have reasoned, my sin is deadly, therefore except I repent, I am not of the number of Gods Elect, this reasoning had well befitted Peter, and becomes every Christian man, whom common frailty drives into the like distress.

I made my entrance into my Sermon with the consideration of the wisdome of God, in permitting his chiefest servants to fall dangerously: I have largely exemplified it in the person of Peter: give me leave to make this further beneficial unto you by drawing some uses from it; for great profit hath redounded to the Church through the fall of these men; Felicius ille cecidit quam ceteri steterunt, saith St. Ambrose of this fall of Peter. His sin hath more avail'd us, then the righteousness of many others; for wheresoever it pleases the Holy Spirit of God to work effectually, (I speak cautelously, because I would give no place to presumption) in him he makes excellent use oftimes, even of sin and evil. First of all it is a tried Case, that many times through negligence and carelesness, we suffer our selves to lie open to many advantages. In such a case as this, a blow given us, serves us for a remembrance to call our wits about us, 〈 in non-Latin alphabet 〉 to stir up the Grace of God that isin us, which many times is interlunio lies covered like fire under ashes; for as a skilful wrestler having suffered his adversary to take advantage upon some oversight, recollects himself, and comes forward with greater strength and wariness: et pudor incendit vires et conscia virtus: shame of the foil and impatience of disgrace, addes strength unto him and kindles him: so oft times is it with the Saints of God. The shame of having fallen makes them summon up their forces, to look better about them, to fulfil their duty in larger sort, then if they had not slipt at all. Hence it is, that we see that of the bitterest enemies of the Church, have been made the best converts; of this we have a notable example in S. Paul; how eager was he in the quarrel of the Jews against Christ? None a more mischievous enemy to the Christians then he; yet, when it pleased God to shew him his error, he proved one of the most excellent instruments of Christs glory, that ever was on earth. And so accordingly he gives himself a most true testimony: I have laboured more abundantly, not then one or two of them, but, then they all: his writings being as much in quantity, as of them all: and St. Lukes story being nothing else almost but a register of the acts of St. Paul. The sense and conscience, I doubt not, of that infinite wrong done to the Church provoked him to measure back to the utmost of this power, his pains and labour in making up the breach, he had formerly made: here then is a notable lesson for us, teaching us to make our former sins and impieties, admonitioners unto us to know our own strength, & by Christian care & watchfulness to prevent all advantages, which the Devil may take by our rechlesness and negligence; for beloved, it is not so much our impotency and weakness, as our sloth and carelesness, against which the common enemy doth prevail; for through the Grace of him that doth-inable us, we are stronger then he: and the policie of Christian warfare hath as many means to beat back and defend, as the deepest reach of Satan hath to give the on-set. The Envious man in the Gospel rusht not into the field in despite of the husbandman, and the servants, but came and sowed his tares, whilst men slept saith the text. Our neglect and carelesness is the sleep that he takes advantage of; when David was so strangely overtaken, the Scripture tells us he rose from his bed, to walk on the top of his pallace, from his bed indeed he arose, but not from his sleep; for mark I beseech you: David had spent much of his time about the Court, he had been abroad, and seen and ransak'd many cities, and doubtless he had seen many women as fair as the wife of Vriah, and that in his younger days, when he was more apt to kindle. Why then now commits he so great an oversight? Look on him a while as now he is. He is now at rest in his pallace, at ease on his bed, and to solace himself he must rise and walk at the top of his house, and idely gaze upon a naked dame: of this his idleness the Devil takes advantage: this is the sleep in which he comes and sows tares in Davids heart, even al manner of lust. So that David fell as Adam did in Paradise, not as a man that falls before an enemy stronger then himself. The greatest part of the sins which we commit, are in this rank with Davids sin: He is faithful, saith the Apostle, and suffers no man to be tempted above his strength. Many creatures, if they knew their strength, would never suffer themselves to be aw'd by man as they are. Beloved, we are become like horse and mule without understanding, we know not our strength we are more blinde then the servant of Elizaeus, and see not that they that are with us are more, and more mighty then they that are against us. The Angels are ministring spirits, sent out of purpose to gard us, and doubtless do many and great services for us, though we perceive not. We have the army of God, ubi mille clipei & omnis armatura fortium, where are a thousand bucklers and all the weapons of the mighty, the helmet of Salvation, the sword of the Spirit, the sheild of Faith to quench all the fiery darts of sin: only let us not neglect to buckle it on, and make use of it. We have to strive with an enemy, such a one as Anibal reported Marcellus to be, Qui nec bonam nec malam ferre fortunam potest seu vicit, ferociter instat victis; seu victus est, instaurat cum victoribus certamen; a restless enemy that is never quiet, howsoever the world goes, if he conquer us, he insolently insults upon us; if we foil him; he still bethinks himself how to set upon us afresh. Let us not therefore suppose sedendo & votis debellari posse, that the conquest will be gotten by sitting still and wishing all were well. We oft maintain against the Church of Rome, that our natural abilities whilest we live serve us not to fulfil the Law of God. What bootes it thus to dispute? shall the confession of our unableness to do what we ought, excuse us at all if we do not that which we are able? S. Austin was of opinion how justly I will not dispute but of that opinion he was, and it was the occasion of his book, de spiritu & litera ad Marcellinum: that it was possible for us even in this natural life seconded by the grace of God, perfectly to accomplish what the Law requires at our hands. Let the truth of this be as it may be: certainly that is most true which the same Father adds: that let our strength be what it will, yet if we know not our duty we shall do it no more then the traveller sound of body or limb, can go that way aright of which he is utterly ignorant. Yea, let our ability be perfect, and let our knowledge be also absolute, yet if we have no minde; if we want a love unto our duty, if we suffer our selves to be overswayed by affection to other things, yet shall we not do our duty. For which of us being at liberty will do that which he hath no love unto? Beloved, as for or knowledge God hath left unto us Scripture, the perfect register of all our duty the absolute itinerary and map of all the course which in this life we are to run: & as for love he plentifully sheds it in the hearts of all those that by faithful prayer beg it of him. If we shall search the Scripture to improve our knowledge, if we shall earnestly beg at his hands to inflame our love. Let our natural possibilities be what they will: he that now doth little amongst us shall do much, and he that doth much shall do much more: and the promises made unto the Jews concerning their carnal enemies, shall be made good on us concerning our spiritual and ghostly enemies, one of us shall chase a thousand, and if they come out against us on way, they shall fly before us seven wayes. And thus much for the first use.

There is a second benefit of great weight and moment, which we reap out of the consideration of the errours of these excellent Ministers of God: namely a lesson teaching us to beware of spiritual pride. Of all the vices which our nature is subject unto, this is the most dangerous, and of which we had need be most cautelous. For whereas all other vices proceed from some ill in us, from some sinful imbecillity of our nature, this alone arises out of our good parts; Other sins draw their being from that original corruption which we drew from our Parents, but this may seem to be the mother of that; as by which even natures unstained and in their primitive purity may most easily fall. And therefore not without some probability is it concluded in the Schools, That no other crime could throw the Angels down from heaven but this. That which one leaves for a memorial to great men, that in dangerous times, non minus periculum ex magna fama quam ex mala, it was a matter of like danger to have a good name as an ill, that may I pronounce of a Christian man, the danger of his innocency is not much less then of his faults. For this Devil when he cannot drive us to despair by reason of our sin, takes another course to see if he can make us presume upon conceit of our righteousness. For when by the preventing grace of God we keep our selves from greater offences if we finde our selves to have a love unto the word of God, and the true professours of it, to be rich in almsdeeds, to have a part in other acts of righteousness, he makes us first take notice of these good things in us, notice taken draws us to love and admire them in us: self-love draws us on to compare our selves with others, then to prefer our selves before others, and thirdly to disdain others in respect of our selves. Here now is a gap laid open to a thousand inconveniences. And hence it is that we see divers times men otherwise of life and reputation pure and unblameable, upon conceit and unconsiderateness by a secret judgement of God to fall upon extremes no less fearful then are the issues of open prosaness and impiety. To cut of therefore all way that may be opened to let in spiritual pride it hath pleased God to make use of this as of a soverain remedy namely to permit even in his most chosen vessels, evermore secret and hidden infirmities and sometimes gross and open scapes, which may serve when they look into themselves to abate all overweening conceit of their own righteousness, and when they shall look into the errours of others, may be secret admonitioners unto them, not rashly to condemn them, considering their own weakness. I will therefore shut up this place with the saying of Saint Ambrose, etiam laepsus sanctorum utilis est, Nihil mihi obsuit quod negavit Petrus, etiam profuit quod emendavit. The fall of the Saints is a very profitable thing. It hurts not me that Peter denied Christ, and the example of his amendment is very beneficial unto me. And so I come unto the preparative unto Peters Repentance, in these words, and he went forth.

THe wisdom of God hath taught the Church sometime by express message delivered by words of mouth, sometime by dumb signes and actions. When Jeremy walk't up and down the city with a yoke of wood about his neck, when Ezekiel lay upon his side, besieged a Slate with the draught of Jerusalem upon it, and like a banished man carried his stuff upon his shoulders from place to place: they did no less prophesie the captivity, desolation, famine and wo, which was to fall upon Jerusalem, then when they denounced it by direct word and speech: yea, many of the ordinary actions of the Patriarks, which seem to participate of chance, and to be in the same rank with those of other men, themselves (as a learned divine of our Mercerus age observes) not intending or understanding any such thing, contained by the dispensation of the Holy Ghost, especial lessons and instructions for us. That speech of Sarah, cast out the bondwoman and her son, &c. seemed to Abraham only a speech of curst heart, and she her self perceives not her self to speak by direction from God, but moved with impatience of Ismaels petulant behaviour toward her son. Yet the Holy Ghost himself hath taught us, that this act of hir prefigured a great mystery. Many disputations there are concerning the cause of this action of Peters going forth: whether it were out of the common infirmity that is in most men, namely a greater shame to repent then to offend: or whether it were out of modesty and good nature, that he could not indure the sight of Christ, whom he had so grievously offended. Howsoever it were, we shall do this Scripture no wrong, if we think it to contain an act in outward shew casual, and like unto the actions of other men, but inwardly indeed an especial action of a person great in the sight of God; and therefore comprehending some especial instruction. And to speak plainly, this abandoning the place wherein he fell, the company for fear of whom he fell, and those things that were occasioners of his sin, doth not obscurely point out unto us an especial duty of speedy relinquishing and leaving of all, either friends or place, or means, or whatsoever else, though dearer unto us then our right hand, then our right eye; if once they become unto us inducements to Sin. In former days before the Fulness of time came, the Calling of the Elect of God was not by any one act more often prefigured, then by this action of going forth. When the purpose of God was to select unto himself a Church, and to begin it in Abraham, come forth, faith he unto him, out of thy countrey, and from thy kindred, and from thy fathers house. When Israel being in AEgypt, it pleased God to appoint them a set Form and manner of serving him, before this could be done, they and all theirs must come forth of AEgypt, they must not leave a hoof behinde them. When the time of the Gospel was come, our Saviour holds the same course: none must be of his company, but such as come forth, leave all and follow him. And therefore the Apostle putting the Hebrews in minde of their duty, expresses it in this very tearm; Let us go forth, therefore unto him, saith he without the camp, bearing his reproach. And in the original language of the New Testament, the Church hath her name from this thing, from being called forth; so that without a going forth there is no Church, no Christianity, no Service to God, the reason of all which is this: we are all by nature in the High Priests court, as Peter was, where we all deny and forswear our Master as Peter did: neither is there any place for Repentance, till with Peter we go forth and weep.

For our further light we are to distinguish the practise of this our going forth, according to the diversity of the times of the Church. In the first ages, when Christianity was like unto Christ, and had no place to hide its head, no entertainment but what persecution, and oppression, and fire, and sword could yield it; there was then required at the hands of Christians, an Actual going forth, a real leaving of riches, and friends, and lands, and life for the profession of the Gospel. Afterward, when the Tempests of persecutions were somewhat alay'd, and the skie began to clear up, the necessity of actual relinquishing of all things ceast, Christians might then securely hold life and lands, and whatsoever was their own, yet that it might appear unto the world, that the resolution of Christian men was the same as in times of distress and want, so likewise in time of peace and security, it pleased God to raise up many excellent men, as well of the Laity, as of the Clergy, who without constraint, voluntarily, and of themselves, made liberal distribution of all they had; left their means and their friends, and betook themselves to deserts and solitary places, wholy giving themselves over to meditation, to prayer, to fasting, to all severity and rigidness of life, what opinion our times hath of these, I cannot easily pronounce: thus much I know safely may be said, that when this custome was in its primitive purity, there was no one thing more behoofful to the Church. It was the Seminary and nursery of the Fathers, and of all the famous Ornaments of the Church. Those two things which afterwards in the decay and ruine of this discipline, the Church sought to establish by Decrees and Constitutions, namely to estrange her Priests from the world and bind them to single life, were the necessary effects of this manner of living, for when from their childhood they had utterly sequestred themselves from the world and long practised the contempt of it: when by chastising their body and keeping it under with long fasting they had killed the heat of youth, it was not ambition nor desire of wealth, nor beauty of women that could withdraw them or sway their affections.

That which afterwards was crept into the Church and bare the name of Monkery, had indeed nothing of it but the name, under pretence of poverty they seized into their possession the wealth and riches of the world, they removed themselves from barren soils into the fattest places of the land, from solitary desarts into the most frequented cities: they turned their poor cottages into stately pallace, their true fasting into formalizing and partial abstinence. So that instead of going forth they took the next course to come into the world: they left not the world for Christ, but under pretence of Christ they gain'd the world: 〈 in non-Latin alphabet 〉 as Nazianz •• ne speaks. One of their own, Saint Jerome by name, long ago complain'd of it. Nonnulli sunt ditiores Monachi, quam fuerant seculares, & clerici qui possideant opes sub paupere Christo, quas sub fallaci & locuplete diabolo non habuerant ut suspiret eos ecclesia divites: quos tenuit mundos ante mendicos. But I forbear and come to commend unto you another kinde of going forth, necessary for all persons, and for all times. There is a going forth in act and execution, requisite only at sometimes and upon some occasions: there is a going forth in will and affection: this let the persons be of what calling soever, and let the times be never so favourable, God requires at the hands of every one of us. We usually indeed distinguish the times of the Church into times of peace, and times of persecution: the truth is, to a true Christian man the times are always the same. Habetetiam pax suos martyres, saith one: there is a martyrdome even in time of peace; for the practise of a Christian man in the calmest times, in readiness and resolution must nothing differ from times of rage and fire. Josephus writing of the Military exercises practised amongst the Romans, reports that for seriousness they diffred from a true battel only in this, the battel was a bloody exercise, their exercise a bloodless battel. Like unto this must be the Christian exercise in times of peace, neither must there be any difference betwixt those days of persecution, and these of ours, but only this, those yeelded Martyrs with blood, ours without. Let therefore every man throughly examine his own heart, whether upon supposal of times of tryal and persecution, he can say with David, My heart is ready, whether he can say of his dearest pledges, all these have I counted dung for Christs sake, whether he finde in himself that he can, if need be, even lay down his life for his profession. He that cannot do thus, what differs his faith from a temporary faith, or from hypocrisie? Mark, I beseech you what I say, I will not affirm, I will only leave it to your Christian discretion. A temporary faith, that is, a faith resembled to the seed in the Gospel, which being sown on the stony ground, withered as soon as the sun arose, a faith that fails as soon as it feels the heat of persecution, can save no man. May we not with some reason think that the faith of many a one, who in time of peace seems to us, yea, and to himself too peradventure to dy possest of it, is yet notwithstanding no better then a temporary faith, and therefore comes not so far as to save him that hath it? Rufus a certain Philosopher whensoever any Scholars were brought unto him to receive education under him, was wont to use all possible force of argument to diswade them from it: if nothing could prevail with them but needs they will be his hearers, this their pertinacy he took for a sure token of a mind throughly setled, & led as it were by instinct to their studies. If God should use this method to try who are his, and bring on us those Temptations, which would make the man of temporary faith to shrink: think we that all those who in these times of peace have born the name of Christ unto their graves, would have born unto the rack, unto the sword, unto the fire? Indeed to man who knows not the thoughts of his friend some trials sometimes are very necessary. But he that knew and foretold David what the resolution of the men of Keilah would be, if Saul came to them, knows likewise what the resolution of every one of us would be if a fiery trial should appear. Who knows therefore whether God hath numbred out the Crowns of life, according to the number of their souls, who he foreknew would in the midst of all Temptations and trialls continue unto the end? for what difference is there betwixt the faith that fails upon occasion, or that would fail if occasion were offred? for the actual failing of faith is not that that makes it temporary, it is only that wch detects it, wch bewrays it unto us to be so. The faith therefore of that man which would have sunk as fast as Peter did, if tempests had arisen, notwithstanding that through the peace of the Church he dies possest of, is no better then a temporary, and cometh short of a saving faith. Durus sermo, it as a hard speech some man may say: but let him that thinks thus, recount with himself that Dura via, it is is a hard way that leads to life. Beloved, deceive not your selves: heaven never was, nor will be gotten without Martyrdom: In a word my Brethren try therefore your selves, whether you have in you true resolution, summon up your thoughts, surveigh every path in which your affections are wont to tread: see whether you are prepared to leave all for Christ. If you find in your selves but one affection looking back to Sodom, to the things of this life, remember Lots wife, her case is yours, you are not yet sufficiently provided for the day of battel.

FRom henceforth let all complaint concerning the frailty, and weakness of mans Nature, for ever cease. For behold our weakness swallow'd up of strength, and man is become Omnipotent. I can do all things, saith my Apostle. The strongest reason, which the subtilest above all the beasts of the field, could invent, to draw our first Parents from their allegeance, was this, Ye shall be like Gods. Our Saviour who is infinitely wiser to recal us, then our adversary was to seduce us, takes the same way to restore as he did to destroy, and uses that for Physick, which the Devil gave for poyson. Is this it, saith he, unto us, that hath drawn ye from me, that ye would be like unto Gods? why, then return again, and ye shall be like Gods, by a kinde of Communicatio idiomatûm, by imparting unto you such excellencies, as are proper unto myself. As I my self do all things, so shall you likewise be enabled to do all things through me. Falso queritur de Naturâ suâ Genus humanum, quod imbecillis sit. It was the observation of the Heathen Historian, that it is an error in men, thus to complain of the infirmities, and weakness of their Nature. For man indeed is a creature of great strength, and if at any time, he finde himself weak, it is through his fault, not through his nature. But he that shall take into consideration these words of my Text, shall farre better then any natural man, be able to perceive, that man hath no cause to complain of his weakness. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , saith Aristophanes. It was a tale that passed among some of the Heathen, that Vulcan offended with the men of Athens, told them that they should be but fools: but Pallas that favour'd them, told them they should be fools indeed, but folly should never hurt them. Beloved our case is like to that of the men of Athens, Vulcan the Devil hath made us fools, and weak, and so we are indeed of our selves: but the Son of God, the true Pallas, the wisdome of the Father hath given us this gift, that our weakness, shall never hurt us. For look what strength we lost in Adam, that with infinite advantage is suppli'd in Christ. It was the Parable of Iphicrates, that an Army of Harts, with a Lyon to their Captain, would be able to vanquish an armie of Lyons, if their captain were but an Hart. Beloved, were mankinde indeed but an army of Harts, were we Hinnuleo similes, like unto the fearful Hinde, upon the Mountains, that starts at every leaf that shakes: yet through Christ, that strengtheneth us, having the Lyon of the tribe of Judah for our Captain, and Leader, we shall be able to vanquish all that force; which the Lyon that goeth up and down seeking whom he may devoure, is able to bring against us. Indeed we do many times sadly bemoan our case, and much rue the loss, which through the rechlesness of our first parents hath befallen us; Yet let us chear up our selves, our fear is greater then our hurt: as Elkanah speaks unto Hannah in the first of Samuel. Why weepest thou? Am not I better unto thee then ten Sons. So will we comfort our selves in the like manner. Let us sorrow no more for our loss in Adam. For is not Christten fold better unto us, then all the good of Paradise. The Mulbery tree indeed is broken down, but it is built up again with Cedar. The loss of that portion of strength, wherewith our Nature was originally endued, is made up with fulness of power in Christ; It is past that conclusion of Zeba and Zalmana unto Gideon, in the Book of Judges, As the man is, so is his strength; for now Beloved, as is God so is our strength. Wherefore as St. Ambrose spake of Peters fall: Non mihi obsuit quod negavit Petrus, immo prosuit, quod emendavit: So may we speak of the fall of our first Parents, it hurts not us that Adam fell; nay our strength and glory is much improved, that by Christ we are redeemed. Our natural weakness be it never so great, with this supply from Christ, is far a above all strength, of which our Nature in its greast perfection was capable. If we survey the particulars of that weakness, which we drew from the loines of our first parents, we shall finde the chiefest part of it to be in the loss of immortality. For as for the loss of that pleasant place, the blindness of understanding, and perverseness of will, being suppos'd to betide us immediately upon the fall, these seem weaknesses far inferior to our mortality. For, God forbidding us the fruit of the tree of knowledg, & setting down the penalty that should ensue, making choice (as it is most likely) of the fearfullest judgement, and what he saw in his wisdome, was most likely to awe us, threatens neither blindness of understanding, nor crookedness of Nature, but tells us, What day ye eat of it, ye shall die. Yet see beloved, with how great strength this mortal weakness is repair'd; For thus to be able to encounter with death, the fearfullest of all Gods curses, and through Christ to overcome it, as all true Christians do, to turn the greatest curse into the greatest blessing, is more then immortality.

Si non errasset, fecerat ille minus. Had not man been thus weak, he had never been thus strong. Again, on the contrary, let us conceive unto the utmost, what our strength might be in our first estate, let us raise our conceit unto the highest note we can reach, yet shall we never finde it to be greater, then what here is exprest in my Text. For greater ability, then power to do all things, is not imaginable, I can do all things. Beloved, these words are Anakims, they beseem not the mouth of a man of ordinary strength. He that hath right unto them, must be one of the race of the Giants at least, for he saith not simply, 〈 in non-Latin alphabet 〉 I can, though peradventure with some difficulty, hardly with much labour, and pains, but he saith 〈 in non-Latin alphabet 〉 ; I can with ease, I have valour and strength to do them. I ask then first as the Eunuch doth in the Acts: of whom speaks our Apostle this, of himself or of some other man? I answer both of himself, and all other Christians; For every Christian man by reading it as he ought, makes it his own, for in reading it as he ought, he reads it with the same spirit, with which St. Paul wrote it. Wherefore as St. Paul some where records of himself, that he was not found inferiour to the chief Apostles, so is it true that the meanest Christian that hears me this day, in all that is contained in my Text, is parallel'd, is nothing inferiour unto St. Paul, unto the chief Apostles. What a comfort then is this unto the brother of low degree, when he considers with himself, that how mean soever he may seem to be, either in the Church or common weal, yet notwithstanding in so great a priviledge, as is this omnipotent power of doing all things; he is equal unto Peter, unto Paul, the greatest Peers of the Church. If then the weakness of Christians be so strong, as to deserve the name of Almightiness, what name, what title doth the strength of a Christian deserve to bear?

Secondly, I ask what meaning hath this word 〈 in non-Latin alphabet 〉 , this can do in my Text? I answer very large: first, though it be rendred by this word doing, yet it comprehends sufferings too, for possum: valeo, I can, is as well to suffer as to do, and that our blessed Apostle amongst other things so meant it, is apparant by the words foregoing my text. And here is the first part of a Christians omnipotency: his patience is infinite, it suffers all things. Never any contumely, never any loss, never any smart so great, as could weary out Christian patience. Talia (saith Tertullian,) tantaque documenta, quorum magnitudo penes nationes detractatio fides est, peaes nos vero, ratio, & structio. Such examples, such precepts, have we of Christian patience, as that with infidels they seem incredible, and call in question the truth of our profession; but with us they are the ground and foundation of faith. God himself did never yet trie the utmost of a Christians patience: neither hath he created any object, that is able to equal it, yet he seems for our instruction to have gone about to trie, what might have been done: he commanded Abraham to sacrifice his dear and only son. Tam grave praeceptum, quod •• ec Deo perfici placebat, patienter et audivit, & si deus voluisset, implesset, saith Tertullian. So heavy was the command, that God himself lik'd not it should be acted, yet Abraham heard it patiently, and had fulfilled it, if God would have given him leave. What should I speak of poverty, of disease, of the sword, of fire, of death it self, 〈 in non-Latin alphabet 〉 saith Gorduis the Martyr in St. Basil, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . O at what a loss I am, saith he, that I can die but once for my Saviour. Take the greatest instance of Gods sury and wrath, even the pains laid up in Hell for the sinner, and we shall finde that there have been Christians, who for the glory of God, would gladly have endured them. St. Paul is the man amongst all the Saints of God, the greatest and worthiest example of this wonderful strength, of this omnipotency of a Christian man. What evil is imaginable, which he did not either indeed, or at least in will, and affection undergo? Omnem patientiae speciem adversus omnem diaboli vim expunxit, 〈 in non-Latin alphabet 〉 I am on fire saith Saint Chrysostome, when I speak of St. Paul, and indeed whom would it not inflame, to read that admirable Synopsis and brief of his sufferings registred in the second of the Corinthians, at the Eleventh Chapter. In labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft, and could he do more? Yes, he could; Sed ubi historiam praestare non po •• uit, votum attulit. Hitherto he reports historically what was done, and as if that were not enough, he tells us what he would have done, and that his patience was able even gladly to have encountred Hell it self, 〈 in non-Latin alphabet 〉 saith he in the ninth of the Romans, I have prayed unto God, I have beg'd it at his hands, as a favour, that for the increase of his glory through the Salvation of Israel my Kinsmen, according to the flesh, I might become a cast-away, and endure the pains of eternal fire. Tertullian considering the wonderful patience of our Saviour upon his cross; thinks that if there had bin no other argument to prove him to be God, yet this alone had been sufficient. Hanc vel maximè, Pharisaei Dominum agnoscere debuistis: patientiam hujusmodi nemo hominum perpetraret. In like manner may we truly say were there no other argument to prove that Christ doth dwell in us, doth mightily strengthen and inable us, yet this wonderful measure of patience in so finite a creature, could never subsist, if God were not in us of a truth.

Again 〈 in non-Latin alphabet 〉 , this word of doing here in my text, signifies not only sufferings, and patience, this were to make a Christian but a kinde of Stone: A Christian hath not only a Buckler to resist, but he must have a sword to strike. Wherefore this word of doing, must signifie yet further, some action and life; And so indeed it doth; For it notes unto us the most glorious and eminent kinde of Christian action, Victory and Conquest; and when my Apostle here saith, I can do all things, his meaning is, I can overcome and conquer all things. And here is the second and most glorious part of Christian Omnipotency; Never was any true Christian overcome or can he; For look how much he yields unto his enemy, so much he fails of his profession and title. David complains of Joab and his Brethren; These sons of Zeruiah are too strong for me. But, Beloved, a Christian man findes none of these sons of Zeruiah, whom he needs to fear, or of whom he needs to complain. For as Aristole tells us that a magnanimous man is he, 〈 in non-Latin alphabet 〉 who thinks nothing great, but conceits all things as inferior to himself: so may we define a true Christian to be such a one as to whom nothing is dreadful, in whose eye nothing under God carries any shew of Greatness, S. Paul hath left us a Catalogue in the end of the eight to the Romans, of all the forces, outward and inward, bodily and ghostly, that can be mustred against us, life, death, Angels, principalities, powers, things present, things to come, heighth, depth, any creature imaginable and pronounces of them, that in all these we are Conquerors, Conquerors is too mean a word 〈 in non-Latin alphabet 〉 we are more then Conquerors, 〈 in non-Latin alphabet 〉 saith Saint Chrysostome, we conquer them with ease, without any pains or sweat? Paucas victoria dextras—exigit, we shall not need to bring forth against them all our forces: a small part of them will be sufficient to gain the day; and not only overcome them, but turn them to our benefit and behoof. For sin is like unto Sampsons Lyon: it comes upon us with open mouth to devour us; but when we have slain it, we shall finde hony in the belly of it, wonderful therefore is the power of a Christian, who not onely overcomes and Conquers, and kills the viper, but like the skilful Apothecary makes Antidote, and Triacle of him. Indeed our Adversaries seem to be very great. S. Paul calls them by wonderful names, as if he meant to affright us: powers, principalities, 〈 in non-Latin alphabet 〉 depths, the Prince that ruleth in the Air, the God of this world, and what not? Yet notwithstanding as one speaks in Livie of the Macedonian war, as I remember: non quàm magni nominis bellum est, tam difficilem existimaveritis victoriam; we must not think there will be any doubt of the Victory, because it is a war of great name, and noise; For me thinks, I discover in our Apostle, when he uses these strange astonishing words, a spiritual stratagem: by which to stir us up, and make us stand upon our guard, he makes the largest report of our enemies forces. We read that one of the Roman Captains, perceiving his Souldiers unnecessarily to faint draws out letters before them, and reads the news of that which never was, of, I know not what Kings with Armies and multitude coming forthwith against them, which art of his did much avail him to gain the victory; because it made the Souldiers to recollect themselves, and fight withal their might. Beloved, I may not think, that the Apostle in making this report of our enemies forces, relates that which is not, but this, I think, I may safely say that he makes the most of that which is; For it can never hurt us to take our enemie, to be as strong as he is; or peradventure stronger, for this is a very profitable error, it makes us more wary, and provide our selves the better. But to flight, and contemn our enemy, to erre on the contrary side, and think him to be weaker then he is, this hath caused many an overthrow. It is a rule which Vigetius gives us: Difficilimè vincitur, qui verè potest de suis, & de adversarii copiis judicare. It is an hard matter to overcome him that truly knoweth his own strength, and the strength of his adversary. And here, beloved, is the error of most Christians; we do not know of what strength we are. We look upon this body of ours, and suppose that in so weak and faint a subject there cannot subsist so great strength, as we speak of; as if a man should prize the liquor by the baseness of the vessel in which it is. As divers Landlords have treasures hidden in their fields, which they know not of, so many of us have this treasure of omnipotency in us, but we care not to discover it, & to know it, did we but perfectly know our own strength and would we but compare it with the strength of our enemies: we should plainly discover, that we have such infinite advantage above them, that our conquest may seem not to be so great, as is pretended. For the greater the advantages are, the glory of the victory is the less: and that which makes a conquest great, is not so much the greatness of him that Conquers, as the strength and greatness of him that is overthrown, Now what proportion is there betwixt the strength of God himself dwelling in us, and all the strength of Heaven, Earth, and Hell besides, how then can we count this spiritual war so fearful, which is waged upon so unequal termes. In quo si modo congressus cum hoste sis, viceris, in which if we but give the onset, we are sure to gain the victory? restitisse vicisse est; To resist is to conquer for so saith the Apostle, Resist the Devil and he shall flie from you. There was never yet any Christian conquer'd, that could not: and in this war not to yield the victory, is to get it. As therefore one spake of Alexanders expedition into India: Benè ausus est vana contemnere: the matter was not much, which he did, the greatest thing in it was, that he durst do it: so considering our strength, and the weakness of our adversaries, we may without prejudice speak even of the worthiest Souldiers, that ever fought these Spiritual Battels, Benè aust sunt vana contemnere. The greatest thing that we can admire in them is, that they durst do it. Would we but a little examine the forces of our adversaries, we should quickly finde it to be as I have said; When Alcibiades a young Gentleman of Athens was afraid to speak before the multitude, Socrates to put him in heart, asks him; Fear you saith he, such a one? and names one of the multitude to him; No saith Alcibiades, he is but a Tradesman; Fear you such a one, saith he, and names a second; No for he is but a Pesant: or such a one, and names a third? No, for he is but an ordinary Gentleman? Now saith he, of such as these doth the whole multitude consist: and by this device, he encouraged Alcibiades to speak: He that shall fear to encounter the multitude, and army of Spiritual adversaries which are ready to set themselves against him: Let him do by himself as Socrates did by Alcibiades. Let him sitdown and consider with himself his enemies one by one, and he shall quickly discover their weakness, Primi in praeliis vincantur oculi. Its a saying that the first thing that is overcome in a Souldier, is his eye, while he judges of his enemy, by his multitude, and provision, rather then by his strength. Beloved, if we judge not of our adversary in gross, and as it were by the eye: we shall easily see, that we shall not need to do as the King in the Gospel doth, send to his enemy with conditions of peace; For there is no treaty of Peace to be had with these, Had Zimri peace that slew his Master, saith the Scripture: And there is no peace unto the wicked saith my God. Not only Zimri and the wicked but no Christian hath or can have peace, he must be always as fighting and alwayes conquering: Let us single out some one of this army and let us examine his strength, Is it sin doth so much affright us? I make choice of it, because it is the dreadfullest enemy that a Christian hath: Let us a little consider its strength and we shall quickly see, there is no such need to fear it. Sins are of two sorts, either great and capital, or small and ordinary sins. I know it were a paradox in nature to tell you that the greatest and the mightiest things are of least force. Yet this is true in the case we speak of: the greatest things are the weakest. Your own experience tells you that rapes, and murthers, parricide, poysoning, treason and the rest of that rabble of arch sins, are the sins of the fewest, and that they have no strength at all but upon the weakest men. For doubtless if they were the strongest, they would reign with greatest latitude, they would be the commonest, they would be the sins of the most: But wandring thoughts, idle words, petty lusts, inconsiderate wrath, immoderate love to the things of the world, and the rest of that swarm of ordinary sins, these are they that have largest extent and Dominion, and some of these, or all of these, more or less prevail with every man. As the Magicians in Exodus, when they saw not the power of God in the Serpents, in the blood in the frogs; at the coming of the plague of the Lice presently cryed Digitus Dei his est; this is the finger of God: so I know not how it comes to pass, though we see and confess that in those great and hainous crimes, the Devil hath least power, yet at the comming of Lice, of the rout of smaller and ordinary sins, we presently yield our selves captives and cry out Digitus Diaboli the strength of the Devil is in these, as if we were like unto that fabulous rack in Plinie, which if a man thrust at with his whole body, he could not move it, yet a man might shake it, with one of his fingers. Now what an error is it in us Christians, when we see the principal and captain sins so easily vanquisht, to think the common Souldier or lesser sort invincible? For certainly if the greatest sins, be the weakest, the lesser cannot be very strong; Secondly is it Original corruption that doth so much affright us. Let us consider this a little, and see what great cause we have to fear it. And first beloved let us take heed that we seem not 〈 in non-Latin alphabet 〉 to fight with our own fansie, and not so much to finde, as to fain an enemy: Mistake me not, I beseech you, I speak not this as doubting that we drew any natural infection from the loins of our Parents: but granting this, I take it to be impossible to judge of what strength it is, and deny that it is any such cause why we should take it to be so strong, as that we should stand in fear to encounter it, and overcome it: For we can never come to discover, how far our nature is necessarily weak. For whilest we are in our infancy, and as yet not altred a puris naturalibus from that which God and nature made us, none of us understand our selves: and ere we can come to be of years to be able to discover it, or define any thing concerning the nature of it, custom, or education either good, hath much abated, or evil, hath much improved the force of it; so that for any thing we know the strength of it may be much less then we suppose, and that it is but a fear that makes it seem so great, 〈 in non-Latin alphabet 〉 saith Chrysostome, It is the nature of timerous and fearful men evermore to be framing to themselves causless fears, I confess, it is a strange thing, and it hath many times much amazed me, to see how ripe to sin many children are, in their young and tender years: and ere they understand what the name of Sin and evil means, they are unexpectedly and no man knows by what means, wonderfully prompt and witty to villany, and wickedness; as if they had gone to school to it in their mothers womb. I know not to what cause to impute this thing, but I verily suppose, I might quit original sin from the guilt of it: For it is a ruled case, and concluded by the general consent of the Schools, that original sin is alike in all: and S. Paul seems to me to speak to that purpose, when he saith, that God hath alike concluded all under sin, and that all are alike deprived of the glory of God. Were therefore Original sin the cause of this strange exorbitancy in some young children, they should all be so: a thing which our own experience teaches us to be false: For we see many times even in young children many good and gracious things, which being followed with good education, must needs come to excellent effect, In pueris elucet spes plurimorum, saith Quintilian, quae ubi emoritur aetate, manifestum est, non defecisse naturam sed curam: In children many times an hope of excellent things appears, which in riper age for want of cherishing, fades and withers away: A certain sign that nature is not so weak as Parents and Tutors are negligent: whence then comes this difference? Certainly not from our Nature, which is one in all: but from some other cause. As for Original sin, of what strength it is I will not discuss: only thus much I will say there is none of us all, but is much more wicked, then the strength of any Primitive corruption can constrain. Again, let us take heed that we abuse not our selves, that we use not the names of original weakness, as a stale, or stalking-horse as a pretence to choak, and cover somewhat else: For oftentimes when evil education, wicked examples, long custome, and continuance in sin hath bred in us an habit, and necessity of sinning, presently Original sin, and the weaknes of mans nature bear the blame: Ubi per secordiam, vires, tempus, ingenium, defluxere, nature infirmitas accusatur, When through floath and idleness, luxurie and distemper, our time is lost, our bodies decay'd, our wits dull'd, we cast all the fault on the weakness of our nature; That Law of sin in our members, of which S. Paul spake, and which some take to be original corruption; S. Austine once pronounced of it (whether he meant to stand to it, I know not, but so he once pronounced of it) Lex peccati est violentia consuetudinis; That Law of sin, that carries us against our wills, to sin, is nothing else, but the force and violence of long custome and continuance in sin: I know, that by the error of our first Parents the Devil hath blinded, and bound us more then ever the Philistines did Samson. Yet this needs not to make us thus stand in fear of Original weakness: For blinde and bound as we are, let the Devil build never so strong, yet if our hair be grown, if Christ do strengthen us, we shall be able Samson-like to bear his strongest pillars, and pull down his house about his ears.

Thirdly, is it the Devil that we think so strong an adversary? Let us a little consider his strength; he may be considered either as an inward enemy, suggesting unto us sinful thoughts: or as an outward enemy, lying in wait to afflict us in body, in goods, or the like. First, against us inwardly, he hath no force of his own; From our selves it is, that he borrows this strength to overthrow us. In Paradice, he borrowed the Serpent to abuse us, but now every Man is that Serpent, by which himself is abused. For as Hannibal having overthrown the Romans took their armour and fought against them with their own weapons. So the Devil arms himself against us with our own strength, our senses, our will, our appetite: with these weapons, he fights against us, and uses us against our selves; Let us but recover our own again and the Devil will be disarm'd: Think you that the Devil is an immediate stickler in every sin that is committed? I know ye do. But take heed, least this be but an excuse to unload your faults upon the Devil, and to build them upon his back. For S. Chrysostome thought otherwise, 〈 in non-Latin alphabet 〉 . The Devils hand says he, is not in every fault, many are done meerly by our own carelessness 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . A negligent carelesse person sins, though the Devill never tempt him. Let the truth of this lie where it will, I think I may safely speak thus much, that if we would but shut up our wills and use that grace of God which is offered. I doubt not but a great part of this suggesting power of his, would fall to nothing: as for that other force of his, by which he lies in wait to annoy us outwardly, why should we so dread that? Are there not more with us both in multitude and strength •• to preserve us? The Angel of the Lord (saith the Psalmist) pitches his tents round about those that fear him, to deliver them. And the Apostle assures us, that the Angels are ministring Spirits, sent forth for those, that shall be heirs of Salvation; shall we think, that the strength of those to preserve, is less then that of the evil Angels to destroy? One Garcaeus writing upon the Meteors, told me long since, that whereas many times before great tempests, there is wont to be heard in the aire above us great noise, and rushing, the cause of this was the banding of good, and evil Angels, the one striving to annoy us with tempests, the other striving to preserve us from the danger of it. And I doubt not, but as about Moses body, so about every faithful person, these do contend, the one to hazzard, the other to deliver. Yea, but the Devil inspires into us evil thoughts: well, and cannot good Angels inspire good; they are all for any thing appears, by the law of their creation equal, and shall we think that God did give unto the Devil an inspiring faculty to entangle, which he denyed to his good Angels to free us? Though good Angels could not inspire good thoughts, yet God both can and doth. So that for any thing yet appears, we have no such cause to stand in fear of the strength of the Devil, either inwardly or outwardly. Thus have I examined the force of three of our principal enemies; I could proceed to examine other particulars of this armie of our adversaries, the world, the flesh, persecutions, and the rest, and make the like question of them, as I have done of these, and so conclude as Socrates did to Alcibiades. If you have just cause to fear none of these, why should you fear them all, since that of such as these the whole knot of them consists? But I must proceed to search out yet another meaning of this word of doing in my text; and that briefly.

Thirdly, therefore we may take this word of doing in its largest sense: as if the Apostle had meant literally, that indeed a Christian can do all things, that he had such a power and command over the creature, as that he could do with it, what he list. In which sense it is likewise true, though with some limitation, and here is the third degree of our Christian Omnipotency. In the former parts the omnipotence of a Christian suffered no restraint: it was illimited, unconfin'd. He is absolutely omnipotent in his patience, and can suffer all things: he is likewise absolutely omnipotent in battel, and can conquer all his enemies. But in this third signification, his power seems to be streightned: for how many things are there which no Christian man can do? Yet is he so streightned, as that his Omnipotency suffers not. We are taught in the Schools, though God be omnipotent, yet many things may be named, which he cannot do: he cannot denie himself, he cannot lie, he cannot sin, he cannot die. Yet may we not conclude, that therefore God is not Omnipotent; for therefore is he the more omnipotent, because he cannot do these things: for ability to do these things, is imperfection, and weakness, but in God we must conceive nothing but what argues perfection and strength. In some degree we may apply this unto our selves, in things that tend to Christian perfection, every christian is omnipotent; he cannot raise the dead, turn water into wine, speak with tongues. True, but if he could, had he for this any further degree of perfection above other Christians? Our Saviour seems to denie it. For many (saith he) at that day shall come and say, have we not cast out Devils, and wrought miracles in thy name, and he will answer them, away, I know you not. Beloved, our Saviour loves not to sleight any part of Christian perfection: yet my meaning is not to deny unto a christian the power of doing miracles, for every christian man doth every day greater miracles, then yet I have spoken of. But beloved, in this matter of miracles, we do much abuse our selves; for why? Seems it unto us a greater miracle, that our Saviour once turn'd a little water into wine, then every year in so many Vine-trees to turn that into wine in the branches, which being received at the root was meer water; or why was it more wonderfull for him once to feed five thousands with five Loaves: then every year to feed the whole world, by the strange multiplication of a few seeds cast into the ground? After the same manner do we by the dayly actions of christian men. For why is it a greater miracle to raise the dead, then for every man to raise himself from the death of sin, to the life of righteousness? Why seems it more miraculous to open the eyes of him that was born blinde, then for every one of us to open the eyes of his understanding, which by reason, of original corruption was born blinde. For by the same finger, by the same power of God, by which the Apostles wrought these miracles, doth every christian man do this: and without this finger, it is as impossible for us to do this, as for the Apostles to do the miracles they did, without the assistance of the extraordinary power of Christ. So that hitherto in nothing are we found inferiour unto the chief Apostles: what if there be some things we cannot do? Shall this prejudice our power? It is a saying in Quintilian oportet Grammaticum quaedam ignorare. It must not impeach the learning of a good Grammarian to be ignorant of some thing: for there are many unnecessary quillets, and quirks in Grammar, of which to purchase the knowledge, were but loss of labour and time. Beloved, in the like manner may we speak of our selves. Oportet Christianum quaedam non posse, it must not disparage the power of a Christian, that he cannot do some things. For in regard of the height, and excellency of his profession, these inferiour things, which he cannot do, they are nought else but Grammar quirks, and to be ambitious to do them, were but a nice, minute, and over-superstitious diligence. And yet a christian if he list, may challenge this power, that he can do all things; yea, even such things as he cannot do. Saint Austine answering a question made unto him, why the gift of tongues was ceased in the Church, and no man spake with that variety of languages, which divers had in the Primitive times: wittily tells us, that every one may justly claim unto himself that miraculous gift of tongues. For since the Church, which is the body of Christ, of which we are but members, is far and wide disperst over the earth, and is in sundry nations, which use sundry languages, every one of us, may well be said to speak with divers tongues; because in that which is done by the whole, or by any part of it, every part may claim his share. Beloved, how much more by this reason, may every one of us, lay a far directer claim to an absolute power of doing all things, even in its largest extent, since I say not some inferiour member, but Christ, who is our head, hath this power truly resident in him. Howsoever therefore in each member, it seems to be but partial, yet in our head it is at full; and every one of us may assume to our selves this power of doing all things, because we are subordinate members unto that head, which can do all things, but I must leave this, and go on to the remainder of my Text.

Hitherto I have spoken first of the person, I. Secondly, of his power can do, I should by order of the words proceed in the third place, unto the subject or object of this power pointed out unto us in this word 〈 in non-Latin alphabet 〉 all things. But the subject of this Christian power hath been so necessarily wrapped up, and tyed together with the power; that for the opening of it, I have been constrain'd to exemplifie at large, both what this 〈 in non-Latin alphabet 〉 this all things is, and how far it doth extend: so that to enter upon it a new, were but to trouble you with repetition of what is already sufficiently opened. I will go on therefore unto the second general of my Text. For here me thinks that question might me asked, which Dalilah asked of Sampson: Tell me I pray thee, wherein this great strength lieth. Behold, beloved it is expressed in the last words, through Christ that strengtheneth.

This is as I told you that hair, wherein that admirable strength of a Cristian doth reside. I confess, I have hitherto spoken of wonderful things, and hardly to be credited; wherefore 〈 in non-Latin alphabet 〉 ; least the strangeness of the argument call my credit into question. Loe here I present unto you the ground of all this: A small matter sometimes seems wonderful till the cause of it be discovered, but as soon as we know the cause, we cease to marvel: how strong soever my discourse of Christian Omnipotency doth seem, yet look but upon this cause, and now nothing shall seem incredible. For to doubt of the omnipotency of a Christian, is to question the power of Christ himself. As the Queen of Sheba told King Solomon, that she had heard great things of him in her own countrey, but now she saw truth did go beyond report, so, beloved, he that travels in the first part of my Text, and wonders at the strong report of a Christian mans power. Let him come to the second part, to our Solomon, to him that is greater then Solomon, to Christ, and he shall finde that the truth is greater then the same of it; for if he that was possest of the evil spirit in the Gospel, was so strong, that he being bound with chains and fetters, he brake them all: of what strength must he be then, whom it pleaseth Christ to enable, or what chains or fetters shall be put upon him, which he will not break? From this doctrine therefore that Christ is he, that doth thus enable us, we learn two lessons, which are as it were two props to keep us upright, that we lean not either to the right hand, or to the left. First, not to be dejected or dismay'd, by reason of this outward weakness and baseness, in which we seem to be. Secondly, not to be pust up, upon opinion and conceit of that strength, and glory which is within us and unseen. For the first, for our own outward weakness, be it what it will, we cannot be more weak, more frail then Gideons Pitchers: now as in them their frailty was their strength and by being broken they put to flight the army of the Midianites: so where it pleases Christ to work, that which seems weakness shall become strength, and turn to flight the strongest adversary, Satis sibi copiarum cum Publio Decio, & nunquam nimium Hostium fore, said one in Livie, we may apply this unto our selves: be we never so weak, yet Christ alone is army and forces enough, and with him, we can never have too many enemies. The flesh indeed is weak; for our Saviour tells us, yet this weakness of the flesh is no prejudice at all to the strength of a Christian; for though the flesh be weak, yet the spirit is strong, and so much our Saviour tells us too: and why then do we not follow the stronger part? Si spiritus carne fortior, quia generosior, nostra culpa infirmiora sectamur, saith Tertullian. If the spirit be stronger then the flesh, what madness is it in us to make choice of, and follow the weaker side? Nulla sides unquam miseros elegit amicos. Which of you is so improvident, as in a faction, to make choice of that side, which he sees to be the weakest, and which he knows must fall. Again, this weakness of a Christian is only outward, within what he is, the words of my Text do sufficiently shew. Socrates outwardly was a man of deformed shape, but he was one of an excellent spirit: and therefore Alcibiades in Plato compares him to an Apothecaries box, which without had painted upon it, an Ape or a Satyre, or some deformed thing, but within was full of sweet and precious oyntment. Thus beloved it is with a Christian, whatsoever outward deformity he seems to have, howsoever he seems to be nothing but rags without, yet he is totus purpureus, all scarlet and glorious within: I have said, ye are Gods, saith the Scripture, the Magistrate is wont to ingrosse, and impropriate this Scripture to himself; because sitting in place of Authority, for execution of Justice, he carries some resemblance of God: but to whom can this Scripture better belong then to the Christian man? For the magistrate carries indeed some shew of God without, but many times within is full of corruption and weakness; the Christian carries a shew of weakness without; but within is full of God and Christ. The second thing which I told you, we learn't was a lesson teaching us, not to be puft up with opinion and conceit of our own inward strength and glory: for if any man, because of this, shall begin to think of himself, above what he ought. Let him know that he may say of his exceeding strength, no otherwise then the man in the book of Kings, spake, when his axe was fallen into the water, Alas Master, it was but lent. Those that build houses make Anticks, which seem to hold up the beams, whereas indeed as St. Paul tells the Olive branch; Thou bearest not the root, but the root thee: So is it true in them, they bear not up the house, the house bears up them. Beloved, seem we never so strong, yet we are but Anticks, the strength, by which the house of Christ doth stand; is not ours, it is Christs, who by that power, by which he is able to subdue all things to himself, doth sustain both himself and us.

MY Text is like the Temple at Hierusalem: It is the house of prayer, wherein we may learn many special points of the skill and practice of it. Now as that Temple had two parts; First, the Forefront the porch, the walk before it; and secondly the Temple it self: So have these words likewise two parts; First, there are words which stand before like a porch or walk, and they are these, And he spake a parable unto them: Secondly, here are words like unto the Temple it self: That men ought always to pray, and not to faint. If you please before we enter into the Temple, or speak of these words, That men ought always to pray, Let us stay and entertain our selves a little in the porch, and see what matter of meditation it will yield; And he spake a parable unto them, &c. To instruct and teach the ignorant, no method no way so speedy and effectual as by parables and Fables Strabo gives the reason of it 〈 in non-Latin alphabet 〉 ; For man is a creature natural desirous to know but it is according to the proverb, as the Cat desires fish, loath to touch the water, loath to takes the pains to learn, knowledge is indeed a thing very pleasant; but to learn is a thing harsh and tedious above all the things in the world; the book which Saint John eats in the tenth of the Apocalyps was in his mouth sweet as hony but bitter in his belly. Beloved those Librorum helluones students that like S. John eat up whole volums, these finde the contrary: For in the mouth in the perusal, their books are harsh and unpleasant; but in the stomach when they are understood, and digested then are they delightful and pleasurable: yet one thing by the providence of God our nature hath which makes this rough way to learn more plain and easie: it is 〈 in non-Latin alphabet 〉 common experience shews, we are all very desirous to hear narrations and reports either pleasant or strange: Wise men therefore and God himself which is wiser then men being to train up mankinde Genus indocile, a subject dull of hearing, and hardly drawn to learn, have from time to time wrought upon this humor, upon this part of our disposition and mitigated, sugred as it were the unpleasantness of a difficult, and hard lesson with the sweetnes of some delightful parable or fable: And S. Chrysostome tells us of a Physician, who finding his patient to abhor Physick, but infinitely long for wine, heating an earthen cup in the fire, and quenching it in wine, put his potion therein, that so the sick person being deceived with the smell of wine, might unawares drink of the Physick: or that I may better draw my comparison from Scripture, as when Jacob meant to be welcome to his father Isaack, he put on his brother Esau's apparel and so got access: So beloved, wisemen when they meant either to instruct the ignorant, or to reprove offenders to procure their welcome, and make their way more passable, have been wont for the most part, as it were to clothe their lesson or reproof in a parable, or to serve it in a dish savouring of wine that so Jacob might be admi •• ted under Esau's coat, that the smell of the pleasantness of wine might draw down the wholsomness of Physick: Great and singular have been those effects which this kinde of teaching by parables hath wrought in men, by informing their ignorance, reproving their error, working patience of reproof; opening the understanding, moving the affections and other soveraign commodities, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . And for this cause not only our Poets, and profane Authors, but whole cities, and men which gave Laws to Common-wealths have made especial choice of this course; Yea, our Saviour Christ himself hath filled the Gospels with parables, made them like a Divine and Christian AEsop's Fables, because he found it to be exceeding profitable. For first of all it is the plainest and most familiar way, and above all other stoops to the capacity of the learner, as being drawn either from trees, or beasts, or from some ordinary common and known actions of men: As from a shepheard attending his flock, from an husbandman sowing corn in his field, from a fisher casting his net into the Sea, from a woman putting leaven into her dough, or the like. So that in this respect a parable is like Moses Tabernacle which outwardly was nothing but goats skins, or some ordinary stuff, but within it was silk, and purple and gold. And indeed since those we teach are either children or ignorant persons who are but children ( 〈 in non-Latin alphabet 〉 for every man in what he is ignorant is no better then a childe) that manner of information fits best, which is most easie and familiar: Again, a parable is a kinde of pattern and example expressing unto us what we heare; Now nothing doth more illustrate and explain then instance and example 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 in a parable as it were upon a stage, the thing that we are taught is in a manner acted, and set forth before our eyes. Secondly, parables do not only by their plainess open the understanding but they work upon the affections, and breed delight of hearing by reason of that faceteness and wittiness which is many times found in them, by reason of which they insinuate themselves, and creep into us, and ere we are aware work that end for which they were delivered: who is not much moved with that parable of Jotham in the book of Judges, that the trees went forth to chuse a king, or that of Menenius Agrippa in Livie, that the parts of the body conspired against the belly, by which the one shewed the wickedness of the men of Sechem against the sons of Gideon, the other the folly of the common people in conspiring against the Senators and noble-men. And no marvel beloved, if this faceteness of parables doth thus work with men, since it seems to have had wonderful force with God himself. For when the Canaanitish woman in the Gospel had long importun'd our Saviour in the behalf of her daughter, and our Saviour had answered her with that short cutting and reproachful parable; It is not meet to take the childrens bread and cast it unto dogs, she facetely and wittily retorts and turns upon our Saviour his own parable. Truth Lord, saith she, yet dogs do eat the crums that fall from their masters Table: be it that I am but a dog: I require no more then is due to a dog: even the crums that fall from your table, with which speech our Saviour was so far taken, as that he seems to have been stricken into a wonderment: for he presently cries out, O woman great is thy Faith. Thirdly, there is one thing that this way of instruction by parable hath above all other kindes of teaching. It serves excellently for reproof; for man is a proud creature, impatient of plain and open check and reprehension: 〈 in non-Latin alphabet 〉 : many times no way of dealing with him, when he hath offended, but by deceiving him with wiliness and craft, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 : he that comes rudely and plainly to reprehend, doth many times more hurt then good. I speak not this only in regard of ministerial reprehension, used by the preacher of the word: but of all other: for to reprove offenders is a common duty, and belongs to every private man as well as to the Minister. St. Austine in his book de civitate Dei, handling the question, why in common calamities the good do bear a part as well as the evil, amongst many other reasons gives this as a special one, that good men are not careful enough in reproving the errors of their offending brethren, but by connivency and silence in a manner partake in their sins, and as it were by consent, make them their own. It shall not be amiss therefore, even for you of the Laity to hear something concerning this art of reprehension, as a duty concerning you as well as the Preacher. For the wisdome and gentleness of a Christian is never better seen, then in reproving. Now one common error of reprehenders is their over-blunt, and plain manner of rebuking, dum sic objurgent quasi oderint, whilest they reprove the vice, as if they hated the person, and upbraid rather then reprehend. By this our importunity we destroy more sinners then we save. It is an excellent observation in St. Chrysostome, 〈 in non-Latin alphabet 〉 unseasonable and importunate reprehenders make offending persons, depudere to steal their forehead, and to set a good face upon their fact, as the phrase of the world is, and to seek out excuses and Apologies for their sinne. Tully tells us, that Antonie the Orator being to defend a person, who was accused of faction and sedition, bent his wits to maintain sedition was good, and not to be objected as a fault. That we force not our offending Brethren unto this degree of impudency, let us consult with our charity; and know the quality and nature of the offender. Husbandmen tell us, that the young and tender branches of a Vine are not to be prun'd away with a knife, but gently pull'd away by hand. Beloved, before we reprove, let us know the condition of our brother, whether he be not like the young Vine soft and tender, and so to be cured rather with the hand, then with the knife: and if he be grown so hard, that he shall need the knife, we must not rashly adventure of it, but know there is a skill likewise in using the knife; as Ehud in the book of Judges, when he went to kill Eglon carries not his Dagger in his hand, but comes unto him with a present, and had his Dagger girt privily under his garment, or as a skilful Physician of whom we read, being to heal an impostume, and finding the sick person to be afraid of Lancing, privily wrap't up his knife in a spunge, with which whilest he gently smoothed the place, he lanced it: so beloved, when we encounter our offending Brother, we must not openly carry the Dagger in our hand, for this were to defie our Brother: but we must wrap our knife in our spunge, and lance him whilest we smooth him: and with all sweetness, and gentleness of behaviour cure him; as Esay the Prophet cur'd Hezekias, by laying a plaister of Figs upon the sore. Men when they have offended are like unto fire, we must take heed how we come too near them; and therefore as the Cherubin in the book of Esays prophesie takes a cole from the Altar with the tongs: so when the prophets dealt with them, they did not rudely handle them with their hands; but they came upon them warily under parables, as it were with the Cherubins tongs. How could Nathan have come so near unto King David, and drawn from him an acknowledgement of his sin, had he not come with the Cherubins tongs, and deceived him with a parable, or how should the prophet made King Ahab see his error in letting go King Benhadad, if he had not as it were put a trick upon the King, and disguised both himself and his speech, and mask't his errand with the parable of him, who let go the prisoner that was committed to his charge. So that in this respect, if we would define a parable we must pronounce it to be Piam fraudem a civil or spiritual Stratagem, by which persons who need instruction are honestly and piously beguiled for their own profit. No marvel therefore, if our Saviour Christ in his preaching doth every where drive upon parables. For being to deliver to us so many lessons, so strange, so uncouth, so hard to learn, it was meet he should make choice of that method of teaching, which hath most likelihood to prevail and commend them unto us. The doctrine which our Saviour in my text labours to beat into us, is the continuing and perpetuating of our prayer and religious meditation. A lesson hard to be attained, and therefore thrice he commends it unto us; once by example, twice by parable, both of them very effectual means to teach: by example of that importunate Canaanitish woman in the 15. of Saint Matthew: by parable first in the 11. of Luke, of him that lying warm in his bed, and loath to rise, yet at his Friends importunity gets up, and lends him bread: and secondly, by the parable of the unjust Judge here in my text.

But all this while I must not forget, that I am but in the 〈 in non-Latin alphabet 〉 in the Porch, and entrance into the Temple, where to walk too long, were, if not to loose, yet to abuse my time. Let us now therefore enter into the temple it self, and consider the main words of my text. That men ought always to pray, and not to faint: which words have a double meaning. First, there is Sensus quem faciunt; there is a sense which the words themselves yield as they lie. Secondly, Sensus quo fiunt, the sense and meaning in which the Holy Ghost intended and spake them. If we look upon the sense which the words themselves do give; it seems we are advised by them to be like Anna the Prophetess in the second of Luke, who departed not from the temple, but served God with fasting and prayer night and day. In all places, at all times, in season, out of season, upon occasion, upon no occasion, perpetually without intermission to pray. For thus the words do run, that we ought alwayes to pray, and not to faint. But if we look upon the sense in which the Holy Ghost Spake these words, and consider what was his intent, when he wrote them, we shall finde that the lesson which we are hence to learn is, that we be like unto Jacob in the book of Genesis, wrastle with God, and tell him to his face, That we will not let him go till he hath given us his blessing. That we become like bold fac't suitors or impudent beggars that will not be put by with a denial: but when we have powred out our supplications unto God, and finde his ear lockt up against us, yet to commence them again and again, and the third time; yea, without any fainting or giving over, till by a kinde of importunate and unmannerly devotion we have constrain'd God to let a blessing fall: and that this was the intent of the Holy Ghost in this place, it appears upon the very reading of the parable. I will briefly speak unto you of both these senses in their order, and first of the sense which the words do give. That we ought alwayes without intermission to pray. Devotion in ordinary persons is a thing easily raised, and easily alayed, Every strange event, every fear, every little calamity or distress is enough to put us into a strain of religious meditation, but on the contrary side a small matter doth again as quickly kill it. It seems to be like a quotidian Ague, it comes by fits, every day it takes us, and every day it leaves us: or like flax or straw, or such light and drie stuffe, which easily kindles, and as soon goes out. Indeed it is a good thing when we finde out hearts thus tender, and upon every occasion ready to melt into devotion: for as to be quick of sense is a signe of life, and the purest and best complexions are quickest of sense: so it is a great argument of spiritual life in us, and of purity of soul, when we are 〈 in non-Latin alphabet 〉 so easily apt to fall upon devout meditation. But our Saviour requires yet another quality in our devotion: it must be as lasting as it is quick. Quintilian advises his Orator to beware how he stand too long upon a place of passion: because that passion is not lasting, & nihil facilius lachrymis in arescit; and men cannot long weep. But beloved our Saviour gives other precepts of Christian Oratory: he wills, if we will prevail with God to insist and dwell long upon a place of religious passion, and provide that our tears may be perpetual and never drie: an hard thing you will take it to be; yet certainly it is very possible. There is a question raised among the great masters of Natural learning, whether or no there may be a lamp so provided, that it may burn for ever. And they think it may be done: beloved, our Saviour here teaches to practise that in spirituals, which hath been but a matter of speculation in Naturals, even so to kindle and dress our lamps, as that they shall never go out, but be like unto the good Huswifes candle in the Proverbs, that goes not out by night, or rather like the sun which shines for evermore. Daniel is said to have kindled this lamp, and to have made his prayer thrice a day, David seven times a day, but this is not enough; for in that the one is noted to have prayed seven times a day, the other thrice: It is likely at other times they did not pray, but God is not contented with this Intermittent prayer; for if we look upon my text, we shall see that there must be no instant free from prayer: we must not measure our prayers by number. Number is a Discrete quantity as we call it, the parts of it are not connext, are not tyed together, there is a separation, a distance betwixt them. That that measures out our prayer must be line and length, some continued quantity, whose parts have no separation, no intermission: For so saith my text, men ought alwayes to pray. Alwayes, the whole life of a man ought to be but one continual prayer. But let us a little consider how possible this is, and see if there be any thing, that doth necessarily enforce intermission of prayer. And first, that wonderful lamp of which I but now told you great Schollers had spoken, is not yet made, because they are not agreed of what matter to make it. And indeed in the world, things either are not at all, or being, do at length cease to be, either because there is no fit matter whence they may be framed, or else the matter of which they are made, vanishes and dies. But beloved, prayer is a strange thing, it can never want matter: It will be made 〈 in non-Latin alphabet 〉 è quolibet out of any matter, upon any occasion whatsoever, whatsoever you do, wheresoever you are, doth minister occasion of some kinde of prayer, either of thanksgiving unto God for his goodness, or of praysing, and admiring his greatness, or of petitioning to him in case of want or distress, or bewailing some sin or neglect committed. Is it the consideration of Gods benefits, that will move us to thankfulness? Then certainly our thankfulness ought to be perpetual, there is no person so mean, no soul so poor, and distressed and miserable, but if he search narrowly, he shall finde some blessing, for which he ows thankfulness unto God. If nothing else, yet his very misery and distress is a singular blessing, if he use it to that end for which it was sent. Is it the consideration of distress and affliction, and some degree of the curse of God upon us that will stir our devotion? Indeed this is it with most men that kindles the fire of prayer in our hearts. Men for the most part are like unto the unslak't Lime, which never heats till you throw water upon it; so they never grow warm in devotion till somewhat contrary to their wishes and disposition begins to afflict them: then certainly our petitions to God ought never to cease. For never was there man in any moment of his life entirely happy, either in body, goods, or good name, every man hath some part of affliction? Blessing and cursing, though they seem to be enemies, and contrary one to another, yet are never severed, but go hand in hand together. Some men have more of one, some of another, but there is no man but hath some part of both; wherefore as it seems not only prayer in general, but all kind, all sort of prayer ought to be continual. Prayer must not be, as it were of one thred, we must blend and temper together all kind of prayer, our praise or thanks, our sorrow, and make our prayer like Josephs particolored Coat, like a beautiful garment of sundry colours. So then as fire goes not out so long as it hath matter to feed on, so what shall be able to interrupt our devotion which hath so great and everlasting store of matter to continue it.

Secondly, many things in the world are necessarily intermitted, because they are tyed to place or times; all places all times are not convenient for them; but in case of prayer it is otherwise, it seeks no place, it attends no time; It is not necessary we should come to the Church, or expect a Sabbath or an holy-day, for prayer indeed especially was the Sabbaoth ordained, yet prayer it self is Sabboathless, and admits no rest, no intermission at all: If our hands be clean we must as our Apostle commands us lift them up every where at all times and make every place a Church, every day a Sabbaoth, every hour Canonical, 〈 in non-Latin alphabet 〉 : As you go to the market, as you stand in the streets, as you walk in the fields in all these places ye may pray as well and with as good acceptance as in the Church, For you your selves are temples of the holy Ghost, if the grace of God be in you more precious then any of those which are made with hands; The Church of Rome hath made a part of her Breviary, or Common Prayer Book, which she calls Itinerarium Clericorum, and it is a set form of prayer, which Clergy-men ought to use when they set out in a journey and are upon their way, why she calls it Itinerarium Clericorum, and impropriates it unto the Clergy, I know not, she might, for ought I see, have called it Itinerarium Laicorum. The Itinerary of the Laity: since it is a duty belonging unto them as well as to the Minister. Yet thus much the example of that Church teaches, that no place no occasion excludes Prayer. We read in our books that one of the Ethnick Emperors was much taken when he saw a woman going in the streets with her vessel of water on her head, her childe at her girdle, her spindle in her hand twisting her threed as she went: He thought it a wonderful portion of diligence thus to employ all places and times indifferently. Beloved if it be thus with bodily labor, how much more should it be so with the labor of the soul, which is far more easie and needs not the help of any bodily instrument to act it. And how welcome a spectacle will it be think you unto the great King of Heaven and Earth when he shall see that no time, no occasion, is able to interrupt the labour of our devotion? Is it the time of Feasting and Jollity, which seems to prescribe against prayer: Indeed prayer is a grave and sober action and seems not to stand with sport and merriment; yet notwithstanding it is of so pliable a nature, that it will accommodate and fit it self even to feasts and sportings; we read in the book of Daniel that when Belshazzer made his great and last feast to his Princes and Lords that they were merry and drank wine in bowls and praysed the Gods of Gold and Silver, of Brass, and of Iron, of Wood, and of Stone. Beloved, shall Ethnick feasts finde room for their Idolatrous worship, and praise of their Golden, Brazen, Wooden Gods, and shall not our Christian Feasts yield some place for the praise of the true God of Heaven and Earth. Last of all is it time of sleep that seems to give a vacation, and otium to prayer? Beloved, sleep is no part of our life, we are not accountable for things done or not done then. Tertullian tells us that an unclean dream shall no more condemn us then a dream of Martyrdom shall crown us: and the Casuists do teach that loose dreams in the night shall never bee laid to our charge if they be not occasioned by lewd thoughts in the day: for they are Cogitationes injectae non enatae, they are not thoughts springing out, but cast into our hearts by the Devil, upon his score shall they go and we shall not reckon for them: So then though sleep partake not of our devotion, yet this hinders not the continualness of it. Aristotle tells us that men who sleep perceive not any part of time to have passed; because they tie the last moment of their watching with the first moment of their awaking, as having no sense of what past betwixt, and so account of it, as one continued time. Beloved, if we do with our devotion, as we do with our time, if we shut up the last instant of our watching with a prayer, and resume that prayer at the first instant of our waking, we have made it one continued prayer: without interruption.

Thirdly, and last of all the greatest reason why many businesses of the world cannot be acted perpetually, is because they must give room to others, Unicum arbustum non alit duos Erithacos: The actions of the world are many times like unto quarrelsome birds, two of them cannot peaceably dwell in one bush. But prayer hath that property which Aristotle gives unto substance nulli esse contrarium, it is at peace and holds good terms with all our cares of the world. No business so great, or that so much takes up the time and minde of a man as that it needs exclude prayer: It is of a soft and sociable nature, and it can incorporate and sink into our business like water into Ashes and never increase the bulk of them: It can mix and interweave it self with all our cares without any hinderance unto them: Nay, it is a great strength and improvement unto them, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 &c. For saith S. Chrysostome as they that build houses of clay, must every where place studs and pieces of timber and wood so to strengthen the building, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 so all our cares of this life, which are no better then buildings of dirt and clay we must strengthen and compact together with frequent and often prayer, as with bonds and props of tymber; Let no man therefore think it, 〈 in non-Latin alphabet 〉 that it is too much to require at the hands of men at one and the self same instant both to attend their vocation and their prayer: For the minde of a man is a very agile and nimble substance, and it is a wonderful thing to see how many things it will at one moment apply it self unto without any confusion or let. Look but upon the Musician while he is in his practice, he tunes his voice, fingers his Instrument, reads his dity marks the note, observes the the time, all these things simul & semel at one and the same instant without any distraction or impediment: Thus should men do in case of devotion & in the common acts of our vocation let prayer beare a part: For prayer added unto diligent labor is like a sweet voyce to a well tuned Instrument and makes a pleasing harmony in the ears of God, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 ; The good Huswife saith St. Chrysostome, as she sits at her distaffe, and reaches out her hand to the flax, may even then lift up, if not her eyes, yet her minde unto Heaven, and consecrate and hallow her work with earnest prayer unto God. Arator stivam tenens Hallelujah secantat, sudans messor Psalmis sese evocat & curvâ attondens falce vites vinitor aliquid Davidicum canit. The Husbandman (saith St. Hierome) at the Plough-tail may sing an Hallelujah, the sweating Harvest-man may refresh himself with a Psalm, the Gardiner whilest he prunes his Vines and Arbors, may record some one of Davids sonnets. The reason of this pliable nature of prayer is, because it is a thing of another condition, then the acts of the world are. It requires no outward labour of the body, no outward fashion and manner of doing, but is internally acted in the soul it self, and leaves the outward members of our bodies free to perform those offices which require their help. Our legal business in the world must be done in certain forms of breves and writs, and I know not what variety of outward ceremony, or else it is not warrantable. But prayer, beloved, is not like an obligation or indenture, it requires no outward solemnity of words and ceremony. Quaint, witty, and set forms of prayer proceed many times from ostentation more then devotion: for any thing I know, it requires not so much as the moving of the lips or tongue. Nay, one thing I know more, that the most forcible prayer transcends and far exceeds all power of words. For St. Paul speaking unto us concerning the most effectual kinde of prayer, calls it 〈 in non-Latin alphabet 〉 sighs and groans that cannot be expressed. Nothing does crie so loud in the ears of God, as the sighing of a contrite and earnest heart, we read in the 14. of Exodus, that God speaks unto Moses, why cryest thou unto me, command the children of Israel that they go forward: yet there appears not in the text any prayer that Moses made, or word that he spake. It was the earnestness of Moses heart, that was so 〈 in non-Latin alphabet 〉 that did so sound in the ears of the Lord. Wherefore true prayer hath no commerce with the outward members of the body, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 ; for it requires not the voice, but the minde, not the stretching of the hands, but the intension of the soul; not any outward shape or carriage of body, but the inward behaviour of the understanding •• how then can it slacken your worldly business and occasions, to mix with them sighs and groans, which are the most effectual kindes of prayer. And let this suffice concerning the first meaning of the words; I will briefly speak concerning the second meaning which I told you was the sense intended by the Holy Ghost when he wrote, and it is an exhortation to a religious importunity in our prayers: not to let our suits fall, because they are not presently granted, but never to leave solliciting, till we have prevailed, and so take the blessings of God by violence, Gratissima vis. This force, this violence is a thing most welcome unto God; for if the importunity of Esau's false, feigned, and malicious tears drew a blessing from his Father Isaac, who yet had no greater store of blessings, as it seems, how much more shall the true religious importunity of zealous prayer pull a blessing out of the hands of God, who is rich in blessings above the sands of the Sea in multitude? It is the Courtiers rule, that over modest suitors seldome speed. Beloved, we must follow the same rule in the Court of Heaven: intempestive bashfulness gets nothing there. Qui timide rogat, docet negare, Faint asking does invite a denial; will you know the true name of the behaviour which prevails with God; St. Luke in his 11. Chapter calls it 〈 in non-Latin alphabet 〉 and St. Chrysostome speaking of the behaviour of the Canaanitish woman in the 25. of St. Matthew tells us, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 improbity, importunity, impudency, these be the names of that person & behaviour, which you must put on, if you mean to prevail in your suits with God. And indeed, if we consider that habit and manner, that God is wont to put on, when his children do become suitors unto him, how he puts on a rigid, rough and untractable carriage, even towards his dearest children, even then when he means them most good, we shall plainly see, we must use such kinde of behaviour,if we will prevail with him, for the more effectually to express this demeanor of God toward his children, and to assure us it is so, and to teach us importunity, our Saviour Christ, that great Master of requests, may seem to have done himself some wrong; first, by drawing in a manner odious comparisons, and likening the behaviour of God in these cases to a slothful friend, that is loath to leave his warm bed, to do his friend a pleasure, and here in my text to an unjust Judge, that fears neither God nor man; and secondly, by his own behaviour toward the Canaanitish woman. It is strange to observe, how though he were the meekest person that ever was upon earth, yet here he strives as it were to unnaturalize himself, and lay by his natural sweetness of disposition, almost to forget common humanity, and puts on a kinde of sullen, and surly person of purpose to deter her: you shall not finde our Saviour in all the New Testament in such a mood, so bent to contemn and vilifie a poor suitor. St. Austine comparing together St. Matthew and Mark, who both of them record the same story, and gathering together the circumstances out of them both, tells us, that first she follows our Saviour in the street, and that our Saviour takes house as it were to shelter himself from her, but she comes after, and throws her self at his feet: and he as offended with her importunity, again quits the house to be rid of her, and all this while deigns her not a word. If any behaviour could have dasht a suit, and broken the heart of a poor suiter, this had been enough, but here's not all, we have a civil precept, that if we be not disposed to pleasure a suiter, yet to give him good words and shape him a gentle answer, it is hard if we cannot afford a suiter a gentle wo •• . We read of Tiberius the Emperour, (as I remember) that he would never suffer any man to go sad and discontented from him, yet our Saviour seems to have forgot this part of civility, being importun'd to answer her, gives her an answer worse then silence, and speaks words like the piercing of a sword, as Solomon speaks. I may not take the childrens bread and cast it unto dogs. And yet after all this strange copie of countenance, he fully subscribes to her request. Beloved, God hath not only exprest thus much in parables, and practised these strange delays upon Canaanitish women, but he hath acted it indeed, and that upon his dearest Saints. David one of the worthiest of his Saints, yet how passionately doth he cry out, How long Lord wilt thou forget me? How long shall I seek counsel in my soul and be so vexed in my heart. Not only the Saints on earth, but even those in heaven do seem to partake in this demeanor of God, we read in the book of the Revelation that when the souls of the Martyrs under the Altar cried out, how long Lord just and holy dost thou not avenge our blood from off the earth; they received this answer, have patience yet a little while. It is storyed of Diogenes, that he was wont to supplicate to the statues, and to hold out his hands and beg of them, that so he might learn to brook and devour denial, and tediousness of suit. Beloved, let us but meditate upon these examples, which I have related, and we shall not need to practice any of the Cynics art. For if the Saints and blessed Martyrs have their suites so long depending in the Courts of Heaven then good reason that we should learn to brook delays, and arm our selves with patience and expectation, when we finde the ears of God not so open to our requests. When Josephs brethren came down to buy corn, he gave them but a course welcome he spake roughly unto them, he laid them in prison; yet the text tells us that his bowels melted upon them and at length he opened himself, and gave them courteous entertainment. Beloved, when we come unto God as it were to buy corn, to beg at his hands such blessings as we need though he speak roughly, though he deal more roughly with us, yet let us know he hath still Josephs bowels, that his heart melts towards us, and at length he will open himself, and entertain us lovingly. And be it p •• dventure that we gain not what we look for: yet our labor of prayer is not lost. The blessed souls under the Altar of which I spake but now, though their petition was not granted, yet had they long white garments given them. Even so, beloved, if the wisdom of God shall not think it fit to perform our requests, yet he will give us the long white garment; something which shall be in liev of a Suit; though nothing else, yet patience and contentment which are the greatest blessings upon earth.

AS in the Kingdomes of the world, there is an art of Courtship, a skill and mystery teaching to manage them: so in the spiritual Kingdom of God, and of Christ, there is an holy policie; there is an art of spiritual Courtship, which teaches every subject there, how to demean and bear himself. But, as betwixt their Kingdomes, so betwixt their arts and Courtship, betwixt the Courtier of the one, and the Courtier of the other, there is, as Abraham tells the rich man in St. Luke, 〈 in non-Latin alphabet 〉 a great distance, a great difference, and not only one, but many. Sundry of them I shall have occasion to touch in the process of my discourse; mean while I will single out one, which I will use as a prologue, and way unto my text. In the Kingdomes of earthly Princes, every subject is not fit to make a Courtier; yea, were all fit, this were an honour to be communicated only unto some: Sic opus est mundo. There is a necessity of disproportion and inequality between men and men: and were all persons equal the world could not consist: Of men of ordinary fashion and parts some must to the Plough, some to their Merchandize, some to their Books, some to one Trade some to anothe •• : only 〈 in non-Latin alphabet 〉 as Aristotle calls them, men of more then common wit and ability, active, choice, pickt out of a thousand, such must they be that bear honors, attend on Princes persons, and serve in their Courts. The Scripture tells us that when King Solomon saw that Jeroboam was an active, able, and industrious young man, he took him and made him ruler over all the charge of the house of Joseph. Again, when David invited old Barzillai to the Court, the good old man excuses himself: I am, saith he, fourscore years of Age, and can thy servant tast what I eat, or what I drink: can I hear any more the voyce of singing men and singing women: Lo here my son Chimham, he shall go with my Lord the King, and do with him as shall seem good in thine eyes. Jeroboam and Chimham, strong and able, and active persons such are they that dwell in Kings houses: of the rest some are too old, some too young, some too dull, some too rude, or by some means or other unfit for such an end. Thus fares it with the honors of the world, they seem to participate of envy, or melancholy, and are of a solitary disposition they are brightest when they are alone, or but in few make them common and they loose their grace, like lamps they may give light unto few, or to some one room, but no farther. But the honors in the Court of the great King of Heaven, ore of another nature, they rejoyce in being communicated, and their glory is in the multitude of those that do partake in them. They are like unto the Sun that rises non homini sed humano generi: no •• to this or that man, but to all the world; In the Court of God no difference between Jeroboam and Barzillai, none too old, none too young: no indisposition, no imperfection, makes you uncapable of honors there; Be but of his Kingdom, and you are necessarily of his Court: Every man who is a subject there, is a Courtier; yea, more then a Courtier, he is a Peer, he is a King, and hath an army of Angels at his service to pitch their tents about him, to deliver him; a guard of Ministring Spirits sent out to attend him for his safety. It shall not therefore be unseasonable for the meanest person that hears me this day to hear as it were a Lecture of Spiritual policy and Courtship: For no Auditory can be unfit for such a lesson. Aristotle was wont to divide his lectures and readings into Acroamatical, and Exoterical, some of them contained onely choice matter, and they were read privately to a Select Auditory: others contain'd but ordinary stuff and were promiscuously and in publick exposed to the hearing of all that would; Beloved we read no Acroamatick Lectures: The secrets of the Court of Heaven (as far as it hath pleased the King of Heaven to reveal them) lie open alike to all. Every man is alike of his Court, alike of his Councel: and the meanest among Christians must not take it to be a thing without his Sphere, above his reach, but must make account of himself as a fit hearer of a lesson in Spiritual and saving policy; since if he be a subject in the kingdom of Christ, he can be no less then a Courtier.

Now the first and main lesson to be learned by a Courtier, is how to discover and know the disposition, & nature of the Lord, whom he is to serve, and the quality of that Common-wealth in which he bears a place, ad consilium de republica dandum caput est. That therefore our heavenly Courtier may not mistake himself, but be able to fit himself to the place he bears. I have made choice of these few words, which but now I read; words spoken by the King of that Common-wealth of which I am to treat, unto such as mean to be his Liege-men there: words which sufficiently open unto the Christian politician the state and quality of that Court in which he is to serve: My kingdom is not of this world, for if at were then would my servants fight; which words seem like the Parthian horsmen, whose manner was to ride one way, but to shoot another way, they seem to go apace towards Pilate, but they aim and shot at another mark, or rather like unto the speaker of them unto our Saviour himself when he was in one of the Villages of Samaria, Luke the ninth, where the text notes that though he were in Samaria, yet his face was set towards Hierusalem: so beloved, though these words be spoken to a Samaritane to an infidel to Pilate, yet their face is toward Hierusalem, they are a lesson directed to the subjects of his Spiritual Kingdom of that Hierusalem which is from above and is the Mother of us all. In them we may consider two General parts. First, a Denuntiation and message unto us; and Secondly, a signe to confirme the truth of it. For it is the manner and method as it were which God doth use, when he dispatches a message, to annex a signe unto it, by which it may be known. When he sent Moses to the Israelites in Egypt, and Moses required a signe, he gave him a signe in his hand, in his Rod; when he sent Gideon against Madian he gave him a signe in the Fleece of Wool which was upon the Floor; when he sent the Prophet to Hieroboam to prophesie against the Altar in Bethel, he gave him a signe that the Altar should rend, and the ashes fall out, when he sent Esay with a message to King Ahaz, he gave him a signe; Behold a Virgin shall conceive: So Beloved in these words, There is a Message, There is a Signe: The first words are the Message; My Kingdom is not of this world, &c. The next words, For if it were then would my servants fight, &c. These are Moses rod and Gideons Fleece they are the signe which confirm the Message. The first part is a general proposition or Maxime: the second is an example, and particular instance of it. For in the first our Saviour distinguishes his Kingdome from the kingdomes of the world, and from all the fashions of them. In the second, amongst many other he chuses one instance, Wherein particularly he notes, that his Kingdome is unlike to earthly kingdomes. For the kingdoms of the world are purchased and maintain'd by violence and blood, but so is not his. The reason why our Saviour fastens upon this reason of dissimilitude and unlikeness is, because in gaining and upholding temporal Kingdomes, nothing so usual as the sword and war. No Kingdome of the world, but by the sword is either gotten or held, or both. The sword in a secular common wealth is like the rod in a School, remove that away and men will take their liberty. It is the plea which the Tarquins used to King Porsenna in Livie. Satis libertatem ipsam habere dulcedinis, nisi quantâ vi civitates eam expetant tantâ regna reges defendant, aequare summa infimis adesse finem regnis rei inter Deos homines que pulcherrimae. The taste of liberty is so sweet, that except Kings maintain their authority with as great violence, as the people affect their liberty, all things will run to confusion; and Kingdomes which are the goodliest things in the world, will quickly go to wrack: when God gave a temporal Kingdome unto his own people, he sent Moses and Joshua before them to purchase it with the sword, when they were possest of this Kingdome, he sends then Gideon and Sampson, and David, and many worthies more to maintain it by the sword. But now being to open unto the world another kinde of Kingdome, of rule and government, then hitherto it had been acquainted with: he tells us, that he is a King of a Kingdome which is erected and maintained not by Joshua and David, but by Peter and Paul, not by the sword, but by the spirit, not by violence, but by love, not by striving, but by yielding, not by fighting, but by dying. Pilate had heard, that he was a King. It was the accusation which was fram'd against him, that he bare himself as King of the Jews; But because, he saw no pomp, no train, no guard about him, he took it but as an idle report. To put him therefore out of doubt, our Saviour assures him, that he is a King, but of such a Kingdome as he could not skill of: My Kingdome is not of this world, &c. For the better unfolding of which words; first we will consider what the meaning of this word Kingdome is, for there lies an ambiguity in it. Secondly we will consider what lessons for our instruction the next words will yield, Not of this world; first of this word Kingdome.

Our Saviour is a King three manner of wayes, and so correlatively hath three distinct several Kingdomes. He is first a King in the largest extent and meaning which can possibly be imagined, and that is, as he is Creator and absolute Lord of all creatures. Of this Kingdome, Heaven, Earth, and Hell are three large provinces. Angels, Men, and Devils, his very enemies, every creature visible and invisible are subjects of this Kingdome. The glory and strength of this Kingdome consists least of all in men, and man is the weakest part of it. For there is scarcely a creature in the world, by whom he hath not been conquer'd. When Alexander the great had travelled through India, and over-run many large provinces, and conquer'd many popular Cities; when tidings came, that his Soldiers in Greece had taken some small towns there, he scorn'd the news, and in contempt, me thinks (said he) I hear of the battel of Frogs and mice. Beloved, if we look upon these huge armies of creatures, and consider of what wonderful strength they are, when the Lord summons them to battel: all the armies of men, and famous battels, of which we have so large histories in the comparison of these what are they, but a 〈 in non-Latin alphabet 〉 but Homers tale, a battel of Frogs and Mice. Infinite legions of Angels attend him in Heaven, and every Angel is an Armie: one Angel in the Book of Kings is sent out against the army of the Assyrians, and in one night foure-score thousand persons die for it. Base and contemptible creatures, when God calls for them, are of strength to conquer whole Countreys. He over-runs AEgypt with his armies of Frogs, and Flies, and Lice, and before his own people with an armie of Hornets chases the Canaanites out of the Land. Nay, the dull and senseless elements, are up in arms when God summons them. He shoots his Hail-shot; with his Hail-stones from Heaven he destroyes more of the Canaanites, then the Israelites can with their swords. As for his armies of fire and water, what power is able to withstand them; every creature, when God calls, is a soldier. How great then is the glory of this Kingdome of which the meanest parts are invincible. Secondly, again our Saviour is a King in a more restrain'd and confin'd sense, as he is in Heaven attended on by Angels, and Arch-angels, powers, principalities, and all the heavenly hosts. For though he be omnipresent and fills every place both in Heaven and Earth; yet Heaven is the Palace and Throne of this Kingdome, there is he better seen and known, there with more state and honour served, and therefore more properly is his Kingdome said to be there. And this is called his Kingdome of glory. The rules, and laws, and admirable orders of which Kingdome, could we come to see and discover, it would be with us, as it was with the Queen of Saba, when she came to visit Solomon, of whom the Scripture notes; that when she heard his wisdome, and had seen the order of his servants, the attendance that was given him, and the manner of his table. There was no more Spirit left in her. Beloved, Dum Spiritus hos regit artus. Whilest this Spirit is in us, we cannot possibly come to discern the laws and orders of this Kingdome, and therefore I am constrained to be silent.

Thirdly, our Saviour is a King in a sense, yet more impropriated. For as he took our nature upon him, as he came into the world to redeem mankinde, and to conquer Hell and death, so is there a Kingdome annext unto him; A Kingdome, the purchase whereof cost him much sweat and blood, of which neither Angels, nor any other creature are a part, only that remnant of mankinde, that Ereptus titio. That number of blessed Souls, which like a brand out of the fire, by his death and passion he hath recovered out of the power of sin; and all these alone are the subjects of that Kingdome. And this is that, which is called his Kingdome of Grace, and which himself in Scripture every where calls his Church, his Spouse, his Body, his Flock: and this is that Kingdome, which in this place is spoken of, and of which our Saviour tells Pilate. That it is not of this world; My Kingdome is not of this world.

Which words at the first reading, may seem to savour of a little imperfection; for they are nothing else but a Negation or denial. Now our Books teach us, that a Negative makes nothing known; for we know things by discovering not what they are not, but what they are: yet when we have well examin'd them, we shall finde that there could not have been a speech delivered more effectual for the opening the nature of the Church, and the discovery of mens errors in that respect. For I know no error so common, so frequent, so hardly to be rooted out, so much hindering the knowledg of the true nature of the Church, as this, that men do take the Church to be like unto the world. Tully tells us of a Musician, that being asked what the Soul was, answered, that it was Harmonie, et is (saith he) à principiis artis suae non recescit. He knew not how to leave the principles of his own art. Again Plato's Schollers had been altogether bred up in Arithmetick, and the knowledge of numbers, and hence it came, that when afterward they diverted their studies to the knowledge of Nature, or Moral Philosophy; wheresoever they walked, they still feined to themselves some what like unto Numbers: the world they supposed was fram'd out of numbers, Cities, and Kingdomes, and Common-wealths they thought stood by numbers, Number with them, was sole principle and creator of every thing. Beloved, when we come to learn the quality and state of Christs Kingdome, it fares much with us, as it does with Tullies Musician, or Plato's Schollers, difficulter à principiis artis nostrae recedimus. Hardly can we forsake those principles, in which we have been brought up. In the world we are born, in it we are bred, the world is the greatest part of our studie, to the true knowledge of God and of Christ, still we fancy unto us something of the world. It may seem but a light thing that I shall say, yet because it seems fitly to open my meaning, I will not refrain to speak it: Lucian, when Priams young son was taken up into heaven, brings him in calling for milk and cheese, and such countrey cates as he was wont to eat on earth. Beloved, when we first come to the Table of God, to heavenly Manna and Angels food, it is much with us, as it was with Priams young son, when he came first into Heaven, we cannot forget the milk and cheese, and the gross diet of the world. Our Saviour and his blessed Apostles had great and often experience of this error in men; when our Saviour preach't to Nicodemus the doctrine of regeneration, and new birth, how doth he still harp upon a gross conceit of a re-entry to be made into his mothers womb. When he preacht unto the Samaritane women concerning the water of life, how hardly is she driven from thinking of a material Elementary water, such as was in Jacobs well. When Simon Magus in the Acts saw, that by laying on of hands, the Apostles gave the Holy Ghost, he offers them money to purchase himself the like power. He had been trafficking, and merchandizing in the world, and saw what authority, what a Kingdome money had amongst men: he therefore presently conceited coelum venale Deumque: that God and Heaven, and all would be had for money. To teach therefore the young Courtier in the Court of Heaven that he commit no such Solecisms, that hereafter he speak the true Language, and dialect of God, our Saviour sets down this as a principal rule in our Spiritual Grammar: That his Court is not of this world; Nay, beloved not only the young Courtier, but many of the old servants in the Court of Christ are stain'd with this error. It is storied of Leonides which was School-master to Alexander the great, that he infected his non-age with some vices, quae robustum quoque & jam maximum regem ab illa institutione puerili sunt prosecuta, which followed him then, when he was at mans estate. Beloved the world hath been a long time a School-master unto us, and hath stain'd our nonage with some of these spots which appear in us, even then when we are strong men in Christ. When our Saviour in the Acts after his Resurrection was discoursing to his Disciples concerning the kingdom of God, they presently brake forth into this question, Wilt thou now restore the kingdom unto Israel? Certainly this question betrays their ignorance, their thoughts still ran upon a kingdom like unto the kingdoms of the world, notwithstanding they had so long, and so often heard our Saviour to the contrary, Our Saviour therefore shortly takes them up; Non est vestrum, your question is nothing to the purpose; the kingdom that I have spoken of is another manner of kingdom then you conceive. Sixteen hundred years, Et quod Excurrit, hath the Gospel been preached unto the world, & is this stain spunged out yet; I doubt it, whence arise those novel & late disputes, de notis Ecclesiae, of the notes & visibility of the Church, Is it not from hence that they of Rome take the world & the Church to be like Mercury and Sosia in Plautus his comaedies so like one another that one of them must wear a toy in his cap, that so the spectators may distinguish them; whence comes it that they stand so much upon State and Ceremony in the Church? Is it not from hence that they think the Church must come in like Agrippa and Bernice in the Acts, 〈 in non-Latin alphabet 〉 as S. Luke speaks with a great deal of pompe, and train and shew, and vanity, and that the service of God doth necessarily require this noise, and tumult of outward State and Ceremony. Whence comes it that We are at our wits ends, when we see persecution, and sword, and fire to rage against the true professors of the Gospel? Is it not because, as these bring ruine and desolation upon the kingdoms of the world; so we suppose they work no other effect in the kingdom of Christ? all these conceits and many more of the like nature spring out of no other fountain, then that old inveterate error which is so hardly wiped out of our hearts; that the State of the Church and Kingdom of Christ doth hold some proportion? Some likeness with the state and managing of temporal kingdoms; wherefore to pluck out of our hearts, Opinionem tam insitam, tam vetustam, a conceit so ancient, so deeply rooted in us, our Saviour spake most excellently, most pertinently, and most fully when he tells us that his Church, that his Kingdom is not of this world.

In which words of his, there is contained the true art of discovering and knowing the true nature and essence of the Church. For as they which make Statues, cut and pare away all superfluities of the matter upon which they work, so our Saviour to shew us the true proportion and feature of the Church, prunes away the world and all superfluous excrescencies, and sends her to be seen as he did our first Parents in Paradice, stark naked; As those Elders in the Apocryphal story of Susanna, when they would see her beauty, commanded to take of her mask: so he that longs to see the beauty of the Church, must pull of that mask of the world & outward shew. For as Juda in the book of Genesis when Thamar sate vail'd by the way side, knew not his daughter from an whore: so whilst the Church, the daughter and spouse of Christ sits vail'd with the world and pompe, and shew, it will be an hard matter to discern her from an harlot; But yet further to make the difference betwixt these kingdoms the more plainly to appear, and the better to fix it in your memories, I will briefly touch some of these heads in which they are most notoriously differenced.

The first head wherein the difference is seen, are the persons and subjects of this kingdom; For as the Kingdom of Christ is not of this world, so the subjects of this Kingdom are men of another world, and not of this: Every one of us bears a double person, and accordingly is the subject of a double Kingdom. The holy Ghost by the Psalmist divides heaven and earth betwixt God and man, and tells us as for God, he is in heaven, but the earth hath he given to the children of men: So hath the same spirit by the Apostle Saint Paul divided every one of our persons into heaven and earth into an outward and earthly man, and into an inward and heavenly man: This earth, that is, this body of clay hath he given to the sons of men, to the Princes under whose government we live, but heaven that is the inward and spiritual man hath he reserved unto himself; They can restrain the outward man, and moderate our outward actions, by edicts and laws, they can tie our hands and our tongues—Illa se jac •• et in aula AEolus. Thus far they can go, and when they are gone thus far, they can go no farther. But to rule the inward man in our hearts, & souls, to set up an Imperial throne in our understandings, & wills, this part of our government belongs to God & to Christ; These are the subjects, this the government of his Kingdom, men may be Kings of Earth, & bodies; But Christ alone is the King of Spirits and Souls: Yet this inward government hath influence upon our outward actions: For the Authority of Kings over our outward man is not so absolute, but that it suffers a great restraint; It must stretch no further then the Prince of our inward man pleases: for if secular Princes stretch out the skirts of their Authority to command ought by which our souls are prejudiced, the King of Souls hath in this case given us a greater command, That we rather obey God then men.

The second head wherein the difference betwixt these Kingdoms is seen is in their laws; For as the kingdoms & the lawgivers so are their laws very different: First, in their Authors, the laws by which the Common-wealth of Rome was anciently govern'd, were the works of many hands, some of them were Plebiscita the the acts of the people, others were Senatus-consulta the decrees of the Senate, others Edicta Praetorum, the verdict of their Judges, others Responsa Prudentum the opinions of Wisemen in cases of doubt. Others Rescripta Imperatorum, the Rescripts and answers of their Emperors, when they were consulted with; But in the kingdom of Christ there are no Plebiscita or Senatus-consulta, no people, no Senate, nor wisemen, nor Judges, had any hand in the laws by which it is governed. Only Rescripta Imperatoris the Rescripts and Writs of our King run here, these alone are the Laws to which the Subjects of this Kingdom owe obedience. Again, the Laws of both these kingdoms differ in regard of their quality and nature; For the laws of the Kingdom of Christ are Eternal, Substantial, Indispensable, but Laws made by humane authority, are but light, superficial and temporary. For all the humane authority in the world can never enact one eternal and fundamental Law. Let all the Laws which men have made be laid together, and you shall see that they were made but upon occasion, and circumstance either of time, or place, or persons in matters of themselves indifferent, and therefore either by discontinuance they either fell or ceased of themselves, or by reason of alteration of occasion and circumstance were necessarily revoked; Those main fundamental Laws upon which all the Kingdoms of the world do stand, against theft, against murther, against adultery, dishonouring of Parents or the like, they were never brought forth by man, neither were they the effects of any Parliamentary Sessions; they were written in our souls from the beginning, long before there was any authority Regal extant among men. The intent of him who first enacted them was not to found a temporal, but to bring men to an eternal Kingdom: and so far forth as they are used for the maintaining of outward state they are usurp'd, or at the best but borrowed, So that in this work of setling even the Kingdoms of this world, if we compare the Laws of God with the Laws of men we shall finde that God hath as it were founded the palaces and castles, and strength of them, but men have like little children built houses of clay, and dirt which every blast of wind overturns.

The third head by which they may be seen is in the notes and marks, by which they may be known: For the Kingdoms of the world are confin'd, their place is known their subjects are discernable, they have badges and tokens, and Arms by which they are discovered; But the Church hath no such notes, and marks, no Herauld hath as yet been sound that could blazon the arms of that Kingdom. AEsculus the Poet in his 〈 in non-Latin alphabet 〉 describing the captains, that came either for the siege or defence of the City of Thebes in Be •• tia brings them in, in their order every one with his shield, and upon his shield some device, and over that device a Motto or word according to the usual fancies of men in that kinde; but when he comes to Amphiraus, he notes of him that he had no device in his shield, no impress or word, and he gives the reason of it; because he affected not shew, but to be that which others profest. But to carry marks and notes and devices, may well beseem the world which is led by fancy and shew; but the Church is like Amphiarus, she hath no device, no word in her shield, mark and essence with her are all one, and she hath no other note but to be. And but that learned men must have something to busie their wits withal these large discourses de notis Ecclesiae, of the notes and marks by which we may know the Church might very well lie by as containing nothing else but doctas ineptias, Laborious vanities, and learned impertinences. For the Church is not a thing that can be pointed out: The Devil could shew our Saviour Christ all the kingdoms of the earth and the glory of them, I hope the Church was none of these; It is the glory of it not to be seen, and the note of it to be invisible; when we call any visible company of professors a Church it is but a word of courtesie. Out of charity we hope men to be that which they do profess, and therefore we so speak as if they were indeed that, whose name they bear, where and who they are that make up this kingdom, is a question unfit for any man to move: For the Lord only knoweth who are his. It is but popish madness to send men up and down the world to finde the Church; It is like unto the Children of the Prophets in the second of Kings, that would needs seek Elias or like the nobles in Hierusalem, that would needs go seek Jeremie the Prophet, but could not finde him, because the Lord had hid him: For in regard of the profession; The Church (as our Saviour speaks) is like a City set upon an hill, you may quickly see and know what true Christianity is, But in regard of the persons the Kingdom of Heaven is, as our Saviour again tells us like a treasure hidden in a field. Except the place of their abode, and their persons were discernable, who can tell, we go thus to seek them, whether we do not like false hounds hunt Counter (as the hunters phrase is) and so go from the game, when Saul went to seek his Fathers Asses, he found a Kingdom; Let us take heed least the contrary befal us, least while we seek our Fathers Kingdom thus, we finde but Asses. Will you know where to find the Kingdom of Christ, our Saviour directs you in the Gospel, The Kingdom of Heaven, saith he, cometh not by observation, neither shall ye say, Lo here, or lo there, but the Kingdom of Heaven is within you: Let every man therefore retire into himself and see if he can finde this kingdom in his heart; For if he finde it not there, in vain shall he finde it in all the world besides.

The fourth head wherein the difference of these kingdoms is seen is outward state and ceremony; for outward pompe and shew is one of the greatest stays of the Kingdom of this world. Some thing there must be to amaze the people, and strike them into wonderment, or else Majesty would quickly be contemned. The Scripture recounting unto us King Solomons Royalty tells us of his Magnificent buildings, of his Royal throne, of his servants, and his attendants, of his cup-bearers, of his meats, and these were the things which purchased unto him, the reputation of Majesty, above all the Kings of the earth. Beloved, the Kingdom of Christ is not like unto Solomon in his Royalty, It is like unto David when he had put of all his Royalty, and in a linnen Ephod danced before the Ark: and this plain and natural simplicity of it, is like unto the Lillies of the field, more glorious then Solomon in all his Royalty. The Idolatrous superstitions of Paganism stood in great need of such Pompous Solemnities, Ut opinionem suspendio cognitionis aedificent, at que ita tantam majestatem exhibere vide antur quantā praestruxerunt cupiditatem, as Tertullian tells us; For being nothing of themselves, they were to gain reputation of being something by concealment, and by outward state make shew of something answerable to the expectation they had raised: The case of the kingdoms of the world is the same: For all this State and Magnificence used in the Managing of them is nothing else but Secular Idolatry, used to gain veneration, and reverence unto that which in comparison of the Kingdom we speak of is meer vanity. But the scepter of the Kingdome of Christ is a right scepter, and to adde unto it outward state, and riches, and pomp, is nothing else but to make a Centaure, marry and joyn the Kingdome of Christ with the Kingdome of the world, which Christ expresly here in my text hath divorced and put a sunder. A thing which I do the rather note; because that the long continuance of some ceremonies in the Church, have occasioned many especially of the Church of Rome, to think that there is no religion, no service without these ceremonies, Our books tell us of a poor Spartan, that travelling in another countrey, and seeing the beams and posts of houses squared and carved, askt if the trees grew so in those countreys? Beloved, many men that have been long acquainted with a form of worship, squared and carved, trick't and set out with shew and ceremony, fall upon this Spartans conceit, think the trees grow so, and think that there is no natural shape and face of Gods service but that. I confess the service of God hath evermore some ceremony attending it, and to our Fathers, before Christ may seem to have been necessary, because God commanded it: But let us not deceive our selves, for neither is ceremony now, neither was sacrifice then esteemed necessary, neither was the command of God concerning it, by those to whom it was given, ever taken to be peremptory; I will begin the warrant of what I have said out of St. Chysostome; for in his comments upon the tenth of the Hebrews, he denies that ever God from the beginning requir'd, or that it was his will to ordain such an outward form of worship; and asking therefore of himself 〈 in non-Latin alphabet 〉 how then seems he to have commanded it, he answers 〈 in non-Latin alphabet 〉 by condiscending only, and submitting himself unto humane infirmity, now this 〈 in non-Latin alphabet 〉 this condescending of God, wherein it consisted Oecumenius opens. For because that men had a conceit, that if was convenient to offer up some part of their substance unto God, and so strongly were they possest with this conceit, that if they offered it not up to him, they would offer it up to Idols: God saith he, rather then they should offer unto Idols, required them to offer unto him. And thus was God understood by the holy men themselves, who lived under the shadow of those ceremonies: for David when he had made his peace with God, after that great sin of his opens this mystery. For thou requirest not sacrifice, saith he, else would I have given it thee, but thou delightest not in burnt offerings; The sacrifice of God is a broken spirit, a troubled and a contrite heart, O God, dost thou not despise. After the revolt of Jereboam and the ten Tribes from the house of David; there were many devout and religious persons in Israel, and yet we finde not that they used the outward form of worship, which was commanded. El as and Elizaeus two great prophets in Israel, did they ever go up to Hierusalem to worship, Obadia •• a great courtier in King Ahabs Court, and one that feared the Lord exceedingly; the seaven thousands which bowed not their knees to Baal, when came they up to the Temple to offer. A thing which doubtless they would have done, if they had understood the commandement of God in that behalf, to have been absolute indeed; if we live in places where true religious persons do resort, and assemble for the service of God, it were a sin to neglect it. But otherwise it is sufficient, if we keep us from the pollutions of that place to which we are restrain'd. Quid juvat hoc nostros templis admittere mores? why measure we God by our selves, and because we are led with gay shews, and goodly things, think it is so with God? Seneca reports, that a Pantomimus, a puppet player and dancer in Rome, because he pleased the people well, was wont to go up every day into the Capitol, and practised his Art, and dance before Jupiter, and thought he did the God a great pleasure. Beloved, in many things, we are like unto this puppet-player, and do much measure God by the People, by the World.

TEmptation is the greatest •• Occasioner of a Christians Honour: indeed like an Enemy it threatens and endeavours his ruine; but in the conquest of it con •• ists his Crown and Triumph. Were it possible for us to be at league and truce with this Enemy, or to be 〈 in non-Latin alphabet 〉 without danger of Gun-shot, out of its reach, like the Candle in the Gospel that is put under a bushel, the brightest part of our glory were quite obscur'd. As Maximus Tyrius spake of Hercules, if you take from him 〈 in non-Latin alphabet 〉 the savage beasts that he slew, and the Tyrants whom he supprest, his journeys and labours, 〈 in non-Latin alphabet 〉 you lop and cut off the manifest Arms and Limbs of Hercules renown. So, take from a Christian his Temptations, his Persecutions, his Contentions, remove him from the Devil, from the World, 〈 in non-Latin alphabet 〉 you deprive him of the chief matter and subject of his glory. Take Job from the Dunghill, David from Saul, Daniel from the Lions, the blessed Martyrs from the rack, from the fire, from the sword, and what are they more then other men. As Sampson tells Dalilah in the Book of the Judges, If my hair be cut, then my strength will go from me, and I shall become weak, and like unto another man; so Beloved, these things are as it were the hair wherein their strength lay, shave that away, and they shall presently become weak, and like unto other men. But Temptations are of two sorts: some are like profest and open Enemies, which proclaim open war against us, like Goliah they publikely come forth and challenge us. And such are the outward Evils that befal us, Loss of Goods, Sickness, Disease, Dishonor, Infamy, Persecutions, and the like. Others there are of a more secret, close, and retired nature, like unto Traytors, that bear the behaviour and countenance of Friends; that espy out their advantage and set privily upon us: the most troublesome kinde of Enemies, per quos nec licet esse tanquam in bello paratos, nec tanquam in pace securos: with whom we can have neither peace nor war, and against whom we can neither be provided nor secure, these are our own corrupt Thoughts and Imaginations, which secretly lye in our hearts, and watch their times to set on us, as the Philistines did in Dalilahs chamber to surprize Sampson. For let a man but descend into himself, examine his own soul, take as it were an Inventory of the passions, affections, thoughts of his own heart, look but what the number of them is, and let him make accompt of so many enemies. Tot venena, quot ingenia; tot pernicies quod & species, tot dolores, quot colores; as Tertullian rimes it. A sort of Enemies by so much the more dangerous, because that all those outward enemies, of which I but now spake, cannot come so neer as to rase our skin, or indanger one hair of our head, if these give them not way: from these ut aspis a vipera venenum, as the Asp borrows borrows poison from the Viper, do those other Temptations borrow all their power and strength to hurt us. For let us take a survey of all the outward afflictions, miseries and calamities, which have befallen all the Saints of God in Holy Scripture, and let us suppose them to be all set and bent against some one alone, yet notwithstanding, as the three children in Daniel walkt in the midst of the fire untoucht, or as our S •• viour Christ pass'd away through the midst of the people, that were gathered together to mischief him, and throw him down the Hill, so shall he be able to pass from them all without any hurt or harm, if some discontented, or distrustful, or despairing, or proud, or angry, or impure and lustful thought do not betray him unto them, and as it were open a door, and let them in. David who is here the subject of my Text, had very much ado with both sorts of enemies, and by his own experience found, that this latter rank of secret and privie enemies in strength far surpassed the former. For whom neither the Lion nor the Bear, nor Goliah, nor Saul, nor the Philistines could ever fasten upon, or drive to any inconvenience, one lustful thought forced to Adultery and Murder, one proud conceit stirred up to number the people, and drew from God great inconveniences and plagues both upon himself and his Kingdom. How careful then ought we to be, and to stand on our guard, and keep a perpetual watch over our hearts, diligently to try and examine our thoughts, Nunquam securo triumphantur otio, sed tantum sollicito premuntur imperio, August. Nor while we live shall we be able perfectly to master, or securely to triumph over them: the only way to suppress and keep them down is, to have a perpetual and careful jealousie of them. Now of this Religious care and watchfulness over our own thoughts, hath the Holy Ghost recorded for our use a notable example in these words, which but now I read, And it came to passe, &c.

To relate unto you at large the occasion of these words, and the story from whence they depend, were but to wrong you, for I cannot think so meanly of your knowledg in Scripture, as that any of you can be ignorant of so famous a passage. Yet thus much for the better opening of my way unto such doctrines, as I shall draw from this Text, I will call back unto your memories, that Saul hunting after David to kill him, unwittingly stept into a Cave where David was; David having now his enemy in his hand, and opportunity to revenge himself, lets slip all thought of revenging, and only cuts off privily the lap of his Garment. For this deed so harmless so innocent the Scripture tells us that his heart smote him, that he suffered great anguish and remorse in Conscience for it. That which I will require you to note, is the tenderness of Conscience, and strange scrupulousness in David for so small an action; for it will yield us a great Lesson. I say it appeareth not by Scripture, that David intended any mischief or treason to Saul, or that he harbour'd in heart any disloyal thought against him. This purpose of cutting off the lap of Sauls garment was no other then to purchase to himself a harmless and honourable testimony of his Innocency, and to prove unto Saul, that there was no likelihood that he sought his blood, whom he spared, having him at so great an advantage. Yet notwithstanding, as if the rending of Sauls garment, had been the wounding of Sauls body, or the shedding of his blood, David stands amazed, and is affrighted at so honourable, so innocent a thought. His heart smote him, saith the Scripture. As men that have been at sea, and indanger'd through the raging of windes, and tempests, and floods, when afterward the weather is cleared up, the windes allayed, the seasmoothed, and all calm, yet scarcely dare they set sail again, and trust to so uncertain, so fickle an Element: so seems it to have fared with David in this place. He was a man subject to the same passions with other men, and doubtless, through the raging of unruly and misorderly affections, he had many times been in danger of spiritual shipwrack; wherefore licet in morem stagni fusum aequor arrideat, and though now he could discover no tempest in his heart, though the face of his thoughts were as smooth as glass; yet when he looks upon such fair and calm affections, his heart misgives him, and he dares not trust them: magnos hic campus montes habet, tranquilitas ista tempestas est. The care he hath over his own heart fills him with suspitions, and still he thinks, something he knows not what, may be amiss. But I must come unto the words. And it came to pass afterwards, &c.

In these words we will consider these three things.

In the first point, that is, in the Person, we may consider his greatness, he was a King in expectation, and already anoynted. A circumstance by so much the more considerable, because that greatness is commonly taken to be a Priviledge to sin: to be over carefull and conscientious of our courses and actions are accounted virtues for private Persons, Kings have greater businesses then to examine every thought that comes into their hearts. Pater meus obliviscitur se esse Caesarem; ego vero memini me Caesaris filiam. It is the answer of Julia Augustus the Emperour's daughter, when she was taxed for her too wanton and licentious living, and counsel'd to conform herself to the Sobriety and Gravity of her Father. My Father, saith she, forgets himself to be Caesar the Emperour: but I remember myself to be Caesars daughter. It was the speech of Enxius the Poet, Plebs in hoc Regi antest •• loco; licet lachrimari plebi, Regi honeste non licet: Private men in this have a priviledge above Princes; but thus to do becomes not Princes: and if at any time these sad and heavy hearted thoughts do supprize them, they shall never want comforters to dispell them. When Ahab was for sullnness fallen down upon his bed, because Naboth would not yield him his Vineyard, Jezabell is presently at hand and asks him, Art thou this day King of Israel? When Ammon pined away in the incestuous love of his Sister Thamar, Jonadab his companion comes unto him, and asks, why is the Kings Son sad every day? so that, as it seems great Persons can never be much or long sad. Yet David forgets his greatness, forgets his many occasions, gives no ear to his companions about him, but gives himself over to a scrupulous and serious consideration of an Action in shew and countenance but light.

Secondly, as the Person is great, so is the care and remorse conceived upon the Consideration of his action exceeding great, which is our Second part: And therefore the Holy Ghost expresses it in very significant termes: His heart smote him, a phrase in scripture used by the Holy Ghost when men begin to be sensible and repent them of some sin. When David had commited that great sin of numbring the people, and began to be apprehensive of it, the Scripture tells us that Davids heart smote him, when he had commanded Jeab to number the People. Wherefore by this smiting we may not here understand some light touch of Conscience, like a grain of powder presently kindled and presently gone, for the most hard and flinty hearts many times yield such sparks as these. He that is most flesht in sin, commits it not without some remorse; for sin evermore leaves some scruple, some sting, some lothsomness in the hearts of those that are most inamour'd of it. But as Simeon tells the blessed Virgin in St. Lukes Gospell, Gladius pertransihit animam tuam; a sword shall peirce through thine heart; so it seems to have been with David. It was not some light touch to rase only the surface and skin of the heart, but like a sword it pierced deep into him. To teach us one lesson, that actions spotted, though but with the least suspicion of sin, ought nor carelesly to be past by, or slightly glanced at, but we ought to be deeply apprehensive of them and bestow greatest care and consideration upon them.

The third part of our Text containeth the cause of Davids remorse in the last words. Because he cut off Sauls skirt, in the two former parts we had to do with greatness: there was 1. a great Person, and 2. great Remorse, can we in this third part find out any great cause or reason of this, so to make all parts proportionable? Certainly he that shall attentively read and weigh these first words of my Text, and know the story, might think that David had committed some notable error, as some great oppression, or some cruell slaughter, or some such royall sin, which none but Kings and great men can commit. But beloved this my Text seems to be like the Windows in Solomons Temple, broad within, but narrow without: or like a Pyramide large and spatious at the Basis and ground of it, but small and sharp at the top. The Person and Remorse, which are the Ground and subject of my Text both are great and large, but the cause which is the very crown and top of all, that is very small, yea peradventure none at all. For whether it be that my self accustomed to greater sins, and now grown old in them, have lost all sense of small and petty errours, or whether indeed there be no errour at all in this action of David, but only some fancy, some jealousy arising out of that Godly and carefull watch he kept over all his wayes, or whatsoever else it was that caused this scruple or remorse in David, it is a very hard matter to discover, and yet notwithstanding that we may make more open pass unto such Doctrines as I shall raise out of these words, let us a little scan and consider what it was in this action that made David thus strangely scrupulous.

And first of all was it for that he had toucht and taken that which was none of his own, and therefore might seem to fall within compass of the Law against injury and purloyning? This seems not probable: for when afterwards in the like case he came upon Saul as he was sleeping in the Camp, and took from him the Spere and the pot of Water which stood at his head, we do not read that his heart smote him, and yet he took what was none of his.

Or 2ly. was it that he did wrong and dishonour Saul in mangling his garment? Indeed the Jews have a tradition that this was the sin of which David was here so sensible. And therefore say they, whereas we read in the first of Kings, that when David grew old they covered him with clothes, but he gat no heat, this was the punishment of his sin committed against Saul: God so providing that garments should not be serviceable to him who had offended in wronging Sauls garments. But this I must let go as a fable.

Or 3ly. was it that he had unadvisedly given way to some disloyal thought, and at first resolved to revenge himself on Saul, having him at the advantage, though afterward he repented? Indeed St. Chrysostome thinks so; and therefore on those words at the latter end of the verse next before my Text, And David arose, he notes 〈 in non-Latin alphabet 〉 See you •• ot, saith he, what a tempest of rage and anger begins to rise in him; for he supposeth him to arise in heat and fury, with a resolution for blood: but it pleased God in the way, to make him relent and change the purpose of revenge into the Action of cutting off his skirt: and that this smiting of Davids heart was nothing else but his repenting himself for giving over hasty entertainment to such a rebellious thought. But beloved, who shall lay any thing to the charge of Gods elect? Davids thoughts were known only to God and himself. Since therefore God gives not this as a reason of Davids remorse, but another thing; far be it from me, that I should wrong David so far, as to burden him with that, with which none but God can charge him. I rather chuse to follow St. Basils rule: 〈 in non-Latin alphabet 〉 let the Scriptures be understood as they lye. The Scripture tells us, Davids heart smote him, because he cut of the skirt of Sauls garment, and not because he had conceiv'd against Saul any thought of blood. But what cause then shall we give of Davids remorse, none other, Beloved, but that Religious and carefull jealousie which still he had over his own thoughts, which made him pietatis affectu etiam quae tuta sunt formidare, Hieron. To suspect all things be they never so safe, and never to think himself secure from the contagion of sin. It was with David as it is wont to be with men that are often troubled with sicknesses and diseases, suspicionibus inquietantur, medicisque jam sani manum porrigunt, & omnem calorem corporis sui calumniantur, Senec. Disquiet themselves with every little alteration in their Bodies, repair to the Physician when they are well, and think every heat to be an Ague fit. Horum corpus non est parum sanum, sed sanitati parum assuevit: these men are not sick, but they do not know what it is to be in health. In the same state is David, he had been often infected with Spirituall weakness and disease, and therefore he suspects every motion of his heart, and takes every thought to be a temptation. Hujus animus non erat parum sanus, sed sanitati parum assuevit, his Soul was not sick of any sin, but he did not know what it was to be in Spirituall health.

For us and for our use hath the Holy Ghost registred this example of scruple and tenderness of conscience. Let us returne to our selves and see what lessons we may learn hence for our behoof. Men usually are either grown old in sin, & therefore their eyesight is decayed, they cannot ea •• ly see and discerne smaller sins: or else as Hagar in the Book of Genesis, laid Ismael afar off from her, that she might not be griev'd with the sight of him: so we labour to lay our sins far out of kenn, that the memory and sight of them might not exasperate and trouble us. For the cure of both these infirmityes I have borrowed out of the Lords treasury a Spectacle or Optick Glass, which if we use it, will restore our decayed eyesight and quicken and make us read our sins in the smallest print; and let them •• ly never so farr from us, yet will it present them unto us in their true quantity and greatness. Towards the better use of which Spirituall Glasse, one lesson would I especially commend unto you; to be perpetually Jealous and suspicious of your thoughts, and to be quick-sented, easily to trace the footing of sin, to be easily sensible of it, when we think our selves to have done amiss: a lesson naturally arising, as I take it, out of Davids example, commended unto us in this place. Now how absolutely behoofefull it is for us to hold a perpetuall Watch over our hearts, and be jealous of such thoughts as spring out of them it will appear by these Reasons.

First, because that sin is of such a •• ly insinuating nature, that it will privily creep in, and closely cleave to our thoughts and intents, though we perceive it not. For as waters though of themselves most pure, will relish and •• avour of the Earth and soyl through which they passe. So thoughts in themselves good, passing through the corrupt and evill ground of our hearts, cannot but receive some tincture, some dye, some relish from them. When David had an intent to build God an house, he doubtless conceived no otherwise of this his intent, then of a religious and honourable purpose, and in outward appearance there was no cause, why he should doubt of Gods acceptance yet we see this purpose of his misliked by God, and rejected, and the reason given, quia vir sanguinum es tu, because thou art a man of blood. How sh •• ll we then secure our selves of any thought, if such an intent as this, so •• avouring of Zeal, of Sanctification, of love unto the glory of God, have such a flaw in it as makes it unprofitable; and how necessary is it that we bring all our immaginations and intents to the fire and to the refining pot, so throughly to try them, & bring them to their highest point of purity & perfection. Be it peradventure, that the action be in it self good; if it be lyable to any suspicion of evill, it is enough to blast it. It is the Holy Ghosts rule given by the blessed Apostle, that we abstain from all shew and appearance of evill, that we refrain as much as possible from all such actions, as are capable of misconstruction. What is more lawfull, then for the labourer to •• ave his hire, then for those that labour in the Gospell, to live by the Gospell? Yet we see St. Paul refused this Liberty, and chose rather to work with his own hands; only for this reason, because he would not give occasion to any, that would misinterpret his Action, to live at others cost & feed on the sweat of others brows. What befalls Princes many times and great Persons that have abused their Authority, the people rise and suppress them, deface their statues, forbid their coyn, put away all things that bear any memory of them: So seems our blessed Apostle to deal here •• look what actions they be which bear any inscription, any image & title, any shew, or spot of sin, these hath he thought good even to banish & qui •• e prohibit. Our prophane stories tell us, that when Julius Caesar had divorc'd his wife; being asked why he did so, since nothing was brought against her to prove her dishonest, his answer was, that she that will be Wife of Caesar must not only be free from dishonesty, but from all suspicion of it. Beloved, St. Paul tells the Corinthians that he had espoused them unto one Husband, that he might deliver them as a chast Virgin unto Christ. And God every where in Scripture compairs his Church unto an espoused wife, & himself unto an Husband, a Husband far more jealous then ever Caesar was. How carefull then must that Soul be, that intends to Marry it self to such a jealous Husband, to abstain not only from all pollution of sin, but from all suspicion of it. Last of all it is Tertullians speech: Quanto facilius illicita timebit, qui etiam licita verebitur. It is wisdom sometimes to suspect and shun things that are lawfull. For there are many actions in themselves good which yet to many men become occasions of sin and scandall. For it is with our Actions as it is with our meats & drinks. As, divers meats fi •• not divers constitutions of Body; so all Actions accord not well with all Tempers of mind. As therfore what Dish it is we easily Surfeit of, though it be otherwise good it is wisdome totally to abstain from: so look what actions they be in which we •• ind our selves prone to sin, it is good spirituall Physick to use abstinence & quite to leave them. For if our Savior command us to pluck out our eyes, and pare off our hands, if once they become unto us cause of sin, how much more then must we prune away all inward thoughts, all outward circumstances, which become occasion of offence unto us.

A 2d. reason, why I would perswade you to entertain a jealousie of all your thoughts and actions, is a naturall overcharitable affection, which I see to be in most men unto their own wayes, and which is st •• ange; the worse they are, the more are we naturally enclined to favour them. The Reason is because the worse they are, the more they are our own. When question was sometime made, Why good hearbs grow so sparingly, and with great labour and pains, where as weeds grow apace without any culture and tilling; it is was answered, that the earth was a naturall Mother to the one, to the other she was a Step-Mother; the one she brought forth of her self, to the other she was constrain'd. Beloved, it is with our hearts as it is with the Earth, the naturall fruit of them is weeds and evill thoughts, unto them our hearts are as mothers, injusta virescunt, they spring up in us of themselves without any care or manuring: but as for good thoughts if they be found in our hearts, they are not naturall, they are set there by a high hand, they are there by a kind of spirituall inoculation and grafting, as men graffe Apples and kind fruits upon Thornes and Crabs. No mervail then, if like choice herbs and fruits they grow so tenderly, and need so much care and cherishing. As therefore Parents, though their own children be very deformed, yet love them more then others, though more beautifull: so corrupt and evill thoughts are naturally dearer unto us then good, because we are as Mothers unto them, to the rest we are but Stepdames. Two notable Fruits there are of this overcharitableness to our own actions. First a willingness that we have to flatter, to deceive and abuse our own selves by pretences and excuses. There is a plain, a downright, and as it were a Countrey reprobate, one that sees his sin and cares not much to excuse it, and is content to go on, and as it were in simplicity to cast himself away. There is a more witty, more refined, and as it were a Gentlemanlike reprobate, one that strives to smooth and guild over his sin, to deceive others and himself with excuses and apologies, 〈 in non-Latin alphabet 〉 as St. Basil speaks, to take great pains, and with the expense of a great deal of wit and art to damn himself. When Saul, being sent against Amalek, had spared Agag and the best and fattest of the prey, at Samuels coming to visit him, how doth he wipe his mouth, as if all had been well, and trimly composes himself to entertain him, Blessed art thou of the Lord, I have performed the commandment of the Lord. And when Samuell had shewed him his errour, how quickly hath He his excuse at his fingers ends: We have spared the best of the Sheep and of the Oxen to Sacrifice unto the Lord, Et Deo adulatur & sibi lenocinatur, as Tertulian speakes, he thinks to gull Almighty God with fair and flattering pretences, and becomes a baud to his own vice, nimium idem omnes fallimur, it is the common errour of us all, a •• nd in most of our Actions we do as Saul did, endeavour to put tricks upon our selves. Beloved, were we not partiall, but rigid censurers of our own thoughts, this corrupt fruit would quickly rot and fall away. Again their is a 2d. fruit springing out of this favour and dotage on our own actions, an errour as common though, not so dangerous, for we are content many times to acknowledg that something is amiss in our actions, we will confess them to be sins, but we accoun •• t of them as little sins, sins of a lesser size, not so fearfull, easily pardonable. There is a sinner who by committing some great and and heinous crime (crimen devoratorium salutis, as Tertulian calls it, such a sin as with open mouth devours salvation) doth as it were with one step leap into Hell? and of this kind of sinners the number is fewer. But abundance there are, who avoiding great and heinous sins, by committing lesser sins, as they think, can be content to go by degrees and as it were step by step into Hell. Beloved let us a little put on the spectacle I but now spake of, that we may see whither any sin be so small, as we take it. I know there is difference of sins. Our Saviour tells us that there is a beam and there is a more: but withall this I know, that the best way to keep us from sin, is minima pro maximis cavere, to loath even the least, as if it were the greatest; if we look through this Glass it will make us think every more a beam. Sins in themselves are unequall, but in regard of us and of our endeavour to avoid them, they are all equall. Fly from evill, saith the Psalmist: he tells us not, that there is one greater evill from which we must fly, and another less from which tis enough if we do but go: but he bids us fly, and to make haste alike from all. To think that a sin is less then it is, may be dangerous for it makes us the less carefull to avoid it: but to mistake on the other hand, and think a sin greater then it is, this is a very profitable errour. Utinam sic semper erraremus; would God we did alwaies thus erre; for besides that there is no danger in it, it makes us more fearfull to commit sin. Our Saviour reprehends the Pharisees in the Gospell because they could strain at gnats but swallow Camells, but yet it is true, that men learne at length to swallow Camells by swallowing Gnats at first. Nemo repente fuit turpissimus, no sinner so hardy as to set upon the greatest sins at first. The way by which men train up themselves to the committing gross and heinous sins, is by not being at first conscientious of lesser sins, Et sane nescio, saith Paulinus in St. Hierom, an possimus leve aliquod peccatum dicere quod in Dei contemptum admittitur: who dares call any sin little, that is committed against God; small contempts against great Princes are accounted great oversights; for what is wanting in the thing is made up in the worth of the Person. How great a sin then is the smallest contempt that is done against God? Prudentissimus ille est, qui non tam considerat quid jussum sit, quam illum, qui jusserit; nec quantitatem imperii, sed imperantis cogitat dignitatem. It is the best wisdome for us, not so much to consider, what is commanded, as who it is that commandeth it; to consider, I say, not the smallness of the Law, but the greatness of the Lawgiver. Sins comparatively may be counted greater or lesser, but absolutely none can be counted small. To conclude then this point; Charity suspecteth no harm saith St. Paul: true, but we must note, that some vertues in us concern our selves, as Faith, Hope, Temperance, and the like: some vertues concern not our selves, but others; but such an one is Charity. Charity that wills Christians to think well of all others, can have little room upon our selves. Let us then make use of this Charity towards our Neighbours; hope the best of all their actions; but let us take heed how we be overcharitably minded to our selves. Caesar profest, that he would rather dy then, suspect his friends; and he sped accordingly: for he dyed by the treachery of those Friends whom he suspected not: Let us take heed how we be overkind unto our own thoughts how we think it an errour to be two suspicious of them. 〈 in non-Latin alphabet 〉 : peradventure those Sons of our own hearts whom we least suspect, will in the end prove those who shall betray us. But I come to a third Reason. A third reason why I shall advise you to this jealousy over your own thoughts, is the difficulty of discovering them betime, and ing of what spirit they are. For our heart is like that Field in the Gospell, in which the Husbandman sowes good Corne, and the enemy sowes tares. God infuseth good thoughts, and the Devill ill. Now as weeds many times at their first budding are hardly known from good hearbs; so at the first springing and budding of our thoughts a hard matter it is, to know the weed from the good hearb, the Corne from the tare. As Judah in the Book of Genesis, knew not Tamar, till the fruit of his sin committed with her began to shew it self: so till the fruits of our thoughts and purposes begin to appear, except we search very narrowly, we can scarcely discover of what rank they are. Tunc ferrum quod latebat in fundo supernatabat aquae, & inter palmarum arbores myrrhae amaritudo reperta est. Then the iron that lay in the bottom, will swim at the top of the water, and among the pleasant Palmtrees will be found the bitterness of mirrh. We read in the 2d. of Samuell that when the Arke was brought from Kirithjearim, the Oxen that drew the cart shook it, and Uzzah reaching out his hand to save it from falling, for his good service was laid dead in the place. Doubtless Uzzah his accompanying the Ark was a sign of his love unto it: his love unto it begat in him a fear to see it in danger: his fear to see it in danger bred in him a desire to keep it from danger. See beloved, what a number of Golden thoughts are here: yet as we read in the book of Job, when the servants of God came and stood before him, Satan also came and stood amongst them: So in this chorus and quire of these Angelicall thoughts the Devill finds a place to rest himself in. For this desire of Uzzah to save the Ark from danger, made him forget what was written, that none should touch the Ark save only the Priests: the breach of which precept brought that fearfull judgment upon him. You see Beloved that though the course of our thoughts be like Jacobs Ladder, and God himself be at one end of them, yet Satan, if he can, will be the other. Let us learn by this example of Uzzah, betimes to discover our thoughts, and not to suffer them to grow till their fruit betray them. Indeed our Saviour hath given us a rule, You shall know them by their fruits; but we must take heed that we extend not this rule to far. Uzzah felt the fruit of his thoughts to his own cost. It is never good trying conclusions there, Ubi paena statim sequitur errorem. Let us learn to decipher our thoughts then, when we may do it without danger, whilst they are in semine whilst they are yet but budding and peeping above ground, done •• Sarculo tantum opus est, non Securi, whilst yet there is only need of the weedhook, and not of the hatchet.

A fourth reason yet there is, for which I would counsel you to hold a strict hand over your thoughts, and it is, because that from outward sins we can better preserve our selves, then from our sins in thought. Beloved, there is a transeunt sin, and there is an imminent sin, there is a sin that is outwardly acted by the service of the body; there is a sin that requires not the help of the body, but is committed inwardly in the very thought and Soul, a speculative or an intellectual sin. Outward sins are many wayes pass'd by, means may be wanting, company may hinder, time and place may be inconvenient; but for speculative sins, or sins in thought, all times, all occasions, all places are alike: 〈 in non-Latin alphabet 〉 saith Saint. Basil: A man, saith he, of great gravity and countenance sits in the midst of the market-place, with many hundreds about him, and looking upon him, yet notwithstanding this man, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 even this man in the middest of all the company fancies to himself what he desires, and in his imaginations goes unto the place of sin, or rather retires into his own heart, and there he findes place and means to commit 〈 in non-Latin alphabet 〉 a sin that hath no witness but God. If we retire to our private Chambers, these sins will follow us thither, and as Baanab and Richab did by Isboseth Sauls son, they will finde us out upon our beds, and slay us there. If we go to the Church, they will finde us out there, and as Adramelech and Sharezer slew Sennacherib whilst he was worshipping his God; they will set upon us even in the midst of our holyest meditations and prayers: neither Chamber nor Church, no place so private, none so holy, that can give us Sanctuary, or shelter us from them. S. Hierom confesses thus much of himself, that when he had forsaken the world, all outward occasions of sin, and gone into the Desart, and shut himself up in a poor Cell, and macerated his body 〈 in non-Latin alphabet 〉 with watchings, with fastings, and perpetual prayers and religious exercise, yet could he not be secure from them. Pallebant orajejuniis, & mens desideriis aestuabat in frigido corpore: his body was now grown pale, and meager, and cold, but yet his heart burnt with unlawful desires. Again they are sins of quick and easy dispatch, they are done 〈 in non-Latin alphabet 〉 as S. Basil notes; in a moment of time, without labour of body, without care of minde: One wanton look makes us guilty of Adultery, one angry conceit guilty of Murder, one covetous conceit guilty of Robbery. Whatsoever is outwardly committed either with difficulty of circumstance, or labour of body, or danger of Law, that is inwardly committed in the soul without any trouble at all: Thirdly consider but the strength of your thoughts, and you will see there is great reason to keep them low; for there was no man yet that ever was foil'd but by them, and not by the outward acting of sin. For the outward action is but the Cortex, the bark of the sin: but the very body and substance of sin is the wicked thought. Beware of men, saith our Saviour, when he gave his Apostles counsel how to provide for their safety in times of outward danger: but if we will provide against inward dangers, we shall not need to beware of men, or of any outward force whatsoever. Let every man beware of himself, for in this case every man is his own greatest enemy. To draw then to a conclusion: That sins of thoughts prevail not against us, our way is by a jealous care first to prevent them; and to this hath the greatest part of my discourse hitherto tended. Secondly if we have suffered them to gain a little ground upon us, let us betimes take the rains into our own hands and pull them back again, and cast out our Adversary, whilst he is yet weak. 〈 in non-Latin alphabet 〉 saith S. Chrisoft. such are the souls of holy men: their recovery is so quick, that they may seem to have risen before they fell. It is a great signe of spiritual life in us to be quickly sensible of the first track and footing of sin. For as bodies of the best and purest complexion have their senses quickest; so that soul which soonest perceives the first sent of sin, is of the Divinest temper. Our books tell us, that Dionysius the Tyrant was grown so gross and fat, that though men thrust bodkins into him, he could not feel it. Beloved, there is a sinner like unto this Dionysius. David tells us of him, when he describes unto us a sinner whose heart is fat as brawn. That we fall not therefore into that like 〈 in non-Latin alphabet 〉 stupidity and senselesness, our way is to catch these young Foxes, and strangle them in the nest: Nolo sinas cogitationem crescere, saith S. Hierom, suffer not your thoughts to encrease and gather strength upon you. For as the man that touches only at but iron, and stayes not on it, burns not his hand, so the first glances of evil thoughts harm us not; the harm is, if by consent, though never so little, you stay upon them. To be free from all onset of evil thoughts is a matrer impossible, whilst we have these hearts of flesh. Ille laudatur qui •• ut coeperit cogitare sordida, statim inter •• icit cogitata, & allidid ad petram, petra autem est Christus. That man is praise worthy, who as soon as any unclean thought, any childe of Babylon is born in his heart, straightway strangles it in the birth, and dashes it against the rock, which Rock is Christ. Thus, &c.