Exposition of the Apostles Creed

The second part of the Ode.

The complaint is ended, and now follows an Imprecation against Edom and Babylon, both enemies to God's people.

1. A petition there is to God against the Edomites, Remember O Lord the children of Edom; the Edomites were Neighbors to the Jews, Brethren, and commanded to be spared; but they forgot all humanity, and helped on the wrath, when the anger of the Lord did smoke against Jerusalem; then they encouraged our enemies, Down with it, Root and Branch, down with it, down with it, even to the ground; and therefore O Lord, remember the children of Edom, and reward them seven-fold into their bosom.

2. As for Babylon, they not only imprecate, but prophesy, O Babylon to be destroyed; which shortly fell out by Cyrus; and then bless, and bless again the Doer.

• 1. Blessed shall he be that retaliates, that rewards thee as thou hast served us, ver. 8.
• 2. Blessed and happy shall he be that takes thy children, and dasheth thy little ones against the stones.

Thus have I strung and tuned this Prophets Harp, and you shall now hear what Lessons I can express unto you from the first verse; they may be profitable, but they cannot be pleasant; 'tis no season for such strains while we sit at the Rivers of Babylon; that was the place in which the Jews now were, with which I will begin.

1. At the Rivers of Babylon.

Babylon was the Royal City of the Assyrian Monarchy, seated in the arms of Tigris and Euphrates; The other ten Tribes were dispersed by Salmanassar in Halah and Haber, and in the Cities of the Medes. The Nobles and Craftsmen of the other two, were the men who were captiv'd by Nebuchadonezer, and placed, as I conceive, upon the banks of these Babylonian rivers, where they journeyed in a sad manner, and wore out their days in such Cabines as they could provide, hanging up their Harps upon the willows and other trees which grew on those banks.

This was the condition of God's people at this time, being Captives, slaves, pilgrims in a strange Land, oppressed, afflicted, derided.

Now if you shall ask how this misery fell upon them, the answer is easy to any one who hath read the books of the Kings, Chronicles, Prophets. Isaiah laments that they were a sinful Nation, a p • ople laden with iniquity, a seed of evil-doers, children that were corrupt • rs; they had forsaken the Lord, they had provoked the holy one of Israel to anger; they were alienated or separated. Their Country was his Vineyard, and he had planted them with the choicest Vine, and he looked for Grapes, and it brought forth wild Grapes; and he presents us with many clusters, Covetousness, Drunkenness, Lasciviousnesse, Impiety, Injustice, Contempt of God's Word. And yet I have not named unto you the Idolatry of Mana • seh, and the innocent blood which he shed, assigned as another cause, 2 Kings 24.3, 4. What should I say, that in the days of the last Kings God sent his servant Jeremy unto them, but they abused, imprisoned him, and would not hear! A stubborn, and rebellious people they were, uncircumc • sed in heart and ears, that always resisted the holy Ghost; and is it any wonder then to see them sit at the rivers of Babylon? Daniel in the time of their captivity, confesseth thus much in his passionate prayer, O Lord, we have sinned, and have committed iniquity, and have done wickedly, and rebelled, even by departing from thy precepts, and from thy judgments. Neither have we hearken • d unto thy servants the Prophets which spake in thy Name to our Kings, our Princes, and our fathers, and to all the people of the Land.

That which we are to collect out of this, is, that a National sin hath at the heels a National punishment: And that the sin of the Nation is then most great and ripe for the sickle, when the Prophets of God may not be heard, when abused, mocked, contemned, imprisoned, innocently slain.

To what height the sin of this Land was arrived, I am not able to say; for I take no del • ght to rake in dunghills; should I do it, I must present you the ugly faces of Oppression, Sacrilege, Injustice, Impiety, Atheism, Perjury, reeling and vomiting in the streets, and that our sister Sodom was not mentioned by us in the day of our pride. This is evident, that a wonderful and horrible thing was committed in the Land; the Prophets prophesied falsely, and the Priests bore rule by their means, and the people loved to have it • o; If any P • ophets arose, who prophesied after their own hearts, who were bold to daub with untempered motter, and had skill to sow pillows under all armholes, he was a Prophet for this people. But for those who were truly sent unto them, they came as the people comes, and sat before them as God's people, and they heard their words, but they would not do them; for with their mouth they shown much love, but their heart went after their covetousness. And lo, they were unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument; for they heard their words, but they did them not. At last the matter came to this, that The command was to the Seers See net; and to the Prophets, prophesy not unto us right things, speak unto us smooth things, prophesy deceits, or else prophesy not in the name of the Lord, that thou die not by our hand. This is it which hath brought us to Babel, to confusion, to the waters of Babel, to those floods of trouble, from which we shall never be delivered till the Truth of God from those Prophets which he hath commissioned and sent, may be heard.

I never cast my eyes upon that passage in Saint Paul, but my bowels yearn over my deceived and seduced brethren, the Catastrophe is so sad, that they all might be damned who believed not the Truth, but had pleasure in unrighteousness. And if you will know how this was effected, consult the former words; Satan the adversary of all divine truth and man's salvation, shall raise up his minister and instrument, that same 〈 in non-Latin alphabet 〉 , that lawless person Antichrist, who by power and lies, by fraud and injustice shall work so powerfully, that he shall draw many into false and erroneous opinions, and debauch them with all kind of iniquity and impiety; the end is, that they may perish.

Yea, but why doth not God restrain this his power? why doth he not evacuate this his purpose? This is done out of a just revenge, of their incredulity, their vanity, their levity, and malicious contumacy, Because they received not the love of the truth, that they might be saved; and for this cause shall God send them strong delusion, that they should believe a lie. Because that such men, who desire especially to be called the Church, shall fall willfully from the Truth of the Gospel, which they had heard, and in which they were instructed, and shall worship their own imaginations and mere inventions of men; therefore shall God send upon them an erroneous delusion, and this delusion shall work so powerfully and effectually, that they shall believe false things for true, take vice for virtue, hypocrisy for piety, wicked emulation for zeal, rapine and sacrilege for piety; in a word, gain for godliness. This, this is an act of divine justice, that they should be stricken blind, who would not see the light; that they should give credit to lies, who would not continue in the truth; that they should perish, who would not be saved.

These be the causes why the Church sometimes is brought to the waters of Babylon. God's justice, the Devils malice, and man's vanity, desultory faith, and itching after novelties in Religion.

But shall not the Judge of all the world do right? Will God punish the righteous with the wicked? Shall those, who did and would be glad to sing the songs of Zion, be brought to the floods of Babylon, with them who are guilty of the sin?

1. I answer, that many of those, who now sat at these waters, and repented, might yet have given too much passage to this water at the beginning; they might see it rising, and stopped it not, they might help to increase it, and therefore it is but just they should also suffer by the flood.

2. In National punishments, such as are famine, the sword, pestilence, and removing the Candlestick, usual it is with God to bring the calamity on good and bad,; Abraham and Jacob sustain famine with the Canaanites. Lot is carried away captive with the Sodomites. The good and bad Israelites carry burdens in Egypt. Caleb and Joshua with the Rebels, wander in the Wilderness for forty years.

3. Farther yet a difference is to be put, both in the punishment, and those men who suffer the punishment. The punishments of good men, are • xercitia, & custodia virtutis. The affliction of Job was the exercise of his patience. The thorn in the flesh to Saint Paul, was the preservative of his humility; And to this end God suffers his dearest Saints to be afflicted. Again, the men which suffer, are either vessels of wrath, or vessels of mercy. To rhe first, not only the punishments, but the favors of God are destructive. But to the last, all things work together for their good. To these he speaks those comfortable words, For a small moment have I forsaken thee, but with g • eat mercies I will gather thee; in a little wrath I hid my face from thee, for a moment: but with everlasting kindness will I have mercy on thee, saith the Lord thy Redeemer. But as yet involved they were in the common calamity, and therefore they sat them down with their brethren and wept.

2. Sedentes.

They sat them down, as if they would pause upon their calamity, and seriously examine the causes of it, without which the tears will never fall kindly; such is the power of a stroke from God's hand. When they were in their own Land at ease, full of corn, wine and oil, at rest from their enemies round about them, no promises, no mercies could win them to obedience; no woes, no threats of the Prophets could work any amendment, or draw one penitent tear from them. They harned their heart as a rock, and made their ore-head as a flint, and would not return. But being led away captive to Babylon, seated sub Dio, in the open air, they begin to consider their deserts, and God's justice, upon which they bemoan themselves, and set to the work in earnest.

To turn an eye back, and glance now and then (perhaps to pass away the time, and satisfy our curiosity) upon the works of God's hands, I mean the examples of sin, wrath and misery, is not ro much purpose. The sole reading of these may bring knowledge; but it is the pausing and digesting of these which will make them beneficial. To benefit then hereafter by what we read or suffer, is vacare & videre, To take some time, and meditate upon what God hath done in the earth. This is the chafing of the Pomander which may sweeten the air about us, and may keep us from infection. This hath God done, and he may do it again; he did it to him, and he may do it to me. Such a sad thought may cause a man to withdraw till the dew arise from the limbeck of the heart, and distill by the eyes some drops of tears. Thus it was w • th these captive Jews; they sat down before they wept; they laid to heart, where • hey were, and how they came thither, and then the tears fell in abundance, even by their own confession.

3. Etiam at{que} etiam flevimus.

God who hath made the eyes the Organ of sight, hath made them also the Conduit of tears. That so a flood from them mingled with Christ's blood, might wash away the sin that too often enters by them. The desire of the Apple entered by the eye, Achan's sacrilege by the eye, wa • tonness by the eye; Idols were the desires of these men's eyes; so that D • ath may well be said to climb up by these windows; and out by these windows it may be said to be cast, when Floods of Penitent Tears expel it.

These tears are of two sorts; of Compunction, and Compassi • n; and what should hinder us to think that these Jews shed of both kinds, since they wept etiam at{que} etiam, again and again?

1. I cannot but think, that they were Prodigal of their tears of contrition, without which God's anger could not be appeased, and his goodwi • l recovered.

Their example is for our practice; that since we have not hearkened to the Prophets as Israel, that then we weep with Israel; and weep now especially; since as they then, so we now sit at the waters of Babylon. The same cause would produce the same effect; in this was theirs, in this must be our hope. Who can tell, if God will turn and repent, and turn away from his fierce anger, that we perish not! In these showers of sorrow, the Servants of God have had good Hope, and good Success. This thought wrought so far with Peter, that he went out and wept bitterly; bitterly for a bitter sin. This made so deep an impression in Mary Magdalene, that she made a Laver of her tears, and washed her Savior's feet. This made the Prophet David to season all his provision with tears; he had tears for his meat, he had tears for his drink, he had tears in his bed, and he had tears in the field; for he sowed in tears: Largo humectat flumine vultum.

And yet for all these tears, he cries out Amplius Lava, wash me thoroughly, yet and yet wash me. A Vessel that hath been tainted, will not be sweet with once washing; often scalded, and baked, and sunn'd it must be: And thus our Vessels being soured with iniquity, must be washed and washed again, and scoured, and rubbed etiam at{que} etiam, with this penitential Sope and Nitre.

And yet when all's done, these tears will not merit a pardon; they may be legati doloris, messengers sent before to Heaven to testify our dolorous and grieved souls, and so impetrare, speak and prevail with God to look toward us; but per modum solutionis, satisfy him they cannot, nor yet make amends for the least offense. And yet they speak a Language with which God is so well ac • uainted and pleased, that he hears, and inclines, and grants a Remission. The Lord, saith David, hath heard the voice of my weeping.

But how can we hope that he should hear this voice, who want these powerful Orators to speak for us? We sin daily, but we scarce shed a tear for sin in all our days: We pollute ourselves, but take not this water to cleanse us; we wallow in our filth and shame, but wash not; were it not then that there is an indulgence for these tears, we were all in a heavy case. Be it then when men have done all they can, that tears w • ll not fall, it must not be forgotten, what God expects and looks for; It is that you do what you can; and thus much (with God's assistance) you can do.

First, Mourn you can; Reason commands that; and this is the first part of the indulgence, that you mourn yet, when you cannot weep; for this is 〈 in non-Latin alphabet 〉 , that exchange which God will accept for tears. By this you rate what sin deserves, though you have it not to lay down, that in your judgment sin deserves more tears to be spent upon it, than ten sons; and you would spend them upon it, had reason the command over your eyes, your sense. And this intensive sorrow will be dolor appreciativus, a price that God will accept.

Farther yet, wish we can, wish with the Prophet, and so let us wish, Oh that my head were a well • f water, and my eyes a Fountain of tears, that we might do the work as it ought to be done: This we can.

And pray we can also, that he which turns the flint-stone into a springing w • ll, would vouchsafe to our Hearts harder than a flint gratiam lachrymarum, some drops of this grace to that end.

And complain we can, and bemoan ourselves, that we have such stones in our hearts, such Rocks in our breasts, that will yield no Water.

And sit down we can, and beat, and smite, and rend our Breasts, judge, condemn, execute, and be revenged upon our hearts for this hardness.

And lastly, one thing more we can do, viz. humbly beseech our Heavenly Father, that where the reckoning for our tears falls short, that he would accept of the strong cries and bitter tears, which in the days of his flesh, his Blessed Son shed for us: If our grief for sin be truly intensive, we will rise by these steps; Complaine we will, and mourn; mourn and pray, pray and wish, that our Hearts were softer; and if they will not melt and mollify, smite and beat them, that some penitential water may if possible, flow from them, as from a Rock.

I would have all this understood of regenerate persons raised by grace, with which that they do co-operate, I am sure is consonant to Saint Paul's command, Work out your own Salvation with fear and trembling. But what now if these tears arise out of a sense of God's Hand upon us, that he hath brought us to sit at the waters of Babylon, will they be the worse? There are who condemn them, conceiving that they must flow out of pure love, and that the waters of Babylon should have no influence upon them. But this is a foul mistake; for as the pangs of Child-birth do necessarily precede the Birth of a son, so also in this spiritual birth, we never bring forth Masculine thoughts, except we first travel with many pains, and throbs, and throws of a tender conscience, to which God's anger and the consequent judgments and affliction is a ready way to bring us. A dol • re parturivimus salutem, Isa. 26.18. Jonah 's Thunder brought Nineveh to Sackcloth; Isaiah 's Morieris Hezeki • h to tears: The Baptists axe and fire the guilty people, the couzening Publicans, and rough hewn Soldiers, to come and ask with one voice, What shall we do?

For punishments, however they be not the intrinsical principles and formal causes of our conversion, yet from without there are powerful and moving causes, that we return. They are as the Needle that makes way for the thread; as a bitter portion, that by accident procures Health; or as the sharp Knife of a Surgeon, that doth let out the rank and corrupt blood, that so the vital Spirit within may comfort and recover the Patient. I condemn not then the tears of these poor Captives, though they were occasioned out of a sense of what they suffered, and why they suffered; a heavy bondage laid upon them by a just God for their sin.

2. But then again I must needs commend them, that they mourned and wept, not only for themselves, but for Zion also. In their contrition and compunction they might reflect upon themselves; but in their tears of Sympathy and Compassion they shown their love to God and Religion. They forgot not Jerusalem, they remembered Zion.

Zion is a type of the Church, and the Church is the body of Christ, of which Body all Christians are members; and in the body shall one member suffer, and another not suffer with it? The wrong that is done to the foot should affect the hand, and the hurt of the hand may affect the heart. And would to God the hurt had been only in the hand or foot; but the wound is yet deeper and more dangerous; even the very vital parts, the head and heart of this Mystical Body have received well nigh their deaths wound, and do you yet stand by with dry eyes? Remember the complaint of Jerusalem in the midst of her affliction, See if there be any sor • ow like my s • rrow: and have you no regard all ye that pass by? It seems it was not the affliction that so much, troubled her, nor her enemies hands that lay heavy upon her, which caused these great searchings of heart; That which was so unkindly taken, was, that she should be thus bitterly wounded in the house of her friends, and so little pity taken of her.

To weep with them that weep, is a duty which Saint Paul lays upon us, and he imposeth no more than he himself performs. Who, saith he, is weak, and I am not weak? who is offended, and I burn not? For as it is with strings, that join and accord in the same unison, if you strike the one, the other will shake and move: so also it should be with men, that meet in the same harmony of Faith and Religion; when one is smitten with the hand of trouble, the sound and motion should reach to the other, and make a kindly impression of grief and sorrow upon them. So it ought to be when any one single member of the body is distressed; what then ought our compassion to be, when the whole is in pain? Above all things, it is our duty to pray for the peace and prosperity of Jerusalem. Though then our own particular state be never so good, yet it must be our grief to see the Church of God in trouble. God's Saints and servants have been tender-hearted, and tenderly affected in the day of Jerusalem. How was the wife of Phinehaz grieved for the Arks captivity! How sad was the countenance of Nehemiah, even when he was full, and enjoyed what royal favor could cast upon him, when the City and place of his fathers Sepulcher lay waste, and the gates thereof were consumed with fire! Paul had great sorrow and heaviness of heart for his brethren; and Jeremy breaks upon his thought into a passion, Let my eyes run down tears day and night, let them not cease; for the Virgin of my people is broken with a grievous breach, with a very grievous blow, &c. But why do I produce the tears of servants, when I find a river of this water in the eyes of our Lord himself upon the foresight of the ruin to fall upon Jerusalem and the Temple! When he saw the City, he wept over it.

These are all patterns for us to exemplify, and were there in us such bowels, there would be such passion, and compassion. Joseph should not be afflicted, but we would pity him: The glory not depart from Israel, but we would name every child Icha •• d: Rachel not weep for her children, but we would bear a part with her. So it should be; but how is it? We pass by and regard it not, we turn aside as if it were nothing to us; we drink wine in bowles, and remember it not. We eat, and drink, and buy and sell, pull down, and build as freely, as luxuriously, as sumptuously, as if Jerusalem stood in her former glory, and God were praised in Zion. I wish we had stayed here; for all this might be imputed to inconsideration; what follows must be imputed to malicious wickedness; for farther there be that go, and add affliction to affiiction; that now when God is a little displeased, help forward the affliction, persecuting them whom God hath smitten; nay, which is yet worse, trample and insult upon Zion's misery, as if they had learned to speak no other language than that of Edom, Down with it, down with it.

I know not what to make of it, nor what to say to it. Surely this same 〈 in non-Latin alphabet 〉 , is but a devilish quality. Were men living members of the Christian Body, it would be otherwise. That they sympathise not, that they are not compassionate, that they melt not, that they relent not, is an argument that they are joined to the body as a wooden leg, or an eye of glass, which never partake of grief or pain, because they partake not of life and blood. But they who help on the affliction, have learned it of Satan, who thought that Job was never low enough, till he was scraping his sores upon the dunghill.

The Lord hath afflicted his people, the Lord hath caused Zion to drink deep of his cup of mixed wine; pass not then any longer by without beholding; or if you cannot command your eyes to cast a pitiful look that way, yet pass by without reviling, smite not them whom God hath smitten. Be not Babylonians, call not to her sons in scorn, Sing us one of the songs of Zion. If there be in you the bowels of men, or charity of Christians, forbear these Sarcasmes, these contumelious reproaches. You shall answer for your want of pity and compassion, for your want of tears: What Apology can be made for bitterness, for persecution, for your insultation over our misery, God only knows. Say what you can, This is to you. It concerns you that Jerusalem is in the dust, that the stones of Zion are pulled one from another, that her sons are captives at the waters of Babylon, that—But I spare you. Were you as you ought to be, truly compassionate, you would sit down with these Jews and weep, etiam atque etiam, again and again; you would Pathetically cry out with the Prophet Jeremy, O that my head were full of water, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people! So he for the Children, but the Jews here for the Mother.

4. We wept when we remembered thee O Zion.

Listen I pray. You may hear the deepest strings of the Prophets Harp, like the Bases of a Theorbo humming yet in your ear, O Zion. Hark again, and it may seem to your sense the double Air of a Sackbut or Organ holding out, O Zion. Thus it sounds in my ears still. And me thinks, I behold all the pious Jews sitting round about those waters weeping, and groaning, and ecchoing back with a mournful voice, O Zion. Let us then examine a little, what was in Zi • n more than in any other place.

Zion was first a Fort of the Jebusites; this King David took from them, and therein erected a strong hold; and Sol • mon after built the Temple. So that it was Sedes Regni & Sacrarij, the seat of the Kingdom and Sanctuary. Who then can blame their tears, when they thought of the ruin of their Kingdom and Religion! Their Laws with Zion were made void, their Government overthrown, their Temple consumed with fire, their holy vessels prophan'd, the Ark of God was taken, their Priests slain with the sword, their Sacrifices ceased, their new Moons and Sabbaths polluted, the Tables broken, the Records of God the Scriptures cancel'd. Cruelty, Sacrilege, Impiety, Oppression had spared nor fanis nor profanis: All that was in the Church, all that was without it, that could be dear and precious unto them, was made a prey to the great Assyrian Monarch.

Fair possessions, and much wealth they no question lost in this fatal overthrow of their City and Country. But we read not a word of complaint for these: that which filed their hearts with sorrow, and their eyes with tears, was the ruin of Zion. For this place as it was the foundation of their peace and welfare, so it was the burden of their lamentable threne.

Zion is a Type of the Catholic Church, of which every National is a member; and the ruin of this draws with it the tuine of any Common-wealth; though then that be deplored, yet let the ruin of this, of Zion, be lamen • ed with a fountain of tears, because with Zion's fall, all the outward means of our salvation are removed from God's people.

Pardon and remission of sin all men stand in need of. To that end God ordained the propitiatory Sacrifices to be in Zion; Priests to offer these in Zion; Aaron and his sons to take their Censers and step in, and make an atonement in Zion, to blow the Trumpet, to sanctify a fast, to call a solemn Assembly in Zion; in a word, to weep betwix • the Porch and the Altar, and say, Spare thy people, O Lord, and give not thy heritage to reproach. To the same end hath Christ now ordained the preaching of his Word, the Sacraments, the Keys, and Ministers to be Ambassadors of peace. Now how shall we have this pardon made known, tendered to us and sealed, if Zion be brought to ruin!

Our necessities are great and urgent, and there is no way to have them supplied but by petition. This poured forth in the Closet will do well: But yet this is not domus orationis, the house of Prayer. The place which God hath chosen for all flesh to that purpose is the Temple; thither the Tribes went up, there they offered their prayers, there God promised to hear. It was in the house of the Lord that Hezekiah spread Sennacherib's letter, and upon it he received a gracious answer. Prayer wants much of the force being single, which it will have being united; many hearts and votes being joined, do as it were combine and conspire to pierce the Clouds, and offer a sacred violence to the throne of grace. And where can supplicants unite, where combine, how conspire to wrestle with God, if the walls of Zion be demolished and razed? Again, men's receipts are many, gifts bestowed upon the Church, upon the Nation, for which the Father of all good gifts expects his Tribute of thanks, and where shall the receivers meet to pay their due, if Zion lie in the dust?

In private no question these religious Jews did all this at Babylon; they meditated, they read, they prayed, they praised God. But all this would not give them content; the songs of Zion they desired to sing in Zion, or else they thought that all would not succeed well with them. And this appears in this, that when after the Commission was extant to rebuild the Temple, they laid the foundation with so much joy and gladness. Thither, when the first Temple stood, they were wont to go up with a pipe, there they burnt Incense, there th • y kept their solemn Feasts, there they rejoiced before the Lord, so that till that day came again, resolved they were to sit down and weep. The memory of Zion was bitter unto them, because they could not serve God in Zion.

I desire your patience, that I may proceed one step farther. With a feigned breath to say, Laus Deo, is but cold satisfaction; this rent is best paid, when men make his praise to be glorious. The glory of all things is, that, in which their highest perfection doth consist; and the glory of God the highest eminency, whereby he is above all things in power, in knowledge, in holiness, in mercy, in justice, in eternal being. God is then glorified by us, when such his Excellency, and Eminency is with due admiration set forth with heart and tongue; Which is necessary, not in respect of God, for he knows what we can or will say, before we speak; but in respect of men, that if it were an act of justice, as that upon Pharaoh in the red Sea, that others may hear and fear, and do no more so wickedly: if of mercy and deliverance, his children may with the more confidence rely upon him.

The Israelites (I mean while they were the Israel of God) were no mutes; they did dicere, & been dicere, speak, and speak well of him, their talking was of his Truth, and his Salvation; and least their tongues should be any way defective, they sang to. To which purpose they had their Mizmor, Tehilla • , and Schir, answerable to which three we have Psalms, and Hymns, and Spiritual Songs. And to make all sure, that it should be Gloria in altissimis, when they thought their voice could not reach high enough, nor the tongue not be loud enough, they brought into the Temple, Cornets, Trumpets, Harps, ten string'd Instruments, loud Cymbals and Organs, that so 〈 in non-Latin alphabet 〉 , everything that hath breath, might praise the Lord. This is at the fourth verse of this Psalm called the Lord's Songs. And the Babylonians it seems, having only heard of it, desired much to hear it. And little entreaty had served their turns, had they been at Zion; but poor souls being in captivity they could not sing them with any comfort, therefore they hanged up their Harps. But when once God should turn again the Captivity of Zion, then they vowed, that their right hand should not forget her cunning, Jerusalem should be remembered in their mirth: No man need to entreat them to it.

It is our fate to have lived in an age of discords, Men having such inharmonious souls, that the melody of Zion sounds worse in their ears than the hoarse noats of the croaking Ravens. The music of Harps, Viols, Organs, Voices, and louder Instruments, used in the service of God; is as pleasing in their heavy ears, as the braying of an Arcadian beast. Beyond a plain Psalm (which some will not allow neither) to sing praise, is in their judgment a Popish, a Superstitious, an unlawful custom. And would not this bring a sad thought of the waters of Babylon? cause a man to sit down there and weep when he remembers thee O Zion! Thee O Zion, in which the Lord's songs were wont to be sung with sweetest voices, and Instruments of David! Thee O Zion in which Te Deum laudamus, Mary's Magnificat, & Zacharias' Benedictus, and the Angels Glory to God on high, did make a strange impression on an humble, faithful, thanful, fervent heart, and sometimes fetch tears from the eye of a contrite spirit! And that there was no error in this, shall appear by these solid Reasons.

1. To scare us from this heavenly melody, with the formidable Mormo of Roman Superstition, and will-worship, as if we were yet children in Scripture, in Antiquity, in Reason, is an over confident attempt; Non obtusa adeo gestamus pectora. For what is there Popery, Superstition, Will-worship practiced in heaven? There St. Chrysostom doubts not to affirm, that the Angels sing all the Hymns with us; that it is little better than fury to throw this piece of heaven out of the Church. Or grant, that in the Revelation (where there is so often mention made of this heavenly music) the Church below on earth is to be understood, then the Argument is stronger. For then it will follow undeniably, that it may be done here. Be it Heaven or Earth, we find the four living Creatures, and the twenty four Elders falling down, having Harps in their hands, &c. And they who had gotten the victory, with their Harps of God harping with their Harps, and singing the song of Moses, and of the Lamb, Rev. 14.2. and 15.3.

What were the Jews before Christ, Popish and Superstitious! and yet they had all variety of Instruments, and that in the Temple. 'It is but in vain to tell us that this was a Legal Ceremony, since we read not a word of it in Moses. Brought it was in by David, by Asaph, by others. Say they were Prophets; yet what Prophet ever ordained aery thing in God's service which was unlawful? The truth is, it was Religious prudence from whence it had its rise; and the reasons which persuaded them to make use of it in God's service, are as pregnant yet for the continuance.

1. The first was to express their joy. Is any man merry, saith St. James, Let him sing Psalms. In heaven there is nothing but rejoicing, there is nothing but singing, and that the Instrument be not condemned, it was the Harp too. Since therefore we have our times of joy as they had, we may have our song and Harp to express our joy as well as they had.

2. Again this was done to Edify. Men I conceive are then most edified in Religious worship, when their affections are ordered as becomes pious and devout men. Now there is not anything of more power than is a musical harmony, whether by Instrument or voice to bring a composed temper to a discomposed soul: to quicken a heavy spirit, to allay that which is too eager; to mollify and soften a hard heart, to stay and settle a desperate: In a word, not any so forcible to draw forth tears of devotion, if the heart be such as can yield them. Six noats being curiously varied and carried from the ear to the spiritual faculties of the soul, are able to move and quiet, to raise and moderate all affections:

And can there then be any art of more use in Divine Worship, in which the mind ought to be sometimes inclined to heaviness, sometimes raised to a spiritual ecstacy of joy, sometimes to a holy zeal and indignation, ever carried with such affections as is suitable to the present occasion! Men therefore may speak their pleasure, but let reason be heard, and then the songs of Zion will much edify: If not the understanding, because, say they, these teach not, yet the affections very much, which are the prime wheels in this work. And he that doubts it, let him remember Elisha's passion allayed by a Minstrel, and Saul's madness calmed by David's Harp.

3. And yet I do not grant, nor dare not say that Music doth not teach. For are there not good instructions in Psalms? not many profitable lessons in Anthyms? which yet by the sweetness of melody find the easier entrance, and the longer entertainment. Hear the judgment of the great Basil. When the holy Spirit saw that mankind is unto virtue hardly drawn, but is propense to what delights, it pleased the wisdom of the same Spirit to borrow from melody that pleasure, which being mingled with the heavenly Mysteries, might by the soft and smooth touch of the ear convey as it were by stealth the treasure of good things into the mind. To this purpose were those h • rmonious tunes of Psalms devised for us, that they who are yet in knowledge but Babes, might when they think they sing, learn. Oh the wise conceptions of that heavenly teacher, which hath by his skill found out a way, that doing those things wherein we delight, we may also learn that wherein we may profit.

4. This the lesson that may be learned from the Ditty: Now from the sweet co • sent and agreement of these voices and Instruments, Christians may learn to agree better. One Viol or Harp out of tune, abates the symphony of the rest; and one jarring Christian mars the music of the whole Church. Oh how melodious was the praise of God, when it came from men of one heart, and and one mind, as pleasing then, as is to us the Symphony of well tuned Instruments! and ever since these were laid aside, we never were in tune. It were then worth labor to call for them again, and hearken to one of the songs of Zion expressed on them; say it were the 133. Psalm, O quam bonum & quam jucundum, and by it to learn to come in tune again; thus the fuges and divisions would be sweetened; and as in music the falling from a discord to a cord strangely ravisheth the ear: so all these disagreements in affections might perhaps knit and please best after many dislikes. This the God of Unity and Concord grant, who loves not any odious and continued discords in his service.

Upon these Reasons the Primitive Christians sang their praises to God. In Pontus and Bithynia, Pliny tells us, that all which could be laid to their charge was, that Antilucanis coetibus, before day they met to prase, One Jesus with Hymns as God, secum invicem, quire-wise. In Nitria Philo and Palladius deliver, that they were accustomed in their Temples with Hymns and Psalms to honor the Divine Majesty, sometime exalting their voices together, and sometime one part answering the other, wherein twas thought they swerved not much from the pattern of Moses and Miriam. At Antio • h near the Apostles time Ignatius began it: Flavianus and Diodorus continued it. And among the Grecians Basil having brought it into his Church of Neocesarea, to avoid any thoughts of singularity and novelty, pleads for his warrant the practice of the Churches of Egypt, Libya, Theb s, Palest • na, the Arabians, Phoenicians, Syrians, Mesopotamians, amongst them the custom was such, to give power to one called 〈 in non-Latin alphabet 〉 , the Chaunter you may name him, to begin the Anthymn, and then the whole Choir came in, 〈 in non-Latin alphabet 〉 , and in variety and descant of singing Psalms they spent the night.

These were the songs of Zion which our Fathers used, and it is, and ought to be our grief, that they are not heard to this day. Licet irrideat, si quis vult, plus apud me valebit vara • ntio, quam vulgi opinio. I will sit down and weep to be deprived of that harmony, with which the Angels and Sai • ts are delighted, which so many Christian Churches have received, so many ages kept on foot; that which entunes the affections; that which teacheth so many good lessons; fills the mind with comfort and heavenly delight; teacheth us to be of one heart, one mind, and makes the praise of God to be glorious; and which is more, so fitly accords with the Apostles Exhortation, Speak to yourselves with Psalms, and Hymns, and spiritual Songs, making melody and singing to the Lord in your hearts, which should not be, me thinks, so lightly thrown aside. A grief it should be rather to think it should be so; and with these poor Jews mourn you ought, that we are forced to hang up our Harps.

The Conclusion.

It is a trouble to me to be kept, and to keep you so long at the waters of Babylon. I shall therefore only add a few words more, and so dismiss you. Wish I do that I could send you away as Elisha did Naaman, Go in peace. But this these Jews enjoyed not. This we enjoy not, nor this we are not like to enjoy. For what peace so long as —so long as we sit at these floods of confusion? O Zion, how beautiful were thy walls, how glorious thy Palaces, when men were of one heart, and one mind! O Babylon, how bitter are thy waters, how violent thy streams, when there is nothing but noise and division!

At Salem is God's tabernacle, and Salem is peace; provide that place for him, and he will say, here is my rest, here will I dwell, for I have a deligh • therein. What a grief then must it be to the people of God to be where God hath no delight to be! To be in Babel a name of confusion, to be at the Rivers of Babylon where the continual water deeps, and roaring of the streams sounded d scords. Had they put their Harps in tune, and begun to sing, the Catadupes and noise about them had marred the music. Sit down with them we must, and resolve to weep till God bring us from those Rivers.

Neither is it a liberty granted to every dissenting judgment that will ever do this. He that will sing Zion's songs, must have Zion's peace, a p • ace well grounded, which will never be, where there is no Order; and Order there never was, nor never will be in Babel; That only must be be expected in Zion. The City in which this fort stood, was built as a City that is at unity in itself. The Temple to which they ascended was but one. The service there uniform. Their Harps were all in tune, and tuned one to another. To them they sang the same Psalms of David, of Asaph. Moses was obeyed, and Aaron was heard. Deformity and confusion was a child of Babel. And at the birth, all that loved Zion wept bitterly. Angeli pacis amare flebant, and ever since • ust occasion there hath been to sit and weep. To sit down and stay, and feed upon tears, because we have little else left us to feed on.

Jacob had two wives Leah and Rachel, which were sisters; Leah was blear-eyed, but fruitful; Rachel fair, but barren; this bred the quarrel, neither was Jacob able to compose it. I will not be an Interpreter; But I can tell how this matter might be mended, if all animosities laid aside, the sisters would remember they were conceived in one womb, and sucked the same breasts, they must acknowledge it their duty to honor their Mother. It was the younger presuming on her beauty that grew contentious, and with what words she hath reviled her Mother, I forbear to speak, I wish or pray rathe • that God would give her repentance, and that with her elder sister she would shake hands, and join with her to sing the songs of Zion, and that that Exhortation of the Apostle might be heard: Study to keep the unity of the Spirit in the bond of peace.

By his Spirit it is, that Christ unites all the parts of his body together in one communion, how different soever they are in qualities, conditions, functions; how distant soever in places, yet knit they are, I say, together in one body by one and the same spirit. It is then required of us, that we labor to preserve this unity, the ready way to which is, that everyone walk in that vocation to which he is called. In the body natural, the eye must not invade the office of the ear, the ear of the hand, the hand of the foot, the foot of the head: So it must be in this spiritual body; every part, eye, ear, hand, foot, and head, set in a higher, set in a lower place, must not invade another's Office, but sweetly conspire to the harmony of the whole. Under Christ we are all as the universal Head, and his influence it is that makes us one body. Say now whether discord more becomes you, than apostasy nad rebellion the parts. What, hath Christ shed his blood, given his Spir • t to unite us, and can we not keep ourselves together? A house divided cannot stand; and a body divided cannot live: Instruments out of tune will make no good music. Either then be at one, or you cannot continue; either continue one, or you cannot last long. Tune your Harps to those of Zion, or you will never sing in tune the songs of Zion.

St. Paul in the forecited place mentions a Bond, and that Bond is peace, 〈 in non-Latin alphabet 〉 Necto. It knits together, without which the unity of the Spirit will not be preserved. And this word peace is a sweet pleasing syllable, whether you have it with God being justified by faith; or in your own bosoms, having beat down that Rebel your own will. Both these are comfortable; but there is yet an Ecclesiastical peace, which is a sweet harmony of judgments, of Doctrines, of charitable actions, and to this you are called in this place, which if it may be attained, after we have sat so long at Babylon, it will be the welcomer.

And of this I have yet good hope; because I read that a Lamb stood upon Mount Zion, and with him an hundred forty and four thousand, among whom there was first heard a voice as of many waters, next the voice of a great thunder, and last a voice as of Harpers with their Harps. The voice of waters is confused, a hideous murmur, much like the Rivers of Babylon. The voice of thunder is fearful. The voice of Harpers pleasing and delightful. The confused voice of the Rivers of Babylon we have long heard. The voice of thunder also hath filled and almost deafed our ears. And when these disorderly roaring voices are past, I hope to drink in the pleasing melody of the Harpers with their Harps, everyone chanting a song of Zion. I will not despair, but that of Nazianzens may fall out true, that after the chattering of Swallows, those house-birds, the sweet and snow white Swans may sing again.

This is my hope, and see it be your prayer, and I will join with you in it. So may we learn those songs of Zion, which we shall hereafter sing in Zion. So tune our voices in this Church Militant, that we may sing in tune with the Church Triumphant forever and ever, Amen

1. 〈 in non-Latin alphabet 〉 . From wh • m is the whole Body.

The Head is the Notion the Apostle made choice of to represent him unto us in the former verse, and by it understands not a Political head, such as a King is in relation to his people, but a natural head, such as every man carries above his shoulders, because this resemblance was most apt to show that clo • e union that is betwixt Christ and his Church; and then again the Church as a body united to this head, was to preserve a communion among themselves.

This Position then is sound, and I shall I lay it in the foundation, that Christ and the E • ect are united. The Elect I say, 〈 in non-Latin alphabet 〉 , the faithful, as Photios expounds 〈 in non-Latin alphabet 〉 , the whole Body; for Hypocrites and wicked men since they live not in Christ, and increase not in Christ, are truly no parts of this Body. The Elect, the Faithful, the Regenerate only are truly united to him. And this union is neither by imagination, as the mind is united to the object upon which man sets his thought: Nor yet by affection, as one friends heart is united to another by love: Or by composition of substances, as it falls out in mixed bodies: But it is a true and real union, such as we see betwixt the Head and the parts; for by it all the faithful and Christ become 〈 in non-Latin alphabet 〉 , one Body: So that first, as from the Head and all the Members there results one man; so from the Person of Christ and all the Elect united and conjoined to him, there is framed one mystical Body, which partakes of the same Name, both together being called Christ: And then again, as the body of man, if one part only be wanting, is a maimed and imperfect body; so Christ is pleased to think himself maimed and imperfect, if any one of his Elect should be wanting, whence the Apostle stiles this Body 〈 in non-Latin alphabet 〉 , his fullness. O the dignity and honor of a true Christian, without whom Christ is pleased to esteem himself no full Head, no perfect Christ! O the security of that man's salvation that is a part of this Body, since one Member of this Head can never perish.

And that I may yet give some you some further light about this Mystery; in it are to be considered

• 1. The things united.
• 2. The Root of this union.

1. The things united is not the soul of Christ with our soul, nor the flesh of Christ with our flesh alone, but the whole person of every faithful man is verily conjoined with the whole Person of our Savior God and Man, yet in a Spiritual manner; which what it is, I shall show you when I come to speak of the 〈 in non-Latin alphabet 〉 , the Commissurae or ligamenta, the couplings, or joints. He saveth both parts, body and soul, and thetefore must be united to both parts, body and soul; for Christ saves not any part that is not his.

2. As for the Root of this union, it hath the Original in the flesh; a faithful man being first united to the Human nature of Christ by faith, and afterward by the intervenience of the Humanity to the Word, or Divine Nature. We can apprehend, elect, and choose, but as we know; for the will is never moved to desire an unknown good. But by the Humanity we come to the knowledge of Christ as he is a Mediator, and therefore in the order and nature of Faith, his flesh is the first thing we reflect on, to which in our thoughts and desires we join. Thus God first proposed him, The seed of the woman. Thus the Church desired him, O that thou wert my Brother! Thus the Prophets made mention of him, he was to be Imman • el, God with us, a child born to us, and for us, a shoot from the Root of Jesse. St. John confesseth that they saw his glory, as of the only begotten Son of God; but yet this was not seen till he came and dwelt in us, that is, till Incarnate; primo noverunt hominem, deinde Deum. For howsoever his eternal generation did in Nature, Truth, and Time precede his b • rth from the Virgins womb, yet when we apprehend him a Redeemer, a Mediator, we first reflect upon his Manhood, because without effusion of blood he could not Redeem, he could not Mediate.

What should I say, that the Patriarchs before he was Incarnate, were in this sense united unto him, and Members under this head? Not as if they were join'd to his Humanity as actually existent, but joined to it as really existent to their Faith. He was the Lamb slain from the beginning of the world, in God's decree for his passion, in his own voluntary offer; and such the Fathers apprehended him, and Abraham rejoiced to see that day; as much, that he was to be Incarnandus, as we now that he is Incarnatus, because without this Incarnation they knew he could not break the Serpents head.

If then the Question be moved, according to what Nature Christ is the Head unto his Body? The answer must be, according to both. For the Church must have such a Head, which should be able to infuse a spiritual life into the body, which power is proper to the Deity. And again, the Church must have such a Head that must have a conformity of Nature with the parts, which is proper to the Humanity. So that in the Person of Christ, God and Man, both these conditions are found conjoin'd. And form the Deity, the life of grace is infused, as from the first Agent; but from the Humanity, the same life and grace comes, as from the Organ and Instrument join'd to the first Cause. As therefore it doth no way derogate from the honor of the head, the head even of this natural body, that it imparts life, sense, and motion to the other parts, not immediately, but by other nerves and arteries: So is it not any way derogatory to the dignity of this mystical Head, that by his Humanity, as by a pipe or channel, he conveys grace and life to every member of his Body. Primarily then, and principally the influence comes from that Deity that dwelt in our nature; but secondarily and instrumentally by that flesh of ours, which he was pleased to take upon him.

I will say it over again. The Deity is the fountain from whence springs this our spiritual life and being: The Humanity the Organ that conveys it to us. By man it was that sin entered; and by man came righteousness; By man came death, by man came life; By man entered condemnation, by man remission. Hence Saint John saith, Qui edit carnem, i. e. qui credit carnem, in me manet. He that eats my flesh, that is, who believes that I came in the flesh, is united to me, and remains in me. The flesh of the Son of God is for our stomach, and must first by faith be digested, before he can be bread of life. What grace soever comes to us, comes through the Son of Mary.

And in the Sacraments, as in two Crystal glasses this ttuth is very apparent: In both which there be two parts; the visible sign, and invisible grace; the elements from the earth, but the effect from heaven. A faithful soul approacheth preparedly, and takes a share of both. But in what order? is it not in the same order as they are proposed by Christ? First, the visible, put case the water, bread, and wine: Then remission of sin, and whole Christ. As in this divine dispensation the material part is received first, and after under that, and by that the spiritual: So also in this Union you must first reflect upon Christ as a perfect man, and in that Nature be conjoined to him, before you can be of his Body, and have any benefit of the divine nature. Blood you must know he must have, before he can be a Redeemer. Flesh, in which he may be united, before he can be the Head to this Body.

These two points being cleared, because the Apostle here teacheth, that from this Head it is, that the whole Church becomes one body; in the next place let us examine in what sense Christ is said to be the head to this Body; and since this is a Metaphor transferred from a Natural Head to this mystical, the meaning will be very obscure, till we understand in what this Analogy betwixt the Head and Christ, the Body and the Church doth consist. This being known, will give light to what follows.

This Similitude drawn from a physical Body, doth admirably agree to Christ, both in respect of that prerogative which the Head hath over the members, and also the convenience and coherence which the Head hath with the members. The prerogatives of the Head are three. 1. To be above. 2. to govern. 3. To have an influence upon every part of the Body. All which belong to Christ.

1. The Head must be in the most eminent place, and most eminent in perfections. Thus is Christ placed above all principalities and powers, and in perfections far above all men and Angels. For when in these we find a division of Graces, so that one wants that gift in which another abounds, in Christ all the gifts of Grace do concur; Add to this, that all the Members of this Body, have these gifts with a limitation, and in a remiss degree, but in Christ all these graces were extensively, and intensively, both for the kinds of Grace, and the highest degree that could be imagined. For thus it is written, and thus we read; In him are all the treasures of wisdom and knowledge: The Spirit being not given unto him by measure: In which respect he may be well said to have the Dignity and preeminence of the Head, in which is the seat of the soul and mind adorned with those eminent faculties of Understanding, Will, Memory, Prudence and Wisdom.

2. The next preeminence of the Head is, to have Lordship and command over the Members. The Head is to direct and govern, the parts to be directed and governed: So Christ is to be Lord over his Body, and the Body to be obedient to him, as the wife to the husband; if the Apostle may be heard to speak, thus it must be, for thus he prescribes, Wives, be subject to your own husbands, as the Church is subject to Christ. It were preposterous and presumptuous for the feet to attempt to rule, or the hand to command.

3. The last prerogative of the Head, is, that from it as a common fountain, proceeds life, motion and being, which it imparts and communicates to every part; which is hence most evident; for upon the separation of the Hea • from the Body, it becomes senseless, nor lives, nor moves. Such a Head is Christ, such a Fountain to this his Body; in him is the Well of life, and from him we receive Grace after Grace.

Life he hath in himself, and life he imparts to us, whence saith our Apostle, now I live, yet not I, but Christ lives in me; Christ now is the supposite; by him it is that we are quickened, and express all the effects of a living man. Motion also we have from him, when our motions are conformable to his mind; which conformity lies in two chief points. First, in a conformity to his death, that as he died for sin, so every part of his body be mortified, and dead to sin. Then in a conformity to his Resurrection, that as he rose from the grave, so they rise to newness of life. As for their being also, that the members have from this Head; there is a being of Nature, and a being of Grace; the first way a creature of God, a man may be without any relation at all to Christ; but in Grace a man hath no being at all, if Christ be absent. The presence of this Head, and the continuance of this Head with us, is that which makes us what we are, true Christians. Whence Zanchi aptly observes, that the Apostle saith not A quo totum corpus, but 〈 in non-Latin alphabet 〉 , ex quo. For of him as from the first cause are all creatures, that is a quo: But from him the Church is, and hath its being, as the Members in a Natural Body from the Head, which live, move, and increase from it. And this saith he is, Ex quo; From which if separated, they are destitute of life, sense, motion, being stupid and dead.

You have seen how apt this Metaphor is in respect of the three prerogatives the Head hath over the Members; I shall now acquaint you that it is altogether as fit in respect of that convenience and coherence, which the Head hath with the Members; and that also lies in three respects. 1. In conformity. 2. In order to the end. And 3. In the harmony of the Head and Members.

1. The Head must have conformity with the Members. It is not enough that it be corporeal, for so a painter may clap, a Foxes, Asses, or Lions head upon a man's shoulders, but it must be of the same species, of the same nature. Now in this respect, there was and is a very great agreement betwixt this Head, and the parts of his body; for he was in all things like us, sin only excepted. Bone of our bone, and flesh of our flesh; for he took not on him the nature of Angels, but he took on him the seed of Abraham. Forasmuch as the children were partakers of flesh and blood, he also was a partaker of the same.

2. The next agreement of Head and Members is that they both aim at the same end, which is the conservation of the whole, and the happiness of the person. The faculties of the soul take up their residence in the Head, and their whole scope and labor is, that the little Common-wealth of man receive no detriment, but be furthered in his way of felicity. And this is the labor of this our Head; he sustains, quickens, and wisely moderates all things: He is touched with our evils, hears us, speaks for us, and being our Advocate pleads for us. 'It is the care of this Head to bring every Member of his own body to glory and Beatitude. He is the Savior of his body, and he safely preserves the meanest part, so that not one of them shall perish, but participate an eternal and happy life together with their Head.

3. The members and head of a natural body agree in this, that their extremes are coupled with a common term, and that they all receive their activity, and are informed by the same soul. So also this Mystical Head, and all the B • dy are continued and united one to the other, receiving their spiritual life and information from the same Principle. The power and unspeakable force of his Spirit, notwithstanding the distance of place, doth most truly and effectu • lly join together the Saints to this own Head, vivificans ea singula, & vincens universa, quickening every single part, and uniting them all, and that in such a beautiful order, and close manner, that the whole Body is 〈 in non-Latin alphabet 〉 , fitly joined together and compacted.

2. 〈 in non-Latin alphabet 〉 . Join'd together.

You see how at unawares I am fallen upon the first Attribute of this Body, which is that this body be fitly join'd; For as the Body of man must not be composed of monstrous, dissonant and uneven parts, but of such pieces which are congruous to the whole: So also must this Mystical Body of Christ be knit together by fit proportions, that one part aptly answers to the other, and all agree very well to the Head. And this condition will serve to discover the Errors of three sorts of men, the Hypocrite and profane person, the Heterodox Christian, and the factious Pragmatick.

1. The Hypocrite is no fit member, nor yet the profane. Not the Hypocrite, because he hath only the paint and color of a part, and not the animal spirit by which the part lives and moves. Not the profane, for he is but an excrement and a noxious humor, fitter to be purged out, than join'd to the Body. Both these are 〈 in non-Latin alphabet 〉 , and have no harmony at all with the Head, which is perfect, pure, and holy.

2. The Heterodox Christian, is either a swollen part, or withered; swollen with pride and excess of Traditions, and Doctrines of men. Or so shrunk and hidebound, that he cannot admit, if only for decency and Order, a prudent Ceremony. And while the one is ambitious to exceed, the other so peevish to fall short, one for too much, the other for too little, the harmony of the parts is marred, and the body rendered deformed.

3. But the Poly-pragmon is the man that dislocates every part, and therefore is the greatest enemy to the comely Order of this Body; of him therefore I shall speak a little more fully.

In a Natural body, that Order must be observed that every part be continued in his proper place, and in that place perform its work. The Organs of sense are set in the Head, the power of digestion in the stomach, of sanguification in the liver; the hands keep their site, and the feet their position. And thus it must be in this Mystical body, every member must keep its place and order, and do its office, and not usurp upon his fellow member; otherwise the benefit and beauty of the whole will be disturbed.

Order then can never be, where there is not s • b & supra. That there be in the Church some of a Superior, others of an inferior rank; some as eyes, other as hands; some as ears, others as tongues, is necessary; for otherwise the society of Saints could never resemble a body fitly put together. But if you shall now ask, why it pleased Christ the Head to honor one member, and humble another; to make him an eye, or tongue, and that man an ear, a hand, or foot; no reason can be given, but his wisdom, who distributes to everyone as he will: The Potter hath power over the clay; more cannot be said, and that must content. For the Order we can give you a reason, because he is the God of Order and not confusion: Which that it may be kept, he ordains some to be Princes, some subjects; some Lord's, some servants; some to be Apostles, some Evangelists; some to be Teachers, others to be taught; some Shepherds, some to be sheep; as he diversely distributes his Talents, so he designs divers men to several places and Functions; and according to the measure and variety of their gifts, their Offices are set out. This is the beauty, this the apt and admirable order of this Mystical Body.

The more too blame they then, whose labor it is to dislocate the parts; endeavor they do to put the ears into the place of the eyes, and the eyes into the place of the feet, while they make the lowest of the people Priests, and the Priests the lowest of the People. Is not this to disturb the Order which God hath set? Is not this to bring a deformity on the whole body? Cyclops was held for a Monster, because he had but one eye, and yet it was in his forehead; what a strange creature should that man be, who should have his eyes in his heels? I can say little to it, and I know not how to mend it, except that counsel of the Apostle may be heard and obeyed, as the Lord ha • h distributed to everyone, as the Lord hath called everyone, so let him walk: and so I ordain in all Churches: and again, Let every man abide in the same calling wherein he was called.

For this same encroachment upon other men's Functions and usurpation of a calling that belongs not to them, hath spoiled the uniformity of the body. In it there can be no comely feature, when the Cobbler will go beyond his Last, and the Smith farther than his Anvil. What is Saul among the Prophets? was once a wonder. But now you may find the sons of Cis that are fit only to seek Asses, to lead the people. Qui hodie Laicus, cras Presbyter, he who was this day an ignorant Layman, next becomes a grave Elder. This is not to remain, and be content with his vocation.

No, nor that neither, when Sus Minervam, the Swine will teach Minerva to plough, and the Ass instruct Orpheus to touch his Harp. My meaning is, when illittered men, unacquainted with language, elocution, or Logic, which threee are instrumental and necessary for any Interpreter, will yet take upon them to interpret, and direct those who are skillful in all these, to interpret and divide the word of God.

'It is a wise observation of a wise man, that the Spirit of God hath bestowed upon every man some peculiar ability to one Art, Trade, Profession or other, of which if men would take notice, and bend themselves that way especially, there would be a better proficiency in all Sciences and Professions than there is. The true reason then that so few prove excellent in their ways, is, because they do not follow God, who hath given to every part of this Body a proper faculty; but are 〈 in non-Latin alphabet 〉 , are busibodies in other men's matters, aspiring to that, to which they have no aptness nor sufficiency.

Well then, necessary it is, that everyone remember that he have some place, some Vocation or other; for quo ordine resurgent, qui nullo vixerunt, in what Rank or Order shall they rise that lived in none? Next that he maintain and keep his place and station, that he encroarh not upon, and seek to invade, and shuffle into his fellows place.

For this will continue that Harmony and Congruity •• at ought to be in the parts of this Body, which whosoever disturb, do so m • ch as lies in them, make the beautiful Body of Christ, a deformed, a confused piece. And so much of the first Attribute.

3. 〈 in non-Latin alphabet 〉 . The same word is used, Col. 2.19. which the Greek Scholiast interprets 〈 in non-Latin alphabet 〉 , made mild and set in peace to itself and Christ, which Exposition is apt; for 〈 in non-Latin alphabet 〉 , is, 〈 in non-Latin alphabet 〉 , Hesych. to reconcile, or make friends, or draw to amity.

Chrys. Apud Oecum. 〈 in non-Latin alphabet 〉 , agglutinatum & unitum.

By the judgment then of all Interpreters, the society of Saints ought to be an united Body. For as the parts of this Body ought to keep their places, and continue in that Order which God hath set them: So also under the same Head they ought to be join'd and linked together in peace, as close compacted and united as joint is to joint, or limb to limb in an Organical body, in which the connection is so indissoluble, that the head cannot be torn from the members, nor the members from the head, nor yet they from one another without the appar • nt detriment, and sometimes ruin of the whole: One thing I am sure of, that the part disunited, and disjoin'd, how small soever, dies.

And the like happens to the member separated from this Mystical B • dy; it cannot live, because it partakes not of the vital spirit by which it is quickened. From a particular Church it may separate, or be separated, and yet have life in it; but if it depart from the whole, it is dead. If it be separated, I will suppose the cause is just, which was Theodosius case, and then I shall for a time appoint this person a place among the Penitents, and pray that God would give him repentance that he may be again join'd to the body. But if he separate himself, let him be sure the cause be just, least by separation from a particular Church, he be cut off from the communion of Saints. For Schism is a damnable sin, being a voluntary separation from the unity of that charity, whereby all the members of the Church are united, glued together, and compacted.

Now what Errors in Doctrine may give just cause of separation, I will not venture to set down in particular, least i • these times of discord, I might be thought to open a door to Schism, which surely I will never do, unless it be to let it out; and that I should be glad to do, for it is ingens flagitium, a huge offense, of which they who are gu lty, shall be punished no less than they who tore Christ's Natural Body: since he gave his Natural Body to be torn upon the Cross, that his Mystical Body might be but one. The sad thought of which might give just occasion to those words of that Father who had his name from Peace, that God would judge those men, who being cruel men, and deposing the love of God, were the promoters of Schism; rather hunting after their own profit than the unity of the Church, and therefore speaking of peace, and making war, straining at Gnats, but swallowing Camels, propter modicas & quaslibet causas, for trifling and small causes do rend and divide the glorious Body of Christ, by whom nulla tanta po • est fi • ri correptio (what if we read correctio?) quan • a est Schismatis pernicies, by whom there can be made no Reformation of any such importance as to countervail the mischief of a Division, as indeed there is not.

1. For first it is too evident that such men are lovers of themselves more than God; a great conceit they have of their own wits, and therefore deal with matters too high for them. After that God had appeared to Moses, and given him a Mission, yet in humility he replies, who am I? yea after that God had given him power to work miracles, and by that confirmed his calling, yet he holds back, so afraid was he to begin the alteration. To head then rashly a Faction, proceeds out of pride and self-love; and pride is most pernicious; for it cast Satan out of Heaven, Adam out of Paradise.

2. Sua quaerunt, They seek their own, not the things which are Christ's, and so their god is their belly, which because they will be sure to fill, they lead or follow the multitude. 'It is known whae made Valentius and Marcian Gnostiques, Tertullian a Montanist, Arius and Arius Heretics. 'Twas bitterly said, but truly, by a Disciplinarian (who had he liviv'd to have seen his Disciples works, I believe he would have been more wary in his words) They (he speaks of his own) care not for Religion, so they may get the spoil. They could be content to crucify Christ, so they might have his garments. This Auri sacra fames, or rather sacri auri fames is too often a motive to disunite the body, and then it must needs be pernicious.

3. What should I tell you, that Schism very speedily degenerates into Heresy; for there is no Schism which doth not feign some Heresy to itself, that so it may seem to have departed from the Church upon good reason, which when it is pertinaciously, and obstinately defended, the Schismatic becomes an Heretic, and so is involved in a double guilt; of opposing the verity of Faith, which denominates him an Heretic; and breaking from the unity of the body, which makes him a Schismatic; and if either of these sins single be enough to send a man to hell, then sure both conjoin'd will be a talent of lead to sink a man deeper to that bottomless pit.

4 Lastly, there is not any sin ex diametro so opposite to that 〈 in non-Latin alphabet 〉 , to all those Ligaments and joints by which our Apostle in this place, and that of the Colossians, affirms this body to be united, as in this of Schism, and voluntary separation.

What these are, may be learned out of the former verses, to all which the Apostle adds that amiable Epithite of Unity. There is but one Body, i. e. one Catholic Church; there may be sixty Queens, and eighty Concubines, and a nu • ber of other Damsels, yet Christ's Love and Dove is alone. As then in the Natural body there is 〈 in non-Latin alphabet 〉 , a great amity and agreement of the parts how Heterogeneous soever, so ought it to be in the Mystical, where we are all members one of another. What, fellow-members and quarrel, fellow members and fight? 'tis contrary to nature and reason. When therefore any man makes a rend in the Church, 'tis all one, as if a man shall buffet and tear his own breast with his own hand. This is the Argument that is fetched from the Subject united, the Body, and it is of great force to persuade to unity, and dissuade a scissure. But the 〈 in non-Latin alphabet 〉 are of more force.

1. The first of these is t • e Spirit of Christ, of which all living members of this body participate. This is but one, and yet it animates, quickens, and moves them all. Members of a civil society, though nevet so different, governed by one Prince and one Law, are yet but one. And the Spirit of Christ it is that makes the Church but one: if therefore we will but follow the guidance of this Spirit, which is always uniform, and never irregular in its directions, 'tis impossible that Christians should ever be but one. Let them then who sow and ripen Divisions in the Church, lay to heart, by what spirit they are guided. Were it by the Spirit of God, there would be nothing but peace, nothing but love; for his property is to collect and gather, nor to divide and scatter. For when this Spirit is infused into all the joints of the Church, he inflames every member with that admirable gift of Charity, which is the strongest bond of cohesion and union.

2. The material part is but one, viz. The body, the formal part but one, viz. the Spirit. Next consider also that the end is but one. Called we are, but all to one hope. We are all called to the communion of Christ, and the one scope we all aim at, is eternal life. Since then we hope to meet in heaven, fit it is that we meet on earth.

3. But we are as yet in the way thither, in which we live under one Lord, servants of Jesus, who was exalted to be Lord and Christ. Now servants under one Lord, ought to agree; Since therefore we all live under the command of one Master, whose command is love, whose legacy is peace, it behooves us to be children of peace, and if it be possible, to have peace with all men. This is an 〈 in non-Latin alphabet 〉 , a touch that cannot choose but touch us near, and a ligament, that being sadly thought on, must needs tie us together.

4. But as they who are earnest that a thing be done, never think that they have sufficiently persuaded it: So our Apostle being zealous for this unity, presseth us yet further, and besides the unity of the body, the unity of the Spirit, the unity of our hope, the oneness of our Lord, minds us of another 〈 in non-Latin alphabet 〉 of another Ligament, that gives a notable touch to this; it is the nerve and sinew of our religion and profession, which is but one and the self same. There is but one faith; And is it then fit that we quarter and divide it, or be rent into pieces about it?

Faith is taken for the grace by which we believe, or that object which we believe; and the old rule was that This could not be enlarged, this could not be diminished: It is overmuch pride then in Rome to double these Articles; 'tis presumption in any Novelist to impare them, and make them fewer: 'tis perverseness and peevishness in factious spirits to separate for accessories.

And yet these are the causes that have divided Christendom. How easily yet might this disunited body be compacted, if men would let go disputes, fancies, opinions, accessories, and contend, or rather yield to, and not contend, for that faith that was once delivered to the Saints. For the foundations of faith absolutely necessary to salvation, are one and the same; and howsoever by way of paraphrase they may be delivered in divers words, and sometime improper expressions, yet since the Harmony of confessions falls in the same Diapason, Charity w • uld cast a cloak over some inconvenient phrase, rather than divide and exclaim about it. Turpe est eadem credentes, animis & studiis esse inter se divisos. A discredit it is for those, who for substance believe the same things about unnecessaries in their minds and affections to be thus divided. Will ye hear what comes of it? You Christians, say those without, dissent among yourselves, and have so many sects, all claiming the title of Christian Religion, that curse and condemn each other; and therefore our Religion is not true, nor hath its Original from God. The Infidel and Heathen comes and saith, I would willingly become a Christian, but I know not to whom I should adhere, there is so much strife, so much dissention, so much tumult among you; everyone saith, I speak the truth; quos fugiamus habemus, quos sequamur non intelligimus. We see whom to flee, but whom to follow is hard to know. This is that sour hedge-Grape that hath sharpened the teeth of so many to bite and devour the parts of this body, neither shall I hope they will ever cease from this raven, till they sadly remember that the man so devoured is a member of that Body to which they are, if at all, united by one and the same Faith.

5. And that I may put them in mind of one 〈 in non-Latin alphabet 〉 , of one tie and persuasive more to unity; As is their Fai • h, so is their Baptism one too; Unum Bap • isma. There may be different Rites, there may be different Baptists, but the Sacrament is the same. Unum ad unum, unum in unum, unum quia per unum. One to one man, to be once received, and therefore not to be repeated; one into o • e, because all are baptized into one Faith: and one by one, because all are baptized in one water, and in one form of words. The Apostle then draws this persuasive from the Unity of this distinguishing mark that Christ sets upon his. In another place he doth it of the Eucharist; For we being many are one bread and one body; and in this place from the Unity of Baptism; What were you baptized into the name of Paul or Cephas? into the name of Donatus, or Brown, or any Sectary? No, no: it was into the name of the Father, Son, and Holy Ghost, which being three in Persons, are but one in Essence; as much as to say, you ought to be his followers, in whose Name you received your Baptism, which being nor Paul, nor Cephas, you ought not to unite to them, but to that Body to which the whole Trinity did then unite you, and not separate from it, out of an opinion and affection you bear to men.

6. Lastly, behold yet another 〈 in non-Latin alphabet 〉 , another ligament or Nerve of love; You all have but one Father, all worship one God. The same God requires unanimous worshippers; the same Fathers sons join'd in Brotherly love. This argument is thus twisted by the Prophet Malachi; Have we not all one Father? hath not one God created us? why then do we deal treacherously every man against his Brother? doth this become children of one Father? this, worshippers of one God?

This God is the Father of Christ by nature, of Christians by adoption, of all men and all things by creation, above all, and through all, and in you all. Above all in command, excellency, and dignity, through all, for his eyes go through the world by his providence and Majestical presence; but in you all, you who are Members of this Body, by the inhabitation of his Spirit, and the gifts of this Spirit. Say then now, whether is it fit for you, who are thus adopted, thus join'd by him to one another, in a peevish and froward manner, thus to dis-unite, to separate, to fall asunder?

I have now done; for if these seven bonds will not hold you together, all I can add will be to little purpose; Any one of these is enough, but altogether possibly may twist you into love. Since all of us have been born in one and the same Church: all have been comforted by one and the same Spirit: all of us expect one and the same crown; all acknowledge one and the same Lord: all of us profess one and the same Faith: all of us are sanctified by one and the same Baptism: all of us adore one and the same God: all of us ask blessing of one and the same Father: Let us all keep the Unity of the Spirit in the bond of peace.

1. 〈 in non-Latin alphabet 〉 , By every touch of supply.

Of these Ligaments I spake the last day, as they were useful to preserve the unity of this Body: But I shall now look upon them, as they promote the growth and increase of it, as they supply what is wanting and needful, till part distributes to part that portion which it hath received from the Head, that so the whole Body may grow together into a just stature.

Now these Ligaments, by which we are join'd to Christ the Head, and by which the influence of Christ is derived to us, and from us to one another, are many. For the Apostle puts here 〈 in non-Latin alphabet 〉 , Every to joint; Now we know that Omnis All or Every is a Distributive, and therefore must of necessity have under it more than one. This supply then for increase proceeds from many Ligaments. They are indeed all those six I named before; I shall now only repeat the chief of them.

1. The first and principal of these, is the Spirit of Christ; for by this we are join'd to the head, and by the power of this Spirit, we work to the benefit of a fellow-member. For who is it that collects this Body? is it not the Spirit of Christ? who is it that gives it increase being collected? is it not the same Spirit? Paul may plant, and Apollos may water, but the increase is from his Spirit. Though then he use the Ministry of men in gathering, in joining, in fitting, in feeding his Body, yet the power they have, and the efficacy they have is from him. In this work, there is nothing done but by the Spirit. Be it but an admonition, it will work nothing except it proceed from the Spirit of meekness. The word by which we are regenerate is but a dead Letter, and the Sacraments by which we are made one with him, but a bare sign, till the Spirit of Christ come to both. The Pastor administers bread and wine, but he it is who by his Spirit gives his flesh and blood. The Minister brings to your ears the word of life, but that it edifies any part of the body, is from his Spirit. I was not then mistaken, when I called his Spirit the first and principal 〈 in non-Latin alphabet 〉 the main Touch from whence the supply for the increase of the Body porceeds.

And that we should not be ignorant of this, the Apostle here for Supply makes use of a choice peculiar verbal 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 . Now 〈 in non-Latin alphabet 〉 was among the Heathens, that man who out of his own store did furnish all things necessary in their festivals for their sports and solemnities, so that 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , a free gift given in an abundant and ample manner. So that they who take these words in a passive sense, make the Spirit of Christ to be the Agent, and his Body the patient, viz. that all things are by him supplied to his Church, which are necessary to salvation. For whether they be 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , Gifts, or Graces, gifts or abilities which make able to perform any function, or Graces that make a man an Holy person, they are supplied from his Spirit. For the first see, Rom. 8.10. & 2 Cor. 8.9. For the latter, 1 Cor. 12.7. &c. and this chapter, v. 11; 12.

2. But among the first kind of Graces, the chief is Faith: this is the gift of God, and it is given for an especial help also. For by this the Grace of the Gospel is derived to us. The obedience of Christ, active and passive, is nothing to us, till we believe it; and the pardon of sin, which he hath promised, empty words till apprehended by Faith. For faith is the confidence of things hoped for, the evidence of things not seen, with which the Fathers being animated, did and suffered all those things the Apostle speaks of. By this nerve then also any part of this body being moved makes its increase. And any augmentation whatsoever is made without it, is but a tumour, nothing profitable to this body; Profitable did I say? nay altogether unprofitable; a specious sin, though to us it seems a good work, since it proceeds not from an heart purged by Faith.

3. And yet there be other 〈 in non-Latin alphabet 〉 , other sinews and nervs of supply, there be several Fu • ctions and Vocations in the Church as there are parts of the Natural Body; the Apostle give us in a Catalogue of them at the eleventh and twelfth verses, Prophets, Apostles, Evangelists, &c. all which are given for supply too, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ.

4. Though I hasten, yet among these 〈 in non-Latin alphabet 〉 , I must not omit the Sacraments. For these are Corroboratives and Cordials; they give strength, and they refresh, strengthen against sin, and quench the raging flames of a disquiet soul. For in the blood of Christ conveyed by these pipes, there is an Artery by which the vital spirit is derived also, which will quicken, revive, and cheer up any fainting and dying soul. These ligaments then as those before, are for supply and increase of the Body. These are all Church-bonds; and so many holy Nerves, all which have their power and operation from the first bond; viz. that of the Spirit, for he is to give the first touch and stroke to these, and then the pulse will convey the supply even and right.

2. And might it not seem a little out of the way, my reason tempts me to put you in mind of a succout and help even from Natural bonds to this very work. That men are of the same flesh, Kins-men and of the same blood, Citizens, and of the same Country, dwellers in the same house, Husband and Wife, Parents and Children, Masters and Servants, may be notable Motives as for Unity, so also for aid to this end. For Christ hath not taken off from our necks these bonds of love, but rather laid them on in a stricter manner, and blessed them. The bond of Nature, Relation, and Affinity calls upon us now for this duty, not only because is is • he voice of reason and policy, but because it is the voice of Christ, who commands and expect it from us; or he came not to dissolve the Law, but to fulfil it. Every bond of Religion, of Nature, of the Spirit, of Reason, is useful for this end. And the • efore the faithful make use of all; they wait for the impulses of the Spirit, be it in the Word or Sacraments, to increase their Faith. They are not the Authors of divorces betwixt Husband and Wife; of dissension betwixt Father and Son; of disobedience betwixt Superior and Inferior; but 〈 in non-Latin alphabet 〉 by all kind of bonds, by which they find themselves linked in this Body, they will be subsidiary, well knowing that it is the duty of every part of this Body to his fellow part, to impart, to communicate, to contribute what supply it can, in which regard, they who take the verbal 〈 in non-Latin alphabet 〉 in an active sense, are not mistaken.

There be three ends of the Nerves, Sinews, Tendons in the Natural Body. 1. That all the parts be by them joined together, and to the Head. 2. That by these the vital spirits, blood, and nourishment be received from the head. 3. That by these what is received, be conveyed and imparted to the whole Body, which the Apostle especially intends in this place, and therefore he stiles them commissurae subministrationis, joints of help and supply.

The memorandum from hence is, that we receive not for ourselves only, but also for our fellow-members. Nemo sibi nascitur, & nemo sibi renascitur. No man is born, nor reborn for himself, but as he hath received the gift, so he is to minister. Any parr then of the body is not to aim at the private welfare, but to see that the supply redound to the common good. Just as do the members of the Natural Body, in which everyone confers its several gift, office, work, to the general benefit of the whole. Under the Law, some brought gold, some silk, others fine linen, and some goats hair, but all to the furniture of the Tabernacle: so we are to lay together all graces, all places, all works that we have, and to employ them to the advancement of the common faith, and to the setting forward the common salvation.

2. 〈 in non-Latin alphabet 〉 . According to the effectual working.

And this help is vigorouslly and effectually to be afforded: for so long it must be administered, that so much as lies in us, somewhat come of it. It must be an effectual working. Such as we by experience find in the body of man, where the stomach digests effectually, and the livet turns effectually the sweet juice into blood, and vigorously conveys it into, and by the veins to every part: that I say not, how vi intus agent, as Beza reads this place, by the active power, which nature hath bestowed, and inwardly preserved in everyone of these parts; there is a separation made of what is unfit for nourishment, which is sent into baser vessels, and by them effectually and powerfully ejected, that they hinder not the health and increase of the Body. This same vis intus • gens, as I but now showed, is the Spirit of Christ, and it is given for help; it must not be idle, but active; active in every part, till it have if possible, an effect in every part; transmit the sweet juice of nourishment and vitals of grace, and separate what may be offensive to a spiritual increase, and then by God's blessing the effect will follow, the member will grow and increase in a just proportion for the Body.

Discouragements I confess there are great store to retard and hinder the stomach to concoct, or the liver to suck and disperse this vital blood: besides the members of late have been very unkind to the ligaments, and the parts of this body injurious to the arteries and sinews; are they yet then bound to a supply? Yes they are; for we must look what we ow, and not what the parts deserve. What th • refore we do, we will do, that we ma • cut off occasion from them that desire occasion; we will take down and digest for you the food of life; we will transmit it for your nourishment, and we w • ll gladly in this work spend ourselves and be spent for you, though the more abundantl • we love y • u he less we are b • loved. The Merchant having suffered shipwreck at sea, yet again repairs his Ship, in hope of a better voyage; And the Husbandman by an unseasonable year having lost his crop, yet puts into the earth his Plough again in hope of a better harvest; and that fish is sometimes taken by the Fisherman, when he is gathering up his net, that hath escaped all night. We will not then despair upon our ill success, but we will yet put to sea, we will yet spread our nets, we will yet plough up the fallow ground of your hearts, and cast in our seeds, hoping that in time it may bring forth in some an hundred, in some sixty, in some t • irty.

For we are assured that the Gospel hath 〈 in non-Latin alphabet 〉 efficacy, and a lively power in it; able it is to change 〈 in non-Latin alphabet 〉 , the fiercest beasts into Lambs, and to alter men's souls, lives, and manners: and for assurance of this we have God's promise; As the rain comes down, and the snow from heaven, and returneth not thither, but waters the earth, and makes it bring forth and bud, that it may give seed to the sower, and bread to the eater: so shall my word be that goeth forth of my mouth: It shall not return unto me void, but it shall acc • mplish that which I please, and it shall prosper in the thing whereto I send it. This is that which wings our labor; this is that which wipes off our sweat; this is that which makes us so ready to supply; and though it be not our happiness to produce effects answerable to our desires, ye we give not over the work, but labor to the utmost of our power to that end. More the Head from whom we derive our power and activity, expects not; more our fellow-members whose necessities we supply, may not expect; for curam exigimur, non curationem, care is expected, from us, not a cure; that according to the measure we have received, we pour in our wine and oil; that it purge and heal must be left to the great Physician above.

To take care then of the fellow-member is our duty; to pour in as we have received, whether much or little, yet accordingly to communicate, to contribute. Qui duo Talenta, • uo; qui tria, tria. Be it but One Talent, it must not be wrapped up in a napkin. He hath his Measure. Others may have more graces, more gifts, but he hath that which his head thought fit for him, and according to that he must supply: so saith our Apostle, the effectual working must be

3. 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , as some read it. In the measure of every part.

Before at the seventh verse our Apostle informs us, that unto everyone of us is given Grace according unto the measure of the gift of Christ. The word in the Original is 〈 in non-Latin alphabet 〉 , which the Greek Scholiast glosseth 〈 in non-Latin alphabet 〉 , a Gift; for the Apostle speaks of those Gifts, with which the Spirit of Christ adorns the members of the Body, for the edification of the whole; and that the parts be not too proud of these abilities and endowments, that they are not from themselves; conferred they are, given; Given he saith, to everyone that hath them. In the world we find very unequal partitions; to some all, to some never a whit; whereas the Spirit of God gives to every part of this body a fit share of this Divident; to one in this kind, to another in that: The great Giver so ordering the matter, that as in the Natural Body, the eye should not have the gift to go, but to see; and the foot not to see, but to walk; the hand not the gift to speak, but the tongue; and the tongue no the power to work, but the hand: So in this Spiritual Body, Moses is made a god to Aaron: Aaron Moses his tongue to Pharaoh; one is an eye to over-see, another a hand to serve Tables: one is deeply learned, but rude in speech; another is eloquent, but not deeply learned. In this division then everyone hath his part, b • t everyone hath not all; He that hath most, hath but a measure; be it five, be it two, be it one, yet the portion is given in proportion, so much, to such a quantity, to such a number and no more.

It is then the equity and indulgence of this great doner not to exact a duty beyond his Gift, nor to impose upon us a supply beyond that ability with which he hath empowered the part. If he hath given much, then we are bound to supply much: if little, little; it must saith our Apostle, be done in the measure of every part. To one is given the Spirit of wisdom, as Luminare majus, the great light: To another the word of knowledge, as Luminare minus, the less light: to another proph • cy, to another faith, to another diversity of language, as lesser and darker stars in the Firmament of the Church; and all these ought to take their turns, and shine and move in their proper orb, time, and order in the measure they are gifted.

Now if this voice were well thought on, it would keep an excellent temper in the Body. The parts would neither be envious, nor over-bold to stretch themselves beyond their measure. The Prerogatives and Ligaments mentioned at the fourth, fifth, sixth verses, were all in common; for all were equally made parts of one b • dy, all united and animated by one Spirit, all partakers of one Hope, &c. It is not so with the Gifts; every single member hath a single and peculiar bequest given and granted to him in a measure, that he envy not, that he invade not the place and Office of another part.

1. In the Body every part receives not the same dignity, nor the same gifts. There is a Hin for one, and a Gomer for another; and yet one member envies not the other, but is well pleased and content with its receipt: So it should be in the Church: there be different places, and d fferent graces, all communicated from the same head, and that should content. For non licet? Shall it not be lawful for our Head, to do what he will with his own?

All have Faith, but not in an equal measure. All have some Vocation or other, yet not in the same degree of Honor. What, Are all Apostles? are all Prophets? shall then this various distribution breed heart-burning, grudges, emulation, and envy? nothing less; but rather thankfulness to this great 〈 in non-Latin alphabet 〉 , this Gracious Lord, who by this wise donation intended to link us the closer together, that by the sense of the want in ourselves, and the supply he ordained we should receive from another, we should the more love one the other.

2. As this measure is good against Envy, so also it is a notable Retentive against 〈 in non-Latin alphabet 〉 , which is sauciness, boldness, presumption, (I know not well by what name to call it) usurpation and intrusion inro any Office of another part. There are who think themselves fit for any places; Dathan, Corah and Abiram to be Princes and Priests, Hananiah to prophesy, Uzzi • h to offer incense, Uzzah to stay the Ark; well it were that such men before they act, would look upon the place that God hath put them in, and the gift bestowed on them, measuring themselves by themselves. Mean places are fit for men of mean gifts; though the Apostle allows men 〈 in non-Latin alphabet 〉 , yet he grants no leave 〈 in non-Latin alphabet 〉 stretch himself a man may to the utmost of his measure, but he is not to tenter himself beyond the scantling of that place he is allotted in the Body. Those whom I but now spake of, paid well for it: Corah and his company, Uzzah, and Uzziah. That mutinous company would have all the congregation holy, but they perished in their gainsaying: Uzzah was a Levite, he might wait upon the Ark, but he would be touching it, and it cost him his life, as it did the fifty thousand Bethshemites that looked only into it. Uzziah was a King, but he would offer incense, a work proper only for the priest, and for it he died a Leper. Hananiah sentenced to death that year.

An evil sickness there is under the Sun, that provokes men to break their Techers, and to meddle with other men's Vocations. Believe it, every work is not for every hand; if so, what needed so accurate a distribution, a fit measure to every part? And where this order is transgressed, it is as great an absurdity, as if the parts of the body should invade each others Functions and Offices. In the body of man there is the spirits, blood, choler, and other humors, and these are to contain themselves within their own proper vessels, as spirits in the brain or heart, blood in the veins, choler in the gall: and if once they be out of them, the spirits heat so fast, that they produce Fevers, and Phrensies: Blood out of the veins causes Apostumes, Choler out of the Gall brings a Jaundise over the whole body. And the like happens in Body of Christ the Church; the gifts bestowed in measure upon every part being kept within their vessels, and so implied, do well; but if once they pass their bounds, some unkind heats, or swelling Apostumes, or Jaundise, or violent and dangerous diseases overrun the body of the Church, by which the end for which they were given, and for which they were thus wisely and orderly disposed and measured out, is wholly evacuated, which the Apostle tells us here was for an increase of the body, that it may

4. Make an increase of the body unto the edifying itself.

Growth and increase in Grace and Godliness, is an insepar • ble companion of a spiritual life. The blessing of God in the first creation upon the creature was, Increase and multiply; and the blessing of God in the second, is, Increase in knowledge, increase in faith, increase in true religion multiply in the • ervice of God, and practice of piety. Among the Heathen, to continue in the same state they were, was accounted an high step of goodness; but in the School of Christ, non progredi est regredi, not to increase is to decrease; So that a Christian must not be like a top that turns round and round in the same place, or if it removes t • is forced to it by the violence of the whip; But like the part of a natural Body, which freely receives a supply of nourishment, and kindly thrives by it till it increase to a just proportion and full strength; so must a Christian make use of this supply, till he come unto a perfect man, unto the measure of the stature of the fullness of Christ.

Have you ever observed a Tree planted by the rivers of waters? how fresh, how green, how full of sap and moisture is it? The leaves wither not, and the boughs are loaden with fruits. Have you taken notice of the corn in your fields? at first it springs up in the blade, modestly conceals the tender juice in the hose, boldly after shoots out and fills in the ear, and at last hardens and ripeneth to the harvest. I presume you have read of the golden Candlesticks, wherein through seven pipes of gold, the oil was continually carried from the two Olives. These are all lively representations of a good Christian; of the growth of a good Christian; who blossoms, knits, and is loaden with fruits, that comes up, comes on, and ripens in good works, that fills with sweet odors of Grace, till his light may so shine before men, that they may see his good works, and glorify his Father which is in heaven.

And that I may not recede from the Text, our Apostle teacheth us, that this increase must be unto edifying. The Metaphor is drawn from building, and thence it must receive light. In every building there is a foundation, the Architects, the matter, the progress of the work, the end: All which we find here. The foundation is Christ, who is the chief corner-stone; the Architects and workmen under him, the Prophets and Apostles; the matter are men, who are lively stones, who are fitly framed, that they may grow unto a Holy Temple; and the end is, for an habitation of God through the Spirit.

And will God then dwell with men? yes he will, when their Body shall become a Temple. This will never be, till as stone is added to stone in a building, so there be an edifying in Grace, a growth in piety, an increase in an holy life. Then through the power of his Spirit, we may call every part of this our Body 〈 in non-Latin alphabet 〉 , God's building, and the whole the Habitation of the Deity. God dwells there, it must not then be the house for Belial, for Idols. The clean Spirit of God inhabits it, it must not then be polluted with surfeits, and drunkenness, riot, and excess. There is not any one of these and the like sins, especially persisted in, that, (besides the pollution they bring upon the consecrated place) doth not pull a stone out of the sacred building, which, if not looked to in time, and repaired, will draw a ruin and dilapidation upon the whole house.

I with grief acknowledge how subject this holy building is to winds, to floods, to storms; for the violent gusts of temptations descend and beat upon it: the Christian, who is this House, being exposed to the weather. He hath his fainting and falling, his decrease and increase, his decaying and renewing. He hath his fall of the leaf, he hath hfs winter; but he makes these the occasion of his Spring. For by these falls and decays his growth is more advanced, in as much aa they work in him a greater hatred of sinful corruption, and a more earnest desire of grace, by which he may stand and grow. By casting her Bill the Eagle renews her youth; and by slipping off the old spoil the Serpent recovers his vigor. Thus our good man, by rejection of what he is sensible will hinder his increase and growth sprouts and shoots up higher, and approacheth near to a full age.

About this point the Apostle hath thus expressed his own endeavor, I forget that wh • ch is behind: and labor to th • t which is before; Where we meet with two steps and degrees to bring forward this increase.

1. To forget that which is behind. True it is, we may remember what is behind to lament, to loath, to amend, to forsake it; for there is not such another help to this increase as a serious thought, and a sudden remembrance of our former course. Paul increaseth in zeal upon the memory that he had formerly been a persecutor. But we may not remember a sin, as rhe Dog doth his vomit, to turn back to it. The wicked and godly both make use of their memory about sin, but to a different end. The wicked for their delight and practice: The Godly for their sorrow and amendment. For the godly fell forward and rose, the wicked backward and die. He that remembers his sin to hate it, and leave it, with Abraham falls upon his face; but he that remembers it to rejoice in it, and turn to it, with the Jews falls back to his confusion. Look not then back to Sodom; be not the Dog, the Sow; feed not upon your thoughts the Onions, the garlic, the flesh-pots of Egypt. Such quickness of memory I cannot allow you.

No nor yet that with pride and confidence you remember your virtues: Be not always gazing and wond • ing at them, as the Peacock at her wheel: make them not miracles to admire; presume not upon thy seven and seven altars with Balak; Blow no trumpet; boast not of thy fasts as the Pharisee. Of these the art of forgetfulness is better then the art of memory. Because what in this kind can be done, is but a duty, and when thou hast done all thou canst, and to the utmost endeavor thou canst, thou art but an unprofitable servant. Saint Paul was not inferior to the chief Apostles, yet forgets it: labors more then they all, yet forgets it: speaks more tongues then most at Corinth: yet forgets it: was more abundant in labors, in stripes above measure, in prisons more frequent, in death of ten, yet forgets it: circumcised the eighth day, an Hebrew of the Hebrews, as touching the Law a Pharisee, hot in zeal, and for the Legal righteousness blameless, and yet he forgets to be proud of it. I forget saith he, that which is behind. Far he was from the humor of our Supererogators, by whom if any good be done, they are apt to praise, to please themselves, supposing they have done enough, and oft enough as if there were no more to be done. Both these are great obstacles and impediments to the increase of the Body. We must then forget our sins, forget our good deeds in the sense above-named, and yet this is but one step; another there is: viz.

2. To endeavor to that which is before, which no man can do, that either sits still, or is idle. Remember we must that we are but in the way, and then must be going on till we come to our journeys end: that we are but in our growing condition, and therefore must make an increase till we come to be perfect and full limbs of this body. In heaven we cannot find any pattern for idleness, or loitering. Nor the Father, nor the Son are idle, I and my Father work, saith our Savior: No nor the Angels, but are always about their ministry. In Jacob's ladder, some were ascending, some descending, not one at rest. As for the Saints, they follow the Lamb wheresoever he goeth. In earth man may take liberty for his ease; and with Moab, settle upon his lees, but God never gave him a Quietus est. For in this world no man is rich enough, I mean in spiritual treasure, and therefore he must hunger and thirst and labor for more. Line would be added to line, and line to line; every day Manna would be gathered. The graces of God, as flowers in a Garden, day after day not only cropped, and kept by us, but watered, and dressed, improved, propagated, and multiplied, that they may not only have 〈 in non-Latin alphabet 〉 , an abode with us, but 〈 in non-Latin alphabet 〉 , abound in us.

We pray let thy Kingdom come, but it comes not by gaping and gazing upon it; we pray, let thy will be done, but done it will not be, if we do nothing. Charles the fifths Motto was Ulterius, and a Christians ought to be Superius, sit up higher; which lesson he may learn from his Masters example, who increased in wisdom and knowledge. So the Head, and so the members must grow and increase too, or else there will be a monstrous Body, one part starved, and little, and urchin-like, when the other is full and perfect: Which, should it so fall out, would frustrate the end of this supply; for the Apostle tells us, that the true intention of this Order, of this Unity, of this touch and pulse of the Ligaments, is, not only that the parts increase, but that they uniformly increase all together; so it follows,

5. 〈 in non-Latin alphabet 〉 . To the edifying of itself in love▪ i. e. The Body.

It must be for the complement of the Body; You see then, what every man is to aim at, even in the increase of himself, it is a common good, viz. that the building of the whole Church should be promoted. The final cause then of our proceeding in grace and goodness, must be not only our own particular, but the promotion and complement of the whole Body.

True it is, that in all parts there must be a just increase, otherwise there can be no just proportion; Legs, thighs, feet, arms, hands, heart, &c. must all grow up together: which rule must be observed in the spiritual increase; in every faculty and part of the man of God there must be an even spreading of the supply from the head; in the mind there must be an increase of knowledge, in the heart of love and charity; in the affections, of fear, reverence, humility; in the tongue, of truth; in the hands, of good works; in the feet, of forwardness to walk in the ways of God.

But the main thing in this increase, we are to reflect on, is, that in our individual and singular increase, it is but one member of Christ's Body that increaseth; our labor then must be, that our fellow-members increase also. Hence we have often those commands laid upon us, exhort one another, edify one another. Christ is pleased to call us into the fellowship of the work, and by us, as instruments to build and complete his own Body. That is the object upon which we are to work, and every stone we bring and lay, ought to be placed and cemented with some such thought at this. This I do 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , for the building of Christ's body. And out of love I do it, for so it is to be done.

6. 〈 in non-Latin alphabet 〉 . In love.

The love I bear to the Head, the love I bear to myself, the love I bear to my fellow-member moves me to this work; For in edifying him I edify myself, and in edifying him and myself, I do as much as is in me complete and perfect Christ's Body. I know not what strange influence this one syllable Love hath upon all the touches, all the supply that the parts of this body afford each other, so that if they be not done in love, they are nothing worth, This our Apostle 1 Cor. 12. dicourses of the spiritual gifts, acquaints us that they are many, and divers, shows that they are given for decency, for service, for succor of the same Body. He names also many functions, Apostles, Prophets, Teachers, Workers of miracles, gifts of healings, helps, governments, diversities of tongues, interpreters, but in the close he tells them, he would yet show them a more excellent way, and what was this way, that was most excellent? It was the way of love and charity, without which the gifts how excellent soever, were nothing worth. Should a man be endued with all knowledge, could he speak all tongues, and all truths, yet were they not seasoned with charity, in God's ear the man were but as a sounding brass, and as a tinkling cymbal; this, this one is the bond of perfection, it conjoins and links together all the virtues, and puts the life of Christianity into their Acts; It unites all the members of this body together, and makes every part, willingly, cheerfully, readily to communicate their mutual endeavors for the increase and conservation of the whole. As then the perfection of the natural Body ariseth from the union and connection of the parts, so that the Body is presently imperfect, and defective, if joint be pulld and severed from joint; So also the Body of the Church is perfect and entire while all the members are united and coupled together with the bond of charity; but upon the breach of that one link, mercy, and humility, and meekness, and patience take the wing and fly away, upon which there enters cruelty, and pride, and frowardness and impatience into this Body, which makes it weak and imperfect.

It were to draw a line after Apelles, to enter upon an Encomium of this virtue, since our Apostle hath set it forth to us in fifteen lively colors; I mean those Attributes, partly negative, partly affirmative; what it doth, what it doth not, that this body may not be distracted, but be kept together. It doth not envy the felicity or preeminence of another part. It is not peevish, and froward, and rash in censuring its fellow-members. It is not puffed up as a bladder with a qui • l, upon the conceit of greater gifts bestowed upon it, than on another limb. It behaves itself not unseemly either through pride or immodesty; 'tis not so immodest as to scandal any, nor so proud as to domineer over the meanest part of the body. It seeks not her own, it doth nothing out of self-love or filthy lucre, but considers how it may supply the want of another part. It is not easily provoked, not to wrath, not to revenge; or if it be, 'tis against some corrupt humor in the member, not the member. It thinks no evil; for it is not suspicious, ready to censure that to the worst, which may admit of a candid interpretation. It rejoiceth not in iniquity, is not glad to do a mischief to its fellow members. Hitherto you have seen what love and charity will not do; for by all these Saturnine influences the supply, the increase, the building up this body will be hindered, and therefore Charity will be sure to be free from them.

And now you shall see what it will do for the increase of the body. First, 〈 in non-Latin alphabet 〉 , it is patient, it will bear long, and much; much it will endure, and long it will bear, before it will be heated with any animosity, against an eye, or a vital part, which yet if it break forth, the Sun shall not set upon its wrath. For it is kind not only in bearing an injury, but in the readiness to forgive and forget it. And it rejoiceth in or with the truth; glad it is at heart, when truth and justice flourish, and take place: as it is apt to weep with the part that weeps, so it will rejoice with any member, that hath cause to rejoice. I beareth all things; Bears all things that may be born; Bears prosperity without pride, adversity without discontent and murmur. It believes all things, believes that parts of the body are such as they seem to be; such in words, such in deeds, till it find a manifest evidence to the contrary. But if it happen, which too often falls out, that some part be laxatum, broken or dis-jointed, it will hope all things, it will hope that it may be restored, strengthened, and jointed again. And to that end lastly, it endures all things, any injury, any affront with a quiet and composed mind, out of that infinite desire and affection it bears to peace.

Oh then that the God of love, and Spirit of unity would but gift the parts of this body with rhis admirable virtue! for then I would not doubt of the increase, I would hope better of the edifying of it, which now by discord I find much to be impaired, through debate and dissention weakened, distracted, I had almost said ruined.

Is God love? are we sons, and can we no better agree? Is Christ our Head? Are we his members? and do we yet fall foul one upon ano • her? Is it his Spirit that unites, joins, moves this body, and shall we grieve him at his work? Nothing ought to be more dear to us in the world, than the Church of Christ; And everyone of us, were we true members of it, to our utmost endeavor we should defend it. help to increase it, build it, and preserve the unity of it when it is built. The Nerves by which it is united and conserv'd, are not Rites and Ceremonies, but true Faith, and brotherly love. How then do I what I can, to preserve this Communion of Saints, when with discord, separation, and peevishness, as with a sword I divide and dissolve the bond with which it is united!

Yea, but perhaps there be who will pretend, Is there not a cause? are we not bound to speak the Truth? No love of peace must be so great, that we contend not earnestly for the Truth once delivered to the Saints; for righteousness and peace must kiss each other,

To contend for the Truth, is a noble quality; But then men must be sure it is the Truth they contend for, and then too, such a Truth which is worth contention, by which this Body may be increased, this building promoted, not hindered, not cooled in devotion, of which nature the most part of those points are, which as supposed truths are on all hands contended for by the dissenting party from the established Doctrine of the Church at this day. Yet suppose they were Truths, which they are not: our Apostles direction must not be forgotten, delivered in the former verse, Speak the truth in love. Truth then must be followed and administered with its true corrective, love. Now love teacheth us, that though we speak the Truth, yet to be patient and courteous, patiently to hear what is objected, and mildly to reply. 'Tls reported of the Philosophers, who were always quarrelling about their principles, that they had a sword, but wanted a buckler; but a buckler becomes a Christian better than a sword. For we must not beat every dog that barks at us in the way, but with patience run the race that is set before us. Wise Solomon hath left written, that a soft answer pacifieth strife; such a one we find dropping from Saint Paul's lips; Brethren, I knew not that he was the high Priest; and so satisfied a mistake.

Add to this, that Love, as I but now said, envies not, swells not, deals not f • owardly. It envies not a Truth in the mouth of any man, it is not puffed up with those truths it knows, nor out of a froward humor thwarts and crosses any truth whatsoever, being ready without grief and repining, to yield where it sees an apparent evidence. A virtue it is compounded of, truth and ingenuity; Truth moves it to believe that only which is certain; ingenuity construes all to the best sense, even that which is doubtful; whereas suspicion and jealousy is transported with heat, and forgetting the bounds of modesty, is misled with false, probable, vulgar and uncertain reports.

I beseech you now, let it be considered, whether the great pretenders and zealots of truth, stand not in great need of this corrective. Where is their Love? What is become of their Charity? are not we members of their body? Are we not all under one Head? Are we not united with the same Nerves? Do we not all hope to meet in heaven? Have we not all one Christ? Serve we not all one Father? How is it then that they so unkindly separate from their fellow-members, or rather separate the members from them? Is this to build? is this to edify? is this to • fford supply for the increase of the Body? If envy, and anger, and peevishness, and froward usage can contribute to this spiritual work, then these are excellent architects, rare helps. For envious they are at any part above them, angry with every sound limb, peevish and froward to all the sinews and arteries; they do not only think, but study an in • urie: So far from patience and courtesy, that as a nest of angry Hornets and Wasps, they sting all that come in their way. To produce their scornful, bitter, and uncharitable invectives, were to rake a Dunghil, in which you shall find the poison of Asps; few, I had almost said, not one feather of the Dove.

My hearty desire is, that they would first learn 〈 in non-Latin alphabet 〉 , to speak truth: of which since I despair, yet that they would give over this gall of bitterness, and say what they fancy for Truth in Love and meekness. This might make some impression upon us to think, that the work proceeded from that spirit to which they so much pretend, the Loving Spirit; Whereas when we meet with nothing but bitterness, scoffs, scandals, violence, invectives and libels in their Pulpits, in their Pamphlets, we are assured that the suggestion is from another Author. Truth needs no Cyniques, nor her dictates such Patrons who sleep their pens in Vine-acre.

O that our Dissenting Brethren would think they were men, and therefore not impossible for them to err. O that they would lay to heart that they are Christian men, and therefore bound to speak the truth in love: Were there an impartial sifting of these debates and differences, found it would be, that it is not strength of reason, but vehemency of affection, self-love, self-ends, or some discontent, which first bred, and doth yet feed these debates amongst us. Far more comfort it were for us (so small is the joy we take in tugging at one end of this Saw) to labor under the same yoke, as men who look for the same eternal reward of our labors; and being joined in that indissoluble bond of love and amity, to live as if our persons being many, our souls were but one: It is a Corrosive unto us to live in this dismembered condition, and to spend our few and wretched days in a tedious prosecution of endless contentions; the end whereof, if they have not some speedy end, will be heavy on both sides. I am no Prophet, nor son of a Prophet, but I have lived to see the troubles of sixteen yeats, out of which, he, who cannot conclude the sad consequences that follow upon contentions in Religion, and separation from confessed and ancient Truths, must needs be a man of a very shallow understanding.

By this strife the lives of men are become deboysed, the devotion of many is cooled. Grown we are to be a scorn and a proverb of reproach to the men of Gath, and the inhabitants of Askelon, they stand by, behold our quarrels, clap their hands, and inflame them, little doubting thereby to make their own advantage, as indeed they do daily: that I say not, how by these Schisms, with the wiser and better sort of our own, our credit is quite lost. God Almighty allay these storms, and set a period to these turbulent and swelling animosities, that we may all at last speak the Truth, and speak the Truth in love: That we all lay to heart, that we are all but one body, fitly joined and jointed under one head; that we are all moved by one and the same Spirit, and therefore are bound to supply to every part; in that measure that the Spirit hath supplied to us help and nourishment. By this means there will be an increase in the Communion of Saints, and every particular will grow to be a perfect man in Christ Jesus. A perfection he will attain to, such as the state of passengers and wayfaring men doth admit in this life, which will be made exact, absolute, and down-right, when he shall be join'd to this Head in heaven; That is the Mansion of the Church triumphant, this the place prepared for the Church militant; both are but parts of one Society; that perfect, this in the way to perfection; that crowned already, this to be crowned. In hope of which, let us unite, and love, and live together; so the God of peace will bless us, the Prince of peace will protect us, the Spirit of love and unity will take a delight to dwell with us, and we shall dwell with this Trinity in Unity, and with all those Saints with whom we have continued in unity, forever and ever: Which God grant for Christ Jesus sake, &c.

The Sermons following are intended for the Explanation of the Article

2. That we declare unto you. 〈 in non-Latin alphabet 〉 . Annunciamus.

It was laid to the Apostles charge, that they were full of new wine; with the vessels being fi • 'd, the spirit is so active, that it labors to vent itself: and so it fared here with them; being filed with the spirit, they could not co • tain themselves from showing what was within; for what they heard, they declared. The little book which St. John eat in the Revelation, was in his mouth sweet as honey, but in his stomach bitter as gall. Such is the gospel of Christ, a sweet Doctrine being relish'd and well tasted, but digested it is bitter in the bowels where it contests with corruption, and the errors of flesh and blood: and a Messenger that hath received it, can no more conceal it, then a man who hath taken down some displeasing food, which will beget a tumult in the bowels till it be up again. I held my tongue and spake nothing, saith the Prophet, but this was pain and grief to me, at last the fire kindled, and I thus spake with my tongue. In this sense it was that Jeremy protests, that the Word was like fire in his bowels, which could not be smothered, nor kept from breaking forth. Elihu also tells Job, that his womb was like a vessel full of new wine, which will burst if it have not vent. Thus it was with fhe Apostles, they were filed, they spake so; In all their names St. John professeth

Annuntiamus is the constant word used by all Translatours, and it shows what they were, and what all their successors must be, 〈 in non-Latin alphabet 〉 , Nuncij. God's Nuncio's of the Gospel, the subject whereof is glad tidings, and they are bound being commissioned to report it.

1. Commission'd I say; for if Nuncio's, they then must have their Commission, and not run of their own head, for so may not Nuncio's; they always under seal bring their letters of Credence with them. Here am I, saith the Prophet Isaiah, send me; though he shows a ready mind, yet go he would not till sent.

Where then are they who boast much of their private motions, and make themselves Nuncio's without a warrant! The Prophet might have said, O now I feel a motion from the Spirit, therefore I will go and preach! But notwithstanding a Seraphim flew, and with a live coal from the Altar touched his tongue, mouth, and lips; notwithstanding his iniquity was taken away, and his sin purged, yet he sat still, and staid till God said to him, Go and tell this people.

2. And then, and not till then, he must deliver his message. For Nuntio's must not be mutes. To these Nuncio's the spirit of God appeared in fiery tongues, in fire to make them zealous, in tongues to make them eloquent. And this ability in them is not to be silent, when God bids them speak to Israel, or cry against Nineveh, as occasion required. Messengers they are both of War and Peace; when sin is the Tyrant, and reigns, then they set the Trumpet to the mouth, and proclaim War; where sin is the servant, their Commission is to say, Peace be to this house. As old Fabius, then the Embassador for the Romans at Saguntum, opening the Lap of his Robe, told them, That in it he brought them War and Peace, and wished them to make their choice: So do we, who are the Messengers sent from God to you, offer a fair option; continue to War against Heaven, and you shall have nothing but War, Wrath, Anger: But submit and come in, and by penitent tears endeavor to pacify your God, and you shall be forgiven; your heavenly Father is faithful, and just to forgive your sins, and to cleanse you from all unrighteousness: Which is a main point of St. Johns Message in this place, and is to be a great part of our Declaration also.

3. Which that it may the better be understood, we are to open God's mind to you by way of Declaration, in which all ought to be plain and clear, and powerful. Plain, clear, and evident our Declaration must be; for how else should the unlearned man perceive his faul • s discovered? And powerful it must be; for else how should the unbeliever be convinced? The commendation then of one of these Declarations is not the Rhetoric, the sweet cadence of the periods, the quaint phrase, or the deep learning; but to speak so plainly to the capacity, and yet so powerfully to the conscience of the Auditor, that he may fall down, and confess, Out of doubt God speaks, and not the man.

But what I pray hath been the reward of this plain dealing? what the issue? scarce is there a Declaration, which is not received with censure, with indignation: To declare, as after I must, for confession, may be will be thought Popery; to declare that all men are sinners, perhaps censured for a position contrary to purity. Dangerous sure it will be to tell our new-lights, that they walk in darkness, and have not fellowship with God and Christ; unmannerly 'twill be thought to give Professors the lie, and to examine what's done in darkness by the light. This simple and honest dealing hath made the true Prophets of God odious. I hate him, saith Ahab, of Michajah, because he speaks no good; and he is a pestilent Fellow, saith Tertullus of Paul, because he declared for Christ. Jeremy for this uncivil and barbarous usage, laments his own case; because I cried out of wrong, and proclaimed desolation, therefore the Word of the Lord is made a reproach to me, and had in derision daily. And the injury for this he suffered was so intolerable, that he cursed the day of his birth, and the man that brought news to his father, that a Man-child was b • rn, wishing, that he had rather been a Messenger to one of those Cities that God had overturned, than unto so stubborn, sullen, self-willed a people. Possibly, had he lived before as Jonah, and been sent to Nineveh, where the King put on sack-cloth, he might have found more kindness; like enough, had he lived after, as Daniel, to have interpreted Mene Tekel to Belshazzar, he might have been had in honor: But it was his fate to declare the Will of God to a rebellious Nation, to be undone, and scorned, and cast into a Dungeon by them. This made him cry out, Woe is me my mother that thou hast born me a contentious man, and a man that striveth with the whole Earth; everyone doth curse me.

We that live now are the Successors of those Prophets that lived in former times; we were born to be contentious, we strive and struggle with the whole Land; for this we are despised, despighted, cast aside, hated, cursed of most men; because we freely declare what we have heard, every man's hand is almost against us; because our tongue is against every vice, the tongue of the most is envenomed with hatred against us; linguam habent ad maleloquium, aures ad receptaculum maleloquii; without probability, witness, just cause, men cry Belzebub, Samaritan, Glutton. Our plain Declarations are called Raylings, Scoldings, Clamorous Invectives, and our sharp and conscientious Reproofs censured for seditious and pestilent.

O you who are of the same society of Saints with us, I beseech you forgive us this wrong: Do not think but the Grave, Learned and Pious Divines that as yet remain alive, could be as cautelous and wise as any of the people: They could no doubt be as mute as fishes, and swim with the stream, could they answer for their silence to Him who hath sent them on His Message. A necessity is laid upon us; and as it is our woe that our Mothers hath born us to so quarrelsome a vocation; so it is another and a greater woe, if we preach not the Gospel, if we declare not the Law also. Woe to us, if we bring not the glad tidings of joy to those who rejoice in our Message: Woe to us, if we thunder not the terrors of judgment to those who walk in darkness; if we pipe not to those who will dance, and mourn not to those who will not weep.

If we be the light of the World, we must discover and make faults manifest; if Voices, we must be vocal, and heard to speak; if Seers, we must not be blind; if Criers, we must not be Tongue-tied; if Ambassadors, we must declare our Message; out of love we speak, whatever we speak. We are your friends, and as friends we will go along with you, so far as we may, and the Law of fr • endship will suffer, usque ad Aras; and he is no friend to God or himself, who will press us farther. Compel us to go a Mile with you, we will go twain; ask our Cloak, and take our Coat also; smite us on the left Cheek, we will turn the right: But leave us our God, our Soul, our Religi •• , our Conscience; for he that demands of us either of these, shall receive this round answer, It is better to obey God, than man.

God hath set us upon the Watch, and we watch for your souls, as those who must give an account; and if any soul through our default perish, our soul must go for his. Read but the thirty third Chapter of Ezekiel, His blood will I require at thy hands. What did we write those words? Dare any of you blot them out? Let any of this Company undertake to do it, and he shall sleep in his sin without disturbance, and never more hear a word from us against him. But if this be beyond your power, then pity, and forgive us; Be not offended that we stand on our watch, and give warning; that we lift up our voyc • s like Trumpets, and tell the House of Jacob of her transgressions, and the House of Judah of her sins. Let it not displease, that we thus frame all our Declarations.

• 1. That God is light, and in him there is no darkness at all.
• 2. That if we say we have fellowship with him, and walk in darkness, we lie, and do not the Truth.
• 3. That if we walk in the light, as he is in the light, we have fellowship one with another; and the blood of Jesus Christ his Son, will cleanse us from all sin.
• 4. That if we say, we have no sin, we deceive ourselves, and there is no truth in us.
• 5. That it is our Duty, to confess and forsake our sin.
• 6. Which if we do, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

These are the Heads of our Declaration, and these will you have patience, and hear me, I shall in order open unto you. The first whereof is:

Two things there are in this Proposition.

• 1. What God is, He is light.
• 2. What he is not, In him is no darkness at all.

Many ways there are, by which God reclaimes man from sin, and persuades to obedience: He allures him by the hope of li • e, Do this and live: He dissuades by the fear of death, In the day thou eatest, thou shalt die: He takes upon him many names, that we may assimilate, and be like him, as the Way, the • ruth, the Light; then which there is not anything more amiable, nor anything more opposite to the filth and darkness of sin.

In the Apostles time there were, who boasted of their society with God, and yet lived an impure and unholy life; which in the Apostles judgment was an impossible thing; for opposites and contraries will never meet and join i • one. Such men were darkness, and God was light; when then you can make Night and Day, light and darkness, Purity and Corruption, holin ss and unholiness meet together, then you may imagine a society and fellowship betw xt a most pure substance, and such a foul soul. Whosoever therefore intends to have any communion with God, must not think to walk in the thick darkness of s • n, but give himself to the study and practice of a holy life; for God is light. This is the strength of our Apostles Argument: And his Medium is of great force; For what fellowship hath righteousness with unrighteousness? and what co • munion hath light with darkness? When there can be a concord betwixt God and Belial, then there may be an agreement betwixt the Temple of God, and a profane wicked man. There is a four-fold light.

1. The light of Natu • e, that wh • ch God first created, a great part of which was afterward embodied in the Sun, Moon and Stars, being the most glorious of his Creatures.

2. The light of Reason infused into all men in some measure, but in the learned eminent, by which they discover what is hid from the unlearned.

3. A third light there is of the Word of God, by which holy men being illuminated, see the wonderful things of God's Law.

4. The last is an eternal and uncreated light, having nor beginning of days, or end of time; and such a light we call God; not that he is so in Nature and Essence, but because there is a great Analogy and Resemblance betwixt God and light, which is expressed in this manner.

1. Light is the most excellent of all God's Creatures; the first, the purest, that which in an instant disperseth itself over the whole Horizon; and God is the most perfect of all Entities, the first and Father of the rest; who, quicker than a thought, passeth into all places, into all hearts, there being nothing hid from his eye.

2. Light again, though most visible, yet is hardest to understand; not any one question hath and doth more trouble the Philosophers, than to resolve this one Problem, Quid est lux? what the nature of light should be? Nor in Divinity, though for the quod sit, there be nothing more apparent than that God is; yet for the quid sit, if you press us to define what he is, we are at a stand, and resolve it best, when we tell you, we cannot tell. The light of the Sun dazleth the eyes of them that too much gaze upon it: and so the Divine Majesty dwelling in the light that no man can app • oach, confounds the apprehensions of such who over-curiously pry into it. De Deo vera discere periculosum; melius scit • r nesciendo.

3. In a light body, there is luminare, lumen, lux, these three; the body, the beam, the splendor or shine issuing from it: In some sort so it is in the Deity; the Father as the great Luminar, the Son as the Beam, the Holy Ghost as the Splendour of both. These three concur to one effect, and these three to make one light.

4. Or lastly, He is light, because he is the Father of all lights, and by those illuminates everyone that is enlightened in this World; the light of Prophesy, the light of the Word, the Gospel, that light ordained to lighten the Gentiles, and his people Israel, is from him: As we cannot see things on Earth without light; so had we never discerned the things of Heaven, unless this light had shined into our minds, and enlightened our hearts. And as upon the rising of the Sun, all the darkness of the Night is dispel'd, and if it shines forth in its beauty, then the thick Mists and Clouds are chased away; so at the rising of this day-star in our hearts, the Night of ignorance and sin, the Clouds and Mists of a wicked Conversation are put to flight. For

2. In him there is no darkness at all.

Darkness is opposed to light; and as contraries, they serve well to illustrate one another; all our light in this World hath its Defects and Eclipses; but in this light there is no Defect, no Eclipse at all.

1. He is full of knowledge clearly and intuitively, understanding himself, and in himself all things; for all things are bare and naked, and open to his eye; so that he can never be said to suffer the least defect in his Intellect.

2. He is goodness, justice, holiness itself; for he is a God of pure eyes, and can no more communicate with iniquity, than light with filth; which though it be cast upon impure places, as Sinks and Dunghills, yet is not defiled with them; he suffers no defect in his holiness.

3. No nor in his life neither; for he is the living God, not subject to mortality, no kind of darkness is to be found in him.

But with us it is quite otherwise; naturally there is gross darkness in our understanding by ignorance and error; a Night of hatred and malice of the true good upon our will; clouds and mists of perverseness upon our affections. And this inward darkness exposeth us to those ex teriores tenebras, that outer darkness, where there is no manner of light at all, none to be seen, none to be felt.

It is then the purpose of Saint John in this place, not so much to express unto us, what God is in himself, as what he is to us, and in us. That as in himself he is a pure light, so also in us he is the fountain of all light, that is, of all truth, all goodness, all justice which is in us; he expels the darkness of ignorance from the mind, and purgeth the will from the love of sin. He enlighteneth the understanding, and teacheth us what is to be done, and effectually and powerfully excites the will to choose and embrace it: As in him, so also in that light he holds forth, there is no darkness at all, no ground for error, no countenance for wickedness; no nor in us neither, if we have any fellow-ship with him; no such palpable darkness as will destroy the light of Truth, nor such malicious wickedness as can no way consist with his holiness.

The APPLICATION.

1. Is God light? Is he the father of lights? is he such a Father in which there is no shadow of darkness? then it behooves us to take heed of all dark works because they are opposite to him, the Mother of them being our own concupiscence, and the father the prince of darkness. Many are the names in Scripture given to sin, by which we may be warned to abhor it. T'is a cloud that hinders our prayer: T'is a wall that makes a partition betwixt God and man: T'is a weight of lead, that hanging at our hearts, pulls them downward: T'is a leprosy, a soul disease, that pollutes the flesh, the house, the man. But there is not any, that expresseth the nature of it so fully as this of darkness. For as in darkness all things lie confused and heaped up together, as in the chaos; when light was created, everything was put in his his right place: so it is in sin; there is nothing but confusion, but disorder; It is the light of truth and equity, that must set all right. Again, cold is the companion of darkness, as heat of light. The frosts fall in the night, at the approach of the light they give and thaw; so in a dark soul there be but cold, heavy, frosty affections; the more of God, the more light; and the more light, the more warmth of love. Or lastly sin bears this name of darkness, because it is at rest in a dark soul; begotten there by the father of darkness, and leads to the place of eternal darkness. Take it in what sense you will, enough there is in it to make you hate it, if you love God; for he is a God of pure eyes, and cannot behold the foulness and pollution of wickedness; he is the God of Order, and hates confusion. His light warms the heart, and therefore will not dwell with frosty affections. Nothing so opposite to him as deeds of darkness, which arise from the father of darkness, and therefore he will not cohabit with him in a black soul.

Go to now then you workers of iniquity, plead your privilege, boast of your fellowship with the Father, with Jesus Christ, and with his Saints, so that you know all this while, you do but deceive your own souls. For although such specious and outside Professors, do out-mouth as I may so say, true believers in bragging of familiarity with God, and his Son; yet the truth is, so long as they walk in darkness, it is impossible they should be children of the light: For in God is no darkness, nor so much as a shadow of it. But of this more hereafter.

Secondly, Since God is light, it behooves us to take heed what we do in his eye; for everything when it comes to the light, will be manifest. Woe to them who seek to hide their counsels in the dark, and say, Who sees us, who knows it? for let the doors be shut, the windows stop'd, the chambers wall'd up; e •• o nemo te videat, non tamen nullus; yet the bad Angel sees what's done, the good Angel sees what's committed; and that eye of God, which is far brighter then good or bad, is in thy House, in thy Chamber, in thy Bed, in thy Bosom, by Night and Day he beholds all. Say not then in thy heart, How should God know it? Is there knowledge in the most High? Wipe not thy mouth, and say,