Exposition of the Apostles Creed

1. He, the Lord.

For the Lord is King, be the people never so impatient; and the Son of man is 〈 in non-Latin alphabet 〉 , primatum tenet, hath the preeminence, be the people never so unquiet; so that they are very much mistaken, who do discourse of the Government of the Church, as of the societies of men; partly whi • e they attribute to the Governors thereof an absolute coactive power, whereas all the glory of the Kings Daughter is from within; and partly because as in other Kingdoms, the Prince being absent or dead, he must have another set in his place, to execute the Office of the absent or dead King; for Christ is neither absent, nor yet dead; he is with his Church to the end of the World; and he lives by the pow r of God, death having no more dominion over him; it is needless therefore to appoint him a Vicar, or Substitute to govern his Church, since he yet doth this Office by himself. Suppose a King taking a journey into a far Country, yet could at every instant of time by some secret way, be present with his Counselors and Officers, and give life to all their Acts and Endeavors, no less than if he were present in body; would you say now that such a King had need of a Viceroy? The case is the same; Our King Christ Jesus, though absent in body, yet is able, and doth execute all his Offices, is present at the Counsels of all his Ministers, and gives life to all his own Ordinances by the power of his Spirit; why then should men talk of a Vicar-General, or of a Catholic Substitute, without whose direction and judgment nothing may be Authentical in the Church?

Let the Church be considered in its largest Extent, as it comprehends both the Militant and Triumphant, which with Christ the Head make but one body; and so the Government thereof is absolutely Monarchical, Christ being over it the sole Monarch, Lord, King, Judge, to give Laws, interpret, execute. And the very expressions of this sense is a fu l answer to all those Arguments drawn from Nature, Reason, and the Providence of God, urged so hotly and frequently by the Jesuits, to prove that the Church is a Monarchy.

But the Church Militant being as large as the World, and spread into many Earthly Kingdoms, it pleased our Savior, as those Kingdoms have their several Princes and Judges, so also should these several National Churches have their Patriarchs and Bishops to order and judge of all matters within their Diocese. This is it which Cyp • ian says plainly even to Cornelius himself, the then Pope▪ To every Bishop is ascribed a portion of the Flock for him to govern, and then not all committed to One; which is so clear a truth, that Bellarmine himself laboring to prove that Secular Princes are excluded from Church-Government, evinceth no more by all his Arguments, but this Conclusion; viz. That the Government of the Church was ever in Bishops: Out of which it is apparent that the Government of the Church was not at the first Monarchical, but Aristocratical; that it was ruled and judged by divers, and not by one Vice-Roy: Of which I shall speak at large in its proper place.

By which their Argument fetched from common sense, falls to the ground: The goodness of God (say they) hath ordained, that everything should be conserved by that means, which is most fit for its condition and nature: Since then mankind doth depend especially upon sense, therefore necessary it is, that he receive his Instruction and Discipline by external means: This they say is true; but it proves not therefore that there should be one only Instructer and Ruler; I hope men may be taught by a sensible and external way, though there be more than one Ruler and Instructer in the Church.

Yea, but they reply, This must be but One, or else God hath provided worse for the Church, than for the Government of the World. Among all kind of policies, Monarchy is confessed to be the best; 〈 in non-Latin alphabet 〉 , Let there be but one to wear a Crown, (said that old Homer) for else the Multitude, which ought to be but One, will never long be knit together.

First, We say, that they are mistaken, who judge and form the Government of the Church out of Reasons drawn from Nature, or principles of Art▪ For let it be out of doubt, that Christ both could and would govern his Church by that form which should be best, and most profitable; yet whether this ought to be Monarchical, Aristocratical, or Democratical, or mixed, must not depend upon a speculation of our Brain, but upon the institution of Christ himself; He is to prescribe the best way to us, and not we to prescribe to him. Now it becomes them to show, where, when, and in what place it appears that Christ hath ordained any One man to be the Head of the Church, an Universal Bishop, a sole Monarch, his Vicar; or else their Argument drawn from Monarchy, as the best Form of Government, is of no strength, because it appears not, that that which seems best to us, seemed best to him: That position of Harding is most sound; it belongs to Christ only to appoint his Uicar; but that he hath appointed the Pope alone, rests upon them to prove, which out of the Scriptures they shall never be able to do, till they can bring clearer Texts than Tu es Petrus, or Ecce duo gladii, or Pasce Oves, or that alleged by Boniface the eighth, In the beginning God created the Heaven and the Earth; In principio, non in principiis; and therefore (O Rare Conclusion) the Pope is the Head of the Church. Away then with that Blasphemous and Ridiculous Assertion of Roffensis, cited by Bishop Jewel de primatu, Sect. 17. Ecclesia una est, non propter Christum, sed propter Papam, qui eam conservat unam: To which you may add if you please, that of Betraud, Non videretur Dominus discretus fuisse, nisi unicum post se talem Vicarium reliquisset. To what height of Villany will not Pride and Ambition tempt?

But then what is it that they can conclude out of their 〈 in non-Latin alphabet 〉 , Let there be but One King? is it their purpose, that there be but One Catholic King, as that there be but One Catholic Bishop? One Sun, and One Moon, a Pope and an Emperor all the World over? For the reason for uniting and Heading the multitude makes for One, as well as the other; which is indeed for neither: For be it that a Monarchy is the best Form of Government in one City or Country, as a particular King over the Republic of Bees in every Hive; yet it follows not, that it is the best in respect of the whole World, where the parts are so remote, and the dispositions of men so various; and therefore Bellarmine himself confesseth, That a Monarchy mixed with Aristocracy and Democracy, is far more profitable in this life, than an absolute and simple Monarchy. Little advantage then can they have from this Argument fetched from Monarchy.

But 〈 in non-Latin alphabet 〉 , our Opponents press us yet further with this gradation. Almighty God hath ordai • ed man to felicity, and therefore hath appointed competent mean • by which it may be obtained; this cannot be attai • 'd without unity in th • Church; which will never be, except there be some way to discover and condemn Heresies, to appease and reduce Shismes, and to determine all Controversies in Religion. Hence they conclude, that there must be a living, visible, infallible Judge; and that the Pope must be the man to whom all men must submit, and no man ask, Domine, quid ita facis?

First, It shall be easily granted, that Christ hath founded a visible Church with all helps necessary to salvation, particularly with sufficient means to beget and conserve Faith, to maintain Unity, to compose Shismes, to discover and condemn Heresies, and to determine all Controversies in Religion, which were necessarily to be determined. And to this end he gave Apostles, Prophets, Doctors, Evangel • sts, Pastors, who by word of mouth taught those with whom they lived, and by their Writings taught all posterity what way super-natural felicity was to be obtained. For all Scripture is given by divine inspiration, &c. and is able to make the man of God p • rfect. To settle then Controversies in the Church, that I may use the Arch-Bishop of Canterbury 's words, There is a Visible Judge and Infallible, but not living, and that is the Scripture pronouncing by the Church: And there is a Visible Judge and living, but not infallible, and that is a general Council lawfully called, and proceeding accord ng to this Rule. And this was thought a sufficient Judge, when Christians were as humble as learned.

Now in the Scripture manifest places there are (which need no dispute, no external Judge) which are able to settle Unity and Certainty of belief in Necessaries to Salvation; and in and about things not Necessary there ought not to be a contention to Separation; about which the wrangle for the most part is betwixt Rome and us. And that for Necessaries the Scripture is a Rule sufficient, is clear out of Bellarmine 's own words, disputing against the Swingfeldian, where he requires two conditions to a Rule, viz. That it be certain, and made known: For if it be not certain, it is no Rule; and if it be not known, it is no Rule to us. But by his own confession there is nothing more certain, nothing better known than the Scripture; therefore it is the Rule of Catholic Faith, both in itself, and to us also; being in things simply necessary to salvation, abundantly known and manifest. In things Necessary, I say: For in those that are not Necessary, a man may abound in his own sense, and do himself no harm; provided, that he be of a meek and a peaceable spirit, diligent to inform his conscience, and constant to follow it. And this is the comfort that St. Paul gives such a man, with this Caveat, To take heed how he builds upon the foundation: His desire is, that nothing be laid upon it but gold, silver, precious stones; that is, sound Doctrine; but if it be through ignorance and infirmity, wood, hay, stubble, heterodox stuff, This man's work shall be burnt, he shall suffer loss, but he himself shall be saved.

It is not then Necessary that a Visible Judge be appointed to end all the Controversies that fall out in Religion. And their Argument fetched from the great necessity of Judges in Civil and Criminal causes is very fallacious, there being a great disparity betwixt these, as is clearly showed by Mr. Chillingworth by nine Arguments in his Answer to the Jesuit. cap. 2. part 1. a Sect. 12. ad 24.

His last Argument is, That for the ending of Civil Controversies, that Judges be appointed and known. So likewise saith he, If our Savior had intended, that all Controversies in Religion should be by some visible Judge finally determined, who can doubt, but in plain terms he would have expressed himself about this matter? He would have said plainly, The Bishop of Rome I have appointed to decide all emergent Controversies. For that our Savior should design the Bishop of Rome to this Office, and not cause it to be written by any Evangelist or Apostle, but leave it to be drawn out of uncertain principles by streins of Logic and Philosophy, Credat Judaeus apella, non ego.

Besides, suppose there were a living Judge, and the Pope were the man, yet such is the malice of the Devil, and of impious men, that this would not be enough to keep the Church from renting at all times, or solder up the rents which are made in the Doctrines of Faith: For doth not the Apostle inform us, that there will be Heresies? and were there not Schisms, even then, when their visible Head, as they call him, St. Peter was yet alive? It seems the Popes power is beyond that of the chief Apostle; and he can do more with one Decree, than Peter or Paul could do by their Commission. But if his decision be of such virtue, that all the Beasts of the Forest must tremble at the roaring of the Lyon, I wonder that he should be either so uncharitable or negligent to suffer such heats and contentions among his own at home? Why is the Jesuit suffered to rise against the Dominican? the Seminary against the Jesuit? the Franciscan opposite to either? in a word, all by the ears about matters of Religion? and that too in no mean points, but in the greatest, and such as are this day controverted among Christians. Jupiter in Trojam, &c. Methinks it were but for him to interpose his Tribunitium Ueto. Surely 'twere but for this great Jupiter to throw down his Logg, and the Frogs on a sudden would be all silent. Well, this he hath done in many points, and yet these untoward creatures finding at last his determination to be but a blockish Decree insultant and desultant, they reject it, or mince it, or interpret it as may serve their own turns; or else say that he observed not the conditions requisite, when he passed his Decree. But in other questions he dares not determine, lest a part of those who came to help up the Papacy, when it was at a dead lift, should fall from him. I need not instance, for the thing is apparent to all Learned men.

Add to this, that the Pope hath been oft an Idiot, or unlearned man; whence then proceeds this ability of judgment in Theological doubts, that this his definitive sentence must end all the Controversy? Surely either he must take his advice in this case from other men, and then they define, and not he; or else he must be governed by an immediate Revelation, which they themselves will not admit: So unable he may be to judge; so ineffectual are his Decrees when he hath judged; so dangerous it is for him in many points for to judge; and therefore in policy he doth wisely to abstain from it: Cum Leonina pellis non val • t, assuit Uulpinam.

Well then, to resume the question, is there no way left to end and decide Controversies arising in Religion? Yes certainly; and to that end God hath appointed two kind of Judges, as that Learned Bishop hath taught me in his Orthodox.: The sum of whose discourse is this:

First, The one Supreme and Independent, whose sentence is infallible; this Judge is the Holy Ghost, who delivers an open and visible sentence in the Scripture in all things necessary to salvation. But besides the Holy Ghost, the Lord hath left in his Church subordinate Judges, by whose Wisdom and Authority Controversies of Religion are to be debated and defined. And these Judges are of two sorts. First, general, for the whole Church, namely the Fathers lawfully Assembled, and proceeding in a general Council. Or else particular, the chief Fathers of each Provincial or National Church: both which are bound in their judgment in all supernatural verity to proceed by the written Word of God, and their definition delivered according to this Rule is Authentical and infallible, and ought to be obeyed principally for the matter so declared, which hath its Authority from the Scripture in which it is contained, and to which it is consonant: But then Secondly, because it is declared and published by Pastors and Teachers, by Governors and Rulers, whom God hath made the Stewards of his Family, and to whom he hath committed the Keys of his spiritual Kingdom. And because to these there is made a special promise of assistance of Grace, and a joint labor used for the discovery of the Truth, and upon that their honest industry and unanimous judgment given; the Truth so declared and published, must needs be of more Authority, than any Truth made known by private persons. But where it is apparent that the Pastors have not proceeded by this Rule, it is nor Schism, nor Heresy, to dissent, or to affirm, that in this or that point ampliandum, and in a peaceable way to produce solid reasons of our dissent.

I know the difficulties to which this determination is subject. But when our Adversaries have said all they can against it, the very self-same will press them, when they shall set up One infallible Judge. Be it that of the private spirit, or obscurity of Scripture, or Interpretation of Fathers, or partiality, or pride, or self-love; which a late Jesuit perceiving, delivers these words, Some peradventure will deny our Churches verity to be evidently credible: If any do it, the matter must be remitted to an equal Trial between us. But say you, Who must be the Judge? I am no Socinian, nor inclining to that sort of mis-believers; yet nevertheless, I say, Right Reason must be he, and every man's own conscience. And of these Judges I hope every man will allow; and it is reasonably sure they ought to do so, because Reason is in all questions the last and the Interior Judge; without whose assent and approbation, no exterior is sufficient and complete: For exterior Judges be as Spectacles to the eyes; and as Spectacles, be they never so good, cannot see without eyes; so cannot Revelation, be it never so manifest, give the last sentence about any Doctrine, nor be sufficient without Reason. What is this I read here? what a higher Judge than he that is infallible? Reason to be set upon the Bench, and to give Judgment of the Popes definition? Reason guided aright, made the last Umpire in debates of Religion? This if true, then sure somebody had reason to cite those Texts to that purpose, that of St. John, Dearly beloved, b • l • eve not every spirit, but try the spirits, whether they be of God or no: And that of St. Paul, Try all things, and hold fast that which is good: That of St. P • ter, Be ye ready to render a reason of the hope that is in you: And that of our Savior, And why of yourselves judge ye not that which is right? for otherwise the blind may lead the blind. For though by passion, prejudice, faction, and precipitate rashness, &c. men may be carried into error, yet by discourse grounded on divine Revel • tion first, then upon common principles assented to by all, a man cannot be drawn into a mistake. If at any time the consequence deceive him, it is not Reason that hath seduced him, but his weakness and disability not to make use of Right Reason.

Now right Reason will dictate all that I have said, That Christ be the Supreme Judge in his Church, that he be heard when he delivers his sentence by his Spirit in the Scriptures, that they then be the Rule for other men to proceed by, that in all points necessary to salvation, this Rule be plain and evident: That it is such, none so fit to judge as the Primitive Church, who were no way interested in the contentions that since have risen: Thar in these late differences, the Pope of all other can be no competent Judge, because a Party. That therefore the debates be referred to a General Council-law, fully called; and that their Decisions be submitted to, from which it is then only lawful to dissent, when there is evident testimony of plain Scripture, expounded according to the General Tenet of godly Pastors of the precedent Church; then only it is lawful to gainsay the present definition of Ecclesiastical Judges.

I am full as the Moon, but if I should empty myself, the Tide would flow so high, that what stuff soever the Sea of Rome hath brought upon the Church, must come to your view; their Supremacy, their Monarchy, their Infallibility, with all the Consequences, and a Volume is too little for it. In this point what I have said, is enough to satisfy and settle a sober mind: If any man love to be contentious, all that hath been, or can be said, will be too little; but we have no such custom, nor the Churches of God. And so I take my leave of this Point; in which having settled the Person, we are next to reflect upon the Acts.

2. He shall judge; he shall reprove.

To judge, is a word of great Extent, and it comprehends all the duties of a good Prince; such a one who will erect a Court of Justice, impartially examine every cause, justly weigh the manners, merits, and demerits of every man, and then without favor or affection render to every man reward or punishment according to the Laws he hath prescribed, without which it is not possible his Subjects should be long 〈 in non-Latin alphabet 〉 , continue in amicable society. Then if an enemy arise from abroad, he is to arm his Citizens against them, to conduct them wisely, supply them with Ammunition and Necessaries, valiantly to withstand and defeat all Opponents, till all injuries be righted, and peace restored.

Now such a Judge is Christ to his people: He sits upon a Throne in Heaven, with a Rainbow about it; and thence he hath published his Laws, and he sits, and continues upon it, being prepared to hear all Causes, which he will examine in an equal scale; for he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears; but with righteousness shall he judge the poor, and reprove with equity for the meek of the Earth. Misphah before him shall not pass for Mispat; nor Tzehacah for Tzedacah; oppression shall not pass for judgment, nor a cry be esteemed righteousness. Then Again, He will deliver His from their Enemies, the Devil, Death, and all the Gates of Hell; He will restore his Image decayed in them; He hath provided them Arms for the day of Battle; He is present with the power of his Spirit with his People; while they are in the conflict, he helps them, at length frees them, brings them to the presence of his Father, and gifts them with Eternal Light, Peace, Justice, and Life.

In a man (saith Calvin) there be two Worlds; the flesh he means, and the spirit; over which, as there may be Variae Leges, Divers Laws; so also Varii Reges, Divers Governors may be set. And from hence arose that common distinction of a Government Politick and Spiritual: Those who out of their pride and worldly respects defend the external Government of the Church to be Monarchical, will have Christ to be a temporal King, flat contrary to his own words, My Kingdom is not of this World: This power it pleased him to leave in the hands of Kings, and secular Superiors; divide he would not so much as a poor inheritance, rejecting him that desired it, with this Check, Man, who made me a Judge, or Divider over you? The more to blame then they, whether Popes or Presbyters, that in order ad spiritualia, take upon them to give Checkmate to the Edicts and Commands of lawful Superiors, that tend to the peace of a Common-wealth, and the beauty of Holiness: For be it that Christ as God is the supreme Judge over all, yet they should prove that he delegated this his Supremacy to man, or else in that respect they ought not to assume it, or meddle with it. They ought to look upon him, as this Government was delivered into his hands, Jure Redemptionis, by right of Redemption, or Acquisition; a Savior, a Redeemer, a Mediator he is of and for his Church; and then over these his Government will be only spiritual, to no carnal, but a spiritual end, being ordered by the mere power of his Spirit.

All the favor he is pleased to bestow upon his people in this life, or another, are but effects of his power, his grace, his glory, which three usually have given distinction unto his Kingdom.

1. In Heaven he hath established his Throne, yet he forgets not his poor servants below: If any be persecuted, he holds it an injury done unto him; and either by his power sends him deliverance, and as a Judge delivers him from the hand of the Oppressor; or else by his mighty hand protects whom he pleaseth so far, that they shall nor come into the paw of the Bear, or jaw of the Lyon. The protection, the help, the ease that any under his Government have found, either under, or out of adversities and troubles, are effects of his power: The Devils malice is great, and his instruments no less against Christ's Church; not Job, not Peter, not Paul can escape it; how comes it to pass then, that the poor Lambs are not devoured by these roaring Lions? The Reason cannot be fetched from below; for as every natural Agent will act ad ultimum potentiae, so far as it can; so also will this Murderer of men from the beginning, and all spiritual wickednesses in high places plot and practice ad ultimum malitiae, to the utmost of their malice, that there be not one godly man left: Look higher then we must, cast our eyes upon him that sits upon the Throne, and behold we may in his hand a drawn Sword ready to repress and avenge the wrongs of his dearest servants. The right hand of our Lord brings mighty things to pass.

Have you not heard of the death of the great Pan? Of the firing of Herod's Temple by Titus Soldiers, that it could not be quenched by the industry of man? And at the same time the Temple of Apollo at D • lphi was utterly destroyed by Earthquakes, and Thunder-bolts, and neither of them could be since repaired; an end was set at the same time to the Jewish Ceremonies, and Heathenish Idolatry, that the Jurisdiction of this judge might be the better established.

Are you yet desirous to see more effects of his power? Sin, that he now labors to destroy by the power of his grace, shall, when he comes to judgment, be totally destroyed. Satan shall be fully dispossessed of his Dominion; not restrained, as now, but utterly cast out. Wicked and ungodly men, that would not suffer him to reign over them, shall be broken in pi • ces with his Rod of Iron; and de • th itself, that last enemy, shall be destroyed; the Grave itself shall be forced to return its captives, and present them before this Judge.

2. Considered we have how terrible and destructive the power of this Judge will be to his enemies, and how comfortable to his friends; next let us look upon his Jurisdiction as it hath grace annexed to it: For from the riches of his grace proceed all those heavenly gifts, fruits and blessings of his Spirit, wherewith the Church, and every Member thereof, is furnished and adorned. He brings all those he means to save to hi • judgment-seat, particularly every man, and 〈 in non-Latin alphabet 〉 , rebukes, discovers him, shames him, brings him under the Spirit of bondage, and convinceth of sin, and makes it apparent, that for it he is by nature a child of wrat • ; and yet for all this there is a remedy sufficient for him by the blood of a Mediator; that he may apply this, he enlightens his mind, softens his heart, enab • es him to get the victory over sin. Is any man grounded in faith, mored in hope, rooted in charity? Doth any man find the love of truth to flame in his heart? Is his obedience cheerful, universal, constant? Is it his desire to be holy and perfect, as his heavenly Father is perfect? In a word, Doth he hunger and thirst after righteousness? Let him never sacrifice to his own Net; for every good and perfect gift is from above. The Donor sits at the right hand of God, and he out of mere grace hath sent down his holy Spirit, by which he doth reign in this his Kingdom, to work these Effects in the hearts of his dearest servants.

3. To these he hath made many precious promises, which when they feel assured to their consciences by this Seal, th • y have peace within, and joy in it, these being but the repas • s of their future felicity, which also he will • estow upon them; for he is the Lord of Glory also: For the ultimate end that he gave his grace, was, that he might bestow upon them a Crown, the true end that he sits in the Conscience as a Judge, convinceth, and shames the sinner, is, that he might not be ashamed, when he appears before him, and the world, at that last and high Tribunal; but be justified there, and receive a Crown of Righteousness and Glory. This is the true Kingdom of Christ; and in this effectual, spiritual, and celestial manner, he doth, and shall govern his Church here on Earth, and every Member thereof, till all his enemies be put under his feet.

But yet in the mean time, that what he hath promised by Covenant, may the easilier be effected in, and sealed to the hearts of the sons of men, it hath pleased him to appoint a succession of Ministers to the end of the World, to whom he hath given a power, and made them instrumental to judge and rebuke under him, till his coming again. These moderate the outward actions of men only; they can plant, as joint-workmen with God; they may water, but no • hing will come of this their planting and watering, except God give the increase. They may sow their seed, but it will not root, nor shoot, nor fructify, except the Lord prepare the ground, and bless it in the ear. The Sacraments are but dead Elements in their hands, without the Spirit quickens them; farther than the outward man they cannot act, they have no power over the secret affections of the heart, the secret graces of the Spirit, the steadfast trust of future glory. Christ that hath left to them the supervision and moderation of external things and actions, hath yet reserved to himself the mighty force, and heavenly grace of his spiritual Kingdom; that is, a preeminence personal, in which he will have neither Partner, nor Helper.

Of the outward Administration of this Kingdom, and the persons to whole hands he hath committed the Keys of it, I shall speak at large hereafter; I shall therefore now return to the Text, and speak of those whom he is to judge, and rebuke, named here, the

3. Nations, many people.

In which out of question is foretold, the large Extent, and Power of this Judge, since that Nation and people shall come under his jurisdiction; that the Jews were at first, that the Gentiles are now under his Government, needs not be proved: So that as there is but one Pastor, so there is but one Shepherd. God indeed sent his Prophets to the Jews, but they have been the Doctors and Teachers of us the Gentiles; for what they have taught, we have seen fulfilled. Libanus is turned into Carmel; and the Highway out of Egypt to Assyria, is made plain; and the Assyrians are come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians; in that day shall Israel be the third with Egypt and Assyria, even a blessing in the midst of the Land, whom the Lord of Hosts shall bless, saying, Blessed be Egypt my p • ople, and Assyria the work of my hands. It were to no end to heap up Prophesies to this purpose, and I have before fully proved this point. We live to see our Savior's word fulfilled; For many from the East and West have come and sat down with Abraham and Isaac, and Jacob, in the Kingdom of Heaven. He doth now judge the Nations, he doth now rebuke many people.

Some Interpreters, more Criti • a • , by Nations understand the Gentiles, by People, the Jews, who peculiarly are often honored with that name, My Peopl • , God's People. And then dijudicabit, shall belong to the Gentiles; and a • guet to the Jews in this sense; the Gentiles to be judged properly, the Jews to be convinced. God would examine the Merits and Demer • ts of the Gentiles, and judge for them; that though Idolaters, and without God and Christ in the World, and ha • their Conservation in the lusts of the flesh; yet this was not done out of malice, but through ignorance; and this time of ignorance, God (saith the Apostle) 〈 in non-Latin alphabet 〉 , wink • d at, overlooked it, as if he had not seen it, and notwithstanding their disobedience, judged them Vessels of mercy, commanding them by his Apostles, everywhere to repent.

But as for the people the Jews, 〈 in non-Latin alphabet 〉 , he convinced, he rebuked, he shamed them upon the sending down of the Paraclete: For when he came, 〈 in non-Latin alphabet 〉 , he reproved the World, the Jews especially of Sin, of Righteousness, of Judgem • nt: Of Sin, of that great crime committed, in rejecting, and not believing Christ to be the Son of God, whom they had seen raised, and to have sent down the Holy Ghost as he had promised: Of Righteousness, that he must be a righteous person, who ascended to heaven, and did partake of his Fathers glory; Of judgment, because they lived to see the Ptince of the World cast out; His Oracles silenced, and his Idols overturned. This was, and is such an apparent conviction to the obstinate Jew, that it doth, and will shame him for his infidelity.

Use. What hath Christ judged for us sinners of the Gentiles? What hath he winked at our disobedience? hath he not regarded this our time of ignorance, but granted unto us repentance unto salvation? Hath he by his Spirit reproved and convicted the Jew, and yet doth he still remain perverse and obstinate? Oh then never let his stiff neck be objected to us; but as he hath given sentence for us, so let us make use of it to our benefit.

A man that suffers Ship-wrack at Sea, if he can but lay hold of a broken Board, or some piece of a Mast, by which he may hope to be brought safe to the Shoar, he is a glad man. Wracked we are too often by sin in the dangerous Sea of this World, and Repentance is secunda post Naufragium Tabula, the sole plank on which we must save our lives; and this Christ hath adjudged even unto us Gentiles; at which, though the new Converts of the Jews were at first offended, yet upon Peters Apology, they rest fully satisfied, th y held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life. As a gift they reckoned of it, and as a gift let us accept it, and use it.

A long peace brought forth plenty, plenty made us wanton, wantonness increased to pride, pride hath produced many horrid sins, these sins have raised displeasure, and this displeasure in God being inflamed, hath turned his patience into fury, and his fury hath poured upon us many heavy judgments; How we shall escape the dregs in the bottom of the Cup, I know not, except we help ourselves by the portion he hath adjudged us, R • pentanc • . Repent then; or if you do it already, do it more earnestly; pray we cannot, except we repent; and perish we must, if we repent not. Those eminent Churches of Asia lost their first love, were not faithful to death, maintained the Doctrine of Balaam, suff • red Women to teach, bare a Name only to live, had but a little strength, were neither hot nor cold. These were their sins; but their grand offense, was their impenitence, they repented not as they should have done; therefore they were reprehended by John, threatened by Christ, and their Candlestick is removed. Read and tremble, tremble and amend; but that this is not done, I have great Reason to suspect, because I see not yet our Prophets words verified; for our Swords are not beaten into Plow-shares, nor our Spears into Pruning-hooks.

Could I pronounce Repen • , as powerfully as he who was the voice of one crying in the Wilderness, possible it were to see an Army come and ask, And what shall we do? Into whose ears I would first softly whisper, that when Christ came to be King, his Subjects would turn their Swords into Plow-shares; to this I believe it will be hard to persuade, and therefore to every man with a Sword in his hand, I enjoin, yet not I, but the Baptist, Do violence to no man, neither accuse any falsely, and be content with your wages. This is the Lesson I would have taken out for the present, that it be thought on, practiced; which if not, I shall desire you to join with me in the 43. Psalm, and with heart and voice to sing,

2. Nigra sum, sed formosa. I am black, but beautiful, comely.

The Kings Daughter is all beautiful within; within then it is that we must look for this beauty, which is indeed the beauty of holiness, and this we are bound to believe; for so we confess in our Creed, I believe the Holy Catholic Church.

For be it she be black, for the Reason before alleged, because all her children are by nature the sons of wrath, being conceived in sin: Or which is another Reason, because the most of her company visibly seen, are for manners profane; yet for all this she doth not cease to be comely, because the denomination must always be taken from the nobler and better part, and not from the multitude; now comely, fair, beautiful and holy she is, in four respects.

1. In respect of the Husband, to whom she is joined; so that what beauty is in him, is also imputed to her. 'It is his Prerogative to be beauty itself; for he did no sin, neither was there any guile found in his mouth; but he is pleased to take away her blackness, and put upon her his own beauty: Become he is Jehovah our righteousness; and we again the righteousness of God in him. And now tell me, how can she choose but be beautiful, who hath washed her Robes in the blood of the Lamb! It is a certain Rule in Reason, that quod partis est qua pars, id recte attribu • tur toti secundam illam partem: As for Example, the visual faculty properly belonging to the eye, as a part of the man, is in regard of that part attributed to the whole man; so that we may truly affirm the whole man doth see, though it be the eye properly only which doth see. In like manner, we may truly affirm the whole mystical body of Christ is fair, comely, holy, because the Head thereof, Christ Jesus, is fair and comely; that which properly belongs to a part, being attributed to the whole.

2. And that it might be thus attributed, he hath given to his Spouse his holy Spirit, who brings with him a Train of graces, not only to rid her of her blackness, but to adorn and beautify her. Uertue (saith Plato) hath so many excellent Lineaments, and such a strange comeliness in it, that if it could be seen with the eye, it would draw eyes after it, and make men wonderfully in love with it. If he thus judged of his Moral Virtue, What shall we think of these graces of the Holy Spirit? If those would so beautify the soul, what comeliness then will these add to it! Those would make a man ne quid indecore, effaeminative faciat; that he should do nothing unhandsomely, effeminately; and therefore much more these, whence there must needs arise an excellent comeliness in the soul; the Spouse then being decked with these effusions, must needs be comely.

3. And to increase her comeliness, Her Husband decked her with other Ornaments, he put Bracel • ts on her hands, and a Chain upon h • r neck, a Jewel in her fore-head, Earings in her ears, and a beautiful Crown upon her head. What were all these precious, outward Ornaments, but a Religion corrupted with no Error, a Law stained with no sinful toleration, a holy Canon of Scripture, in which there is no lie nor falsehood, nor shadow of untruth! besides, she hath Sacraments which are Conduits of grace, and Keys committed to her hands to remove from her those who might pollute her. These are all Ornaments of beauty, and they make all those comely that live in her, and wear them; whereas in the Assemblies of Jews, Pagans, and Turks, such comeliness is not to be found: Such? Nor anything like it; their very sins being mashed with their Doctrines, Sects and Heresies; so that they let loose the reins to the lusts, and appetite of the flesh, and encourage sin by teaching it; such countenance wickedness never sinds in the Church, whose Law is undefiled, holy, just and good. This she carries as a frontlet betwixt her eyes, as a Jewel in her ears; this she wears as a Bracelet on her hands, and as a Chain about h • r neck; to obey this Law, she holds it her Glory, and her Crown; and then may not she well say she is comely? Yes sure, pulcherrima inter mulieres, the fairest among women.

4. The last part of her comeliness, consists in her inherent holiness, which is a created quality in the Church, whereby the image of God lost in Adam is again renewed, and restored in everyone of those that is one of her true children. These become new creatures, a peculiar people, a Royal Priesthood, Kings and Priests to God, upon whose Fore-heads was to be carried, Holiness to the Lord. A good Christian is a true Reformado, his life is innocent, his deeds honest, his actions just, his ways exemplary: In a word, His Conversation is in Heaven. In his understanding he is light, in his will goodness, in his affections love and charity, his endeavors and study perfection. Be it then he be not perfect, & to a pulchra, altogether fair, yet he is comely, as beautiful as his condition in this life can attain to; sure pulcherema inter mulieres, fair if compared with others: As Noah, perfect in his Generation; as Job, Vir simplex, a plain man without doubling. Of that number he is to whom our Savior pronounceth Blessedness, Blessed are the pure in heart. His heart is not defiled with Carnality or Hypocrisy; he consents not to uncleanness, nor unclean desires; he feeds not his eye with unlawful objects, nor his heart with filthy thoughts; strife, faction, sedition, pride, are unknown to him as for sordid and earthy worldliness; so far he is from the acts of injustice and violence, that covetousness, and the plots of oppression never stay upon his soul to defile it. As for hypocritical service, he knows not what it means; for he is severe against himself in any known sin; he doubles not with his God, nor yet divides his heart, alotting th s to Mammon, his own lusts, his own interests, and that other part to his God. Totus totus sincerus, i. e. sine cerâ, without any dross or dregs; 〈 in non-Latin alphabet 〉 , so far from any counterfeit disguises, or artifice of deceit, that he fears not to take his trial in the Sun; with David, he dares to venture himself naked and bare unto God's eye, saying, Prove me O Lord, and try me, search out my reins and my heart.

Which yet I would not have so understood as if I freed him from sin; for if we say we have no sin, we deceive ourselves, and there is no truth in us. Even we that have fellowship with the Father, and his Son Jesus Christ; we that have fellowship with all the Saints, we may not say we have no sin; for if we should, we put a fallacy on ourselves, and are liars; for the truth is, so long as we carry this flesh about us, somewhat of Carnality will remain to be purged out, somewhat of doubling, some relics of hypocrisy and self-love, will interpose in the best actions; which yet because the man is humbled, and a penitent for them; which yet because this humble penitent struggles to Master, and will not suffer them to Tyrannize and Master him; the man, notwithstanding these spots of a son, passeth in God's eye for a comely creature, and before men walking 〈 in non-Latin alphabet 〉 , without complaint, there is no Reason given why any man should impute his human frailties, or fasten the name of uncomely upon him.

Thus have I seen the picture of some eminent beauty drawn at first rudely, the limbs only and lineaments shaped out with a black Cole, and yet a man may say, the person, whose image it is, is a comely piece, even before the hand of the Painter hath passed upon it, draw'n it in colors to the life, or filed it up. Such beauty in her black lines the Spouse here had, a beauty of holiness compassed with infirmities; and therefore she makes use of a diminishing term; absolute beauty she lays no claim to, but only to comeliness, so much she durst assume to herself. The Epithet of fair, she left to her Spouse to bestow on her; that yet she was comely, was her Glory and Crown.

Yea, but was not this a tincture of arrogance in her? What though comely, must she boast of it? At first view this seems to have somewhat of a Pharisee in it, who boasted himself in the Temple: But far be it from us to conceive any such affectation, or high thoughts to be in the heart of this humble Spouse of Christ; it was not self-love or pride that caused this; that would have moved her to have dilated and amplified, and given us in a particular of her comeliness, as it did the Phar • s e, Lord, I thank thee that I am not like other men, no Extortioner, &c. I fast twice in the week, &c. Whereas she comes over it only, and humbly professeth her blackness with the same breath, not removing • he one by asserting the other. Black, but comely; for it is a Paradiastole, and no Antith • sis.

Here then a pattern we have what other servants of God may do in the like case; so that humility be always preserved, lawful it is to make known those Endowments which God hath bestowed upon us, especially by way of Apology, as here it was; because from thence there ariseth a double profit, as St. Gregory hath excellently taught us.

The first is, that God by the comeliness in his Saints may be more glorified; for it often falls out, that the words of a good man are little set by, and the speech of him is contemptible, whose life men know not. To stay this i • l opinion, God's Messengers are compelled to acquaint the World with their Conversation, that another's man's life may by that Example be reformed and changed; at lest, that ill opinion which otherwise might be had of them, be taken off: To this end was that Apology of Samuel, Whose Ox have I taken? To this intent Job acquits himself; to this our Savior, W • ich of you can convince me of sin? After the Apostle had commended his Apostleship, recounted his Revelations, gloried in his sufferings, he adds, I was a fool in boasting, but ye have comp lled me; that is, I may seem foolish in the commendation of myself, but so I am not; for I have not done it willingly, but out of a kind of necessity; not for my profit, but yours; 'tis for the glory of God that thus much be known, and may stir in you the greater veneration and attention to what I teach, and the readier imitation of me; though the person be weak, yet such a persuasion may be powerful.

But when a force is put upon any man to show his own comeliness, this Caution would not be forgotten, which may be learned from the Spouse here, that first he be humbled for his blackness, before he make report of his comely features. She lays her foundation in humility; thus she begins, I am black, I will gladly rather glory of my infirmities; but for these you Daughters of Jerusalem insult over me; I would have you therefore to stay your invectives, and withal to consider, that I am comely also; of this you had not heard, had you not compelled me to it: For I would have you to know that I am of the same mind with all holy men, who more willingly set forth their own miseries and imperfections, than their glorious gifts; the blackness I acknowledge readily, willingly, humbly, the comeliness against my will; God's glory, your good enforces me to it.

2. And yet there is another Reason that the Saints make report sometime of this their comeliness; it is done in the day of their calamity, when God's hand is heavy upon them; then they hold up their drooping spirits, and preserve their souls from splitting on the Rock of Despair, by the prospect of their inherent comeliness; for multorum Benefactorum recordatio est jucundissima. Thus it was with Hezekiah, sick and dying as he thought, in that extremity he presents to God his former life, and prays in this form, Remember O Lord how I have walked before thee with a perfect heart: That perfect heart was now his comfort, and to that end only he makes mention of it, and yet even then he forgets not his blackness; for for very shame he turned his face to the Wall. This was also the comfort of Job, when his Friends insulted over him, and laid to his charge hypocrisy, that he seem not to despair, he calls to memory his former good deeds, lists them in order, and presents them to these his miserable comforters: What is it that this good man upon his dunghill, and among his ulcers produceth h • s virtues? Let another man's mouth praise thee, saith Solomon; why is it then, that he commends his own work, with his own lips? In this it may be thought there was either vanity or vainglory. But in this evil day, he remembers his good things, that he might not be swallowed up of despair; by rubbing up the memory of these, he remained as a Wall of Brass in his Adversity.

The Spouse was here set upon by the envious Daughters of Jerusalem, and therefore as another Job, she raiseth herself into a lively hope by the conscience of her own comeliness, upon which she desires them also to cast an eye, and not to despise her because she is black.

Ne respiciatis ad me, Look not over your shoulder as it were, with a frowning, envious, and superc • lious eye. Nolite considerare me, consider me not to contemn, deride, despise me, because I am black, till you are acquainted how this dark face hath happened to me: And there is great Reason for this her request, this request, this motion to be made to them; They were Daughters of Jerusalem, children of the same Mother; they then the unfittest of all other to object her discoloured visage unto her.

Even Morality hath taught us thus much, to look upon those faults which black the countenance of others, with the affection of a Friend, or a Father; Love in a Friend covers a multitude of sins, it excuseth, it extenuates what is amiss; nay, so blind it is, that 〈 in non-Latin alphabet 〉 ; A Wart in Uenus 's face, may be a beauty, and the cast of Roscias 's squint-eye, a Sun-beam. What should I say, that a Father will not see the imperfection of the Eye, the Leg, the Face of his son; but balbutit scaurum, lisps them into such extenuating syllables as may hide their deformities! Oh that our Mother the Church could find so much love from her own children, whom she hath conceived in her own womb, with whom she hath travelled in pain, nursed at her own breasts, and carried in her bosom. So much were but a just return for all her care and indulgence: But if this may not be had, yet candor at least and humanity ought to be expected. This she finds not, but instead thereof scorn, derision, contempt, and that not from the sons of Edom, but from the daughters of Jerusalem; this she here deprecates; look not upon me, scorn me not, deride me not, because I am fusca, or subingra, blackish, and of a dusky color.

For with so envious and malignant an eye her own bowels look upon her, that si quid sincerum est cupiunt incrustare, they call that black which is not▪ her Rites and Ceremonies with them are undecent, the Government of her House is wholly Antichristian, her Forms of Service are superstitious, the Order she hath prescribed carnal, beggarly, dung, dross. Not a child of hers, though but of the Age of four or five and twenty, if you anger him, but will swear, if need were, that he hath more wit than his Mother, or all the Reverent Attendants that have been hitherto in her Family: Be it that she is able to produce as Ancient, and as good Records as any can be required for matter of Fact, that these objected spots were esteemed for the perfections of her beauty, when she was in her prime and youth, yet this will not satisfy; black forsooth she must be, because these sons of pride and envy will black her.

And if for that which is her beauty she must be thus looked upon, what think you then shall be done in those things in which she is black indeed? For from such a color, observe it, she excuseth not herself; for she never was, nor never shall be absolutely fair: Not any Church of any one denomination there hath been, nor shall be, which hath not had her spots. Those that pretend to it, must with Petilian, provide a Ladder to climb to Heaven; for on Earth they shall not meet with any company of such Saints, except among those who say, Quod volumus sanctum est; Every thing and man is holy, that they please to call so: For either in Doctrine or Discipline, or Manners, there wi • l be somewhat or other exorbitant; and in these none are more commonly out of the way, than those who most find fault. I name none, lest I should stir a Nest of Hornets, and make the Daughters of Jerusalem more angry than they are.

This only I int • eat, that since the supposed blemishes of our Mother are but few, and her perfections many; that for these excellencies they would grant her an indulgence, and not look upon her with such an e • vious, scouling, bitter eye, for that blackness which they conceive to be in her, but shall never be able to prove. In her constitutions I know none; in the practice if any be found, I desire a suspension of invectives and bitterness, till it be inquired, how her face became thus black: and if it appear that it is not wholly through her default, but out of an avoidable necessity, the condition of her Pilgrimage being considered, I hope she may the easilier obtain a candid censure for her defects of perfect beauty. Now two causes I here find of it; the first from the Sun, the other from her sons; both she puts in to stay their anger and envy, alleging both to be the causes of her blackness, and first the Sun; Look not upon me because I am black.

Though the guilt and punishment of Original sin be remitted in Baptism, yet the Root actually remains; and as the stump of a wild Fig in an old Wall will continue after the body is cut off, which ever and anon will be putting forth; so this old Adam even after our Lavor of Regeneration, still will root and live in us, and be ready to shoot forth; nor is it possible to unroot that wild Tree, but by taking asunder the stones; nor to destroy this luxuriant flesh, till death dissolve the man. This is the Incentive and Nurse of sin; this is that which works us to evil, and brings upon us a difficulty to good. As the Sun blacks the faces of those upon whom it shines with its scortching beams▪ so this heat of concupiscence within us, scortcheth, and blacks all our actions, and causeth them all to fall short of the glory of God. Thus much the Spouse here hath elegantly expressed under a Metaphor of the Sun discolouring her: O Daughters of Hierusal • m, look not contemptibly upon me, for that I am black; and be not scandalized for this, or troubled; despise me not, conetmn me not; for this my blackness is not voluntarily contracted; I have not chosen it, but I suffer it full sore against my will; for the Sun hath discoloured me, and blacked me; Combussit me Sol, Torrefecit me Sol, Torve me inspexit Sol: The Sun hath scorched and roasted me; the Sun h • th looked sternly upon me; that is, that fiery lust of concupiscence in my bones, which being transfused from the loins of Adam, yet burns within me, hath done this; and yet know, that this swarthy color is only in my outside; that is, my flesh; for in the inward man, which is renewed by the Spirit, I am yet comely; so that I am not tota nigra, but subingra; not wholly black, though blackish.

What one of my Sons • ffirms of himself, is as true of all. See, he joins them together, Beauty and Blackn • ss. Black he professeth himself by the importunity of his rebe • lious flesh, but yet very comely by the ornament of Gr • ce: I delight, sai • h he, ('tis St. Paul) in the Law of God according to the inner-man; b • hold him comely in the Spirit; but I see another Law in my members rebelling against the Law of my mind, and leading me captive to the Law o sin. See how black he is become by the flesh! And while the flesh lusts against the Spirit, we cannot choose but remember we are in the Tents of Kedar. But when the spirit lusts against the flesh, we may be pleased to call to mind we are enclosed within the rich and beautiful Curtains of Solomon. But however since in this fight we receive many a Foile • , it must not be denied, that we contract black and blew wounds by it.

2. But I said too little of it; would they were but foils; they prove flat fall • s. For in the fight we too often yield, and Act not what the Spirit, but what the flesh commands; either out of ignorance, or infirmity, or importunity, or daily surreption, would I could not say malice and presumption, we take part with the flesh. And the fire of the temptation is so scorching, that I read no • any one of my Mothers Sons (except he who did no sin) but have been blacked wi • h it. If we say we have no sin, we deceive ou • se • v s, and there is no truth in us, saith St. John; and he means not only Original, but Actual sin; for the just man falls seven times aday. For this innate corruption of our Nature is stirring, 〈 in non-Latin alphabet 〉 , it tempts, it enticeth, it draws, it conceives, it brings forth sin. This more or less blacks the face of Her sons; and for their sakes she also is said to have a dark countenance.

3. This color, 'tis true, no sooner her good sons discern, but they are ready to wash their smutch'd faces. They take the tears of Repentance, and of them make a Bath to scour off all their filth. But even then do they not appear to the eye of the world Black? Their garments are those of Mourners, their faces are sad, their eyes are dejected, their cheeks are bebl • bber'd, their gate is soft, their voice of the Publican, not a look they dare cast to Heaven. Peccavi, Pater, peccavi, the sole words you can get from them. You may behold them, if you please, abhorring themselves in sack-cloth and ashes, renting their garments, and beating their breasts. And could you at the same time look within, you might behold a dark c ou • upon the soul, so that the poor penitent is even swallowed up with sorrow, that he hath offended so good, so gracious a God.

Now whence proceeds this down-look of the Soul, this face of sadness and bemoaning himself in the Body? whence these Doves eyes, these mourning Robes, these sad and amazing thoughts? The Spouse in this place shall tell you▪ Sol decoloravit, The Sun hath done it. Sol justitiae, The day-spring from on high; that is, God is pleased thus to discolour me. For when he could by Baptism, if he would, have taken away this Rebellious flesh with which I am scorched and blacked, yet he was pleased that i • should dwell with me still, that I should not be over enamored of my beauty, but for the defect of it, and the defects that flow from it, appear in this mourning weed before him.

And it is his grace and favor, that I do so appear. For it is the Sun from above that hath put these sad thoughts in my heart, and these penitential Ornaments upon my back. For when he enlightened me to know him, and inflamed me to love him, at the same instant he pierced my heart with a radiant beam, that I might know my own wickedness, and acknowledge my sin, mourn for it, and hate it; at which time though in his eye I may be fair, yet to all that look upon me I am but black.

And it is his eye that blacks me; for Repentance is his gift: Now we see clearly, saith the Church, that God hath given Repentance to the Gentiles also unto life. Observe it, and you shall find these go together, his aspect, and godly sorrow. He calls Zebedees Sons, Matthew, Zachaeus, others, but still the Evangelists inform us, he saw them first. Uidit illos, He looked upon them before they were Converts. But this is in none more evident, than in the conversion of St. Peter; The Lord, said the Sacred Text, turned about and looked upon Peter, and then he went out and wept bitterly. The burning flame of temptation had blacked Peter, brought him to deny and forswear the Lord of glory. Could there be likely a blacker soul? But the Sun of righteousness yet is pleased to behold him; the beams whereof touched, and shined, and struck upon his heart, inflamed and burnt him with a vehement grief and contrition proceeding from the love of his Master; and as I may so say, discolored him within, while it made him sad at Heart, heavy in his Countenance, and distilled a River of salt tears from his eyes, with which he might steep and rense off his contracted swarthy hue, and recover the beauty of Grace which he lost. This Sun suffered him to be discolored, that it might color him afresh; it blacked him to make him whiter, it burnt him to make him brighter: For a while it was, as I may say, eclipsed to him, that it might shine upon him with the more comfortable Beams.

To give you farther light about this matter; It will be worth observation, that sinners are put in a threefold difference, the men being compared to tares, or chaff; to tares, which have a root in Nature quite different from the wheat; or to chaff, which with the wheat springs from the same grain and root. The first we call Infidels; the last are yet in the number of the faithful.

1. These, if truly of that number, are not Coal-black, but fusci, blackish; and that face is said to be such, which hath more of blackness in it: So the faithful though they be blacked with sin, and discolored, having lost much of their first love, the violence of concupiscence drawing them to consent to sin, yet still they retain much of their Faith and Hope, they hold still to the true Religion, and so cannot be properly said to be Nigri, but Subnigri; discoloured they are, but they are no Moors; Tawny, but not pure Aethiops.

2. And hence may proceed another difference betwixt the faithful and the Infidels: That the profession blacks the one; but the sin, that dwells in him and cannot be shaken off, blacks the other. For the cause of this discolouring in the Sons of the Church, is not to be imputed to their Mother, nor to the Law, nor to the Doctrine or Rule of life, in which they are brought up: For all these are Holy, and would keep, if observed, her Children in perfect beauty; the fault must be laid upon the heat of concupiscence, for by this they become sun-burnt: Whereas it is not this flame only of inbred lust that doth bring this color of night upon the souls of Jews, Mohammedans, Heretics, and Sectaries, but their very profession, that teacheth lies, and corrupts good manners; because they worship an Idol, an imagination, a false Christ; so that the more Religious, the more black: The best of them being a • a brier; and the most upright sharper than a thorn hedge.

3. And yet there is a third difference betwixt sinners among Christians. Some mask only under the name, and others are true believers. Those sin without any remorse of conscience; they plot mischief, and rejoice to do evil. The Sun, I mean the Son of God, seldom looks upon these; and therefore they are not discolored, and appear not in the mourning garments of Repentance. The other sin often, but they are led Captives by the tyranny of concupiscence, and their heart murmurs, and riseth against what they do; their Maids, that is, their affections lead them as with the voice of Doves, tabring upon their breasts. Whence it comes to pass, that the Sun of Righteousness looks upon, discolours them with mourning, lamentation, and tears of Repentance, that they may recover their first and true color, and be restored to the image in which they were created. Of these the Prophet Zacharias speaks, The feeble among them at that day shall be as David. In that day of their godly sorrow as David these feeble ones shall be, not like Saul. For Saul repented not, amended not, but daily grew worse and worse; and consequently, blacker and blacker. But David had always his iniquity before him, he acknowledged his wickedness, and so bath'd away his spots: So do the true Sons of the Church, sin as David, but cry peccavi as David; and so notwithstanding their blackness, or rather a seeming stain and tincture of it, acquire so much beauty that they are Comely in God's Eye.

The Apostle reckons up seven effects of godly sorrow; among which zeal and revenge are the last; to which when any penitent comes, you shall find him black enough, whether his zeal moves him to take revenge either upon himself, or else to vindicate God's Honor.

Let St. Paul be for an example; I run, saith he, but not uncertainly; I fight, but not as one that beats the air, and therefore I chastise, and bring my body into subjection. Afraid he was of some Rebellion and resistance or other from this proud Beast his flesh, that might retard and hinder him in his course; and therefore wisely demit de hordeo, he fasts, and abates of his allowance, and ever and anon gives it a penitential blow to keep it in order. And to what other end were that blow which the Publican gave himself on his breast? and that other stroke which Ephraim fixed upon his thigh? was it not out of heat and zeal to be revenged on that body which drew them to that sin? whence no man can call Paul beautiful, for 〈 in non-Latin alphabet 〉 , he gave his flesh, as it were; a black eye: As for the Publican, so much shame was in his face, that he durst not lift up his eyes to Heaven. And I see Ephraim at that time bemoaning himself. The countenance then could be no other than that of the night, which no man will call fair and amiable. But the truth of this appears not in any man more than in Job; He was totum pro corpore vulnus, a Botch rather than a man; nothing but boils, from the crown of his head, to the sole of his • oot, and yet he took a potsherd to scrape himself withal. Upon which words Origen hath this Note, He took not any soft thing, no fine lint, or gentle foment, to wipe and cleanse his wounds, but he catched up the rough sherd of some broken pot, to raze away the scurfe, and to vex his sores. O blessed Job, say, why doest thou this? why art thou thus so severe to thyself? why dost thou add to thy pain? when thou ought'st to have taken Towels of the softest lint to have clens'd, water to have washed, oils and balsome to have anointed and suppled, lenitives to have mitigated those boils and ulcers, why is it that thou dost thus anger them with the rough edge of a sharp pot? This just man may be supposed to Answer, I nor yield to the Devils rage, nor yet fall under these his blows. Sore I am, but I am not wearied; sick, but I faint not: For these dolours do not exceed my valiant soul; nor are these torments harder than my heart; and therefore I take this Tile and Rake in these sores, and search them with it to the quick, that by provoking the pain, I might show my enemy, how little I regarded his malice; that since liberty was given him to make me thus foul, I was content even with a test to open and witness my foulness, the sight whereof I knew would vex him, even as a thing that is raw. No beauty then at all may be found in any of our Mothers Sons, when out of zeal, and hatred of their own ways, they have put upon themselves some severities and sharp penance for their sins.

4. No nor yet any beauty, when they are carried away with the zeal of their Masters Honor: Then they have been transported even beyond themselves, and done such things, which did not much become them. Moses a meek man, yet being provoked first by Aaron's Calf, after by the Rebellious Rout, breaks the two Tables written by God's own finger, and smites the Rock. What was it that caused David to dance before the Ark in a linen Ephod, except his zeal? which was so uncomely an habit for a King, that he was derided for it by his Wife Michal, to which he only returned this Answer, I will be yet more vile, yet more uncomely. What, should I mention St. P • ter armed with a Sword? that became not an Apostle, or the two Disciples, that would by their good-wills have fire from Heaven to consume, which became not the Spirit of the Gospel! But to omit others, be pleased to behold the example of examples, Christ himself, of whom David had fore-told, and he made his words good, The zeal of thy House hath eaten me up. Whence, forgetting his mildness, being set as it were, on fire with zeal, he makes a whip of small Cords, and drives the Buyers and Sellers out of the Temple. A whip in the hand of a Lamb was no comely sight; and yet his zeal made him far yet more uncomely when he was scourged, spet on, mocked, crucified; at what time his beauty was so far mar'd, that there was no form nor comeliness in him that we should desire him, If you will know the cause, the Prophet shall resolve you, The zeal of the Lord of Hosts hath done this.

And happy is that soul that is thus discolored, who is content, for God's glory, to seem in the eyes of men uncomely. It is good, saith the Apostle, to be zealous in a good matter. The matter must be good, or else the zeal is stark • aught; and good it will never be, if we seek our own, not Christ's. We live among briers and thorns, this may discolour us, but yet let us even for these deform our countenance a little further: To appear in Sack-cloth and Ashes for them, to weep Rivers of tears for their enormities, to send up in prayers the voice of a Dove for their conversion, to be constant in tribulation and persecution, so we may gain them, may be to the eye of flesh and blood an uncomely sight, but in the eye of God our face will then appear most beautiful. Let then this fiery zeal of Charity, burn, black, toste, discolour you, so that with a good conscience you can take up those words after St. Paul, Quotidie morior fratres propter gloriam v • stram, as the old Translator renders it.

As if he had said, for your salvation, and your conversion which is my glory as well as yours, I suffer within, without many things; I am discoloured, black, and without beauty; quotidie morior, I carry the face of death. This, saith Bernard, is to be burnt and discolored by the Sun, to be inflamed with brotherly charity, to weep with those that weep, to be weak with those who are weak, and to burn with those who are offended, and to do all he can, that the scandals may be removed.

But that word Morior, I die, hath an Emphasis in it; for no man dies with this Zeal, but he that dies to himself, to his • wn profits and honors, and all worldly glory and beauty, Not seeking th • se things which are his own, but which are Jesus Christ's, and his Neighbors, and would be content to spend his wealth, his wit, his blood, his life, for that end. This is the man that may truly say, Decoloravit me Sol: For who is so much discolored and pale, as a man so dead? Now such a death proceeds from Love and Zeal: Love b • ing as strong as death, killing the Lover, to give life to the Beloved; but yet while he thus dies to himself, he lives happily; for he lives to his God, and shall live with him forever and ever. Amen.

2. My Mothers sons.

You know now who the Mother is, and what she hath done for you, next take notice of her children; some of these are graceless, others, gracious sons; some of these are angry, choleric, hasty Zealots, others are of a calm, meek, cool, sober spirit: Among the first kind, some profess the same faith with her, but not wholly, not entirely, and these are Heretics: Others add to her Faith, their own Inventions, Imaginations, Fancies, Doctrines, and these are Will-worshippers, Sectaries: Others profess the whole saving-faith, but not in Unity, and such are Scismaticks: Others profess the whole faith in conformity, perhaps, but not in sincerity, and sanctity of life, and such are Hypocrites, and practical Atheists, to whom, yet while they are Professors, she vouchsafes the name of sons.

Her gracious sons are those only, that profess the whole saving Truth in Unity, in Sincerity, and conscionable Obedience, whose life is an honor to their Faith, and whose Faith hath a strong and effectual influence upon their life. Now of these true believers she complains not, 'tis of the outward Professors, whether Heretics, Schismatics, or profane persons, these are those angry, waspish Zealots, yet these in charity she holds for sons: Whether they be obedient sons or no, is not the question; for that is confessed they are not, and wished they were; the sole doubt is, whether they may be said to be of the Family.

Dissenters there are on both hands; Rome ejects all those for sons, who are not born in her womb; and the Brethren of separation will acknowledge none for children, who are not nursed up at their breasts, and dandled upon their knees: Zeal hath transported them both beyond the truth, in the midst it lies, and this it is.

The Husband of this our Mother, is Christ, the Household is the Church, to whose Family men belong either visibly or mystical • y, these are commonly called either the visible or mystical Members of th • s Society: The mystical Society is that company whom Christ doth animate, and formalize with his own Spirit, being truly united to him; and of this Corporation, nor Hypocrites, nor Heretics, nor profane persons are parts and members; the Reasons for it are evident.

1. They are but as ill humors in the body, which though in the body, yet are not any true parts of the body, no more are these.

2. Nothing is truly and formally that whose name it bears, quando diciur cum termino dimuente; when a term of limitation, restriction, or diminution is added to it; as a dead man, is not truly a man; a painted City, is not truly a City. Thus it is here, members these are, but dead members; Christians they are, but painted Christians; not therefore living members of Christ's body, not truly Christians; in name they are, and not farther.

3. There is no true and mystical member of Christ's body which receives not a vital influx from the head; but Infidels and wicked men receive not this vital influence, and therefore they cannot be parts of that body which Christ doth quicken with his Spirit.

4. At the same time the same man cannot be a member of Christ and the Devil; but profane and heretical persons qua tales, are by Saint John, reckoned to be servants and sons of that evil spirit; and therefore truly they belong not to Christ, nor are really the Sons of our Mother.

2. But besides this Mystical, there be other Visible parts of this socie • y, that communicate in the outward profession of these Heavenly verities, who in regard of the close and inward disposition of their minds, and outward conversation, I add, in regard of some parts of their very profession, are most worthily hateful in the eyes of Almighty God, and the eyes of the sounder part of the Visible Church execrable; and yet Truth and Charity bids us call these our Mothers sons: Call them, so I say, equivocally, as we call a wooden Leg, or a glass Eye, a part of the body, which in truth are not such. And could we as easily and certainly discern that they are but ascititious and counterfeit, as we can that Leg to be of wood, and that Eye of glass, we would not call them so neither. But that Charity that bids us hope all things, and believe all things, commands us not to eject and damn any before the time: The Hypocrite we can never discern; the profane man is an object of our hope and compassion; the Heretic may come to the knowledge of the truth; and therefore we are bound to esteem them Brethren, whom our Mother calls sons.

A man hath a rotten Leg, a gangred and corrupted Arm, Is it not for all that a part of his body? an unsound part I confess, but a part though. I would ask, Whether the incesluous Corinthian, before he was cast out, were of that Church or not? If not, then they had no power to cast him out. For what have we to do, (saith the Apostle) to judge those who are without? If he were in the Church, as he was, for within he must be, before he could be cast out; then possible it is for a profane person to be a member of a Visible Church; or which is all one, a son of our Mother; not by Merit, not by Election, but by Tale, and outward profession.

And what can our Savior mean else, When he likens the Kingdom of God to a Net cast into the Sea, into which all that comes, neither is, nor seems to be Fish? To a Floor, in which there is Wheat and Chaff: To a Field, wherein are Tares and Wheat: To the ground, that received and rejected the seed: To the Uirgins, of which, five were wise, and five were foolish. Of different kinds they were, yet both in the same Net, in the same Floor, in the same Field, and Ground, in the same Kingdom. All which, it cannot be denied, are Resemblances of the Church, and therefore may, as they did, receive good and bad.

The good principally, fully, intrinsically, absolutely are acknowledged to be our Mothers sons, her first-born, that shall go away with the blessing: To the other she is but Mater putativa, a supposed Mother; and they, as the Lawyers, speak Muli • r, or Supposititious; Children, and with her legitimate sons, they shall not inherit: Both which Bellarmine hath well expressed; Ecclesia precipue, & ex intention suâ fidelis tantum colligit, &c. Cum autem aliqui admiscentur ficti, qui vere non credunt, id accidit praeter intentionem Ecclesiae; si enim eos nosse possit, nunquam admitteret, aut casu admis • os continuo excluderet.

Down then with those high thoughts with which many a Pharisee is transported, who out of a contemplation of his own purity, stands apart, and disdains a poor Publican, rejects utterly his company and society, as if he were pitch that may not be touched; or an infirm sheep, which the sound may not approach without danger. This was the furious zeal of the Pelagians of old, and the offspring of Donatus and Luciferius in our days, who have diffamed this our Mother for a Strumpet, and Bastardiz'd her Children.

Parent sibi scalas, & ascendant in Caelum soli; for we may not be admitted to their company: Well then, after we will come, and upon the sight of our defects call for a Psalm of mercy, upon the hearty recital of which, we have great hope our good Father will forget our imperfections, and our kind Mother will bestow upon us her absolution and blessing. Foolish men, to suppose unholy children could not be found in so holy an Assembly, nothing remembering that Cham was in the Ark as w • ll as Sem, unclean Beasts as well as clean; and that a venomous Toad may lie under the consecrated stones of the Temple.

It had been therefore their Charity not to have renounced us, till we had renounced Christ; and their duty not to have made a Nullity in their Mothers Marriage, for the disobedience of her sons; yea, and wisdom also, lest at unawares they make themselves no Christians; because in her womb it was, that most of them were first conceived, and nursed up at her breasts, and esteemed children of God; either then they must acknowledge her Christendom, or deny their Sonship, which many of them do not, nor will not.

Say she were weak, poor, ragged, black in their eye in her personal defects, blackish in her Ecclesiastical Ornaments; yet she was their Mother, we their Brethren; pity had been better than stomach; prayers, than separation; as putative sons of our common mother they might safely have taken us, and so eat and drunk without sin in our company, could not their Charity have been inflamed to that degree to have accounted us zealous B • ethren.

And because I am fallen upon this point of Separation, I shall freely impart a little more largely my thoughts about it. That which can give a just cause to separate, is reducible to these two Heads; Errors in Life, or else Errors in Doctrine.

1. As touching Errors of Life, the Apostle gives us this command, Have not any fellowship with the unfruitful works of darkness; for what communion hath light with darkness? Christ with Belial? God with M • mmon? But observe here, the Apostle names the works of darkness, not • he Men: To withdraw from the persons when they walk inordinately, is sober wisdom; but to say to such, Stand apart, for I am holier than thou, Pharisaism; for the works, they are absolutely to be avo • ded: To do the same which a wicked man does, to give counsel, assistance, approbation, commendation to a lewd act; not to restrain when it lies in our power another man's malice or wickedness, is no question to communicate with the works of darkness. And he who will walk honestly, will neither have such a heart, nor such a hand, nor such a tongue; not such a heart to consent; not such a tongue to commend; not such a hand to co-operate with an evil doer.

But for the persons, it is not so easy to avoid, nor indeed so necessary in that sense as many strait-laced men conceive; for wicked men are to be considered as Members of a civil society, or of that society which is called the Church.

As Members of the society of mankind, a common fellowship may, and must sometimes be retained with them for Commerce, for civil peace, for the performance of all outward Courtesies of love, usque ad Aras. Abraham made a Covenant with Abimelech, Jacob with Laban, Lot conversed with the Sodomites; the believing Wife was not to depart from the unbelievidg husband. Simply the society of wicked men is not to be avoided; for then we must go out of the World, as saith the Apostle; only care must be taken that we be not the worse for their company, that the Name of God be not thereby blasphemed.

But let men be considered as our Mothers sons, that is, as Members of some particular Church; and then before we refuse to communicate with them, these three Directions would be diligently observed and remembered.

1. Whether the faults imputed to the Mother lie not in the wicked lives of the Priests and People; if that appear, to separate is not lawful; for the Scribes and Pharisees sat in Moses seat, and yet Christ commanded that they be heard. Many evil Priests there were in Israel, yet the people for their sakes refrained not from the Sacrifice of the Lord.

2. Whether the Church err in matter of Religion; then we must consider whether the Error lie in a more weighty, substantial Doctrine, or else in some lighter or circumstantial matter.

First, If it be a matter of less importance, such as St. Paul calls Hey, Wood and Stubble, then we may not separate; for there may salvation be had in such a Church.

Secondly, Yea, but what if this Error lie in the foundation or substance of Doctrine; then it is easily to be considered,

3. Whether this Error proceed of frailty, and is defended only with a peaceable and docible mind, or else be pertinaciously and obstinately maintained.

1. If upon frailty only, it may be suffered with hope that God in his good time will reveal the truth: The Church of Galatia was through frailty quickly turned to another Gospel, and erred in the foundation, expecting justification by the works of the Law. The Church of Corinth denied an Article, the Resurrection; yet Saint Paul writes to both, as unto Churches of Christ.

2. But if the Error lie in the foundation, and is defended with a pertinency and obstinacy, then a separation may be made with a good conscience; then we need not esteem them our Mothers sons: Then that place of the Corinthians out of the Prophet is aptly urged, Come out from among them, and be you separate; and that counsel which Saint Paul gives Timothy, If any man teach otherwise, and consent not to the wholesome Doctrine, from such separate thyself: Yea, his own Example comes home to the purpose, Acts 19.19. Yet before we may pass this harsh censure of obstinacy and pertinency upon any Church, it is necessary that there be not a proud and rash, but an humble and prudent Examination of the Doctrine; not a heady, factious and tumultuous, but a discreet, legal and peaceable conviction: Lastly, not the Vote of private men, but a grave Censure of a lawful assembled Synod.

This being the naked truth, doth easily discover the weakness and rashness of those Zealots who have departed from our Mother, and separated from her children; for who can with a good conscience fasten this upon the Church of England?

For let the worst be admitted that can be said; be it that the lives of the Professors were not comely, nor such as becomes the Gospel; (though it becomes him that throws a stone, to take heed lest it fall not on his own Noddle) yet our dislike and disclaiming such works of darkness, shows our separation from them sufficiently: And that there were those who mourned in Zion for what was amiss in execution, and prayed for, and wished, and endeavored a Reformation, and yet never separated as much as they who in an und • screet zeal have removed farthest; rhis may justify us in the first case.

As for the quarrel that is pretended to the Service, Ceremonies, and Discipline, it is but the Structure and Edifice; nay scarce that, rather about the Hang • ngs, Furniture and Government of the House; for which no wise man ought to contend to a separation, so long as all things are done decently, and in order.

In the foundation no Error can be shown; a flat Heretic may asperse her as an An •• ini • arian, an Arian, a Socinian, or some such Monster; but the bare Sectary hath not impeached her; she never yet was for her affirmative Articles, no not by the Papist convicted, much less in a lawful Synod censured; and therefore there is no just cause given of separation, nor yet that her Mothers sons should be so angry with her, which yet is the unkindness she here complains of:

3. My Mothers sons were angry with me.

Man is like a Ship at Sea; Reason is the Pilot, the Passions the Oars and Sails, or rather the Winds that drive it; so long as these be useful, and blow fair and gently, on the Vessel passes merrily, and at last arrives safely at the Port: But if these Winds begin to be boisterous and rough, then nor Oar, nor Sail is of any great use; nor the Pilots hand shall be so far able to steer the Ship, that it fall not upon some Rock, that it split not, that it sink not. Now among these windy passions, there is none so tempestuous, none so furious, as that of anger; for what is anger else for the time, but a short madness? for it doth 〈 in non-Latin alphabet 〉 , turn a man for the time into a Beast, outing him of the use of Reason. The people were angry with St. Paul, they rent their cloa hs, and cast dirt into the Air; what could mad Bulls have done more in their Rage? Yea, so far it puts him from his Reason, that he violates the Law of justice; for what Judge being blinded with it, ever gave a just sentence? The wrath of man works not the righteousness of God; because the mind of man that is troubled with it, discerns every fault presented to it, as through a Mist, which transmits the Object not in its just proportion, but far bigger than it is: It did so here, presented the Mothers spots to the sons eyes as blains; and therefore she had Reason to complain that they were angry.

Of angry people all are not alike; Aristotle hath set them in three Ranks; there be saith he, 〈 in non-Latin alphabet 〉 , Acuti, amari, difficiles, sharp, bitter, implacable people: The first of these sting as Bees, the second as Wasps, the third as Hornets: The first burns as fire in stubble, the second glowes as fire in Iron, the third lives long as fire raked up in Embers.

1. The first are a sort of Cholerique men, who have a great bag of gall, and yellow choler, into which an occasion of anger falling by chance, is as a spark that lights in powder, that presently rises in your face. The ground of sudden heat is commonly envy, emulation, grudging, which hath for its object the prosperous and flourishing estate of another. This fills men to the eyes, and in the eyes it sits, and by those windows it looks forth, and wheresoever it sees a blessing, displeased it is, if God do not curse. The Elder Brother in the Gospel, when he heard melody and dancing in his Fathers house, and heard of the Ring, and Robe, and fat Calf killed by the Father to welcome home his lost son, he was angry at the matter, and would not go in. Thus far go the Acuti, even good-natured men.

2. But the second sort are far worse, those 〈 in non-Latin alphabet 〉 , or Amari, who have an equal share of black and yellow choler; Men that are not very soon angry, nor yet very soon pleased: As their heat is longer kindling, so it is longer ere it go out; much like Old Rotten Wood, which once on fire, will burn Day and Night. This commonly ends in malice and bitterness.

3. But yet these bitter men, are not half so bad as those who are 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , who have more spleen than gall; that once angry, will never be pacified. In them the cold Saturnine humor is not apt to be heated; yet as cold water it may be made to boil, and then scalld as much as fire. This by Nyssen is called fury; by Gregory, The tumour of the heart; which is not properly pride, but the endeavor and attempt of a man to be revenged.

Of which kind of these angry people the Spouse here speaks, it is not easy to determine, since Translators differ, and the effects differ also: For some read inflammati, some incensi; the vulgar goes farther, pugnaverunt. It puts me to think, that the Church might have many ungracious discontented Sons, all Opponents to their Mother, yet upon different occasions; some who upon envy, some who on malice, some who on pride, were inflamed against her.

Her Prosperity and Dowry was the object of their envy; Her Discipline and Order, of their malice and bitterness; Her Officers or Prelates, of their tumour and pride. Their pride was such, that it suggested a Parity; their malice so great, that it called for an Anarchy; their envy so blinded, that it dreamed of a Community. Against which whatsoever they saw in practice, made them angry, inflamed them, incensed them, brought them to be implacable, they fought.

How little reason there was for her Children to be angry for her Discipline, Orders, or Constitutions, with her Officers and Prelates, I shall show at large in a discourse by itself. At this time I shall only justify her Dowry and Maintenance.

This was confer'd upon her, either by the bounty of Princes and Benefactors; or else by the indulgence of Heaven. The first was a free gift, and voluntary; she lays no claim to it, till it was given; for while it was their own, was it not in their own power? They might have kept it without sin at pleasure. But being once given, Justinian tells us, that God was the proprietary, the Goods were his; & quae in Dei sunt bonis, over that which is God's, man can have no power; and therefore cannot alienate them, nor take them away.

The Dowry which God made over unto her, was Tithes: In that he had right. Right indeed he hath to all; but he is content we enjoy the Nine parts; conditionally, we pay the Tenth to him. In the Prophet Malachi he lays his claim, All Tithes are mine; and upon it he calls for payment, Bring in all Tithes into my storehouse; where he assigns the Priest to be his Receiver; and is very angry when they are withheld; Will a man spoil his God?

Men are very much mistaken, when they conceive a Tenth to be paid as a mere stipend to the Priest: They should look further, and remember it is God's Tribute, his due debt, an offering of Thanksgiving and gratitude, for blessing the whole Harvest. And is the Priests no other way than by God's Assignation, he Ordaining that he should receive it in his Name, and take it for his wages, for doing his work.

This Dowry was not denied our Mother in the Law of Nature; Abraham paid it, Jacob vowed it, and 'tis very likely that Abel before both gave it; for the Septuagint's Translation favors a division, which is more apt for the Quantity, than Quality, 〈 in non-Latin alphabet 〉 . If thou bring thy offering aright, and dividest not aright, be quiet. Under the Law for payment there can be no question; and by what Law soever payable, I am sure not by the Ceremonial; for Tithes were no Types. And in the beginning of the Gospel a Command there is, Haec oportet fieri.

Over and above I shall add thus much, that even the light of Nature taught the Heathens to pay this part, and no other to their God's, who yet were no God's: Festus shall speak for the Romans, Decima quae{que} veteres dijs s • is offerebant: Didymus in Har • ocration for the Greeks, 〈 in non-Latin alphabet 〉 . 'Twas not then to some Deities, by some people, and sometimes only, and of some things only, as the Author of the History of Tithes would make us believe: But it was to those Deities indefinitely, by all people in Rome, in Greece, among the Romans Ueteres