A Key Opening Mysterious Texts of Scripture

THE JUDGES CHARGE. A Sermon preached at the Readers Feast in LINCOLNES Inn. THE NINTH SERMON.

AT the siege of Tarentum, when the Citizens were driven by extremity of famine to the point of yielding themselves into the hands of the Romans, they were strangely relieved by the charity of their neighbors at Rhegium, who every tenth day fasted themselves, and sent in their provision for that day to the Tarentines. In memory of which relief they kept ever after a feast which they called Jejunium, o • Festum jejunii, the Fasts feast, or a feast grounded on a fast. Such is the Feast bid at this time in this place, gained by a long prescription out of the Lent Fast. It may rightly be called Festum Jejunii, the Feast of the Fast; a Feast of the Law beside, if not contrary to the Law of Feasts appointed by the Church. Wherein yet I conceive, according to the right meaning of the first founders of this exercise and Feast, the Ecclesiastical cannons of the Church, and local statutes of these houses do not harshly clash one against the other; but rather like strings tuned alike, and dexterously touched, make a perfect chord, and strike full unisons, both intending Festum Jejunii; the one a spiritual, the other a scholastical; the one an Evangelical, the other a Legal Feast in the time of Fast. For the Church appointeth more frequent exercises of piety and devotion, Prayers, Lectures, and Sermons, (which are the souls dainties) at this time, than any other season of the year. And agreeable hereunto in the Universities, which are the Nurseries of Religion and Arts, and in these noble Seminaries of justice, and knowledge in the laws, the most solemn and profitable exercises for the proficiency of students, (whether readings, disputations, or determinations) have been, time out of mind, and are yet performed in the Lent: wherein the eye of the soul is the more apt and single for the contemplation of divine and human knowledge, by how much it is freer from the fumes of bodily meats, and the smoke of worldly cares and business. As for the exceeding in someone day or other in variety of all palate provocations, it is a vain thing for me or any other to speak against it; quia venter non habet aures, the belly hath no ears, especially to hear anything against it self. If it had, I should have craved a Writ of remove of these Vitellian feasts out of the confines of Lent, or made a motion, that these surcharges of purse and stomach might be turned into the Lacedaemonian Phiditia, or at least that the superaboundancie in them might not be wasted by luxury, to the hurt of our own bodies, but dispensed by charity to the relief of others; that devotion might recover that in alms deeds which it loseth in fasting: so would our tender and indulgent Mother, Christ's dearest Spouse the Church, vouchsafe these meetings her presence, as Mary the Mother of Jesus was present at the Feast in Cana; and Christ himself would furnish the wine of spiritual joy and gladness, even at these Feasts, though, like Saint Paul, borne out of due time.

But I leave the time, and have an eye to the notes pricked in my text, which are three:

• 1. Religion enjoineth learning: Be learned.
• 2. Learning becometh and qualifieth Judges: Ye Judges.
• 3. Judges give sentences of, and rules for land: The earth.

1. Divine wisdom excludeth not human learning: Be learned.

2. Learning is not only a comely ornament, but a necessary accoustrement of a Judge: Ye Judges.

3. All Judges on earth are Judges of earth, that is, consisting of earth, or sitting upon the earth: The earth. The earth is their materia ex qua, and circa quam too.

• 1. The matter of which they are made.
• 2. The matter on which they make and give their judgment and sencence.

Tully giveth this character of Thacydides, that in his writings there are near as many sentences as words: such is the Rhetoric of this parcel of holy writ, the parts are answerable to the words, the points of doctrine to the parts, the uses to the points of doctrine.

• 1 Erudimini, there is the charge.
• 2 Judices, there is the style.
• 3 Terrae, there is the circuit of the Judges.

• 1 Be learned, there is the aim of your study.
• 2 Ye Judges, there is the title of your place.
• 3 Of the earth, there is the emblem of your frailty.

These parts hold good correspondence;

• 1 The first with this present exercise.
• 2 The second with this honorable auditory.
• 3 The third with this holy time.

• 1 It is most agreeable at a Reading to treat of learning, Be ye learned.
• 2 It is most proper to give the Judges charge before the prime Judges of the kingdom, Ye Judges.
• 3 It is most seasonable to frame a discourse of the mould of us all, earth and ashes, in the time of Lent, Of the earth.

By the law the crop, or as it is in the Hebrew, the filth of the birds that were sacrificed, together with their feathers, were to be cast in locum cinerum, into the place of ashes. Now if ever is the season not only to purge or remove the filth of our lives out of the sight of God, but also to cast away the beautiful pomps, maskes, shows, and all oaths vanities of the world, which are no better than feathers in locum tinerum, where we ought to mourn for our sins in sack-cloth and ashes; pulvis & cinis, dust and ashes have great affinity with terrae in my text.

Be learned. When Antony carped at the study of the civil law, withal acknowledging his small sight therein, Scaevola a great Lawyer smiling, said, that he made a kind of amends for his invective against the Law, by professing his ignorance therein. For it is no disparagement to any science or profession to be slighted by such as understand it not. A bright beam and great light troubleth, and dazzleth, and paineth also a weak eye, Urit enim fulgore suo. Who can blame Petilian the Donatist for complaining of Saint Austin's Logic, whereby that ignorant Heretic was non-plussed and shamed? Verily as fast hath no enemy but gluttony, chastity but lust, frugality but luxury, wisdom but folly, humility but pride, orthodox doctrine but heresy, so neither knowledge but ignorance. Wherefore whatsoever fair gloss of the Scriptures self-sufficiency the Brownists and Separatists put upon their secret undermining of our Schools and Universities, and stopping up the Well-springs of good Learning among us, their true end is, that among blind men they might be somebody, who among sharp-sighted men are nobody. For the Latin proverb puts them in some heart, (viz.) that a purblind man may be a jolly fellow, nay by good reason chosen a King among such as are stark blind. Doubtless, if ever learning were needful, it is nowadays most necessary, when men by subtle Sophistry, and deceivable eloquence, not only go about to wrangle us out of our estates, but also juggle us out of our Religion. Call ye it a reformation? is it not rather the deformation of a building to damb up the lights thereof? The state of Mi • ylene desiring to be revenged to the uttermost on their Confederates that had revolted from them, after they had got the mastery of them, laid this as the forest punishment they could devise upon them; that none of their children should go to school, or be brought up in learning. And in a like regard Julians persecution was accounted more grievous than that of Dioclesian, though that blasphemous Apostate shed little Christian blood; in as much as Dioclesian plucked but out the bodily eyes of Saints and Martyrs, (the holes whereof the good Emperor Constantine kissed) whereas Julian by shutting up all Christian schools, and bereaving them of the light of knowledge, after a sort plucked out the eyes of their souls. Which I speak not for that I conceive the Scriptures are not sufficient of themselves for our instruction, to enlighten our understanding; but because we are not sufficient for the opening of the meaning of them, without the helps of arts and sciences, the miraculous gifts of the holy Ghost ceasing long before our time. The light of divers rapers in the same room, though united, yet is not confounded, as the optics demonstrate, by the distinct shadows which they cast: neither doth the light of divine knowledge confound that of human in the soul, but both concur to the full illumination of the understanding. And as the organe of the bodily eye cannot discern anything without a double light, viz.

• 1. Lumine innato, an inward light in the christalline humor of the eye.
• 2. Lumine illato, an outward light in the air, and on the object:

so neither can the eye of the soul in this region of darkness perfectly distinguish the colors of good and evil without a double light, the in-bred light of nature, and the outward light which is acquired by learning; being Lumen not innatum, but illatum: not naturally resplendent in the soul, and brought with it into the world, but ab extrinseco, brought into the soul by reading, hearing, discoursing, contemplating, or divine inspiration. Solomon who best knew what belonged to wisdom, sets his wise man to school, and promiseth for him that he will take his learning, and be a good proficient in it. And behold a wiser than Solomon, Christ himself compareth every Scribe which is instructed unto the kingdom of heaven, to a man that is an householder, who bringeth out of his treasury new things and old. He likeneth him not to a peddler that hath nothing but inkle, tape, and such like trash in his pack, which he openeth at every man's door; but to a rich ware-house man, who out of his treasury or ware-house bringeth out precious things, either new or old, as they are called for. Such a Scribe was Moses, who was learned in all the wisdom of the Egyptians. Such a Scribe was Daniel and the four children that were bred up with him, to whom God gave knowledge and skill in all learning. Such a Scribe was S. Paul, who was brought up at the feet of Gamaliel, and taught according to the perfect manner of the Law of the Fathers. Neither was he conversant only in the writings of the Rabbin's, but also expert in the heathen Philosophers, Orators and Poets, whom he after a sort defloureth of their choicest sentences & observations, incorporating them into his most learned and eloquent epistles. Such a Scribe was Clemens Alexandrinus, whose writings in regard of all variety of good literature in them, are called stromata, rare pieces of Arras or Tapestry. Such a Scribe was S. Cyprian, who by Rhetoric; Tertullian, who by the civil Law; Justin Martyr, and Origen, who by Philosophy; S. Basil, who by Physic; S. Austin, who by Logic; Eusebius, who by history; Prudentius, who by Poetry; Gregory Nazianzen, Jerome, and many other of the ancient Doctors of the Church, who by exquisite skill in the Arts and learned Languages, exceedingly improved their sacred talent of Scripture-knowledge. Philo that accomplished Jew deviseth an elegant allegory upon Abraham's companying with Hagar, before he could have issue by Sara. Hagar the bondwoman is secular or human learning, with which we must have to do, before we can promise ourselves fruit by Sarah, that is, much profit by the study of divinity. Neither doth this argue any imperfection in the Scriptures, but in us: the stars are most visible in themselves, yet through the imbecility of our sight, without a perspective glass we cannot exactly take their elevation, or true magnitude.

What though God in the first plantation of the Gospel used the industry of illiterate men, and made Fishermen fishers of men, that our faith should not stand in the wisdom of men, but in the power of God? yet after the miraculous gifts of the Spirit failed in the Church, we shall read of no Rammes horns, but Silver Trumpets employed in the throwing down of Satan's forts. Since that, the promise of dabitur in illa hora, it shall be given you in that hour, is turned into the precept of attend lectioni, give attendance to reading, to exhortation, to doctrine, meditate upon these things, give thyself wholly unto them, that thy profiting may appear unto all men. Since the days of the Apostles, and their immediate Successors, the learnedst men have proved the worthiest instruments of God's glory in Church or Commonwealth: Be learned therefore.

Ye Judges. Religion commends learning, and learning a Judge: The Lord took of the Spirit which was upon Moses, and put it upon seventy Elders. This Spirit it is which animateth a Judge, whose briefest and yet fullest definition is Jus animatum, enlived right, or the living law. For the law is a dead and mute Judge, and the Judge is a living and speaking law: As the Philosopher termeth painting silent Poetry, and Poetry a speaking picture. Now how can a Judge speak the law, or the law speak by him, if he know not the law? It implieth a kind of contradiction for an Actor to be without action, or an Orator without words, or a Labourer without work, or a Counselor without advice, or a Judge without judgment in the law. Can an Artificer work by his rule, who holdeth it not in his hand? or a Pilot steer by the compass who hath not the compass before his eye, or understandeth it not? no more can a Judge give sentence according to the law, who is ignorant of the law. Ignorance in a private man is a prejudice, and some blemish to himself, but ignorance in a Judge is the calamity of the innocent, nay may prove the ruin of a State. What greater mischief in any society than that the estates, good name, livelihood, yea and lives too of men should lie in the breast of a Judge, who out of ignorance is fain to ask Quid est justitia, what is justice? as Pilate did, Quid est veritas, what is the truth? How will the Lawyers work upon this advantage? how far will the Counsel go in a bad cause, upon the strength of a large fee? what false glasses will they set before the eyes of such a Judge to deceive him, and lead him by the nose? Neither will skill in the municipal law alone suffice, and yet that law hath a large walk, and many turnings where he may lose his way: he must be well experienced in the affairs of the world: he must sink deep into men's dispositions as well as their speeches: he must be able to weigh reasons, poyze witnesses, reconcile laws, compare presidents: in a word, he must be like an Angel of God to discern between good and evil. Among the many titles of a good Judge, who is styled the soul of the law, the oracle of the city, the priest of justice, the tutor of pupils, the father of orphans, the sanctuary of innocents unjustly pursued, me thinks none so fitteth him as Regula, or rather Regulator juris, a rule, or rather, the ruler of right. For orders in Court you call rules, and judge cases in law, ruled cases: now that a man may rule well, that is, in your phrase judge well, six things are requisite.

• 1 That he hath skill to rule,
• 2 That his paper, or parchment be spread abroad, and lie even before him,
• 3 That his eye be on his rule,
• 4 That he have nothing in his hand save his pen or plummet,
• 5 That his hand on his ruler be steady,
• 6 That his hand on his plummet be quick, to draw a line speedily.

Upon these six ruled lines we may write a fair copy for a Judge, according to the form following.

• 1 He must have skill to rule, knowledge to judge.
• 2 He must have his paper or parchment spread, that is, the case unfolded before him.
• 3 He must fixe his eye on his rule, which is the law.
• 4 He must have nothing in his hand but that wherewith he ruleth, he must be empty-handed.
• 5 His hand on his ruler must be steady, it must not shake through fear.
• 6 His hand on his plummet or pen must be swift and ready, he must have a desire and dexterity to rid work out of his hand, and speedily to set a period to tediously protracted suits.

I had forgot one more circumstance if the last word of my text (earth) had not put me in mind of it, which is this: That a man cannot well rule, or draw exact lines by a ruler upon his paper or parchment, but he must needs how himself and look down up on it: neither can any man be a good Judge who is not humble. For Lypsius truly observeth that it is a very hard thing for a man in high place not to be high minded. Honor lifteth up the heart above measure, especially when it is armed with power. Knowledge also puffeth up, especially when it is blown with the breath of flattery. Wherefore lest wise Kings and learned Judges should too much reflect upon the eminency of their place and gifts, and forget the frailty of their condition, the Prophet giveth them an alloy in the word immediately following the title of their dignities, Terrae, of the earth.

Of the earth. When Bees are most angry in their swarming, cast but a little earth upon them, and they are presently quiet, and leave their humming. Though nothing else can quench the burning slime of Samosaris, or the fire in the hill Chimaera, yet earth and dung can: so though nothing else can asswage the tumour of the proud, or quench the burning desire of honor in the ambitious, of wealth in the covetous, of pleasure in the voluptuous, yet the consideration of the grave can. He that seriously thinketh with himself, these scarlet robes of mine clothe nothing but dung, all my dainty fare feeds but worms; I who have power of other men's lives, have no power of my own life, no not for a moment; even whilst I sit upon prisoners, and condemn guilty persons, I am arraigned in my conscience, and plead guilty before God. He that keeps down his heart with these thoughts, can no more be overthrown with pride, than a ship which is well ballast be blown away in a storm. Great personages, the stronger guard they have about them, the more they lie open to envy: the more secure they are by their authority, the more in danger they are of surprisal by pride. Judges were Princes among the Jews before the days of Saul, and Princes were Judges among the Romans, as Augustus and Adrian. I find the title of God's in Scripture attributed not only to Sovereign Kings, who are the supreme Judges, but to inferior Judges also, subordinate to Princes: their persons by the Roman laws were sacred, he who hurt them was presently to be sacrificed. In France when a Gallant in his ruffe struck a Judge, by an arrest of the Parliament at Paris his hand was suddenly cut off, and a heavy fine laid upon him. The privileges of Judges granted to them by Princes, in whose seat they sit, their power, their wealth, their clyents, their retinue, their robes, their maces, their officers, their titles will exalt them too high in their own conceit, if they consider not with Trajan, that though they are above men, yet they are but men. Pliny the elder having related a strange story of a child, whose life was taken away by the snuff of a candle, takes all the potentates of the earth to task, and rings them a peal in their ear, saying, Thou which art so puffed up with the happy success of some battle fought by thee, or some great fortune fallen unto thee, that thou takest thyself to be a God, mayest purchase thy death at as low a rate as this child, or a lower, as Anacreon the Poet came to his end by a raisin stone, and Fabius the Pretor by a hair in his milk. No posture of the body seemeth more secure than sitting in a chair, yet Judge Eli fell out of his chair, and brake his neck. Wherefore since Judges themselves are as subject to the laws of human frailty as other men, since for ought they know they are as near death as the prisoner whom they have newly condemned to die: let them look above them, not about them; let them fear God, not man; let them deliver nothing at the bench, which they are not assured in their consciences that they are able to make good before the Judge of quick and dead, from whose face heaven and earth fled away, and their place could nowhere be found.

Judges may be considered either as of a particular circuit of the earth, and so they must receive instruction from the King or Lord of that land: or as Judges of the earth at large, and in that regard must take their Commission, and receive Instruction from the Lord of the whole earth, who requireth in his Judges,

• 1 Religion, thou shalt provide out of all the people, able men, such as fear God.
• 2 Moderation, to restore such as are overtaken in a fault, in the Spirit of meekness.
• 3 Learning and knowledge in the laws, of which before.
• 4 Integrity, they must hate covetousness, they may not take a gift, &c.
• 5 Indifferency, they must not respect persons in judgment, but hear the small, &c.
• 6 Attention and diligent enquiry, they must hear causes, and make search, &c.
• 7 Expedition, to execute true judgment, and not delay justice.
• 8 Resolution and courage, not to fear the face of man.
• 9 Equity, to judge equally and righteously between every man and his brother.

• 1 Want of Religion makes a profane Judge.
• 2 Want of Moderation an unmerciful Judge.
• 3 Want of Learning an insufficient Judge.
• 4 Want of Integrity a corrupt Judge.
• 5 Want of Indifferency a partial Judge.
• 6 Want of Attention a rash Judge.
• 7 Want of Expedition a tedious Judge.
• 8 Want of Resolution a timorous Judge.
• 9 Want of Equity an unrighteous Judge.
• Lastly, Want of any of these an Incompetent Judge, want of all these an unsufferable and execrable Judge.

1 Religion is required in a Judge, without which there will be no conscience of doing justice, where injustice may be borne out: and because even religious men are subject to passion, to religion a Judge must add

2 Moderation and government of his passions: and because a man of temper, fit for a Judge, may mistake his mark, if he be not expert in the Law, to moderation he must add

3 Learning and knowledge in the Law, according to which he is to give sentence: and because bribes blind the eyes of the wisest and learnedst Judges, to learning he must add

4 Integrity and incorruption, a sincere heart, and clear hands: and because where bribes cannot open the hand, yet favor may enter at the eye, to his Integrity he must add

5 Indifferency, free from all kind of partiality: and because a Judge, though never so religious, temperate, learned, incorrupt, and impartial, cannot yet give right judgment without a full hearing and exact discussing of the cause before him, to indifferency he must add

6 Patient Attention, and diligent inquisition: and because the plaintiff or defendant are nothing benefited by the Judges hearing of, or searching into the cause, if after examination there follow not a sentence, to Attentition he must add

7 Expedition; for delayed justice oftentimes as much wrongeth the plaintiff as injustice: and because after enquiry and hearing, though the Judge be expert and ready, yet judgment may be stopped if a great person appear in the cause, to Expedition he must add

8 Courage and Resolution: and because if a Judge strike too hard with the sword of justice he may break it, as also because the sentence of the law may be just in general, yet in regard of difference in circumstances may wring and wrong a man in particular, to all the former virtues a complete Judge must add

9 Equity and stayed discretion, which holdeth steedily the gold weights of justice, and addeth or taketh away a grain or more to make the piece and weight perfectly agree.

1. Religion. Alvares reporteth that the Ethiopians place many chairs about the Judges seat, not out of State, but out of Religion, supposing that their God's fit there with their Judges. That which they suppose we certainly know, that God and his Angels are present at the Assizes, and that he judgeth among the gods, that is, the Judges, or Princes. How religious then ought Judges to be, who are Almighty God's Assessours? So near is the affinity between Justice and Religion, that as Priests are called Judices sacrorum, Judges of Religion, and causes Ecclesiastical; so Judges are by Ulpian styled Sacerdotes justitiae, Priests of justice. And not only the high Priests among the Jews, but also the Archontes of the Athenians, the Archiflamines and Pontifices of the Romans, the Muphteyes of the Turks, the Brameres of the Indians, the Druids of the ancient Britain's were trusted with Justice as well as Religion, and that for important considerations. For since mortal men cannot prescribe against God, nor dispence with his commandments, since the divine law is the supreme law to which lieth an appeal from all human statutes and ordinances; they who by their calling are Interpreters of that law, might well be thought fit Umpires in all controversies concerning the equity of laws, and conformity to the divine: especially in such points wherein the laws trench upon holy things. But I list not in the heat of modern oppositions to drink of the waters of strife: let that question pass, whether sacred persons, expert in the divine law, are not fittest to judge in secular causes of greatest moment: this I am sure, Judges must be, if not in orders, yet eminently religious and skillful in the law of God: for the judgment they are to give is God's. If a Judge be not religious, he will never be zealous for God's honor, nor severely punish the breaches of the first Table. If a Judge fear not God, he will fear the face of man, and fly back when he should stand out for a poor innocent against a mighty adversary.

If a Judge make no account of giving one day an account of all his actions to the supreme Judge of quick and dead, he will make no consscience of delaying justice, or denying it, or perverting it, or stifling it, or selling it. Justice shall be cast in her own Court, and overthrown upon her own Tribunal. The Judge who sitteth on the bench to punish delinquents, will prove the greatest delinquent, and die his dibaphum or bis tinctum, his twice died scarlet the third time with innocent blood. If a Judge depend upon the King, and not upon God, Seianus shall be condemned to a most painful and ignominious death, upon a bare letter from Tiberius, though no man know for what crime, or upon what evidence: nay a Pilate will condemn Jesus himself to be crucified, rather than not be thought a friend to Caesar. If a Judge be like Cardinal Caraffa, securus de numine, out of all fear of God's vengeance, he will make the law a snare, and justice a net, and the bench a step to his own advancement: He will either like Hercules Priest, play with one hand for Hercules, and the other for himself: Or like Ayat the Jew, utraque manu tanquam dextra uti, take bribes on both sides, and do Justice on neither.

2 A Judge must be a religious man, and none but such ought to be called to the bench, yet neither are all religious men fit to be Judges; for beside the fear of God and devotion in a Judge, there must be temper in him, and singular moderation: he must be a Moses, a very meek man above all the men that were upon the face of the earth: the mind of a Judge should be as still and calm as the upper region of the air:

For it is impossible for him clearly to discern between man and man, cause and cause, blood and blood, there being colorable pretences on both sides, whose eye is clouded with passion, or overcast with any mist of prejudice. When the water is troubled, or mingled with mud, we see not a bright pearl or piece of silver in the bottom: in like manner when the mind is stirred & troubled with perturbations, we cannot discern the truth, which for the most part lieth not in the top, but in the bottom, as it were, of a deep Well, according to Democritus his emblem. In this consideration the Areopagite Judges prohibited Orators to play their Prizes of wit before them, or go about any way by figures of amplification and exaggeration to move any affection in them, of love, or hatred, or fear, or anger, or envy, or pity. And Aristotle yieldeth a good reason for it; It is the part of an unskillful and foolish artificer, saith he, to endeavor to bow or crook his own rule whereby he is to work: Now the understanding of a Judge is, as it were, the rule & square by which all causes are to be tried, and justice met out. By indirect means then to pervert the mind of the Judge, and deprave his judgment, what is it else in an Advocate or Pleader, than to crook his own square, and falsify the common measure of right? Most certain it is, that as meat tasteth not a like to a clear stomach, and to a stomach repleat with ill humors, so that no matter in debate presents it self in the like hue to a single and clear eye, and to a dazzled or blood-shot. Let S. James give the Judges their Motto, Be swift to hear, slow to speak, slow to wrath. Brutus would have made an ill judge, who was affianced to his own will: and Cassius a worse, who was wedded to it: and Herod worst of all, of whom Josephus giveth this character, that he was Legis dominus, irae servus, Lord of the law, yet a slave to his own passion. It is no strong piece that will easily be out of frame: frame therefore and temper must needs be in a Judge; yet this will not serve without a great measure of

3 Knowledge and learning in laws,

• 1 Divine.
• 2 Human.

As also in causes

• 1 Ecclesiastical.
• 2 Secular: of which before.

• 1 Civil.
• 1 Municipall.

4 Integrity. Probe doctus est qui probus est, he is entirely learned who to his learning hath added integrity. Learning teacheth what is wrong as well as what is right, and without integrity instructeth a Judge how to make wrong pass for right in a legal form. If a Judges eye be open to favor, or his hand to gifts, his learning will serve him to no other end, than cunningly to divert the straight current, to bring water to his own Mill. He that opens his hand to catch after a great reward, cannot choose but let fall his rule out of it. In which regard the Thebanes pourtraying a Judge, drew a venerable personage in a sacred habit, fitting still in a chair, having neither eyes nor hands; his sacred habit represented his religion, his venerable years, his learning and experience; his still sitting, his moderation; his eyes out, his indifferency or impartiality; his want of hands, his integrity or freedom from taking bribes. Mazarinus complaineth of the Judges beyond the sea (and there let them still be) that they resembled the blood-stone, which hath a special property to stanch blood, yet it is observed by Jewellers, that it never exerciseth this virtue, nor stancheth blood, unless it be set in, or covered over with silver, and so applied to the vein. How true this is I know not, but sure I am that those who use a silver plummet draw black lines. When Demosthenes, having received a large fee of the adverse party to be silent in a cause, and being called to plead pretended the Squinsie, his clyent handsomely came over him, saying, 〈 in non-Latin alphabet 〉 , non est ista angina, sed argentangina. I could match such an Advocate with a like Judge in Poland called Ictus, who a long time stood for a poor plaintiff against a rich defendant, in the end took of the defendant a great sum of money, stamped according to the usual stamp of the country, with the Image of a man in complete armor, and at the next Sessions in court judged the cause in favor of the defendant: and being taxed for it by his friends in private, showing them the coin he received, demanded of them, quis possit tot armatis resistor? who were able to stand against so many in complete armor? Steele armor is bullet or musket proof, but nothing except the fear of God is gold or silver proof. Nothing can keep a Judge from receiving a reward in private, in a colorable cause, but the eye of the Almighty, who seeth the corrupt Judge in secret, and will reward him openly, if not in his lower Courts on earth, yet in his high Court of Star-chamber in heaven.

5 All corruption is not in bribes; he who for hope of advancement or for favor, or for any by-respect whatsoever perverteth judgment, is not clear from corruption, though his hands be clean. The Judges who absolved the beautiful strumpet Phryne, had their hands clean, but their eyes foul. The Judges who absolved Murena, that by indirect means purchased the Consulship of Rome, are not taxed for taking any bribe from him, yet was their judgment corrupt, because that which swayed them in judgment was not the innocence of Murena, but his modest carriage, together with his sickness then upon him, moving them unto compassion. An upright Judge must in a moral sense be like Melchizedek, without Father or Mother, kiffe or kin; I mean in justice he must take no notice of any affinity or consanguinity, friendship or favor, or anything else, save the merits of the cause; to which

6 He must give a full hearing: for otherwise the Poet will tell him, that though the sentence he gives may be just, yet he cannot be just. The ear is not only the sense of discipline or learning, as the Philosopher speaketh, but of faith also, as the Apostle teacheth, yea and of truth also and justice. Though a Judge need not with Philip stop one of his ears while the accuser is speaking; yet ought he always to reserve an ear for the defendant, and according to the ancient decree of the Areopagites, hear both parties with like attention and indifferency their full time. Albeit our Lord and Savior knew the hearts of men, which no earthly Judge can; yet to prescribe a rule to all Judges, he professeth, sicut audio sic judico; as I hear so I judge. Never any Roman Emperor was so much censured with injustice and folly as Claudius Caesar, and the reason why he so oft mistook, was, because he often sentenced causes upon the hearing of one side only, and sometimes upon the full hearing of neither. But of hearing you hear every day, not only the Preachers at the Assizes, but the Counsel on both parts call upon you for it: I would you heard as oft of that which I am to touch in the next place (without which hearing is to no purpose:)

7 Expedition. If the time had not prevented me, I would have long insisted upon the prolonging of suits in all Courts of justice. For a man can come into none of them but he shall hear many crying with him in the Poet, Quem das finem Rex magne laborum? When shall we leave turning Ixions wheel, and rolling Sisyphus stone? O that we had an end either way! long delayed justice often more wrongeth both parties, than injustice either. I am not ignorant of the colorable pretence wherewith many excuse these delays, affirming that questions in law are like the heads of Hydra, when you cut off one there arise up two in the place of it: which if it were so, as it argueth a great imperfection in our laws, which they who are best able make no more haste to supply, than beggars to heal the raw flesh; because these gain by such defects, as they by showing their sores: so it no way excuseth the protraction of the ordinary suits, disputes, and demurs, in which there is no more true controversy in point of law, than head in a sea-crab.

8 Of courage and resolution I shall need to add nothing to what hath been spoken, because the edge of your sword of justice hath a strong back, the authority of a most religious and righteous Prince, under whom you need not fear to do justice, but rather not to execute justice upon the most potent delinquent.

9 There remains nothing but Equity to crown all your other virtues, which differeth but little from moderation above enforced; for moderation is equity in the mind, as equity is moderation in the sentence. Be not over just, saith Solomon, but moderate thy justice with equity, and mitigate it with mercy, for summum jus est summa injuria; justice without mercy is extreme cruelty, and mercy without justice is foolish pity; both together make Christian equity. Therefore these two virtues resemble Castor and Pollux, which if either alone appear on the mast, is ominous, but both together promise a prosperous voyage: or like the metals, which are so termed, quia 〈 in non-Latin alphabet 〉 , because the veins succeed one the other: after the vein of one metal you fall upon the vein of another: so in scripture you shall find a sequence of these virtues, as in the Prophet Micah, He hath shown thee O man what is good: and what doth the Lord require of thee, but to do justly, and love mercy? and in Zechariah, Execute true judgment, and show mercy and compassion every man to his brother: and in Solomon, He that followeth after righteousness and mercy, findeth life, righteousness, and honor.

To gather then up at length the scattered links of my discourse, to make a golden chain for your necks, Be instructed O ye Judges of the earth, either Judges made of earth, earthly men, or made Judges of the earth, that is, controversies about lands, tenures, and other earthly and temporal causes, serve the Lord of heaven in fear, and rejoice unto him with trembling, be religious in your devotion, moderate in your passions, learned in the laws, incorrupt in your courts, impartial in your affections, patient in hearing, expedite in proceeding, resolute in your sentence, and righteous in judgment and execution: So when the righteous Judge shall set his tribunal in the clouds, and the unrighteous Judge, as being most contrary to him, shall receive the heaviest doom; ye that are righteous Judges, as being likest to him, shall receive a correspondent reward, and be taken from sitting upon benches on earth, to be his Assessours on his throne in heaven: To whom, &c.

THE APOSTOLICK BISHOP. A Sermon preached at the Consecration of the L. B. of Bristow, before his Grace, and the Lord Keeper of the Great Seal, and divers other Lord's Spiritual and Temporal, and other persons of eminent quality, in Lambeth Chapel. A.D. 1622. March 23. THE TENTH SERMON.

A Diamond is not cut but by the point of a Diamond, nor the sun-beam discerned but by the light of the beam, nor the understanding faculty of the soul apprehended but by the faculty of understanding, nor can the receiving of the holy Ghost be conceived or delivered, without receiving in some degree that holiest Spirit. He that will blazon the arms of the Queen of affections, Eloquence, must borrow her own pencil and colors: nor may any undertake to expound this text, and declare the power of this gift here mentioned, but by the gift of this power. Wherefore as in the interpretation of other inspired Scriptures, we are humbly to entreat the assistance of the Inspirer, so more especially in the explication and application of this, which is not only effective à spiritu, but also objective de spiritu, not only indicted and penned (as all other) by the spirit, but also of the spirit. This of all other is a most mysterious text, which being rightly understood, and pressed home, will not only remove the weaker fence between us and the Greek Church, touching the procession of the Holy Ghost from the Son; but also beat down and demolish the strong and high partition wall between the reformed and the Roman Church, built upon S. Peters supremacy. For if Christ therefore used the Ceremony of breathing upon his Apostles, with this form of words, Receive ye the Holy Ghost, as it were of set purpose, visibly to represent the proceeding of the holy Spirit from himself, why should not the Greek Church acknowledge with us, the eternal emanation of the holy Ghost from the Son as well as the Father? and acknowledging it, join with us in the fellowship of the same spirit? Our difference and contestation with the Church of Rome in point of S. Peters primacy, is far greater I confess. For the head of all controversies between us and them, is the controversy concerning the head of the Church. Yet even this, how involved soever they make it, may be resolved by this text alone. For if Christ sent all his Apostles, as his Father sent him, if he breathed indifferently upon all, if he gave his spirit, and with it full power of remittting and retaining sins to them all, then is there no ground here for S. Peters jurisdiction over the rest, much less the Popes: and if none here, none elsewhere, as the sequel will show. For howsoever Cajetan and Hart, and some few Papists, by jingling Saint Peters Keys, and distinguishing of a key,

• 1 Of knowledge,
• 2 Of power: and this,
  • 1 Of order,
  • 2 Of jurisdiction: and that,
    • 1 In foro exteriori, the outward court,
    • 2 Foro interiori, the inward court of conscience;

go about to confound the harmony of the Evangelists, who set all the same tune, but to a different key: yet this is confessed on all sides by the Fathers, Hilary, Jerome, Augustine, Anselm; and by the School-men, Lombard, Aquinas, Allensis, and Scotus, alleged by Cardinal Bellarmine, that what Christ promised to Peter, he performed and made good to him here; but here the whole bunch of keys is offered to all the Apostles, and all of them receive them, all are joined with S. Peter as well in the mission (as my Father sent me, so I send you) as in the Commission.

Lastly, as this text contains a sovereign Antidote against the infection of later heresies, so also against the poison of the more ancient and farther spread impieties of Arius and Macedonius, whereof the one denied the divinity and eternity of the Son, the other of the holy Ghost, both whose damnable assertions are confuted by consequence from this text. For if Christ by breathing giveth the holy Ghost, and by giving the holy Ghost power of remitting sin, then must Christ needs be God; for who but God can give or send a divine person? The holy Ghost also from hence is proved to be God, for who can forgive sins but God alone?

So much is our faith indebted to this Scripture; yet our calling is much more: for what can be spoken more honourably of the sacred function of Bishops and Priests, than that the investiture and admittance into it, is the receiving of the holy Ghost? The first action in every kind of this nature, is a president to all the rest, as all the furniture of the Ceremonial law was made according to the first pattern in the Mount, such is this consecration in my text, the original and pattern of all other, wherein these particulars invite your religious attention:

• 1 The person consecrating, Christ the chief Bishop of our souls.
• 2 The persons consecrated, The Apostles the prime Pastors of the Church.
• 3 The holy action it self, set forth
  • 1 With a mysterious rite, he breathed on them:
  • 2 A sanctified form of words, receive ye the holy Ghost.

1 First, for the person consecrating. All Bishops are consecrated by him originally, to whom they are consecrated: all Priests are ordained by him to whom they are ordained Priests; the power which they are to employ for him, they receive from him, to whom all power is given both in heaven and in earth. By virtue of which deed of gift, he maketh choice of his ministers, and he sendeth them with authority, as my Father sent me, so I send you: And he furnisheth them with gifts, saying, receive ye the holy Ghost; and enableth them with a double power; of order, to preach and administer both the sacraments; and of jurisdiction also ( Matth. 18.18.) Verily I say unto you, whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall loose on earth shall be loosed in heaven. And that this sacred order is to continue in the Church, and this spiritual power in this order, even till Christ resigneth up his keys and kingdom to God his Father, S. Paul assureth us ( Eph. 4.10.11.12.) He that descended is the same also that ascended up far above all heavens, that he might fill all things, and he gave some Apostles, some Prophets, some Evangelists, some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ. Ver. 12. Till we all come to the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the age of the fullness of Christ. Till all the Elect be come God ceaseth not to call by the ministry of the word, and none may call without a calling to call. Needs must there be therefore a settled order in the Church, for the calling of those to the ministry of the word & sacraments, who are to call others by their ministry. This constant ordination of a succession in the Church, some make a royalty of Christ, or an appendant to his princely function; for it is for Kings to set men in authority under them in the affairs of the Kingdom. Others annex it to his priesthood, because the high Priest was to consecrate inferior Priests. A third sort will have it a branch of his prophetical office, because Prophets were to anoint Prophets. All these reasons are concludent, but none of them excludent. For the entire truth, in which these three opinions have an equal share is, that the establishing the ministry of the Gospel, and furnishing the Church with able Pastors, hath a dependence on all three offices:

• 1 On the Kingly, in respect of heavenly power.
• 2 On the Priestly, in respect of sacred order.
• 3 On the Prophetical, in respect of ministerial gifts.

Each of Christ's offices deliver into our hands as it were a key:

• 1. Clavem Coeli.
• 2. Clavem Sanctuarii, or Templi.
• 3. Clavem sacrae Scripturae.

• 1. His Kingly office conferreth on us the key of heaven, to open and shut it.
• 2. His Priestly, the key of the Temple, to enter into it and administer holy things.
• 3. His Prophetical, the key of holy Scripture, to open the meaning thereof.

Thus you see ordinem ordinis, an order for holy orders; you hear who is the founder of our religious order, and whose keys we keep. Which consideration, as it much improveth the dignity of our calling, so it reproveth their indignity who walk not agreeable thereunto. A scar in the face is a greater deformity than a wound or sore in any other part of the body: such is the eminency of our calling, beloved brethren, that our spots can no more be hid than the spots in the Moon: nay, that it maketh every spot in us a stain, every blemish a scar, every prick a wound, every drop of Inke a blot, every trip a fall, every fault a crime. If we defile Christ's priesthood with an impure life, we do worse than those his professed enemies who spit on his face. If we foul and black with giving and receiving the wages of unrighteousness those hands wherewith we deliver the price of man's redemption in the blessed Sacraments, we more wrong our Savior than those who pierced his sacred hands with nails. If we in these holy Mounts of God, wherein we should press the purest liquor out of the grapes of the Vines of Engaddi, vent our own spleen and malice; what do we else than offer to Christ again vinegar and gall? If we Christ's meniall and domestical servants turn 〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉 , as some copies mis-read, and serve the time instead of serving the Lord. If we preach ourselves, and not Christ crucified; if we bear the world in hand to woo for our master, but indeed speak for ourselves; if we use the stairs of the Pulpit as steps only to our preferment; if we hear our Lord and Master highly dishonored, and dissemble it; if we see the Sea of Rome continually to eat into the banks of our Church, and never go about to make up the breaches; if that should ever fall out which a sweet sounding Cymball sometimes tinckled into the ears of the Pope, that the greatest enemies of Christ should be those of his own house; if Pastors turn Impostours, if Doctors Seductours, if Prelates Pilate's, if Ministers of Christ servants of Antichrist, either by silence to give way, or by smoothing Romish tenets to make way for Popery; no marvel then if judgment begin at the house of God, as it did in the siege at Jerusalem with the slaughter of Ananus the high Priest: no marvel if God suffer sacrilege to rob the Church of her maintenance almost in all places, when the Church her self is guilty of worse sacrilege, by robbing God of his worship and service. But on the contrary, if as Ambassadors for Christ, we deliver our message faithfully and roundly; if we seek not our own, but the things that are Jesus Christ's; if we esteem not our preferments, no nor our lives deer unto us in comparison of our Masters honor; if we preach Christ crucified in our lives, as well as in our sermons; if in our good name we are the sweet smelling favor of God, as well as in our doctrine, we may then, Christi nomine, in Christ's stead challenge audience, yea, and reverence too from the greatest powers upon earth, (whatsoever State-flies buzz to the contrary.) For as he that despiseth Christ's ministers despiseth him, so he that receiveth him receiveth them also. No man who honoreth the Prince can dis-esteem his Ambassadors. If Scribes and Pharisees must be heard because they teach in Moses chair, how much more, Saith St. Chrysostom, may they command our attention who sit in Christ's chair? The same Apostle who chargeth every soul to be subject to the higher powers, who bear not the sword in vain, as strictly requireth the faithful to obey them that have the rule over them in the Lord, and submit unto them: for they watch, saith he, for your souls, as they that must give account, that they may do it with joy, and not with grief; for that is unprofitable for you. Therefore Symmachus kept within compass, when he thus spake to Anastasius the Emperor; Acknowledge God in us, and we will acknowledge him in thee. Deus est in utroque parente, we hold from Christ as you from God, as we submit ourselves to God's sword in your hands, so you ought to obey Christ's word in our mouths. And so I pass from the person consecrating to the persons consecrated.

He breathed on them, and said, receive ye the holy Ghost.

The holy Martyr St. Cyprian makes an inference from these words, for which the Popes have looked awry upon him ever since. The inference is this; Christ after his resurrection gave all his Apostles equal power, saying, as my father sent me, so I send you, receive ye the holy Ghost: whose sins ye remit, they are remitted. Here lest any addicted to the Papacy might thrust upon the Martyrs words this meaning, that Christ gave all the Apostles equal authority among themselves, but not equal to Peter their head, he addeth, the rest of the Apostles were the same that Peter was, admitted into an equal fellowship both of honor and power. Mark I beseech you, the Martyr speaks here not of a privilege or singularity, but a society, (consortio;) not a superiority, but a parity, (pari;) and this parity both in honor, (honoris;) and of power also, (potestatis:) where there is a parity in honor there can be no preheminencie; where there is a parity in power there can be no supremacy. Where then will our Adversaries fasten? Upon those words of Christ, Thou art Peter, and upon this rock will I build my Church? St. Austin beats them off this hold, expounding the rock of Christ, not of Peter, thus, Upon me I will build thee, not me upon thee. Yet if we should leave it them, the building upon Peter, or laying him in the foundation of the Church, will no more make him the supreme head of the Church than the rest of the Apostles; for we read of twelve foundations upon which the heavenly Jerusalem is built, on which the names of the twelve Apostles were engraven, and of more also: now therefore, saith he, ye are no more strangers and foreigners, but fellow Citizens with the Saints, and of the household of God; and are built upon the foundation of the Apostles and Prophets. From whence Saint Jerome inferreth, that the strength of the Church is solidly founded, and equally built upon all the Apostles.

Will they fasten upon the promise made to Peter, (Mat. 16.19.) whatsoever thou shalt bind on earth shall be bound in heaven: these words might carry some show of a privilege granted to S. Peter, if S. Matthew, and the other Apostles were not joined in Patent with him; whatsoever ye shall bind on earth shall be bound in heaven, and whose soever sins ye remit they are remitted unto them. The last refuge to which our adversaries fly, is that text, Feede my lambs, feed my sheep. Which charge of our Savior's makes nothing for Peters supremacy, Peter himself being Interpreter; for what Christ gives him he gives all Elders in charge, Feed the flock of God which is among you. If feed my sheep make Peter an ecumenical Pastor, then feed the flock of Christ, spoken in like manner to all Elders makes them ecumenical Pastors. If the word (pasce) when it is spoken to Peter signifies rule as a Monarch, then (pascite) feed ye, spoken by S. Peter to Elders must likewise be interpreted, rule ye over the Flock of God, and Church of Christ as Monarchs. For as Tully spake to Ebutius, so may I say to Bellarmine, you shall never persuade any man of understanding that words must signify what you will have them, and conclude nothing but what you will infer from them; that the word pasce or feed, when it serveth your purpose must be taken for to bear rule over the whole Church; and when it serveth not, then it must signify nothing but teach, as every Pastor doth. Had the Apostles so understood the words of our Savior to Saint Peter, Upon this rock will I build my house, and, To thee I will give the keys of the Kingdom of heaven, as the Church of Rome at this day doth, (viz.) I will appoint thee Head of all the Apostles, and visible Monarch of the Church, and infallible Judge of all controversies; they would never have contended, as they did afterwards, which of them should be counted greatest; they would never have taken upon them to send him with John. It is not the manner of Subjects to send their Sovereigns in Embassages or messages, much less join any other of their Subjects in equal commission with them, as the Apostles do John with Peter. Had the Church in the Apostles time understood that our Savior by that charge, Pasce oves meas, Feed my sheep, made Peter universal Pastor of the whole world; and by his prayer for him, that his Faith might not fail privileged him from all possibility of error; they would have rested upon his resolution in the first Synod. Saint James would never have presumed to speak after him in the great point which was then in controversy; nor have added a distinct Head or Canon of his own, That the Gentiles should abstain from pollution of Idols, and from fornication, and from things strangled, and from blood. The Apostolical letter should have been indorsed, not as it was, The Apostles, and Elders, and Brethren, but, Peter, Christ's Vicar, and Monarch of the Church, and the Apostles his Counselors; or after the like manner. Had Saint Paul believed Saint Peter to be Head of the Church, he would never have withstood him to the face, as he did at Antioch, much less have stood upon even terms with him as he doth, saying, In nothing am I behind the very chiefest Apostles: and, they who seemed to be pillars added nothing to me: and ver. 7. the Gospel of the uncircumcision was committed to me, as the Gospel of the circumcision was to Peter. If any man's eyes are so dazzled with the luster of the Popes triple Crown, that he cannot see Paul's equality to Peter in the letter of the text; yet he cannot but see it in the Fathers Commentaries. The Apostle speaketh on this wise, saith Saint Ambrose, that or because, he is not inferior to the chief Apostles, neither in preaching, nor in working miracles, nor in dignity, but in time. Saint Chrysostom acutely observeth, that the Apostle redoubleth his forces, and not content with that he had said before in 2 Cor. 11.5. I suppose I was not a whit behind the very chiefest Apostles; he addeth in the Chapter following with more confidence and authority, In nothing am I behind the very chiefest Apostles, though I be nothing. What? not inferior to Saint Peter? no not Saint Peter (for so it followeth in Saint Chrysostom) he showeth himself to be equal in dignity to the rest; and he compareth himself not to other of the Apostles but to the chief, showing that he was of equal rank with him. See, saith Oecumenius, how he equalizeth himself to Peter, or sets himself upon even ground with him. These were Fathers of the Greek Church: what will our adversaries say if Leo Bishop of Rome, who extolled Peter above the skies, and admitteth him after a sort into the fellowship of the individual Trinity, yet maketh Saint Paul his match, saying, Let no man cast a golden apple of contention between these glorious instruments of Christ's Gospel Peter and Paul, of whose merits and virtues, which exceed all faculties of speech, or can never be sufficiently commended, we ought to think nothing divers, or put no difference at all in any respect between them; whose calling to the Apostleship made them equal, and their travel in their office like, and their martyrdom parallel? Saint Paul then in Leo his judgment may go everywhere hand in hand with Peter; and in very deed he hath the hand of him in the Popes seal, which putteth Bellarmine to much trouble, and great fear, lest Saint Paul should be taken to be the better man of the two, because in the Popes seal, which confirmeth all his Bulls, and unerring Decrees ex cathedra, Saint Paul hath the right hand, and Saint Peter the left. But he may set his heart at rest, for no Protestant goeth about to set Saint Peter below Saint Paul, or any other Apostle: all that we contend for among the Apostles is but for a parity: a parity there may be in the Apostolical power and function, and yet Peter have some preeminency in respect of his years or gifts; such a primacy may be granted him without any power or jurisdiction over the rest: some power he might have over the rest, and be a kind of President in the Apostles College, yet not Christ's Vicar general, or Head of the whole Church: Head he might be of the Church in some sense, yet his Headship, as his Apostleship, die with him, and not descend upon his successors: descend it might upon his successors, to wit, upon his undoubted successors in Antiochia, & not be appropriated to his questionable successors at Rome: lastly, it might be after a sort entailed to his successors at Rome, yet with a qualification, to all his lawful successors, not to usurpers: to men, as Linus; not to women, as Pope Joane; to Catholics, as Saint Gregory and Damasus, and all the Popes for 300. years; not Heretics, as Liberius and Honorius, and many of the latter: to such as entered canonically, as Cornelius and Stephanus, and the ancient Popes generally; not such as thrust themselves into that See, and purchased the Papacy either by art Magicke, as Sylvester the second; or by an imposture as Hildebrand; or simony and faction, as almost all since. Lastly, upon Apostolical men in life and doctrine, not apostatical or apotacticall, as those fifty Popes reckoned by Genebrard (his Holinesses Chronicler) one after another. By all which particulars seriously considered, Urban his supremacy derived from Saint Peter, appeareth to be a rope of sand, or a castle of Table-men piled one upon another without anything to hold them together, which fall allasunder with a fillep; or an old ruinous pair of stairs, the groundcell or foot whereof, viz. Peters superiority to the rest of the Apostles, is not sure, and all the consequences deduced from thence, like stairs built upon it, are all rotten: and therefore I will stand no longer upon them, but leap into my third and last part, The manner of the Apostles consecration: and first of the mysterious rite,

He breathed. The truth and substance Christ himself, who put an end to all legal shadows, commanding all to worship God in Spirit and truth, ordained notwithstanding mysterious rites in the Sacraments of the New Testament, and used visible and significant gestures in his miraculous cures: he gave sight to the blind, not without touching the eye; and hearing to the deaf, not without thrusting his finger into the ear; and speech to the dumb, not without wetting the tongue: he fetched not Lazarus breath back again, without fetching a deep sigh; nor inspired his Disciples with the holy Ghost, without breathing upon them. Gestures in religious actions are as significant, and more moving than words. Decent Ceremonies in the substantial worship of God are like shadowing in a picture, which if it be too much (as we see in the Church of Rome) it darkeneth the picture, and obscureth the face of devotion; but if convenient, and in fit places, it giveth grace and beauty to it. Superstition may be, and is as properly in such, who put Religion in not using, as in those who put Religion in using things in their own nature merely indifferent. Christian liberty is indifferently abridged by both these errors about things indifferent. And as a man may be proud even of the hatred of pride, and contempt of greatness; so he may be superstitious in a causeless fear, and heady declining of that which seems, but is not superstitious. Which is the case of some refined Reformers (as they would be thought) who according to their name of Precisians, ungues ad vivum resecant, pare the nails of pretended Romish rites in our Church so near, that they make her fingers bleed. For fear of monuments of Idolatry, all ornaments of the Church (if they might have their will) should be taken away: for fear of praying for the dead, they will not allow any prayer to be said for the living at the burial of the dead: for fear of bread-worship, they will not kneel at the Communion: for fear of invocating the Saints deceased, they will not brook any speech of the deceased in a funeral Sermon: for fear of making matrimony a Sacrament, they will have it no sacred rite, but a mere civil joining the parties contracted in the congregation, not by the hand of the Ministers of God, but by the hand of their lay Elders or Borgomasters: for fear of overlaying the Queens vesture with rich laces of ceremonies, they rip them off all, cut off the fringe, and pare off the nappe also. But because the Spouse of Christ (as things now stand) is more afraid of losing her coat than of her lace or fringe, I leave these men, as unworthy upon whom more breath should be spent; and come to the particular rite or ceremony of breathing used by our Savior.

He breathed on them. Here every Interpreter aboundeth in his own sense: Barradius his sense is, that this breathing shadowed forth the ghostly power of remitting of sins, which Christ gave to his Apostles. For as by a blast of wind clouds are driven out of the air; so by the blast of God, that is the holy Spirit, the clouds of our sins are dispersed; according to the words of the Prophet Isaiah, cap. 44.22. I have blotted out as a thick cloud thy transgressions. Maldonado his sense is, that Christ by this visible ceremony of breathing declared the nature of the holy Ghost, who is the breath of the Father and the Sun. Musculus his sense is, that Christ fitly used the ceremony of breathing, when he invested the Apostles into their function, because it hath a dependence upon the words of his mouth; because it is a power of the word, it was therefore given by breathing on them. Calvin his sense is, that Christ added this ceremony of outward breathing upon them, to confirm their faith in the inward inspiration: the symbol or sign he took from the common custom of the Scripture, which compareth the spirit to wind. Athanasius his sense is, that as God in the creation of man breathed into him his soul, which is the beginning or principle of the natural life; so Christ here breathed into the Disciples his spirit, which is the beginning or principle of the spiritual life; that we might know that the same God who is the author of the natural life, is also the author of the life of grace; and that he who first created the spirit of man, reneweth all the faithful in the spirit of their minds. But the most natural, genuine, and generally approved reason and interpretation of this rite and ceremony is that which is given by Saint Augustine and Saint Cyril (viz.) that Christ by breathing on his Apostles, when he gave them the holy Ghost, signified that the person of the holy Ghost proceeded from him, as that breath came out of his mouth. For although Theophylact infected with the present error of the Greek Church, jeareth at this interpretation, yet neither doth he, nor can he give so apt and fit a one: and in this regard Cardinal Bellarmine justly taketh him up for slighting the judgment of two of the greatest pillars of the Church. Verily, saith he, Theophylact is to be jeered at by all of the Latin Church, if he flout at Saint Augustine: and of the Greek Church also if he flout at Saint Cyril: for what interpretation so natural, what reason so proper can be given of coupling this ceremony with the words, Receive ye the Holy Ghost? that is giving the holy Ghost by breathing, as this, that the holy Spirit proceedeth from his person. And so I pass from the mysterious rite of breathing, to the sanctified form of words.

Receive ye the holy Ghost. Not the person nor the substance of the holy Ghost; for that error the Master of the sentences was long ago whipt by his scholars. Sanctified the Apostles were by receiving the Spirit, but not deified. What then received they at this time? some gift of the holy Ghost? that takes not away the doubt but makes it; untieth not the knot but fasteneth it rather. For as Pythagoras, when the question of marriage was put to him in his flourishing age, answered, 〈 in non-Latin alphabet 〉 not yet; when in his decaying and withering age, he replied, 〈 in non-Latin alphabet 〉 not now: so if the question be of the ordinary gifts of the holy Ghost, it may be said, 〈 in non-Latin alphabet 〉 , the Apostles were not now to receive them, because at their first calling they were seasoned with that heavenly liquor. But if the question be of the extraordinary gifts of the holy Ghost, or a fuller measure of the ordinary, it may be replied, 〈 in non-Latin alphabet 〉 , they were not as yet to receive them. For Christ must first ascend before he send the holy Ghost. To take this pearl out of the eye of my text, many medicines have been applied. Theodoret thus offereth to remove it, Our Savior (Joh. 16.7.) said not that he would not give the holy Ghost before his ascension, but that he would not send him before; at this time (saith that Father) Christ gave the holy Ghost secretly, with grace; but then he sent him in a visible shape with power. Calvin helpeth it with a distinction of the receiving the holy Ghost in different degrees; now the Spirit was but sprinkled, as it were, upon them; but in the day of Pentecost it was poured out on them: now they were gently breathed on, and refreshed as it were with a small gale; then they were all blown upon, as it were with a mighty wind. Saint Chrysostom thus expedites the difficulty; some say that Christ gave not the holy Ghost at this time, but that by his breathing on his Apostles, he made them capable, or fit to receive him; but we may safely go farther, and say, that the Apostles at this time received some spiritual grace or power, not of working wonders, but of remitting sin. If you further ask, why the power of forgiving sins; or, which comes all to one, why remission of sins is peculiarly attributed to the Spirit, and by a metonymy termed the Holy Ghost: Barradius bringeth us an answer out of the schools, that remission of sins is a work of God's goodness and mercy; now works of goodness are peculiarly attributed to the holy Spirit, who proceedeth (as they determine) from the will of the Father and the Son, whose object is goodness; as works of wisdom are attributed to the Son, because he is the word, proceeding by way of generation from the understanding of his Father. This reason may go for currant in their way; neither have I any purpose at this time to cross it, but to haste to the period of this discourse: in which that I may better discover the path of truth, instead of many little lights which others have brought, I will set up one great taper made of the sweetest of their wax.

The Holy Ghost is sometimes taken for the person of the Comforter, which sealeth God's chosen to salvation: sometimes for the gifts, effects, or operations of the Holy Ghost, as it were, the prints of his scale left in the soul: these are principally three;

• 1 〈 in non-Latin alphabet 〉 , Grace.
• 2 〈 in non-Latin alphabet 〉 , spiritual power or authority.
• 3 〈 in non-Latin alphabet 〉 , Virtue, or ghostly ability to work wonders, and speak with divers languages.

• 1 Is common to all them that are sanctified.
• 2 Is peculiar to Christ's Ministers.
• 3 Restrayned to the Apostles themselves, and some few others of their immediate successors.

• 1 Regenerating grace is termed the Holy Ghost.
• 2 Spiritual order, or ministerial power is called the Spirit or holy Ghost in this place, and Luk. 4.18. & Isaiah 61.1. The Spirit of the Lord is upon me to preach the Gospel, &c.
• 3 Miraculous virtue is called the holy Ghost, Act. 2.4. And they were filled with the holy Ghost, and spake with divers tongues.

• 1 The Spirit of grace and regeneration the Apostles received at their first calling.
• 2 The Spirit of ecclesiastical government they received at this time, &c.
• 3 The Spirit of powerful and extraordinary operation they received in the day of Pentecost.

• 1 In their minds by infallible inspiration.
• 2 In their tongues by multiplicity of languages.
• 3 In their hands by miraculous cures.

Receive then the Holy Ghost, is

• 1 A ghostly function to ordain Pastors, and sanctify congregations to God.
• 2 Spiritual gifts to execute and discharge that function.
• 3 Spiritual power or jurisdiction to countenance and support both your function and gifts.

Thus have I opened the treasury of this Scripture, out of which I now offer to your religious thoughts and affections these ensuing observations. And first in general I commend to the fervor of your zeal and devotion, the excessive heat of Christ's love, which absumed and spent him all for us, flesh and spirit. His flesh he offereth us in the Sacrament of his Supper: his spirit he conferreth in the sacred rite of consecration. His body he gave by those words, Take, eat, this is my body: his spirit he gave by these, Receive ye the holy Ghost; a gift unestimable, a treasure invaluable: for it was this spirit which quickened us when we were dead in trespasses and sins, it is this spirit which fetcheth us again when we swoon in despair, it is this spirit that refresheth and cooleth us in the extreme heat of all persecutions, afflictions, sorrows, and diseases; to it we owe,

• 1 Light in our minds.
• 2 Warmth in our desires.
• 3 Temper in our affections.
• 4 Grace in our wills.
• 5 Peace in our consciences.
• 6 Joy in our hearts, and unspeakable comfort in life and death.

This is the wind which bloweth upon the Spouse her garden, that the spices thereof might flow out. This is the breath which formeth the words in the cloven tongues: this is the breath which bloweth and openeth all the flowers of Paradise. This is the blast which diffuseth the savor of life through the whole Church. This is the gale which carrieth us through all the troublesome waves of this world, and bringeth us safe to the haven where we would be.

And as the Spouse of Christ, which is his mystical body, is infinitely indebted to her head for this gift of the spirit, whereby holy congregations are furnished with Pastors, and they with gifts, and the ministry of the Gospel continually propagated; so we above all nations in the world at this day are most bound to extol and magnify his goodness towards us herein: among whom in a manner alone, this holy seed of the Church remaineth unmixed and uncorrupt; not only as propagated but propagating also, not children only but Fathers. Apostolical doctrine other reformed Churches maintain; but do they retain also Apostolical discipline? laying of hands they have on Ministers and Pastors, but consecration of Archbishops and Bishops they have not. And because they want consecrated Bishops to ordain Pastors, their very ordination is not according to ancient order. Because they want spiritual Fathers in Christ to beget children in their ministry, their Ministers by the adversary are accounted no better than filii populi; whereas will they nill they, even in regard of our Hierarchy, the most frontlesse Papists must confess the children begot by our reverend Fathers in the ministry of the Gospel, to be as legitimate as their own. For albeit they put the heretic upon us, as the Arians did upon the Catholic Fathers, calling them Athanasians, &c. yet this no way disableth either the consecration of our Bishops, nor the ordination of our Priests; not only because we have proved the dog lieth at their doors, and that they are a kind of mungrils of divers sorts of heretics: but because it is the doctrine of their Church, that the character of order is indelible; and therefore Archbishop Cranmer, and other of our Bishops ordained by them, if they had afterwards (as Papists most falsely suppose) fallen into heresy, could not lose their faculty of consecration and ordination. The consecration of Catholic Bishops by Arians, and baptism of faithful Christians children by Donatists, though heretics, is made good, as well by the decrees of ancient as later Councils, determining that Sacraments administered even by heretics, (so they observe the rite, and form of words prescribed in holy scripture) be of force and validity. Praised therefore forever be the good will of him that dwelt in the bush, that the Rod of Aaron still flourisheth among us, and planteth and propagateth it self, like that Indian fig-tree so much admired by all Travelers, from the utmost branch whereof issueth a gummy juice, which hangeth down like a cord or finew, and within a few months reacheth the ground, which it no sooner toucheth than it taketh root and maketh it self a tree, and that likewise another, and that likewise a third, and so forward till they over-run the whole grove.

To draw nearer to you my Lord to be consecrated, and so to an end. This scripture is part of the Gospel appointed for the Sunday after Easter, known to the Latin Church by the name of Dominica in albis. Which Lord's day, though in the slower motion of time in our Calendar, is not yet come; yet according to exact computation, this Sunday is Dominica in albis; and if you either respect the reverend presence Candidantium, or Candidandi, or the sacred order of Investiture now to be performed, let your eyes be judges whether it may not truly be termed Dominica in albis, a Sunday in whites. The text it self, as before in the retexture thereof I shown, is the prototypon or original of all consecrations, properly so called. For howsoever these words may be used, and are also in the ordination of Priests, because they also receive the holy Ghost, that is, spiritual power and authority; yet they receive it not so amply and fully, nor without some limitation, since ordination and excommunication have been ever appropriated and reserved to Bishops. And it is to be noted, that the Apostles long before this were sent by Christ to preach and baptize; and therefore they were not now ordained Priests, but consecrated Bishops, as Saint Gregory saith expressly in his illustration of these words, Receive the holy Ghost: whose sins ye remit, &c. Now Bishops who fit at the stern of the Church, hold the place of those to whom Christ gave here the ghostly power of forgiving sins: a great honor indeed, but a great charge withal, and a heavy burden; so ponderous in Saint Barnards judgment, that it needs the shoulders of an Angel to bear it. The Apostles had made good proof of their faithfulness in the ministry of the Word and Sacraments, before Christ lifted them up to this higher stair; as likewise the venerable Personage now to be taken up into that rank hath done. For more than thirty years he hath shined as a star in the firmament of our Church, and now by the primus motor in our heaven, is designed to be an Angel (or to speak in the phrase of the Peripatetickes ) an Intelligence to guide the motion of one of our Spheres. Which though it be one of the least, his Episcopal dignity is no whit diminished thereby. In Saint Jerome's account every Bishop, be his Diocese great or small, is equally a Bishop; Episcopatus non suscipit magis & minus, one Bishop may be richer than another, or learneder, but he cannot be more a Bishop. Therefore howsoever Nazianzen took it unkindly at Saint Basils hands, after he was advanced to the Metropolitical See of Cappadocia, and had many good Bishoprics in his gift, that he put him upon one of the meanest, being ill situated, and of small revenue; telling him flatly, that he gained nothing by his friendship but this lesson, not to trust a friend: yet it never troubled great Augustine that obscure Aurelius worked himself into the great and famous Archbishopric of Carthage, whilst this eminent light of the Church stuck all his life at poor Hippo: for he well remembered the words of our Lord and Master, Be thou faithful in a little, and I will set thee over much.

Suffer I beseech you a word of exhortation, and but a word. Be faithful to your Master, seek not your own but the things that are Jesus Christ's. It is not sufficient in Nazianzens judgment for a Bishop, not to be soyled with the dust of covetousness, or any other vice; he must shine in virtue, and if he be not much better than other men, he is no good Bishop. Wherefore as it was said at the creation of the Roman Consul, praesta nomen tuum, thou art made Consul, make good thy name, consule reipublicae: So give me leave in this day of your consecration to use a like form of words, to you my Lord Elect; Episcopus es, praesta nomen tuum, you are now to be made a Bishop, an Overseer of the Lord's flock, make good your name, look over your whole Diocese, observe not only the sheep but the Pastors, not only those that are liable to your authority & jurisdiction, but those also who execute it under you. Have an eye to your eyes, and hold a strict hand over your hands, I mean your officials, collectors, and receivers; and if your eye cause you to offend, pluck it out, and if your hand, cut it off. Let it never be said by any of your Diocese, that they are the better in health for your not visiting them; as the Lacedaemonian Pausanias answered an unskillful Physician that asked him how he did, the better (quoth he) because I take none of your Physic. Imprint these words always in your heart, which give you your indelible character: consider whose spirit you receive by imposition of hands, and the Lord give you right understanding in all things: it is the spirit of Jesus Christ, he breathed, and said, receive the holy Spirit. This spirit of Jesus Christ is,

1 The spirit of zeal. Joh. 2.17. Be you not cold in God's cause, whip out buyers and sellers out of the Church.

2 The spirit of discretion. Joh. 10.14. I am the good shepherd, and know my sheep, and am known of them. Know them well whom you trust with the mysteries of salvation, to whom you commit those souls which God hath purchased with his own blood; lay not hands rashly upon any, for if the light be darkness how great will the darkness be? If in giving holy orders, and imposition of hands there be a confusion (hand over head) how great will the confusion be in the Church?

3 The spirit of meekness. Matth. 11.29. Learn of me that I am meek, break not a bruised reed, nor quench the smoking flax; sis bonus O foelixque tuis, be good especially to those of your own calling. Take not Aurelian for your pattern, whose soldiers more feared him than the enemy: but rather Titus Vespasian, who suffered no man by his good will to go sad from him, and in this regard was styled, Amor & delicrae humani generis, the love and darling of mankind. The laity show in their name what they are durum genus; and how ill they stand affected to us, and hardly entreat our tribe, all have experience who have or ever had pastoral charges. We cannot pray them so fast into heaven, as they will swear us out of our maintenance on earth. And what relief we have at secular tribunals the world seeth; and if we must yet expect harder measure from your officers and servants, I know not to what more fitly to compare the inferior of our Clergy, who spend themselves upon their parochial cures, and are flieced by them whom they feed, and by whom they should be fed, through vexatious suits in law, than to the poor hare in the Epigram, which to save her self from the hounds, leaped into the sea, and was devoured by a sea-dog:

4 The spirit of humility. Matth. 20.28. The Son of man came not to be ministered unto but to minister. The head of the Church vouchsafeth to wash his disciples feet, professing therein ( ver. 15.) that he gave them an example, that they should do as he had done to them. Wind blown into a bladder filleth it, and into flesh, maketh it swell; but the breath of God inspired into the soul produceth the contrary effect: it abateth and taketh down all swelling of pride. Take not Augustine the Monk for your pattern, from whose proud behavior towards them, the British Monks truly concluded, that he was not sent unto them from Christ; but Saint Augustine the Father, whose modest speech in a contention between him and Jerome, gained him more respect from all men, than ever the Bishops of Rome got by their swelling bulls, and direful fulminations. According to the present custom of the Church (saith he) the title of a Bishop is above that of a Priest, yet Priest Jerome is a better man than Bishop Augustine. As the Athenians wisely answered Pompey, requiring from them divine honor; We will so far account thee a God, as thou acknowledgest thyself a man (for humility of mind in eminency of fortune is a divine perfection): so the less you account yourself a Prelate, the more all men will prefer and most highly honor you. When Christ consecrated his Apostles Bishops, he breathed on them, to represent after a sort visibly by an outward symbol, the eternal and invisible procession of the holy Ghost from his person. In regard of which divine signification of that his insufflation, no man may presume to imitate that rite, though they may, and do use the words, Receive the holy Ghost. All that may be done to supply the defect of that ceremony is instead of breathing upon you, to breath out prayers to almighty God for you, that you right reverend Fathers may give; and for you my Lord Elect, that you may receive the holy Ghost; for us that we may worthily administer; and for you that you may worthily participate the blessed body and blood of our Savior; and for us all, that we may be nourished by his flesh, and quickened by his spirit, and live in him, and he in us; and dwell in him, and he in us: So be it, &c.

THE FAITHFULL SHEPHEARD. A Sermon preached at the Consecration of three Bishops, the Lord's Elect of Oxford, Bristol, and Chester, in his Graces Chapel at Lambeth, May 9. 1619. THE ELEVENTH SERMON.

ARchilochus sharpening his quill, and dipping it in gall against Lycambes; that his satyricall invectives might be more poignant, putteth the pen in Archilochus his Fathers hand, and by an elegant prosopopeia maketh him upbraid his son with those errors and vices, which it was not fit that any but his father should in such sort rip up. And Tully being to read a lecture of gravity and modesty to Clodia, which became not his years or condition, raiseth up, as it were, from the grave, her old grandfather Appius Caecus, and out of his mouth delivereth a sage and fatherly admonition to her. In like manner (right Reverend) receiving the charge from you to give the charge unto you at this present, and being over-ruled by authority to speak something of the eminent authority & sacred dignity into which ye are now to be invested; I have brought upon this holy stage the first of your rank, and auncientest of your Apostolical order, to admonish you with authority both of your general calling, as Pastors set over Christ's flock, and your special, as Bishops set over the Pastors themselves: That in the former words, 〈 in non-Latin alphabet 〉 , feed; this in the latter, 〈 in non-Latin alphabet 〉 , bishoping, or taking the over-sight of them. Both they are to perform,

• 1 Not by constraint:
• 2 Not for lucre.
• 3 Not with pride.

1 Not by const • ant: constraint standeth not with the dignity of the Apostles successors.

2 Not for filthy lucre: filthy lucre sorts not with God's Priests.

3 Not in, or with Lord-like pride: Lord-like pride complyeth not with the humility of Christ's Ministers.

As Tully the aged wrote to Cato the ancient, of old age; so in the words of my text Peter the Elder writeth to Elders, of the calling, life and reward of Elders in the Church of God.

• 1 Their function is feeding, and overlooking Christ's flock, enjoined ver. 2.
• 2 Their life is to be a pattern of all virtue, drawn ver. 3.
• 3 Their reward is a Crown of glory, set before them ver. 4.

• 1 Their function sacred, answerable to their calling, which is divine.
• 2 Their life exemplary, answerable to their function, which is sacred.
• 3 Their reward, exceeding great, answerable to the eminency of the one, and excellency of the other.

May it please you therefore to observe out of the words,

• 1 For your instruction, what your function is.
• 2 For correction, what your life should be.
• 3 For comfort, what your reward shall be.

As the costly ornaments of Aaron were fastened to the Ephod with golden chains of writhen work, so all the parts and points of the Apostles exhortation are artificially joined and tied together with excellent coherence, as it were with chains of gold. This chain thus I draw through them all.

1 There are some of the ministry fitter to be fed and led like sheep, than to feed or lead like shepherds; they are hunger-starved themselves, having no better provision than the Apostles had in the wilderness after Christ's miraculous feast, a few baskets full of broken meat. Saint Bernard admireth at their charity, saying, they by whom the streams of heavenly doctrine flow to us, are of such superabundant charity, that they desire to empty themselves before they are half full, nay many before they have any drop of saving knowledge, and divine learning, most ready to deliver that which they never received, and teach what they never learned. Such a one was that Bithynian whom Lactantius taketh up for taking upon him to cure dim and dark eyes, when himself was stark blind. I find nothing whereunto I may fitter resemble them, than to squibs or small fire-works, which as soon as they take fire, never leave popping and shooting, and making a hideous noise, till all the powder be spent: so these having rammed a little stuff together, and being kindled with blind zeal, never leave shooting and spitting fire in the pulpit, as long as their poor provision lasteth. These men, howsoever they are liable to many other exceptions, yet all men will free them from the imputation which Felix laid upon Saint Paul, much learning hath made thee mad. And as secure are they from the danger of the killing letter, as the Poet in his witty Epigram playeth upon an ignorant Priest in time of Popery;

Thou hast taken good care that the killing letter shall not hurt thee, for thou knowest never a better in the book. The measures of the Sanctuary contained twice as much as the common measures, the shekel of the Sanctuary weighed down two other shekels; to show us that the gifts of a Pastor ought to carry a double proportion to those of his flock, else he had need to be fed himself; and is not qualified for this duty required in my text, in the first place, Feed.

2 Of those that are able to feed, some feed themselves, not their flock; like Varus, taxed by Velleius Paterculus, who came poor into a rich Province, but went rich out of the poor Province; making a very gainful exchange, by leaving them the poverty he brought with him, and taking with him the wealth he found there. Feed ye not yourselves but the Flock.

3 Of those that feed the Flock, some feed not God's Flock, but Satan's heard; teaching in Conventicles of Heretics, or Schismatikes. Wasps have their hives as well as Bees, and Pirates have their Pilots as well as honest Merchants: be not ye like them; feed not the droves of Satan or Antichrist, but the Flock of God.

4 Of those that feed the Flock of God, some feed not that Flock which is among them, they are 〈 in non-Latin alphabet 〉 , Bishops in other men's Dioceses; they thrust their sickle into another's harvest, and discharge without a charge: they may rightly say with the Spouse in the Canticles, They have made me (or rather I have made myself) a keeper of vineyards, but mine own vineyard have I not kept. If the frogs of Seryphus could speak they would claim kindred of these men; for as those frogs in the Island where they are bred are dumb, and make no noise at all, but carried to any other Country, fall on singing or croaking, and never give over: so these are silent and quiet in their own cures, but when they are out of them none can be quiet for them: they who can scarce afford a Sermon in a month at their own home, make nothing of lecturing every day in the week abroad.

5 Of those that feed the flock of God which is among them, that is, preach painfully and powerfully, some are not not 〈 in non-Latin alphabet 〉 Overlookers; they take not the over-sight of their flock, they have not an eye to their life and manners, they never use the rein, or rather curb of ecclesiastical discipline; forgetting that in the Ark of God, together with the Table of the Testimony, and the Pot of Manna, the Rod of Aaron that budded was laid up: and that where David compareth God to a shepherd, he maketh mention both of his rod and staff.

6 Of those that feed the flock of God that is amongst them, and take the oversight thereof, that is, both rule well, and labor in the word, some deserve not the double honor, because they do it by constraint, not willingly, like those Calves, and Bullocks, and Rams, that were pulled and hailed to the Altars of the heathen gods, wherewith Pliny observeth that the Paynim deities were never pleased, nor gave good success to them which offered such sacrifice unto them. Nature her self giveth a prerogative to that honey which drops out of the comb, before that which is forced or squized out; and to that oil which sweats out of the Myrrh trees, issuing from thence of it own accord, before that which runneth after pricking or incision. The noblest palate wine is made of that liquor of the grape which spinneth out upon the smallest touch, without any violent pressure:

7 Of those that take the over-sight of the flock, not by constraint but willingly, some do it not freely, or of a ready mind, but for filthy lucre. The Echo taught by Erasmus, rings this in the ears of the Laity, and they hear it brief, Quid venatur sacerdos? 〈 in non-Latin alphabet 〉 . And Platina giveth a touch hereof in the life of Pope Goodface the third; the first question is, after a man is chosen Pope, what is the Bishopric of Rome worth? Filthy lucre carrieth such an ill favor with it, that the precious ointment of Aaron cannot take away the smell thereof. Covetousness is a spot in any coat, but a stain in the linen Ephod: what so unfit? what so incongruous? nay what so opprobrious and scandalous, as for those who in scripture are styled Angels, and should like Angels, by continual meditations, and divine contemplations behold the face of God in heaven, to turn earth-worms, and lie and feed upon very mucke? How dare they deliver the holy Sacrament with those hands that have received bribes? or are defiled with the price of blood? or are foul with telling their use-money? Holiness (which of all other most be fitteth our sacred calling) in the Greek implieth a contradiction to earthliness: 〈 in non-Latin alphabet 〉 , which we render holy, is all one in that language as unearthly. If a glass be soyled with dust, or be •• • eared with dirt, it reflecteth no image at all: in like manner if the mind be soyled with the dust of earthliness, the image of God cannot appear in it; the fancy of such a man will represent no spiritual form, conceive no divine or heavenly imaginations. If we seek our own and not the things that are Jesus Christ's, the goods not the good of our flock, we lose the first letter of our name in the Prophet Ezekiel, and of speculatores become peculatores, and are not to be termed praedicatores but praedatores. But I will not make this blot bigger by unskilfully going about to take it out.

8 Of those that feed, and take the over-sight of God's flock that is among them, not by constraint but willingly, not for filthy lucre; but of a ready mind, some carry themselves like Lord's over the flock, not as ensamples to their flock, they go in and out before them in a stately and lordly gate, 〈 in non-Latin alphabet 〉 , in swelling pride, not in exemplary humility, seeking rather to over-rule them with terror and violence, than rule over them with the spirit of meekness. These though they are put up to the highest form, yet have not learned the first lesson in the school of Christianity, to be meek and lowly in heart: neither understand they that divine graces, which are the plants of Paradise, are like to the tree in the Poet that bare golden boughs:

whose root was just so much beneath the earth as the top was in height above it. The higher God's Saints grow upwards to perfection, the deeper they take root downward in humility, considering that they have nothing of their own, but sin; and what a foolish and impious sin of pride is it, to be proud of sin? He that presumes on his own strength, saith holy Augustine, is conquered before he fight. To repose trust in ourselves, saith Bernard, is not of faith, but perfidiousness, neither breeds it true confidence, but diffidence. To be proud of knowledge, is to be blind with light: to be proud of virtue is to poison himself with the Antidote: and to be proud of authority, is to make his rise his downfall, and his ladder his ruin. It is the dark foil that giveth the Diamond its brightest luster: it is the humble, and low, and obscure conceit of our own worth that giveth luster and grace to all our virtues and perfections, if we have any: Moses glory was the greater because his face shined, and he knew not of it.

Thus have I numbered unto you the several links of the Apostles golden chain of instructions for Pastors, now let us gather them together in a narrow room.

• 1 Be not such as need to be fed, but are able and willing to feed.
• 2 Feede not yourselves but the flock.
• 3 Feede not the flock or droves of Antichrist, but the flock of God.
• 4 Feede the flock of God, not out of your charge, or without you, but the flock of God which is among you.
• 5 Content not yourselves with feeding them only with the Word and Sacrament, but overlook them also, have an eye to their manners.
• 6 Do this not constrainedly, but willingly.
• 7 Not out of private respects, but freely.
• 8 Not proudly but humbly; not to show your authority over the flock, but to set before them an ensample in yourselves of humility, meekness, temperance, patience, and all other virtues.

Thus feed the flock of God that is among you, thus rule those whom you feed, thus carry yourselves towards those whom you rule, thus give good ensample in your carriage; and when the chief shepherd and Bishop of your souls Christ Jesus shall appear, you shall receive instead of a Crosier a Scepter, of a Miter a Crown, of a Diocese upon earth a Kingdom in heaven.

You see I have a large and plentiful field before me, yet I purpose at this time to follow the example of the Apostles, who as they passed through the corn field, plucked only an ear or two, and rubbed them in their hands.

To rub the first ear, that you may see what grain it yieldeth. To feed, saith Bellarmine, signifieth to rule with princely authority, to sway the scepter as a spiritual Prince over Christ's flock; and to this purpose he alledgeth that text in the Apocalypse, 2.27. 〈 in non-Latin alphabet 〉 he shall feed (or rule) them with a rod of iron: hard feeding for Christ's sheep; he had need to have an Ostrich 's stomach that can digest this interpretation here. Feed, not over-ruling, ver. 3. that is, over-rule them, not feeding: this is as natural an interpretation of this scripture, as the gloss upon the word statuimus in the Canon law, id est, abrogamus, or statuimus quod non; we enact, that is, we abrogate; we command, that is, we forbid; we appoint this, that is, we appoint that this shall not be. If this be a right interpretation of this place, and the other parallel to it in Saint John, then Saint Bernard was in the wrong, for he infers the clean contrary from it: and which is most considerable, in a book of consideration dedicated to the Pope himself: Peter could not give thee that which he had not; what he had, that he gave thee, care over the Churches: but did he not also give thee dominion? hear what himself saith, not as being Lord's over God's heritage but being made examples to the flock: lest any man should think that this was spoken only in humility, and not in truth, it is the voice of the Lord in the Gospel, Kings of the nations bear rule over them, but it shall not be so with you; it is plain that Lord-like dominion is forbidden to the Apostles: go too therefore now, and assume to thyself if thou dare, either the office of an Apostle, if thou be a Lord, or Lord-like Dominion if thou be an Apostle. Howbeit I deny not that the word 〈 in non-Latin alphabet 〉 here used, sometimes signifieth to rule with Princely authority, and Lord-like command, both in Scriptures and profane Writers: as Homer styleth King Agamemnon 〈 in non-Latin alphabet 〉 , the Shepherd of the people: so God himself calleth Cyrus his Shepherd; and which is very observable, Cyrus as if he had taken notice of this name imposed by God upon him before his birth, was wont usually to say, That a good Prince was like a good Shepherd, who can by no other means grow rich, than by making his flock to thrive under him; the prosperity of the subject is not only the honor but the wealth also of the Prince. All this maketh nothing for the Popes triple Crown, to which he layeth claim by virtue of Christ's threefold pasce, or feed (Joh. 21.15.16.17.) for neither doth 〈 in non-Latin alphabet 〉 originally, nor properly, nor usually signify to reign as a King, especially when oves meae, or grex domini, my sheep, or the flock of God is construed with it; nor can it be so taken here, or Joh. 21. as the light of both texts set together reflecting one upon the other will clear the point. For that which Christ enjoineth Peter, Joh. 21. that Peter here enjoineth all Elders: the words of the charge are the same, Feede my sheep, there; Feede the flock of God, here. But Saint Peter enjoineth not all Elders in these words to rule with sovereign authority as Kings over the whole flock, or as Lord's over their own peculiar: for this he expressly forbiddeth, ver. 3. therefore to usurp authority over the whole Church, or to domineer over any part thereof, is not to feed according to Christ's charge to Saint Peter, or Saint Peters to all Elders. What is it then? if you have reference to the Etymology 〈 in non-Latin alphabet 〉 is 〈 in non-Latin alphabet 〉 , to feed, as the word imports in the original, is to reside upon our cure, or abide with our flock, where the spouse is commanded to seek Christ, go thy way forth to the footsteps of the flock. And indeed where should the Sentinel be but upon his watch-tower? where the Pilot but at the stern? where the intelligence but at his orbe? where the sun but within his ecliptick line? where the candle but in the candle-stick? where the diamond but in the ring? where the shepherd but among his flock? whom he is to feed, for whom he is to provide, of whom he is to take the over-sight, to whom he ought to be an example; which he cannot be if he never be in their sight. But because this observation is grounded only upon the Etymology, I will lay no more stress upon it. The proper and full signification of the word is pastorem agere, to play the good shepherd, or exercise the function of a Pastor, which consisteth in three things especially:

• 1 Docendo quid facere debeant.
• 2 Orando ut facere possint.
• 3 Increpando si non faciant.

• 1 In teaching those of his flock what they ought to do.
• 2 In praying that they may do it.
• 3 In reproving if they do it not.

All which may be reduced to a threefold feeding:

• 1 With the Word, Jer. 3.
• 2 With the Sacraments, Apoc. 2. & Joh. 6.
• 3 With the Rod, Micah 7.14.

To feed with the Word and Sacraments is the common duty of all Pastors, but to feed with the rod is reserved to Bishops: they are Seraphims, holding the spiritual sword of excommunication in their hands, to guard the tree of life: whose special office, and eminent degree in the Church is implied in the word 〈 in non-Latin alphabet 〉 , which the vulgar latin rendereth providentes, but Saint Augustine more agreeable to the Etymology, supervidentes, super-visours, or super-intendents. Yet this is but a general notation of the name; every Bishop is a super-visour or over-seer, but every super-visour is not a Bishop. The Lacedaemonian Magistrates were called Ephori, which is an equivalent style to Episcopy: and Constantine the great spake as truly as piously to his Bishops; Ye reverend Fathers are Bishops of them that are within the Church, but I of them that are out of the Church: where your pastoral staff is too short, I will piece it out and lengthen it with my scepter. 〈 in non-Latin alphabet 〉 in the most proper and restrained signification, is to exercise Episcopal authority (or perform the office of a Bishop) which consisteth in two things:

• 1 In ordaining.
• 2 Ordering.

• 1 Giving orders.
• 2 Keeping order.

Saint Paul giveth Titus both in charge: for this cause left I thee in Crete, to ordain Elders in every Church, there is the first, to wit, ordination; and to set in order things that are wanting, or 〈 in non-Latin alphabet 〉 , to correct things out of order, there is the second, viz. ordering or reformation. Timothy likewise the first consecrated Bishop of Ephesus is put in mind of these branches of his Episcopal function: of the first, Lay hands suddenly on no man: of the second, Against an Elder receive not an accusation but under two or three witnesses: Them that sin rebuke before all, that others also may fear. Be not partaker of any other man's sins, to wit, by not censuring or punishing them. These two offices to be most necessary in the Church, every man's reason and common experience will inform us. For how shall we have Ministers at all without ordination? and how shall we have good Ministers or people without visitation? Now for Presbyters or Ministers, who are equal in degree to exercise authority one over the other, and lay hands upon themselves, & so to become their own ghostly Fathers, is to make order it self a confusion. Therefore God in the law put a difference between the Priests and Levites: and Christ in the gospel between the Apostles and Disciples; and the Apostles after Christ's death between Bishops and Elders. Which the primitive Church kept so religiously, that to oppose it in practice was accounted no less than sacrilege; in doctrine, flat heresy. The first that I find ever to have gone about to break down the partition wall between Bishops and Presbyters, was Arius, a man like his name, light and aery, easily carried away with the wind of ambition. For as Epiphanius writeth, standing for a Bishopric, and missing it, he invented this heresy to comfort himself; and because he could not raise up himself to the high rank of Bishops, he sought to pull them down to his lower rank of Elders. What difference, saith he, is there between a Bishop and a Priest? none at all, their order, and honor, and dignity, is one and the self-same. But for this his saucy malepartnesse he felt the smart of the Crosier staff, and for ranking Bishops among Presbyters or Elders, he was himself ranked among heretics. God who made greater & lesser lights in the firmament, and set Angels in ranks one above another, hath erected an Hierarchy upon earth: which as he hath ever yet, so I hope he still will to the end of the world establish and support and propagate it, as it hath wonderfully supported and propagated the Church. The bounds thereof extended by the preaching, & kept by the government of Bishops; the Heretics and Schismatics in all ages suppressed by Councils and Synods of Bishops; the Rubrics of Ecclesiastical Kalendars coloured with the blood of so many martyred Bishops, are sufficient evidence thereof. And as the Church soon after her first plantation exceedingly prospered under the shade of James Bishop of Jerusalem, Titus of Crete, Timothy of Ephesus, Mark of Alexandria, Ignatius of Antioch, Antipas of Pergamos, Polycarp of Smyrna, and divers others ordained by the Apostles, or their immediate successors; and in succeeding ages received her best sap and nourishment from the Greek and Latin Fathers, who for the most part were Bishops: so Beza himself acknowledgeth it to have been the singular happiness of the Church of England, which he prayeth may be perpetual, that this reverend and sacred order hath yielded not only famous Martyrs, but also most excellent Doctors and Pastors. As the Poet blazing the virtues of the Emperor then reigning, said,

Brutus and Camillus and Cato, the greatest sticklers for the liberty of the commonwealth, if they were now alive would turn Royalists: so we may truly affirm that the greatest enemies of Episcopal jurisdiction, could not but approve of such Bishops as now sit at the stern in our Church. And what if all are not such? must the whole order suffer for their sake? lay not upon all the fault of some. If one or other bud of Aaron's rod, the bishopric of Rome and the dependants thereon, are turned into serpents, shall the whole rod be cast out of the Ark, and Jonah's gourd put in the place thereof? I mean the new sprung up mushrome, the government of lay Elders; Elders whereof no elder age of the Church ever took notice, and the younger cannot tell yet how to christen them: because they are a kind of epicoens, of both genders, plant-animals, partly animals, partly plants: like a sort of Nuns at Brussels, partly regular partly secular; in the morning wearing the cowles and habit of Recluses, in the afternoon the feathers and other attire of Gallants. For they are Clergy-laickes, and Lay-clerks: of their clergy they are, for they together with their Ministers ordain Ministers, and inflict ecclesiastical censures; and yet laickes they are, for they may not preach nor baptize. Church-men they are, for they bear rule in the Church; yet church-men they are not, for they may receive no maintenance from the Church. They are the Elders that rule well, and labor, not in the word, for such they will have intimated by S. Paul; yet the honor which their own Interpreters there expound honorable maintenance, is not due unto them. Spare me Men, Fathers, and Brethren, if I spare not them who go about to bereave us of our spiritual Fathers, qui saeviunt in plagas & vulnera ecclesiae, who seek to ruin the ruins, and spoil the very spoils of ecclesiastical dignity and distinction left among us. To place such Bats as these, rather mice than birds, must Christ's Apostles and their successors be displaced, and all ranks of ecclesiastical order confounded: is there any justice in this, to break all Crosier staves, and tread all Miters underfoot, and tear all Rochets in pieces for the usurpations and tyranny of one Bishop the Pope of Rome? By this reason take away the reverend order of the Apostles for Judas sake, take away the sacred order of Prophets for Balaam's sake, take away the sovereign order of Princes for Julians sake, take away the glorious orbs of stars for the stars sake called wormwood in the Apocalypse, nay take away the highest regiment of Angels for Lucifers sake, and the rest of his faction, sometime in the highest order in heaven, but now reserved in chains of darkness till the great day.

This may suffice to be spoken of, and for your calling: two words of the two duties implied in the words, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , feed, and take the over-sight. You are Pastors and Bishops, make good your titles, feed as Pastors, take the over-sight of your Diocese as Bishops. The three orders in the Church, Bishops, Priests, and Deacons, resemble the three faculties of the soul, the vegetative, sensitive, and reasonable. For as the sensitive faculty includeth the vegetative, & aliquid amplius and somewhat more, to wit, sense; and the reasonable implieth the sensitive, & aliquid amplius and somewhat more, to wit, reason; so a Priest implieth a Deacon, & aliquid amplius; and a Bishop implieth a Priest, & aliquid amplius. Ye are (my Lord's) both Bishops and Priests, and as you are invested into a double honor, so you have a double charge: as Bishops you are to rule well; as Priests to labor in the word: as Priests you are to preach, as Bishops to ordain Priests, and countenance Preachers: as Priests you are to smite simony and sacrilege, schism and heresy, impurity and impiety, gladio oris, with the sword of your mouth; as Bishops, ore gladii, with the mouth, that is, the edge of the sword, the sword of ecclesiastical censures which Christ hath put into your hand: bear not this sword in vain, be not partakers of the sins of any of the clergy, or bribes of the laity; use this your sword for, not against the Church:

Hold not too strict a hand over your too much oppressed Clergy; let it not be said of the clergy of your Diocese, as it was said of the Roman soldiers under Severus, that they were more afraid of their Captain than of the enemy. For as Saint Paul speaketh to the Corinthians, if I make you sad who shall comfort you? so may I say to you, if you dishearten poor Ministers who shall comfort them, or stand for them? the laity? no, they take too much of the nature of the stone, from whence they have their name given them, 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 : if a faithful minister of Jesus Christ, if a diligent preacher that spends his oil & week, his body and soul to give them light; sue but for his dues, especially if he mutter but a word against their great Diana, their sacrilegious customs, which oft deprive the ministers of the Gospel of nine parts of the Tenth, and leave them but decimam decimae, the tenth of the tenth; they will all fall upon him, and unless your power and authority relieve him, grind him to powder. They use their godly Preachers, whom the world cannot parallel, as the Hawk in Hesiod dealt with the melodious Nightingale, they plume them and devour them, 〈 in non-Latin alphabet 〉 , although they be the sweetest singers of Israel. Many of them after they have spent their strength in preaching in season and out of season, catechizing and lecturing on the Lord's day, and on the week days, may truly say as Synesius sometimes complained that they carried nothing away from their parishes or cures, but bonam conscientiam & malam valetudinem, a good conscience, and an ill and cr • zed body.

No more of 〈 in non-Latin alphabet 〉 , taking the over-sight: and but a word of 〈 in non-Latin alphabet 〉 , feed, lest whilst I exhort you to feed, I detain you from better feeding, viz. upon the blessed Sacrament now set before you. As in Churches and Noble-men's hals, where there hang great Candlesticks with many branches, the lights are first let down to be tinded, and when they are fully lighted, then they are drawn up by degrees to give light to the whole room: so our Church first sendeth her sweet wax lights, made and formed in private schools, down to the Universities to be tinded, and when they are fully enlightened with knowledge, then draweth them up by degrees, first to pastoral charges, then to dignities, Deaneries, and Bishoprics; not that then they should be put out, but to the end that as they are set higher they should give more light. You are, right Reverend, the silver Trumpet of Zion, whom God lifteth up on high that you may sound the louder & shriller, as bells are hung higher in the steeple, that they may be heard further. Let it be never said of you as it was of Saul, that when he came to the high places he made an end of prophesying. The more God hath honored you, the more you ought to honor him; the higher Christ hath preferred you, the more you ought to love him, and show this your love by your treble diligence in feeding his sheep. To which end these words, Peter lovest thou me? feed my sheep, &c. are by the order of our Church appointed to be read for the Gospel at your consecration. I grant you feed many ways; you feed when you appoint pastors to feed, you feed when you instruct them how to feed, you feed when you censure them for not feeding their flocks, or not feeding them with wholesome food, you feed in a Synod when you make good canons, you feed in your visitations when you encourage good Ministers, and reform abuses in the Church, lastly, you feed at your tables when you keep good hospitality. And after all these manners the Apostles and ancient Fathers fed; yet they thought themselves in danger of a vae, or curse if they fed not by preaching the Gospel in their own persons. Woe be to me, saith Saint Paul, if I preach not the Gospel. Saint Gregory was a Bishop himself, and that of a very large and troublesome Diocese (for he was Pope of Rome) yet he deeply chargeth Bishops with this duty, thus inferring upon Christ's words to Peter, lovest thou me? feed, &c. If care and diligence in a pastoral charge be an argument, and certain evidence of the love we bear to Christ, whosoever furnished with gifts and abilities thereunto, refuseth to feed Christ's flock, is to be taken pro convicto, that he bears no good affection to the chief Pastor and Bishop of our souls. If the love of Christ constrained us not to stir up the grace of God in us, which we have received by imposition of hands, and even like lamps to spend ourselves to give light to our flocks; yet methinks the excellency of this function should enflame us thereunto. Where can we fixe our thoughts with more delight and contentment than upon heaven and heavenly objects? how can we put our tongues to a better use than to declare the word of life? to preach the Gospel of the Kingdom? to sound out our makers praises? how can our hands be better employed than about the seals of grace? Hear Saint Chrysostom open his golden mouth, and weigh his words in the scales of the sanctuary: Seest thou not, saith he, how thine eyes water whilst thou stayest in the smoke, but are cleared and refreshed if thou go out into the open air, or walkest a turn in a pleasant garden? so the eye of our mind is cleared, and our spiritual senses much revived by walking in the garden of holy Scriptures, and smelling to the flowers of Paradise; but if we run about in the smoke, that is, busy ourselves about earthly affairs, we shall shed many a tear, and be in danger of quite losing our sight.

I will conclude, and briefly represent all the principal points of the Apostles exhortation to your view in one type of the law. In the Ark of the covenant there was the rod of Aaron that budded, and about it a crown of gold. By the rod of Aaron you easily apprehend the Priests office or pastoral charge: the buds of this rod, or parts of this charge are two, feeding and overseeing; which ought to be performed not by constraint, but willingly, as the buds were not drawn out of Aaron's rod, but put forth of their own accord. And herein we are not to respect our own good, but the good of our flock: we must do nothing for filthy lucre, but of a free mind to benefit others, as the rod of Aaron bare not blossoms or fruit to, or for it self, but to, and for others. By the fruits of Aaron's rod you may understand the good life of a faithful Pastor, who is to be an example to his flock; this fruit inclineth him to true humility opposite to Lord-like pride, as the fruit of a tree weigheth the branches down to the earth. Lastly, by the Crown above the rod, and round about the Ark, is represented the reward of a faithful Shepherd and vigilant Bishop. You have the emblem of your office, the word or Motto shall be Germinet virga Aaronis, Let the rod of Aaron blossom in your mouths by preaching the word, and bud in your hands by the exercise of ecclesiastical discipline, and bear fruit in your lives by being ensamples to your flock, and the crown above the rod, and about the Ark shall be yours, as it is promised, ver. 4. And when the chief shepherd shall appear, you shall receive a crown of glory that fadeth not away;

THE TREE OF SAVING KNOWLEDGE: OR Schola Crucis, Schola Lucis, A Sermon preached in Lent, March 16. before the King at White-hall. THE TWELFTH SERMON.

IF any here present be of so dainty ears, and delicate a palate, that wholesome meat will not down with them, unless it be curiously dressed by art, and exquisitely dished, and set forth with variety of costly sawces; I desire them to consider that there may be intemperancy in the ear as well as the taste, and that to feed such a luxurious humor in them, were a kind of breach of the holy Fast we now keep. Where beautiful pictures, and sacred imagery are most in use (I should say abuse) I mean in the Church of Rome, during the whole time of Lent, sad curtains, and dark veils are drawn before them: and in like manner our divine Apelles's, if they have any rare and eminent piece for stuff as well as workmanship by them, they may do well to veil or shadow them at this season, that art may sympathize with religion, and human learning, as it were, put on blacks, when divine puts on sack cloth. For myself, I need make no other Apology to you than the Apostle doth to the Corinthians, in my text. The words which I handle are a warrant for the plain handling thereof; for what is I determined not to know anything among you, save Jesus Christ, and him crucified, but in effect to say, I purposed not to make any banquet, I bid you to no feast, I have provided you but one dish of meat, the Lamb of God, and it but ordinarily dressed, broached upon the Cross, that is, Jesus Christ, and him crucified?

Too exact division hath the same inconvenience with want of division: for it breedeth confusion, which it should prevent, and troubleth the memory, which it should help and ease. As to handle several parts without premising a convenient partition, is to tear asunder, and not to carve up: so on the contrary, over-curiously to divide upon division, and sub-divide sub-divisions, is to crumble not break the bread of life; or as Fabius speaketh, frusta facere, non membra, that is, to mince, and not (as the Apostle requireth) rightly to divide the word of truth. May it please you therefore to go along with me through the few parts of this facile and passab • le division.

• 1 The profession of the Apostle, I determined to know.
• 2 The object of his profession,
  • positively, Jesus Christ.
  • privatively, nothing but him.
• 3 The condition of the object, And him crucified.

As the Logicians in the subjects of all sciences distinguish rem consideratam, & modum considerandi; the matter considerable, which they call the material object, and the manner of considering it, which they call the formal: as in Physic the res considerata, or material object, is corpus humanum man's body, the modus considerandi, or formal object, is quá sanabile, as curable: in Music the res considerata is numerus, number, the modus considerandi is quá sonorus as it is found in sounds, and serveth to harmony: So here the res considerata, the thing, or rather person to be considered is Jesus Christ; the modus considerandi manner of considering him, is quà crucifixus, as crucified. The best nurture is in the school of the cross, but then this cross must be the cross of Christ Jesus, and Christ Jesus must be known, and lastly this knowledge must be desired, or resolved to be got.

1 Nothing is more to be desired than knowledge, I desire, or have determined to know.

2 No knowledge more to be desired than of Jesus Christ, Nothing but Jesus Christ.

3 Nothing of Jesus Christ is more to be desired to be known, than that he was crucified, And him crucified. Of all things knowledge is most to be set by, for this is life eternal to know thee to be very God, and whom thou hast sent Jesus Christ. Of all knowledge this of Christ is most excellent, for I account, saith the Apostle, all things as dung in comparison of the knowledge of Christ. Of all Christian knowledge this of the cross is most comfortable; for God forbid, saith he, that I should rejoice in anything save in the cross of Christ, whereby the world is crucified unto me, and I unto the world. These points I shall clear to your understanding, and press upon your devout affections, God's grace assisting, your patience encouraging, and the time permitting me.

I determined to know nothing among you, &c. No people under the cope of heaven were more desirous of knowledge, or capable of a greater measure thereof, than the Corinthians, that were Pupilla Graeciae, the apple of Greece, the eye of the world; and none more furnished with divine and human knowledge than my Apostle, whose portion, especially of acquired learning, was like to Benjamins (of whose tribe he was) five times greater than his brethren. Yet this every way accomplisht Doctor of the Gentiles, so enriched with all knowledge, at Corinth the prime City of Greece, the Royal Exchange (if I may so speak) of all arts and sciences, whither men of ordinary rank and quality might not easily have access; among these who heard of Saint Paul, that he had been wrapped up into the third heaven, and expected that he should utter unto them what he saw and heard there, he will be known to know nothing save Jesus Christ, and him crucified. All that he took up at Gamaliel's feet he laid down at Christ's; he buried his jewels of Egypt which cost him so dear, under the wood of the cross, as Jacob did Laban's idols under the oak at Shechem. He not only under-valueth them in respect, but maketh no reckoning of them.

I esteem nothing of any, nor will be esteemed for any knowledge, save of Jesus Christ and him crucified. Which words are spoken by the Apostle here by way of apology to certain of the Corinthians, who, prepossessed with the false Apostles, making great show of learning and eloquence, could not away with the Apostles plainer and simpler kind of teaching, without ostentation of art or mixture of secular learning. To these he addresseth himself after this manner, ver. 1. And I, brethren, when I came unto you, came not with excellency of words, or wisdom, declaring unto you the testimony of God: For I determined not to know anything among you save Jesus Christ, and him crucified. My speech, and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit, and of power, that your faith might not stand in the wisdom of man, but in the power of God. In effect he confesseth that his words were not so picked, his phrase so choice, his composition so smooth, his sentences so fluent, his cadences so sweet, his language so polite, his style so flourishing, or his lines so strong, as were those of the false Apostles, who with their puffed up eloquence and word wisdom sought to bring into contempt the simplicity of the Gospel.

[Doct. 1] The Ministers of the word may esteem of secular learning in it's rank, but they must not as if they were making merchandise thereof, expose it to sale in their sermons: they must not seek to value themselves chiefly by it, or make any show or ostentation thereof to the obscuring, or any way disparaging the doctrine of the Gospel. There are many simples go to the making of a sovereign Electuary, which yet cannot be discerned in it when it is made: we see not the honey-suckles and other sweet flowers which Kine feed upon in the spring,

yet we have the taste of them in the milk. The Prince of the Roman Orators illustrateth the like observation by a similitude drawn from those that walk in the sun; who though they walk not to that end to be sun-burnt, yet if they walk long they will be so: in like manner though a man study not the arts to this end to gain an opinion of learning or skill in them, nay though he conceal art (which is a high point of art) with all possible art; yet by that which he performeth in his pleading of causes it will appear how he hath profited in them.

I determine to know nothing, &c. The Apostle seemeth to be very flat upon the negative, and by a kind of Ostracisme to banish all eminency of secular learning out of the school of Christ: yet as Saint Chrysostom well notes, he doth not absolutely condemn human learning and eloquence, wherein himself excelled; for that had been to slurre his own perfections: but the edge of his Apostolical reprehension falleth upon the abuse, ostentation, or over-prising it to the prejudice of the knowledge of Christ crucified. I know the ground I now tread upon is slippery, and therefore I must carefully look to my feet lest they slide on either side. To derogate from the all-sufficiency of Scripture is sacrilege and blasphemy; and on the other side, to detract from the worth and credit of arts and sciences is anabaptisticall frenzy; the truth in the middle may be laid down in this Aphorism, Scripture is of it self abundantly sufficient for us, but we are not sufficient for it without the help of the arts, or, as we term them, liberal sciences. We cannot sufficiently either conceive ourselves, or declare to our hearers the works of God without natural Philosophy, nor the law of God without moral, nor the attributes of God without the Metaphysickes, nor the dimensions of the Ark and Temple without the Mathematickes, nor the songs of Zion without Music and Poetry. We cannot interpret the text of Scripture without Grammar, analyze it without Logic, press and apply it without Rhetoric. Wherefore let Brownists and Separatists scoff at University learning, as the Fox in the Greek Epigram disparageth the fair and ripe grapes on a high tree, because they were out of his reach; we must be always thankful to God for his bounty to us, in enriching our schools with this treasure. Which no way obscureth the glory, or diminisheth the price and excellency of the doctrine of the cross; if in humility we submit it to Scripture, and ourselves to the holy Fathers of the Church their directions: which are three;

• 1 To purge and cleanse it.
• 2 To subject it to, and make it serve divine knowledge.
• 3 To use it moderately, without affectation; and modestly, without ostentation.

1 To purge and cleanse it; for the best of it is but like oar, which must be washed, and pass through the stamping mill, and the fire too, before it make pure metal. St. Jerome giveth sage counsel to any that fall in love with secular learning, which he there fitly termeth the Bondwoman: If, saith he, thou lovest the Bondwoman, and art taken with her beauty, cut off her hair, that is, her superfluous ornaments of words, and pare her nails, and wash her with the Prophets soape; and then if thou marry her she will bring thee much fruit. Yet take heed thou dotest not upon her, nor too highly esteemest of her: such fond affection cost Heliodorus his Bishopric, and Theopompus his wits; who, as Josephus and Eusebius write, when he went about (as he thought) to adorn and embellish the Scripture with Greek eloquence, was distracted and troubled in mind, and enforced to give over his intended purpose. Whatsoever some men profess in words, it is evident that in their practice they under-value Scripture, and too high esteem secular learning; whose chief labor is in their Sermons 〈 in non-Latin alphabet 〉 , to preach art and wit; or, as the Apostle speaketh, themselves, not Christ. Neither are those hearers free from this sacrilegious error, robbing God of his honor, and the Scriptures of their excellency, who account those the rarest Sermons which are no Sermons at all. Of which it may be said as the Country-man spake of a goodly head exquisitely painted, 〈 in non-Latin alphabet 〉 ; What an excellent scull is this, and yet there is no brain in it? A Sermon without divinity, fraught only with picked phrases, and numerous sentences, cannot be fitter compared than to Onesilus his head, of which Herodotus reporteth that it was empty of brain, and instead thereof filled with honey combes. Lysander refused rich apparel made up after the luxurious garb of the Sicilians, which Dionysius sent to his daughters, saying, Vereor ne his amictae turpes videantur. When the King of Persia sent to Antalcidas a garland of Roses, perfumed with sweet spices and odors, the Lacedaemonian Captain accepted of his good will, but found fault with his Present, saying, Rosarum odorem, naturae{que} fragrantiam artis adulteratione perdidisti. They whom it concerneth can well interpret and apply these stories to themselves; who if they will show themselves faithful suitors for their Master, and not wooers for themselves, they must follow Origen's advice, and conceal Art as much as may be. Moses, saith he, coming from the mount put a veil upon his face when it shone, that the people might not see it: so should the Preachers of the word obscure the shining of human learning (especially in their homilies and exhortations to the people) lest the Cross of Christ be made of none effect. The gold sanctifieth not the Altar, but the Altar the gold: human learning improveth not divine, but contrariwise divine improveth it. The Arts are holy in their use only, which is to attend upon sacred knowledge; and whilst they do so the law entitleth them to some kind of holiness. Nam quae sacris serviunt profana non sunt: those things which serve holy things are not to be accounted profane. Now if the highest preferment that human arts and sciences can aspire unto is to be hand-maids to the sacred and saving science of Divinity, they must not in their attendance on her exceed in their dress, and flaunt it too much. Hagar may be arrayed decently to wait on her Mistress; but if she begin to out-brave Sarah, she must be turned out of doors. Neither St Paul 's inlaying his Epistles with sentences of Aratus, Epimenides, and Heraclitus Ephesius, nor Clemens his Stromata, nor Eusebius his books De praeparatione Evangelica, nor St. Augustine his Tract • ts De Civitate Dei, nor any of the ancient Fathers (quoted by St. H • erome ) embellishing their writings with all variety of human learning, will warrant their practice who displace Scripture testimonies in their Sermons, to make room for Moral Essays, Politic Aphorisms, Philosophical Axioms, or Poetical Fictions. Epithets are ornaments of speech not to be contemned; yet Archidamus, saith Aristotle, was much to blame for cloying his auditors with them, and using them as meats which he should have used only as sauces. St. Jerome in his Epistle to Marcella deservedly taxeth those women who were nimio candore deforms, who deformed their native beauty by painting themselves too white. And Quintilian rightly observeth, that though the eyes be the most beautiful parts of the body, yet no man would account such a man as the Poets feign Argos to have been, who had an hundred eyes, to be a comely or beautiful man. Pendants on the ears, a chain of pearl on the neck, and bracelets on the arms, and rings with j • wels on the fingers may do well in noble Matrons: but to stick the lips, and noses, and cheeks, and breast, and almost all parts of the body, as the Peruvians do, with precious stones, woundeth rather than adorneth that sex. It is most commendable I grant to borrow of Egyptians jewels of gold, and silver, and raiment, to the end to offer them to God for the use of the Ark: but we must take heed that we make not Idols of these jewels, and secretly seek to be worshipped in and by them. If any do so, he that hath eyes like a flaming fire, and feet like fine brass, will discern their vain-glorious pride, and stamp them and their Idols to powder. To close up this note, though not so fit for this quire, yet not to be skipt because pricked in the rules of my text, let all the Dispensers of God's holy mysteries, by the Apostles example, strive in their preaching to win souls to Christ, not applause to themselves; to prick the heart, not tickle the ear; to leave in their hearers minds a persuasion of their doctrine, not opinion of their learning and eloquence; that is, in the Apostles phrase, to esteem to know nothing save Jesus Christ.

JESUS

A name sweeter to the smell of the soul than roses, or violets, or all the Arabian spices in the Phoenix nest; and sweeter also to the taste than the Athenians honey, or Nectar it self. Nothing relished St. Augustine without it: Ignatius calleth Jesus his love and only joy; Jesus amor meus crucifixus, Jesus my love is crucified. This name Jesus was imposed by an Angel Mat. 1. and acknowledged by the Devil Act. 19. and highly advanced by God himself above all names Phil. 2. Three in the Old Testament bare this name, and they were all types of Christ: Jesus Nave or Joshua was a type of Christ as a King, Jesus in Zechariah as a Priest, and Jesus the son of Sirach as a Prophet to reveal the secrets of his Fathers wisdom. As all Josephs brethren's sheaves rose up & did homage to Josephs sheaf▪ so all the attributes of God and other names of our Redeemer, after a sort rise up and yield a kind of preeminence to this name, which the Apostle styleth a a name above all names, at which every knee must bow. And the reason hereof is evident to all that have yielding hearts and bending knees, and are not like the pillars in the Philistines Temple, which were so fast set in their sockets, that they needed a Sampson to bow them. For there is majesty in God, there is independent being in Jehovah there is power in Lord, there is unction in Christ, there is affinity in Immanuel, intercession in Mediator, help in Advocate, but there is salvation in no name under heaven but the name of Jesus. [Doct. 2] Which may be taken either as a proper name, or as an appellative; if it be taken as a proper name, it exhibiteth to the eye of our faith infinity defined, immensity circumscribed, omnipotency infirm, eternity borne, that is, God incarnate: It designeth a single person of a double nature, create and increate, sovereign and subject, eternal and mortal: It is the name of the Son of God begotten of a Father without a Mother, and borne of a Mother without a Father, God of God, and Man of woman. God sent from God, Man sent to man, God to save man, Man to satisfy God, God and Man to reconcile God and man. [Doct. 3] If the word Jesus be taken appellatively it signifieth Savior, or him that saveth us from

• 1 The wrath of God,
• 2 The power of Satan,
• 3 The guilt and dominion of sin,
• 4 The sentence of the law,
• 5 The torments of hell.

And to know Jesus in this acception, is to know a sovereign salve for every sore of the conscience, a remedy against all the diseases of the mind, a sanctuary for all offenses, a shelter from all storms, a supersedeas from all process, and an impregnable fortress against all the assaults of our ghostly and bodily enemies; and can you then blame the Apostle for making so much of the knowledge of Jesus which is also Christ?

Christ, that is, anointed, a blessed and tender hearted Physician, professing his manner of curing in his name, which is by unction, not by ustion; by salving and plaistering, not burning and lancing. To know Christ is to know our King, Priest, and Prophet: For 〈 in non-Latin alphabet 〉 , signifieth a thrice sacred person anointed with oil above all his brethren, and appointed by God, [Doct. 4]

• 1 A Prophet to us,
• 2 A Priest for us,
• 3 A King over us.

• 1 A Prophet to teach us by his Word,
• 2 A Priest to purge us by his Blood,
• 3 A King to govern us by his Spirit.

Of Christ's prophetical function Moses prophecieth, saying, A Prophet shall the Lord God raise up unto you like unto me, unto him ye shall hearken: his Priesthood God confirmeth to him by oath: his Kingdom the Angel proclaimeth, The Lord God shall give unto him the throne of his Father David, and he shall reign over the house of Jacob forever, and of his Kingdom there shall be no end. Priests were anointed, as Aaron by Moses; and Prophets, as Elisha by Elias; and Kings, as Saul by Samuel. Christ was therefore thrice anointed as King, Priest, and Prophet, yet is he not three anointeds, but one anointed. And it is not unworthy our observation, that Christ's three functions are not only mystically figured, but also after a sort naturally represented in the oil wherewith he was anointed. 1 Oil maketh a cheerful countenance, so doth Christ as a Prophet by preaching the glad tidings of the Gospel unto us. 2 Oil suppleth and cureth wounds, so doth Christ as a Priest the wounds of our conscience, by anointing them with his blood. 3 Oil hath a predominancy amongst liquors; if you pour wine, water, and oil into the same vessel, the oil will be uppermost; so Christ as a King is above all creatures, and is Sovereign over men and Angels. This his Kingly office typically shined in the Miter of Aaron, as his Priesthood was engraven in the Jewels of his breast-plate: as for the third office of our Lord, his prophetical function, it sounded in the golden bells hanging with the pomegranates at the high Priests skirts. By this glimpse you may see & know what it is to know Jesus Christ. This Jesus had not been a Jesus to us if he had not been Christ, that is, anointed by God, and enabled by his threefold office to accomplish the perfect work of our redemption: neither could Christ have been our Christ if he had not been crucified to satisfy for our sins, and reconcile us to God his Father by his death upon the cross; therefore the Apostle addeth, and him crucified.

Crucified. And so I fall upon my last Note, a Note to be quavered upon with fear and trembling in the Anthem set for Good-friday; yet it will not be amiss to tune our voice to it at this time. For this is also a Friday, and next unto it, and in sight of it: and we all know that if there be many Instruments on a Table, and you strike one string of any one of them, the strings in the other that carry the same note (though untouched) give some sound at the same instant: in like manner all the Fridays throughout the year, especially those that fall in Lent, ought to sound out some of the Notes of the doleful song that was pricked on that day, not with a pen, but with a spear, the burden whereof was Christ crucified.

[Doct. 5] Crucified. In this word the Apostle briefly casteth up the total of Christ's sufferings; the particulars whereof were his

• 1 Feares and sorrows,
• 2 Indignities and disgraces,
• 3 Tortures and torments.

His agony and bloody sweat, his betraying and taking, his arraigning and condemning, his stripping and whipping, his mocking and spitting on, his pricking and nailing to the cross. The cross had four parts,

• 1 An arrectorium, which was the main tree fastened in the earth and standing upright towards heaven.
• 2 Scabellum, a plank to which the feet were nailed.
• 3 Lignum transversum, a cross piece of wood whereto the hands were nailed.
• 4 Verticem, the top or place above the head, where the inscription was put.

To the dimensions of which parts the Apostle seemeth to allude in his sacred Mathematickes, that, saith he, you may be able to comprehend with all Saints what is the breadth, and length, and depth, and height. The breadth seemeth to have reference to the lignum transversum, the length to the arrectorium, the depth to the scabellum, and height to the vertex of the cross. Those who are conversant in Jewish antiquities, observe that crucifying succeeded in place of strangling among them; wherein the special providence of God is to be marked, that although the Romans changed the form of the death, yet they changed not the Tree; he that was crucified as well as he that was strangled hanged upon a tree, and thereby became accursed by the law. A circumstance whereof the Apostle maketh a most comfortable use, saying, Christ hath redeemed us from the curse of the law, being made a curse for us, for it is written, cursed is everyone that hangeth on a tree. The consequents of sin are three:

• 1 Shame,
• 2 Paine,
• 3 Curse.

All these Christ suffered on the cross for us. 1 Pain, in his being nailed, racked and pierced. 2 Shame, in being placed between two thieves, and that naked, on their solemn feast day on which there was a concourse of innumerable people at Jerusalem. 3 The curse, in hanging upon the tree, being fastened thereto with nails; which is properly crucifixion or crucifying.

In sum, to be crucified is to be put to a most painful, ignominious, and accursed death: first, to be stripped stark naked, stretched upon a gibbet or cross, there to have four nails driven into the most tender and sinewy parts of the body, then to be set up and exposed to open shame, to be a spectacle of misery to the world, to Angels, and to men, and so to hang upon his own wounds with continual increase of torments, till either extremity of famine hath exhausted the vital spirits, or extremity of pain hath rended and evaporated the substance of the heart into sighs and groans. All this the Son of God suffered for us, and yet this is not all: For we must not think that Christ's hands and feet were only crucified, which yet alone were fastened to the cross; his eyes were after a sort crucified when he beheld the Disciple whom he loved, together with his dearest Mother weeping out her eyes under him: his ears were crucified when he heard those blasphemous words, others he hath saved, himself he cannot save; if he be the Son of God let him come down from the cross: his smell was crucified with the stench of Golgotha: his taste with gall and vinegar; and last of all, and most of all, his heart was crucified with four considerations, that entered deeper into his soul than the nails and spear into his body. These were,

• 1 The obstinacy and impenitency of the Jews.
• 2 The utter destruction of Jerusalem and the Temple.
• 3 The guilt of the sins of the whole world.
• 4 The full wrath of his Father.

For Christ charged himself with the sins of all the Elect, and therefore his Father laid a most heavy burden of punishment upon him: so heavy that in bearing it he sweat blood; so heavy that he complains in piteous manner, my soul is heavy unto death; yea and seems to buckle under it, crying out, My God, my God, why hast thou forsaken me? All this Christ suffered for us, and yet this is not all, for, qui adoratur in coelis nondum vindicatur in terra, he that is adored in heaven is not yet fully revenged upon earth. Revenged said I? nay he is still wronged, he continually suffereth in his members, and after a sort in himself by the contemners of the Gospel, mis-believers, and scandalous livers. Because the cross is the trophee of Christ's victory over sin, death, and hell, Satan hath a deadly spite at it, and as he hath done heretofore, so he doth at this day employ all his agents to demolish and deface it; namely, by

• 1 Jews,
• 2 Gentiles,
• 3 Papists,
• 4 Separatists, or Non-conformitants: all four enemies to the cross of Christ.

• 1 The Jews make it a stumbling block.
• 2 The Gentiles a laughing stock.
• 3 The Papists an Idol.
• 4 The Separatists a scar-crow.

• 1 To the Jews it is an offense.
• 2 To the Gentiles foolishness.
• 3 To the Papists superstition.
• 4 To the Separatists and Precifians an abomination.

As it was the manner of the Spartanes in the worship of Diana, to whip naughty boys before her altars, so I hold it an act of piety and charity to scourge these four sorts of men before the cross of Christ in my text; and first the Jew, who maketh a stumbling block of the cross.

O unbelieving Jew, why dost thou stumble at that which is the chief stay of an humble and faithful soul? is it because the cross of Christ casteth an aspersion of innocent blood spilled by thy ancestors? Repent for their sin and thine own, and by faith dippe thine hand in this his blood; it hath this wonderful virtue, that it cleanseth even those hands that were imbrued in it. He is quickened, saith Saint Cyprian, by the blood of Christ, even who a little before spilled Christ's blood. Is it because thy glorious fancy of the temporal throne of thy so long expected Messiah cannot stand with the ignominious cross of Christ? reprove this thy folly, and convince this thine error out of the mouth of thine own Prophets which have been since the world began. Ought not Messiah to be slain after sixty two weeks? ought not Christ to suffer such things, and so to enter into his glory? what is written of him, and how readest thou in thy noble Prophet of the royal race? He was cut off out of the land of the living, for the transgressions of my people was he stricken. He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed: therefore was Barabbas acquitted, and Jesus condemned to the scourge and the cross. Again, he poured his soul unto death, and he was numbered with the transgressors: therefore Jesus was executed with two malefactors, the one on the right hand, the other on the left. Again, he bare the sin of many, and made intercession for the transgressors: therefore Jesus when they crucified him, said, Father forgive them, for they know not what they do. How readest thou in Moses law? cursed is he that hangeth on a tree: therefore Jesus who became a curse for us, hung on the tree of the cross. Again, all things by the law are purged by sprinkling of blood with a bunch of Hyssop: therefore Jesus blood was shed upon the cross, and a bunch of Hyssop there offered unto him. How readest thou in the book of Psalms? they gave me gall to eat, and when I was thirsty they gave me vinegar to drink: therefore Jesus said on the cross, I thirst, and they filled a spunge full of vinegar, and put it on a reed and gave him to drink. Again, they parted my garments among them, saith David Christ his type, and on my vesture did they cast lots: therefore after Jesus gave up the Ghost, the soldiers parted his garments, and cast lots. Christ was fastened to the wood of the cross as Isaac was bound to the faggot. Behold the type accomplished, and the scripture fulfilled, he made his soul an offering for sin, be not faithless but believe. Christ was lift up upon the cross, as the brazen serpent was set up upon a pole for a sign. Behold the type accomplished, and the scripture fulfilled, they shall look upon him whom they have pierced, be not faithless but believe. Christ's flesh was torn, bruised, pierced, and as it were, broached on the cross, as the pascal Lamb, yet without any bone broken. Behold the type accomplished, and the scripture fulfilled, they pierced my hands and feet, and thou keepest all my bones, so that not one of them is broken. Be not faithless but believe, since every circumstance of Christ's passion is a substantial proof, every indignity offered unto him is an Axiom, every nail and thorn a poignant argument, every mark and scar in his flesh a demonstration à signo, and his extension on the cross a declaration and ostension, that he is the true Messiah.

The Jew hath his payment; I now take the Gentile to task, who maketh a laughing stock of the cross. O foolish Greek, why dost thou esteem the doctrine of the cross foolishness, in which all the treasures of wisdom and knowledge are hid? The Abderites took Democritus for a man besides himself; but Hypocrates that great Physician made them know that they were out of their wits, not the Philosopher. The folly, O Greek, is in thy judgment, not in the doctrine of the cross; the shadow is in thine eye, or the dust in thy spectacle, and not in the object: for hadst thou a single eye, and a clear spectacle, thou mightest see the cross beset with four Jewels;

• 1 Wisdom in the height and top.
• 2 Humility in the depth and basis.
• 3 Obedience on the right side.
• 4 Patience on the left.

Thou mightest see by God his infinite wisdom light drawn out of darkness, and good out of evil, and order out of confusion. Thou mightest observe in it infinite justice and mercy reconciled: thou mightest admire glory conquered by shame, power overcome by weakness, wisdom confounded by folly, death killed by dying, the grave destroyed by being buried in it, and hell by descending into it. Yea, but thy pride will not brook to have any faith in a man crucified, or to hope for salvation from him who could not save himself from the accursed tree. Indeed if he had been enforced thus to die, if he had not laid down his life of his own accord, and made his soul an offering for sin, thy objection had something in it considerable: but since he died by power and not of infirmity; (for though to die simply be of infirmity, yet so to die, to lay down his life at his own pleasure, and take it up again was of power;) since being in the form of God he humbled himself to death, even the death of the Cross, and in it triumphed over death, hell, and the Devil: stop thy mouth forever from blaspheming the cross, or rather open it to the everlasting praise of him that died on it; whose misery (if thou believe) is thy happiness, his ignominy thy glory, his death thy life, his Cross thy Crown. Thou eternizest the memory of Codrus, Curtius, the Decii, and D. Claudius, for devoting and sacrificing themselves for their Country: how canst thou then but much more love and honor, yea, and adore Jesus Christ, who Codrus -like put on the habit of a common soldier, or rather servant, and died in the battle to gain us an everlasting victory over all our enemies: Curtius -like leapt into the Hiatus, or gulf of death and hell, to save mankind from it: Decius and Claudius -like, devovit se pro terrarum orbe, gave himself up to death for the life of the whole world?

[Use 3] And so I let the Greek pass: the Romanists turn is next, who maketh an Idol of the Cross. O superstitious Papist, why dost thou vow pilgrimages, and creep on all four to the Cross? Why dost thou fall down at it, and often lash thyself before it? Why dost thou kiss it, and weep upon it, and make a wooden prayer to it, saying, Ave lignum, spes unica; all hail thou wood of the Cross, our only hope? Was the Cross crucified for thee? Did thy gilt crucifix die for thee? Hast thou not heard how the Gentiles of old traduced the Christians, quod Crucis erant religiosi, that they religiously worshipped the Cross; and what answer the godly Fathers in those purest times returned unto them, Cruces nec habemus nec optamus, we neither have Crosses nor desire them? Didst thou never hear what S. Helena the renowned mother of great Constantine did when she discovered the true Cross to which our Lord was nailed, by the inscription? St. Ambrose telleth thee she espied the title, she adored the King, not the wood verily, for that is a heathenish error and vanity; but she worshipped him who hung upon the Tree. If the Cross be a creature, and latrie be divine worship, Cross latrie which thou practisest, and thy Church teacheth, can be no other than gross Idolatry. Me thinks I hear a new bell ring in my ear, that Papists are not so blockish as to adore the wooden Cross; this is but a scandal put upon them by some brain-sick Novellist. They yield only a reverend respect to it as Protestants themselves do to the Font, to the Chalice, and to the Communion Table, and no more. No more? How then construe they Cardinal Bellarmine his words, We adore all Crosses, because all Crosses are images of the true Cross? How wave they Andradius his open profession, We do not deny, or make no scruple to confess that we worship the most excellent Cross of Christ with divine worship called Latria? What solder have they for Jonas of Orleans his upbraiding Claudius Taurinensis? or the Roman Inquisitor his branding the Waldenses with heresy, for impeaching the adoration of the Cross? How can they put by their great schooleman Thomas Aquinas his magisteriall decision and reasons; The Cross of Christ both in regard of the representation of Christ, and because it touched the members of his body, is to be adored with divine worship? Verily, for this his blasphemous conclusion, and the absurd premisses out of which he infers it, this master of the schools deserveth to be whipt by his scholars, as the schoolmaster of the Falisci was by the Roman Consul his appointment. For if all those things are to be worshipped with Latria which represent Christ, then all the types of the old law, yea, the brazen serpent it self, were to be adored with religious worship; which yet the most religious King Hezekiah brake down and stamped to powder for that very reason, because the people burnt incense to it, and worshipped it. And if the touch of the members of Christ's body leaveth such a divine impression in the thing that toucheth them, that presently veneration is due unto it, then most divine and venerable was the dirt of Palestine which touched Christ's feet; and Malcus his ear which touched Christ's finger; yea, and the Ass his back which touched Christ's thigh; and Judas his lips which touched Christ's mouth.

[Use 4] I have done with the Papist: I come now in the last place to discipline our Disciplinarians, whether merely precisians, or brethren of the concision; to both whom the symbolical Cross in baptism is such a scarcrow, that they hold aloof off it; either not coming to our baptism at all, or if they come, snatching their children out of the hands of the Minister before he sign them with the Cross. O supercilious and shallow brain Cartwrightist, or Separatist, why dost thou so much quarrel with an innocent ceremony used in the christening of Innocents? The Canons of the Church declare that we make it no sacramental action, but only a rite of decency: no object of religious devotion, but a badge of our Christian profession. Hast thou never been taught in thy catechism that the sign is made in the forehead, the seat of shame, to teach, that we ought not to be ashamed of the Cross of Christ, but account it the greatest honor to fight under this banner? Hast thou never read or heard with what honorable titles the ancient Fathers have graced this sign, terming it signum fidei, trophaeum fidei, signum Dei, signum Dominicum, signum Christi; the sign of faith, the trophee of faith, the banner of Christ, the ensign of the Lord? Arm your foreheads unto all boldness, saith holy Cyprian, that the sign of God may be kept safe. If thou sleight the authority of the ancient Fathers, take heed how thou make light of divine apparitions and miracles, related by undoubted Authors, Nazianzen, Zonaras, Picus Mirandula, and others. When God would foreshow to Julian that his Gospel should prevail, he did it by a Cross, environed with a Crown, which he caused to appear to him in the entrails of a beast in the midst of his divining. When he would make it known to the Jews that his Gospel should prevail against them, who then repaired the Temple of Jerusalem to disgrace it, he did it by certain signs of Crosses appearing in the builders garments. Last of all, when he would foreshow the renewing of his Gospel by Martin Luther, he did it in anno 1450. by bloody Crosses, nails, sponges and spears, which appeared in the garments of men and women. What folly, if not impiety, is it then in that English fugitive, and Amsterdamian Separatist, to style this sign of the Cross a mark of the beast, the cognizance of the harlot of Rome, the character of Antichrist, nay, the dumb vicar of the Devil; and to indite it of felony, theft, murder, adultery, and concupiscence! The sign of the Cross, though it cannot speak, yet by signs pleads not guilty to them all: for it stayeth not, nor hath any abode at all, and therefore cannot commit any such foul facts. It is made in the air, which instantly closeth, and giveth the sign no permanencie to do or suffer any evil: those accusations therefore lie not against it, but suddenly vanish into air with the sign it self.

Yea, but say our Nonconformitants, we have other real objections against the sign of the Cross, which cannot be blown away as these aëriall with a blast of wind. For we will bring good proof, that this ceremony in baptism was first devised, and the sign of the Cross taken up by the Valentinian Heretics, and since it hath been horribly abused by superstitious Papists; pack therefore it must suddenly away with the rest of Popish trumpery. Festi • a lente, soft and fair.

1 Were the sign of the Cross at the first made and brought into the Church by the Valentinians, it will not follow that presently we must cast it out after them. For though we are forbid to give that which is holy to dogs, yet we are not forbid to take that which is holy from dogs: we may not cast pearl before Swine, yet we may take a pearl from a Swines snout, as Lapidaries do a precious stone out of the head of a Toad, or as the Prophet Elias did, savory meat from the impure bill of a Raven.

2 We absolutely deny that Heretics either first made this sign, or introduced it into baptism. For though it be most confidently affirmed by Cartwright, Parker, and other Authors of schism amongst us, that the sign of the Cross was first devised or cried up by the Heretics above named; yet Irenaeus, whom they allege for it, saith no such thing: he speaketh not a word in the places quoted by them of the sign of the Cross, but of the name of the Cross; nor of Christ's Cross, but of Valentinus his God Aeons Cross. All that he hath in his declaration against those Heretics touching this point, is, that Valentinus the Heretic called one of his fantastical Aeons by two names, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , that is, bound or definition, and Cross. Now if we may not use the sign of the Cross, because that Heretic called his feigned God Cross, by the like reason we may not make definitions in Logic, nor keep bounds in our fields, because he called his Aeon Horon, that is, bound or definition. Had the Valentinians used the sign of the Cross as they did the name, yet that is no sufficient proof that they devised this sign, or brought it first into the Church. It is certain that this sign was by many Aeons, that is, ages ancienter than Valentinus his Aeons, or his heresy. We find some print of it in Justine Martyr his Dialogue against Tryphon: Nazianzen and other Fathers note an expression of it in Joshua 's fight with Amalek: Sozomen showeth solid characters thereof in the Temple of Serapis: in the ruins whereof, amongst other Hieroglyphickes, the Cross was taken up; at the sight whereof many of the Egyptians were astonished, and partly induced thereby to embrace the Christian faith. The first is therefore a limping objection, and the second halteth down-right. It was this, Papists have horribly abused the sign of the Cross, ergo we may not use it. To argue in such sort from the abuse to the taking away of all use of a thing, is an abuse of arguing, and a mere non sequitur, as Aristotle teacheth; for there is nothing in the world that may not be abused save virtue. What creature of God hath not been abused by Gentiles to Idolatry? What ordinance of God is not at this day abused by Papists to superstition? be it the Church, or Communion Table, the Pulpit, nay the Scriptures and Sacraments themselves. The Papists abuse lights in the Church, must we therefore sit at Evensong in the dark? They abuse Frankincense, offering it to their Images; may not we therefore use it in a dampish room? They abuse Godfathers and Godmothers, to make a new affinity hindering marriage in such parties; will they therefore christen their children without witness • s? Excreate sodes; Papists abuse spittle, mingling it with chrism, and putting it in the mouth of the child when they baptize it; will they therefore never spit? It is not the Valentinians first use, or the Papists abuse, or anything in the Cross it self, savouring of superstition; but a cross humor in themselves which stirreth them up to cavil at, and always quarrel with the warrantable and decent rites and commendable constitutions of their Mother the Church of England; to whose censure I leave them, and come to ourselves.

[Use 5] Suffer, I beseech you, a little affliction of the ear, it is a time of penance. You have heard of Jesus Christ and him crucified many ways; in the garden before his death, on the cross at his death, and since his death also by the persecutors of the Church, and scandalous livers in the Church, and four professed enemies of his cross:

• 1 Jews.
• 2 Gentiles.
• 3 Separatists.
• 4 Papists.

And shall we fill up the number, and add more affliction and vexation to him by our unkindness and ingratitude, and neglect of his word, and profane abuse of his sacraments? shall we that are Gospellers, by our reproachful lives