The Happiness of the Church

Mount Zion.

Not literally that Mount Zion whereon Solomon built the Temple, and David his Palace. That local Zion became like Shiloh: first, exceedingly and superlatiuely loved, afterwards abhorred and forsaken, like the Tabernacle of Shiloh, the Tent that he pitched among men. This was threatened to that sacred place, as a just punishment of their rebellious profaneness. Therefore will I do unto this house, that is called by my Name, as I have done to Shiloh. It lies in the power of sin, to make the most blessed places accursed. God turns a fruitful land into barrenness, for the wickedness of the inhabitants that dwell therein. Ciuitatis euersio morum, non murorum casus. The ruin of a City is not the breach of the walls, but the apostasy of manners. Were our Fences stronger then the seven-fold walls of Babylon, the sins within would hurl down the Bulwarks without. If there be Prauilegium among us, there is no Priuilegium for us.

This Zion then stands not on earthly foundations; for at the general dissolution, the earth with all the works in it, Cities, Castles, Towns, Towres, shall be burnt up. If it were built on a sa •… dy foundation, when the rain, the floods, and winds shall conspire against it, it would fall, and the fall of it would be great. But Zion is built on Christ: Behold, I say, in Zion a chief corner stone, elect and precious, he that believeth on him, shall not be confounded. This is conspicuous by the Antithesis of Mount Zion with the Gospel, to Mount Sinai with the Law. The Apostlecals that montem 〈 in non-Latin alphabet 〉 , a mount that might be touched: if this had been upon earth, it had also been contrectabilis, touchable: but it is only spiritual. He alludes to God's Prophesies and Promises, Euangelium proditurum de monte Zion, that the Gospel should come out of Mount Zion. This is manifest to those that will consider and confer these places, Obad. verse. 21. Esa. 2. 3. Mie. 4. 2. Come, let us go up to the Mount of the Lord; for out of Zion shall go forth the Law, and the word of God from Jerusalem, Esa. 59. 20. with Rom. 11. 26. There shall come out of Zion the Deliverer, and shall turn away ungodliness from Jacob. Sinai gave thralldom by Moses, Zion gives freedom and salvation by Jesus.

These two words give us two comforts of grace. Fortitudinem quia mons, Beatitudinem quia mons Zion. Security, because it is a mountain; Felicity, because it is Mount Zion.

1. Here is considerable, the validity and strength of grace that comes by Christ: we are not built in a valley, but on a mount. A mountain hath ever been held the place of safety. I said in my prosperity, I shall never be moved. What is his reason? Lord, thou of thy favor hast made my mountain so strong. But alas, what are all the mountains of the earth to mount Zion? Woe to them that trust in the mountains of Samaria. The profane Edomite stands on his mountain, and derides the judgment of God. The Syrians thought God only Deum montium, a God of the mountains. It was upon the high mountain that Israel played the harlot. Many sit on their mountains, and give defiance to heaven. The covetous man's mountain is his riches, there he thinks himself safe; Soul rest, thou hast much goods laid up for many years. The ambitious man's mountain is his honor, and who dares find fault with so promontorious a celsitude? yes, Every mountain shall be brought low. Sensuality is the voluptuous man's mountain, there he refugeth himself against all reproofs. But when the judgments of God shall come upon the earth, in vain they shall cry to the mountains, Fallon us, and to the hills, Couer us. As neither against the waters in the former Deluge, so nor against the fire in the latter dissolution, shall the mountains defend; only this Mount Zion shall save us.

The mountain of worldly confidence hath not more strength of defending against the assaults of men, then danger of exposing to the violences of heaven. Here is the difference betwixt the worldlings building, and the Christians.

1. They think themselves only to build high, aspiring to an equality with mountains: and as low builders, poor, dejected, and rejected creatures. But indeed they build low, for all sublunary things are low buildings, only he that builds on this Mount Zion, builds high and sure; when all oppositions, and adversary forces have done their worst, he stands firm like Mount Zion, which cannot be removed, but abideth fast forever.

The Wise man's mind is ever above the Moon, yea, above the Sun. What turbulencies soever be in the world, all is peace there. In my Fathers house there are many mansions. In domo, it is a house, not a Tabernacle: Of my Father, for if he hath afforded such a house for his enemies, how glorious is that he hath reserved for himself, and his friends! Patris mei, saith Christ, My Father: your Father is able to give you a cottage for your short life: My Father gives a house forever. There are Mansions, à manendo; not movable tents, but mansions. Many, enow for all, none shall be troubled for want of elbow-room. Therefore let all Mountains stoop to this. The mountain of the Lord shall be established in the top of mountains, and shall be exalted above the hills, and all Nations shall flowe unto it. This is God's Mountain, who hath chosen of all Nations, Israel; of all Tribes, Judah; of all Cities, Jerusalem; of all Temples, that of Solomon; of all Mountains, Mount Zion.

2. The worldlings think this Mountain is but a dream, because they cannot see it, nor touch it. But our Apostle says, it is intrectabilis: it cannot be touched with earthly fingers; no profane feet must tread in those holy Courts. Natural men's understandings are led by their senses; Plus oculo quàm oraculo: they will believe no further then they see. Give me good cheare, says the Epicure, this I can see and taste: and tell not me of your spiritual banket in heaven. Give me good liquor, says the Drunkard, the blood of the grape: this gives colorem, saporem, odorem; color to the eye, savor to the palate, odour to the sent: heaven hath no Nectar like this. Give me honor, saith the Ambitious, which may advance me: that from this Mountain of preferment I may overlook the inferior world, and behold vassals prostrate to my Celsitude; this I can feel and see: tell not me of your invisible kingdom, and Such honor have all his Saints. Give me gorgeous apparel, says the proud: this will make me admired, & give me admission among the great ones: tell not me of our Robe of Glory. Give me gold, says the Covetous, this I can see; it is my Sun by day, and my Moon by night. I can spend my time delightfully in telling, feeling, treasuring this: never tell me of your treasure in heaven. Well, if there be no remedy, but Sense must be your Religion, and this world your God; take your choice; these gross & palpable things; trust you in these Mountains: but Lord give us this Mount Zion, which our Lord Jesus Christ hath established for us.

Now, since we are built upon a Mountain, let us know that we are conspicuous; all the world takes notice of us. The faithful are not ordained to live in corners, vnobserued: but are set on a Mountain, as examples of goodness to all. A City that is set on a hill cannot be hid. God meant you notable, take heed you become not notorious. As Mount Zion is the joy of the whole earth, so it is the light of the whole earth. If that light become darkness, how great, & how greatly to be condemned is that darkness? This was that great exception God took against Israel, that through them his Name (which should have been honored) was blasphemed among the Gentiles. You are founded on a Mountain, therefore have your conversation honest among men, that by your good works which they behold, they may glorify God in the day of visitation.

2. The felicity that comes by Christ, insinuated by Zion, which was a place of blessedness. This is either Praemissa, or Promissa: already sent into our hearts, or certainly objected by promise to our faiths. It is either assumed, or assured. Inre, or in spe: either that we have, or that we shall have. The happiness we have already by this Mount Zion, consists in three privileges: the Favor of God; Joy of the holy Ghost; and peace of Conscience.

1. In the Favor of GOD, which is to Zion, as the light was once to Goshen: shining there, and nowhere else. Or as to Gideon, the Fleece on the Mountain is wet with the dew of Heaven, when all the earth is dry besides: This Lux vultus tui, the light of thy Countenance, which puts more gladness into our hearts, then the abundance of earthly fruits rejoice the covetous: The wicked shall never see it, unless so much as may increase their anguish, when they must depart from it forever.

2. In the joy of the Spirit, which is (hilaris cum ponder virtus) a gladness that can neither be suppressed, nor expressed. Sentire est cordis, dicere non est oris: The heart doth feel it, the tongue cannot tell it. It is that Stone with the new Name written in it, which no man knoweth, saving be that receiveth it. There is much rejoicing in the world, but the matter of it is mutable. These lower delights are more sensitive, but more fluid. They sooner cloy us; Magna foelicitas est à foelicitate non vinci. It is a great happiness not to be overcome of happiness. Corporal delights work in us a great hunger till they are attained. But Spiritual, Cùm non habentur sunt in fastidio: cùm habentur in desiderio: Whiles we have them not, we care not for them, but when we have them, we more eagerly desire them. There is no hunger of it, till we taste it. In illis appetitus generat saturitatem saturitas fastidium. In istis appetitus parat fruitione •… , fruitio parit appetitum. In carnal pleasures, appetite begets fullness; fullness, loathing: in spiritual, desire prepares fruition, fruition begets desiring. Voluptuous pleasure, is like a blister: it begins first with an itching, but at last it swells, & breaks forth in anguish and putrid corruption. There are two observations able to keep us from over-affecting the joys of this world, and from vilipending the joys of Zion.

1. First, resolve every carnal delight in the first matter and principle of it, and there will be more likelihood of despising, then danger of much desiring. The Covetous makes gold his hope, and says to the Wedge, Thou art my confidence: and what are those precious metals he so worshippeth, but veins of the earth better coloured. T •… Ambitious builder, that erects a Babel for the honor of his own Majesty, thinks all eyes standamazed at his magnificence. And what are those sumptuous monuments wherein he so glorieth, but monumental witnesses of his folly, a little hewn timber, some burnt and hardened earth? The Adulterer admires the beauty of his harlot, kneels to a pledge of her memory, by wanton sonnets Idolises her, turns his soul to an Elephant, and worships this Sun. Now what is that stately building of a human lump, but the same earth his foot treads upon, better tempered, because painted worse; when it wants the guest, the soul that quickens it worst of all? The proud dotes on his costly robes, centers his eye upon himself, as if no second object was worth looking on; the Tailors hand hath made him a man, and his purse makes the Taylor a Gentleman. And what are those curious rags, but such are given of worms; and consumed of moths? Consider the materials of your lower joys, & if you will persist in their dotage, you shall do it without our envy.

2. Observe their Conclusion; look from their beginning to their end. Delectatio vulnerat, & transit: infoelicem reddidit, & reliquit. Pleasure, like an Irish man, wounds with her dart, and is suddenly gone: it makes a man miserable, and so leaves him. Mors in ollâ; behold laughter concluded in tears. The protasis delights, the apodosis wounds. The Conscience receives a long vexation, for a transient delectation: for an imperfect content, perfect torment. This is a hard pennyworth, so little pleasure for so much repentance. He that for a little joy, gives that Christ bought with so much pain, Stultum Christum reputat mercatorem; thinks Christ a foolish buyer; but the event proves him a foolish seller. Esau bitterly repented this bargain.

This for the world: but now the joys of Mount Zion are for matter spiritual, for substance real, for use universal, for continuance eternal.

3. In the peace of Conscience. There is little outward peace in the world; we have either an Esau with his hand, or an Ishmael with his tongue, bent against us. As then he that was borne after the flesh, persecuted him that was borne after the Spirit, even so it is now. So it is, and so it will be to the end of the world. This is the difference betwixt Mount Zion militant, and Mount Zion triumphant. In heaven are all comforts without any crosses: in hell are all crosses without any comforts: on earth comforts and crosses, joy and grief, peace and trouble, misery and mercy are blended together. We may say of a Christian, as Lorinus the Jesuit writes of an Archbishop of Toledo, who weighing the much disputed controversy, whether Solomon was saved or damned, and not being satisfied with the arguments of either side, caused Solomon to be painted on the walls of his Chapel, half in Heaven, and half in hell. So the Christian in respect of his outward calamities, seems to be half in hell, but in respect of his inward comforts, he is the better half in heaven. Howsoever, Being justified by Faith, we have peace with God. And wheresoever we are dispersed, or howsoever distressed, the Peace of God which passeth all understanding, and surpasseth all commending, preserveth our hearts in Jesus Christ evermore.

But all this in Possesso, we have already: there is something more in Promisso, which we shall have: We are now the sons of God, but it appears not yet what we shall be. Hast thou here much peace? there is more: here we have desiderium pacis, there pacem desiderij: Here a desire of peace, there the peace of our desires. Hast thou here some joy? there is more: now joy with sorrow, checkerworke, white and black; roses, but thorns with them: then joy with safety, safety with eternity; such joy as shall never be taken from us. There Rex veritas, Lex charitas, pax foelicitas, vita aeternitas. If one day in lower Zion be better then a thousand days in the tents of wickedness, then one day in upper Zion, is better then a thousand years in this valley of tears. If Peter was so ravished with Mount Tabor, where only Christ was transfigured, what is he with this Mount Zion where all are glorified? How amiable are thy Tabernacles, O Lord! If God's Tabernacles be so lovely, what is his mansion? If there be such joy in the remission of sin, what is there in the abolition of sin? If there be now such sweet peace in thy heart, such music in thy conscience, what mayst thou think there is in heaven? But because non capimus illa, illa capiant nos: we cannot comprehend those pleasures, let those pleasures comprehend us. Good servant, (the joy is too great to enter into thee, therefore) enter thou into the joy of thy Lord.

This Mount Zion did God give to Christ, and Christ to us. God to his Son, Yet have I set my King upon my holy hill of Zion. The Son to us; A Lamb stood on Mount Zion, and with him 144. thousand, &c. A Lamb in figure, slain from the foundation of the world. A Lamb in fact, led like a Lamb to the slaughter, standeth, sits not idle, nor lies asleep: he that keepeth Israel, neither slumbers nor sleeps: whereon? not as the two beasts his opposites, that rise out of the earth and Sea, but on a Mount. What Mount? not Sinai, but Zion. Other mountains quake at his presence. The hills melted like wax at the presence of the Lord. But Zion heard and was glad, and the daughters of Judah rejoiced. Other mountains in homage to this, have skipped and danced about it. The mountains skipped like Rams, and the little hills like Lambes. He stands, therefore is willing to defend; on a Mount, therefore able to defend; on Mount Zion, therefore ready to defend, because he is in the midst of his own, and sees his Church round about him. So that though all the red Dragons on earth, and black Devils in hell, rage against us, yet the Lamb on Mount Zion will defend us. There now he stands, calling us by grace, there we shall one day behold him calling us to glory, until he give this glory to us; yea, then and ever, let us give all glory to the Lamb that stands on Mount Zion.

This is the place which the Lord chose and loves. He refused the Tabernacle of Joseph, and chose not the Tribe of Ephraim, But chose the Tribe of Judah, the Mount Zion which he loved. This praise did inherit and inhabit Zion: The Lord hath chosen Zion, he hath desired it for his habitation. This is my rest forever; here will I dwell, for I have desired it. Let the precedent of God's affection work in all our hearts a zeal to Zion. The Lord that chose Zion, choose us to Zion; he that desired it his habitation, make it the habitation of our desires. It is his rest, let it be ours, that we may rest with him: Here will I dwell, saith he; let us all pray to dwell there. Though it be a hill, a high hill; though pains and toil in getting up, yet let us ascend, for above there is eternal joy.

I come from the Situation, to the City: you hear where it is, hear now what it is. A City in a Mountain. Great is the Lord, and greatly to be praised in the City of our God, in the Mountain of his holiness. Beautiful for situation, the joy of the whole earth is Mount Zion, on the sides of the North, the City of the great King. God is known in her Palaces for a sure refuge. Here be four circumstances. 1. Quae sit, not a Village, but a City. 2. Cuius, not man's, but God's, not a feigned, but the living God's. 3. Qualis, not earthly, but heavenly. 4. Quo nomine, not Sodom or Samaria, but the City of peace, Jerusalem.

The City.

The Church may be compared to a City for three resemblances; of Safety, Unity, Paucity.

1. For safety: Cities have ever been held the securest places. So Lot said of little Zoar; Let me escape thither, & my soul shall live. Cain fearing the execution of his curse, built him a City for refuge, and called it Enoch. The motive that caused those wicked to build a City, was security, lest we be scattered abroad upon the face of the whole earth. The Israelites had their Cities of refuge, and a Law of their protection. Num. 35. 27. But there is no City of sure refuge, but this City of the living God. It is ordinary with men, to put too much trust, like Israel, in their walled Cities. Except the Lord keep the City, the watchman waketh but in vain. Shalt thou reign because thou closest thyself in Cedar? Thou thinkest thyself secure, because an inhabitant of this famous London. No, thou livest in an Island, therefore in danger of the Sea: in a Christian Island, therefore in danger of the Turk: in a Protestant Island, therefore in danger of the Pope: in a chief City of this Island, therefore in danger of the devil. The City is perilous for pride: the more spectators, the more acclamations: the larger the Theater, the louder the applause. The solemn assembly in Cesaria, puffed up ambitious Herod to his own destruction. The people showted Vox Dei, but the worms confuted their flattery, & his folly. Simon Magus ventured that flight in a City, to which in an obscure Village he had neither been tempted, nor would have attempted. And whether quick comings in of money, make not this City vnsafe to many souls, miserable experience hath evinced. Praeceps locum, princeps damnum: sudden profit is capital loss. But suppose men care not so much for the safety of their souls, are their bodies secure? Thieues, homicides, fires deny it. But if they scape all these fires, yet not the last fire. Your buckets may quench other fires, not this: no milk nor vinegar can extinguish that wild fire. As in the days of Noah, a Dove could not set down her foot for water, so nor at this day for fire. Let this meditation like a fortunate storm drive you to harbor: the weakness of all Cities in the world to the safety of the City of God.

2. For unity; Familiarity hath the name, Quasi eiusdem familiae, as it were of the same family. Concord and agreement is taught by the Corporation of one City. Jerusalem is built as a City well compacted together. Here is no need of Lawyers, all are at peace. Not a tell-tale, not an Incendiary in it. Inferior Cities have good orders for unity, but all will not embrace the unity of order. Saepe inter ciues turbauerit amnia diues. It must be as the rich will have it, or there is no rule. These Citizens are not Urbani, but Turbani. It was David's care to cut off such wicked doers from the City of GOD. Here they persecute us from City to City, going over the Cities of Israel: not leave us till we are driven to this City, then shall we rest in peace: everyone loving another, and the Lord Jesus loving us all.

3. For Paucitie: indeed a City is great compared with a Village, but what is it in respect of the earth? Are there few that shall be saved? No, there are many: Christ is the first borne among many brethren. Loe, a great multitude which no man could number, of all Nations, and languages, stood before the Throne. Are there many that shall be saved? No, few: Many are called, but few are chosen. Christ's is a little flock. The best courses have the fewest followers: Numerus paucior, numerus melior. God's reservation is a very small remnant: a very Tenth. In it shall be a Tenth, many leaves, the sap is but a Tythe. As the shaking of an Olive tree, two or three berries in the top of the uppermost bough; four or five in the outmost fruitful branches. They are compared to the Gleaning of the Grapes after the Vintage. It was the Churches complaint; Woe is me, for I am as the gleanings. This was God's collection, I will take you one of a City, and two of a family. God is a Shepherd that saves some from the Lyon; taking out of his mouth two legs, or the piece of an ear: rescues a few from that universal Apostasy. Of the 600. thousand that came out of Egypt, but two entered into Canaan, Caleb and Joshua. Even the best is but Titio ereptus ab igne, a brand snatched out of the fire. All flesh had corrupted their way, only Noah escaped. Not one righteous in Sodom, but Lot. Four hundred and fifty Prophets for Baal, but one for the Lord: four hundred flatterers for Ahab, one Michaiah for the truth. Behold, I and the children whom the Lord hath given me, are for signs and for wonders in Israel. So few and rare, that they are gazed on for Monsters. When they sat in council against Christ, none spake for him but Nicodemus. Paul answering before Nero, no man stood with him, but all men for sooke him. But to the Idol all consent, Exod. 32. From young to old given to Sodomy, Gen. 19. Pilate asking what shall be done with Jesus, All cry, Crucify him. There was a general shout for Diana two hours together, Great is Diana of the Ephesians. All, both small and great, rich & poor, free & bond, received the mark of the Beast in their foreheads. The children of Israel are like to little flocks of Kids; but the wicked like the Syrians fill the Country. But those few Innocents speed best. Though the number of Israel be as the sand, a remnant shall be saved. Among us many rob the Church, few add to the dition of it: there are many Usurers, few restorers. Lord, thou hast but a few names in Sardi.

That of Esdras concerning Israel, is true of this mystical City. Of all the trees thou hast chosen thee only one Vine: of all the Lands of the whole world, thou hast chosen thee one pit: of all the flowers, one Lily: of all the depths of the Sea, thou hast filled thee one River: of all built Cities, thou hast hallowed Zion unto thyself. Of all the fowls created, thou hast named thee one Dove: of all the cattle, thou hast provided thee one sheep: Among all the multitudes of people's, thou hast gotten thee one people. If we should divide the world into thirty parts, scarce five of them are Christian. Of those five, the Pope challengeth (at the least) half. He says, I have one Church in Italy, one in Germany, one in Spain, one in France, one in England. One in England? Now the Lord one day convince him, and grant us he may have none in England. Now it is a quarrel betwixt us and Antichrist whether they or we belong to this City, we cannot agree about it. One day it will be a quarrel betwixt Antichrist and the Devil, and they shall agree about it. Now subdiuide all these five parts of the world, whether theirs or ours, and scarce one is truly sincere. Hypocrisy hath one part, Heresy another part, Profaneness a third part, Luke-warmenesse a fourth, God hath least that owes all. O the small number sealed up by the Spirit of the living God! Let this teach everyone to suspect himself: when Christ said, One of you shall betray me, they presently all cry, Master, is it I? when he was asked, whether only few should be saved, he tells them of neither many nor few, but charged them to look to themselves, that they might be of the number; Strive to enter in at the straight gate. There is a City built in a broad field, full of all good things, but the entrance thereof is narrow, besides the dangerous passage between a violent fire, and a deep water. Study, strive, pray, that thou mayest pass through the narrow way, by the sweet-guiding hand of Christ.

Of God.

God is the Proprietary of this City. Est vna ciuitas, & vna ciuitas: vnus populus, & vnus populus: vnu •… Rex, & vnus Rex: vna Lex, & vna Lex. There are two Cities, two people's, two Kings, and two Laws. For the Cities, there is Babylon the great, and Jerusalem the Mother of us all. For the people's, there is the seed of the woman, and of the Serpent, Corn and Tares, Sheep and Goats, vessels of honor, and vessels of dishonor, Jacob and Esau, Christ and Belial. Nec est tertius, nec ad tertium: there is no third person, nor designment to a third place. For the Kings, there is Christ, Yet have I set my King upon Zion the mountain of my holiness: and Satan the Prince of the power of the Air. The Prince indeed, not Mundi; sed tenebrarum mundi; not of the world, but of the darkness of the world, 2. Cor. 4. 4. you have both these Kings together; The god of this world had blinded the minds of unbelievers, that the light of Christ might not shine unto them. For the Laws, God's Law is, Let every ox that nameth the name of Christ, depart from iniquity. Satan's Law is, the lust of the flesh, the lust of the eyes, and the pride of life. God's Law is, Thou shalt not swear: Satan's, thou shalt forswear. God's Law, Couet not; Satan's, covet all. Nihil praecipit Deus nisi charitatem, nihil Diabolus nisi cupiditatem. God commands nothing but love, the Devil nothing but lust.

Now these two Cities were begun in Cain and Abel: Cain a Citizen of the world, Abel a Citizen of God. Their names signify their natures: Cain signifies a profession, and he built a City: for the children of this world are wiser in their generation, then the children of light. Iniqui mentem in amore praesentis vita figunt. Wicked men set their whole delight in this present world. What moved Cain to this? Not to be defended against wild beasts, which Plato says first moved men to build Cities; for then Abel would have built so well as Cain. nor because man is animal sociale, a sociable creature; which Aristotle makes a special motive hereof: for then the righteous would also have built. But because Cain was a fugitive, he built for a protection against God's curse; especially because he had no expectation of a better City. Vnlike to Abraham, who looked for a City that hath a foundation, whose builder and maker is God. The Greeks say, that Cecropolis built by Cecrops, the Egyptians that Thebes, the Argives that Argos, was the first City. But it is manifest, that this City built by Cain was the first. He called the name of this City Enoch, but Enoch in the righteous line is the seventh; Enoch the seventh from Adam. So the wicked dedicate worldly possessions in the first place, the righteous in the last. Cain and Enoch had their possession and dedication here. But Abel signifies mourning, and he built no City. Our possession is in heaven, this City of God, invisible to the eye, incredible to the faith of the world, but infallible to all believers.

And for Cain, it is not properly translated, Aedificauit, but Erat aedificator, as Junius: erat aedificans, as the Septuagint; he began to build, but he finished not: he was still a runagate. So all worldlings are but aedificantes; like the Babel-erecters, they but began to rear the tower, but never could come to roof it. This man began to build, saith Christ, but could not make an end. They are persuaded, yea, their inward thought is, that they build houses to all ensuing generations; but this their way is their folly. Aedificat mortalis, mors diruit aedificantem: Mortall man builds, and death pulls down both builder and edifice. You have heard it talked of Castles built by day, and still (no man knows how) pulled down again by night. That fabulous report is mystically true of the worldlings hope: what ever he erecteth in the day of his prosperity, the night of his ruin shall overthrow.

Here are the two Cities: Omnis homo vel in coelis regnaturus cum Christo, vel in infernis cruciandus cum Diabolo. Everyone shall either reign with Christ in Heaven, or be tormented with the Devil in hell. But how then is it said, that God was in Christ, reconciling the world to himself? therefore the whole world is reconciled. But Saint John contradicts it, Mundus positus in maligno, the whole world lieth in wickedness: therefore the world is not reconciled to this City. Here qui been distinguit, been doeet; a proper distinction doth clear this difficulty. The world is sometimes taken for good, then Denominatio sequitur meliorem partem: often for evil, then Denominatio sequitur maiorem partem. In a word, saith Augustine, Amor Dei constituit Jerusalem, amor mundi Babylonem. The love of God entitles us to Jerusalem, the love of the world to Babylon. Thus may we distinguish the Citizens: for Bonos vel malos mores faciunt boni vel mali amores: Our good or bad loves, make our good or bad lives. There is no man which belongs not to one of these two Cities: No? To which of them belongs the Hypocrite? to Babylon? his face is toward Jerusalem. To Jerusalem? his heart is with Babylon. His misery is great: because he wears God's outside, the world will not be his mother: because he wears the worlds inside, God will not be his Father. He hath lost eart •… for Heavens sake, and Heaven for earths sake. We have some such rushers into authority uncalled, vicious correctors of vice, that undertake to cleanse the Augean stables, perhaps somewhat the sweeter till themselves came in: officious Scauengers of iniquity. If with this loam they daub over their own debauchednesse, they are like dung, which is rotten and stinking of it self, yet compasseth the ground, & makes it fruitful. Or like the shepherds dog, that hunts the straggling sheep to the fold, yet is a dog still, and hath his teeth beaten out, lest he should worry them. Will you hear to what City hypocrites belong? The wicked servant shall have his portion with hypocrites, where shall be weeping, and gnashing of teeth. So then the Hypocrites home is the city of weeping and gnashing of teeth.

But in this blessed City God is King, Christ his eldest Son, the elect are his younger brethren, his Viceroys are Kings, Angels his Nobles, Just Judges his Magistrates, good Preachers his Ministers, holiness his Law, the godly his Subjects, Providence his government, Heaven his Court, and salvation his recompense.

Further observe, that if this City be God's, then so are all things in it. Whence I infer, that all sacred things in this City being God's, must not be violated. For the things in heau •… n they are safe enough, out of the Incrochers reach: but the holy things of this militant City are universally abused. Sacrilegium, quasi sacrilaedium, a profaning that is holy. Now holiness is ascribed to Persons, Places, or Things. Sacrilege may be committed, saith Aquinas, 1. Uel in Personam, against a person, when one Ecclesiastical man is abused. He that despiseth you, despiseth me. 2. Vel in locum, against a place, when the Temple is profaned. My house is called the house of prayer, but ye have made it a den of thieves. 3. Vel in Rem, when things dedicated to holy uses are perverted. You have robbed me in tithes and offerings. Simon Magus would have bought a power to give the holy Ghost 〈◊〉 imposition of hands. He would have given money for it, no doubt to have gotten money by it. No Spiritual things are to be bartered for money. Now Spiritual things are of four sorts.

1. Essentialiter, the gifts of God's Spirit, justification, sanctification, love, peace, patience, goodness, faith: Charismata salutis: which make those that have them spiritual.

2. Causaliter, The Word and Sacraments, which are the conduct-pipes to convey our souls those graces, from the fountain of all grace, Jesus Christ: The words that I speak unto you, they are spirit, and they are life.

3. Effectualiter, as power to heal, to work miracles, to excommunicate, to absolve: gifts not imparted to secular hands, but committed with the keys to the Church.

4. Per annectionem, such are spiritual Liuings and endowments: these are not to be profaned in buying and selling. Selling is like the sin of Gehesi; buying, like the sin of Simon Magus. Anathema danti, anathema accipi •… nti. There is a curse to the giver, and a curse to the receiver. Now Sacrilege to these holy things of God is committed three ways.

1. Quando ausertur sacrum de sacro: when a holy thing is taken from a holy place: as the consecrated vessels out of the Temple. Felix seeing the costly Chalices Constantine and Constantius had bestowed on the Church, maliciously scoffed, What stately plate is there for the Carpenters Son? But he that had so base a conceit of Christ's blood, did himself nothing night and day but vomit blood, till his unhappy soul was fetched from his wretched carcass. We have too many of those, that like Belshazzar, with the riches of the Church have furnished their cup-boards of Plate.

2. Quando non sacrum de sacro, when a common thing is stolen from a sacred place. As if a thief breaks open a Church to steal some private treasure hid in it. So the Church-wardens may defraud the poor of the money in the box. It is the poor's, not sacred to the Church, yet is it sacrilege to embezzel it.

3. Quando sacrum de non sacro, when a holy thing is taken out of a common place: as when the Church is robbed of her possessions and endowments. O the mercy of God, what shall become of England for thus robbing God's City! Our Patrons are like those Christ whipped out of the Temple; yea worse: for they bought and sold in the Church, these buy and sell the Church it self. It is a snare to the man that devoureth that which is holy. A snare hath three properties. 1. It catcheth suddenly: Uzzah did but touch the Ark, and presently fell down dead. 2. It holds surely, Uzziah will offer Incense, but the Leprosy (which was his plague) held him to his dying day. 3. It destroys certainly, the earth swallowed Corah and his confederates, when the rest escaped.

The Prophet bestows a whole Psalm against this sin, Psalm 83. The Center of it, upon whom all the lines and proiections of his invectives meet, are those ver. 12. that say, Let us take to our selves the houses of God in possession. He calls them God's enemies, tumultuous, proud, God-haters, ver. 2. Crafty enemies, with their plots, tricks, subtleties; much like our Impropriators legal▪ iustifyings. ver. 3. Confederate enemies, combining themselves to annihilate a Church; Come, let us cut thē off from being a Nation. ver. 4. endeavoring to extinguish the very Name of Israel; breaking down the pale, that the Bore the depopulator, and the wild beast the corrupt Patron, may waste and devour it. They would plow up the Universities, and sow them with the seed of Barbarism. Now mark how he prays for them. ver. 9. Do unto them, as unto the Medianites: who were by the trumpets and lamps so terrified, that they drew their swords one upon another: so that these by the trumpets of the Law, and lamps of the Gospel, might be awaked. As to Sisera & to Jabin at the brook of Kison: that great Captain, whom God delivered into the hands of a woman. ver. 11. Make their Nobles like Oreb, and like Zeeb: yea all their Princes as Zebah, and Zalmunna. All Princes, yet died violent and ignominious deaths, and became like dung for the earth. Doth he stay here? No, ver. 13. O my GOD, make them like a wheel, and as the stubble before the wind: Infatuate all their plots, turn their brains, and disperse their stratagems. Is he yet satisfied? No. ver. 14. As the fire burneth a wood, and as the flame setteth on fire the mountains; so persecute them with thy tempest. He useth imprecations to open the flood-gates of God's wrath; that like fire it might consume them, either naturally as fire burns the wood, or miraculously, as it inflameth the Mountains. ver. 16. Fill their faces with shame. If this be to take God's houses in possession, who dares lay sacrilegious hands upon them? Yet for all this, those men did not what they desired. Let us take, ver. 12. they said it, they did it not. Perhaps no thanks to thē, they would if they could. We have done it, taken, inhabited, inherited: as Elias said to Ahab; We have killed, & also taken possession. His tithes, his offerings, all his holy rites, yea his very Churches: we have gotten them, and led them captive away, bound in chains of iron, conveyed by deeds, grants, seals, fines, as if you would make sure, they should never return to the owner; God is robbed of them forever.

Shall I not visit for these things, saith the Lord? shall not my soul be avenged on such a Nation? What family, that hath had but a finger in these sacrileges, hath not been ruinated by them? They have been more infortunate to the Gentry of England, then was the gold of Tholossa to the followers of Scipio. Remember the Proverb; He that eats the Kings goose, shall have the feathers stick in his throat seven years after. Justinian said; Proximum sacrilegio crimen est quod maiestatis dicitur. Treason is a petty sin in respect of sacrilege. Augustine seems to give the reason: Tanto grauius est peccatum, quanto committi non potest nisi in Deum. It is so much the more heinous, because it cannot be committed, but immediately against God himself. Well then, as the Philistines made haste to send home the Ark; and the Egyptians to rid themselves of God's people; so let us restore to God his dues with all speed. Otherwise, as he smote the Philistines with Emrods secretly, and the Egyptians with plagues publicly: so only himself knows what he hath determined against us. With what face canst thou expect an Inheritance from Christ in heaven, that detainest from Christ his Inheritance here on earth? Let us not so Iewishly with the spoils of Christ, purchase fields of blood.

It is much, if at all this any guilty soul tremble: but howsoever, like Pharaoh, when the thunder and lightning are done, they are where they were. O this is a difficult Devil to be cast out.

Render unto Caesar the things that are Caesar's, and to God the things that are God's. Reddite Deo sua, vt Deus restituat vobis vestra. Return unto God that which is his, that God may allow you that which is yours. We pay to the King Impost, Subsidies, and Fifteenes; so give we all these in a resemblance to God. The Lord's impost for all his blessings, is our gratitude. What shall I render to the Lord for all his benefits toward me? I will take the cup of salvation, and bless the Name of the Lord. If we forget to pay this Impost, the commodity is forfeit; God will take it back. Our Subsidies are according to our parts. The subsidies of our eyes are our tears: he that pays not this tribute of rain, shall want the sun-shine of mercy. The subsidies of our mouths are our praises. Tibi omne os confitebitur. Lord open thou my lips, and my mouth shall show forth thy praise. The subsidies of our ears are attention to his word. Mary sat at Jesus feet, and heard his word. The subsidies of our heads are meditations of his power, justice, mercy, truth. The blessed man doth meditate in the Law of the Lord day and night. This reduceth Christianity to practice: a rare habit; and yet it is as possible to be good without it, as to swallow and never chew the cudde. A Sermon without consequent meditation may come to be remembered again in hell. The subsidies of our knees are geniculations. I bow my knees to the Father of our Lord Jesus Christ. Stephen kneeled down & prayed, &c. If our knees be too stout to pay this tribute, heaven gate will be too low for our entrance. The subsidies of our hands are alms to the poor: the due payment of this interest shall bless and increase the principal. Give, and it shall be given you. To the King we pay Fifteenes, to God Tenths: these he hath separated to himself. The honest Pharisee could say, Tithe and be rich: the dishonest Christian says, Tithe and be poor. But what men get by this detinie, shall be their fatal destiny: they shall leave the gold behind them, but carry the guilt with them to everlasting fire. Rob not this City militant, lest God turn you from the City triumphant.

Of the living God.

This hath been an ancient attribute to God; living: and it is added here partly for distinction, partly for demonstration. First, it distinguisheth the owner of this City from other titular gods. For there be gods many, and lords many. The name of gods hath been given to men, to Idols, to lusts. Homines Dij mortals, Idola dij mortui, Libidines dij mortiferi. Men are gods dying, Idols dead, lusts deadly. There are

1. Dij deputati; reputed and deputed gods: such are Magistrates and Princes. I have said, Ye are gods: but these are mortal gods; ye shall die like men. You have your life from this living GOD: both the life of nature common with others, and the life of power superior to others. The powers that be, are ordained of God. Pilate received that power from God, whereby he unjustly condemned the Son of God. Thou couldest have no power against me, except it were given thee from above. We must give to those gods obedience, either active or passive: active when they command well, passive though they command ill. Otherwise we incur damnation for obstinate disobeying, as themselves have damnation for unjust commanding. These are momentary gods, as men are Kings on the stage, till the play is done.

2. Dij fictitij, feigned gods, as Mars the god of war, Neptune the god of the sea, &c. They were strange gods, that ran a whoring after women, made way to their lusts, if not by flattery, by blood. Scarce ranker villainy in the Devils, then was found in those gods. This the Philosophers objected against Paul, that he was a setter forth of strange gods. The superstitious Lystrians took Paul and Barnabas for such gods; Dij descenderunt: the gods are come down to us in the likeness of men. But Paul, verse. 15. points them to the living GOD that made heaven and earth. Those feigned gods are confounded by this living GOD.

3. Dij manufacti, gods made with men's hands; Idols, but these are dead gods. Yea, not only dead, but nothing. An Idol is nothing in the world. It is true that they have matter and form: the gold, brass, wood, or stone whereof they are made, be substances: they have something in esse naturae, nothing in esse vitae: they have stuff, but no life in them. They have eyes and see not, there is no breath in their mouths. S. Paul commends in the Thessalonians this happy conversion, from dead idols to the living God. O that it were as easy to confute Idolaters, as it is to confound Idols. Res hominis conculcat talem Deum. No Idol is so great a god, but the foot of man can kick it down.

4. Dij vsurpantes, usurping gods, devils. So Paul calls Satan the god of this world. Of the whole world? What is then left for God? Not so, he is Deus improborum, not elementorum: God of the wicked, not of the frame, of the world. The Prince of this world is already judged. A goodly god that is already judged! The God of peace shall tread Satan under your feet. Not you, but God shall tread him down (to your comfort) under your feet. Therefore give no place to the Devil: for there is no place for the Devil, but where it is given him.

5. Dij sensuales, sensual gods. Some make their belly their god, and delicate cheare his sacrifices. Meats for the belly, and the belly for meats, but God shall destroy both it and them. Others make gold and silver their gods: worse then Pagan Idolatry: they had gods of corn, and of wine, But These idols of silver, and of gold, which they made for themselves to worship, they shall one day castaway with malediction. Some make their wife a goddess, dote upon her with the extremest Idolatry: a fair coloured piece of clay hath more worship then the Lord of heaven. To some their Patron is a god: they more quake at his frown, then at all the curses in the Bible. These are not only dead, but deadly gods.

For demonstration, the owner of this City is the living God: both formaliter in himself, and effective to others, who only hath immortality. Only? Are not Angels and men's souls immortal? But God gives to them this immortality; only he hath it in himself. Therefore he is called the living God, and the God of life: there be three degrees of life, all given by this living God. 1. Universal, which consists of sense and motion: of this the beasts participate. Thou sendest forth thy Spirit, and they are created. 2. Rationall, a life proper to man, not to other earthly creatures. 3. Supernatural, which belongs only to the faithful. Christ himself is this life in us. Now live not I, but Christ liveth in me. Haec vita reponitur, deponitur nunquam. This life is laid up, but never lost. The world sees it not, because it is hid with Christ in God. We now feel it, live by it. But when Christ, who is our life, shall appear, then shall we appear with him in glory.

Behold here with comfort the master we serve, the living God. Riches is a flying Master; it hasts away with the wings of an Eagle. Honor is a dying master, it brings a man to the sepulcher, and then goes back with the Heralds. Pleasure is a spilling Master; Woe to them that laugh, for they shall weep. Satan is a killing master, his wages is hell fire. But all in grace is living and enliuing. Idols are dead, and never were alive: men are alive, but shall be dead: pleasures are neither alive nor dead: Devils are both alive and dead; for they shall live a dying life, and die a living death. Only the living God gives everlasting life.

Jerusalem.

This is the appellation of the City. As Canaan was a figure of heaven; either of them called the Land of Promise: so local Jerusalem is a type of this mystical City. There are many conceits concerning the denomination of Jerusalem. Jerome thinks that the former part of the word comes from the Greek 〈 in non-Latin alphabet 〉 , Holy: because Jerusalem is called the holy City: But then there should be a mixture of two several languages, Greek and Hebrew, to the making up of the word. The Hebrews derive it better: they say, Sem called it Salem, Peace: and Abraham Iireh. The place where he attempted the sacrifice of his son, he called Jehovah-Iireh: The Lord will see. Thus put together it is Jerusalem, visiopacis. This is more probable, then from the Greek 〈 in non-Latin alphabet 〉 , as Jerome: or from Iebus, as Pererius. This is evident from the 76. Psalm. ver. 2. In Salem is his Tabernacle, and his dwelling place in Zion. So that Salem & Zion were both in one place. The Jews have a Tradition; that in one and the same place Cain and Abel offered, in the same place Noah coming out of the Ark sacrificed, in the same place Abraham offered Isaac, in the same place stood Areunah's threshing floor which David bought, in the same place Melchizedek the Priest dwelt, in the same place Solomon built the Temple, and our Lord Jesus Christ was crucified.

But to let go ambiguities, Jerusalem is a City of Peace. This is plain, Melchizedek was King of Salem, that is, King of Peace. God's Church is a Church of peace. That of Plato over his door, is worth our remembrance. Nemo nisi veritatis et pacis studiosus •… trabit. Let none enter, but such as love peace and truth. Saint Paul is bold to his Galatians; I would to God they were even cut off that trouble you. Contra rationem nemo sobrius, contra Scripturas nemo Christianus, contra Ecclesiam nemo pacificus senserit. No sober man speaks against reason, no Christian against the Scriptures, no peaceable man against the Church. He that is not a man of peace, is not a man of GOD. Peace is the effect of patience: if men would bear injuries, and offer none, all would be peace. It is the greatest honor for a man to suffer himself conquered in that, wherein he should yield. Be of one mind, live in peace, and the God of love and peace be with you. A just reward; if we have one mind, and live in love and peace, the God of love and peace shall be with us.

Heavenly.

This City is on earth, but not of earth. This is not terrestrial Jerusalem: She is in bondage with her children. She was not only then under the Roman servitude literally: but according to Paul's meaning allegorically, she could not attain the liberty of the Spirit, but abideth under the wrath of God, and horror of conscience. But this Jerusalem is heavenly. I saw the holy City, new Jerusalem coming down from God out of heaven, prepared as a Bride adorned for her husband.

Now it is called Heavenly in three respects; Of Birth, of Conversation, of Inheritance. Ortus coelestis quoad originem: progressus coelestis quoad conuersationem; finis coelestis quoad translationem. Here is all heavenly. Jerusalem that is above is free, the mother of us all. In hoc quod dicitur sursum, originis altitudo: quod Jerusalem, pacis multitudo: quod libera, libertatis magnitudo: quod mater, faecunditatis amplitudo: quod nostrum omnium, charitatis latitudo. The Church in the Creed hath three properties; Holy, Catholic, knit in a communion. The word Above intimates, she is Holy: the word Mother, that she is knit in a communion: the word Of all, that she is Catholic.

Jerusalem is a type of the Catholic Church, in Election, Collection, Dilection. First for Election, The Lord hath chosen Zion. That out of all Cities, this out of all Nations. Ye are a chosen generation, a peculiar people: enclosed from the Commons of this world, God's own appropriation. 2. For Collection; that was walled with stone, this hedged in with grace. God planted a vineyard in a very fruitful hill: and he fenced it. It is well mounded, and the Citizens of it linked together with the Bond of peace. 3. For dilection; Beautiful for situation, the Palace of the great King: the Sanctuary of his holy worship, his Presence-chamber: the pillar and ground of the truth. There was the seat of David: here the Throne of the 〈1 page duplicate〉 〈1 page duplicate〉 Son of David, that openeth and no man shutteth, that shutteth and no man openeth. A heavenly City.

1. In respect of her Birth and beginning heavenly. For the Lord of heaven hath begat her of immortal seed by the word of truth. Art thou a Christian? behold thy honorable birth and beginning. Was it an honorable style, Troianus origin Caesar? Then much more, Coelestis origin sanctus: Every Saint is by his original heavenly. Bear thyself nobly, thou hast a celestial generation.

2. In respect of growth and continuance heavenly. Our conversation is in heaven: We live on earth, yet saith the Apostle, our conversation is expressly in heaven. Our affections are so set on it, that we scarce look upon this world: we so run to our treasure there, that we forget to be rich here: but like the Saints cast our money at our feet. Act. 4. Corpore ambulantes in terris, cord habitantes in coelis. Our bodies walk on earth, our hearts dwell in heaven. To the hating and despising world we answer; Nil nobis cum Mundo, nil vobis cum Coelo. We have small share in this world, you have less in the world to come.

3. In respect of the End. Ideo dicitur coelestis, quia coelum sedes eius. Our souls are never quiet, till they come to their wished home. Thus hath GOD blessed us with all spiritual blessings in heavenly places. The Church in her worst part is below, in her best above. Earth is Patria loci, but heaven Patria iuris. As Irishmen are dwellers in Ireland, but Denizens of England. We dwell in houses of clay, whose foundation is in the dust, but are ruled by the Laws of that supernal City. Father, my will is that those thou hast given me, may be with me where I am. Amator mortuus est in corpore proprio, vi •… us in alieno. A Lover is dead in his own body, alive in another's. Animus velut ponder, amore fertur, quocunque fertur; saith August. Love waighes and sways the soul, whither soever it be carried. Exi de terra tua, said God to Abraham; Get thee out of thy Country: yea rather de terra non tua, from a Country that is none of thine, unto a Land that I will show thee; thy own Land, the kingdom of Heaven. Though man be called Earth, Earth, Earth; thrice with one breath: (earth by procreation, earth by sustentation, earth by corruption, saith Bernard) yet the Christian is not Habitator, sed accolaterrae; not a dweller, but a passenger on the earth. For here we have no continuing City, but we seek one to come. An Englishman that traffiques in Turkey, and gets wealth in Turkey, yet plants not in Turkey, but transports for England. A Christian what ever he gets on earth, treasures up in heaven. Socrates being asked what Countryman he was, answered, Sum ciues mundi, I am a Citizen of the world. But a Christian must answer, Sum ciues coeli, I am a Citizen of heaven. Forsake we this home-stall with a ready mind, when GOD calls us. And the Lord grant us so to live in this City of Grace, that we may all live forever in the City of Glory, through Jesus Christ.

To an innumerable company of Angels.

Behold one special dignity the Gospel brings us, Consociari Angels; to be made companions with the Angels. The incorporeal spirits are of two sorts; Celestial & Infernal. If we weigh the malignancy of the one with the benignity of the other, we shall truly meditate this benefit. Infernal spirits are tempters to evil, and tormentors for evil. Homines seducunt, seductos damnant, damnatos torquent. They seduce mortals, seduced they damn thē, damned they torment them. Because they lost being like God, they strive to make men like themselves. The devil enhanceth his own damnation, to procure others. He knows himself irrecoverably lost, therefore is desperate. These are wretched companions; Lord grant us to know no more of them then by hearsay. But the good Angels strive by all means to uphold us in our integrity, to keep us in the fear of that God they know and worship: to preserve us from dangers whilst we live, and being dead to transport us to everlasting joy. Bless us O Lord with the society of these Angels forever.

Here we must consider two circumstances; Quales and Quoti: the Persons what they are, Angels: the number, how many they are, An innumerable company. First what they are, Angels. An Angel is an intellectual and incorporeal substance, free of will, a servant to God, & by his grace immortal in blessedness. Cuius substantiae speciem et terminum solus qui creauit, nouit. We cannot sufficiently know them whiles we are on earth; O may we one day see and know them in heaven. That we may receive comfort by this consorting with Angels, and understand what good they do unto us, let us consider in them these six particulars. Their nature, their knowledge, their power, their dignity, their distinction, their ministry.

1. Their nature; they are not qualities and motions, but spiritual substances, really subsisting. This their actions testify, running on God's commands; executing his hests, &c. They are not flesh and bone, yet sometimes have taken visible forms. Abraham entertaining three Angels, set meat before them, and they did eat. Theodoret says, they did take the meat simulatis manibus, and did put it into simulatum os: they seemed to eat, not in truth. But they had palpable and tractable bodies for the time, as appears plainly, verse. 4. by washing their feet. Thomas, thinks they assumed a true body, but non fuit vera comestura, it was not a true eating. But this is an idle opinion, for there may be a true eating, though the meat be not converted into the substance of the body. So our Savior did eat after his rising from death, yet no man thinks his meat was turned into his substance. It is safe to say with the Text, they did eat, and perform other offices of a body truly. Now this was by divine dispensation for a time, the better to accomplish their enjoined duties. Yet were these bodies no part of their natures, but only as garments are to us. But whence had they these bodies? They were either immediately created of God, or conflate of some presubsistent matter. What became of these induments deposed? Either as they were made of nothing, so resolved into nothing: or else turned into the first matter whereof they were composed: and so was also the meat they did eat. Thus they have been called men: Three men came to Abraham: The women that came to Christ's Sepulcher, found two men standing by them in shining garments. This is their nature, which in it self, saith Isodore, is mutable: for some of them fell from that blessed estate, and left their own habitation. But now for the rest, Seruauit eos incorruptos charitas aeterna: the eternal love of God hath made them unchangeable. For Christ hath reconciled all things to himself, whether they be things in earth, or things in heaven. This is their excellent nature, inferior to God, superior to man. In the Prophets vision, each of the Seraphim had six wings: with twain he covered his face, and with twain be covered his feet, and with twa •… he did fly. They have two wings to cover their faces, as not able to behold the glory of God; and two to cover their feet, because we are not able to behold them in their excellency.

2. Their knowledge. Austin says, They are taught of God, in the eternal contemplation of whose truth, they are most blessed. Quomodo quae scienda sunt nesciant, qui scientem omnia sciunt? How should they be ignorant of such things as are fit to be known, that know him that knows all? Their knowledge is three-fold; Natural, Experimentall, and Reuealed. 1. Natural, received of God in their creation, endued with an extraordinary light above man. 2. Reuealed, as God according to process of time hath manifested to them. God revealed things to the Angels, they to the Prophets. 3. Experimentall, which they have acquired by observation: they mark God's doings. For it is certain, the Angels did not know all things from the beginning, which they know now. They knew not perfectly the manner of man's redemption. That mystery from the beginning of the world hath been hid in God: and is Now made known to the principalities and powers in heavenly places. Great is the mystery of godliness; God is manifested in the flesh, justified in the Spirit, seen of Angels. Res mira Angels, quanta hominibus! A matter worthy the wonder of Angels, much more of men.

There be things which yet the Angels do not know. 1. not the day of judgment. Of that day & hour knoweth no man, no not the Angels of heaven. 2. not man's heart. Thou Lord only knowest the hearts of all men. If Angels knew men's hearts, they were God's. 3. Neither do I think with Saint Augustine, that they know Quanti numeri supplementum de genere humano integritas illus ciuitatis expectat; what definite number of mankind must concur to the perfection of that heavenly City. Man is circumscribed in place, knowledge, and mortality. Angels are circumscribed in place and knowledge, not in mortality. God is not circumscribed in either place, knowledge, or mortality. Man knoweth much, Angels know more, only God knoweth all.

3. Their Power. Christ suffering himself to be apprehended, said he could command more then twelve Legions of Angels. Whereupon one notes the mightiness of his rescue: for every Angel is stronger then a Legion of men. They are said to excel in strength. Bless the Lord, •… e his Angels that excest in strength. Mighty Angels. The Lord Jesus shall be revealed from heaven with his mighty Angels. Mighty, but His: the original hath it, the Angels of his mighty power. Innumerable, first borne of Egypt were slain by one Angel. An hundred eighty five thousand Assyrians smitten by one Angel, 2. Sam. 24. Seuenty thousand killed by one Angel. Therefore they are called Potestates, Powers. Powerful in themselves, but how mighty, when they are strengthened by the Almighty!

This is wonderful comfort to us; they are not weak that fight for us. Michael and his Angels fought against the Dragon, and the Dragon fought and his angels; but prevailed not. The Devil hath a raging malice, but no prevailing power. One Angel is too hard for many devils. But against the power of Angels it is objected, that a man prevailed against an Angel. Jacob had power over the Angoll, and prevailed. Some had a sottish opinion, that this Angel was the Devil in Esau's likeness, and that by the power of a good Angel Jacob overcame. Now lest he should ascribe the victory to himself and his own strength, the Angel smote him on the thigh, so that he halted. But there is no mention made save of one Angel: he that wrestled with him, was the same that blessed him: he that blessed him, was the same that touched him: a good Angel, for an evil would never have blessed him. But indeed this Angel was the Son of God. 1. Because he blessed him, God blesseth, not Angels. 2. It is said, Gen. 32. 28. that he prevailed with GOD; and verse 30. that he saw God face to face: therefore it was God, not an Angel. Whether it were God or an Angel, you may see the power of faith, that it can prevail with mighty Angels, with almighty God. He that wrestled with Jacob, gave him power to overcome. Seipso fortior est, so God is stronger then himself. He could not prevail because he would not: he disposeth his power according to his will, not his will according to his power. Haste thee to Zoar, for I cannot do anything till thou be come thither. Let me alone, that I may consume them. As if Lot and Moses could hinder God. Faith & Prayer are manicles to his hands, whereunto he gives victory against himself.

4. Their dignity consists in two things; In respect of their Place, and of their Grace. 1. For their abode, it is in heaven. Evil Angels dwell below, they are cast down into hell: good above, The Angels do behold the face of my Father in heaven. They are heavenly Courtiers, and heavenly Quiristers, eternally singing Ichouahs praise. 2. In respect of their Grace, so that they are called the Angels of GOD: and are far more excellent then man. It is true that the Son of God dignified man's nature more then theirs: For he took not on him the nature of Angels, but the seed of Abraham. Timet Angelus adorari ab humana natura, quam videt in Deo sublima •… am: The Angels refuse to be worshipped of man's nature, which they see GOD himself hath accepted. But though he took not their nature, yet he dignified their office: for he is often called by the name of Angel. The Angel that redeemed me, says aged Israel: the only redeeming Angel is Christ. The Angel that went with the Campe of Israel, is called, ver. 24. The Lord. Paul says expressly, it was Christ. 1. Cor. 10. 4. 9. He is called Angelus foederis, the Angel of the Covenant. I saw an Angel having the key of the bottomless pit: and he bound Satan: but only Christ can bind Satan, and hath the keys of death and hell. Thus Christ hath accepted the name of Angels, yet he took not on him the nature of Angels, but of man: no more then the Angels took on them the nature of man, when they appeared in an human shape.

5. Their distinction. Gregory collects from the Scriptures Nouem Angelorum ordines, nine several orders of Angels. Angels, Archangels, Virtues, Powers, Principalities, Dominations, Thrones, Cherubim and Seraphim. We grant indeed that there be certain distinctions & degrees in the Choir of Heaven: but whether distinguished by nature, gifts, or offices, none can determine. The Papists plead much for the Princedom of Michael above all other Angels. Their ground is Revel. 12. 7. Michael & his Angels fought &c. Bellarmine affirms, that ever since the fall of Lucifer, Michael is head of the glorious Angels: and the Rhemists collect from that place the reason, why Michael is ordinarily painted fighting with a Dragon. But the foolish Painter so well as wise Bellarmine, can tell us how Michael came to be chose in Lucifers room. Jude saith, the wicked Angels that left their habitation, are reserved in chains of darkness: but he tells us not, that such as did not fall are preferred to higher places, but rather continue still in their first estate and dignity. Indeed Jude calls Michael an Archangel, and Daniel Vnum de principibus, one of the principal Angels: but it can never be proved, that he was, is, or shall be Monarch, or head of all Angels. Themselves say, that the greatest Angel is used in the greatest Embassage: but Gabriel, not Michael, was sent for the contracting of that sacred match between the GOD of Heaven and the blessed Virgin. Therefore Gabriel, not Michael, should be supreme both in natural graces, and supernatural perogatives. Indeed Christ is the Michael there mentioned: for the blessed Angels cannot be said to be any other Michaels Angels, then Christ. So August. Bulling. Marlor. Perhaps in the vision Michael & an host of Angels appeared to John, but they represented Christ and his members. Christus est Ecclesiae suae Promachus, Angeli eius Symachi: It is against the principles of holy belief, to ascribe this victory to Michael or any other Angel whatsoever. They overcame Satan by the blood of the Lamb, not by Michael, or any Angel.

6. Their ministry: from hence, some of the Fathers say, the Angels took their names. So Gregor. Angeli vocabulum nomen est officij, non naturae: Angel is a name of office, not of nature. The Inhabitants of that celestial Country are always Spirits, but cannot always be called Angels. Tunc solùm sunt Angeli, quando per eos aliqua nuntiantur: they are then only Angels, or (it is all one) messengers, when they are sent on some message. Therefore he concludes; Hi qui minima nuntiant Angeli, qui summa nuntiant Archangeli vocantur: They that are sent on business of less moment are called Angels, of greater importance Archangels. August. Ex eo quod est, Spiritus est: ex eo quod agit, Angelus est. They are Spirits in regard of their Being, Angels in regard of their Dooing. Good Angels, saith Isidor, are deputed for the ministry of man's salvation. God hath given man three helps: Sense to see danger near, Reason to suspect danger far off, Angels to prevent that he neither sees nor suspects. Now the ministry of Angels is three-fold; to God, to his Church, to his Enemies.

1. To God, which consists principally in two things. 1. In adoring, and ascribing glory to him. So the Seraphims cried Holy, holy, holy is the Lord of hosts. An Army sung, Glory to God on high. The whole Choir of heaven, Thou art worthy, O Lord, to receive honor and power. 2. In standing in his presence, ready at his command. They do his commandments, hearkening to the voice of his Word. For this promptnes of obedience we pray, Thy will be done in earth, as it is in heaven. Quod oramus, agamus. Thus Angels were messengers, that Christ should be conceived. Luke 1. 31. that he was conceived. Mat. 1. 20. that he was borne. Luke 2. 11. that he was risen. Luke 24. 4. that he was ascended. Act. 1. 11. These were great mysteries, therefore were confirmed with the testimony of Angels.

2. To the Church. Are they not all ministering Spirits, sent forth to minister for them, who shall be heirs of salvation? And by this their ordination to service the Apostle shows, how infinitely far the preeminence of Christ transcends theirs. But did not Christ put upon him the form of a servant? Doth not himself profess, that he came not to be ministered unto, but to minister? The answer is easy; Non esse hoc naturae, sed voluntariae exinanitionis: This was not a natural or enforced, but a willing abasement of himself. Humilitatem non habitam induit, celsitatem habitam non exuit. He put on an humiliation that he had not, he did not put off the glory that he had: But the Angels were created to this end, that they should serve; Totamque conditionem sub ministerio contineri. Istis natural, illi aduentitium. To them it was necessary, to Christ voluntary. Now then ministry to the Church is three ways considerable.

1. In this life, and that to our Bodies, and to our Souls. 1. To our Bodies: for they necessarily tend to the preservation of our temporal estates, even from our Cradles to our Graues. This is true in Doctrine, and in Example. In Doctrine: There shall no evil befall thee, nor any plague come nigh thy dwelling. Why, how shall we be protected? ver. 11. Angels mandabit; For he shall give his Angels charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone. In example: an Angel comforts, directs, feeds Elias. Angels pluck Lot out of Sodom. An Angel adviseth Joseph to fly into Egypt with Jesus. Abraham so encouraged his servant, The Lord will send his Angel before thee. Jacob went on his way, and the Angels of God •… et him. Peter was in prison, and the Angel of the Lord freed him.

2. To our Souls, furthering the means of our salvation. The Law was given by them, saith Stephen. Ye received the Law by the disposition of Angels. GOD makes them instruments to convey knowledge to his Church. It was God's charge; Gabriel, make this man to understand the Uision: it was the Angels performance; Daniel, I am come forth to give thee skil and understanding. Saint John acknowledgeth in his Revelations, that an Angel shown him those things. They preserve us in the true worship of God, and cannot endure any attribution of his glory to a creature, no not to themselves. When John fell down at the Angels feet to worship him, he prevented him; See thou do it not. They rejoice in our conversion; There is joy in the presence of the Angels of God, over one sinner that repenteth. They joy in this for two causes. 1. To behold the glorious fruit of their labors: for it delights a man to see the works of his hands prosper. GOD hath sent them to guide us to good, to gard us from evil: when we follow their guidance, they rejoice. Let us hate to sin, as we would not wish to bring grief to the thresholds of heaven. 2. That their number might be made up again. They lost a number of Spirits, they are glad to have it made up with Souls. The Angels joined company with men, praising God on earth: so they delight to have men made their fellow-Choristers in heaven.

2. At the end of this life to carry our souls to heaven. When the beggar died, he was carried by the Angels into Abraham's bosom. He that in life was scorned of men, and had no companions but the dogs, is so regarded of God, that he is guarded by Angels. He that could neither go, nor sit, nor stand, is now carried: not on the shoulders of men, as the Pope the proudest on earth, but he rides on the wings of Angels. He is carried to a glorious Port, by gracious Porters.

3. At the last day, Christ shall send his Angels with a great sound of a trumpet, and they shall gather together the Elect from the four winds, from one end of heaven to the other. These are those Reapers, that in the time of harvest must gather the tares to the fire, and the Wheat to God's barn.

This is their ministry to us. But it is the Lord, that ordereth all our steppes: he spreads the gracious wings of his providence over us: and the Lord Jesus Christ is all in all unto us. Now the rule is, Non multiplicanda Entie sine necessitate; and Frustra fit per plura, quod fieri potest per pauciora. It seems then the help of Angels is more then needs. For he that keepeth Israel neither slumbers nor sleeps. I answer, that Angelical custody doth not extenuate, but extol God's goodness and Greatness towards us: for this is but the execution of his high & holy Providence. It is the wisdom of the King, that governs all the Cities and Castels in his Dominions: yet he leaves not these unfurnished of men and munition, to withstand the enemies invasion. The devils range and rage against us in every corner, therefore God hath ordained for our gard an Host of Angels. The Angel of the Lord encampeth round about them that fear him, and delivereth them. True it is that God is able to defend us himself by himself, through that immediate concourse that he hath in all things. But to show that the Almighty God being tied to no means, doth yet work by means, to uphold the weakness of our natures. A Prince sees his little children besieged, and sends his stronger sons, able soldiers to relieve them. Their help to us is certain, though not visible: we cannot describe it, nor prescribe it, but we feel it in the success: they preserve us. Against the Syrian band, the mountain was full of horses, and chariots of fire, to defend Elisha. Neither is this all, but to manifest his abundant goodness to mankind. What is man, O Lord, or the son of man, that thou so (gardest and) regardest him? They are dust and vanity, and rottenness, yet the Lord sends his glorious Angels, his Pages of honor, and Princes of his Court, for their messengers and ministers. As if a King should not only give his subject a charter and Patent of safe conduct, but also sends his own gard to attend him. So the Lord honors us with his own gard royal through Jesus Christ.

3. To enemies; not for their safety, but for the execution of God's judgments on them. The huge Army of Sennacherib was overthrown by an Angel. Indeed they will not the destruction of any man, further then the Justice of God ordains it. But sometimes they are sent out for the protection of the very wicked: so Daniel speaks of the Grecians Angel, and of the Persians Angel. The Romists allot a particular tutelary Angel to every College and Corporation: yea to the generation of flies, fleas, and ants: yea to every Infidel kingdom such an Angel: yea to Antichrist; lastly, even to hell it self. Sure then they will not pinch themselves: they appoint to the Pope two principal Seraphims, Michael and Gabriel, ever attending his Person. For that Michael is the chiefest, Victorellus produceth two very equal witnesses: the Roman Liturgy, and Tasso's Jerusalem: as a worthy Divine observed. To the Conclaue they assign one special assistant Angel. But me thinks, as they Ideate their Hierarchy, this Angel should desire the room, and become a suitor to the holy Ghost to name him Pope in the next Conclaue. For by this means he doth wonderfully enlarge his Diocese, having all the lower world under him; all particular Angels of special Societies subject to him: yea all the Archangels and Principalities officed to several Estates, must concur to his gard and assistance.

The truth is, God sometimes allows the help of Angels to the very reprobates: but to this scope & purpose, Populs sui promouere salutem, to further the welfare of his own people. For all the achievements and victories, which come to the heathen by help of Angels, are intended not for their good, but the good of the Saints. It is for the Son of God's sake they minister to us: and to none do they perform these comfortable services, but to the Elect in Jesus Christ.

Thus you see what these Angels are; now let us consider how many. An innumerable company. The original is Myriads. Myrias is ten thousand; innumerable: a finite number is put for an indefinite. Thousand thousands ministered unto him, and ten thousand times ten thousand stood before him. I heard the voice of many Angels round about the Throue, and the number of them was ten thousand times ten thousand, and thousands of thousands. Gregory thinks there are so many Angels, as there are Elect. Super •… a illa ciuitas ex Angels et hominibus constat: ad quam tantum credimus humanum genus ascendere, quantos illi •… contigit electos Angelos remansisse. Vt scriptum est; statuit terminos Gentium iuxta numerum Angelorum Dei. So many Angels, saith he, as fell from heaven, so many souls shall go up to heaven.

It is a question much disputed, whether besides the protection of Angels in common, every particular man have one particular Angel for his Guardian. I find many of the Fathers allotting everyone a particular Angel. Isidor. Singulae Gentes praepositos Angelos habere creduntur: imo omnes homines Angelos suos. Origen, Basil, Jerome, Chrysostom, Theophylact, Gregory Nyssen, Primasius, Justin Martyr, Augustine, most of the Schoolmen, and some Protestant Divines: all conclude that every man from his birth, or especially from his Baptism, hath a particular Angel. I will not dispute it, yet I must doubt it; because I see no clear ground in the Scriptures to prove it. The two chief places cited are these, Math. 18. 10. Despise not these little ones, for their Angels behold the face of my Father in heaven. This place Cajetan and others expound, not that every little one hath a peculiar guardant Angel, but Omnes omnibus; that all the Angels take care of all God's little ones. As the Scriptures construe it self; All the Angels rejoice at the conversion of one sinner. The other place is, Acts 12. 15. Peter being vnexpectedly delivered out of prison, came to Mary's house where the Saints were gathered together. Rhoda hearing his voice, ran in, and told them how Peter stood at the gate. They said to her, Thou art mad: but when she constantly affirmed it, they said, It is his Angel. I answer that the Disciples amazed at the strange report, spake they knew not what. On the like reason, because Peter transported in beholding Christ transfigured, said, Let us build here three Tabernacles: some might infer that Saints departed dwell in Tabernacles. Because the two sons of Zebede desired to sit one at Christ's right hand, the other on his left in his kingdom; they might have concluded that Christ was to be a temporal King. Or because the Disciples seeing Jesus walking on the Sea, in their troubled minds, said It was a spirit; others might prove that spirits walk. Omne dictum sancti non est dictum sanctum. All are not Christian truths, that true Christians have spoken. Dicunt errores non Christiani, sed homines: they err not as they are Christians, but as they are men.

But it is objected, that they spake after the common opinion of men in that age. We reply, that in that age it was a common opinion that dead men walked: so it appears by Herod hearing the fame of Jesus; This is John the Baptist, he is risen from the dead. Uox populi is not ever vox Dei: common errors are no rules of truth. And if the place were so manifest, as they could wish it, why might it not rather be understood thus? It is his Angel, that is, some Angel that God hath sent for his deliverance. Sometimes many men have but one Angel, other times one man hath many Angels. Exod. 14. 10. There was but one Angel for many people. 2. King. 6. 17. There were many Angels for one man. Let us now make some uses concerning this discourse of Angels. These may be twofold; some for imitation, others for application.

First for imitation; there are three things specially to be observed in Angels: Pureness of substance, Readines of obedience, Feruour of Charity. These are covertly implied from Psal. 104. He maketh his Angels spirits, his ministers a flaming fire. Spirits, there is the Purity of their substance: ministers, there's the Readinesse of their obedience: Flame of fire, there's the heat of their Charity. Thus were the Cherubims of the Tabernacle made, figuring these three virtues in the Angels. Exod. 25. First, they were made of Pure gold. ver. 18. This shows the excellency of their substance, for gold is the purest and best of metals. To this God's own Word is compared: We will make thee borders of gold, with studdes of silver. Secondly, they had two wings stretched out, to witness Promptitudinem obedientiae; Gabriel did fly swiftly. Of all creatures the winged are the swiftest. O that I had wings like a Dove, then would I fly away, and be at rest. The most suddenly transient thing, riches is compared to a winged creature: Riches makes it self wings like an Eagle. Thirdly, they were made with their faces one towards another, to manifest the truth of their love; not like proud men turning away their countenance from their brethren. Lastly, though one were toward another, yet both toward the Mercy-seat: beholding him in sight, to whō they were beholden in duty.

Thus we see, 1. that their nature is pure; and this their mansion declares, which is heaven: for into it shall enter no unclean thing. They are shining and singing stars: When the morning stars sang together, and all the sons of God shouted for joy. Heaven like fire, Similem sibi reddit ingredientem, makes that it receives like it self. 2. That their obedience is ready and swift, their very name imports, Angels. Aquo dominatio, ab eo denominatio: for a name is given from some supereminent quality. He rode upon a Cherub, and did fly. 3. That their Charity is great, appears by their busy protecting us, grieving at our falls, rejoicing at our perseverance in good, & helping us forward to salvation. Let us imitate them in four things.

1. In Purity: nothing is more pleasing to God. It hath the blessing of this life, & of the life to come. Of this life; Truly God is good to Israel, even to such as are of a pure heart. God is good to the whole world with his common benefits, better to Israel with extraordinary blessings, but best of all to the Pure in heart with his saving Graces. Of the life to come: Who shall stand in God's holy place? he that hath clean hands, and a pure heart. Blessed are the pure in heart, for they shall see God. Thereis no joy like to this beatifical vision, to see God is the height of happiness. But so shall the wicked; they shall see him whom they have pierced. Divines usually distinguish of that sight: They shall see the Son of man coming in a cloud; they shall see him as man, not as God; as their just Judge, not merciful Savior.

2. In Piety and obedience, wherein the Angels are ready and speedy, resolute and absolute. As they help us to command the creature, so let them teach us to obey the Creator. They fly when God sends them: true obedience hath no lead at the heels. Paul herein was like an Angel; having his Commission, he stood not to confer with flesh and blood. Quantum morae addis, tantum obedientiae detrahis. So much as a man adds to delay, he takes away from obedience. The truly obedient man doth not procrastinate: Sed statim parat aures auditui, linguam voci, pedem itineri, manum operi, cor praecipienti. He instantly prepareth his ear for the message: Speak Lord, for thy servant heareth. His tongue giveth a ready answer to the question: Simon, lovest thou me? Lord, thou knowest that I love thee. His foot is shod for the journey; his feet be shod with the preparation of the Gospel of peace. His hand is fit for the work, Abraham stretched forth his hand to slay his son. His heart is pliable to the Commander: Paratum cor: O Lord, my heart is ready.

3. In Charity: Angels look upon and love one another, and all love us: Let this teach us to love them & our selves. Do they seek our peace, and shall we uncharitably war? It was the Angels song, Luke 2. Pax in terris, Peace upon earth: war with none but with Antichrist & the devil. The Angels have no need of our love, we of theirs. Love we that on earth, which shall dwell with us forever in heaven, Charity.

4. In humility: those glorious spirits stoop to do us service, let us not think it bad or base to serve one another in love. No one man can so far exceed another, as the Angels excel the best men: do they abase themselves to our succor, and shall we in a foolish pride soorne our brethren? The haughty piece looks on the poor betwixt scorn and anger; Touch me not, I am of purer mould: yet Mors dominos seruis; blended together in the forgotten grave, none makes the finer dust: we cannot say, such a Ladies rottenness smells sweeter then such a beggars. Come down thou proud spirit, deny not succor to thy distressed brother, lest God deny his high Angels to succor thee. Thus for imitation, now for application, learn we other uses.

1. This is terror to the wicked, who contemn and condemn the righteous. Despise not these little ones, for their Angels are with my Father in heaven. Beware you that scoff at poor Innocents, their Angels may plague you. They for their parts may be content to put up abuses, and to forgive injuries: but their Angels may take vengeance. Herod vexed certain of the Church, killed James with the sword, and seeing it please the Jews, he took Peter also. They could not help this; but their Angels did: for an Angel of the Lord smote him that he died. Thou mayest have evasion from the executioners of men, but no protection against the Officers of GOD. When they are bidden to strike, they will lay on sure strokes. We will destroy this place, for the Lord hath sent us to destroy it.

2. They teach us devout reverence, so to behave our selves as in the sight and presence of holy Angels. The consideration of so blessed a company, doth not only Confer fiduciam, and afferre deuotionem, but infer reuerentiam; saith Bernard. When to Jacob in his dream was presented that Ladder, and the Angels ascending and descending on it: wakening he says; How fearful is this place! This is none other but the house of God, and this is the gate of heaven. Seneca said, that the conceit of Cato and Plato, & such grave men in our company would restrain us from evil: but what are these to the holy Angels of heaven? We are a spectacle to the Angels: they are observers and witnesses of all our actions. For this cause the woman ought to have power on her head, because of the Angels. This is not to be understood of offense only given to the Ministers of the Church: but to signify that a woman throwing off the veil of modesty, and token of subjection to her husband, doth make even the Angels of heaven witnesses of her dissolute contumacy. The Angels are present with thee when all men on the earth are absent from thee. I ask thee, when thou pollutest the marriage bed, attemptest an homicide, plottest a treason, forgest a writing, wouldest thou then have the Angels present with thee, or absent from thee? If thou desirest them present, why dost thou offend them by thy turpitudes? If absent, thy protectors are gone, and the devils would easily confound thee. Nonfacias coram Angels Dei, yea coram Deo Angelorum: Do not that thing before the Angels of God; yea before the GOD of Angels; which thou wouldest shame to do in the sight and presence of an earthly man.

Yet let us mark here by the way, that albeit the Angels deserve our reverence, yet they desire not our adoration. Indeed the evil Angels request it: it was a special boone which the Devil begged of Christ, to fall down & worship him. But the good refuse it; See thou do it not, for I am thy fellow servant; saith the Angel to kneeling John. As we usually come too short in our due reverence to the Angels; so the Papists go too far in undue adoration. They have a set prayer for it: Angele Dei, Custos mei me tibi commissum lege super •… a, semper rege, custodi guberna. This sacrilegious honor those holy spirits refuse: they take no charge of such superstitious souls. Accipiunt commissum, non arripi •… nt inconcessum. Honorandi, non adorandi sunt Angeli. Let them be honored, but not adored. Love and reverence the Angels, only worship God and Jesus Christ.

3. This declares to us the excellent company that is in heaven. Were the place less noble and majestical, yet the company it affords is able to make the soul right blessed. We are loath to leave this earth for the society of some friends, in whom we delight; yet we are all subject to mutual dislikes. Besides the meeting of those good friends again in heaven, there be also glorious Angels. There is nothing in them but is amiable, admirable: nothing in possibility of changing our pleasures. There thou shalt see and converse with those ancient Worthies, Patriarchs, Prophets, Apostles, Martyrs, Confessors, Fathers of the Primitive times, all of them out-shining the stars: where our love shall be as eternal, as is our glory. There we shall live familiarly in the sight of those Angels, whom now we receive good from, and see not. Yea there is the fountain of all felicity, that Savior of ours, whose grace only brings us to the blessed vision of the whole Trinity. Neither can there be a higher happiness, then the eternal fruition of Jesus Christ. Let this teach us all to bless our God that hath thus advanced us. Man is corporeal dust; O that this clay of ours should come to dwell with those incorporeal spirits! We shall be as the Angels of God in heaven. Sicut, non ipsi; like Angels, though not Angels in nature. Communicatione spei, non speciei: we have now a communion of hope with them, hereafter of glory. To this place, O thou Creator of men & Angels bring us through Jesus Christ.

To the general assembly, and Church of the first borne which are written in Heaven.

Our Apostle hath spoken of the Churches glory typically, and topically: now he describes it materially. First, the Essence of it, what it is; The Church. Secondly, the Property of it, what kind of Church it is; General or Catholic. Thirdly, what are the parts of it, & of whom it consists; Of the first borne written in Heaven.

The Church. This word is taken in diverse significations. For the material Temple. 1. Cor. 11. 18. When ye come together in the Church, I hear there are divisions among you. For the faithful domestikes of one Family. 1. Cor. 16. 19. Aquila and Priscilla salute you, with the Church that is in their house. For the professors of one Province; The Church of Corinth, of Ephesus, &c. For some famous company of Believes gathered together in one place. 1. Cor. 14. 4. He that prophecieth, edifies the Church. For an Ecclesiastical Senate or Synod. Mat. 18. 17. If he shall neglect to hear them, Dic Ecclesiae, tell it unto the Church. For the whole number of the Elect. Mat. 16. 18. Upon this Rock I will build my Church. Acts 5. 11. Great fear came upon all the Church. 1. Tim. 3. 15. Which is the Church of the living GOD, the pillar and ground of truth. Here first let me premise three circumstances concerning the Church.

1. Though it be a General Assembly, yet it is but one. There be threescore Queens, and fourscore Concubines, and Virgins without number: but my Dove, my undefiled is but one: she is the only one of her Mother. Indeed there be two parts of this One Church: Triumphant in Heaven, and Militant on Earth. The Triumphant part is a company of Justified spirits, triumphing over the flesh, world, and devil: spirits, I say, for bodies are not yet ascended. They have two happy privileges. 1. To rejoice in the conquest over sin and death: the most righteous man living is in praelio, in a continual warfare. But so are the other: for Saint John saith, There was war in Heaven. This must be understood of heaven on earth; where there is no truce with Satan; Pax cum Deo, bellum cum diabolo: We have peace with God, but (on this condition, that) war with the devil. Therefore so run the promises, Uincenti dabitur: To him that overcomes, shall be given Palms: to show that they had been warriors, are now conquerors, 1. To praise God continually, and to sing Amen: Blessing and glory, thanksgiving and honor be unto God forever and ever.

The militant part is a company of men living under the cross, and desiring to be with Christ. They suffer, and this is their way to glory; through much tribulation entering into the kingdom of God. They desire dissolution, being willing rather to be absent from the body, and to be present with the Lord, not simply and absolutely desiring death: but first that they might leave sinning, and so cease to displease God: and then to come nearer to their blessed Savior, whose love hath ravished their hearts. Now this militant Church may have many parts: as the Ocean sea is but one, yet distinguished according to the Regions upon which it lies. So there is the Spanish Ocean, the English Ocean, the German Ocean. There is a Church in England, a Church in France, a Church in Germany: yet there is but one militant Church. Multa Ecclesiae, vna Ecclesia; saith S. Augustine. One Sun, many beams; one Kingdom, many shires; one tree, many branches.

2. We must note, that Christ is the alone head of his Church, and can have no other partner to share with him in this dignity. Jesus Christ is the corner stone, in whom all the building fitly framed together, grows unto an holy Temple in the Lord. He doth not only by his authority govern it, but also by his grace quicken it: so that we live not, but Christ liveth in us. Let us hold the head, from which all the body by joints and bands having nourishment ministered, increaseth with the increase of God. He requires no deputy, he needs none. For wheresoever you are gathered together in my name, I am in the midst of you. Now every Commission ceaseth in the presence of him that gives it.

It is therefore as great arrogancy in the Pope to call himself Caput Ecclesiae, Head of the Church; as for a subject to keep himself in commission in the presence of the King. But they distinguish of heads; there is a Principal, and a Ministerial Head. Christ is not so weak in himself, or so respectlesse of us, as to need any Ministerial head. Indeed there be Heads Materialiter, who are no other then principal members. So Saul was called Head of the Tribes, Psal. 18. 43. Thou hast made me the head of the heathen, 2. Sam. 23. 8. The Tachmonite head of the Captains. Nehem. 11. 16. Iozabad head of the Levites. The eldest was called head of the family, Exod. 6. 14. These be the heads of their fathers houses. But there is a Head Formaliter, to give sense, motion, virtue, governance: this none but only Christ.

3. We must know, that there is no salvation out of this Church; such as never become members of it, must eternally perish: they that are true members, shall be saved. If they had been of us, they would have continued with us: but they went out from us, that it might be manifest they were not of us. Without are dogs and scorners, &c. All out of the Ark perished in the waters. The Lord added to the Church daily such as should be saved. First, because there is no means of salvation out of it; no word to teach, no Sacraments to confirm. And especially because out of the Church there is no Christ, and out of Christ no salvation. Who have not the Church their Mother, cannot have God their Father. This teacheth us to honor our Mother, and like little children to hang at her breasts for our sustenance. Sucke and be satisfied with the breasts of her consolations, milk out and be delighted with the abundance of her glory. Run not to strange nurses for poison, when you may have pure milk of your own mother. Desire like babes, that sincere milk of the Gospel, that ye may grow by it. Qualis nutritio, talis complexio. The complexion of your manners, the disposition of your lives, will witness whose children they are.

The general assembly: this is the property of the Church; General. It is Catholic in three respects; of Time, of Persons, of Place. 1. Of Time, because the Church had a being in all ages, ever since the Promise was given to our first Parents in Paradise. If there had been a time when no Church had been on earth, the world should have then perished: for it stands for the Elects sake. 2. Of persons; for it consists of all degrees and sorts of men; rich and poor, Princes and subjects, bond and free. There is no order nor state excluded, if they exclude not themselves. Christ is the Propitiation for our sins. He may be so indeed for the sins of John, and the Disciples, but how appears it for mine? yes; not for our sins only, but for the sins of the wholeworld; every condition of believers. 3. Of Place, it is gathered from all parts of the earth; especially under the New Testament. Wheresoever this Gospel shall be preached in the whole world. When Christ gave his Apostles their Commission, he gave also the whole world for their Parish. Go teach all nations, and baptize, &c.

Thus we see the property of this Church, Catholic or General. It is one, but not tied to one time, nor one place, nor one person: it is Catholic to all times, to all places, to all persons. Augustine says that the Donatists in his days would have tied the Church to Cartenna in Africa: as the Papists in our days to Rome in Italy. How is it then a General assembly? Thus that Antichristian rabble, which have almost nothing in their mouths but the Church, the Church; yet do mostly infringe the liberties of the Church, and hedge it in. All of them have made the Catholic Church, to be nothing else but the Roman Church; and some of them the Roman Church to be nothing else but the Pope. So in effect Papa virtualiter est •… ota Ecclesia; say they. The Anabaptists imagined a Church like the Ticke, all body and no head: the Papists have made a Church like the Toadstoole, all head and nobody. What a monster is their Pope, that will be all in all; eye and tongue, body and head, & tail too? As Caligula took off the head of Jupiter, and set on another of his own: so they have smitten off Christ's head, and set on the Pope. Let them take their imaginary head: say we only to Christ: Whom have we in heaven but thee? and on earth none besides thee. Our dependence be forever on our Head the Lord Jesus.

Before I leave this point, I desire to express two things: one for distinction, the other for instruction. First for distinction betwixt this General assembly, and particular Churches: then for instruction, to show who be true members of this Catholic Church.

1. The main difference between them consists in this: that the Catholic Church is always invisible, the members thereof only known to God: particular Churches are sometimes invisible, and lying hid; other times manifest in the open profession of Christ's name. As the Moon is eft-soones eclipsed or clouded, and often shineth in the full.

1. It lies hid through want of the word preached, and public administration of the Sacraments. So it was in the days of Elias, when he wished to die; I only am left. Strange Apostasy, when so notable a Prophet could not discern the Church! yet; verse. 18. I have left seven thousand, that never bowed their knees to Baal. So it was in the reign of Asa; For a long season Israel hath been without the true God without a teaching Priest, and without the Law. The Papists demand where our Church was before the days of Luther: we answer, that an universal Apostasy was over the face of the world, the true Church was not then visible: but the grain of truth lay hid under a great heap of popish chaff. But this inuisibility doth not prove a nullity. They cannot impugn the antiquity of our Church, unless they convince themselves. For the Church of England holds no other doctrine then that the Church of Rome primarily did hold, and that which S. Paul delivered to them in sacred writing; Justification only by the blood of Christ. If they be fallen from this, who can blame us for falling from them? It was high time to leave them, when they left the Lord Jesus. So long as we preserve the truths antiquity, we must smile at their fond objection of novelty. The Church of God is Catholic, not Roman Catholic: thats just as foolish a phrase, as the by-word of Kent and Christendom. Particular and universal are contradictories. If we have anything from them, that they had from God; it is our blessing that we have kept it, their woe that they have lost it. Esau's blessing and birth-right is lost to himself, and given unto Jacob. They have not so much reason to boast, as we to rejoice.

Our Church had a substantial being before, but hath gotten a better being by the repurgation of the Gospel: which is maintained by our Christian Princes, justly styled Defenders of the ancient Faith. It was God's Floore before, though full of chaff: but now since he that hath his fan in his hand hath purged it, it is clearer in show and substance. It was before a wedge of pure gold, but usurped by the hands of Impostors: that by their mixtures, and sophistications for gain and sinister respects, augmented it into a huge body and mass. It had the tincture of gold still, but mingled with the dross of traditions, superstitions, will-worships. You ask where was the gold? show us the place. We answer, it was in that mass: now for extracting and purifying it from the dross, God gave us the touchstone of his word, which made it sound, & manifests it to be sound. The Lord doth not then forsake his: the time was that the whole world seemed to groan, factum se videns Arrianum, beholding it self made Arian; yet God had his mumber. Sardis is said to be dead, thou hast a name that thou livest, but thou art dead: yet there be a few names in Sardis, which have not defiled their garments. When ordinary means fail, by extraordinary the Lord gathers his elect. The Israelites in the wilderness wanted both Circumcision and Passover, yet GOD made supply by Manna, and the Pillar of the cloud.

2. A Church is visible when it flourisheth: not that the faith and secret election of men is seen; but there are apparent signs by frequenting the Sanctuary, and submitting themselves to the Ministry of the Word. Now this visible Church is a mixed company of men professing the faith. I call it mixed, for in it are both believers and hypocrites, corn and tares: it is a band of men, where be some valiant soldiers, and many cowards. It is called a Church from the better, not from the greater part. The ungodly, though they are in the Church, are not of the Church: as the superfluous humors in the veins are not parts of the body, but rather the sickness of it. These profess veram fidem, sed non vere; the true faith, but not truly. Hence it appears, that there be two sorts of members in the Church: members before God, such as beside the outward profession keep a pure heart, a good conscience, and faith unfeigned. Members before men, such as have only the color and husk of Religion, in heart denying the power of godliness: yet these are by us to be esteemed members, according to the rule of charity judging the best.

2. Now for Instruction, what I have to say consists in the examination of two points. First, whether the Church of England be a part of this Catholic Church: then next, whether the Church of Rome have the same prerogative.

For our selves; the most infallible mark of the true Church, is the right ministration of the Sacraments, and sincere Preaching the true Doctrine of the Gospel. That is the true Mother and Spouse of Christ, that brings forth children to him of immortal seed, by the Word of GOD which abideth forever: not of traditions, miracles, dreams; but of this incorruptible seed. And when they are borne anew, feeds them with sincere Milk out of her two breasts, the two Testaments. This you know in your consciences to be true in our Mother: she doth not give us pro lacte venenum, but milk; even the same that Christ himself put into her breasts. When we grow strong, she gives us meat, not bones: troubles us not with the subtleties of the Schools; that have Plus argutiarum quàm doctrinae, plus doctrinae quàm vsus: but Quod accepit a Domino, what she hath received of the Lord; neither more nor less, but just weight. She doth not say, Haec dicit Papa, but Haec dicit Dominus: not thus saith the Pope in his Decretals, but thus saith the Lord in his Scriptures. She doth say the truth in Christ, and lieth not, her conscience bearing her witness in the holy Ghost. She doth not sophisticate truth, not mingle wine with water, not daub the walls of God's house with untempered mortar: not build upon the foundation straw & stubble: not adulterate the Word; like a lustful man, whose end is not to increase mankind, but to satisfy concupiscence. O then let us hang upon her lips, that preserve this true knowledge: and say with Peter; Lord, to whom should we go? Thou hast the words of eternal life.

Thus we have proved the truth of our Church by Scripture: but our adversaries oppose the sufficiency of this proof, by disabling the Scriptures. They say we cannot know Scripture to be Scripture, but by the testimony of the Church. It is false, for the witness of man subject to error, is nothing to the testimony of GOD that cannot err. Therefore the Scripture is called the Testimony, because it bears witness to it self. Besides, the Church hath her beginning from the Word, for there can be no Church without faith, no faith without the Word, no Word without the Scriptures. So the Church depēds on the Scripture, not the Scripture on the church. The Lawyer that hath only power to expound the Law, is under the Law. But they object, that Faith comes by hearing, and hearing by the voice of the Church. Paul intends there not that general faith whereby we believe Scripture to be Scripture: but that justifying faith whereby we attain salvation. And this comes by the voice of the Church, not of it self, but as it is the ministry of God's Word. John is but Uox clamantis, Christ is Verbum clamans. Particular Churches have erred; therefore the best security from error is in the Scriptures.

This is a Lesbian rule, able to decide all Controuersies, and it is vitio hominum, by the fault of bad Interpreters that it doth not. For whether Aliorum incuriâ that despise it, or Aliorum iniuriâ that pervert it, it suffers martyrdom, and may not be heard declare it self. The Papist in expounding Scripture after his own fancy, makes himself Judge, not the Scripture. But all their drift is with God's loss to promoue the Popes gain. He must be Judge, yea he shall be an unerring Judge. Yet if the Pope have this infallibility, I wonder what need there is of Councils. Here they fly to distinctions, as to familiar spirits. The Pope may err Argumentative, not Definitive: in his chamber, not in his chair: Personaliter, non Formaliter: as man, not as Pope. How prove they such an exposition of the Scripture? Here they fly to the Pope, he so expounds it. How prove they the Pope cannot err? Here straight they fly back again to Scripture; Peter, I have prayed for thee that thy faith shall not fail. These hang gether like a sick man's dream. Insequeris? fugio. Fugis? insequor. Yet thus they conclude against their own wills; whiles they only prove the Pope by the Scripture, spite of their teeth they prefer the Scripture above the Pope.

If this be so, that the truth of the Gospel being professed, believed, obeyed among us, manifest us against all adversaries, to be true members of this General assembly: then two subordinate questions offer themselves collaterally here to be handled. First, whether corrupters of our Truth, and disturbers of our peace are to be tolerated. Secondly, whether for some corruptions of doctrine, or vices in manners, it be lawful for any of us, to make separation from us.

1. Seditious and pestilent seedsmen of heresies are to be restrained. If a little leaven sour the whole lump, what will a little poison do? If Paul to his Galatians could not endure Christ and Moses together: how would he to his Corinthians, endure Christ and Belial together? He sticks not to ingeminate Anathema's to them that preached another Gospel. The Papists cry out against us for persecution: they that shame not to bely the Scriptures, will not blush to bely us. Their prosperity, their riches, their numbers among us, directly prove; that a man may be a Papist in England, and live. But if their religion turn to treason, shall it scape unpunished? A Papist may live, a Traitor may not live. To persuade that a Christian king at the Popes will may, yea must be decrowned or murdered: is this the voice of Religion, or Treason? If this be conscience, there is no villainy: if such an act merit Heaven, let no man fear Hell. I would ask a Papist, whether he be not bound by his religion to execute the Popes doctrinal will: whether if he bid him kill his King, he may refrain from that sacred blood, and not sin. If he refuse treason, he is not constant to his Religion: if he keep his Religion, he must not stick at any act of treason. So that who knows whether this day a mere Papist, may not on the Popes command tomorrow be a Traitor?

But say they, this a supposition as likely as if Heaven should fall: the Pope will never command it. I answer, that Popes have commanded it. But we hope his present Holiness will not: we were in a pitious case, if our security was no better then your hope. God bless our gracious Sovereign from ever standing at the Popes mercy. Why should such Seminaries of heresy, and Incendiaries of conspiracy be suffered? What atonement of affection can there be in such disparity of Religion? when some cry, God help us: others, Baal hear us. They to Angels and Saints, we to the Lord that made Heaven and Earth. But the event hath often proved, which of these could best hear prayers. As in that memorable fight on the Leuant Seas, of five English ships against eleven Spanish; they crying for victory to our Lady, we to our Lord: it seems, the Son heard better then the Mother, for the victory was ours. The Common-wealth that stands upon legs, partly of iron, and partly of clay, is never sure. One womb held Romulus & Remus in peace, one kingdom could not contain them.

But every man's mind is as free as the Emperors: Conscience is a Castle, and there is nothing so voluntary as religion: faith comes by persuasion, not by compulsion. Yield all this: and say with Tertullian; Nihil minus fidei est, quàm fidem cogere. And with Bernard; Suspendite verbera, ostendite vbera. Make a man in error rather blush, then bleed. But if they break the foundation, Non ferendi, sed feriendi. First speak to the Conscience by good counsel: but if that ear be stopped, shake the whole house about it. Speak to the ears of the inheritance, of the liberty, of the body; by mulct, by prison, by exile. Let the Liberty say to the Conscience, For thy sake I am restrained: let the Inheritance say, For thy sake I am empouerished: let the Body say, For thy sake I am afflicted. But because heresy dies not with the particular person, but kills also others: and Centum inficit, dum vnum intersicit. And because it strikes at the life of a Christian, that is his Faith; For the just shall live by his faith. Therefore pereat vnus, potius quàm vnitas. Haretici corrigendi ne pereant, reprimendi ne perimant. Heretics are to be corrected lest they damn themselves, to be restrained lest they damn others. Persecutio facit Martyrs, haeresis apostatas: plus nocuerunt horum tog •… , quàm illorum galeae. Persecution made Martyrs, heresy makes Apostates: the Heretics words have done more hurt then the tyrants swords. Aperte sauit persecutor vt Leo: haereticus insidiatur vt draco. Ille negare Christum cogit, iste docet. Aduersus illum opus patientià, aduersus istum opus vigilantia. The persecutor rageth like a Lyon, the heretic insinuates himself like a serpent. To deny Christ he compels, this man instructs. Against the former we have need of patience, against the latter of vigilance.

Excommunication, bondage, exile have been thought fit punishments for heretics: fire and fagot is not God's Law, but the Popes Canon-shot. An heretic dying in his heresy cannot be saved: therefore Luther thinks, he that puts an heretic to death is a double murderer; destroying his body with death temporal, his soul with death eternal. But saith Augustine, Diligite homines, interficite errores: Love the persons, kill the errors. Presume on the truth without pride, strive for it without rage. Seueritas, quasi s •… ua veritas: but verity and severity do not agree. Fire and sword may put to death heretics, but not heresies. See here the difference betwixt the Papists proceedings against us, and ours against them. They die not among us for refusing our faith: but us they burned (not for denying any article of faith, but) for not believing Transubstantiation. So strange an Article, that Bellarmine himself doubts whether it may be proved from Scripture or no: but that the Church hath declared it so to be. But though faith be above reason, yet it is not against reason. This is my body, saith Christ. Hoc, This bread: this Pronoun demonstrative they will have to demonstrate nothing. Hoc aliquid nihil est. How then? this nothing is my body: not this bread, but this nothing. Others will have something demonstrated to the understanding, nothing to the senses. Some will have a demonstration to the senses, nothing to the understanding: some partly to both: others expound it, This body: then it is thus; This body is my body: others say it is indiuiduum vagum. But Quod multipliciter exponitur, communiter ignoratur. That which is so variously expounded, is generally unknown. The most judicious among them cannot explicate it.

What damnable cruelty then was it in them to burn silly women, for not understanding this their inexplicable mystery? Those gunpowder divines condemned others to the fire for not knowing that, which they never knew themselves. We teach such erring souls be corrected, that they may be converted: not be confounded. Excommunicated for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

2. Whether a separation may be justly made from our Church for some errors or corruptions of life. I know that diverse, who were once among us, never of us, have put out their own lights, indeed excommunicated themselves. What's their plea? that our assemblies are full of enormities. I answer, that the defects and corruptions of a Church must be distinguished: they are either in doctrine or in manners. For doctrine, some errors are Citra fundamentum, some Circa fundamentum, others Contra fundamentum. Errors beside the foundation trouble, errors about the foundation shake, errors against the foundation overturn all. So long then as no foundation is harmed, it is not lawful depart. until the Church separates from Christ, we must not separate from it. In two cases there is warrant of separation. First, when the substance of God's worship is quite corrupted. What agreement hath the Temple of God with Idols? when this is, ver. 17. Come out from among them, and be ye separate, saith the Lord, when Jeroboam had set up Idols in Israel, the Priests and the Levites left their suburbs and possession, and came to Judah and Jerusalem. Secondly, when the substance of doctrine is quite corrupted. If any man consent not to the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, &c. From such, verse. 5. withdraw thyself. Paul in the Synagogue at Ephesus preached for the space of three months together. But when diverse were hardened, and believed not, but spake evil of that way, he departed from them, and separated the Disciples. In these two cases lawful, not else.

For corruption in manners, they make not Nullam Ecclesiam, sed malam ecclesiam; not no Church, but a bad Church. Wicked Scribes sitting in Moses chair, and teaching the things he wrote, must be heard. Whatsoever they bid you observe, that observe and do: but do not after their works. Separate from their private society, not from the public assembly. But they charge us, that we deny Christ. I answer, Denial of Christ is double, either in judgment or in fact. Denial of Christ in judgment, makes a Christian no Christian: denial in fact, the judgment being sound, makes him not no Christian, but an evil Christian. When the Jews had crucified the Lord of life, they remained still a Church, if there were any on the face of the earth: and Jerusalem was still called the Holy City. To them belonged the promise, and to their children. To them pertaineth the adoption, and the glory, and the covenants. I would to God this bloody issue were stanched: but what age hath not complained it? This mischief is intestine. Amara persecutio in cruore martyrum, amarior in pugna haereticorum, amarissima in malis moribus domesticorum. The persecution of Tyrants was bitter, the poison of heretics more bitter, but the evil lives of Christians most bitter of all. Many walk, of whom I have told you often, and now tell you weeping, that they are enemies of the cross of Christ. Whereupon saith Augustine; How comes that great Champion to fall a weeping? Could he endure stripes above measure, prisons frequent, shipwrackes, perils by sea and land; among enemies, among false brethren; hunger, thirst, cold, weariness, painfulness: Did he fight with beasts after the manner of men; was he rap'd up among the Angels? Did he bear all these miseries? was he honored with all these mercies? and now does he weep? Yes, sin and sensuality was crept into the Church; and this made that undaunted spirit fall a weeping. Pax a Paganis, Pax ab H •… reticis, nulla pax a falsis filijs. We have quiet from the Pagans, quiet from heretics, but no quiet from wicked and exorbitant professors. Our greatest enemies are they of our own house. Lord Jesus heal this plague.

Now we have proved and approved the truth of our own Church at home; let us examine whether the Church of Rome be also a true member of this Catholic Assembly. Errors that annihilate a Church, are of two sorts, some weakening, others destroying the foundation. Weakening error is the building of hay and stubble on the foundation: the stubble burnt, their souls may be saved. A man breaks down the windows of his house, the house stands though defaced: he pulls down the lead or tiles, the house stands though uncovered: he beats down the walls, the house stands though deformed? he plucks up the foundation, the house falls, and ceaseth to be an house. Those which destroy the foundation, are the overthrowing errors; by them a Church ceaseth to be a Church. Yet if an error be against the foundation, we are to consider the persons; whether they err of malice, or of weakness. If of malice, like Jannes and Jambres that withstood Moses, resisting the truth; it is no longer a Church. But if of weakness, we must not so peremptorily conclude: for Paul writes to the Galatians as a Church of God, though they were perverted to another doctrine; embracing a fundamental error of Justification by works. The Church of Rome doth willfully & obstinately destroy the foundation, therefore may be concluded for no Church. If they will be justified by the works of the law, they are fallen from Grace.

Let us hear how they quit themselves. First, they would do it by retorting all this back upon us: they tell us flatly, that we are no Church, and thus they prove it. They say, we have no Bishops, so no Ministers, so no Sacraments, therefore no Church. Here they clappe their wings, and crow, Victory, Victory. As Manasseh against Ephraim, and Ephraim against Manasseh, and both against Judah. So they have set our brothers against us, us against our brothers, Papists against us all. Behold the exigent we are in: the Papists say we have no Ministers, because they are not made by Bishops; the Puritans say we have no Ministers, because they are made by Bishops. Which of these speak true? Neither. First to answer the Puritan; Bishops may make Ministers: Paul chargeth Timothy to lay hands suddenly on no man: therefore he may lay hands on some. To Titus: For this cause I left thee in Crete, that thou shouldest ordain Elders in every City. Now we have true Bishops, therefore in God's name allow us to have true Ministers. For the Romanists, that tell us we have none of these, how strangely do they bely us, and themselves? Oportet mendacem esse memorem. Have they forgot their obrayding us, that we have all our Episcopal rites from them? All our ministerial orders from them? If we have it from them, then we have it. They are Bristo's own words in his Motiues: The Protestants are Apes of the Papists, the Communion-book is made altogether out of the Mass-book. Why then do they not communicate with us? It is not for conscience, but for malice. Let it be granted, that we have this from them: but then they must grant withal, that Jacob by God's disposing hath gotten Esau's Birthright. So the Israelites were fain to go to the Philistines to sharpen their scythes. We abhor not Episcopal ordinations, but Papal. Our substance from them, their circumstances to themselves. Papales ordinationes sunt foedaenundinationes. We have their gold, they have left themselves nothing but Tinkers metal. Let them keep their own, give us ours.

But further they object the continuance of their succession. We answer, the succession of Person is nothing worth without the succession of Doctrine; which they want. If it were by us granted, what never shall be by them proved, that Peter is succeeded by the Pope: Yet as Matthias succeeding Judas was never the worse, so the Pope succeeding Peter is never the better. Perijt dignitas Cathedrae, quando veritas Doctrinae. But they say that in the Roman Church, Baptism is rightly for the substance of it administered; therefore it is a true Church. Indeed they have the outward washing, but quite overthrown the inward; which stands in justification by the imputed righteousness of Christ. But the Samaritans had Circumcision, yet were they not a true Church. Baptism severed from the preaching of the Gospel, is of no more force, then a seal when it is plucked off from the Indenture. Indeed truly, though they have Baptism, yet it belongs not to them, but to a hidden Church among them. For doubtless God hath his chosen and sealed number in the midst of those Apostates. As the light in the Lanthorn belongs not properly to the Lantern, but to the Passenger. That Sacrament in the assembly of Rome, is like a true man's purse in a thiefes hand: it no more proves them a true Church, then that purse proves the thief a true man. The Lord of his goodness, that hath given them the sign of the Grace, give them also the grace of the sign, true washing away of their sins in the blood of Christ.

Some have objected, and they seem to be kind friends to Rome: that Antichrist must sit in the Temple, that is the Church: therefore this sitting of Antichrist in Rome, proves them to be a true Church. But I am sure by this argument what they get in the hundred, they lose in the Shire: they may put these gains in their eye. I hope they will not confess their Pope Antichrist, to have us grant them a true Church. Therefore some of them have affirmed, Hominem non Christianum posse esse Romanum Pontificem. And would not he be a strange Head of Christ's Church, that is not a true member of Christ's Body? But howsoever, their argument holds not: for it is one thing to be in the Church, another thing to be of the Church. Antichrist sits in that place, not as a menber of the Church, but as an Usurper. So the Pirate sits in the Merchants ship, yet hath no right to it. All that can be proved hereby is, that among the Papists there is a hidden Church, in the midst whereof Antichrist dominereth, but hath no part of salvation in it. What cause then have we to bless our GOD, that hath brought us from Babylon to Jerusalem, out of darkness into his marvelous light, from the Romish Synagogue to the General Assembly, and Church of the first borne which are written in Heaven? and the Lord of his mercy preserve us in it forever and ever.

To conclude, there be diverse Censures of the Roman Church. Some say it is no Church, but Aequiuoce; as the picture of a man is called a man: or a painted fire, a fire. It is no more a Church, then the carcass of a dead man, that hath on a living man's garments, is a living man, look it never so like him. These look upon it Oculo vero, sed seuero: with a true, but a sharp eye. Others say, It is non sanum membrum, sed membrum: It is not a sound member, but a member. It hath Scriptures, but corrupted with Traditions: but indeed they have nullified the native sense; and so are Lanthornes that show light to others, none to themselves. They have the Articles of the Creed, and make the same general confession of faith: yet overthrow all this another way. Herein they are like a fond Father, that with much indulgence tenders the body of his child, would not suffer the cold wind to blow upon him, yet by secret conveyances inwardly infects the heart, & destroys him. Thus they say, it is still a member, still a Church; as a brain-sick man is a man. The Roman Assembly is Vere Ecclesia, sed non vera Ecclesia: truly a Church, but not a true Church. A leprous man is a man: Adultera vxor, tamen vxor est: an adulterous wife is still a wife. So Duraus. In Papatu est Ecclesia, et Papatus non est Ecclesia. Vt Ecclesia Dei, vt Papalis Diaboli. In Popery is a Church, yet Popery is not the Church. As it is a Church, it is of God; as Popish, of the devil. It is Incurata Ecclesia, an incurable Church, that hates to be reformed: therefore no Church. We would have cured Babel, but she would not be cured. She hath apostated into treason, clipped Regiam monetam, the great Kings coin, the Word of God: turned that pure gold into sophisticate Alchimy: prayer to Christ, into invocation of Saints. These men conclude, that it is not a body diseased, & full of wounds, that hath the throat cut, yet with some life and breath remaining: but a rotten and dead carcass, void of spiritual life. It hath blended Judaism and Paganism together with Christianity, and so sweld up a superstitious worship of God; therefore no Church.

For my part I judge not: GOD reserves to himself three things; The revenge of injuries, The glory of deeds, The judgment of secrets. I will not judge, but like a witness give in my testimony. And here Qui been distinguit, been docet. The best construction is that which inclines to charity: that is, there is no probable salvation in the Church of Rome. Infants dying before they come to these errors, I believe saved: for others, Nescio quid dicere; I know not what to say. They have damnable heresies, as that of Free will, of Merits, &c. yet the persons that of weakness defend them, may be saved. God pardons even willful errors, if they be truly repented. Therefore I believe that many of our forefathers went to Heaven, though through blindness. Now indeed they are more inexcusable, because our sound is gone out among them. There are Seducentes and Seducti: the willful blind lead the woeful blind, until both fall into the ditch. If they will not see, there is no help, no hope. If simple ignorance mislead, there is hope of return: but if affected, it is most wretched. Our office is to help them with our prayers: and let us pray for them as Paul for his Ephesians; That the eyes of our understanding being enlightened, they may know what is the hope of God's calling, and what the riches of the glory of his inheritance is in the Saints. Many of them have ready hearts, but they want eyes: we have open eyes, God grant us ready hearts.

The first borne which are written in heaven. This is a description of the persons, of whom the Church consists. The Church it self is a number of men, which God hath set apart by an eternal decree, and in time sanctified to become real members of it. They are written in heaven, there's their eternal election; and they are the first borne, that is 〈◊〉 borne, theres their Sanctification. For the two parts of the description, Their Primogeniture, and Registring in God's book; are but borrowed speeches, whereby God would ratify the everlasting Predestination and salvation of his Church. That as the First borne is not to be defeated of his inheritance; and the Enrolled names are never to be obliterated: so certainly shall they inherit eternal life.

The first borne. Some understand by the first borne not all the Elect; but only the Patriarchs, and such ancient Saints, the noble & primitive parts of the Church. Calvin. Then this should have been referred only to the Church triumphant in heaven; but the Catholic Church is here expressly meant, which cōprehends also the Saints upon earth: therefore they also are first borne. Besides, they are said to be written in heaven, which had been a superfluous speech of those who are already in heaven: they that are there, need no writing. Unusquisque Elect •… est Pimogenitus.

But this seems to infringe the Primogeniture of Christ, to whom that Name is by special title and right given. Primogenitus inter multos fratres, saith Paul: he is the First begotten among many brethren. Primogenitus vniuersae creaturae; the first borne of every creature. Primogenitus mortuorum; the first borne from the dead. He is the first borne, as he is the Son of God, and as he is man. As he is the Son of God, in respect of time, before all things, the beginning of all: in respect of dignity, because he is the foundation of all good to his Church. Of his fullness have we all received, and grace for grace. As he is man, he is the first borne, not in respect of time, but of excellency and virtue. In respect of his miraculous conception; the first that ever was conceived without sin, and by the ouershadowing of the holy Ghost. In respect of his birth, he was the first borue of Mary. She brought forth her first borne Son, and called his name Jesus. In respect of his resurrection; when GOD raised him out of the grave, he is said to beget his Son. Thou art my Son, this day have I begotten thee. And lest the interpretation of birth only should be deduced from that place, Saint Paul expressly applies it to his resurrection. Acts 13. 33. God raised up Jesus again, as it is written in the second Psalm; Thou art my Son, this day have I begotten thee. Lastly, in respect of his preeminence: he is the first borne from the dead, that in all things he might have the preeminence. So the privilege of primogeniture is singularly and indiuidually his.

How then are the faithful here called the first borne? To answer this, we must know that God hath sons by nature, and by grace. Christ by nature only, all the elect by grace. Christ is a Son begotten, not made; we are sons made, not begotten in respect of nature. Christ as God is begotten, not borne: as man he is borne, not begotten. We see the privilege of Christ's primogeniture: from his let us look to ours, for from him we have it. The elect are called First-borne in three respects.

1. Because they are united to the first borne. For both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them brethren. He that is made vnus cum primogenito, may be well called primogenitus: one with the first borne is a first borne.

2. Because they are culled and called out of the world. Many wicked are created before them, but they are elected in God's decree to life before the other; for the wicked are not chosen at all. Esau was Isaac's first borne, but Jacob was God's first borne. Many of the worlds firstborn have been rejected. Israel laid his right hand upon Ephraim the younger, and his left upon Manasseh the elder. Reuben, thou art my first borne, but thou shalt not be excellent. Cain Adams first borne; Ishmael, Abraham's first borne, were cast off. Thus saith the Lord, Israel is my son, even my first borne. The Lord had first chosen that nation to be his people, yet afterward rejected them, and accepted the Gentiles: so that the elder serve the younger. But God's first borne are never refused: whom he hath predestinated to be sons, he hath also called to be heirs. So that this primogeniture is not in respect of generation, but of regeneration. Though they be not primo conditi, they are primo reconditi. Flesh and blood hath no work in this birth, nor the will of man; but the will of God. Of his own will begat he us, with the word of truth, that we should be a kind of first fruits of his creatures. The Spirit begets of immortal seed, grace; in the womb of the Church; the means of this Birth being the Word. Except a man be borne again, he cannot see the kingdom of God. Out of that universal apostasy God sent his Son, to beget some first borne to himself.

3. Because the privileges of the first borne are theirs. These were many, as we may find in allusion to the Law. 1. The excellency of strength: Reuben my first borne, my might, and the beginning of my strength, the excellency of dignity, and the excellency of power. Man decays, and the children of age are not so strong as the children of youth: therefore the first borne are called the beginning of power, and the excellency of strength. True it is, that there's no decay in God's Spirit that begets: yet because the faithful are first in God's intention of favor, and he gives them that strength of grace to resist sin, and to serve him, which the world hath not; therefore they are called his Firstborne, the excellency of his power. Though we be weak in our selves, yet his strength is glorified in our weakness, his Grace is sufficient for us.

2. The name of the family was given to the first borne. Is not my family the least of all the families of the Tribe of Benjamin, saith Saul? Gilead made his whole family to be called Gileadites. For further exemplying of this privilege, read Numbers. chap. 26. ver. 23. to ver. 52. Is this dignity lost under the Gospel to the first borne in Christ? no, for even the wicked dwelling among the righteous, are for their sakes vouchsafed the name of Christians. The name of the first borne hath christened all the family.

3. Priesthood and the right to sacrifice. Moses sent twelve young men, according to the twelve tribes of Israel, to offer burnt offerings, and sacrifice peace offerings unto the Lord. Those young men are thought to be no other, but twelve of the first borne of the chief of the Tribes: to whom the right of sacrificing & Priesthood did belong, till the Levites were separated for that end. Take the Levites instead of all the first borne among the children of Israel. Neither is this privilege lost by the Gospel: Christ hath made us Kings and Priests unto God his Father; to offer up spiritual sacrifice of thanksgiving to him. Priests, but Priests to God; lest the Schismatic should take advantage thereby to trouble the civil state. The Propitiatory sacrifice is offered for us by our high Priest Jesus: the sacrifices of our Priesthood are only gratulatory.

4. Double portion. If a man have two wives, one beloved, and another hated, and children by them both: if the first borne son be hers that is hated, yet when he maketh his sons to inherit, though perhaps he would favor the son of the loved, yet he shall acknowledge the son of the hated, by giving him a double portion of all that he hath: for he is the beginning of his strength, the right of the first borne is his. So the elect have a double portion: not only a share in the things of this life, but much more in heaven. Godliness hath the promise both of the life that now is, and of that which is to come. It is a false imagination that God makes none of his children happy in this life. Abraham was rich, David a King. But if he denies them opulency, he never denies them content. This is the chief riches; for we see others Esurientes in popina; as the by-word is, starving in a Cooks shop, wretched in their highest fortunes. The godly have so much share of this world, as may stand with their eternal blessedness in the world to come. And such may be content with a small portion here, that are sure of the inheritance hereafter. Jehoshaphat gave great gifts of silver and gold, and precious things, to all his children: but the kingdom he gave to Jehoram, because he was the first borne. Our Law gives the first borne son the inheritance: God will not deprive his of it. Thus hath Christ promised a double portion to the faithful; He shall receive an hundred fold now in this time, and in the world to come eternal life. And indeed the Birth-right with the Jews was a type of everlasting life. The consideration of this excellent privilege doth teach us three lessons.

1. That we are dedicated to God. Exod. 13. 2. Numb. 3. 13. Sanctify to me all the first borne. So Ha •… nah dedicated her first borne Samuel to the Lord. Mary brought Christ to Jerusalem, to present him to the Lord; as it is written in the Law; Every male that openeth the womb, shall be called holy to the Lord. To rob God of his tithes is sacrilege; but to take away from him our souls, this is the highest sacrilege. In this we have a sequestration from common use, we are no longer as we were. They are mine, saith the Lord: not only by a common right, so all things are his. The earth is the Lord's, and the fullness of it. nor only for a grateful acknowledgement, that the increase of all things comes from him. But as the Israelites were God's by a special claim; because he preserved them in Egypt, when the first borne were slain. For whose redemption he accepted the first borne of their beasts: when he might have commanded all, lest this should seem grievous to them, he required but the first part. He only reserved what he preserved. So we were all by nature in as much danger of God's wrath, as were the Israelites of the destroying Angel when the first borne of the Egyptians were smitten dead. But the Lord sprinkled the doors of our hearts with the blood of his holy Lamb Jesus. Hath the Lord spared us? then he challengeth us. To take from man his own is injurious, from God sacrilegious. Glorify God in your body, and in your spirit. why? for they are God's, ye are not your own, saith the Apostle. Thus he confessed himself not his own man: There stood by me this night the Angel of God, whose I am, and whom I serve. We are God's possession, the first borne which he hath redeemed by his own First-borne, Christ. This we acknowledge when we present our children to God in Baptism. Yet O strange and forgetful inconstancy! when we have given them to God in baptism, by a foolish indulgence we take them away again in education. A Prince abhors to have his eldest son marry with a harlot; this were to vilify and ignoble that royal blood. And shall God brook his First borne to be contracted with that ugly strumpet, Sin? This were to forfeit and make void the right of primogeniture.

2. Seeing we are God's first borne, let us offer our first and best things to him. The Lord hath deserved the priority of our service: First seek the kingdom of God, and the righteousness thereof. Our first studies, our first labors must be consecrated to God. The Law required three properties in the sacrifices offered to God. 1. They must be first borne: vt illi reddamus prima, qui nobis debil omnia: that we should willingly give him the first, that had bountifully given us all. So we must give the first hour of the day, the first work of our hands, the first words of our lips to the Lord. 2. They must be clean beasts, for God abhorred the unclean, maimed, or deformed. Ye offer polluted bread upon mine Altar. If ye offer the blind for sacrifice, is it not evil? if ye offer the lame & sick, is it not evil? offer it now to the governor, will he be pleased with it? So we must hold up to God clean hands, and send up pure hearts: making straight paths for our feet, lest that which is halting be turned out of the way. 3. The sacrifices must be Males, because the best and most perfect things are to be given to God. Multi homines, pauci viri. Let us offer up our masculine virtues, growing to a perfect man, to the measure of the stature of the fullness of Christ. We must aim at this perfect sacrifice.

Besides in the Law there were three other rules observable in the consecration of the first borne. 1. That they should be seven days with the damme, and the eight day be given to God. Exod. 22. 30. wherein there was not only a respondence to the rule of circumcision, limited to the eight day, Gen. 17. 12. But to prevent their fraud in offering to God things of no service, being too soon taken from the damme. 2. In voluntary oblations they were forbidden to dedicate to the Lord any of the first borne. The firstling of the beasts which should be the Lord's firstling, no man shall sanctify it. The reason is, because that was the Lord's already. We have such names highly recorded on our Hospital-walls, painted on the windows of our Churches, often engraven in marble the memorable tenent of worthy acts, for excellent benefactors. Yet All their benevolence to God, is not the Tenth of that they have robbed God, & taken from his Church. Fool, give of thine own, if thou wilt have reward in Heaven: first restore justly what thou hast gathered unjustly. To give of that is not Liberaliter dare, sed partialiter retribuere: thou bestowest on God a Lamb of his own Ewe. Doost thou look for thanks for such a gift? Alas, it was God's own before. 3. They were commanded neither to work nor sheare the first borne. Thou shalt do no work with the firstling of thy Bullock, nor sheare the firstling of thy Sheep. To curb their covetousness: though they would not deceive the Lord of his first borne, yet they would take so much profit of it as they could. But they are restrained from diminution; they must not present a worn Bullock, nor a shorn Sheep. Now if the Lord was so jealous of first borne beasts, how is he jealous of first borne souls? Let us not think our choicest and most excellent things too dear for God, that hath made us his first borne in Jesus Christ.

3. Lastly, let us upon no condition part with our Birthright. Hath God advanced us to this honor? ( I will make him my first borne, higher then the Kings of the earth) then let us never sell it. Let there be no person profane as Esau, who for one morsel of meat sold his Birthright. Hath the elder brother Primariam potestatem? Be Lord over thy brethren, and let thy mothers sons bow down unto thee. Let no lust subject us seruire minori, to serve the younger. The enemies rage against them, but saith God to Pharaoh; Let my son go that he may serve me: if thou refuse to let him go, behold I will slay thy son, even thy first borne. Thus saith the Psalmist; God reproves even Kings for their sakes. Now Omne beneficium petit officium: every benefit is obligatory, and binds to some thankful duty Hath God dignified us with a Priuiledge, he expects that our carefulness should never forfetit. Naboth would not sell his Vineyard: yet his Vineyard was but a part of his Inheritance, & his Inheritance but a part of his birthright. Though Ahab profferd him a better vineyard, or the worth of it in money; yet saith Naboth, The Lord forbid it me, that I should give the inheritance of my fathers unto thee. And shall we for trifles pass away our eternal Birthright? It is a wretched bargain: yet the Blasphemer swears away his birthright, the Epicure feasts away his birthright, the winebibber drinks away his Birthright, the Lauish spends his birthright, the covetous sels his birthright for ready money.

There be some, 1. that sell their Birthright: it is said of the Lawyer that he hath linguam venalem, a saleable tongue: the covetous venalem animam, a saleable soul: the harlot venalem carnem: a saleable flesh. Esau sold his birthright, Ahab sold himself to work wickedness, Judas sold his soul for thirty pieces. There is not a more wicked thing then a covetous man: for such a one setteth his soul to sale, because while he liveth he casteth away his bowels. Others pawn their Birthright: they are not so desperate as to sell it outright, but they will pawn it for a while. They seem to make conscience of their ways generally, and to be good husbands of their talents: but when an opportune temptation comes, with meat in the mouth; a fit advantage of much wealth, of high honor, of secret pleasure; they will embrace and fasten on it, though they pawn their souls for a season. And indeed he that knowingly ventures to sin, doth as it were mortgage his birthright, puts it to the hazard of redeeming by repentance. But it is dangerous to be a Merchant venturer in this case: the birthright is precious, if that infernal Broker get but a color of title in it, he will use tricks to make thee break thy day, and then sue out a Judgment against thee. 3. Some lose their Birthright; profane and negligent wretches, that leave their soul perpetually unguarded, unregarded. They may be careful about many things, but one thing is necessary, to keep their Birthright. While they sleep, the enemy sows tares: it is a wretched slumber, that sleeps, and slips away the birthright. 4. Others give away their birthright, & these are specially the envious and the desperate. Malice gives it away, and hath nothing for it. The Ambitious bargains to have a little honor for his Birthright, the Covetous to have some gold for his birthright, the voluptuous to have some sensual pleasure for his birthright: but the malicious gives it away for nothing, except it be vexation, that doth anguish him, and languish him. The desperate destroying his body, gives away his birthright: he hath naught for it but horrors within, and terrors without. These men serve the devils turn for nothing. Look O miserable man upon the Purchaser of thy Birthright Christ, & consider the price it cost him: if thou sell that for a little pleasure, that he bought with so much pain, thou thinkest him an idle Merchant. No Lord, as thou hast givē it to us, so keep it for us: that having now the assurance of it in grace, we may have one day the full possession of it in glory.

Written in heaven. This phrase is often used in the Scripture, and is but a metaphor whereby God declares the certainty of some men's eternal predestination, and eternal salvation. Tostatus makes three written books of GOD. 1. The great book, wherein are written all persons, actions, and events, both good and bad. Out of this are taken two other books. 2. The book of Predestination, consisting only of the Elect. 3. The book of God's Prescience, which he calls the Black book, wherein are registered only the Reprobate. But this latter book hath no warrant in the Scriptures: it is true, that as there is a certain number to be saved, so the Lord knoweth them that are ordained to destruction: but the Scripture gives only a name of book to the first, not to the worst. Non quod scribuntur in aliquo libro, sed quod non scribuntur in illo libro. Let them be blotted out of the book of the living, & let them not be written among the righteous. Whose names are not written in the Book of Life from the foundation of the World. Not that they are written in any other book, but that they are not written in that book. Indeed God may be said to have diverse Books.

1. Liber Prouidentiae, the book of his Providence, wherein God seeth and disposeth all things that are done by himself in the World. Thine eyes did see my substance yet being imperfect: and in thy book were all my members written, when as yet there was none of them. Not a sparrow falls from the house, not a hair from our heads, without the record of this book.

2. Liber Memori •… , the book of God's memory, wherein all things done by men, whether good or evil, are registered. A book of remembrance was written before GOD, for them that feared the Lord, and thought upon his Name. The books were opened, and another book was opened, which is the book of Life. Hence it is plain, that there are other books besides the book of Life. This is that which manifesteth all secrets, whether mental, oral, or actual. Whereby GOD shall bring every work into judgment, with every secret thing, be it good or evil. This Book shall be opened in that day, when God shall judge the secrets of all hearts by Jesus Christ.

3. Liber Conscientiae, the book of every man's conscience: this is a book of Record or testimony; not so much of Judicature, as of witness. If our heart condemn us, God is greater then our heart, and knoweth all things. There is Conscientiae per •… rsa, that doth wholly condemn: there is Conscientiae dubia, that doth neither condemn nor acquit: there is Conscientiae b •… e ordinata; such a one had Paul, I say the truth in Christ, I lie not, my conscience also bearing me witness in the holy Ghost. Every man's conscience beareth witness: but vbi cogitatio non habet quod accuset, where the thought hath no matter of accusation against a man, that conscience doth bear witness in the holy Ghost. Look well to thy life, for thou bearest about thee a book of Testimony, that shall speak either with or against thee.

4. Liber monumentorum, a book of Monuments; which contains the acts of the Saints for the memory of times to come. Of this nature were the Chronicles, the Acts of the Apostles, that martyrology or golden Legend of the Saints in the Chapter preceding my Text. God threatens the false prophets, that they shall not be written in the writing of the house of Israel.

5. Liber veritatis, the book of Truth: this may also be called the book of Life, because it contains those rules, that lead and direct us to life eternal. As that is called a book of warfare, wherein the precepts of the Military Art are written. Search the Scriptures, for therein ye have eternal life. All these things are the book of the Covenant of the most high God.

6. Liber Vitae, the book of Life it self, wherein only are written the names of the Elect, whom GOD hath ordained to salvation forever. This is to be written in h •… uen. Into that holy City shall enter nothing that defileth: but only they which are written in the Lambes book of Life. Paul speaks of his fellow laborers, whose names are in the book of Life.