The Happiness of the Church

Arise.

The Leper casts himself down, and Christ bids him arise. Humility is the Gentleman Usher to Glory. God (that sends away the rich empty from his gates) loves to fill the hungry with good things. The air passeth by the full vessel, and only filleth that is empty. This is the difference between the poor and beggars: both agree in not having, differ in craving. The proud are Pauperes Spiritus, the humble are, paupers spiritu: Blessed are (not the poor spirits, but) the poor in spirit, for theirs is the Kingdom of heaven. Such as felt their wants, sought, and besought God for supply. Every Valley shall be filled, and every Mountain be brought low. The lowly mind shall be exalted, the high-towering ambitious shall be thrown down. How should God say to the Merchant that glories in his wealth, to the Usurer that admireth his monies, to the Gallant, that wonders that his good clothes do not prefer him: Arise! alas, they are up already, they were never down. A dwarf in a great throng seeming low on his knees, was bidden by the Prince to stand up: alas, he was before at his highest. God cannot be so mistaken, as to encourage their standing up, who never yet had the manners to cast themselves down. Descendite vt ascendatis ad Deum: cecidistis enim ascendendo contra eu •… . Descend, that ye may rise up to God: for you have fallen by rising up against God. He that is a Mountebank, must level himself even with the ground: if humbleness hath once thrown him down, and brought him on his knees, he shall hear the Patron and pattern of humbleness, comforting him with a Surge; Arise.

The guest that sets himself down at the lower end of the Table, shall hear the Feast-maker kindly remove him; Friend, sit up higher. If Hester fall at Asuerus feet, he will take her by the hand, and bid her arise. When Peter fell down at Jesus knees, saying, Depart from me, I am a sinful man, O Lord: He presently was raised up with; Fear not, from henceforth thou shalt catch men. Zacchaeus is gotten up on high to see Jesus; see him he may with his eye of flesh: but he must descend, that he may see him with his eye of faith. Come down, Zacchaeus; this day is salvation come to thy house: Descend to the ground, that thou mayest be raised above the clouds. Pride even in good things, Non ditio, sed perditio; is no argument of possession, but destruction. The haughty-minded looks always beyond the mark, and offers to shoot further then he looks; but ever falls two bows short, humility and discretion: who is heard to say with Paul, Quorum ego sum primus; I am the chief of sinners: such an humble confession scarce heard of: But Christ had given him a Surge, on his former humbling: Arise, and bear my name before Gentiles and Kings, &c. Let us all thus cast our selves down in humility, that the Lord may say to us in mercy, Arise.

G •… e.

This was the word of Dismission, wherewith Christ sends him away. Though he were healed, therein had his hearts desire; what could he expect more of Christ? why is he not gone? No, he has not yet his Vade, he will not go till he is bidden. He found such sweetness in the Lord Jesus, that could you blame him though he were loath to depart? From another man's house, we say, after some small tarrying, Let us save our credits, and go before we are bidden: but from the Lord let us not depart without a dismission. The hearts of the people were so set on Christ, that he was fain to send them often away, Mat. 14. 22. He sent the multitudes away, Math. 15. 39. He sent the people away. As Simeon, that Swan, which sung his own funeral: Nunc dimittis; Lord, now thou lettest thy servant depart in peace.

This makes to the shame of their faces, that without other cause then of weariness, waywardness, or wantonness, will not tarry for their Discedite, but depart the Church without the blessing: they will not stay till Christ bids them Go. They venture therein wretchedly and dangerously, if they could so conceive it, to depart without the Peace of God. It is an usual complaint of man in distress; Quare direliquisti me, Domine? Why hast thou forsaken me, O Lord? God justly answers, Quare direliquisti me, Home? Why didst thou forsake me first, O man? Would you needs depart when you should not? you therefore shall depart when you would not. Discedite, Depart, indeed a woeful rejection. Depart from me, ye cursed: why cursed? good reason, you would not tarry for a blessing. Thus is God even with the wicked, Recedistis à me, recedam à vobis: You left me, I therefore leave you. Will you go without bidding? Abite, get you gone. He that will go into captivity, let him go. Deus prior in amore, posterior in odio. God loved us before we loved him, he doth not actually hate us, till we first hate him. Nunquam deserit, nisi cum deseritur: He forsakes not us, till we forsake him: no man can take Christ from thy soul, unless thou take thy soul from Christ. God complains of the Jews, that they had left him: My people have forsaken me. Forsake thee, O Lord, living Father of mercies, and God of all comfort? Will a man forsake the snow of Lebanon, and the old flowing waters that come from the Rocks? If any will do so, then hear the curse: O Lord, the hope of Israel, all that forsake thee shall be ashamed, and they that depart from thee shall be written in the earth, because they have forsaken the Lord, the fountain of living waters. But let them that cleave to the Lord, hear the blessing, I will not leave thee, nor forsake thee. Let us hang on the mouth of God for decision of all our doubts, direction of all our ways: like the Centurions servants, Going when he bids us, coming when he calls us, doing what he commands us. At his Word let us arise and go on earth; at his Call we shall arise and go to heaven. He that obeys the surge in grace, shall have the surge in Glory: He that goes in the ways of Holiness, shall go into the courts of Happiness. He that goeth forth weeping, bearing with him precious seed, shall come again rejoicing, and bring his sheaves with him. They that have done well, shall go into everlasting life.

Thus much of these two words, as they belonged to that person, the Leper: Now let us usefully apply them to our selves. First, let us observe from this

Arise,

1. It is Christ that gives the Surge which reviveth us: we can never stir from the seat of impiety, till he bids us Arise. No man can come to me, except the Father draw him. The Spirit of Christ must draw us out of the black and mirie pit of iniquity; as Ebedmelech drew Jeremiah out of the dungeon: We cannot arise of our selves; Nature hath no foot, that can make one true step toward heaven: That which is borne of the flesh, is flesh: not fleshly in the concrete, but flesh in the abstract. We cannot speak, unless he open our lips. God says to the Prophet, Cry. What shall I cry? the Spirit must give the word; All flesh is grass, &c. We cannot stand, unless he gives us feet: Son of man, stand upon thy feet: alas, he cannot, but ver. 2. The Spirit entered into me, and set me upon my feet. We cannot see except he gives us eyes. Intelligite, insipientes, Be wise, O ye fools: Alas, they cannot: but Da mihi intellectum, do thou, O Lord, give them wisdom. Be ye not conformed to this world, but transformed by the renewing of your mind, that you may prove, &c. There are first two verbs Passive, then an Active: to show that we are double so much Patients, as we are Agents. Being moved, we move. Acta fit actiua voluntas: when God hath inclined our will to good, that will can then incline us to perform goodness.

If we cannot speak without lips from him, nor walk without affections from him, nor see, except he give us eyes; then neither can we arise except he takes us by the hand: as Peter took the Creeple, and lift him up, and immediately his feet and ancle bones received strength. If the spirit of our Lord Jesus give us a Surge, our lame souls shall grow strong and lively in the nerves of graces, we shall Arise and walk; leaping, and singing, and praising God.

2 We must arise, for we are naturally down. By nature a man lieth in wickedness: by grace he riseth to newness of life. Nature and Religion are two opposites: I mean by nature, corrupted nature; and by Religion, true Religion: for otherwise, the accepting of some Religion, is engraffed to every Nature. It is Nature, to be dead in sins: it is Religion, to be dead to sin. It is Nature, to be Reprobate to every good work: Religion, to be ready to every good work. It is nature, to be a Lover of ones self, 2. Tim. 3. 2. Religion, to deny ones self, Luk. 9. 23. It is nature for a man to seek only his own profit: Religion, to Serue others by love. Nature esteems Preaching, folly: Religion, the power of God to salvation. There are two lights in man as in heaven, Reason and Faith: Reason, like Sara, is still asking; How can this be? Faith, like Abraham, not disputes, but believes. There is no validity in Moral virtues: Civil men's good works are a mere carcass, without the soul of Faith.

They are like that Roman, that having fortunately slain his three enemies, the Curiatij: coming home in triumph, and beholding all the people welcome him with acclamations, only his sister weep, because he had slain her love: he embittered his victories with the murder of his own sister. Carnal men may do glorious deeds, flourish with brave achievements: but they mar all, by killing their own sister, the dear soul. Thus we are down by Nature, Grace can only help us up, and make us arise. If you ask how Nature hath dejected us: how we came originally thus depraved: I answer, We know not so well how we came by it, as we are sure we have it. Nihil ad pr •… dicandum notius, nihil ad intelligendum secretius: Nothing is more certainly true to be preached, nothing more secretly hard to be understood. Therefore, as in case of a Town on fire, let us not busily inquire how it came, but carefully endeavor to put it out. A Traveler passing by, and seeing a man fallen into a deep pit, began to wonder how he sell in: to whom the other replied; Tu cogita quomodo hinc me liberes, non quomodo huc ceciderim quaeras: Do thou, good friend, rather study how to help me out, then stand questioning how I came in. Pray to Christ for this Surge: Libera nos Domine, we are naturally down, do thou, O Lord, graciously raise us up.

3. We must Arise before we can Go. First arise, then go thy way, saith Christ. He that is down, may creep like a serpent, cannot go like a man. Thou art to sight with cruel enemies; Not flesh and blood, but Principalities and Powers, wicked spirits in high places: Thou wilt perform it poorly whiles thou art along on the ground: The flesh will insult over thee with vndenyed lusts. Quicquid suggeritur, caeteris aggeritur: there is not a sinful motion suggested, but it is instantly embraced, and added to that miserable dunghill of iniquity. And is not this wretched, to have Chams curse upon thee, to be a slave to slaves? The world will hold thy head under his girdle, whiles he tramples on thy heart: thou shalt eat no other food then he gives thee; he will feed thee with bribes, usuries, injuries, perjuries, blasphemies, homicides, turpitudes: none of these must be refused. The devil will tyrannize over thee: thou canst hardly grapple with that great Red Dragon, when thou art mounted like Saint George on the back of faith; Alas, how shouldst thou resist him, being down under his feet? Arise therefore, and take the whole armor of God, that you may both Stand, and Withstand.

Arise, lest God coming, and finding thee down, strike thee lower. From him that hath not, shall be taken away that he seemed to have. Pauper vbique tacet, is a Proverb more plentifully true in a mystical, then temporal poverty. We say, Qui iacet in terris, non habet vnde cadat: he that lies on the ground, hath no lower a descent to fall to: yes, there is a lower place. Judas found a lower fall then the earth, when he departed In locum suum, into his own place. Such was that great Monarchs fall, How art thou fallen from heaven, O Lucifer? how art thou cut down to the ground? This was a great descent, from heaven to earth. But, ver. 15. Thou shalt be brought down to hell, to the sides of the pit: This was a greater descent, from heaven to hell. We esteem it a great fall (ceremonially) from a Throne to a Prison: and the devil meant it a great fall (locally) from the Pinacle to the ground: But there is Abyssus inferna, a lower precipice. David begins a Psalm of prayer, De profundis; Out of the depths have I cried unto thee, O Lord. But there is a depth of depths; and out of that deep there is no rising. Arise now, lest you fall into that deep then.

Arise, for if thou wilt not, thou shalt be raised. Si non surrexeris volenter, suscitaberis violenter. If thou refuse to rise willingly, thou shalt be roused against thy will. If thou wilt not hear the first Surge, which is the Ministers voice; thou shalt hear the last Surge, which is the Arch-angels voice. Dicis, Surgam, thou sayest, I will rise; but when! Modo Domine, modo: Anon Lord, all in time. Will not this be a silly excuse at the day of Judgment, I will rise anon? Thou must rise in a moment, in the twinkling of an eye, at the last Trump. Though thou cry to the Mountains, Fall on me, and to the Rocks, Hide me: yet Nulla euasio, thou must arise and appear. There are two voices that sound out this Surge: one Evangelical, and that is of mercy; yet we drown this, as Italians do thunder; by Drums, Bels, Cannons. The other Angelical, and that is of Justice, a voice impossible to be avoided. This is that last Sermon, that all the world shall hear: Arise ye dead, and come to judgment.

Arise; let us now raise up our selves from corruption of soul, that we may one day be raised from corruption of body; They that will not rise, their souls must, must, and carry their bodies to judgment. This world was made for man, not man for this world: therefore they take a wrong course that lie down there. He that lies down when he should arise and go, shall rise and go, when he would lie down. He that sleeps in the cradle of security all his life, sins soundly without starting: when he once starts and wakes, he must never sleep again. The devil and mischief are ever watching: and shall man, whom they watch to hurt, sleep? He that would deceive the devil, had need to rise betimes. The Lyon is said to sleep with one eye open, the Hare with both: the worldling with both eyes of his soul shut. He never riseth till he goes to bed: his soul wakens not, till his body falls asleep on his death-bed: then perhaps he looks up. As sometimes they that have been blind many years, at the approaching of death have seen: (whereof Physicians give many reasons) so the death-bed opens the eyes of the soul. Indeed at that time there is possibility of waking, but hazard of rising. That poor winter-fruit will hardly relish with God. Miserum incipete viuere, cum definendum est. It is wretched for a man then to begin his life, when he must end it. It is at the best but morosa et morbosa panitentia; a wearish and sick repentance: whereas God requires a quick and lively sacrifice; this is as sick as the person that makes it. This indeed is not a Conversion, but a Reuersion, or mere refuse.

To raise the secure from their unseasonable, unreasonable sleep, God doth ring them a peal of five Bells.

1. The first Bell is Conscience: this is the treble, and doth somewhat trouble: especially if the hand of GOD pulls it. Many think of their consciences, as ill Debtors do of their Creditors; they are loath to talk with them. Indeed God is the Creditor, and Conscience the Seriant, that will meet them at every turn. It makes a syllogisticall conclusion in the mind: Reason, like David, draws the sword, and Conscience, like Nathan, knocks him on the breast with the hilts. David made the Proposition, The man that hath done this, shall dnee the death: Nathan the Assumption, Thou art the man: Conscience the Conclusion, Therefore thou must die. If you hear not, yea feel not the sound of this bell, suspect your deadness of heart: for that City is in danger, where the Alarm-bell rings not.

2. The second Bell is the Stint, or certain to all the rest; Uox Euangelij, the voice of the Gospel. This Bell of Aaron is so perpetually rung amongst us, that as a knell in a great mortality, (quia frequens, non terrens) so common that no man regards it. Indeed, if some particular clapper ring melodiously to the ear, we come to please that rather then the soul. Luxurient wits think the Scripturephrase gross: nothing delights them but a painted and meretricious eloquence. There are some that will not hear this Bell at all: like Jeroboam, they will not travel to Jerusalem for a Sermon, but content themselves with a Calf at home. Others look that the Preachers tongue should incessantly walk, but let their own hearts lie still. Thus often our Lecturer shall preach, we will give the hearing when we list. Thus many Ministers come to a Parish with their bones full of marrow, veins full of blood: but all is soon spent, and the people never the better. We ring, but you do not rise.

3. The third Bell is the Mean; and this is Suspiria gemitusque morientium; the cries & groans of the dying. Another's Passing-bell is thy warning-bell. Death snatcheth here and there about us, thousands on our left, ten thousands on our right: yet as if we had a Supersedeas, or Protection against it, we neither relent nor repent. Our security is argued of the more madness, because we have so common motions and monitions of death. Yet Nonerimus memores esse necesse mori. How horrible is it to be drunk in a charnell house? As Christ spake, Let the dead bury the dead: So we bring to the Church dead bodies with deader souls.

4. The fourth Bell is the Counter-tenor: vox pauperum, the cry of the poor. This bell rings loud, either to us for mercy, or against us for cruelty. Let us know, that if it cannot waken us, it shall waken God against us. Their cries are entered into the ears of the Lord of Sabbath. Set not thy soul in danger of the people's curse: by inhauncings, ingrossings, oppressions, &c. But thou sayest they are wicked men that will curse, and God will not hear the wishes of the wicked. I answer, it is often seen that the curse of the undone waster, lights upon the head of the vndooing Usurer. The imprecation of one evil man may fall upon another: God so suffers it, not because he cursed thee, but because thou hast deserved this curse. Let this Bell make Oppressors arise to show mercy, that God may rise to show them mercy. Otherwise the poor man is ready to pray, Arise, O Lord, in thine anger; lift up thyself, because of the rage of our enemies: awake for us to the judgment thou hast commanded. Yea, though they pray not for it, God will do it. For the oppression of the poor, for the sighing of the needy, now will I arise, saith the Lord. I will set him in safety from him that puffeth at it. If this Bel sound mournfully to thee for bread to the hungry, arise to this sound, as that neighbor rose at midnight to relieve his importunate friend. If it cannot waken thy covetous soul to show mercy to Christ tempore suo, in his time of need; nor will Christ arise to show mercy to thee tempore tuo, in thy time of need.

5. The last Bell is the Tenor, the Bow-bell; able to waken all the City. But though that material Bell can teach us when it is time to go to bed, yet this mystical bell cannot teach us the time to arise. This is the abuse of the creatures: The rust of the gold cries against the hoarder: the stone out of the wall against the Oppressor: the corn and wine against the Epicure. This is a roaring and a groaning Bell. The whole creature groans, and trauells in pain under us. This is the creatures ordinary Sermon: Accipe, red, cave; use us without abusing; return thankfulness without dissembling; or look for vengeance without sparing. They seem to cry unto us: We desire not to be spared, but not to be abused: Necessitati subseruire non recusamus, sed luxui: we would satisfy your natural necessity, not intemperate riot. We are the nocent creatures, that cause their innocence to become miserable. And but that the Divine providence restrains them, it is marvel that they break not their league with us; and with their horns, and hoofs, and other artillery of nature make war upon us, as their unrighteous and tyrannical Lord's.

Let some of these Bells waken us: lest as God once protested against Israel, that seeing they would not when it was offered, therefore they should never enter into his rest: so a renunciation come out against us; If any will be filthy, let them be filthy still: if they will not arise, they shall lie still forever. If this peal cannot effect it, yet God hath four things more to rouse us.

1. A Goad, that pricks the skin, and smarts the flesh; Affliction: he hath Crosses and Curses; those gall, these deeply wound: they are able to make any but a Pharaoh arise. It was affliction that waken'd David: It is good for me that I was troubled. The Leprosy brought Naaman to the Prophet; the Prophet brought him to God. It is strange, if bloody sides put not sense into us. Yet such was the obduracy of Israel; Thou hast stricken them, but they have not sorrowed: thou hast consumed them, yet they refused to return. Insensible hearts! The people turneth not to him that smiteth them: neither do they seek the Lord of Hosts. Hast thou been wounded, and wilt thou not be wakened? beware lest God speak to thy soul, as in another sense Christ did to Peter; Sleep on now, and take thy rest.

2. He hath to rouse us Thunder of heavier Judgments: perhaps the light scratches which some adverse thorns make, are slightly reckoned; scarce change countenance for them. But he sleeps soundly, whom thunder cannot wake. Humanas motura tonitrua mentes. When God thundered that menace in the cares of Nineveh, it waked them. Let Absalom fire Joab's barley fields, and he shall make him rise. Shake the foundations of the Prison, and the stern Jailor will rise a converted Christian; Sirs, what shall I do to be saved? This thundering of judgments should cleanse our air, awaken our sleepy minds, purge our unclean hearts. If the Lyon roar, who will not fear? If the Lord thunder, what man will not be afraid?

3. He hath an Ordnance to shoot off, Death. Statutum est omnibus mori. It is a Statute-Law of heaven, an Ordinance from the Court of Justice, Every man shall die. When this Canon is discharged at thy paper-walls, then let thy soul rise, or never. The shooting off this Ordinance made Belshazzar stagger before he was drunk. His knees smote one against another, when that fatal hand wrote his destiny on the wall. Indeed most do slumber on the Couch of health, they are quiet, no sickness stirs them: they are at a covenant with the grave: Sed cito finitam datur istam cernere vitam. Praeceps mortis iter: Death makes a headlong progress. This Ordinance carries death in the mouth: it is an even hand that shoots; one that will never miss the mark: let this rouse us.

4. God hath a Trumpet to sound. The Lord shall descend from heaven with a shout, with the voice of the Archangel, and with the Trump of God. Altisona, grandisona Tuba: the loudest Instrument of war; every ear shall hear it. As it was in the days of Noah, and Lot; So shall it be in the day when the Son of man is revealed. From eating and drinking, building and planting, buying and selling, marrying and dancing, shall this Trump call them. It shall fetch the Drunkard from his Ale-bench, the Harlot from her luxurious bed, the Epicure from his riotous table, the Usurer from his Charnell house of men's bones, and beasts skins, his study: now Surgendum est vndeque; there must be an universal rising. Well, let us waken before this last Trumpets last summons, lest then we rise only to judgment, and be judged to lie down again in torments. God long expects our rising; Quanto diutius nos expectat vt emendemus, tanto districtius iudicabit si neglexerimus. With how much patience he waits for our neglected conversion; with so much vengeance he will punish our continued rebellion. The Lord of his mercy, give us the first resurrection to Grace, that we may enjoy the Rising to Glory. Arise, and

Go.

Being got up, it is not fit we should stand still, we must be going. The main work was to raise us; now we are up, I hope an easy matter will set us a going. And to help forward our journey, let our meditations take along with them these three furtherances; the Necessity, the Conueniency, the End. The Necessity, we must go: the Conueniency, how we must go: the End, whither we must go.

1. The Necessity, all that have hope of heaven, must be going. The servants of God under the Law, Exod. 12. 11. the sons of God under the Gospel, Ephes. 6. 15. are commanded to have their Feet shod: to witness their preparation of Going. God doth not only charge Elijah with a Surge, Arise; but also with a Vade, Go. The sitting bird is easily shot; so long as she is flying in the air, the murdering piece is not levelled at her. There were two principal occasions of David's sin, Otium & Oculus: Idleness and his Eye. The one gives Satan opportunity, the other conueniency to iniect his temptation. Otia si tollas, periere Cupidinis arcus. David, hast thou nothing to do? Come, walk with me on thy Palace roof, I will show thee beauty; a snare able to take a Saint. It is necessary therefore to be going; for so we are not so fair a mark for Satan. Adam, so long as he was at his work in the Garden, was safe enough: when he became lazy, and fell a dallying with Eve, Satan shot him. It was Jerome's counsel to Rusticus; Be ever doing, vt quando diabolus veniat, inueniat occupatum: that when the Devil comes with his business, he may find thee at thine own business. So thou shalt answer him knocking at thy door; I am busy; I have no time to talk, with you, Satan. Do you think the Devil could be so sure to meet his friends at the Theater, Tavern, Brothel-house; but that mistress Idleness sends them thither? Yea by this he takes a worldling by the hand at Church: well met; you are so full of business all the week, that you break your sleeps, cannot take your rest: come, here be two Sermons on the Sunday, sleep out them. The Sabbath seems tedious to some, they have nothing to do? Nothing? Alas, they know not a Sabbaths days work. To pray, to hear, to read, to meditate, to confer, to visit, to pray again: is all this nothing? Because they labor not in their worldly calling, they think there needs no labor about their Christian calling: the working out their salvation they hold no pains; indeed they take no pains about it. If they did perform these duties, they should find the right spending the Sabbath, not Nullum laborem, sed alium: not no labor, but another kind of labor then ever they conceived. And this not Opus taedij, sed gaudij. Think on that sweet vicissitude of works and comforts; And Breue videbitur tempus tantis variet atibus occupatum: that time must needs seem short, that is spent in such variety of delights. It was the principal of those three faults, whereof Cato professed himself to have so seriously repented. One was, passing by water, when he might go by land: another was, trusting a secret to a woman: but the main one was, spending an hour unprofitably. How many hours, not only on common days, but even upon the holy Sabbath, that concerns the business of our souls, have we unprofitably lauished, and yet never heartily repented them?

2. The Conueniencie; if we Go, we must have feet. All our Preaching is to beat the bush, put you from your couerts, and set you a going: but now Quitus pedibus? on what feet must you go? The Foot is the Affection or Appetite, saith S. Augustine. Eô feror, quocun{que} feror: that carries me, whither soever I go. The foot moves the body, the affection moves the soul. The regenerate soul hath three principal faculties, as the natural body hath three semblable members: the eye, hand, and foot. In the soul the Eye is Knowledge, the Hand is Faith, the Foot is Obedience. The soul without knowledge is like Bartimaeus, blind: without faith, like the man with a withered hand: without obedience, like Mephibosheth, lame.

True Christians are not Monopodes, one-footed: the Apostle speaks in the plural number, of their feet. Stand, having your Feet shod with the preparation of the Gospel of peace. He meant not corporal feet: the soul must therefore have spiritual feet, like the bodies,

for

• Number,
• Nature.

For Number, the body hath two feet, so hath the Soul: Affection and Action, desiring and doing. The former, that puts forward the soul, is a hopeful affection. One said, Hope is a foot; Pes Spes: but hope is rather a nerve that strengthens the motion of this foot, then the foot it self. The latter is Action, or operative obedience; that rightly walks in the blessed way of holiness. I desire to do thy will, O my God; there's the foot of affection. I will run the way of thy Commandments; there's the foot of action. I have longed after thy precepts; there is the foot of desiring: I turned my feet unto thy testimonies; there's the foot of obeying.

For nature, they are fitly compared to feet, and that

For Site or placing, the feet are the lower parts of the body, so are affections of the soul. The head is the directer, the foot the carrier: the feet help the head, the head guides the feet. The understanding and affection, are like the blind man and the lame: the lame hath eyes but no feet; the blind hath feet but no eyes. But whiles the blind carries the lame, and the lame directs the blind, both may come to their journeys end. The understanding sees well, but of it self cannot go; the Affection is able to go, but of it self cannot see: let the one direct well, the other walk after that direction, and they will bring the soul to heaven.

For Transition or Passing, as the feet corporally, so these spiritually, move and conduct the man from place to place. Indeed none can come to the Son, unless the Father draw him: but when he hath given us feet, he looks we should go. He that hath ears to hear, let him hear: he that hath hands, let him work: he that hath feet, let him go. Hence is that exhortation; Draw near to God, & he will draw near to you. In this foot-manship there is Terminus à quo recedimus, Terminus ad quem accedimus, motus per quem procedimus: From the ways of darkness, from the wages of darkness: to the fruition of light, to the counersation in light. From darkness exterior, interior, inferior. Outward; this land is full of darkness, fraught operibus tenebrarum, with the works of darkness. Inward, Having the understanding darkened, being alienated frō the life of God, through the ignorance that is in them, & because of the blindness of their heart. Outer darkness, that which Christ calls 〈 in non-Latin alphabet 〉 : or lower darkness. He hath reserved the Lost angels in ever lasting chains under darkness. Unto light external, internal, eternal. Outward Light; Thy word is a lamp unto my feet, and a light unto my path. Inward light; In the hidden parts thou shalt make me to know wisdom. Euerlasting Light, They shall shine as the brightness of the firmament, and as the stars forever and ever. Blessed feet that carry us to That light which lighteneth every man that cometh into the world: and to the beams of that Sun, which gives light to them that sit in darkness, and in the shadow of death: happy feet, they shall be guided into the way of peace. Look to thy foot wheresoever thou treadest: beware the gardens of temporal pleasures: Est aliquid quod in ipsis flori •… angat. It is worse going on fertile ground, then on ba •… : the smooth ways of prosperity are slippery, in rough •… fflictions we may take sure footing. Let your feet be •… od, saith Paul; your affections restrained: bar lust of her vain objects, turn her from earth to heaven. Set her a traveling, not after riches, but graces. Keep the foot of desire still going, but put it in the right way, direct it to everlasting blessedness. And this is

3. The End, whither we must go, to perfection. Thou hast done well, yet go on still. Nihil praesumitur actum, dum superest aliquid ad agendū: nothing is said to be done, whiles any part remains to do. No man can go too far in goodness. Nimis iustus, et nimis sapiens potes esse, non nimis bonus. Thou mayest be too just, thou mayest be too wise, but thou canst never be too good. Summae religions est, imitari quem colis. It is a true height of religion, to be a follower of that God, of whom thou art a worshipper. Come so nigh to God as possibly thou canst, in imitation, not of his power, wisdom, majesty, but of his mercy. Be holy, as the Lord is holy. Be merciful, as your heavenly Father is merciful. The going on forward to this perfection, shall not displease him, but crown thee. Give not over this going, until with Saint Paul thou have quite finished thy course.

Aime at perfection, shoot at this mark, though thou cannot reach it. When the wrestling Angel said to Jacob, Let me go, for the day breaketh; he answered, I will not let thee go except thou bless me: happy perseverance! When I caught him whom my soul loved, I held him, and would not let him go. O sweet Jesus, who would let thee go? Qui tenes tenentem, apprehendentem fortificus, fortificatum confirmas, confirmatum perficis, perfectum coronas. Thou that holdest him that holdeth thee, that strengthenest him that trusteth thee, confirmest whom thou hast strengthened, perfectest whom thou hast confirmed, and crownest whom thou hast perfected. In the behalf of this continuance, the Holy Ghost gives those exhortations; Hold fast, Stand fast. Hold that thou hast, that no man take thy crown. The same to the Church of Thyatira; Tene quod habes, Reu. 2. 25. Stand fast in the liberty wherewith Christ hath made us free. It is an ill hearing, Ye (not do, but) did run well. The Prophet in his threnes weeps, that they which were brought up in scarlet, embrace dunghills. It is just matter of lamentation, when souls which have been clad with zeal, as with scarlet, constantly forward for the glory of God, fall to such Apostasy, as with Demas to embrace the dūghil of this world, and with an avarice hausture to lick up the mud of corruption.

Joseph had a coat reaching down to his feet: our religion must be such a garment, neither too scant to cover, nor too short to continue ad vltimum, to the last day of our temporary breath. Be thou faithful unto the death, and I will give thee the crown of life: this crown is promised to a good beginning, but performed to a good ending. Strive to comprehend with all Saints, what is the breadth, and length, and depth, and height. If we can comprehend with the Saints, not only the height of hope, the depth of faith, the breadth of charity, but also the length of continuance, we are blessed forever. Even the tired horse, when he comes near home, mends his pace: be good always, without weariness; but best at last: that the nearer thou comest to the end of thy days, the nearer thou mayest be to the end of thy hopes, the salvation of thy soul. Omnis coelestis Curia nos expectat, desideremus eam quanto possumus desiderio. The whole Court of heaven waits for us, let us long for that blessed society with a hearty affection. The Saints look for our coming, desiring to have the number of the elect fulfilled: the Angels blush when they see us stumble, grieve when we fall, clappe their wings with joy when we go cheerfully forward: our Savior Christ stands on the battlements of heaven, and with the hand of help and comfort wafteth us to him. When a noble Soldier in a foreign Land hath achieved brave designs, won honorable victories, subdued dangerous adversaries; and with worthy Chiualry hath renowned his King and Country: home he comes, the King sends for him to Court, and there in open audience of his Noble Courtiers, gives him words of grace, commendeth and (which is rarely more) rewardeth his Valour, heaps dignities, preferments, and places of honor on him. So shall Christ at the last day, to all those Soldiers that have valiantly combated and conquered his enemies; in the sight of heaven and earth, audience of men and Angels, give victorious wreathes, crowns and garlands, long white robes, to witness their innocence, and Palms in their hands, to express their victory: and finally he shall give them a glorious kingdom to enjoy forever and ever.

Now yet further to encourage our going, let us think upon our company. Four sweet associates go with us in our Iourny; good Christians, good Angels, good works, our most good Savior Jesus Christ.

1. Good Christians accompany us even to our death. If thou go to the Temple, they will go with thee. Many people shall say, Come and let us go up to the Mountain of the Lord, to the house of the God of Jacob. If thou say, Come, let us build up the walls of Jerusalem: they will answer, Let us rise up and build. So when Joshua protested to Israel; do what you will, but as for me and my house, we will serve the Lord: they ecchoed to him; God forbid that we should for sake the Lord, to serve other gods: we also will serve the Lord. Thou canst not say with Elias, I am left alone; there be seven thousand, and thousand though •… sands, that never bowed their knee to Baal.

2. Good Angels bear us company, to death in our guarding, after death in our carrying up to heaven. Angels mandauit; He hath given his Angels charge over us: There are malicious devils against us, but there are powerful Angels with us. That great Majesty whom we all adore, hath given them this commission. Are they not all ministering spirits, sent forth to minister for them, who shall be heirs of salvation? An Angel counsels Hagar to return to her Mistress; an Angel accompanies Jacob in his journey; an Angel feeds Elias; an Angel plucks Lot out of Sodom. Gaudent Angeli te conuersum illorum sociari consortijs. The Angels rejoice at our conversion, that so their number might have a completion.

3. Good works bear us company: Good Angels associate us, to deliver their charge; good works to receive their reward. Though none of our actions be meritorious, yet are none transient, none lost. They are gone before us to the Courts of joy; and when we come, they shall welcome our entrance. Virtutis miseris dulce sodalitium. What misery soever perplexeth our voyage, virtue, and a good conscience are excellent company.

4. Lastly, Jesus Christ bears us company. He is both Via and Conuiator; the way, and companion in the way. When the two Disciples went to Emmaus, Jesus himself drew near, and went with them. If any man go to Emmaus, which Bernard interpreteth to be Thirsting after good advice; he shall be sure of Christ's company. If any man entreat Jesus to go a mile, he will go with him twain. None can complain the want of company, whiles his Savior goes along with him. Truly our fellowship is with the Father, and with his Son Jesus Christ. There we find two Persons of the blessed Trinity, our Associates, the Father and the Son: now the Holy Ghost is not wanting. The grace of the Lord Jesus Christ, and the love of God, and the communion (or fellowship) of the Holy Ghost, be with you all. Amen.

Go we then comfortably forward, and God will bring us to our desired Haven. But Pauci intrant, pauciores ambulant, paucissimi per •… nt. Few enter the way, fewer walk in the way, fewest of all come to the end of the way; their salvation. Men think the way to heaven broader then it is: But strait is the gate, and narrow is the way which leadeth unto life, and few there be that find it. All say, they are going to glory, but the greater number take the wrong way. A man somewhat thick-sighted, when he is to pass over a narrow bridge, puts on spectacles to make it seem broader: but so his eyes beguile his feet, and he falls into the brook. Thus are many drowned in the whirl-pool of sin, by viewing the passage to heaven only with the Spectacles of flesh and blood: They think the bridge broad, so topple in. Happy eyes that well guide the feet, and happy feet that never rest going, till they enter the gates of heaven. Thus much for the Passport: now we come to

The Certificate.

Thy faith hath made thee whole. Wherein Christ doth comfort and encourage the Leper. First, he comforts him, that his faith was the means to restore health to his body: then thereby he encourageth him that this faith increased, would also bring salvation to his soul.

I might here observe, that as faith is only perceived of God, so it is principally commended of God. The Leper glorified God, and that with a loud voice; there was his thankfulness: he fell down at Christ's feet, there was his humbleness. The ears of men heard his gratitude, the eyes of men saw his humility: but they neither heard, nor saw his faith. But how then, saith Saint James, Shew me thy faith? Himself answers, By thy works. It cannot be seen in habitu, in the very being; yet may easily be known in habente, that such a person hath it. No man can see the wind as it is in the proper essence; yet by the full sails of the ship one may perceive which way the wind stands. The sap of the tree is not visible, yet by the testimony of leaves and fruits we know it to be in the tree: Now Christ sees not as man sees: man looks upon the external witnesses of his gratitude and humility, but Christ to that sap of faith in the heart, which sent forth those fruits. Thy faith hath saved thee.

The words distribute themselves into two principal and essential parts:

The

• Means, Thy faith.
• Effects, Hath made thee whole.

The means is partly Demonstratiue; Faith; partly Relatiue, Thy faith. The Quality and the Propriety: the Quality of the means, it is Faith; the Propriety, it is (not another's, but) Thy faith.

Faith.

This is the demonstrative quality of the means of his healing. But what was this Faith? 1. There is a faith that believes veritatem historiae, the truth of God's word: This we call an Historical Faith; but it was not this faith. King Agrippa, believest thou the Prophets? I know that thou believest. 2. There is a faith that believes Certitudinem Promissi, the certainty of God's promises: that verily is persuaded, God will be so good as his word: that he will not break his covenant with Israel, nor suffer his faithfulness to fail unto David: yet applies not this to it self: but it was not this faith. 3. There is a faith that believes Potestatem Dicentis, the Majesty and Omnipotencie of him that speaks: so the devil, that God is able to turn Stones into br •… d: so the Papist, that he can turn bread into flesh, and cause one circumscribed body to supply millions of remote places at once: But it was not this faith. 4. There is a faith believes se moturam Montes, that it is able to remove Mountains: a miraculous faith; which, though it were specially given to the Apostles, In my name shall they cast out devils, take up Serpents, cure the sick by imposition of hands; say to a Tree, Pluck thyself up by the roots, and plant thyself in the sea, and it shall obey them: yet reprobates also had it; for even they that are cast out with a Discedite à me, plead this; In thy name have we cast out devils, and done many wonderful works. But it was not this faith. 5. There is a faith that believes to go to heaven, though it bend the course directly to hell: that thinks to arrive at the Jerusalem of blessedness, through the Samaria of profaneness: a presumption: but it was not this faith. 6. There is a faith that believes a man's own mercy in Jesus Christ, and lives a life worthy of this hope, and becoming such a profession: and it was this faith that our Savior commendeth.

When Samuel came to anoint one of the sons of Jesse, Eliab was presented to him, and he said, Surely the Lord's Anointed is before him. He was deceived, he might have a goodly countenance and a high stature: but it was not he: Then passed by Abinadab; nor is this he: then Shammah; nor is this he: Then seven of his sons were presented; The Lord hath chosen none of th •… se. Be here all, saith Samuel? Jesse answered, No, the youngest is behind, and he keepeth the sheep. Then said Samuel, Send and fetch him, for we will not sit down till he come. When he was come, he was ruddy, and withal of a beautiful countenance, and goodly to look on: And the Lord said, Arise, and anoint him, for this is he. If we should make such a quest for the principal Grace: Temperance is a sober and matronly virtue, but not she: Humility in the lowest is respected of the Highest, but not she: Wisdom is a heavenly grace, similisque creanti, like the Maker, but not she: Patience a sweet and comfortable virtue, that looks cheerfully on troubles, when her breast is red with the blood of sufferance, her cheeks are white with the pureness of innocence, yet not she: Justice hath a hand spotless as the brow of heaven, a heart transparent as Crystal, a countenance able to daunt temptation it self, yet not she: Charity is a lovely virtue, little innocents hang at her breasts, Angels kiss her cheeks; Her lips are like a thread of scarlet, and her speech is comely, her Temples are like a Pomegranate within her looks; all the ends of the earth call her blessed: yet not she. Lastly Faith appears, beautified with the robe of her Saviors righteousness, adorned with the jewels of his graces, and shining in that fairness which he gave her: I am Regina venit, now comes the Queen of Graces: This is she.

Now as Faith excels all other graces, so there is a special degree of faith that excels all other degrees. For every faith, is not a saving faith. The King of Syria commanded his Captains, ^y Fight neither with small nor great, save only with the King of Israel. How should they know him? By his Princely attire, and royal deportment. Perhaps they met with many glorious personages, slew here and there one; none of them was the King of Israel. Setting upon Jehoshaphat, they said, Surely this is the King of Israel; no, it was not. One drew a bow at a venture, smote a man in his Charet, and that was the King of Israel. The faith that believes God's Word to be true, is a good faith, but not Illa fides, that saving Faith. The faith that believes Christ to be the worlds Savior, is a true faith, but not that faith. The faith that believes many men shall be saved, is vera fides, non illa fides, a true faith, but not that faith. The faith that believes a man's own soul redeemed, justified, saved by the merits of Jesus Christ; not without works answerable to this belief: this is that faith. That was the King of Israel, and this is the Queen of Isra •… : all the other be but her attendants.

There is Fides Sentiends, Assentiendi, and Appropriandi: a man may have the first, and not the second: he may have the first and second, and yet not the third: but if he have the third degree, he hath all the former. Some know the truth, but do not consent to it: some know it, and assent to it, yet believe not their own part: they that believe their own mercy, have all the rest. As meat digested turns to juice in the stomach, to blood in the liver, to spirits in the heart: so faith is in the brain knowledge, in the reason assent, in the heart application. As the child in the womb hath first a vegetative life, then a sensitive, last a rational. So faith, as mere knowledge, hath but a vegetation: as allowance, but sense: only the applying and apportioning the merits of Christ to the own soul by it, this is the rational, the very life of it.

But thus we may better exemplify this Similitude. The vegetative soul is the soul of plants, and it is a true soul in the kind, though it have neither sense nor reason. The sensitive soul is the soul of beasts, a true soul; includes vegetation, but is void of reason. The rational soul is the soul of man, a distinct soul by it self, comprehends both vegetation and sense, having added to them the perfection of reason. So there are three kinds or degrees of Faith. 1. To believe there is a God; this is the faith of Pagans, and it is a true faith, though it neither believe the Word of God, nor mercy from God. 2. To believe that what God says is true: this is the faith of devils and reprobates, and a true faith; including the faith of Pagans, and going beyond it; yet it apprehends no mercy. 3. To believe on God, to rely upon his mercy in Christ, and to affie their own reconciliation; this is the faith of the Elect; comprehends both the former, yet is a distinct faith by it self.

This faith only saves; and it hath two properties. 1. It is a repenting faith: for Repentance is Faiths Usher, & dews all her way with tears. Repentance reads the Law and weeps. Faith reads the Gospel and comforts. Both have several books in their hands; Poenitentia intuetur Mosem, Fides Christum. Repentance looks on the rigorous brow of Moses, Faith beholds the sweet countenance of Christ Jesus. 2. It is a working faith: if it work not, it is dead: and a dead faith no more saves, then a painted fire warms. Faith is a great Queen, her clothing is of wrought gold: the virgins her companions that follow her, are good deeds: Omnis fidelis tantum credit, quantum sperat & amat: & quantum credit, sperat, & amat; tantum operatur. A Christian so far believes, as he hopes and loves: and so far as he believes, hopes and loves, he works. Now as Moses is said to see him that is invisible, because he saw his back-parts: and as when we see the members of the body moving to their several functions, we know there is a soul within, albeit unseen: so faith cannot be so invisible, but the fruits of a good life will declare it.

Thus by degrees you see what is the right saving faith. As a Lapidary that shows the buyer an orient pearl; and having a little fed his eye with that, outpleaseth him with a Saphyre; yet out-values that with some Ruby or Chrysolite: wherewith ravished, he doth lastly amaze him with a sparkling Diamond transcending all. Or as Drapers show diverse clothes of excellent colors, yet at last for a Master-piece exceed all wi •… h a piece of Scarlet. So there are diverse virtues like Jewels, but the most precious Jewel of all is Faith: And there are diverse degrees of faith, as diverse coloured clothes; but the saving faith is arrayed in the Scarlet robe, hath dipped and died her self in the blood of her Savior Jesus: yet is she white, pure white as the snow of Lebanon: so are all that be washed in that red fountain. They have washed their robes, and made them white in the blood of the Lamb.

Thy Faith.

This is the property of that faith that healed him; his own faith. But how could Christ call it His faith, when as faith is God's gift? It is indeed Datum, so well as mandatum. Commanded, This is his Commandment, that we should believe on the name of his Son Jesus Christ. So also given, To you it is given in the behalf of Christ to believe on him. And This is the work (so well as the will) of God, that ye believe on him whom he hath sent. But this is not given without means, as the woman of Tekoah said to David; GOD doth devise means. What's that? Faith comes by hearing. Now when God hath given a man Faith, he calls it his; Thy faith; for what is freer then gift? So the Prophet calls it their own mercy; They that wait on lying vanities, for sake their own mercy. As the water in the Cistern is said to be the Cesternes, though it have it from the fountain.

But yet how doth Christ call it his faith? had he a faith by himself? There is one faith: therefore not more his, then others. In regard of the Object upon whom our faith reflects, there is but one faith: in regard of the subject wherein faith resides, everyone must have his own faith. There is no salvation by a common faith: but as all true believers have one and the same faith, so every true believer hath a singular and individual faith of his own. Thy faith: thine for two reasons; to distinguish

his

• Person from common men.
• Faith from common Faiths.

1. To distinguish his person from others: the Nine had not this Faith. They believed not, but thou believest. Thy faith; this declares him to be out of the common road. Thoushalt not follow a multitude to do evil: that B •… llua multorum capitum must not lead thee. Some were devoted to Christ, but they could not come nigh him for the press. It was the multitude that rebuked the blind man's prayers. As a river leads a man through sweet meadows, green woods, fertile pastures, fruit-loden fields; by glorious buildings, strong Forts, famous Cities; yet at last brings him to the salt Sea: So the stream of this world carries along through rich commodities, voluptuous delights, stately dignities, all possible content to flesh and blood: but after all this brings a man to death, after death to judgment, after judgment to hell.

Hear one of the Romists authentical pleas for their Church falls to the ground, universality. They plead Antiquity; so a homicide may derive his murder from Cain. They plead unity: so Pharisees, Sadducees, Herodians combined against Christ. They plead universality: yet of the ten Lepers but one was thankful. The way to hell hath the greatest store of passengers: Company is good, but it is better to go the right way alone, then the broad with multitudes. It is thought probably, that at this day Muhammadism hath more under it then Christianity; though we put Protestant, and Papist, and Puritan, and Separatist, and Arminian; and all in the scale to boot: and that mere Paganism is larger then both. Where many join in the Truth, there is the Church: not for the many's sake, but for the Truths sake. Saint Augustine teacheth us to take Religion, not by tale, but by weight. Numbers make not a thing good, but the weight of truth. Some are so mannerly, that they will not go one step before a great man; no not to heaven. Many say with Hushai, Whom the people, and all the men of Israel choose, his will I be. But they leave out one principal thing, which Hushai there put in as the prime ingredient; Whom the Lord chooseth: they leave out the Lord. But Joshua was of another mind: Choose youwhat gods soever you will serve; I and my house will serve the Lord. The Inferior Orbes have a motion of their own, contrary to the greater: good men are moved by God's Spirit, not by the Planetary motions of popular greatness. Let us prize righteousness highly, because it is seldom found. The pebbles of the world are common, but the pearls of graces rare. The vulgar stream will bring no vessel to the land of peace.

2. To distinguish his faith from the common faith. Thine; another kind then the Pharisees faith. To believe the Word, but traditions withal, vera fides, non pura fides; is a true, but not a pure faith. To believe the Major of the Gospel, not the Minor, Vera, non sana fides; is a true, not a sound faith. To believe a man's own salvation, how debauchedly soever he lives, nec vera, pura, sana, nec omnino fides; is neither a true, pure, sound faith, nor indeed a faith at all: but a dangerous presumption. To believe thy own reconciliation by the merits of Christ, and to strengthen this by a desire of pleasing God; is a true, found, saving faith: and this is Fides tua, Thy Faith.

Whosoever will go to heaven, must have a faith of his own. In Gideon's Campe every soldier had his own pitcher: among Solomon's men of valor, everyone wore his own sword: and these were they that got the victories. The five wise Virgins had everyone oil in her own lamp: and only these enter in with the Bridegroom. Another's eating of dainty meat makes thee never the fatter. Indeed many have sped the better for other men's faith: so the Centurions servant was healed for his masters sake. As thou hast believed, so be it done unto thee. But for the salvation of the reprobates; Though Moses and Samuel stood before me, saith the Lord, yet my mind could not be toward, such people. Though Noah, Daniel, and Job interceded, yet they should deliver but their own souls by their righteousness. Pious men's faith may often save others from temporal calamities: but it must be their own faith that saves them from eternal vengeance. Lut •… was wont to say, There is great Divinity in Pronounes. Thy faith. One bird shall as soon fly with another birds feathers, as thy soul mount to heaven by the wings of another's faith. It is true faith, and thy faith: true with other men's faith, but inherent in thy own person that saves thee. True, not an empty faith; Nuda fides, nulla fides. Inseparabilis est bona vita â fide, imo vero ea ipsa est bona vita, saith Augustine. A good life is inseparable from a good faith; yea a good faith is a good life. So Irenaeus; To believe, is to do God's will. Thine, therefore we say Credo, not Credimus; I believe, not we believe. Every man must profess, and be accountant for his own faith. Thus much of the Means; now to

The Effect.

Hath made thee whole, or saved thee: It may be read either way; It hath saved thee, or It hath salued thee. First, of them both jointly, then severally.

Faith is the means to bring health to body, comfort to soul, salvation to both. I call it but the means; for some have given it more. Because the Apostle saith, that Abraham obtained the promise Through the righteousness of faith: therefore say they, Fides ipsa Iustitia; Faith is righteousness it self. But let S. Paul answer them, and expound himself: I desire to be found in Christ, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, (whose is that?) the righteousness which is (not of us, but) of GOD by Faith. Thus faith is said to save us, not of it self: the hand feeds the mouth, yet no man thinks that the mouth eats the hand, only as the hand conueyes meat to the body, so faith salvation to the soul. We say the Ring stancheth blood, when indeed it is not the Ring, but the stone in it. There are many that make faith an almighty Idol; it shall save: but thus they make themselves idle, and trust all upon nothing. That faith is a meritorious cause of justification; this a doctrine that may come in time to trample Christ's blood under feet.

Now these speeches rightly understood; Faith adopteth, faith justifieth, faith saveth; are not derogatory to the glory of God, nor contradictory to these speeches, Christ adopteth, Christ justifieth, Christ saveth. One thing may be spoken of diverse particulars in a different sense. God the Father adopteth, the Son adopteth, the holy Spirit adopteth, Faith adopteth: all these are true, and without contrariety. They be not as the young men that came out of the two armies before Joab and Abner: everyone thrust his sword into his fellows side, and fell down together. But like David's Brethren, dwelling together in peace. God the Father adopteth as the Fountain of adoption; God the Son as the Conduit; God the holy Ghost as the Cistern; Faith as the Cock whereby it runs into our hearts.

Faith brings justification, not by any special excellency it hath in it self, but only by that place and office which God hath assigned it: it is the condition on our parts. So the Apostle instructed the Iailour, Believe •… n the Lord Jesus Christ, and thou shalt be saved, and thy house. God's ordinance gives that thing the blessing, which it hath not in the own nature. If Naaman had gone of his own head, and washed himself seven times in Jordan, he had not been healed: it was God's command that gave those waters such purging virtue. If the Israelites stung with these fiery serpents in the Desert, had of their own devising set up a brazen Serpent, they had not been cured: it was neither the material brass, nor the serpentine form, but the direction of God which effected it. It was not the Statue, but the Statute, that gave the virtue. So Faith for it own merit brings none to heaven, but for the promise which the God of Grace and Truth had made to it.

In common speech we say of such a man; His Lease maintains him: is there any absurdity in these words? No man conceives it to be a parchment lined with a few words, accompanied with a waxen Labell, that thus maintains him: but that House or Land, or rents so conveyed to him. So Faith saveth: I ascribe not this to the Instrument, but to Jesus Christ whom it apprehends, and that inheritance by this means conveyed.

But now wouldest thou know thyself thus interested? look to thy faith, this is thy proof. If a rich man die, and bequeath all his riches and possessions to the next of blood; many may challenge it, but he that hath the best proof carries it. To Christ's Legacy thou layest claim, look to thy proof: it is not, Lord, Lord, I have prophesied in thy Name: nor, We have feasted in thy presence, and thou hast taught in our streets: but I believe, Lord, help my unbelief; and then thou shalt hear, Be it unto thee according to thy faith. And this a little faith doth, if it be true. There is a faith like a grain of mustard seed; small, but true: little, but bite it, and there is heat in it: faith warms where ever it goes. In a word, this is not the faith of explication, but of Application, that is dignified with the honor of this conveyance.

Hath made thee whole. Faith brings health to the body. There was a woman vexed with an uncomfortable disease twelve years, she suffered many things of Physicians; some torturing her with one medicine, some with another, none did her good, but much hurt, She had spent all her living upon them, and herein, saith Erasmus, was bis misera: her sickness brought her to weakness, weakness to Physic, Physic to beggary, beggary to contempt. Thus was she anguished in body, vexed in mind, beggared in estate, despised in place, yet faith healed her. Her wealth was gone, Physicians given her over, her faith did not forsake her, Daughter, be of good comfort, thy faith hath made thee whole. There was a woman bowed down with a spirit of infirmity eighteen years; yet loosed: there was a man bedrid eight and thi •… ty years, a long and miserable time, when besides his corporal distress, he might perhaps conceive from that, Eccl. 38. 15. He that sinneth before his Maker, let him fall into the hand of the Physician; that God had cast him away, yet Christ restored him.

Perhaps this Leprosy was not so old, yet as hard to cure; yet faith is able to do it; Thy faith hath made thee whole. But it was not properly his faith, but Christ's virtue that cured him: why then doth not Christ say, Mea virtus, and not Tua •… ides: My virtue, not thy faith hath made thee whole? True it is, his virtue only cures, but this is apprehended by man's faith. When that diseased woman had touched him, Jesus knew in himself that virtue had gone out of him, and he turned him about in the press, and said, Who touched my clothes? Yet speaking to the woman, he mentioneth not his virtue, but her faith; Daughter, thy faith hath made thee whole. Faith in respect of the Object, is called in Scripture, The faith of Jesus Christ: in respect of the subject wherein it is inherent, it is my faith, and thy faith. Thy faith hath made thee whole.

Hath saved thee: made whole, not thy body only, that's but part, the worst part: but thy soul also, Totum te, thy whole self: saved thee. The other nine had whole bodies, this tenth was made whole in soul too; saved. The richest Jewel Christ left to his Church, is Salvation. My he •… rts desire and prayer to God for Israel is, that they might be saved. Not their opulency, not their dignity, not their prosperity, was Saint Paul's wish; but their Salvation. If the devils would confess to us the truth, they would s •… y, The best thing of all is to be saved. That rich man would fain send this news out of hell; Let Lazarus testisi •… to my brethren, lest they also come into this place of torment. The te •… timony of salvation was blessed news, from the mouth of him that gives Salvation, Jesus Christ. The vessel of man's soul is continually in a Tempest, until Christ enter the Ship, and then follows the calm of peace.

It is remarkable, that God gives the best gifts at last. Christ gave this Leper health: bonum, this was good: For Vita non est viuere, sed valere: It is more comfortable to die quickly, then to live sickly. He gave him a good name, that he returned to give glory to God; melius; this was better. But now lastly he gives him salvation, Thy faith hath saved thee; Optimum this is best of all. Vltima optima.

Hath God given thee wealth, bless him for it: hath he given to thee health, bless him for it: hath he given thee good reputation, bless him for it: hath he given thee children, friends, peaceable days; bless him for all these. But hath he given thee Faith? especially bless him for this: he hath given thee with it, what we beseech his mercy to give us all, Salvation in Jesus Christ.

I conclude, there is a faith powerful to justify the soul by the righteousness of Jesus Christ: but it never dwelt in a bosom that lodgeth with it lust and dissoluteness. If while we seek to be justified by Christ, we our selves are found sinners, is therefore Christ the Minister of sin? God forbid. Which verse may not unfitly be distinguished into four particulars. Quod sit, Si sit, An sit, Absit. There is a Concession, a Supposition, a Question, a Detestation. 1. The Concession, Quod sit; that is so: he takes it granted that all true Christians seek their only Justification by Christ. 2. The Supposition Si sit; if it be so, that in the mean time we are found sinners. 3. The Question or discussion, An sit; is it so? is Christ therefore the Minister of sin? 4. The Detestation, Absit, God forbid.

Where let us behold what the Gospel acquireth for us, and requireth of us. It brings us liberty: the Law gendereth to bondage: and that, saith Aquinas, Quantum ad Affectum, and Quantum ad Effectum. 1. The Law begets an affection of fear, the Gospel of Love. Ye have not received the spirit of bondage again to fear, but the spirit of adoption, whereby we cry, Abba Father. Breuissima & apertissima du •… rum▪ Testament •… rum differentia, Ti •… or & Amor. There is a short and easy difference betwixt the old Testament and the new; Fear, and Love. 2. The Law brought forth only servants, the Gospel sons. Jerusalem above is free, which is the mother of us all. Libera, quod liberata, free because she is freed. For if the Son make you free, you shall be free indeed.

This it brings to us, it also challengeth something of us; that we use not our liberty for an occasion to the flesh, but by love serve one another. All things are free to us by faith, yet all things serviceable by charity. Vt simul stet seruitus libertatis, & libertas seruitutis: that the service of liberty, and liberty of service, might stand together. A Christian for his Faith is Lord of all, for his love servant to all. That therefore we might not abuse our freedom, nor turn the grace of God into wantonness; the Apostle, after the reins given, pulls us in with the Curbe: though justified by Christ, take heed that we be not found sinners: a check to over-iocund looseness, a corrective not so much libertatis, as liberatorum; of our freedom, as of our selves being freed. In vain we plead that Christ hath made us Saints, if our own evil lives prove us sinners. Indeed, as God covenants by the Gospel to remit our sins, so we must condition by the law to amend our lives. For that faith to which the promise of Justification and eternal life is made, is a faith that can never be separated from charity. Wheresoever it is, there is love joined with it, bringing forth the fruits of righteousness, which are by Jesus Christ unto the glory and praise of God. This is that faith to which all the promises of God are yea and Amen in Christ to the glory of God by us.

The Lord that hath made them Yea and Amen in his never-failing mercies, make them also Yea and Amen in our ever-believing hearts, through our blessed Savior Jesus Christ.

What; Mee •… e.

The meeting of friends is e •… er comfortable. When the brethr •… n heard of us, they came to meet us as far as Appi •… forum: whom when Paul saw, he thanked God and to •… ke courage. They have sullen and tetricall spirits, whom the sight of good friends cannot cheare. Fraternum vere 〈◊◊〉 . Ec •… qu •… m bonum, &c. Behold how good and how pleasant it is for brethren to dwell together in unity▪ Some things are good but not pleasant; as afflictions; they are not sweet yet pro •… table It was good for me that I have be •… e afflicted▪ that I might learn th •… statutes. Other things are pleasant but not good: The wicked take delight in sin, which s •… ayeth the soul. But this is both Bonum, and Iu •… undum; good and pleasant also.

There is a threefold meeting of the godly.

• 1 In this life, with their souls in their bodies.
• 2 After death, of their souls without bodies.
• 3 At the last day, of both together in glory.

1. In this life; and here the communis terminus of their meeting is God's house. Where always Christ himself is one of the number. Wheresoever two or three of you be gathered together in my name▪ I will be in the midst of you. But to have his blessed society, we must not only bring our bodies, but our minds with them. Quomodo erit Christus in medio nostrum, •… i nobiscum non erimus? How should Christ be with us if we be not with our selves? Plus valet consonantia voluntatum qu •… m vocum. The harmony of our voices is not so pleasing to God, as of our hearts. This is the happiest meeting in this world. The denial of this comfort made the soul of David sick, cast down & disquieted within him. And his reuiuall was, that he might go unto the altar of God, unto God his exceeding joy. Indeed the ungodly think not thus: they are more delighted with the tabernacles of Meshek and the taverns of K •… der. In the 2. of Luke, when Joseph & Mary had lost Jesus, coming from Jerusalem; they sought him among their kinsfolk and acquaintance. But they found him not till they came to Jerusalem; & there he was in the Temple. The children of God, when they seek Christ, find him not in the world, among their kindred & friends in the flesh; but in Domo Dei, in the house of God. It is dangerous to be absent from these holy meetings, least we miss of our Saviors company. God did not promise to meet thee here; thou usurer at the Bank, thou drunkard at the alehouse, thou sluggard on thy unseasonable couch; but at the Church. Christ comes to appear to us, and we are gone; some about our farms of covetousness, others about carnal pleasures. In vain we seek God if not in his right Vbi, where he hath promised to be found. Fugienti bonum consortium, obuenit corruptum & corrumpens sodalitium. He that eschewes Christian meetings, shall be met withal, either by the Devil when he is lazy, or by the Devils friends when he is busy.

2. When death shall manumit and set free our souls from the prison of the body, there shall be a second meeting. Many have come from east & from west, far remote in place, and have met with Abraham and Isaac, and the holy Patriarchs, which lived long before them in this world, in the kingdom of heaven. So already in Mount Zion are the Spirits of just men made perfect. The purer part is then glorified, and meets with the triumphant Church in bliss. This meeting exceeds the former in comfort. 1. In respect that our miseries are past, our conflict is ended, & tears are wiped from our eyes. The very release from calamity is not a little felicity. So Austin meditates of this place negatively. Non est ibi mors, non luctus: &c. There is no death nor dearth, no pining nor repining, no sorrow nor sadness, neither tears nor fears, defect nor loathing. No glory is had on earth without grudging & emulation; in this place there is no envy. Non erit aliqua inuidia disparis claritatis, quum regnabit in omnibus vnitas charitatis. None s •… all malice another's glorious clearness, when in all shall be one gracious dearness. God shall then give rest to our desires. In our first meeting we have Desiderium quietis: in this second Quietem desiderij. Here we have a desire of rest, there we shall have rest of desire. 2. In regard, that we shall see God; behold him whose glory filleth all in all. This is great happiness: for in his presence is the fullness of joy, & at his right hand are pleasures forever. We shall not only meet with the spirits of just men made perfect, but also with him that made them just and perfect; Jesus the mediator of the new covenant: even God himself.

3 Our last meeting, which is called the General assembly and Church of the first borne written in heaven is the great meeting, at the end of the world. When our re-united bodies & souls shall possess perfect glory, and reign with our Savior forever. When as no mountain or rock shall shelter the wicked from doom & terror; so no corruption detayne one bone or dust of us from glory. We shall be caught up together in the clouds, to meet the Lord in the air, and so shall we be ever with the Lord.

Who; We.

There is a time when the elect shall meet in one universality. Though now wear scattered all over the broad face of the earth; dispersed and distressed; yet we shall meet. There is now a Communion of Saints 1. As of all the members with the Head; all have interest in Christ. For he is not a garden flower, private to few; but the Rose of Sharon, and the Lily of the valleys; common to the reach of all faithful hands. So Jude calls this our common salvation. 2. So of one member with another: even of the Church triumphant with this militant. They sing Hosanna's for us, & we Halleluia's for them: they pray to God for us, we praise God for them. For the excellent graces they had on earth, and for their present glory in heaven. We meet now in our affections, to solace one another, and serve our God: there is a mutual sympathy between the parts. If one member suffer, all suffer with it. But this meeting shall be void of passion, and therefore needless of compassion; though love shall remain forever.

This Instruction is full of comfort. We part here with our parents, children, kindred, friends: death breaks off our society; yet there shall be a day of meeting. Comfort one another with these words. Hast thou lost a wife, brother, child; you shall one day meet: though not with a carnal distinction of sex, or corrupt relation which earth afforded. No man carries earth to heaven with him: the same body but transfigured, purified, glorified. There shall be love hereafter, not the offals of it. A wife shall be known, not as a wife; there is no marriage, but the Lambes. Thou shalt rejoice in thy glorified brother, not as thy brother according to the flesh, but as glorified. It is enough, that this meeting shall afford more joy, then we have knowledge to express.

This gives thee consolation dying; with grief thou leavest those, thou dearly lovest. Yet first thou art going to one, whose love is greater then Jonathan's; that gave his life to redeem thee. And well pondering the matter, thou art content to forsake all, to desire a dissolution, that thou mayest be with Christ. Yet this is not all; thou shalt again meet those, whom thou now departest from; and that with greater joy, then thou hast left in present sorrow.

This comforts us all: if it be a pleasure for friends to meet on earth, where Satan is still scattering his troubles of dissention; what is it to meet in heaven, where our peace is free from distraction, from destruction! where if there be any memory of past things, meminisse iunabit; it shall rather delight us, to think of the miseries gone, and without fear of returning. It is some delight to the merchant, to sit by a quiet fire, and discourse the escaped perils of wracks and storms. Remoue then your eyes from this earth; whether you be rich, for whom it is more hard; or poor, for whom it is easier: and know, it is better living in heaven together, then on earth together. So then run your race, that in the end you may meet with this blessed society; the Congregation of Saints in glory.

We, yea All we.

In this world we must never look to see an universal Church; but at that general day we shall All meet. In heaven there are none but good: in hell none but bad, on earth both good and bad, mingled together. I confess, that the Church militant is the Suburbes of heaven, yea called the Kingdom of heaven; because the King of heaven governs it by his celestial laws; but still it is but heaven upon earth. In God's floor there is chaff mixed with the wheat: in his field cockle with corn: in his net rubbish with fish: in his house vessels of wrath with those of honor. The Church is like the moon, sometimes increasing, sometimes decreasing: but when it is at the full, not without some spots. Now this mixture of the ungodly is suffered for two causes; either that themselves may be converted, or that others by them may be excercised. Omnis malus aut ideo viuit vt corrigatur: aut ideo vt per illum bonus excerceatur.

1. For their own emendation, that they may be converted to embrace that good, which they have hated. So Saul a persecutor becomes Paul a professor. Mary Magdalene, turpissima meretrix fit sanctissima mulier; a putrefied sinner, a purified Saint. Zacchaeus, that had made many rich men poor, will now make many poor men rich; when he had paid every man his own; (and that now he judged their own, which he had fraudulently got from them) Behold half my goods I give to the poor. The thief after a long lewd life, hath a short happy death; and goes from the Cross to Paradise. If these had been rooted up at the first, God's Garner had wanted much good wheat. He that is now cockle, may prove good corn.

2. For the excercise of the godly. For the reprobate do not only fill up the measure of their sins; that so not believing the truth, they might be damned for their unrighteousness; making their condemnation both just and great. But they serve also for instruments to exercise the faith and patience of the Saints. Babylon is a flail to bruise the nations, at last it self shall be threshed. They are but the rubbish, where with the vessels of honor are scoured: the vessel made bright; the scouring stuff is thrown to the dunghill. They are Apothecaries to make us bitter potions, for the recovery of our spiritual health: but so that they cannot put in one dram more then their allowance: and when they come to be paid for their bills, they find the sum total their own vengeance. They are like shepherds dogs, that serve to hunt the lambes of Christ to the sheepfolds of peace, but their teeth are beaten out, that they cannot worry us. Fr •… mit lupus, tremit agnus; the wolf rageth, and the Lamb quaketh, but fear not little flock; he is greater that is with you, then all they that are against you. Illorum malitia, est ve •… ra militia: their malice is your warfare; but in all you shall conquer. They shall make you better, not worse. Hence let us learn.

1. Not to fly from the Church, because there are some wicked men in it. Non propter malos boni sunt deserend •… , sed propter bonos mali sunt tolerandi. Forsake not the good because of the evil, but suffer the evil because of the good. when we can brook no imperfection in the Church, know then Diabolum nos tume •… acere superbia, that the Devil doth blow us up with pride; saith Calvin. I hold the Church, saith Augustine; full of both wheat and chaff: I better whom I can, whom I cannot I suffer. Fugio paleam, ne hoc sine non aream, ne nihil sim. I avoid the chaff, least I become chaff: I keep the floor, least I become nothing. We sin all in many things: and many in all things: let us fly from all sins, not from all sinners; for then we must go out of the world; out of our selves. But I believe the holy catholic Church; I believe it, though through the shadow of infirmities I cannot see it. Intelligit fides, quae non vides. If it was perspicuous to sense, there was no place to faith, no use or excercise of believing. But here we walk by faith, not by sight. All the glory of the Kings daughter is Intus, within. Psal. 45. she is glorious within. wretched are they that forsake her, and when they speak of her, bless themselves that they are fled out of Babel. Blind fools, that will not know Jerusalem from Babel. Their fault is the more heinous for two causes. 1. They seemed our most zealous professors: and a lewd servant is easilier brooked then an undutiful son. 2. They know so much, that their own conscience tells them; Ignorance cannot excuse their separation. An ignorant injury is in more hope, both of amends and mercy. All their hot urging, was our purging; not from our vices, but our good order: which when they could not effect, they purged themselves out of our company. And their very malice did us good; for I am sure, we have been ever since the cleaner.

They send us word of many unreformed, uncensured evils among us, for which they separate. It cannot be denied, it cannot be avoided, but that among so many millions of men there will be some lepers: but what? must their uncleanness needs infect all? Certe nullius crimen inficit nescientem. Let me not participate of their sin, not shun the Church because they are in it. yea, I am commanded to come, though they be there. If a man will come unworthy, the sin is his: but if I come not because he comes, the sin is mine. God says to the wicked guest, How camest thou in hither? not to the prepared, How came you in with such a guest? His fault cannot dispense with my duty: nor shall my duty be charged with his fault. But our evils are innumerable; I would to God they were less: yet I am sure the Gospel is fair, though our lives be fowl: Our profession is good, though many men's conversation be full of evil. And yet the number of our evils is somewhat abated by their absence: we cannot complain of all evils, whiles we want them. To the unclean, they say; all things are evil; yet they are content to take some evil from us. They will eat victuals, yea and eat them up; as if for anger, rather then hunger. They will purse up our moneys; take advantages of their forfeted bonds; and plead a providence in it; their own providence they mean: and so, though not pray with us, yet pray upon us. If all our things be evil, I perceive they love some of our evil. Let them go: they from us, not us from our selves. But rather

2. Seeing there are wolves among the Lambes, let us be wise to save our selves, and patient to suffer others. The good are for thy comfort, the wicked for thy excercise: let thy life be good, to the consolation of the one, and conviction of the other. Non valde laudabile est, bonum esse cum bonis, sed bonum esse cum malis. For as it is a wretched fault not to be good among the good: so it is a worthy praise to be good among the evil. Let your light so shine, that others may glorify God for your good; and be ashamed of their own evil. You are the light of the world; if there be any dimness in your shining, the whole Country is full of snuffers. In the Temple were golden snuffers; we have not many of those, to make us burn brighter: but base stinking ones, that would rather put us out.

3. Let us abhor wicked societies, knowing that they shall be convented again in hell. There must be some acquaintance with them, must be no familiarity. A mere commerce with them is not utterly in it self unlawful, but dangerous. Factum licitum prohibetur, propter vicinitatem illiciti. Thou hadst better lose a good bargain at a worldlings hand, then purchase some of his wickedness. The second Chariot of Egypt taught Joseph to sware by the life of Phara •… h. Let them see thy good life, hear thy gracious words: thy true detestation, and wise reprehension of their wickedness. God's servants would have all serve their master, that they might have the more company with them to heaven. But let thy delight be with the Saints on earth, and with those that excel in virtue. Let us meet now in sincerity, that hereafter we may meet in glory. I am a companion of all them that fear thee, and keep thy precepts. Death may break off for a while this gracious meeting, but our glorious second meeting shall triumph over death: it shall be General; it shall be eternal.

Wherein; In the unity.

A perfect unity is not to be expected in this life; it is enough to enjoy it in heaven. Indeed the Church is ever but one. There are threescore Queens, and fourscore concubines, and virgins without number: My dove, my undefiled is but one, she is the only one of her mother. Though a kingdom have in it many shires, more Cities, and innumerable Towns; yet is it self but one; because one King governs it, by one law. So the Church though universally dispersed, is one kingdom; because it is ruled by one Christ, and professeth one faith There is one body, one spirit, one Lord, one faith. So much Unity now.

But that unity which is on earth may be offended, in regard of the partes subiectuall to it. What family hath not complained of distraction? What fraternity not of dissention? What man hath ever been at one with himself? There must be divisions, saith Paul: are and must be, by a kind of necessity. But there is a twofold necessity. One absolute and simple: God must be just; a necessity of infallibility. The other exhypothesi, or of consequence; as this, there must be heresies. Satan will be an adversary, man will be proved; a necessity upon presupposition of Satan's malice, & man's wickedness. But woe unto them by whom offenses come: we know not the hurt, we bring by our divisions. Thus saith the Lord of Hosts. Zach. 8. Love the truth, and peace. Some love peace well, but they care not for truth. These are secure worldlings: let them alone in their sins, and you would not wish quieter men. Pacem quaerunt, Pietatem fugiunt: they seek peace, but they fly righteousness: as if they would disvnite those things which God hath joined together, righteousness and peace. Righteousness and peace shall kiss each other. Others love truth well, but not peace. Let them fabric a Church out of their own brains, or rather a discipline to manage it; and they will keep within verges of the main truth. They cannot be content to have good milk, but they must choose their spoon to eat it with. They are wanton children, and worthy the rod of correction: let them be whipt, only discipline may mend them.

I would our eyes could see, what hurt the breach of unity doth us. Scilurus his arrows taken singly out of the sheaf, are broken with the least finger: the whole vnseuered bundle fears no stress. We have made our selves weaker, by dispersing our forces. Even the encouraged Atheist walks to Church in the lane of our divisions; and is still no less an Atheist, then the devil was a devil when he stood among the sons of God. It is the nature of our controversies to fight peremptorily at both ends, whiles truth and piety is left in the middle, and neglected. Whiles men have contended about the body of Religion, some have thought it quite dead: as no doubt Moses body was, when the Archangel disputed with the Devil about it. As one said of his Donatists; Betwixt our Licet, and your Non licet, many souls stagger: and excuse their irresolution by our want of peace. Indeed this is eventually one good effect of many controverted points; the way is cleansed for others, though not for themselves. Thieves falling out, true men come by their goods. Two flints beaten together, sparkles out fire: and by the wrestling of two poisons, the health is preserved. So are some united to the truth, by these divisions of peace. But others are more unsettled: they condemn all for the dissension of some: our comfort is, God doth not so. The divisions of a few, and that about the husk of Religion, Ceremony; cannot redound to the condemnation of a whole Church. In God's judgment it shall not; we must care little, if in theirs. Do not we know, that Satan by his good will, would allow us neither Truth nor Peace? but if we must have one, will he not labor to detain the other? If he can keep us from Truth, he cares not much to allow us peace. The wicked have security, the devil lets them alone. What fowler sets his ginnes for tame birds, that will come gently to his hand? But if we embrace the truth, then have at our peace. Shall the Prince of darkness be quiet, when his Captives break loose from him? The good are soonest tempted. Inuidia fertur in magnos. It was the king of Syria his command to his 32. captains; Fight neither with small nor great, save only with the King of Israel. It is the Devils charge to his soldiers; fight against none, but the godly, that fight against me. David was safe among his sheep, and Moses leading a private life. No man lays snares for his own birds; nor the Devil for such as are taken captive by him at his will. But pax conscientiae is bellum Satanae: and this just war is better then an unjust peace.

Let all this give condemnation to peace-haters, and commendation to peace-lovers. There are some quite gone, not diverse but adverse to us; with these war, and no peace: for they have no peace with Christ. Sinewes cut in sunder can never be knit, nor can there be Integralis vnitas in solutione continui. They will be gone, let them go. I would we were as well rid of all those, whose souls hate unity. The Christians of of the first age were nether Albinians, nor Nigrians: the report of faction was scarce heard. Athanasius, on whose shoulder our mother the Church leaned, in her sharpest persecution to take her rest; rejoiced, that though the adversary hate was violent, the love of brethren was sound. Peter was commanded to put up his sword, even when Christ was at his elbow, to heal the greatest wound he could make: why do we smite and hurt, that have not such means of cure? King Richard the holy warrior having taken a Bishop in coat-armor, in the field; was requested by the Pope (calling him his Son) to release him. The King sent not him, but his coat to the Pope; and asked him; An haec esset Filij sui tunica? whether this was his sons coat: alluding to the coat of Joseph, which his brethren brought to their Father. The ashamed Pope answers; Nec 〈1 line〉 his Sons 〈1 line〉 undertakes, wit 〈1 line〉 conscience prepares, scrup •… 〈1 line〉 , and Peace suffers. And now 〈◊〉 •… hey 〈◊〉 , 〈◊〉 〈◊〉 vnum, but 〈◊〉 ; not to 〈◊〉 out 〈◊◊〉 •… ache their malice on, but to dissolve and undo the united strength of all. •… her the sce •… r must stoop to the miter, or no peace.

Between the roots of Judah and Levi, by Moses law, the separations and distances were 〈◊〉 •… de, that neither need to cross another's walk, nor 〈◊〉 •… clipse another's dignity. The rod of Mose •… was once 〈◊◊〉 serpent, to give terror: 〈◊◊〉 of 〈◊〉 was preserved; not in campo 〈◊〉 , in a 〈◊〉 of wa •… e and sedition; but Testimony tabernaculo; sprow •… ng forth green leaves of Truth, and sweet blossoms of Peace. Well let our enemies cry;

Whereof.

This unity hath a double reference. 1. to Faith. 2. to Knowledge. And the Object to both these, is the Son of God.

Of the faith.

Faith is taken 2. ways: either passively, or actively Vel pro •… o Quo creditor. Quod creditor. Either for that whereby a man believes, or for that which a man believes. So it is used both for the instrument that apprehends, and for the object that is apprehended.

If we take it for the former, we may say there is also an unity of faith; but by distinction. Faith is one Ration obiecti, non ration subiecti: One in respect of the Object on which it rests, not one •… n respect of the Subject in which it resides. Every man hath his own faith; every faith resteth on Christ. The just shall live by his own faith. Nulla fides pro te, nisi quae in te. Every man must see with his own eyes, reach with his own hand, have oil ready in his own Lamp, that he may enter in with the Bride-groome. He must labor in the vineyard himself, that would have the penny: he shall not have another's pay. It is a happy perfection of faith, when we shall all believe in one Christ, after one manner. Not one with a Grecian faith, another with a Roman, a third with an Arian, a fourth with an Anabaptistical; but all meet in the unity of one holy Catholic faith.

But if we rather take it Pro obiecto quod creditor, for Christ in whom we have believed, we shall all meet in the unity of those joys & comforts which we have faithfully expected. Some believed before the law, some under the law, others under the Gospel: all shall meet in the unity of faith: Receiuing the end of their faith, the salvation of their souls. Whether some believed in Christ to come, or others in Christ already come, or we in Christ come and gone to glory: Venturus & venit, diuersa sunt verba, eadem fides; To come, or come, are diverse words, but there is but one faith. One Lord, one Faith.

Now since faith must bring us to our Beloved, and by that we shall come to the Son of God, how precious should it be unto us! Let the great worldlings possess their preposterous wishes; Epicurus his pleasure, Alexander his honor, Midas his gold. Be our delight, desire, prayer, O Lord •… ncrease our faith: I believe, Lord help my unbelief. There is nothing more honorable, more rich, more pleasant, then to be a true believer: for against this no evil on earth, no devil in hell shall be ever able to prevail.

Of the knowledge.

That knowledge which we now have is shallow in all of us, and dissonant in some of us. There is but one way to know God, that is by Jesus Christ: and but one way to know Christ, and that is by the Gospel. Yet there are many that go about to know him by other ways; they will know him by traditions, images, revelations, miracles, deceiveable fables. But the Saints shall meet in the unity of the knowledge of the Son of God: there shall be union and perfection in their knowledge at that day.

But it is objected, that Paul saith; knowledge shall vanish away. The manner, not the matter of our present knowledge shall vanish: we shall not know by schools, tutors, or arts in heaven: so the manner of knowing ceaseth. But the matter remains: for this is eternal life to know God. Now we know Christ in some manner & measure here; but through a window or lattesse. My beloved looketh forth at the window, showing himself through the lattesse. Thus the Apostle Now we see through a glass darkly, but then face to face. When a man sees a map of Jerusalem, wherein is presented the Towers and Bulwarks, he presently conceives what manner of City it is: but imperfectly; as a man that only reads the description of foreign Countries: but when he comes thither, beholds all the streets, palaces, beauty, and glory, he esteems his former knowledge poor, in respect of his present satisfaction. We are now pilgrims, and know no more of our celestial Country, then we can see through the spectacles of faith, in the glass of the Scriptures. In this map we read Jerusalem above described to us: a city of gold, whose walls are Jasper, and her foundations Crystal. We read, that this corruptible shall put on incorruption, and this mortal immortality. That there is blessedness in the fountain; joys in show beautiful, in sense wonderful, in weight excessive, in dignity without comparison, and in continuance without end. And that in Christ we are chosen before all worlds, to be Burgesses of this incorporation.

But when we shall have white garments put on our backs, and palms in our hands; and shall sit with him in his throne, feasting at his table of glory: we shall then say as that noble Queen to Solomon: It was a true report of thy glory, O king; that I heard before; but now loe I see, one half was not told me. As worldlings about a purchase, inquire what seat, what delight, what commodities are appertinent to it; except like that fool in the Gospel, they will buy first, and see afterwards. So we may sweetly consult of our future happiness, without curiosity, without presumption: like those that never yet were at home, now after much hear-say traveling thitherwardes, we ask in the way; what peace, what delight, what content will be found there: and how much the benefit of our standing house transcends our progress!

There are three things bu •… yed about Christ; Faith, Hope, and sight. By the two former we now live without the latter: by the latter we shall then live without the former. Now we live by faith, not by sight: then we shall live by sight, not by faith. But for our faith, the world would tread us down: for this is the victory that overcomes the world, even our faith, But for our hope, we were of all men most miserable: the worldlings were far happyer. When these two have done their offices, sight comes in. We are now the sons of God, it doth not appear yet what we shall be: but we know, that when he shall appear, we shall be like him: for we shall see him as he is. Here is the benefit of sight. These three are like 3. members of the body, the hand, foot, eye. Faith, like the Hand, lays vnremoued hold on Christ, Hope, like the Foot, walks toward him in an holy expectation, patiently enduring all wrongs, in hope of sweet issue. Sight, which belongs to the Eye, shall fully apprehend him, when it is glorified. In this bright knowledge we shall all meet.

Our present knowledge shall be excelled by our future, in 5. differences.

1. In quality: this is an abstracted knowledge of Christ absent, that a plenary knowledge of Christ present. Ex abstractiua fit intuitiua notitia. The light of a lamp vanisheth, when the glorious sun appeareth. If our knowledge were mundus eruditionis, a world of learning, yet is it but eruditio mundi, the learning of the world; of narrow bounds in regard of the knowledge in heaven.

2. In quantity; even that we know now, shall be known then in a greater measure. The orbs, elements, planets, plants; the herbs of the field, parts of our own bodies we know now; but alas weakly in regard of that perfection which this future life shall give us. Indeed the Christian, for his own saving health, knows so much as is able to make him everlastingly blessed: for he knows Christ his Savior, and that is eternal life. But then he shall know him in a higher measure, and perfectly see those things, now vnconceaueable. Paul heard unspeakable words in his rapture above, which below he confesseth not possible for man to utter.

3. In perfection or maturity. Our knowledge here grows from degree: there it shall be one and the same, receiving or requiring no augmentation. They go from strength to strength: how long? till they appear before God in Zion.

4. In continuance. Earthly knowledge is momentary, all skill in tongs and arts is like the authors, mortal, and shall come to an end. The most famous Artists have often either met with a derogate name, or been buried in oblivion. The study of Christ is only eternal, and shall not be abrogated, but perfected: we shall know then, as we are known.

5. In unity; various, dissonant, and not seldom repugnant is human knowledge: indeed not worthy the name of knowledge; for it is Opinion. Man is contrary to man, yea man to himself: this same vnum sentire to be of one mind, is difficult, if not impossible to be found. Though we aim our knowledge at one mark, yet some shoot on the right hand, some on the left; some short, & others shoot over; having a knowledge that puffeth up. Whose learning hath in it some poison, if it be let go without the true corrective of it. But at this expected day, we shall all meet in an unity of knowledge.

Of the Son of God.

That eternal Son of God, who in the fullness of time became for us the Son of man, shall then be more clearly known to us. We now believe his truth of perfection, we shall then see his perfection of truth. We shall brightly apprehend the inconceivable mystery of him: who is Filius Dei sine matre, filius hominis sine patre: the Son of God without mother, the son of man without father.

If any ask, whether our knowledge shall extend no further then to Christ our Savior. There is no doubt, but as we know our elder brother set in his throne above all the powers of heaven, so we shall also know the rest of our fraternity. Love is a grace that never fades, and therefore shall have knowledge to make way before it. We shall love the Saints, I may infer we shall know them. Peter knew Moses and Elias on the Mount, whom yet before he never saw: why then should we not know them in heaven! and if them, why not other of our glorified friends! If nothing but that which is earthly, and savors of corruption shall cease, and fall off like Elijah's mantle; then knowledge must needs remain, being a divine grace, pure and everlasting as the soul. But seek we to know the Son of God here to be our Savior; and without doubt hereafter we shall know him to be our glorifier.

Whereunto.

To a perfect man. Before he speaks in the plural number of a multitude, We shall All meet: noweby a sweet kind of Solaecisme he compacts it into the singular; all into one. We shall All meet to a perfect man. Here lie three notes, not to be balked.

1. This shows what the unity of the Saints shall be; one man. Here they are sometimes said to have one heart, one soul; there they shall be one man. That not a carnal, corruptible, sinful man, for he may dissent from himself, but a perfect man. Not materially, for there shall be distinct bodies and souls still; as here, but metaphorically in regard of the never-jarring harmony. Oh sweet music, where the symphonie shall exceedingly delight us, without division, without frets.

2. The whole Church is compared to a man: we have often read it compared to a body, here to a man. As in other places to a Body, cuius Cap •… est Christus; whose Head is Christ; so our Apostle here. ver. 16. speaketh of our growing to the Head which is Christ. So in this place to a Man, cuius anima est Christus, whose soul is Christ. Now the soul in the body increaseth not augmentatively, but secundum vigorem, transfusing into the body her virtual powers & operations more strongly. Christ is ever the same. Heb. 13. Jesus Christ yesterday, and today, and the same forever. In this soul there is no mutation; but the body increaseth with the increase of God. For as Christ increaseth the strength of his grace in us, so we grow to perfection.

3. Full perfection is only reserved for heaven, and not granted till we meet in glory; then shall the Church be one perfect man. We may be now mundi, saith Aug. clean, yet still mundandi, to be cleansed. Not so perfect, but still glad of mercy. Our purity is not in facto, but in fieri; inchoate; not finished though begun. All our righteousness consists in the not imputation of our sins. Blessed is the man to whom the Lord imputeth not iniquity. Summa perfectio imperfectionis confessio. Our greatest cleanness is the free acknowledging our vileness. The other immunity shall be when there are no passions in men, no lusts capable of sin: now it is well if we live without scandal: without eruption, though not without corruption. Non sine culpa •… ed sine querela. And so the commendation of Zechariah must be understood; which calleth him righteous, walking in all the commandments of the Lord, blameless. He lived blameless in the worlds eye, not in the Lord's. If thou shouldest mark iniquity, O Lord, who shall stand? Especially when his eye of justice only shall look upon it. Vae etiam laudabili vitae hominum, si remota misericordia discutiatur. Woe to the most commendable life of man, if mercy be removed when it is examined. It is enough to prove Zechariah a sinner, in that he was a Priest. For it was imposed on the Priest first to offer for his own sins, and then the sins of the people: which had been needless, if the Priest had not been guilty of sin, and liable to condemnation.

The justification of David seems to rise higher Psal. 17. Thou hast tried me, and shalt find nothing. What! hath God tried him, the searcher of the hearts, that sees into all the inward cabbins, and hidden concaues of the soul! and shall he find nothing! not great impieties, not less infirmities? nothing! This phrase seems general, yet is not totally exclusive; nothing against Saul, no treachery or injustice against the Lord's anointed. So it is by Euthymius, and must be restrictiuely considered. Otherwise David had many sins: original, I was conceived in sin: actual and public, in slaying not a Philistine, but an Israelite, an Israelite his subject, his honest and worthy subject; and that by the sword of the uncircumcised; and yet more by a wile, sending for him home, and making him drunk. And to ripen this blister, he adulterizeth with his wife: he hath had many wives, robs his poor neighbor of his singular comfort, only wife. These were apparent, vniustifiable impieties; which makes him fall to a Psalm of mercy. Have mercy upon me, O Lord, have mercy upon me: heal my soul, for I have sinned against thee.

These were known to the world; no doubt diverse others were known to his own heart; and yet more, which neither the world nor his own heart knew: who can tell how oft he offendeth? O cleanse thou me from my secret faults. Yet in the matter of Saul, thou canst find nothing. As Bishop Latimer once said in his Sermon before King Edw. 6. For sedition, me thinks for ought I know, if I may so speak, I should not need Christ. David was no traitor, but David was an adulterer. He was in many personal faults an offender: but as a subject he was a good subject; as a King, an excellent Prince.

No less is the praise of Job; a perfect and upright man; none like him in the earth. Which yet is not to be taken for a positive, but comparative commendation. There was none like him in that part of the earth: and he was perfect in regard of those vicious times. Hear himself speak; How shall a man be just with God? and ver. 28. I know that thou wilt not hold me innocent. Let then the Pelagian drink never so deep in this justifying cup of their own righteousness; and let the Papist as deeply pledge him: yet perfection is reserved for another world, when we shall meet to a perfect man. Here we may have it partially, there gradually: here so much as belongs Ad viam, to our way. Phil. 3. Let us, as many as are perfect, be thus minded: there only that is proper Ad patriam, to our country: ver. 12. not as though we were already perfect; but following after, &c. Let us, 1. be humble in acknowledging our own wants and sins; who cannot to God contending with us, answer one of a thousand. Nec millessimae, nec minimae parti, saith Bern. 2. Labor to perfection, in forgetting those things which are behind, and reading forth unto those things which are before. 3. Comfort our endeavoring hearts with this sweet encouragement; we shall one day meet to a perfect man.

To the measure of the stature

The word 〈 in non-Latin alphabet 〉 , before translated Age, is now better by our New, and according to Beza, Stature. If any will here ground, that in heaven we shall live in that measure of Christ's age and stature, wherein he died, I subscribe not, but am silent. It is not safe wading without a bottom. Only thus much: there shall be nothing wanting to make our glory perfect: and whether you conceive the 33 year of a man's age, to be the beauty and complete perfection, I dispute not. This implies a spiritual stature, whereunto every Saint must grow. Whence infer.

1. That we must grow up so fast as we can in this life; joining to faith virtue, to virtue knowledge, &c. We must increase our talents, enlarge our graces, shoot up in talenesse, grow up to this stature. For God's family admits no dwarfes: stunted profession was never found. If the sap of grace be in a plant, it will shoot out in boughs of good words, and fruit of good works; always expected the winter of an afflicted conscience. If a table and consumption take our graces, they had never good lungs, the true breath of God's Spirit in them.

2. God will so ripen our Christian endeavours, that though we come short on earth, we shall have a full measure in heaven. We have a great measure of comfort here, but withal a large proportion of distress: there we shall have a full measure, heapen and shaken, and thrust together, and yet running over; without the least bitterness to distaste it. This is a high and a happy measure.

Regard not what measure of outward things thou hast, so thou get this measure. Trouble not thyself with many things, this one is sufficient, the better part, the greater measure, never to be lost or lessned. Open both thine eyes of Reason and Faith, and see first the little help that lies in great worldly riches. As the partrich sitteth on eggs and hatcheth them not: so he that getteth riches and not by right shall leave them in the 〈◊〉 of his days, and at his end shall be a f •… e. A bird that steals young ones from other birds, and tenderly nourisheth them, is mocked for her motherly kindness when they are fligge. Even now she had many running after her, by and by they give her the slip, & are all gone: pleasures, delights, riches are hatched and brooded by the wicked as their own. But when God, at whose command they are, calls them away, they take them to their heels; like fugitiues they are gone, and no officer can bring them back. The rich man may shut up his wealth for a season; but as a bird in a cage, if it spy a hole open, it is gone, and flies far enough beyond recovery; towering like an Eagle, even up toward heaven. were thy measure never so ample, as full as his Barns. Luke. 12. yet but a night, a piece of a night, & all is gone. The first borne of death shall devour his strength, saith Bildad: and it shall bring him to the King of terrors. what help is in weakness? never talk of helping thee with fine flour, and the best grapes, & the richest excrements of worms, silken garments: thou wilt one day say, this is no succor. No: that is succor which will help thee in anguish of thy soul, and distress of thy consience; calm the troubles of thy spirit, and heal the wounds of thy broken heart, when the horror of death, and terrors, of sin, sharpened with a keen edge of God's Justice shall besiege thee: now let the thing be praised that can help thee. No measure of earthly things can give thee ease; but this measure of grace, that shall bring thee to the full measure of glory. Grow thou as high in this world as Jonah gourd: a worm shall smite thee, and thou shalt wither. Grow up to this stature of Christ, so fast as thou mayest, and so far as thou canst: and what is here wanting to thy holy endeavours, God shall make up with his happy mercies.

Of the fullness of Christ. Adulti Christi.

It is not meant the full growth of Christ in the flesh: which was as other children. Luk. 2. The child grew, and waxed stronger. We read him a babe sucking, at 12. years old disputing, at 30. preaching, and about 33. dying. His increasing was not habitualiter, sed effectualiter. But here we must consider Christ as Head of his Body the Church; and so said to have mensuram staturae adultae, the measure of full stature, when his body is Perfected: now some predestinated members of this Body are yet unborn; which must concur to the perfection, and making up of this stature of the fullness of Christ. Whence we have a sweet and comfortable observation offered us.

Till the church be fully gathered together, there is in some sort a want to the perfection of Christ. But we must consider Christ two ways; Personally, and mystically. Personal or abstractively in himself, he is not only perfect, but perfection it self. Colos. 1. For it pleased the Father, that in him should all fullness dwell. And. chap. 2. In him dwelleth (not passeth by) the fullness (not a good reasonable measure; and this not only a sufficient fullness, but) all the fullness (not of any created nature, but) of the Godhead (and that not fantastically, but) bodily. Mistically, or in relation to his Body the Church: now ye are the body of Christ, and members in particular. And Christ's will is, that where he is, his members may be there also. So that till the whole Body be gathered to the Head, the head is in some sort not perfect. And in this sense may that Cant. 3. be understood. Behold King Solomon with the Crown, wherewith his mother crowned him in the day of his espousalls. where the Church is said to set a Crown on Christ's head; as if his full and perfect coronation were not come till the day of his espousalls and marriage in heaven, when his whole Church shall be crowned together with him. Time was that the other Disciple out ran Peter to the Sepulcher, and Peter out went that other Disciple into the sepulcher: but at this day, they that are alive shall not prevent them that sleep. For God hath provided better for us, that they without us should not be made perfect. We shall all go together to glory.

What a treasure of joy and comfort is here opened us! Our Savior so loves us, that he thinks not himself perfect without us. What is man, O Lord, or the son of man, that thou soreckonest of him? Thou hast Saints the spirits of just, blessed and obedient Angels, thy own infinite self to delight thee; Quid opus vermiculo? What need hast thou of a worm? What am I, O Savior, that thou shouldest not think thyself perfect without me? Well may this sweeten all our poverty, misery, disgrace and ignominy, that the world casts upon us. A great Gallant blusheth to see thee take acquaintance of him, looks upon thee betwixt scorn and anger, thinks himself disparaged by thy company: be content, the God of heaven and earth thinks himself not perfect without thee. He that can break thy contemners to pieces, respecteth thee. Thou art unworthy of the favor of Jesus Christ, if thou canst not content thyself with it, without the worlds.

What a terror shall this be to the wicked, to see those men crowned Kings with Christ, to whom they disdained to give notice in the world. Dives looks with pitiful eyes on glorified Lazarus, who once lay at his gates without the releese of crumbs. It shall be no small aggravation to the ungodly's torments, to say of the Saint, This was he whom we had sometimes in derision, and a proverb of reproach. We fools accounted his life madness, and his end without honor. Now he is numbered a mong the children of God, and his lot is among the Saints.

I conclude.

Every Saint shall enjoy this full measure of glory: there shall be no scanting, no limitation. None shall complain of lack: there is the fountain, drink thy fill; there is the heap, take as much as thou wilt. There shall be in all an equality, though not of quantity, yet of proportion: which ariseth not from the object, wherein is plenitude; but from the subject, which is not alike capable. A vessel thrown into the sea can be but full; another is but full, though it contain a greater measure. Everyone shall possess this fullness; and being full there is no want, therefore no envy. But let us take no thought, who shall sit highest in this kingdom, with the sons of Zebedee: it is enough that we shall be crowned kings. Trouble not thyself for order, only strive for admission. We cannot desire to be more then blessed. Let us get into the City of glory, and let God appoint us a room.

Here we see the great difference betwixt this life and the next. In this life we grow up to our full Stature; and then we decrease till we decease; we decline and die. In the other, we come at first to a perfect stature, and so continue forever. We are here subject to sorrows and sins; the first grievous to us as we are men, the other as we are good men: loe we shall one day be freed, be perfect. It is a sweet meditation that fell from a reverend Divine; that many vegetable & brute creatures do exceed men in length of days, and in happiness in their kind; as not wanting the thing they desire. The Oak, the Raven, the Stork, the Stag fill up many years, in regard of whom man dies in the minority of child-hood. This made the Philosophers call Nature a Stepdame to man, to the rest a true mother. For she gives him least time, that could make best use of his time; and least pleasure, that could best apprehend it, and take comfort in it. But here divinity teacheth & reacheth a large recompense from our God. Other creatures live long, and then perish to nothing; man dies soon here, that hereafter he may live forever. This shortness is recompensed with eternity. Dost thou blame Nature, O Philosopher, for cutting thee so short that thou canst not get knowledge! Open thine eyes: perfect knowledge is not to be had here, though thy days were double to Methushalems. Above it is. Bless God then rather for thy lives shortness: for the sooner thou diest, the sooner thou shalt come to thy desired knowledge. The best here is short of the least there. Let no man blame God for making him too soon happy. Say rather with the Psalmist; My soul is a thirst for the living God: O when shall I come to appear in the glorious presence of the Lord? who would not forsake a prison for a palace, a tabernacle for a City, a sea of dangers for a firm land of bliss; the life of men for the life of Angels? In the bed of this joy let me repose your souls for this time; meditating of that eternal glory, whereof you shall have a perfect and full measure, thinking that the full coronation of your Savior carries for you; and lifting up your eyes of sorrow from the valley of tears, to the mount Zion of blessedness, whereon the Lamb of GOD standeth to gather his Saints about him to a perfect man, to the measure of the stature of his own fullness. To which place himself for his own merits and mercies sake in due time bring us.

The Persons.

Thus amated with error, and amazed with terror, are described in the precedent verse. The Kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, the bond, and the free, hid themselves in the dens and rocks of the mountains. The greatness of man, when it comes to encounter with God, is weakness and vanity. Is the reprobate a king? the crown on his head is not thunder-proof: lift he his scepter never so high, there is a scepter of justice shall smite it down.

Is he Great in his country, that (as they write of the Sea about the castle of Mina) the currant goes ever with the wind of his will: be he never so high, there is one higher then he, and the highest of all regardeth it: and will subject it.

Is he Rich? were he the eldest son of Mammon, and sole heir to all the userers in the world, can his gold save him? Is vengeance afraid to strike his vessel, because his sails be of silk, and it is ballaced with refined aure? Shall he buy out his damnation with coin? No; the Samuel of heaven will never take bribes.

Is he a Chief Captain? Be his looks never so stern, his speech never so imperious, impetuous; he may command here, and go without. Were he General of Xerxes army, yet he shall find the words of the Psalm truth: Man is not saved by the multitude of an Heast.

Is he mighty? were he as Alexander thought himself, till he saw his own blood, the Son of Jupiter Hammon; yet woe to man when he shall wrestle with his maker. Proud worm, he may dare to lift up his head, but shall quickly be trodden into slime. When the Lord of hoastes is angry, whose wrath shakes the earth, and burns to the bottom of hell; who shall proudly without confusion look him in the face? Silly Giant of men, that thou shouldst dare to grapple, to parle, yea so much as to look at God! Loe greatness!

Time was, when if a friend in the Court shall say to thee, as Elisha to the Shunamite. What is to be done for thee? Wouldst thou be spoken for to the King, or to the Captain of the host; It would have seemed as high a gratifying, and ratifying of his love to thee; as thou couldst have desired, or he expressed. What favor will it be at this day, to be spoken for to all the Kings of the earth, great men, rich men, mighty Captains? Alas they have need to be spoken for themselves. The greatest Potentate, if reprobate, hath now his honor laid in the dust; & from a public Throne, he creeps into a hole. As ambitious Herod received his pride and glory (with derogation to God; Vox Dei.) in a Theater: so now his shame & confusion is in the sight of the whole world; of good and bad Angels, of good and bad men. Zenacherib in his ruffe could once say; Where is the King of Hamath, and the King of Arphad; the King of the City of Sepharvaim, Zena, and Iuah? But now where is the King of Ash •… r? Thus Godleadeth Princes away spoiled, and overthroweth the mighty. For their wickedness he poureth contempt upon Princes. Then shall be manifest the irresistible power, and unblameable justice of God: Who sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers: stretching out the heavens as a curtain, & spreading them as a tent to dwell in. He bringeth the Princes to nothing, and maketh the Judges of the earth as vanity.

What privilege then doth these inferior authorities bring with them? That the bondman should thus strive to be free: the freeman to be mighty: the mighty to be a chief Captain: the chief Captain to be rich: the rich to be great: the great to be Kings: till in their opinion nil restat quod praestat, nothing remains to be aspired to. Whereas to these men, Omnia in praesenti parua, in fine nulla, post finem mala: all is for the present little: for Vt Luna, sic sublunaria: as the moon itself, so all things under it are subject to ecclipses and changes. In the end they are nothing; death when the game is done, shuffling King and Pawn into one bag. After the end found evil things; for & perduntur & perdunt: they are both lost themselves, and make lost their owners.

These so popular wonders, the terror of slaves, and mirror of fools, on whom the eye of the world was fixed with admiration; are glad to hide themselves in holes. where are you, ye great men; that were so ambitions of fame, and made human praise stand in competition with conscience; as if it were the better mistress and worthy of more servants? alas, glad to be shrouded in holes. your Greatness now wisheth it self so little, that it might not be seen. You insatiate covetous, that never ceased joining house to house, land to land; and possessing whole countries, yet whined for lack of elbow-room: loe, you shall at this day be glad of a hole; a dark hollow cave in a rock for your parlor: or more glad if you might be dissolved into nothing.

They said.

We have described the Persons, What they were: let us see what they did. They said: They open their lips to confess the invincible and inevitable power of Christ. whence derive we two observations.

1. The sense of present misery takes away Atheism. Before their mouths were either shut by silence, or opened by blasphemies; possessed either with a dumb or a roaring devil. God was not in all their thoughts: or if in their thoughts, not in their lips: or if in their lips, but to his dishonor; not named but in their oaths. Now loe, they speak, and make a desperate acknowledgment of that power, they erst derided. The day of judgment, when it comes, shall find no Atheist. What those degenerate creatures would not believe, they shall see: they would not acknowledge their maker, they shall find their Judge: and cry to the mountains, Fall one us, &c.

Consider this, ye that forget God, lest you be torn in pieces when there is none to deliver you. You may forget him during your short pleasure, you shall remember him forever in torture. Proceed to speak of him wickedly, and like enemies to take his Name in vain; you shall one day fall low before his footstool, not with a voluntary but enforced reverence. You that have denied God on earth, the first voice that shall come from your lips, shall be a hopeless acknowledgment of his majesty.

2. The saying that comes from them is desperate: whence note, that in God's just punishment Desperation is the reward of Presumption. They that erst feared two little shall now fear too much. Before they thought not of God's Justice, now they shall not conceive his Mercy. Consciences, that are without remorse, are not without horror. It is the kindness which presumptuous sin doth the heart to make it at last despair of forgiveness. They say.

Behold, God accuseth not, they accuse themselves. God loves to have a sinner accuse himself: and therefore sets his deputy in the breast of man: which though it be a neuter when the act is doing, is an adversary afterwards. The conscience is like the poise of a clock: the poise being down, all motion ceaseth, the wheels stir not: wound up, all is set on going. Whiles conscience is down, there is no noise or moving in the heart; all is quiet: but when it is wound up by the justice of God, it sets all the wheels on working: tongue to confess, eyes to weep, hands to wring, breast to be beaten, heart to ache, voice to cry; and that, where mercy steps not in, a fatal cry; to the hills, Fall on us, and hide us.

Sin, and judgment for sin, make the most cruel men cowardly. Tyrants whose frowns have been death; oppressors that have made their poor Tenants quake at their looks; now tremble themselves: & would change firmness with an aspine leaf. They that care not for the act of sin, shall care for the punishment. Tumidi faciendo, timidi patiendo. Nero that could not be tired in cutting throats, is soon weary of his own torment. They that have made others weep, shall desperately howl themselves. Cain, that durst kill the fourth part of the world at a blow, even his own brother; dares afterwards not look a man in the face, lest he should be slain. Who durst be more impudently bold with God then Judas, when he betrayed his only Son to murderers? yet after the treason who more cowardly then Judas? he becomes his own hangman. The curse that follows sin makes Presumption it self to shudder. But what madness is it, not to complain till too late. If our foresight were but half as sharp as our sense, we should not dare to sin. The issue of wickedness would appear a thousand times more horrible, then the act is pleasant.

Let this teach us now to think of the Justice of God as well as his mercy, that hereafter we may think of his mercy as well as his Justice. The mercy of God is abused to encourage lewdness: and wretched men by Christ's merits are emboldened to committee that, for which he died: but so men may run with mercy in their mouths to hell. They that in life will give no obedience to the law, shall in death have no benefit by by the Gospel. When they gave themselves over to lying swaring, coveting &c. they were wont to cry, Mercy, mercy: now loe, they feel what those sins are, and cry nothing but Justice, Justice; they cannot think on mercy. They that have abused mercy, must be quitted with vengeance. The good now sing; With thee, O Lord, is mercy; therefore thou shalt be feared. The reprobates sing at last, with thee O Lord, is judgment; with thee is storm and tempest, indignation & wrath, confusion and vengeance, and therefore art thou feared.

These necessary occurrences, thus considered; let us pass to their Invocation, wherein is exemplified their Error. Here we must observe To what, For what, they call.

To what.

They are Mountains and rocks; unreasonable, yea insensible creatures: whence we may deduce two inferences; a negative, and an affirmative.

1. Negatively; it is clear, that they have no acquaintance with God, therefore know not how to direct their prayers unto him. If their trust had been in God, they needed not to fly to the M •… aines. So David sweetly. Psal. 11. Ia the Lord put I my trust: how then say you to my soul, Fly as a bird to your mountain? It is God's charge. Call upon me in the day of trouble: and I will deliver thee, and thou shalt glorify me. But, Rom. 10. How shall they call on him, in whom they have not believed? Or believe in him they have not known? and how should they know him but by his word? Alas those mutual passages, and intercourse of means they have ever barred themselves. They would neither suffer God to trouble them by his word, nor would they offer to trouble him by their prayers. They will not call upon him, nor will they hear him calling upon them.

Therefore as those that never were in the company of God, they know not how to address themselves to him; but rather to rocks and mountains. As extremity discerneth friends; Vere amat, qui miserum amat: so it distinguisheth a man in himself. A sudden disturbance gives a great try all of a Christians disposition. For as in a natural man at such an affrightment, all the blood runs to the heart, to guard the part that is principal: so in a good man at such an instance, all the powers and faculties run to the soul, to save that which is principal. The blood and spirits strive to save the life of the body: faith & hope to save the life of the soul. So that at the sudden assault of some danger, a man shall best judge of his own heart. It may be at other times a dissembler; for man's heart is false, who can know it? yet at such time it will manifest it self, and cannot deceive.

If God hath been our familiar friend, and accustomed helper; danger doth not sooner salute us, then we salute him by our prayers. The first thought of our hearts is Jesus Christ: the first voice of our lips is Peters on the sea in such an extremity; Lord save me: our faith is reposed on his wonted mercy and protection; We know whom we have believed. Daniel calls on GOD, ere he falls to the Lions; this stops their mouths.

The wicked in such misery, are either heavy and heartless, as Nabal; whose heart died within him, and he became as a stone. Or desperate as Julian, throwing his blood up into the air, with a blasphemous confession. Or sottish, as these here; running to the mountains, unprofitable, impossible helps. When the blow of vengeance strikes the covetous, he runs to his counting house; if his bags can give him no succor, he is distracted. If any broken reed be their confidence, in these overwhelming woes, they catch drowning hold of that; so they and their hopes perish together. There are some whose tongues are so poisoned with blasphemy, that in an unexpected accident, the very first breath of their lips is a curse, or an oath. As if they would swear away destruction, which every ungodly speech draws on nearer. If these men had been acquainted with God in fair weather, they would not forget him in a storm. But they that will have no familiarity with God in peace, shall have him to seek in extremity.

When therefore some sudden peril hath threatened thee with terror, note seriously how thou art affected. Though the danger came unlooked for, let it not pass vnthought of: but as thou blessest God for delivery, so examine the good or ill disposedness of thine own heart. If thou find thyself courageous and heavenly minded, on thy confidence in God; take at once assurance of thy faith and God's mercy. He that now stood by thee, will never leave thee. If otherwise, lament thy sins which darken thy souls way to the mercy-seat; and beseech Jesus Christ to store thy heart with better comforts. If thy treasure be in heaven, and thy soul hath been used to travel often thither; when danger comes, it knows the way so well, that it cannot miss it.

2. Affirmatively this presents a soul amazed with fear and folly. They call to the Mountains, that can neither hear nor answer. When the world was destroyed with water, men climbed up to the tops of the Mountains: when it shall be dissolved with fire, they will desire the holes of the rocks, and to lie under the hills. The mountains are but swellings of the earth, and the rocks are surd things; that have no ears: can they hear? or if they hear, can they answer? or if they answer, can they save? when the graves must vomit up their dead, shall the rocks conceal the living? Those five Kings could not be hid in the cave of Makkedah from Joshua; and shall any cave hide from Jesus?

Whiles guilt and fear consult of refuge, how vain shifts they imagine! Adam would hide his disobedience in the bushes: Saul his rebellion in the crowd of the people. So the hood-wink'd fool seeing nobody, thinks nobody sees him. Helplesse evasions! when Adonijah heard the trumpets sounding at Solomon's coronation, he quaked and fled to the horns of the Altar. When the ungodly shall hear the Archangels Trump proclaiming the coronation of Christ, they have no Sanctuary, (they never loved it in all their lives) but fly to the rocks and mountains.

The grave is a dark and privative place: yet as a prisoner that comes out of a sordid and stinking dungeon, into the open air for his trial in a desperate cause, had rather keep the prison still. So these reprobates newly raised from the earth, cry to it to receive them again; glad to remain (though not on the face of it with pleasure) in the bowels of it with rottenesse and solitude; rather then in the open light to come before the judgment seat of Christ. The grave is a drown-bed to hell. They suddenly start out of their sleep, and meet with gastly amazedness at the mouth of their sepulchers: beholding on the one side sins accusing, on another side hellish fiends vexing; an anguished conscience burning within, heaven & earth without; above them the countenance of an angry Judge, below them a lake of unquenchable fire; round about howling and bitter lamentations: no marvel then if at the worlds end they be at their wits end; and cry to the mountains, Fall on us.

Let all this declare to men the vanity of their worldly hopes. God is the Preserver of men, not hills & rocks. The rich man is brought in upon a Premunire, can his gold acquit him in this Star-chamber? The Epicure thinks to drown sorrow in lusty wines: the oppressor mistrusts not the power of his own hand: the proud refugeth his troubled heart in his trunkes: the lustful in his punkes: what is this but running to rocks and mountains? Thus madly do men commit two errors. Ier. 2. They forsake the creator which would never forsake them; and adhere to the creatures, which can never help them. O Lord; the hope of Israel; all that forsake thee shall be ashamed; and all that dep •… t from thee shall be written in the earth. Now at this day perhaps they would seek to the Lord: but they are answered; Go •… to the gods whom ye have served. Loe then of these gods they shall be weary; as in the 2. of Isaiah. where these very words of my Text are deliuerd. ver. 19. They shall go into the holes of the rocks, &c. it is immediately added; In that day a man shall cast his Idols of silver, and his Idols of gold, which he made for himself to worship, 〈◊〉 the moules and to the bats. Even the spiritual Idolater, the Covetous, shall throw his Images, golden or silver shrines for the Diana of his avarice; his damned coin to combustion, with a vae, Woe unto it, it hath lost my soul. As the sick stomach loathes the meat, whereof it surfeited.

Well, let us leave invocation to these Rocks, worldly refuges: and remember that there is one to be called on, who is only able to defend us: a spiritual, holy and happy Rock, Jesus Christ. David often calls God his Rock and his refuge. A rock that bears up the pillars of the world. Their Rock is not as our Rock, even our enemies themselves being judges. He that builds his house of assurance on this rock, shall stand immovable to wind or weather: he needs not the shelter of mountains; for he shall stand like Mount Zion, that a hideth fast forever. They that despise him, shall find him a Rock also: if they fall on it they shall be broken: if it fall on them, it will grind them to powder. He is a Stone, the Stone, the head-stone of the corner; cut out of the Quarry of heaven without hands. Of whom we are made living stones. He is strong without all things: all things weak without him: trust in him, and you shall have no need to fly to rocks and mountains.

For What

The benefit that they would have the Rocks and the Mountains do them, is to Fall on them, & hide them. Whence we derive three observations. 1. Despair is ever wishing for death: often impatiently snatching at it in this world; but when the last day comes, so greedily longing for it; that to be sure of it, they desire the mountains to dispatch them. Death by the wicked is now most feared; death at the last shall be the thing most wished: They shall desire death, and shall not find it. They that sit in the warm nest of riches, hatching up their brood of lusts, quake at the hearing of death. There are some fear to die, others not so much to die as to be dead. The former are cowardly, the other unbelieving souls. Some fear both, to whom nothing in life then life is more desirable. But when th • s last extremity comes, m •… ricupiunt, they desire to die. And that death, like a merciless executioner, might not have too many strokes at their lives, they beg help of the Mountains: that they might be thoroughly dispatched at once, without need of a second blow. Cain at his arraignment for his brother would needs live: God grants it; as if it were too much favor for him to die. But he yields it for a curse; as if he heard his prayers in anger. He lives, but banished from God, carrying his hell in his bosom, and the brand of vengeance in his forehead. God rejects him, the earth repines at him, and men abhor him. Loe now Cain would die: himself now wisheth the death he feared, and no man dares pleasure him with a murder. As Nero in the like case; Nec amic •… m, nec mimicum h •… beo; I have neither friend nor enemy: or as Sau •… found in his Armor-bearer, not a will to kill him, though he had a will to be killed by him. Death these reprobates feared, and only death is now desired. They cry to the mountains; Fall on us. 2 Observe, that rocks and mountains are far lighter then sin. Zacharias compares it to a Talent of lead: Isaiah calls it a Burden. Such a weight bore our Savior, that he groaned under it. I am pressed under you, as a cart is pressed that is full of sheaves. The wicked that like Babel- builders think to aspi •… e to heaven by multiplying of earth, would be glad if •… umulitumuli; their bodies might be buried under their heaps of wealth, where their souls had been buried long before. But what is a load of earth, a mountain huger then Aetna, under which Jupiter was said subter fulminare Gigantes; what is the whole massy body of the earth to the weight of sin?

Think of it ye Theomachor, that strive in your rebellions imponere Pelio •… Ossae: ye rapacious covetous, that load yourselves with thick clay: you lay heavy burdens on the poor, heavier on your own consciences. Sin may seem light for a season; as a pack made up, but not assayed with one of your fingers: when Satan shall lay it on you, it will break your backs. You bear it now like corke and feathers: at that day you shall judge it heavier then rocks and mountains.

Now in contempt of law and Gospel, honesty, and conscience, earth and heaven; they call to pride, ambition, blasphemy, ebriety, luxury, oppression, Fall on us and cover us; wearing pride as a chain, and covering themselves with cruelty as with a garment. Si •… lies at the door, and they have no sense to take it up. The devil puts his shoulders under the weight, and thus supported they feel it not. But when God's justice shall reprove them, and set their sins in order before their 〈◊〉 ; yea impose them on their weak and yielding consciences; howe different will their cry be▪ 〈◊〉 f •…