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<DATE>2004-08-13</DATE>
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<NAME>Rachel Losh</NAME>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1">
<P>THE TRUE EUANGELICAL TEMPER.</P>
<P>WHEREIN Divinity, and Ecclesiasticall Hi|story, are interwoven, and mixed, both to the profit and delight of the Christian Reader, and modestly, and soberly fitted to the present grand Concernments of this State, and Church.</P>
<P>Preached in three Sermons, at S. <HI>Martins</HI> in the Strand, upon that luculent Prophecie of Peace, and Union, <HI>Esay chap.</HI> 11. <HI>v.</HI> 6.7. <HI>&amp;</HI> 8.</P>
<P>BY JO: JACKSON.</P>
<P>Cornelius &agrave; Lapide in Isaiae cap. 2. v. 4.</P>
<P>Christus per loge~ euangelica~ charitatis, mode|stiae, justitiae, mansuetudinis, et patientiae, omnes gentiu~ rixas, et dissidia componet, odia, et antipa|thias evellet, rixosos, et feroces compescet, faciet&abque; ut in e&acirc;de~ Ecclesia amic&egrave; versentur, quasi fratres Romani, et Graeci, &amp;c. ANGLI et SCOTI, se|cundum illud Isaiae cap. <HI>11.</HI> v. <HI>6, 7, 8.</HI> habitabit Lupus cum Agno, pardus cu~ hoedo accubabit, &amp;c.</P>
<P>London printed by <HI>M. Flesh<GAP DESC="illegible" EXTENT="1 letter">r,</HI> for <HI>R. Milbourne,</HI> and are to be sold in Little Brittaine at the Signe of the Holy Lamb. 1641.</P>
</DIV1>
<DIV1 TYPE="dedication">
<PB REF="2">
<PB REF="2">
<HEAD>TO THE MOST NOBLE, MOST CHRISTIAN, and grand Audience, of S. <HI>MARTINS.</HI></HEAD>
<P>Be these three following Ser|mons presented now unto their Eyes, which have been lately unto their Eares:</P>
<P>Together with all possible appre|cations unto them, of what they mostly purport, to wit, Recon|ciliation, and <HI>PEACE:</HI></P>
<CLOSER><SIGNED>From their most faithfull, and Affe|ctionate Servant, in the things of JESUS CHRIST,
<HI>I. I.</HI></SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="sermon">
<PB REF="3">
<PB N="1" REF="3">
<HEAD>THE TRUE Euangelicall Temper, And Disposition.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Esay 11.6, 7, 8.</HI></BIBL>
<P N="6"><HI>6.</HI> The Wolfe shall dwell with the Lamb, and the Leopard shall lie down with the Kid; and the Calfe and the young Lyon and the Fatling together, and a little child shall lead them.</P>
<P N="7"><HI>7.</HI> And the Cow and the Bear shall feed, their young ones shall lie downe together, and the Lyon shall eat straw like the Oxe.</P>
<P N="8"><HI>8.</HI> And the suckling child shall play on the hole of the Aspe, and the wea|ne<GAP DESC="illegible" EXTENT="1 letter"> child shall put his hand on the den of the <NOTE N="*" PLACE="marg">Adder.</NOTE> Cockatrice.</P></Q>
</EPIGRAPH>
<P><GAP DESC="foreign">.</P>
<P>_LEt this one thing declare how fa|mous and notori|ous this Text is; that two


<PB N="2" REF="4">
of the Sibyls, in their O|racles, have not onely pointed at it, but even translated it <NOTE N="a" PLACE="marg">Del Rio in loc. tan|tum non verbo te|nus.</NOTE> almost word for word. The one is alledged by <NOTE N="b" PLACE="marg">Lactant. Institut. lib. 7. <GAP DESC="foreign">.</NOTE> <HI>Lactanti|us,</HI> that Christian <HI>Cicero</HI>; and the other by him who hath obtained to be cal|led the <NOTE N="c" PLACE="marg">Sibylla Cumana apud Virgil.
<Q><L>&mdash;Nec magnos metuent armenta Leones,</L>
<L>Occidet &amp; Serpe<GAP DESC="illegible" EXTENT="1 letter">s, &amp; fallax herba ven<GAP DESC="illegible" EXTENT="2 letters">i.</L></Q></NOTE> Prince of Latine Poets. So as this Prophe|cy hath been contained neither within the limits of Jury nor Christen|dome, but hath been dis|persed even among the Gentiles which knew not Christ, and among the


<PB N="3" REF="4">
Heathen which have not called upon his name; in so much as a Commenta|tor unto the Text, askes the question <NOTE N="d" PLACE="marg">Gabriel Alvarez in locum.</NOTE>, Who now can deny unto the Sibyls a spirit of Prophecy? I for my part doe not; nei|ther will I grant it them. That excellent spirit of Prophecy might perhaps seaze upon them, as it did upon <HI>Balaam:</HI> But I rather thinke they borrowed these Prophecies out of the Scripture, as the Isra|elites did jewels of the E|gyptians, and that they onely did the office of Mid-wives, to translate them and bring them to light; or because the term of borrowing is too gen|tle


<PB N="4" REF="5">
and modified, because they neither acknow|ledge it, nor pay it again, in giving the glory to God: Therefore, I say, they stole them out of ho|ly Writ, and pride them|selves in the plumes of a Prophet indeed; in which regard, <HI>Iustin Martyr,</HI> with great wit and elo|quence calls them and such like, <HI>Fures Mosis &amp; Prophetarum,</HI> the theeves, and free-booters of <HI>Moses</HI> and the Prophets.</P>
<P>Both circumcision and uncircumcision, the Jew|ish Rabbins, and Christi|an Doctors take this Text to be meant of Christ, but with this vast diffe|rence, that the Jews con|strue


<PB N="5" REF="5">
it, of Christ still to come, and of his tempo|rall Monarchy; The Christians of him already exhibited, and of his spiri|tuall Kingdome.</P>
<P>It is rich as the high Priests pectorall, both for words and matter; In words, for the whole sen|tence is sweetned with a continued allegory. There are almost as many meta|phors as words. In mat|ter, for it speaketh all love, and peace, and re|conciliation, and meek|nesse, and the like. Let <NOTE N="e" PLACE="marg"><GAP DESC="foreign">. Euseb. lib. 2.</NOTE> <HI>Eusebius</HI> be the Exposi|tor: <HI>It purporteth,</HI> saith he, <HI>the turning of fierce and


<PB N="6" REF="6">
brutall men, and people, who in regard of their savage and cruell nature, differ no|thing from beasts, unto sweet and calme and socia|ble manners and conversa|tion.</HI> So he. <NOTE N="a" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Procopius</HI> concurres: <HI>It signifies,</HI> saith he, <HI>that men who be|fore were ravenous and bel|luine, to change their course of living, and to apply themselves to quite contra|ry studies, and in the same Church, to participate of the same spirituall meat.</HI> So he. And in a word, there is scarce one Clas|sick Author to be found, in best furnished Libra|ries, that glosseth other|wise.</P>
<P>I have prefaced and


<PB N="7" REF="6">
scholied sufficiently unto the Text, I come now to seek out first the parts, and then the points of it: we must <NOTE N="b" PLACE="marg"><GAP DESC="foreign">. 2 Tim. 2.15.</NOTE> rightly divide, that we may <NOTE N="c" PLACE="marg"><GAP DESC="foreign">. Gal. 2.14.</NOTE> rightly pro|ceed.</P>
<P>And for the parts there|of, they may be lessened, or multiplied, or varied, according to the conceit and apprehension of the Preacher; but it is a safe rule in the partition of holy Scripture, not to churne the sincere milk thereof till butter come, nor to wring the nose of it till bloud come, <HI>Prov.</HI> 30.33. Bread must be di|stributed, not crumbled. Scripture must be disse|cted into parts, not beaten


<PB N="8" REF="7">
into pouder. I have there|fore notioned and cast the Text according to the number of the verses, into three plain and conspicu|ous members, which have as naturall a fluxe and e|manation forth of it, as the light in the ayre hath from that which is seated in the body of the Sun, or as the water in the rivelet hath from the fount: They are these.</P>
<P>The first is the nocent, and inimicitious crea|tures, which are here enu|merated to be seven; first the Wolfe, secondly the Leopard, thirdly the yong Lyon, fourthly the Beare, fiftly the Lyon, sixtly the Aspe, seventhly


<PB N="9" REF="7">
the Cockatrice.</P>
<P>The second is, the in|nocent and harmlesse creatures, which hold proportion of number with the former, being seven also. The first is the Lamb, the second the Kid, the third the Calfe, the fourth the Fatling, the fift the Cow, the sixt the Oxe, the seventh the Childe.</P>
<P>The third, and last is, the reconciliation, and conjunction of the two diverse, nay adverse par|ties, expressed in an ele|gant gradation of foure ascents; first they shall dwell together, secondly lie down together, third|ly eate and feed together,


<PB N="10" REF="8">
lastly, play and sport to|gether. These are the parts. The points or con|clusions resulting out of these parts are likewise three; out of each, one, which shall be the <HI>demen|sum,</HI> or proportion of three severall Sermons, every one of them being capable to be spread out so as to theame the Prea|chers speech, and the Auditors attention, for an houres discourse.</P>
<P>Begin we then with the first of these three parts: The seven injurious crea|tures; and there handle this Conclusion, for the first point,<NOTE PLACE="marg">1. <HI>Con|clusion.</HI></NOTE> <HI>viz.</HI></P>
<P><HI>Man in his condition of nature and corruption, and


<PB N="11" REF="8">
even converted man, so far as he is unregenerate, is a fierce and savage creature, yea even unto man.</HI></P>
<P><HI>Homo homini lupus,</HI> One man is a Wolf to another, hath been so truly said of old, that it hath obtained the authority of an adage; and well may it, when you see by this Text, it is Scripture-proofe. And would that were all; but man to man is both a Wolf and a Cockatrice, fulfilling the Text from the <HI>Alpha</HI> to the <HI>Omega</HI> of it; I, and all that is in the belly of it too; a Leo|pard, a young Lyon, &amp;c. Yea, and more then is in the Text by farre, He is


<PB N="12" REF="9">
an Asse for sloth; <HI>Issacar is a strong asse, couching down between two burdens, Gen.</HI> 49.14. He is a Stal|lion for lust; <HI>They are as fed horses, neighing after their neighbours wife, Ier.</HI> 5.8. He is a Fox for craft, <HI>Goe tell that Fox,</HI> meaning <HI>Herod, Luke</HI> 13.32. What not? he will piece the Ly|ons skin with the Foxes taile; that is, adde craft to strength, subtilty to vi|olence, to bring his ends, and designes about.</P>
<P>But I must not range as in a Forrest, when I am impaled with a Text. It will be sufficient to make good, that man is what this Text puts upon him; and that we shall


<PB N="13" REF="9">
easily doe by other Texts of Scripture, which an|swer this, as <HI>face answereth face, Prov.</HI> 17.19. <HI>As iron sharpeneth iron, Proverbs</HI> 17.17.</P>
<P>First then, man to man is a ravenous Wolf. <HI>Ben|jamin is a rapacious Wolfe, Gen.</HI> 49.27. <HI>Inwardly they are ravening Wolves, Mat.</HI> 7.15. <HI>I send you as sheepe among Wolves, Mat.</HI> 10.16.</P>
<P>Secondly, man is a Leo|pard. <HI>I saw a beast like unto a Leopard,</HI> saith S. <HI>Iohn</HI> in his <HI>Revelation</HI> 13.2. So have I ten thousand; for man is a beast. Wicked men are plain beasts; <HI>I have fought with beasts at Ephesus, after the manner


<PB N="14" REF="10">
of men,</HI> complaineth S. <HI>Paul,</HI> 1 <HI>Cor.</HI> 15.32. Good men are too like unto beasts; <HI>So foolish was I and ignorant, even as it were a beast before thee,</HI> complaineth <HI>David, Psal.</HI> 73.22. <HI>Surely, I am more brutish then a man,</HI> com|plaineth <HI>Agur, Prov.</HI> 30.2. And also man is like unto a Leopard, in two things; a Leopard is a swift creature; <HI>Swifter then Leopards</HI>; the Pro|phet <HI>Habbakkuks</HI> phrase, <HI>Chap.</HI> 1. <HI>ver.</HI> 8. So is man, <HI>His feet are swift to shed blood, Rom.</HI> 3.15. A Leo|pard is a spotted creature: so is man; spotted in himselfe, and coinquina|ting others, with his vici|ous


<PB N="15" REF="10">
and infectious habits and customes; therefore the Prophet <HI>Ieremy</HI> mea|neth the man-Leopard, not the beast-Leopard, when he asketh, <HI>Can the Leopard change his spots? Chap.</HI> 13. <HI>ver.</HI> 23.</P>
<P>Thirdly, man is a yong Lyon, or a Lyons whelp, lurking and sculking to doe mischiefe. A wicked man is by <HI>David, Psal.</HI> 17.12. assimilated to a Ly|ons whelp <HI>lurking in se|cret places. Iudah is a Ly|ons whelp, Gen.</HI> 49.9, lurk|ing one while for a prey to his lust, <HI>I pray thee let me come in unto thee,</HI> said he to <HI>Thamar,</HI> before he lay with her; and again for a prey to his cruelty;


<PB N="16" REF="11">
<HI>Bring her forth and let her be burned,</HI> said he, after he had laine with her: in both a lurking young Lyon.</P>
<P>Fourthly, man is a Beare; as very a Beare as either of those two which came out of the wood and devoured the forty two children: <HI>As a roa|ring Lyon and a ranging Beare, &amp;c. Prov.</HI> 28.15. Nay worse then a Beare: for <HI>better meet a Beare rob|bed of her whelps, then some sort of wicked persons, Pro.</HI> 17.12.</P>
<P>Fiftly, man is a Lyon; <HI>Lest he devoure my soule, as a Lyon,</HI> speaks <HI>David, Psa.</HI> 7.3. And S. <HI>Paul</HI> in ex|presse termes calleth <HI>Nero</HI>


<PB N="17" REF="11">
a Lyon, 2 <HI>Tim.</HI> 4.17. <HI>The Lord delivered mee out of the mouth of the Lyon.</HI></P>
<P>Sixtly, man to man is an Aspe also; one while a deafe Adder, stopping his eare to the sweet voice of the Charmer; and a|nother while an hissing one, <HI>having the poyson of Aspes under his lips, Psal.</HI> 13.3.</P>
<P>Lastly, man is a Cock|atrice, a Serpent, a Basi|lisk, biting the heele, and stinging the face, and fa|scinating with an envious eye the prosperity of his neighbour: Man, like the cup of wine in the hand of <HI>Solomons</HI> drunkard, <HI>Prov.</HI> 23.32. bites like a Serpent, and stings like an


<PB N="18" REF="12">
Adder; he is ever either weaving the spiders webs of vain and idle actions, or hatching the Cocka|trice egs of wicked &amp; sin|ful actions, <HI>Es.</HI> 59.4. Pope <HI>Alexander</HI> the third was so, while he went about to make another so; when at <HI>Venice</HI> he insulted over the Emperour <HI>Frederick Barbarossa,</HI> and setting his foot upon his neck, reci|ted the thirteenth verse of the ninety first Psalme, <HI>Thou shalt tread upon the Lyon and Adder, &amp;c.</HI></P>
<P>Thus we see man to man, is 1. a ravenous Wolfe: 2. a swift and spotted Leopard: 3. a lurk|ing Lyons whelp: 4. a cru|ell and ranging Beare: 5. <GAP DESC="illegible" EXTENT="1 letter">


<PB N="19" REF="12">
roaring Lyon: 6. a poyso|nous Aspe: 7. a stinging Cockatrice. Thus man degrades himselfe, and (according to the phrase, <HI>Ap<GAP DESC="illegible" EXTENT="1 letter">c.</HI> 19.20.) receives <HI>charactere~ bestiae,</HI> the mark of the beast; receives it, I say, upon both the facul|ties of his soule, and the members of his body. Upon his understanding the character of the horse and mule, which have no understanding: upon his will, of the untamed Hei|fer: upon his eie, of the fa|scinating Basilisk: upon his ear, of the deaf Adder: up|on his lips, of the poyson|ous Asp: upon his tongue, of the subtile Serpent: upon his reines, of the la|scivious


<PB N="20" REF="13">
Goat: upon his knees, of the stiffe Ca|mel: upon his feet, of the swift Leopard, &amp;c. all of them evill beasts, as S. <HI>Paul</HI> speaks out of the <HI>Cretian</HI> Poet, <HI>Tit.</HI> 1.12.</P>
<P>The further enlarge|ment, and filling up of this point, cannot better be done, then out of Church-story, which is the true Aretine, and scourge of all these Wolves &amp; Leo|pards, &amp;c. and hath writ|ten their lives with the same liberty, that <NOTE N="a" PLACE="marg"><HI>E&acirc;dem li|bertate scripsit vi|tas Caesa|rum, qu&acirc; illi vixerunt.</HI></NOTE> they led them, as <HI>Erasmus</HI> inge|niously said of <HI>Suetonius</HI> his history of the twelve <HI>Caesars</HI>; and in all Eccle|siasticall Annals none fit|teth this purpose so well,


<PB N="21" REF="13">
as the history of the ten Persecutions of the Pri|mitive Church, well known by that name; wherein, because profita|blenesse is interwoven with a great deale of de|light and variety, I will carry you along to wade through that <HI>Acheldama,</HI> or field of blood, when <NOTE N="b" PLACE="marg"><HI>Canicula Persecuti|onis.</HI></NOTE> the Dogge-starre, yea (to hold to the strict termes of my Text) the Wolfe-starre, the Leopard-starre, &amp;c. of Persecution so raged. Onely first let this be annoted, that it will be hard to reconcile Authors in the order of their enumeration, for that which one reckons to be the sixt, another calls the


<PB N="22" REF="14">
fift, and that which to one is the seventh, to another is the sixt: which small difference I suppose to have been chiefly occasi|oned from the short re|spite the Church had between the second and third Persecution, even onely one yeare, during the <HI>Caesarship</HI> of <HI>Nerv<GAP DESC="illegible" EXTENT="1 letter"></HI>; but to fall on the thing.</P>
<DIV2 N="1" TYPE="account">
<HEAD>The first Persecution.</HEAD>
<P><HI>NEro</HI> was the <NOTE N="a" PLACE="marg"><HI>Orientem fidem pri|mus Nero cruentavit.</HI> Tertul.</NOTE> first in|cendiary, that made the bush burn; not smoak, or sparkle, but flame so high, that he was belee|ved by some to be <HI>that</HI> Antichrist; and hither is referred the <NOTE N="b" PLACE="marg">Buron. ad an. 12. Neronis.</NOTE> <HI>Abominati|on


<PB N="23" REF="14">
of desolation,</HI> spoken of by <HI>Daniel,</HI> and mentioned by Christ. Two great and signall Historians give in evidence against him, how infest an enemy he was to Christians, though the <NOTE N="c" PLACE="marg"><HI>Exi<GAP DESC="illegible" EXTENT="1 letter">iabi|lem supersti|tionem.</HI> Tacitus.</NOTE> one of them call Christianity <HI>an exitiall su|perstition,</HI> and <NOTE N="d" PLACE="marg"><HI>Genus ho|minum no|vae &amp; ma|leficae super|stitionis.</HI> Sueton. in Nerone c. 16.</NOTE> the other call Christians, <HI>A sort of people of a new and be|witching superstition.</HI> But though the testimony of them, being our enemies, be good touching the fact, yet <HI>Tacitus</HI> must be <HI>Tacite,</HI> and <HI>Suetonius, Tranquill,</HI> touching the Religion; After the way that they (poore pur-blinde, pure blinde Pa|gans) call superstition, so


<PB N="24" REF="15">
worship we the God of our Fathers. In <NOTE N="p" PLACE="marg">Neroni Cl. Caes. Aug. Pont. Max. Ob Provinci|am latro|nibus, &amp; his qui novam ge|neri hu|mano su|perstitio|nem incul|car. purga|tam.</NOTE> <HI>Spaine,</HI> also was found a Trophy erected to his honour for purging that Province of <HI>theeves</HI> and <HI>Christians.</HI> What a Lyon was he (as S. <HI>Paul</HI> cals him) to de|voure such Lambes as <HI>Iames</HI> the lesse, our Lords brother, S. <HI>Mark</HI> the Eu|angelist, S. <HI>Peter</HI> and S. <HI>Paul,</HI> Apostles, &amp;c? He put Christians to divers sorts of most exquisite torments, burned some, crucified others, covered others with the skins of wilde beasts, and baited them to death with dogs; others he staked through, rosined and waxened o|ver their bodies, and so


<PB N="25" REF="15">
set them lighted up, as torches and lanthornes to passengers. About the fourteenth yeare of his raigne, he published this Edict, That <NOTE N="q" PLACE="marg"><HI>Quisquis Christianum se profite|tur, tan|quam hu|mani generis convictus hostis, sine ulteriori sui defensione, capite ple|ctitor.</HI> Vide Corn. Ta|citum. lib. 15. Annal. &amp; Sueto|nium in Ner. c. 16.</NOTE> if any pro|fessed himselfe a Christi|an, he should not be ad|mitted to any defence of himselfe, but be put to death <HI>as a convict enemy of mankinde.</HI> Lastly, what an Asp and Cockatrice was he when partly disli|king the old buildings of Rome, and partly out of vain glory to get himself a name by a new stru|cture, he set on fire the Edifices, Temples, and houses of the City, and when he had done, clapt the wicked fact upon the


<PB N="26" REF="16">
backs of Christians?</P>
</DIV2>
<DIV2 N="2" TYPE="account">
<HEAD>The second Persecution.</HEAD>
<P>ANd there was a tran|smigration of the same Wolvish, Leopar|dine, Leonine spirit into <HI>Domitian</HI> the Emperour, who was the <NOTE N="r" PLACE="marg"><HI>Secundus nempe erat qui contra nos Chri|stianos per|secut<GAP DESC="illegible" EXTENT="1 letter">onis incendium ex<GAP DESC="illegible" EXTENT="1 letter">i<GAP DESC="illegible" EXTENT="1 letter">avi<GAP DESC="illegible" EXTENT="1 letter">.</HI> Euseb. hist. lib. 3. c. 13.</NOTE> second <HI>Phaeton</HI> that set the Chri|stian world on fire. He was the true heire of <HI>Ne|roes</HI> cruelty, saith <NOTE N="s" PLACE="marg"><HI>I<GAP DESC="illegible" EXTENT="1 letter"> scel<GAP DESC="illegible" EXTENT="1 letter">ra|tam Ner<GAP DESC="illegible" EXTENT="1 letter">|niani in De|um <GAP DESC="illegible" EXTENT="1 letter">di<GAP DESC="illegible" EXTENT="1 letter">, &amp; impietatis successit.</HI> Euseb. ib.</NOTE> <HI>Euse|bius:</HI> yea, more cruell then <HI>Nero</HI> in this regard, that he fed his eyes by be|ing a spectator of those wickednesses, which <HI>Ne|ro</HI> onely commanded to be done: So <NOTE N="t" PLACE="marg"><HI>Iussit s<GAP DESC="illegible" EXTENT="1 letter">e|ler a <GAP DESC="illegible" EXTENT="1 letter">antum N<GAP DESC="illegible" EXTENT="1 letter">ro, non spectavit.</HI> Vid. Ta|cit. in vita Julii A|g<GAP DESC="illegible" EXTENT="1 letter">icolae.</NOTE> <HI>Tacitus</HI> of him, and <HI>Iustin Martyr</HI> in his second Apology


<PB N="27" REF="16">
for Christians, hath the expresse forme of his in|quisition, <HI>viz.</HI> that they should sweare to declare the truth, whether they were Christians, and if they confessed, then by the Law the sentence of death passed on them. What a proud stately Ly|on was he, to command himself to be worshipped as God? What a Wolfe was he, to hunt S. <HI>Iohn</HI> to the Isle <HI>Patmos,</HI> after he had caused him to be thrown into a Caldron of scalding oyle, out of which he came onely an|ointed? What a Beare was he, to devoure <HI>An|tipas</HI> that faithfull wit|nesse, <HI>Apoc.</HI> 2. <HI>Cletus</HI> Bi|shop


<PB N="28" REF="17">
of Rome, &amp;c? What a Leopard was he in be|ing swift to shed blood, when he fell upon the whole family of <HI>David,</HI> in hatred to Christ, who was of that stock and linage? Lastly, nothing can be said more to de|clare what a ravenous beast he was, within the Sept of Christ, then that now it was that there was erected an office of seven Scribes, or publique No|taries, who had the City of Rome divided among them into so many seve|rall Wards, and had e|nough to doe to take ex|act notice, and keep Re|gisters of the Martyrs that were put to death in the


<PB N="29" REF="17">
severall streets, and places of the City.</P>
</DIV2>
<DIV2 N="3" TYPE="account">
<HEAD>The third Persecution.</HEAD>
<P>ANd <HI>Trajan,</HI> the Au+thor of the third Per|secution, though by na|ture he was one of the most faire and debonaire men that ever lived, and was also so good a Prince for the republike, that it is remembred of him, be|fore his Peeres and No|bles, he delivered a sword to the Prefect of the Pre|torship, bidding him, <NOTE N="u" PLACE="marg"><HI>Cape hunc ensem, &amp; si bonus fuero, pro me; sin ma|lus, contra me, eo uti|tor.</HI></NOTE> if he were good, to use it for him; if evill, against him: yet was he meta|morphosed into a Wolfe, a Leopard, &amp;c. against


<PB N="30" REF="18">
the Lambs, and Kids of Christs fold. I cannot now give you a nomen|clature or list of the par|ticulars. Search and con|sult the Martyrologies, and you shall finde the names of those, who un|der this Persecution were red in their apparell, and their garments like him that treadeth the wine-presse, <HI>Esay</HI> 63.2. who were cloathed with a ve|sture dipt in blood, <HI>Apoc.</HI> 19.13. Onely in generall let it be noted that <NOTE N="w" PLACE="marg">Suidas in verbo Trajan.</NOTE> <HI>Ti|berianus</HI> his Prefect in <HI>Pa|lestina</HI> enformed him that there could not be found Magistrates and Officers enow to take punish|ment on the Christians;


<PB N="31" REF="18">
and in the Epistles of <HI>Pli|nius secundus,</HI> his Vice-Roy, there are extant to this day, two famous and known Epistles <NOTE N="x" PLACE="marg">Plin. Epist lib. 10. Epist. 97. &amp; 98.</NOTE>, the one of <HI>Pliny</HI> to <HI>Trajan,</HI> to en|form him of the innocent manners of Christians, and of their great suffe|rings, and to enquire what course he should further take with them. Whereupon <HI>Trajan</HI> wrote back to <HI>Pliny,</HI> that hence|forth the Christians should not be sought for, nor hunted to judgement seats, but if they were brought, and convict, and persevered, they should be punished.</P>
</DIV2>
<DIV2 N="4" TYPE="account">
<PB N="32" REF="19">
<HEAD>The fourth Persecution.</HEAD>
<P>THe fourth Persecuti|on was a sore and long brunt, when the Wolves and Leopards &amp;c. were those three Em|perours, <HI>Elius Adrianus, Marcus Antonius Pius,</HI> and <HI>Marcus Aurelius Ve|rus</HI>; wherein the Church had no breathing for whole twenty yeares to|gether; and now all went to the pot without respect of Sex, dignity, or num|ber; not of <HI>Sex</HI>; for the tender woman was no more favoured then stout-hearted men: <HI>Felicitas</HI> with her seven Sons, were all at once fellowes in


<PB N="33" REF="19">
martyrdome; not of <HI>dig|nity</HI>; for now suffered such eminent and vertu|ous persons, as <HI>Photinus</HI> Bishop of Lions, <HI>Irenaeus,</HI> venerable <HI>Polycarpus</HI> Bi|shop of Smyrna, <HI>Iustin Martyr</HI> that great and no|ble Philosopher, and di|vers Bishops of Rome: these were ecclesiasticks; and amongst the laicks, <HI>Hermes</HI> Prefect of the Ci|ty, with his Wife, Chil|dren, and whole family; which amounted to the number of 1250. persons, who were all fagotted to|gether, to make one great bone-fire: Lastly, not of <HI>number</HI>; for <HI>Granianus</HI> Proconsull of Asia, wrote to <HI>Adrian</HI> the Emperour,


<PB N="34" REF="20">
that hee would give over his place, and leave the government, for that so great multitudes of inno|cent persons were daylie drawne to the stake, through the clamours and envy of the vulgar, being <NOTE N="y" PLACE="marg"><HI>Sine ullo discrimine, nominis tantum, et sectae rei.</HI></NOTE> <HI>guilty of nothing but a meere name and sect.</HI></P>
</DIV2>
<DIV2 N="5" TYPE="account">
<HEAD>The fift Persecution.</HEAD>
<P>ANd after a long peace of above sixty yeares, began the fift Persecuti|on. The Wolfe and Leo|pard &amp;c. now was <HI>Seve|rus</HI> the Emperour; <NOTE N="z" PLACE="marg"><HI>Ver&egrave; Im|perator sui nominis.</HI></NOTE> <HI>an Emperour of his own name,</HI> as they jested upon him, <HI>Severe</HI> was his name, and <HI>severe</HI> his nature. The


<PB N="35" REF="20">
Gentiles now envying the long Summer of the Christians peace, began to accuse them as close enemies of the Empire, and secret beutefeaus of rebellion, that they refu|sed to adorne, and add pompe to the Emperours Victories, with flowers, carpets, lawrels, Incense; that they refused to swear by the <HI>fortune of Caesar</HI>; that they were still talking of a King and Kingdome to come: whereupon in the tenth yeare of his raigne, he sent forth a ge|nerall Edict that none should be Christians; and withall a speciall Edict was sent to Rome, to the Prefect of the City, to en|quire


<PB N="36" REF="21">
into the Colledges and assemblies for them. But nothing that can bee produced here, but is lesse then the testimony of the noble and learned <HI>Tertul|lian,</HI> who now wrote that famous Apologie of his to <HI>Scapula,</HI> in the behalfe of Christians. <NOTE N="a" PLACE="marg"><HI>Existima~t omnis pub|licae <GAP DESC="illegible" EXTENT="1 letter">ladis, omnis popu|laris inco~|m<GAP DESC="illegible" EXTENT="1 letter">di, Chri|stianos esse causam. Si Tiberi<GAP DESC="illegible" EXTENT="1 letter"> as|cendit in moenia, si Nilus non ascendi<GAP DESC="illegible" EXTENT="1 letter"> in arva, si Coe|lu~ stetit, si t<GAP DESC="illegible" EXTENT="1 letter">rra movit, si fames, si tues, Chri|stianos ad <GAP DESC="illegible" EXTENT="2 letters">ones, ac|clamatur.</HI></NOTE> <HI>They e|steeme us Christians,</HI> saith he, <HI>to be the cause of all pub|lique misery, or epidemicall incommodity; if Tiber swell up unto the walls, if Nilus water not the Corne fields, if Heaven stand, or earth move, if there be famine, or pestilence, &amp;c. presently they cry out, Throw the Christians to the Lions.</HI></P>
</DIV2>
<DIV2 N="6" TYPE="account">
<PB N="37" REF="21">
<HEAD>The sixt Persecution.</HEAD>
<P>ANd as if <HI>Severus</HI> had transpired his soule into <HI>Maximinus,</HI> the stir|rer up of the sixt Persecu|tion, he now became the Wolfe, and Leopard, &amp;c. a man of both barbarous body, and mind: that is declared by those titles, which even his own gave him, calling him <HI>Cyclops, Busyris, Phalaris, Sciro, Trypho, Gyges</HI>; it was oc|casioned from certaine grievous earth-quakes, which (according to the usuall scandall) was ascri|bed as a punishment to the Christians, because they would not doe wor|ship


<PB N="38" REF="22">
to the Heathen gods: and though it were limi|ted both to a short time, (for it was precinct with a trienniall girdle) and on|ly to the Clergy, as the fomenters and nourishers of the Religion, yet did it so scorch within the Tro|picks of the Church, that many thousands suffered, and that by divers and sundry kinds of death, in so much as now <HI>Orige<GAP DESC="illegible" EXTENT="1 letter"></HI> wrote a notable booke <HI>de Martyrio,</HI> to comfort the afflicted state of Chri|stians.</P>
</DIV2>
<DIV2 N="7" TYPE="account">
<HEAD>The seventh Persecution.</HEAD>
<P>ANd now <HI>Decius</HI> took place upon the Stage


<PB N="39" REF="22">
to play the beast, in the seventh Persecution, w^c^h hitherto is judged to bee the most cruell of all by farre, insomuch as many lapsed and apostatized from the faith, to the great both dishonour and disadvantage of the Re|ligion: which occasioned <HI>Cyprians</HI> notable Booke <HI>de Lapsis.</HI> Hee acted a double part, first using the <HI>violence</HI> and force of the Wolfe, Leopard, Lion, and Beare; for when hee saw Christ served in eve|ry place, and the fanes of the Heathen Gods to lye forlorne and negle|cted, hee threatned and menaced bitterly his Pre|fects, and Presidents, with


<PB N="40" REF="23">
all kindes of ignominies and tortures, if they did not forthwith compell the Christians to worship the Gods, whereupon they vyed cruelties, and strove who should over|come each other therein: So did hee vexe the Church <NOTE N="b" PLACE="marg"><HI>Varius apparatus suppliciora.</HI> Gr. Nys. in vita S. Greg. tha<GAP DESC="illegible" EXTENT="1 letter">mat.</NOTE> with various &amp; interchangeable pomp of sufferances as <HI>Gregorie Nyssen</HI> speakes. Secondly, hee made use also of the Serpentine <HI>craft</HI> of the Aspe and Cockatrice. For his torments were so lengthened, and wire-drawne, to the end Chri|stians might feele them|selves dye, and tast of the sorrowes of the grave to the utmost; that S. <HI>Cyprian</HI>


<PB N="41" REF="23">
called them, <NOTE N="c" PLACE="marg"><HI>Tormenta sine solatio mo<GAP DESC="illegible" EXTENT="1 letter">tis.</HI> Cy|pr. Ep. 8.</NOTE> <HI>torments without the hope or comfort of death</HI>; and S. <HI>Hierome</HI> complaines, that hee was <HI>the Christians</HI> <NOTE N="d" PLACE="marg"><HI>Hostis call<GAP DESC="illegible" EXTENT="1 letter">dus, tarda ad morte~ sup|plicia con|q<GAP DESC="illegible" EXTENT="1 letter">ire~s, ani|mas cupie|bat Christi|anoru~ jugu|lare, non corpora.</HI></NOTE> <HI>crafty and subtile enemie, so wearying out their patience by tedious sufferances, that hee sought rather to kill their soules, then their bodies.</HI></P>
</DIV2>
<DIV2 N="8" TYPE="account">
<HEAD>The eighth Persecution.</HEAD>
<P>THe eighth Persecution lies more blinde in Church-story then the o|ther, and the lines of it are drawne more darke and uncertaine; who was the chiefe Wolfe, <HI>Valerian,</HI> or <HI>Aurelian,</HI> or <HI>Gaellus</HI> and <HI>Volusianus,</HI> remaines in some difference: some of


<PB N="42" REF="24">
the chiefe Lambes and Kids that were devoured, were <HI>Cornelius</HI> Bishop of Rome, and <HI>Cyprian</HI> Bi|shop of Carthage, &amp;c. in it many were flead alive, and many for feare fled into desarts and caves, witnesseth S. <HI>Ierome</HI> in the life of <HI>Paul</HI> the Eremite.</P>
</DIV2>
<DIV2 N="9" TYPE="account">
<HEAD>The ninth Persecution.</HEAD>
<P>THen arose the ninth Persecution, when <HI>Di|oclesian</HI> was the Wolfe for ten whole yeares to|gether, without any inter|mission, when (saith the <NOTE N="e" PLACE="marg"><HI>Plebs Dei depopulata est, et omnis fer&egrave; orbis sacro cruore Martyrum infectus est.</HI> Severus Sulp<GAP DESC="illegible" EXTENT="1 letter">tius lib. 2. Sacr. hist.</NOTE> Historian) <HI>the people of God was depopulated, and almost the whole world be|smeared with the sacred


<PB N="43" REF="24">
blood of the Martyrs:</HI> it was occasioned by a Prophe|cy or Oracle spread a|broad, that if all the Chri|stians were but once slain, the Romane Empire should notably flourish: whereupon the tyrant ra|ged without all mercy, in so much as in one moneth above 17000. suffered. <HI>Eusebius</HI> was an eye-witnesse of these things, who tels a most tragicall story hereof, how some were shaven, some racked, some whip|ed, some burned, some drowned, some behead|ed, some hanged, some crucified, some famished, some pulled in pieces, without all respect of mo|desty,


<PB N="44" REF="25">
women were expo|sed naked to torture: it was free for every one to bastinado a Christian where he met him, with staves, stickes, clubs, bridles, rods, whips, ropes. Many had their thighs broken, others in|verted with feet upward, and head downward, and a fire being underneath; were so smoaked and suf|focated to death; others anointed with scalding lead, others with hot wa|ter, others given for meat to the beasts of the field, others to fish of the Sea, others had sharp needles thrust under their nailes, others tyed to stakes and trees, and famished, till


<PB N="45" REF="25">
they did gnaw the flesh off their owne armes and feete. In a word, this Beast did boast of two things, <HI>of the</HI> <NOTE N="f" PLACE="marg"><HI>De aucto imperio, &amp; delet<GAP DESC="illegible" EXTENT="1 letter"> nomi|ne Christia|n<GAP DESC="illegible" EXTENT="1 letter">.</HI></NOTE> <HI>increase of the Empire, and of the blot|ting out of the very name of a Christian.</HI></P>
</DIV2>
<DIV2 N="10" TYPE="account">
<HEAD>The tenth Persecution.</HEAD>
<P>LAstly, <HI>Iulian</HI> that A|postate and Renegado from the Christian faith, played both the <HI>strong</HI> and <HI>subtle</HI> Beast, whilst he shut up the schooles of the Christians, that so he might introduce igno|rance and barbarisme, whilst he prohibited them of bearing any publique office, inflicted both cor|porall


<PB N="46" REF="26">
smart and pecunia|ry mulcts upon them, cal|led them himselfe, and commanded others to nick-name them <HI>Galile|ans,</HI> restored the Temple to the Jewes to despight the Christians, appointed some to be torne in pieces with horses, caused the bellies of Women and Virgins to bee ript up, filled with oates and bar|ly, and set as troughs to the swine, &amp;c.</P>
<P>I have, mee thinkes, beene telling a long and a sad story, and <HI>Lupus in f<GAP DESC="illegible" EXTENT="1 letter">|bula,</HI> still a Wolfe, and a Leopard, and a Lion, and a Beare, and an Adder is in one end of it. And, if enquiry were made low|er,


<PB N="47" REF="26">
have there not beene, are there not now, as very Wolves and Leopards as these? what was <HI>Bonner</HI> and <HI>Gardiner</HI> in Queene <HI>Maries</HI> dayes? what was <HI>H.</HI> 8. of whom a Cabala or tradition goes, that on his death-bed, he confes|sed, hee had never <HI>spared man in his wrath, nor wo|man in his lust?</HI> what was <HI>Charles</HI> the fift, <NOTE N="g" PLACE="marg">Immanu|el Metera|nus lib. 2. descripti|one bel. Belgici.</NOTE> who was guilty of the blood of 50000. Protestants whilst he was in the low Countries? what was the Duke of <NOTE N="h" PLACE="marg">Meteran. lib. 4.</NOTE> Alva, who de|stroyed 18000. Prote|stants in Belgia, in sixe yeares time only? what was the incendiary of the Massacre in France, Au|gust


<PB N="48" REF="27">
the sixt, Anno 1572. when in one night there were ten thousand Prote|stants butchered with wicked and cruell hands? what a kennell of these Wolves, Leopards, &amp;c. was there in France, where one hundred and forty thousand were thus served, in the space of two and twenty yeares <NOTE N="i" PLACE="marg">Dieteri|cus post. in festum S. Steph.</NOTE>, beginning the accompt at the yeare of the last pa|tience of the Saints, 1564? And lastly, that it may appeare indeed, what bloud-hounds the Papists are, what a Shamble their Church is, consult<GAP DESC="illegible" EXTENT="1 letter"> grand Witnesse of their own, greater then excep|tion, <HI>Antonius Ciccarell<GAP DESC="illegible" EXTENT="1 letter"></HI>&punc;


<PB N="49" REF="27">
who continueth on the history of <HI>Platina</HI>; he in the life of Pope <HI>Grego|ry</HI> the thirteenth of that name, relateth that the Embassador of the King of France, in an Embassy to the said Pope, the bet|ter to ingratiate his Ma|ster with his holinesse, told him, that from the death of the Admirall, in fourteen yeares, there had been put to death in France, for the Religion, seventy thousand Here|ticks, as he called them. So true is that of <NOTE N="k" PLACE="marg">In Psal. 118. <HI>T<GAP DESC="illegible" EXTENT="1 letter">ta terra purpu|rata est san|guine Mar|tyrum.</HI></NOTE> Saint <HI>Augustine, The whole earth is almost a purple Island, scarleted and red|ded with the bloud of Mar|tyrs.</HI> And, all doubt re|moved,


<PB N="50" REF="28">
if we had but <HI>Stephens</HI> eyes to see hea|ven open, and behold first all the Martyrs of the old Testament, from the blood of <HI>Abel,</HI> to the blood of <HI>Zacharias</HI>; and then all the Martyrs of the new Testament, from the blood of the Proto-Martyr <HI>Stephen,</HI> to the blood of him or her, who lastly suffered, it may be yesterday, or to day, un|der the Popish Inquisiti|on, or Turkish slavery, or elsewhere: And lastly, if we withall take the word Martyr in the fullest im|portance, and significan|cy of the word, for those who have suffered for a good cause, in their good


<PB N="51" REF="28">
names, in their estates, in imprisonment and re|straint, as well as in life or limme, (for it is a ruled case, <NOTE N="l" PLACE="marg"><HI>Possumus, &amp; nos sine ferro, &amp; flamma esse Martyres.</HI></NOTE> that a man may be a Martyr without sword or fire) then, I say, what a goodly troop of red-coa|ted Souldiers would they be? how infinitely be|yond the stupendious Ar|mies of <HI>Xerxes</HI> or <HI>Semira|mis?</HI> Who would not ask after them, Who are these that come out of <HI>Edom</HI> with their garments red? But it may be thought, I follow the chase after these beasts too hot, and too farre; but I wish both Magistrates and Ministers would joyne together to hunt these Wolves, &amp;c. to


<PB N="52" REF="29">
their holes, and to their dennes, and there keep them from ranging a|broad, to prejudice the flock of Christ. It is now high time to fall upon Application.</P>
</DIV2>
<DIV2 TYPE="application">
<HEAD>The Application.</HEAD>
<P>THe clew or thred to guide the Application of this point, must be that Text of S. <HI>Paul</HI> to <HI>Timo|thy,</HI> 2 <HI>Ep. Chap.</HI> 3. <HI>ver.</HI> 16. All Scripture is profitable for ^1 Doctrine, for ^2 Re|proof, for ^3 Correction, for ^4 Instruction, &amp;c; to|gether with that other, <HI>Rom.</HI> 15.4. <HI>Whatsoever is written, is written for our learning, that we through


<PB N="53" REF="29">
patience, and comfort of the Scriptures might have hope.</HI> So as right Applica|tion of Scripture is the bending of it to a fivefold Use; First, <HI>Doctrinall</HI> against ignorance; Se|condly, <HI>Elenchicall,</HI> or Confutative against er|ror; Thirdly, <HI>Corrective,</HI> against vice; Fourthly, <HI>Instructive,</HI> or Directory, how to walk exactly, and circumspectly, in refe|rence to that particular truth: And lastly, <HI>Conso|latory,</HI> against feare or despaire. A method (cer|tainly) very Scripturall, and Authentick, but of more frequent use with the Divines of other Countries, then with our


<PB N="54" REF="30">
English Divines. They may be resembled unto the five stones that <HI>David</HI> gathered up, when he went with his sling against <HI>Goliah.</HI> And if a Preacher could but sling them with that vigour and strength that he did, (for it was not <HI>Davids</HI> sling, but his arme, nor <HI>Scanderbegs</HI> sword, but his force&punc; which were so considera|ble) and then with the dexterity of the men of <HI>Gibeah,</HI> who threw stones at an haires-breadth, <HI>Iudges</HI> 20.16. surely he would make the greatest opposite either to the Theory, or Practick of Divinity, to stagger and fall down; onely here is


<PB N="55" REF="30">
the discrepance, those five stones were all smooth ones, but these three of them onely, that is, Do|ctrine, Instruction, and Consolation, are smooth, two of them, that is, Re|proofe, and Correction, are sharp and rugged, as that wherewith <HI>Zippora</HI> cut off her sonnes fore|skin. <NOTE N="l" PLACE="marg"><HI>Amant homines ve|rita<GAP DESC="illegible" EXTENT="1 letter">em lu|c<GAP DESC="illegible" EXTENT="1 letter">ntem, non redarguen|tem.</HI></NOTE> <HI>Men love truth when it shines, but not when it redargues.</HI></P>
<DIV3 N="1" TYPE="application">
<HEAD><HI>1</HI> <NOTE N="m" PLACE="marg"><GAP DESC="foreign">.</NOTE> The Doctrinall use.</HEAD>
<P>THe <HI>Doctrine</HI> whereun|to this point is profi|table, is this; to justifie, and propugne Gods man|ner of dealing with his Church; that he should


<PB N="56" REF="31">
allow such Nimrods, mighty hunters in the Forrest of his Carmel, such Boares in his Vine|yard, such Wolves, Beares, Leopards, and Lyons, in his holy Moun|tain, as the Church is here styled <HI>verse</HI> 9. such Ad|ders, and Snakes in his bush; that mans malice should execute, what Gods grace decrees; that the blood of Mar|tyrs should be the seed of the Church; that Reli|gion should batten with blood; that God should tye the childe to both breasts, of milke and blood; that the bush should burne and not con|sume; that while wicked


<PB N="57" REF="31">
men goe about to crosse Gods decree, they bring it on, and while they rush against his will they ful|fill it; that Christ should both be as loving an hus|band to his Spouse, as <HI>El|kanah</HI> was to <HI>Hanna,</HI> and yet <HI>Vir sanguinum,</HI> a bloody husband too, as <HI>Zippora</HI> called <HI>Moses</HI>; that it should be asked of Gods deerest servants, <HI>Who are these who come out of Edom with their gar|ments red?</HI> Lastly, that he whose wayes are alwaies equall, whose actions are exactly commensurate with equity and justice, who laies judgme~t to the line, and righteousnesse to the plumb-line, should


<PB N="58" REF="32">
thus let loose the chaine, and turne such Wolves upon his Lambes, such Leopards upon his Kids, &amp;c. as if his Church were rather a kennell, then a fold.</P>
<P>Which because it is one of the grand tentati|ons, therefore both to cleere Gods justice, and to prepare our soules a|gainst whatsoever the day may bring forth, I will make the more exact disquisition and inquiry into the reasons and grounds hereof.</P>
<P>And first, let it be con|sidered, that it is none o|ther thing then Christ hath foretold and fore|warned his Church of,


<PB N="59" REF="32">
that they must be as sheep among wolves, that they must bee as sheepe to the slaughter, that they must bee hated of all men for his names sake, that in the world they should have tribulation, that the time should come, that in kil|ling them men should thinke they did God good service, and the like: So as no man can say, there is any breach of Covenant, or non-performance on Gods part, or that, as it is in the Proverbe, he hol|deth in the one hand a piece of bread, and in the other a stone.</P>
<P>Secondly, no tentation tooke hold of them in this kind, but what very many


<PB N="60" REF="33">
of them desired; and lon|ged for more then for their appointed food. Ma|ny of the militant Saints have longed for the death of martyrdome, and dig|ged for it more then for hid treasures, and rejoy|ced exceedingly to finde the grave, <HI>Iob</HI> 3.21, 22. <NOTE N="n" PLACE="marg">Melchi|or Adamus in vita Lutheri.</NOTE> <HI>Luther</HI> desired it, and prayed all his life, that by this death he might glori|fie God. In the third Per|secution, under <HI>Trajane,</HI> the Christians, <HI>quasi manu facta,</HI> gathered together like a band of Souldiers, and appeared in whole troupes in Asia, and By|thinia, offering them|selves to martyrdome, so that the Proconsull cryed


<PB N="61" REF="33">
out, <NOTE N="o" PLACE="marg"><HI>O miseri, si cupitis mori, non habetis prae|cipitia &amp; restes?</HI> Tertul. ad Scapul. cap. ult.</NOTE> Oh miserable wretches, if you desire to dye, are there not preci|pices and halters enow? <NOTE N="p" PLACE="marg"><HI>Omnes ad martyrium quasi aves ad alveariu~ co~volantes.</HI> Baron. ex D. Chrys.</NOTE> all did take wings and flye to martyrdome, as Bees to the hive. In Edes|sa, women ran with their children in their armes, ready with haste, to let them fall forth, as <HI>Mephi|bosheths</HI> Nurse did him, striving which should first lay downe their lives for Christs sake. In the ninth Persecution under <HI>Diocle|sian,</HI> they sought it as ea|gerly as ambitious Pre|lates did Bishopricks.</P>
<P>Thirdly, hereby they lose nothing: nay were they not infinite gainers? the Martyrs themselves,


<PB N="62" REF="34">
who went the farthest in suffering, and were not rent and torne only, but devoured of these Wolves and Lions, would not (some of them, not then; not one of them now) have saved one drop of that blood, which they sold at so brave a rate: have they not now for a short paine, got a durable pleasure; for a sinfull mi|serable and transitory life, acquired to them|selves an holy and happy eternity?</P>
<P><HI>Objection.</HI> And so might they have done too, if their candle had burned to within the Socket, and they gone to their graves like a rick of Corne,


<PB N="63" REF="34">
which is white unto the harvest?</P>
<P><HI>Answ.</HI> Perhaps so in|deed, and perhaps other|wise, but by that path, their Crowne of glory had neither beene so ^1 cer|taine, nor so ^2 soone, nor so ^3 waighty; not so <HI>cer|taine</HI>; for (alas!) how many are so far from suf|fering any thing for Christ, by way of passive obedience, as they will do nothing, by way of active? how many have out-lived their piety, for|saken their righteousness, and in the hot sun-shine of prosperity have ungirt and cast off that cloake which the winde of ad|versity would have cau|sed


<PB N="64" REF="35">
them gather close unto their breast? Not so <HI>soone</HI> neither; and that is to be accompted for some losse, when as one day in Gods Courts, is better then a thousand else|where; Not so massy; for if any shall sit on Christs right hand and on his left; if any shall shine as the Sun in the kingdome of the Father; if any shall sit upon twelve thrones, and judge the twelve tribes of Israel; if any shall have palmes in their hands and crownes on their heads, it shall be the slaine wit|nesses: and therefore <NOTE N="q" PLACE="marg"><HI>Martyri<GAP DESC="illegible" EXTENT="1 letter"> coronari.</HI></NOTE> to be <HI>crowned with Martyr|dome,</HI> is the ecclesiasticall forme of speaking, and


<PB N="65" REF="35">
S. <HI>Steven</HI> the Protomar|tyre of the New Testa|ment had to his name, as by divine dispensation, <HI>a Crowne,</HI> and hence bles|sed <NOTE N="r" PLACE="marg"><GAP DESC="foreign">. Ign. Ep. 11 ad Rom.</NOTE> <HI>Ignatius,</HI> in his E|pistle to the Romans, pro|fesseth <HI>He had rather dye for Christ, then raigne over all the ends of the earth.</HI></P>
<P>Fourthly, Is there any way so much to glorifie God and Christ? can the members doe more ho|nour to the head then in suffering for it, or with it? hath any man greater love then this, to deny himselfe, and lay downe his fame, his riches, his life for his friend? Oh how doth it cry up Christ, in the world, that he hath


<PB N="66" REF="36">
such servants, as can drink of the cup that he dranke of; such followers, as can dye for the faith of him, who dyed for the love of them.</P>
<P>Fiftly and lastly, there is no way, or meanes, whereby to make the condemnation of these ravenous Wolves, and Li|on rampants, more just, nor their doome more heavy, then by suffering them to bring on their owne heads, the blood of Martyrs; Right precious in the sight of the Lord is the death of his Saints, and especially such a death, and of such Saints. How bitter a curse that was, when the Jewes im|precated


<PB N="67" REF="36">
themselves with <HI>His blood bee on us, and on our children</HI>; the event hath declared, when full 1600. yeares fluxe of time now already past, hath obtained no relaxati|on thereof, and his blood is upon those, upon whom his servants blood is up|on. <HI>Saul, Saul, why perse|cutest thou me?</HI> When <HI>Za|charias,</HI> the last Martyr of the Old Testament, was slaine betweene the Tem|ple and the Altar, he dy|ing said, <HI>The Lord shall looke upon it, and require it,</HI> 2 Chron. 24.22.</P>
</DIV3>
<DIV3 N="2" TYPE="application">
<PB N="68" REF="37">
<HEAD><HI>2</HI> The <NOTE N="s" PLACE="marg"><GAP DESC="foreign">.</NOTE> elench or use of redargution.</HEAD>
<P>THe <HI>error</HI> which this point is profitable to <HI>confute</HI> and <HI>redargue,</HI> is twofold; First of the Jews,<NOTE PLACE="marg"><HI>Contra</HI> 1 <HI>Iudaos.</HI></NOTE> and secondly of certaine Christians Juda|izing. The error of the <HI>Iews</HI> is, that they stick in the barke, and expound the text to be fulfilled to the very letter of it, that the Wolfe, and the Lamb shall (indeed) without any trope, or metaphor at all, dwell together, and the Leopard and Kid lye downe together, &amp;c. Whence they then infer that fundamentall, and


<PB N="69" REF="37">
soule-splitting venome of doctrine, which is direct|ly antipodes to Christian Religion, That the Mes|sias is not yet come, be|cause these antipathies, and jarres do still remaine amongst the creatures as fresh, as if <HI>Adam</HI> had but faine yesterday or to day.</P>
<P>The erring and Judai|zing Christians here are the Millenaries,<NOTE PLACE="marg">2 <HI>Iudaiza<GAP DESC="illegible" EXTENT="1 letter">|tes.</HI></NOTE> a sect of learned, and criticall Christians, who expect in the last thousand yeares of the Church, the cream of all militant perfection, and excellency of man|ners; and that all sower|nesse amongst Christians shall be absorpt of Cha|rity,


<PB N="70" REF="38">
and the discords of their dispositions shall be tuned up to so sweet an unison, and harmony of love and sympathy, as Wolves and Leopards shal cohabit with Lambs, and Kids; feroce and bel|luine men, with the meek and placable. <HI>Lactantius</HI> was slipt unawares into this opinion, and S. <HI>Ierome</HI> doth (not lightly) stigma|tize, and animadvert him for it, and not <HI>Lactantius</HI> onely, but very many of good name, in divers ages of the Church, being ta|ken (it seemes) partly with the probabilitie of the text, Apoc. 20.2. <HI>Satan was to bee bound up a thou|sand yeeres,</HI> and partly


<PB N="71" REF="38">
with the authority and magistrality of the first assertor of it, <NOTE N="t" PLACE="marg">Baron. ad an. 118.</NOTE> <HI>Papias</HI> Bi|shop of <HI>Hierapolis,</HI> a man of that sanctity, and e|steeme, that hee drew no meaner adherents to him, the~ <HI>Iustin Martyr, Irenaeus,</HI> &amp;c. but it is sufficient to note these things with an obeliske; They are dead tenets, and opinions, and we will not do with them, as <HI>Saul,</HI> and the Witch with <HI>Samuel,</HI> call them up from their dorters againe.</P>
</DIV3>
<DIV3 N="3" TYPE="application">
<HEAD><HI>3.</HI> <NOTE N="u" PLACE="marg"><GAP DESC="foreign">.</NOTE> The use of Correction.</HEAD>
<P>NOw the <HI>vice</HI> or <HI>fault</HI> which this point is profitable to <HI>correct,</HI> is


<PB N="72" REF="39">
that froward, morose, churlish, rugged; nay far more, that cruell, fierce, inhumane, belluine dispo|sition, which is not onely in naturall and wicked men, but even in such as are in part regenerate, and sanctified. <HI>Better be beasts then like beasts:</HI> and yet such are the blots and spots of our semi-conver|sions, so great is the im|perfection of our regene|ration, as after grace hath blunted the point, and rebated the edge of our corruption, yet is there still too much of the jaw of the Lyon, and of the paw of the Beare in us, too little of the man, too much of the beast, so as


<PB N="73" REF="39">
we may abhorre our selves in dust and ashes, and cry out with <HI>Agur,</HI> and <HI>David,</HI> (as before was mentioned) <HI>Surely I am more brutish then any man, and have not the un|derstanding of a man in me. So foolish was I, and ignorant, even as it were a beast before thee.</HI> To give a touch upon each parti|cular again: there is too much of the greedinesse of the Wolfe still remai|ning, as appeares by our rapacity, by our snatch|ing, and catching, at far more then is our own, or can justly call us Master. Too much of the Leo|pard, both in our swift|nesse to evill, and in our


<PB N="74" REF="40">
spots, and streaks, with sinfull customes, and ha|bits. Too much of the Lyons whelp, in hunting after an unlawfull prey. Too much of the Beare in cruelty, oppression, and fiercenesse. Too much of the Lyon too; we would roare, and have all the beasts in the forrest tremble: if we say the Asses eares are horns, we would have none dare gainsay it. He is mili|tantly triumphant in these dayes, that would not be <GAP DESC="foreign">, <HI>some great one.</HI> Too much of the Aspe i<GAP DESC="illegible" EXTENT="1 letter"> our venomous and scald|ing words, which burne like coals of Juniper. And lastly, too much of the


<PB N="75" REF="40">
Cockatrice, or Basilisk in our envious and evill eyes. Alas, that we should thus defile that humane nature of ours, which God vouchsafed to take into union with his Godhead. That Primi|tive love and gentlenesse, which did so much of old adorn the manners of Christians, is now onely not utterly lost; we goe not only to law one with another, (which S. <HI>Paul</HI> so decryed) but to revi|lings, contestations, fight|ings, combats. Raca and Foole are now tempers and modifications of speech. Where is there a a <HI>Bonaventure</HI> that I may worship <NOTE N="*" PLACE="marg"><HI>In fra<GAP DESC="illegible" EXTENT="1 letter">re Bonaventu|ra Adam peccasse non videtur.</HI></NOTE>, in whom <HI>A|dams


<PB N="76" REF="41">
fall could scarce be seene.</HI> Well, it becomes us to be humbled under the apprehensions hereof, and to bewail and lament this taint and irregenera|cy of our natures, and to fall upon the practise of thorough-mortification, not giving over till we be gentle, and innocent as Lambes, Kiddes, Chil|dren, &amp;c.</P>
</DIV3>
<DIV3 N="4" TYPE="application">
<HEAD><HI>4.</HI> <NOTE N="x" PLACE="marg"><GAP DESC="foreign">.</NOTE> The use of Instruction.</HEAD>
<P>ANd the practise&punc; or piety that this point puts us upon, is a fourfold <HI>Instruction.</HI></P>
<P>First, we must not vexe our selves, or take scan|dall at Gods providence,


<PB N="77" REF="41">
and dispensation towards his Church, nor distresse our selves with bootlesse problemes, Why God should let loose Wolves, and Lyons, and Beares into the very fold of his Church, among his Lambs and Kids; That we shall tread upon the Adder and Basilisk, <HI>Psal.</HI> 91.13. That he will make a covenant betwixt us and the beasts of the field, <HI>Iob</HI> 5.23. That we shall stop the mouthes of Lyons, <HI>Heb.</HI> 11.33. These and the like are temporall promises; and the grand rule, or Canon of them is, That they must be under|stood, <HI>Cum exceptione cru|cis, &amp; castigationis.</HI> These


<PB N="78" REF="42">
Nimrodians are but what they are, and what they will be unlesse God change them, that is, Wolves and Beares, &amp;c. and for the Church it is profitable to melt away her drosse, and purge a|way her tin; and there|fore <HI>Cyprian</HI> in his Book <HI>De lapsis,</HI> observes that the seventh Persecution, under <HI>Decius,</HI> was justly inflicted by God, to re|forme the depraved man|ners of the Christians.</P>
<P>Secondly, we must carefully shun such beasts, as we would not stand too neare the grate at the Tower: it is not alwayes the voyce of the sluggard to say, <HI>There is a Lyon in


<PB N="79" REF="42">
the way.</HI> It is folly, with|out a warrant in our hand to take the Beare by the tooth, or the Lyon by the paw: just the spirit of the sprighty <HI>Ascanius</HI> in <NOTE N="y" PLACE="marg"><HI>Op<GAP DESC="illegible" EXTENT="1 letter">at a|prum, aut fulvum de|scendere monte Leo|nem.</HI></NOTE> <HI>Virgil,</HI> to wish a Lyon to come out of the forrest and meet him. Such usu|ally trace their owne ruine, whilest they tur|ning againe, all to rent them.</P>
<P>Thirdly, if Gods pro|vidence have cast thee with <HI>Daniel</HI> into a denne of Lyons, so as thou mai|est take into thy mouth <HI>Davids</HI> complaint, <HI>My soule is among Lyons</HI>; then doe as men in woods and forrests, when they spie the wild beast comming,


<PB N="80" REF="43">
climbe a tree? what tree? even the tree whereon our Lord hung. Climb it, how? By faith, &amp; medita|tion, &amp; prayer, stretch thy selfe upon his Crosse, Tell him, if thou perish, thou dost perish, but it shall be at the foot of him that was crucified. Cry, <HI>O Iesu, Iesu, Iesu, be thou my Iesus. The name of the Lord is a strong tower, the righteous shall run unto it and be safe, Prov.</HI> 18.10. <NOTE N="z" PLACE="marg">Dioge|nes in vit.</NOTE> A Sparrow pursued by an Hawk, fled into the bosome of <HI>Xenocrates,</HI> which he refused to put out againe, saying, It was a dishonest thing to be|tray a guest. The mo|rall, or rather the theo|logy


<PB N="81" REF="43">
of it, is easie:</P>
<P>Fourthly, suppose the worst; that it be the will of God, thou suffer from these beasts, be lacerated and torn with these Bears and Wolves, devoured by these Lyons, poyso|ned by these Aspes, stung by these Cockatrices; Lay thine hand upon thy mouth, possesse thy soule in patience; the Lord will look upon it, and require it; it will, assuredly, make for thine advantage, and their smart. When the Tyrant <HI>Phocas</HI> had be|trayed <HI>Maurice</HI> the Em|perour, his Master, had slaine his wife and chil|dren, and was ready to bereave himself at once,


<PB N="82" REF="44">
both of life and diademe, yet did he not blaspheme through griefe of heart, but put to silence the voyce of murmuring, with that versicle of <HI>Psal.</HI> 119. <HI>Righteous art thou, O Lord, and right are thy judgements.</HI> But that which falls most fit and opposite here, is the last words of <HI>Ignatius,</HI> who when he was throwne to the wilde beasts to be devoured, (for that was his kind of Martyrdome) meekly concluded thus: <NOTE N="a" PLACE="marg"><HI>Frumen|tum Dei sum, &amp; molor den|tibus fera|rum, ut pu|rus Dei pa|nis sim.</HI> Su|rius in vi|ta B. Ign.</NOTE><HI>I am Gods grain, or corne, and must be grinded be|tweene the teeth of these beasts, that I may so make pure bread to my God.</HI></P>
</DIV3>
<DIV3 N="5" TYPE="application">
<PB N="83" REF="44">
<HEAD><HI>5.</HI> <NOTE N="b" PLACE="marg"><GAP DESC="foreign">.</NOTE> The use of Consolation.</HEAD>
<P>LAstly, even out of this strong, comes sweet; out of this Lyon, and Wolf, &amp;c. comes an ho|ny-comb of <HI>comfort</HI>; bet|ter be the Martyr, then the Tyrant, better be the Lamb then the Wolf, the Kid then the Leopard. If we suffer with him, we shall raigne with him. A venerable old man, walk|ing the streets of Alexan|dria, in time of Persecu|tion, upon notice given that he was a Christian, is suddenly enclosed by an unruly company of Ido|laters, who after all man|ner of despightfull usage,


<PB N="84" REF="45">
both in words and deeds, began joyntly with much scorn, to demand of him, what great miracles hath this Christ of thine done, whom thou makest to be God? To whom the blessed Saint made ready and chearfull answer; I can quietly and patiently endure all these wrongs which you doe me, and more &amp; greater, if need be, without disquiet to my self, or trouble to you. But yet, more fit &amp; con|center, is that aculeate speech of <HI>Chrys.</HI> when <HI>Eu|doxia</HI> the Empresse raged against him, like a Lyo|nesse, <NOTE N="c" PLACE="marg"><GAP DESC="foreign">, &amp;c. Chrys. Epist. ad Cyriacum.</NOTE> I passe not for all the threatnings of the Empresse. If she will ba|nish


<PB N="85" REF="45">
me, The earth is the Lords, and the fulnesse thereof: If she will saw me asunder, let her, I have <HI>Esay</HI> for an ensample: If she will throw me into the Sea, I remember <HI>Io|nas:</HI> If she will cast me into the fornace, I re|member the three Chil|dren: If she will stone me, I remember <HI>Stephen:</HI> If she will take mine head, I remember <HI>Iohn Baptist:</HI> If she will throw me to the Lyons, I re|member <HI>Daniel:</HI> If she will take my goods, let her take them; Naked came I out of my Mo|thers wombe. Thus the horse in <HI>Iob</HI> neighs at the trumpet, the Leviathan


<PB N="86" REF="46">
laughes at the Speare. Faith sucks comfort even out of the most adverse estate that can befall a Christian.</P>
</DIV3>
</DIV2>
<TRAILER>The end of the first Sermon.</TRAILER>
</DIV1>
<DIV1 N="2" TYPE="sermon">
<PB N="87" REF="46">
<HEAD>THE TRUE EUANGELICAL TEMPER. The second Sermon.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>ESAY 11.6, 7, 8.</HI></BIBL>
<P>The Wolfe shall dwell with the Lambe, and the Leo|pard shall lye downe with the Kid, &amp;c.</P></Q>
</EPIGRAPH>
<P>_IN the former Sermon, was onely prosecu|ted the first of those three parts, into which the Text was divi|ded,


<PB N="88" REF="47">
which was the pur|suit and hunting of the seven nocent, and harme|full creatures; wherein (in some sense) wee may be termed with <HI>Nimrod, mighty hunters before the Lord,</HI> so to dare to hold a Wolfe by the eares, to wash a Leopards spots, to take a Lions whelp by the beard, a Beare by the tooth, a Lion by the paw, an Adder by the sting, and to crush the eggs of a Cockatrice.</P>
<P>The second part of the Text, now to be handled, are the parties innocent, and injuried, which are enumerated to be seven also, that so the one might hold proportion in


<PB N="89" REF="47">
number, with the other; and of these seven crea|tures, sixe of them are beasts, as well as the for|mer; but then they are not <HI>Evill beasts,</HI> as before was quoted out of <HI>Tit.</HI> 1.12. they are such beasts as are in league with man, <HI>Iob</HI> 5.23. they are such beasts as while the Law was up, (<HI>illius aram, &amp;c.</HI>) furnished Gods Altar with Sacrifices, and now under the Gospell, our tables with meate. Last|ly, they are such beasts, as are emblemes and hie|roglyphicks of Christian vertues, and graces, and whereunto man may bee set to schoole, to learne charity and civility, and


<PB N="90" REF="48">
meekenesse, and patience, and innocency, and obe|dience, and peace, and the like.</P>
<P>I will doe, as God did unto <HI>Adam, Gen.</HI> 2.19. bring them unto you: not (as he there) to consider their names, but their na|tures.</P>
<P>The first is the <HI>Lambe,</HI> a most meeke, and harm|lesse creature; therefore the phrase of the Old Te|stament is, <HI>a Lambe with|out blemish, Exod.</HI> 12.5. and of the New Testa|me~t, <HI>an immaculate Lamb,</HI> 1 <HI>Pet.</HI> 1.19. A Lambe was the <HI>type</HI> of Christ, under the Law: So was the Pas|chall Lambe, and the o|ther offertory Lambes


<PB N="91" REF="48">
too; but <HI>Christ himselfe</HI> under the Gospell; <HI>Behold the Lamb of God,</HI> was said of him, <HI>Iohn</HI> 1.29. So were all the <HI>Apostles</HI> of Christ, Lambes too, <HI>Be|hold I send you forth, as Lambes among Wolves, Luke</HI> 10.3. and not they onely, but all the <HI>servants</HI> of Christ, unto the end of the end of the world, are Lambs; <HI>feed my Sheep, feed my Lambs, Ioh.</HI> 21.15.</P>
<P>The second is the <HI>Kid,</HI> a most innocent creature also, second to none but the Lambe, therefore was there a positive Law, with the Jewes, both given <HI>Exod.</HI> 23. and 34. and re|peated, <HI>Deut.</HI> 14. not to <HI>seeth the Kid in the mo|thers


<PB N="92" REF="49">
milke.</HI> Not that there was any direct, or formall sin, in that man|ner of Cookery, but that, and such like injunctions are called <NOTE N="a" PLACE="marg"><HI>Sepes Le|gi<GAP DESC="illegible" EXTENT="1 letter">.</HI></NOTE> hedges of the Law, to traine up the mind of man from fierce|nesse, and cruelty, and to accustome it to meekness, and gentlenesse. As also, because it was a creature that did no cruelty, there|fore it should suffer non<GAP DESC="illegible" EXTENT="1 letter">. A Kid is a creature, accep|table to God for Sacri|fice; the Paschall Kid was as allowable, as the Pas|chall Lamb, <HI>You shall take it either from the Sheep, or from the Goats, Exod.</HI> 12.5. acceptable to Angels for a present, being both <HI>Gi|deons</HI>


<PB N="93" REF="49">
present, <HI>Iudg.</HI> 6.19. and <HI>Manoahs, Iudg.</HI> 13.19. acceptable to man for meate, which was the ground of the thrifty sons complaint, <HI>Thou ne|ver gavest me a Kid, to en|tertaine my friends, Luke</HI> 15.28. Lastly, so accep|table to <HI>Tamar,</HI> that for a Kid she sold her honor, and honesty too, unto <HI>Iu|dah</HI> her Father in Law, <HI>Gen.</HI> 39. a Kid with <HI>Ta|mar</HI> went as far, as man|drakes with <HI>Rachel.</HI></P>
<P>The third is the <HI>Calfe</HI>; a dish for three Angels at once, <HI>Gen.</HI> 18.7. <HI>He ran to the herd, and fetched a Calfe tender and good.</HI> Nay, even to entertaine God, in Sacrifices, <HI>By the


<PB N="94" REF="50">
blood of Goates, and Calves,</HI> saith the Apostle, <HI>Heb.</HI> 9.12. Yea in our spirituall sacrifices, he requires <HI>Vi|tulos labiorum,</HI> The calves of the lips, <HI>Hos.</HI> 14.3. to entertaine God? Yea suf|ficient to be a God, some have thought. <HI>Ieroboam</HI> made two golden Calves, 1 <HI>King.</HI> 12.28. Yea, <HI>Aaron</HI> the man of God did it, <HI>Exod.</HI> 32.4. made a molten Calfe.</P>
<P>The fourth is the <HI>Fat|ling.</HI> S. <HI>Hierome,</HI> in tran|slating the <NOTE N="b" PLACE="marg"><GAP DESC="foreign"></NOTE> Hebrew word, renders it <NOTE N="c" PLACE="marg"><HI>Ovis.</HI></NOTE> <HI>The Sheepe</HI>; the Seventy Tran|slators of King <HI>Ptolomy</HI> render it <NOTE N="d" PLACE="marg"><GAP DESC="foreign">.</NOTE> the Bull; the interlineary Bible of <HI>Aria<GAP DESC="illegible" EXTENT="1 letter"> Montanus</HI> <NOTE N="e" PLACE="marg"><HI>Pecus pingue.</HI></NOTE> concurres


<PB N="95" REF="50">
with our best, and latest English Translation of K. <HI>Iames</HI>; it followes well the <HI>Calfe,</HI> (the third of these) for they are put to|gether, both <NOTE N="f" PLACE="marg"><HI>Vituli sa|ginati.</HI></NOTE> <HI>Ier.</HI> 46. and <HI>Luke</HI> 15. thrice in that Chapter mention is made of the <HI>fat</HI> Calfe. Where|by, in a faire parabolicall interpretation, is meant no lesse, no worse a thing, then Christ himselfe. The indulgent Father there represents God; the elder and thrifty brother, the Jew; the younger and prodigall, the Gentile; the Fatling killed to en|tertaine him, Christ slain, and crucified; the melo|dy, the whole Chore of Heaven, and heavenly-minded


<PB N="96" REF="51">
men, rejoycing at the conversion of a sinner.</P>
<P>The fifth is the <HI>Cow,</HI> an <HI>holy,</HI> and <HI>usefull</HI> creature too; <HI>holy</HI> to God, in Sa|crifices; <NOTE N="g" PLACE="marg"><HI>Cineres ru|fae vaccae.</HI></NOTE> The ashes of a red Cow you have, <HI>Num.</HI> 19. of which the Apostle makes mention, <HI>Heb.</HI> 9. <HI>Vsefull</HI> also, and <HI>profitable</HI> unto man; it is part of the description of a lucky, and prosperous man, that <HI>his Cow calveth, Iob</HI> 21.10. and, in that grand, and noone-day Prophecy of Christ, which is in the se|venth of <HI>Esay,</HI> it is said, <HI>A man shall nourish a young Cow,</HI><NOTE PLACE="marg">Esay 7.21.</NOTE> <HI>&amp;c. and for the abundance of milke thereof shall eate butter.</HI></P>
<P>

<PB N="97" REF="51">The sixt is the <HI>Oxe,</HI> so as now I have <NOTE N="h" PLACE="marg"><GAP DESC="foreign">. <HI>Bos in lin|gua.</HI> vide Eras. Chil.</NOTE> an Oxe upon my tongue, as the Greeke proverb hath it, though in another sense. And the Oxe is, as the former, another brave piece of the Creation. Indeed there is, in <HI>Moses</HI> his Law, an Oxe to bee stoned to death, and his flesh not to bee eaten, <HI>Exod.</HI> 21. but that was <HI>Bos&punc; cornupeta,</HI> a pushing Oxe; and <HI>Iob</HI> 6. there is <HI>Bos mugiens,</HI> a lowing Oxe, but that is onely when hee wants fodder. Otherwise, the Oxe is first, a <HI>wise</HI> creature; hee knows his owner, <HI>Esay</HI> 1.3. Secondly, a <HI>profitable</HI> creature; <HI>hee treadeth out


<PB N="98" REF="52">
the Corne,</HI> 1 Cor. 9.9. <HI>Where no Oxen are, the crib is cleane, but much increase is by the strength of the Oxe,</HI> Prov. 14.4. and this ex|cellency is peculiar to the Oxe, that <NOTE N="i" PLACE="marg"><HI>Bos lassus forti&ugrave;s figit pedem.</HI></NOTE> the more wea|ry he is, the more strong doth he fixe his footings. Lastly, he is an holy crea|ture, being one of the beasts for oblation, and sacrifice, <HI>he that sacrificeth an Oxe, &amp;c. Esay</HI> 66.3.</P>
<P>The seventh and last of these innocent creatures, is an innocent indeed, <HI>a Child,</HI> the true, and most perfect embleme of inno|cency, and humility. And this last of the seven, is most elegantly set forth in a gradation of three


<PB N="99" REF="52">
steps. First <HI>a Child,</HI> in in|definite termes, but im|plyed to be more then an Infant; for it can goe, yea it can leade, <HI>a little Child,</HI> saith the text, <HI>shall lead them</HI>; and if it were no more then so, even that were a faire copy of meekenesse and innocen|cy. Our Saviour else wrote worse Hierogly|phicks then <HI>Pierius,</HI> who both <HI>Matth. cap.</HI> 18. &amp; 19. sets up little children as looking-glasses of grace to dresse our selves in: and S. <HI>Paul</HI> else missed the rule as farre as our Savi|our the example, when 1 <HI>Cor.</HI> 14.20. he bids us in malice to bee children. Secondly, <NOTE N="k" PLACE="marg"><HI>Ablacta|tus.</HI></NOTE> <HI>A weaned


<PB N="100" REF="53">
Child,</HI> and that is a more perfect copy then the o|ther. Therefore <HI>David</HI> expressing his lowlinesse, <HI>Psal.</HI> 131. saith, <HI>My soule is even as a weaned Child.</HI> Thirdly, <NOTE N="i" PLACE="marg"><HI>Lacte<GAP DESC="illegible" EXTENT="1 letter">s.</HI></NOTE> <HI>a sucking Child,</HI> the most perfect, and ab|solute copy of all, no|thing in the world being so innocent, and meeke, as the Child, <HI>which hang|eth yet upon the Mothers brest, Psal.</HI> 22.9.</P>
<P>I have gone through all these seven severall Prototypes, and copies of goodnesse, meeknesse, gentlenesse, patience, in|nocency, and the rest of graces which are of the same lineage and affinity. Enumerate them now on|ly


<PB N="101" REF="53">
by their bare names, and no more: the Lamb, the Kid, the Calfe, the Fatling, the Cow, the Oxe, the Child. And now this second part of the text is also ripe, to ga|ther that observation, or conclusion, which most naturally buddeth out of it. It is white unto the har|vest. The Mower (that is, the Preacher) may fill his hand, and he that bindeth up the sheafes (that is, the Auditor) his bosome. And it is this;</P>
<P><HI>Religion charactereth it selfe upon the regenerate soule in innocency,</HI><NOTE PLACE="marg"><HI>Conclu|sion.</HI></NOTE> <HI>and patience, &amp;c.</HI></P>
<P>

<PB N="102" REF="54">Or thus:</P>
<P><HI>The doctrine of the Go|spell, sincerely obeyed, first Christianizeth men, and then civilizeth them.</HI></P>
<P>Or thus:</P>
<P><HI>Grace of Regeneration, as it gets ground, and wi<GAP DESC="illegible" EXTENT="2 letters"> upon the soule, doth exp<GAP DESC="illegible" EXTENT="2 letters"> and thrust out, fierce and brutall passions, and intro|duceth gracious habits of sweetnesse, peace and love.</HI></P>
<P>Or thus:</P>
<P><HI>Sanctification trulie wrought in the heart layeth aside the rapacity of the Wolfe, the spots of the Leo|pard, the lurking of the Li|ons whelp, the cruelty of the Beare, the roaring of the Lion, the poyson and ca|lumny of the Aspe, the sting


<PB N="103" REF="54">
of the Cockatrice; and on the contrary, it degrees into the soule the immaculate|nesse of the Lambe, the in|nocency of the Kid, the hu|mility of the Calfe, the nu|triment and sustentation of the fatling, the milkie fruit|fulnesse of the Cow, the la|bour, and profitablenesse of the Oxe, the lowlinesse of the Child.</HI></P>
<P>I will make choyce to enlarge, and spread forth this point, by way of fact, choosing the fairest ex|amples out of divine, and ecclesiasticall story, that so it may hold better measure with the method of the former.</P>
<P>

<PB N="104" REF="55">And out of the Old Te|stament, I will take one|ly two instances, of <HI>A|bel,</HI> and <HI>Zacharias,</HI> the first, and last of its Mar|tyrs. How innocent a Lambe <HI>Abel</HI> was, and how cruell a Wolfe his brother <HI>Caine</HI> was, heare Saint <HI>Iohn</HI> speake, 1 <HI>Epist.</HI> 3. <HI>chap.</HI> 12. <HI>verse. Caine was of that wicked one, and slew his brother: and where|fore slew he him? because his owne works were evill, and his brothers righteous.</HI> And for the other, <HI>Za|charias,</HI> how meeke a Lambe was hee, who when hee was stoned to death, said no more but this,<NOTE PLACE="marg">2 Chron. 24.22.</NOTE> <HI>The Lord will looke upon it, and require it.</HI></P>
<P>

<PB N="105" REF="55">But the new Testament is our proper scene; where begin with the Ramme, &amp; hee-Goat of the flock, the high-Priest of our profession, Christ Jesus, who was the true spot|lesse Lambe indeed. He may also be resembled to each one of the seven inimicitious beasts, but in another sense: As first he was a <HI>Wolf,</HI> for he was his Fathers <HI>Benjamin,</HI> be|ing his naturall and be|gotten son, worth ten thousand of us, who are onely his adopted sons; and <HI>Benjamin</HI> is a Wolfe, <HI>Gen.</HI> 49.</P>
<P>Secondly, he was a spotted <HI>Leopard,</HI> but it was with our sins, when


<PB N="106" REF="56">
he bore the iniquity of us all.</P>
<P>Thirdly, hee was rightly a <HI>Lyons whelp. Iu|dah,</HI> our Lords own tribe, is so termed in his Fathers legacy, <HI>Gen.</HI> 49.9.</P>
<P>Fourthly, hee was a <HI>Beare</HI> too, but it was when he <HI>roared like a Beare, Esay</HI> 59.11. that is, <HI>Cryed out with strong cries and tears,</HI> saith the Apostle to the <HI>Hebrews.</HI></P>
<P>Fiftly, he was a <HI>Lyon,</HI> but it was to victorize for us, not to prey upon us: so he was the Lyon of the tribe of <HI>Iudah.</HI></P>
<P>Lastly, he was an <HI>Ad|der,</HI> or Serpent, but it was the Serpent lift up upon the Crosse.</P>
<P>

<PB N="107" REF="56">But now he is all these innocuous and harmlesse creatures, <HI>Sensu currenti,</HI> even in the purport and acception that they stand here. As,</P>
<P>First a <HI>Lamb</HI>; not strea|ked, like <HI>Iacobs</HI> Lambs, but an <HI>immaculate Lambe,</HI> saith S. <HI>Peter.</HI></P>
<P>Secondly, a <HI>Kid,</HI> broy|led on the coales of his Fathers wrath, boyled in his Mothers milk, [<HI>Bles|sed are the paps, &amp;c.</HI>] A Goat; the scape Goat that carried our sins into the Wildernesse, out of his Fathers sight.</P>
<P>Thirdly, a <HI>Calfe,</HI> slain to entertain the prodigall Gentile, home to his Fa|her<GAP DESC="illegible" EXTENT="1 letter"> house, <HI>Luke</HI> 15.</P>
<P>

<PB N="108" REF="57">Fourthly, a <HI>Fatling,</HI> or a <HI>Sheep</HI>; so <NOTE N="m" PLACE="marg"><GAP DESC="foreign"></NOTE> S. <HI>Hierome</HI> translates the word,<NOTE PLACE="marg">Ovis. S. Hieron.</NOTE> and then Christ is rightly so termed, <HI>As the sheep dumb before the Shearer:</HI> the Text the Eunuch light on out of <HI>Esay, Acts</HI> 8.32. and the very word and name JESUS anagram|matizeth into <NOTE N="n" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Thou art a Sheep.</HI></P>
<P>Fiftly, a <HI>Cow,</HI> the red Cow under the law; not the type, but the antitype, <HI>Heb.</HI> 9.13.</P>
<P>Sixtly, an <HI>Oxe,</HI> but ac|cording to <HI>Solomons</HI> phrase, <HI>Prov.</HI> 7.22. <HI>As Oxe to the slaughter.</HI></P>
<P>Lastly, a <HI>Child,</HI> under that terme the prophecy presents us to him, <HI>Esay</HI>


<PB N="109" REF="57">
7.16. and in the <HI>Acts, Chap.</HI> 4.27. he is called <HI>The holy child Iesus</HI>; Yea even the Devils and Ora|cles knew him by this ti|tle; for when <HI>Augustus Caesar</HI> was at the cost of an Hecatomb at <HI>Delphos,</HI> to know who should suc|ceed him in the Empire, the Oracle at last answe|red, <HI>An Hebrew boy, &amp;c.</HI> whereupon presently he returned to Rome, and built an Altar in the Ca|pitol, which he called <NOTE N="o" PLACE="marg"><HI>Ara pri|mog<GAP DESC="illegible" EXTENT="1 letter">niti D<GAP DESC="illegible" EXTENT="1 letter">i.</HI> Suidas in vita Au|gusti. Ni|ceph. l. 1. c. 17.</NOTE> The Altar of Gods first born son.</P>
<P>Next after our guide-starre, let us bring on the stage the foure Euange|lists, the <NOTE N="p" PLACE="marg"><HI>Qua<GAP DESC="illegible" EXTENT="1 letter">uor tubae.</HI> Aug.</NOTE> foure trumpets of God, to blow abroad


<PB N="108" REF="58">
<GAP DESC="duplicate" EXTENT="1 page">


<PB N="109" REF="58">
<GAP DESC="duplicate" EXTENT="1 page">


<PB N="110" REF="59">
the gratefull fame of a Saviour, the <NOTE N="q" PLACE="marg"><HI>Quatuor quadrigae.</HI> Calvin.</NOTE> foure Steeds or Palfries to car|ry the Son of righteous|nesse about the world, and see if they also were not Lambs, &amp;c.</P>
<P>S. <HI>Matthew,</HI> at first a greedy Wolfe, a tolling Publicane, but after his calling, <HI>Sequela,</HI> a follow|ing Calfe, in leaving all, and following Christ; a fruitfull Cow, in feeding the Church with the milk of his Gospel, which he wrote in <NOTE N="r" PLACE="marg">Vide Ba|ron. in Martyrol. Roman. ad Sept. 21.</NOTE> Hebrew; A laborious Oxe, in his <NOTE N="s" PLACE="marg">Euseb. Hist l 3. c. 1. Socrat. l. 3. c. 15.</NOTE> A|postleship to the Ethiopi|ans; And lastly, a Lamb, a Sheep of the slaughter in his <NOTE N="t" PLACE="marg"><HI>In Aethi|<GAP DESC="illegible" EXTENT="1 letter">pia praedi|cans Mar|tyrium pas|sus est.</HI> Mart. Rom.</NOTE> Martyrdome.</P>
<P>S. <HI>Mark,</HI> the epitomi|zer


<PB N="111" REF="59">
of S. <HI>Matthew,</HI> after he had played the fat Calfe in feeding the Church, the Cow in nou|rishing it with the sincere milk of the word, the Oxe in treading out the corne of the bread of life, first by writing his Gospel at the request of the bre|thren at Rome, and then by going into Egypt, and being the first that consti|tuted a Church in Alex|andria; he lastly was a slaughter-Lamb also, for being bound with cords, hurryed through sharp stones, and grievously af|flicted, he in the end suf|fered Martyrdome <NOTE N="u" PLACE="marg">Vide Bedam. Euseb. hist. l. 2. c. 14, 15. &amp; lib. 3. c. ult. Hieron. de Scriptor. Eccl. Ni|ceph. hist. l. 2. c. 43. Lippom. Tom. 7. &amp; Sur. Tom. 2. &amp;c.</NOTE>, in the eight yeare of <HI>Neroes</HI> raigne.</P>
<P>

<PB N="112" REF="60">S. <HI>Luke</HI> the beloved Physitian, an Oxe in|deed, and so the Painters draw him with an Oxe by him, for he did write so <NOTE N="w" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>in order of all both that Iesus did or taught</HI>; that he did <NOTE N="x" PLACE="marg"><HI>Mugire Euangelium per totum orbem.</HI></NOTE> mow and low the Gospel abroad over all the world, as <HI>Albertus Magnus</HI> spoke of <HI>Aqui|nas,</HI> who for his naturall silence and taciturnity was called <HI>bos mutus,</HI> a dumbe Oxe; and after with two hornes he had gored all unbeleevers, with his Gospel, and with his Acts of the Apostles, the Annalls of the Primi|tive Church, and had also been a plain itinerant in Preaching the Gospel <NOTE N="y" PLACE="marg">Epiphan. haeres. 51.</NOTE> in


<PB N="113" REF="60">
France, Italy, Dalmatia, and Macedonia; he <NOTE N="z" PLACE="marg"><HI>Multa passus pr<GAP DESC="illegible" EXTENT="1 letter"> Christi no|mine.</HI> Rom. Martyrol.</NOTE> suf|fered many things for the name of Christ, &amp; <NOTE N="a" PLACE="marg">Nazian. in Orat. 1. cont. Juli|an. Niceph. l. 2. c. 43. Pauli<GAP DESC="illegible" EXTENT="1 letter">us Nolanus ad Seve|rum, Epist. 12.</NOTE> dyed a holy Martyr, although some doubt thereof <NOTE N="b" PLACE="marg">Vid. Ba|ron. in Rom. Mar. ad Octob. 18.</NOTE>.</P>
<P>S. <HI>Iohn,</HI> lastly, having written his Eagle sighted Gospel, and towred aloft into the highest mysteries of Divinity, seene and written his Divine Reve|lations, founded and go|verned all the Churches of Asia, suffered casting into a hot Caldron of oyle, banishment into Pathmos, and was a Mar|tyr in will, though not in deed, being spent with old age, died in his second childhood at Ephesus, preaching love and cha|rity,


<PB N="114" REF="61">
threescore and eight yeares after the passion of his Lord, and Master <NOTE N="c" PLACE="marg">Vide Hi|eron. in Scrip. Eccl. &amp; Baron. ad Decem. 27. Rom. Martyr.</NOTE>: And thus much of the foure Euangelists.</P>
<P>And next unto them, let us behold the Apo|stles of Christ, and see whether they also were not sent forth <HI>as sheep a|mong Wolves</HI>; whether in their lives they were not innocent as sucking chil|dren, and in their deaths, <HI>As the sheepe before the Shearer?</HI> Before the Shearer? Nay that was not all, to be shorn onely, they were <HI>oves occisionis</HI> withall, <HI>sheepe for the slaughter:</HI> they light of such Wolves as did not <HI>tondere,</HI> but <HI>deglubere,</HI> not


<PB N="115" REF="61">
fleece them onely, but de|voure them also.</P>
<P>Begin with S. <HI>Peter,</HI> the great Apostle of the circumcision, who after he had streamed downe upon the Church such abundance of sincere milk, as himselfe styleth it, and that at two breasts, his two most Catholike, most orthodoxe, most inspired Epistles, and Euangelized abundantly with his tongue in preaching the Gospel, as well as with his hand in writing; he lastly was crucified under <HI>Nero,</HI> as his Master was, but after a diverse forme, with his head downward, just like a Sheep upon


<PB N="116" REF="62">
the Cambrell <NOTE N="d" PLACE="marg"><P>Vid. Ba|ron. Annal Rom. Mar. Heg<GAP DESC="illegible" EXTENT="1 letter">sip. juniorem de excidio Hicros. lib. 3. c. 2.</P>
<P><HI>Acta passio|nis, quae seruntur Lini nomine.</HI></P></NOTE>.</P>
<P>S. <HI>Andrew</HI> the Apo|stle also, though he have added nothing to the Canon of Scripture, yet much increase came to the Church by the labour of this Oxe; for he prea|ched the Gospel in many Countries, in Thracia, Scythia, Achaia, went over Cappadocia, Gala|tia, and Bythinia, unto the Euxine Sea, &amp;c. and having finished his course, he was lastly, ap|prehended by <HI>Aegeas</HI> the Proconsull, shut up in Prison, grievously whip|ped and beaten, crucified upon an Olive tree, where he hung two dayes Euan|gelizing to the people <NOTE N="e" PLACE="marg">Vid. No|tat. Baron. ad Nov. 30. Rom. Mart.</NOTE>.</P>
<P>

<PB N="117" REF="62">S. <HI>Philip,</HI> <NOTE N="f" PLACE="marg">Niceph. hist. l. 2. c. 39. Li|pom. To. 6 Surius Tom. 3. Martyr. Roman. ad Maii 1.</NOTE> after he had converted almost all Scy|thia to the faith of Christ, at Hierapolis, a City of Asia, was fastened to the Crosse, and stoned to death, treading the steps both of his Master, and of <HI>Stephen</HI> the Protomar|tyr.</P>
<P>S. <HI>Iames</HI> <NOTE N="g" PLACE="marg">Euseb. l. 2. c. 22. Josephus Antiqu. l. 20. c. 8. Origen. lib. 1. contra Celsum. Martyr. Rom. ad Maii 1.</NOTE> called <HI>Iames</HI> the lesse, and <HI>Iames</HI> the just, and <HI>Iames</HI> the bro|ther of our Lord, and first Bishop of Jerusalem, was knockt in the head like an Oxe, or Calfe, after he had been thrown down from a Pinacle of the Temple, and his thigh broke.</P>
<P>S. <HI>Iames</HI> <NOTE N="h" PLACE="marg">Marty|rolog. Rom. ad 25. Julii.</NOTE> the brother of S. <HI>Iohn</HI> the Euangelist,


<PB N="118" REF="63">
was about the feast of <HI>Ea|ster</HI> beheaded of <HI>Herod Agrippa.</HI></P>
<P>S. <HI>Bartholomew</HI> <NOTE N="i" PLACE="marg">Martyrol. Rom. ad 25. August</NOTE>, first as a good sheep gave his fleece and milk, by dili|gent divulging the Do|ctrine of the Kingdome, and then his skin also, like another <HI>Zisca,</HI> the Bohe|mian Captain, for he was excoriated, and flead, his skin pulled over his eares alive.</P>
<P>S. <HI>Thomas,</HI> <NOTE N="k" PLACE="marg">Vid. cun|dem Au|thorem cum an|not. Baro|nii ad De|cemb. 21.</NOTE> called the Apostle of India, having blown the trumpet of the Gospel to the Parthians, Medes, Persians, Hyr|cans, and Brachmans, and lastly comming into In|dia, after he had there al|so thrust in the tender


<PB N="119" REF="63">
plants of Christian Reli|gion, was by the Kings command, thrust through with darts.</P>
<P><HI>Iudas Thaddeus,</HI> <NOTE N="l" PLACE="marg">Vid. eun|dem li|brum ad Octob. 28.</NOTE> after he had, like an Oxe strong to labour, ploughed up the fallow grounds of Judea, Galile, Samaria, Idumea, Arabia, Syria, and Mesopotamia, and had thrown in the seed of the Gospel, died one of the glorious witnesses of Jesus Christ; some say slaine by the Idolatrous Priests.</P>
<P><HI>Simon</HI> the Canaanite <NOTE N="m" PLACE="marg">Idem ibidem.</NOTE> fellow-Martyr, as well as fellow-Apostle with <HI>Thaddeus,</HI> after he had brought the glad tidings of salvation into India,


<PB N="120" REF="64">
and entred Persia, toge|ther with <HI>Thaddeus,</HI> ha|ving by their joynt en|deavours brought an in|numerable company of soules, to subject their necks to the yoak of Christ, both together received the crowne of Martyrdome.</P>
<P><HI>Matthias,</HI> <NOTE N="n" PLACE="marg">Idem ad Feb. 24.</NOTE> elected into the roome of <HI>Iudas Iscariot,</HI> having promul|gated the Gospel in Ju|dea, and Ethiopia, was served like the rest, Mar|tyred by the Axe or Hat|chet.</P>
<P>Lastly, S. <HI>Paul</HI> the Doctor of the Gentiles, <NOTE N="o" PLACE="marg">Idem ad Junii 29.</NOTE> after manifold labours, in taking upon him the care of all Churches, and


<PB N="121" REF="64">
both by preaching, and writing, giving so much milk, that he may be resembled to the Cow, in the seventh of <HI>Esay,</HI> which was so fruitfull at the Paile, that for the abundance of milk she did give, the owner might eate butter. Hee, I say, though he scaped <HI>Neroes</HI> hands, the first time of appearance before him; yet the second time, he was devoured of the Lyon.</P>
<P>Thus we have seene not one of the foure Euangelists, not one A|postle, (Saint <HI>Iohns</HI> mi|raculous deliverance one|ly excepted) went to their graves, <HI>Sicca morte,</HI> with


<PB N="122" REF="65">
a dry winding-sheet. All of them were Lambs, Kiddes, Calves, Fatlings, Cowes, Oxen, Babes, in their fruitfull, and innocent lives, in their patient and silent deaths.</P>
<P>But we must not here breake off; let us con|tinue on the story down lower still, from the Apostles, and Euange|lists, unto their Disci|ples, and Scholars, and there we shall see the very same, that they were Lambs, both in their lives, and in their deaths.</P>
<P>1. <HI>In their lives.</HI></P>
<P>Heare first the Apo|stles evidence, <HI>Heb.</HI> 11.


<PB N="123" REF="65">
w^c^h though there spoken of the Fathers of the Old Testament, yet most ap|plicable to the primitive Saints of the New: <HI>Tho|rough faith they subdued kingdomes, wrought righ|teousnesse, obtained promi|ses, stopped the mouths of Lions, quenched the vio|lence of the fire, escaped the edge of the sword, out of weakenesse were made strong, waxed valiant in fight, turned to flight the armies of the aliens, women received their dead raised to life againe, others were tortured, not accepting deli|verance, that they might obtaine a better resurrecti|on. And others had tryall of cruell mockings, and scour|gings;


<PB N="124" REF="66">
yea moreover of bonds, and imprisonment. They were stoned, they were sawne asunder, were temp|ted, were slaine with the sword, they wandered about in sheepe skins and goate skins, being destitute, affli|cted, tormented; of whom the world was not worthy, &amp;c.</HI></P>
<P>Next, let <HI>Plinius Se|cundus,</HI> Vice-roy to <HI>Tra|jan,</HI> under the third Per|secution, witnesse: who in his Epistles yet extant certifies his Lord about the blamelesse behaviour of Christians, and how they did but sing <NOTE N="k" PLACE="marg"><HI>Antelu|canos Hym|n<GAP DESC="illegible" EXTENT="1 letter">s.</HI></NOTE> Psalms and Hymnes, before the dawnings of the day, &amp;c.</P>
<P>

<PB N="125" REF="66">And here againe takes place fitly the Certificate of <HI>Graninianus,</HI> the Em|perour <HI>Adrian</HI> his Pro|consull in Asia, that the Christians were persecu|ted and killed, <NOTE N="i" PLACE="marg"><HI>Sine ullo crimine, no|mini<GAP DESC="illegible" EXTENT="1 letter">tan<GAP DESC="illegible" EXTENT="1 letter">u~, et sectae rei.</HI></NOTE> without any fault at all, being guil|ty onely of a name, and sect.</P>
<P>Lastly, Consult <HI>Baro|nius,</HI> especially in his se|cond Tome, touching the manners of the ancient Primitive Christians, and there you shall find, <HI>ex scriniis,</HI> most honourable verdicts, &amp; testimonies of their lamb-like, child-like integrity; not onely from their friends, as <HI>Origen</HI> a|gainst <HI>Celsus, Tertullian</HI> to <HI>Scapula,</HI> &amp;c. but even


<PB N="126" REF="67">
their enemies being Judges, such as <HI>Porphyrie, Iulian,</HI> the <HI>Sibylls,</HI> the <HI>O|racles,</HI> &amp;c. That they were temperate, chast, peace|able, farre more vertuous livers then the Philoso|phers of the Gentiles; That they would not lye, that they abhorred Thea|ters, and publique specta|cles, especially of blood; that they were kind, libe|rall, mercifull, especially to such as were in bonds for Christ; that they were faithfull subjects, valiant Souldiers, profitable Co~|monwealths men, thank|ful in prosperity, cheere|full in adversity. These and such like are by the most faithfull Writers of


<PB N="127" REF="67">
the story of those times, given in, to be the guise of those worthy Saints. But I shall shame our selves in recounting their just prai|ses. Their Panegyrick is our Libell, their Encomi|um our Invective, and Sa|tyre. Our conversations compared to theirs, are but as foyles to set off the lustre of those mili|tant glories.</P>
<P>2. <HI>In and at their deaths.</HI></P>
<P>What meeke Lambs, and innocent Babes there too! wee cannot say of them as <HI>Samuel</HI> to <HI>Saul,</HI> <NOTE N="m" PLACE="marg">1 Sam. 15.14.</NOTE> <HI>What meaneth this blea|ting of Sheepe, and lowing of Oxen?</HI> No; the Saints in their most unjust suf|ferings, and undeserved


<PB N="128" REF="68">
deaths have not beene bleating sheepe, but dumb Lambs, <HI>Esay</HI> 53.7. not lowing Oxen, but <HI>m<GAP DESC="illegible" EXTENT="2 letters">e Oxen,</HI> as <HI>Aquinas</HI> before mentioned. When <NOTE N="n" PLACE="marg">French History.</NOTE> Mar|shall <HI>Biron</HI> will dye like a mad man, and <HI>Parry</HI> like a <NOTE N="o" PLACE="marg">Cambd. Elizab.</NOTE> braggard; then shall Gods sheepe lye dumbe before the shearer; <HI>They shall keepe silence in that day, because it is an evill day.</HI> Come then, let us draw neere them, and sit downe on the ground be|side them, in the day of their sorrow, as <HI>Iobs</HI> three friends, and we shall not heare them charge God foolishly, though their griefe be very great. Yea, goe neerer, and draw the


<PB N="129" REF="68">
Curtaines of their death-beds, and heare them ex|spiring, and breathing out their last breath with a perfumed Comfite, or a Sugar-plumbe in their mouth, that is, <NOTE N="p" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>with a word of piety,</HI> (as <HI>Nazian|zene</HI> testifieth S. <HI>Basil</HI> did) both to sweeten the sor|rowes of death to them|selves, and to minister grace unto the hearers.</P>
<P>And first I must needs begin with <HI>Ignatius,</HI> the most blessed Bishop of Antiochia, full sixteene hundred yeeres agoe, within five, and S. <HI>Peters</HI> <NOTE N="q" PLACE="marg">Chrys. hom. de transl. S. <HI>Ign.</HI></NOTE>immediate Successor in that Chaire, when he was throwne to the Beasts, said no more then thus.


<PB N="130" REF="69">
<HI>I am Gods graine and must be ground betweene the up|per, and nether milstone of these beasts teeth, that I may make pure bread unto God.</HI> Loe, if his soule were not even as a weaned child; and indeed, <NOTE N="r" PLACE="marg">Niceph. Hist. l. 2. c. 3.</NOTE> some say he was that very child that Jesus tooke up in his armes, in the Gospel. The example doth so suite the Text, that I could not pretermit it here, though it be mentioned <NOTE N="s" PLACE="marg">See the first Ser|mon.</NOTE>before: neither is it <HI>coleworts twice sod.</HI></P>
<P>Next him, let us make mention of <HI>Polycarpus,</HI> Bi|shop of Smirna, and some say that Individuall An|gel of the Church of Smirna, whereunto the


<PB N="131" REF="69">
second of those seven A|siatique Epistles are writ|ten. Hee was disciple to S. <HI>Iohn,</HI> and Master to <HI>Ire|neus,</HI> and in a word, a man so venerable amongst both the Christians, and Heathen, that his ordina|ry style was, <HI>The Doctor of whole Asia.</HI> He when the cursed Proconsull temp|ted him to deny Christ, and hee should save his life, answered meekely as a Lamb, <HI>I have served Christ these fourescore and six yeares, and hee never harmed me, and shall I now deny,</HI> <NOTE N="t" PLACE="marg"><GAP DESC="foreign">. Euseb. His. l. 4. c. 14.</NOTE> <HI>and blaspheme my King, and Saviour?</HI></P>
<P><HI>Cyprian</HI> Bishop of Car|thage may well bee re|membred next, who was


<PB N="132" REF="70">
of noble descent, and both Oratour, and Sena|tour of Carthage, before he was by publique ap|plause <NOTE N="u" PLACE="marg"><HI>Pontus</HI> his owne Deacon wrote his History, and is pre|fixed be|fore his Workes by <HI>Pameli|us.</HI></NOTE> elected Bishop, hee suffered banishment, and the next yeare mar|tyrdome about 260. years after Christ: when hee came to the block, hee gave his heads-man 20. pieces of Gold, and dyed also meeke as a Lamb or Kid, with these words in his mouth, <HI>God be thanked for vouchsafing my soule this Gaole-delivery out of the dungeon of my body.</HI></P>
<P>S. <HI>Ambrose</HI> Bishop of Millane, dyed in Millane on Easter eve, in the yeare of Christ 397. Count <HI>Stilico</HI> made suite unto


<PB N="133" REF="70">
him, when hee was faste|ned to his bed, that for the publique good of the Church, he would seeke by his prayers to obtaine of God, the prolongation of his owne life. S. <HI>Am|brose</HI> answered, <HI>I have not so lived amongst you, that I am ashamed to live longer; neither doe I feare to dye, because I have a good Lord.</HI> Did hee not herein, though he were the great Shepheard of Millane, speake like a Lamb? <NOTE N="w" PLACE="marg">Sponda|nus epist. Baron. annal.</NOTE> a speech onely worthy of S. <HI>Ambrose,</HI> and so gnomi|call and waighty, that <NOTE N="x" PLACE="marg">Possidius in vita D. Augustin. c. 27.</NOTE> S. <HI>Augustin</HI> highly com|mends it. But let us come now a great deale lower, in tract of time.</P>
<P>

<PB N="134" REF="71">Queene <HI>Elizabeth</HI> of famous memory, who, like another <HI>Deborah,</HI> judged this Israel forty yeares, and that so hap|pilie, that even <NOTE N="y" PLACE="marg"><HI>Io. de Se|res,</HI> in his French In|ventory.</NOTE> the French Historian saith, shee proved thereby to the world that a Woman might governe as well as any man: when in her Sisters <HI>quinquennium,</HI> shee was one day appre|hended, to bee carryed shee knew not whither, seeing some of her ser|vants standing aloofe off, shee said no more, but these two words, <HI>tan|quam ovis,</HI> alluding to <HI>Isaiahs</HI> Prophesie of Christ, <HI>As a sheepe to the sl<GAP DESC="illegible" EXTENT="2 letters">ghter, &amp;c.</HI></P>
<P>

<PB N="135" REF="71"><HI>Iohn Picus,</HI> <NOTE N="z" PLACE="marg">Jo. Picus <HI>ex</HI> Miran|dulae <HI>prin|cipum gene|renatus, secretarum naturae re|rum cupidus explora<GAP DESC="illegible" EXTENT="1 letter">or, consumma|tus simul Philosophus &amp; Theolo|gus adhuc imberbis, &amp;c.</HI></NOTE> Earle of Mirandula, a most dili|gent searcher into the se|crets of nature, and an ex|act both Philosopher, and Divine, before he was capable of transgressing <HI>Moses</HI> his Law, in cutting the tuffes of his beard; in a word, <HI>The wit of the world: If Christs death, and our own,</HI> said he, <HI>were ever in our eyes, how could we sin? welcome death, not as an end of trouble, but as an end of sin.</HI></P>
<P><HI>Ferdinand</HI> Earle of <HI>Darby,</HI> who died in Queen <HI>Elizabeths</HI> dayes, having at his death foure Physiti|ans, and two Divines, the Bishop of <HI>Chester,</HI> and M^r. <HI>Leigh</HI> his own Chap|laine,


<PB N="136" REF="72">
said to one of his Physitians the day before he died, <NOTE N="a" PLACE="marg"><HI>Stowes</HI> Chronicle in Q. <HI>Eli|zabeth.</HI></NOTE> I know for a certainty, I must now die, and I will take away with me only one part of mine armes, I meane mine Ea|gles wings, so will I flee swiftly into the bosome of Christ my Saviour. Nobly and Christianly spoken indeed! and there|fore the more noble be|cause the more Christian-like.</P>
<P>The <NOTE N="b" PLACE="marg"><GAP DESC="foreign">. Jo. Brosse|rius de Ju|ello.</NOTE> Jewell of Bi|shops, <HI>Iuell</HI> Bishop of <HI>Sa|risbury,</HI> riding to preach at <HI>Lacock</HI> in <HI>Wilts,</HI> a gen|tleman meeting him on the way, and seeing his body weak, and spent with divine labours, advi|sed


<PB N="137" REF="72">
him to return back a|gain, replied, <HI>Nay,</HI> <NOTE N="c" PLACE="marg">D. Hum|phred. in vita Juelli.</NOTE> <HI>it be|comes a Bishop to die prea|ching</HI>; alluding to that brave speech of the Em|perour <HI>Vespasian</HI> <NOTE N="d" PLACE="marg">Xiphil. in vit. Ve|spas.</NOTE>, It be|comes an Emperour to die standing. There was a brave Oxe, that would tread out the corn, till he fell downe in the yoak. <HI>Where such Oxen are, the crib cannot be empty.</HI></P>
<P>Lastly, I will make up the Decade with a mea|ner person, but neither meane in knowledge, nor grace, <HI>Elizabeth Folks,</HI> who alluding to the Text, 1 <HI>Cor.</HI> 13. <HI>last verse,</HI> when her soule was ready to take flight out of her bo|dy, concluded her morta|lity


<PB N="138" REF="73">
with these words, <HI>Now farewell faith, farewell hope, and welcome charity.</HI> and it is so aculeate, and excellent, that I finde it <NOTE N="e" PLACE="marg">Melchior Adam in vit. Theol. German. <GAP DESC="foreign">.</NOTE> made up into a Greek di|stich, and cut upon the grave-stone of Doctor <HI>Boraius,</HI> professor of Di|vinity there, and is now to be read in the Church at <HI>Basil.</HI></P>
<P>If any desire any more of these <NOTE N="f" PLACE="marg"><HI>Mucrones verborum.</HI> Cic.</NOTE> pointed and diamonded speeches, which doe indeed <NOTE N="g" PLACE="marg"><HI>Relinque|re aculeum in audito|rum animis.</HI></NOTE> leave a sting, and goad in the minde of the pious Audi|tor, or Reader, they must frequent the <HI>house of mourning,</HI> especially when the Christian decumbent growes near to the grave,


<PB N="139" REF="73">
and his life to the Sepul|chre, for then the soule grows more divine, when the tabernacle of the bo|dy begins to rent, that it can look out of the chinks, and espy the beames of an heavenly light. He must also ran|sack story, especially Ec|clesiastical Annals, which is the best piece of histo|ry, and most especially Martyrologies, the best piece of Church-story.</P>
<P><HI>Scaliger</HI> saith he had rather have been the Au|thor and composer of one Ode in <HI>Horace,</HI> then King of all Arragon. I had ra|ther utter from my heart, out of a true Christian sense and feeling, such


<PB N="140" REF="74">
a sentence or Apoph|thegme, as these recited are, when I am Gods pri|soner, and gone up to my last bed, then be the sole famed Author of all <HI>Ho|race</HI> his Odes, yea, of all <HI>Homers</HI> Rhapsodies, whom nine Cities strove about, which should be his birth-spot; Yea more, of all the Sibyl|line Oracles. But I must contain, and fall upon</P>
<DIV2 TYPE="application">
<HEAD>The Application.</HEAD>
<P>ANd that also accor|ding to the two for|mer guid-texts of 2 <HI>Tim.</HI> 3.16. <HI>&amp; Rom.</HI> 15.4. and according to the for|mer method of ^1 Do|ctrine,


<PB N="141" REF="74">
^2 Improofe, ^3 Cor|rection, ^4 Instruction, and ^5 Consolation.</P>
<DIV3 N="1" TYPE="application">
<P>The <HI>Doctrine</HI> resulting hence is this;<NOTE PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Those whom Christ justifies by his merit, he also sanctifies by his Spi|rit.</HI> So much is collected to my hand by an Ortho|doxe professor <NOTE N="h" PLACE="marg">Zach. Ursinus ad loc.</NOTE>, Com|menting to this Text; and the context, or alliance that the text hath with the protext, or verse im|mediately foregoing, makes it very plain: for <HI>verse</HI> 5. of this <HI>Chapter,</HI> our Prophet thus vatici|nates, <HI>Righteousnesse shall be the girdle of his loynes, and faithfulnesse the girdle of his reines:</HI> Loe there Christ justifying us by


<PB N="142" REF="75">
the imputatio~ of his righ|teousnesse. Then instantly followes; <HI>The Wolf shall dwell with the Lambe, and the Leopard shall lie downe with the Kidde, &amp;c.</HI> Loe there Christ sancti|fying us by the imparting of inherent righteous|nesse; and to the same thing it appertaines, that <HI>Apoc.</HI> 7.14. mention is made of <HI>robes washed, and made white in the bloud of the Lamb.</HI> Why, how doth that sound? Is it not enigmaticall and full of Probleme, to wash <HI>white in bloud?</HI> Is it not rather white in milk or water, red in bloud, or wine? but I answer, No; it is of brave significancy


<PB N="143" REF="75">
to expresse, the bleach|ing, whitening, alablaste|ring, cleansing quality of Christs blood, the sancti|fication of true justifica|tion, that the red scarlet lace of Christs blood, must be entortled and in|terwoven into a brace|let, with a white silken thred of holinesse and re|generation; or that it must tie about the <HI>bunch of hyssope,</HI> which to be of a cleansing nature is im|plied by that of <HI>David</HI> in the <NOTE N="i" PLACE="marg">Psal. 51.</NOTE> chiefe of his Peni|tentialls, <HI>Wash mee with hyssope, &amp;c.</HI></P>
<P>So likewise, in the de|scription of Christ which is <HI>Cant.</HI> 5.10. <HI>My beloved is white, and ruddy:</HI> it is


<PB N="144" REF="76">
thus glossed, <HI>white</HI> in his life, <HI>ruddy</HI> in his death; <HI>white</HI> in his holinesse, <HI>red</HI> in his Passion. Or make those two Epithetes run downe from his head, and beard, who is the head, unto the skirts, and phy|lacteries of our garments, who are the members, and it must thus be glos|sed: <HI>ruddy</HI> to us, in justify|ing us, by his blood, and so washing us from the <HI>guilt</HI> of sin, and <HI>white,</HI> in sanctifying us by his Spi|rit, and so washing us from the <HI>filth</HI> of sin. The briefe is no more then thus: if we be Christs, we will crucifie all those sen|sitive, irrationall, heady, impetuous natures of the


<PB N="145" REF="76">
Wolfe, Beare, Lyon, &amp;c. and get formed in us the innocency of the Lambe, Kid, Calfe, and Child, in eschewing evill, the nega|tive part of sanctification; and the fruitfulnesse and labour of the Cow, and Oxe, in doing good, which is the positive, and affirmative part.</P>
</DIV3>
<DIV3 N="2" TYPE="application">
<HEAD>The Redargution.<NOTE PLACE="marg"><HI>2</HI> <GAP DESC="foreign">&middot;</NOTE></HEAD>
<P>NOw secondly for the <HI>Elench,</HI> and use of <HI>im|proofe,</HI> it shews what <HI>Pa|radoxes,</HI> and meere <HI>lyes</HI> in divinity, those Satanized proverbs of the world are, which the wise men of the world (forsooth) cry up as Maximes of Prudence, Oracles of State, principles fit to


<PB N="146" REF="77">
come out of the Schoole of the wisest Masters: they are such as these, <HI>Make your selfe a sheepe, and the Wolfe will eate you, Make your selfe a worme, and you shall be trod upon: Beare one injurie so as you invite not a new: It is no fault to repell force with force, nor to undermine fraud with fraud: An inju|rie cannot bee done to him that is willing to receive it, &amp;c.</HI> Brave Articles of the worlds Creed! Thus the Devill makes us false spe|ctacles, and wee are wil|ling to put them on, till wee misse the bridge and fall into the ditch. Thus partly by the forcery, and false information of o|thers,


<PB N="147" REF="77">
and partly by the blindnesse, and false ap|prehensions of our owne minde, inward corrupti|on being strengthened by outward infection, we are mis-led from vertue, and grace, and dashed in pie|ces, as a wave upon the rocke. The very utmost proficiency, that any man can attaine to, in the worlds schoole, is not to love patience, and inno|cency, onely to allow it; &amp; that but <NOTE N="k" PLACE="marg"><HI>M.S. M.F.</HI></NOTE> in two cases, neither, the one of <HI>neces|sity,</HI> the other of <HI>advan|tage:</HI> so making it a stupi|fying medicine in the for|mer, and a matter of mer|chandizing in the latter. And I doe not much mar|vaile


<PB N="148" REF="78">
at it, when I consider that depraved reason leads quite awry, and that which is most rectified fals far short of concei|ving, how strong, and honourable a grace, pa|tience, and meekenesse is. Therefore the Stoicks were defamed by all o|ther Schooles, for intro|ducing their patience, which indeed was no better then a counterfeit or carcasse of true pati|ence, being onely a stupid senslesnesse, and wretch|ed carelesnesse.</P>
<P>Patience is ever an act of power, for there is much strength required to beare burthens, and e|specially injuries, the


<PB N="149" REF="78">
greatest of burthens. Hence it is that to forgive sins is assigned to bee a proper act of Gods om|nipotencie, <HI>Exod.</HI> 34.6. And so againe, impati|ence is a signe of weake|nesse, and therefore chil|dren, women, and sick persons, are observed well by <NOTE N="l" PLACE="marg">Arist. Rhet. l. 2.</NOTE> <HI>Aristotle</HI> to be most revengefull. How wickedly therefore did that base <HI>Tuscane</HI> jest on God, and abuse the text, [<HI>Vengeance is mine, I will repay, saith the Lord</HI>] in saying, Revenge was so sweet a morsell, as God kept it for his own tooth. Well; let it be the deni|gration, and such a spot in the Mahometane, or


<PB N="150" REF="79">
Turkish religion, as no Fullers sope can wash out, that the allowance it gives to revenge was one of the great inducements at first, and now is one of the greatest fomenters of that Idolatry, and which drawes the most follow|ers and Proselytes unto it: and on the contrary, let that scandall of the Chri|stian Religion, that <HI>it makes men Cowards,</HI> be re|membred to the glory of it, That <HI>Patience,</HI> and <HI>Christianity</HI> are of the same dimensions; that a Lamb, a Kid, and a fat Calfe are the propper Coat, or armes that Chri|stian Religion beares; a Child the Crest, a Cow,


<PB N="151" REF="79">
and an Oxe the Suppor|ters; Lastly, that other lesson hee suffered his Ushers that went before him to teach: but pati|ence, and the like, hee re|served for himselfe to sit in the Chaire, and bee the grand Master thereof: <HI>Learne of mee, for I am lowly and meeke, and you shall finde rest for your soules.</HI></P>
</DIV3>
<DIV3 N="3" TYPE="application">
<HEAD>The Correction.<NOTE PLACE="marg"><HI>3</HI> <GAP DESC="foreign">.</NOTE></HEAD>
<P>ANd thirdly, If the true Disciples of Christ bee Lambs, and Kids, &amp;c. Then be it pres|sed to the just <HI>correction</HI> of the depraved manners of us moderne Christians,


<PB N="152" REF="80">
whose very lives are, in short, a dayly, horary, mo|mently breaking of that great Euangelicall pre|cept of <HI>love,</HI> and <HI>charity,</HI> which is the <HI>fulfilling of the Law,</HI> and <HI>bond of per|fection.</HI> Oh God! if the breaches of charity, by jealousies, surmises, suspi|tions of the <HI>heart,</HI> by the dejections, and falling downe of our <HI>countenan|ces</HI> upon our brethren, by the wincking and scor|ning of our <HI>eyes,</HI> by the detraction, calumnie, and revilings of our <HI>tongues,</HI> by virulencie and gall of our <HI>pennes,</HI> and by the vi|olence of our <HI>hands,</HI> if, I say, these, and the like were the fulfillings of the


<PB N="153" REF="80">
Law, what godly Gospel|lers, &amp; Professours should we be! but I must con|tract my selfe, and take in this saile of speech. The longer I was in the en|largment, and filling up of the point, the more briefe may I be in Application. Therefore because <NOTE N="m" PLACE="marg"><HI>Rectum index sui, &amp; obliqui.</HI></NOTE> that which is straight shews at once both its owne recti|tude, and the crookedness of the contrary; I wil give you here an excellent Scheme of Charity. For Charity is like <HI>Nebuchad|nezzars</HI> tree, in <HI>Daniel,</HI> which hath many, and far-extended boughs and branches, which as they seaze upon, and respect a new object, so doe they


<PB N="154" REF="81">
still take up a new name. As thus; faith is the root of Christianity. Charity is the bole of the same tree, which when it is ex|ercised promiscuously to|wards all men, it is called <NOTE N="n" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Philanthropie:</HI> when to|wards certaine men, <NOTE N="o" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Friendship</HI>; when towards our blood and allies, <NOTE N="p" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Naturall affection:</HI> when towards strangers, <NOTE N="q" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Ho|spitality:</HI> when towards the faithfull, <NOTE N="r" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Brother|hood:</HI> when towards our superiours, <NOTE N="s" PLACE="marg"><HI>Officiosi|tas.</HI></NOTE> <HI>Duty:</HI> when towards our inferiours, <NOTE N="t" PLACE="marg"><HI>Humani|tas.</HI></NOTE> <HI>Humanity,</HI> or courtesie: when towards men in prosperity, and wel-fare, <NOTE N="u" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Goodwill:</HI> when towards men in misery, <NOTE N="w" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>Mercy.</HI>


<PB N="155" REF="81">
A tree, you see, so laden with fruit, that the boughs of it bend downe to the ground, and court the hand of him that passeth by to plucke off her grapes.</P>
</DIV3>
<DIV3 N="4" TYPE="application">
<HEAD>The Instruction.<NOTE PLACE="marg"><HI>4</HI> <GAP DESC="foreign">.</NOTE></HEAD>
<P>THE <HI>Instruction</HI> is a goad to prick us on to beware of that dangerous Rock of pseudo-Martyr|dome. There is a foolish affected kinde of Martyr|dome, when a man expo|seth his estate, good name, liberty, life, and all to sufferance and danger, and God shall pay him for all in this one word, <HI>Who required these


<PB N="156" REF="82">
things at your hands?</HI> The Arians, and <HI>Arius</HI> him|selfe suffered grievous things for their Tenets, but they were but pseu|domartyrs. The Dona|tists suffered many things from the civil Magistrate, and reputed themselves Lambs and Martyrs, but S. <HI>Augustine</HI> nervously takes from them that glorious wreath. The Arminians in the Low Countries, and Papists in England, have not suffe|red a little neither, here|tofore, but it was because they might not be suffe|red to plunder Common|wealths, perplexe States, betray Princes, lead Cap|tive simple women, &amp;c.


<PB N="157" REF="82">
Therefore they are pseu|domartyrs. There may be Wolves in Sheeps|skins. Therefore as Saint <HI>Paul</HI> speakes of one that is <NOTE N="x" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>a widow indeed,</HI> so must we look to it, that we be Lambs, Kids, Calves <HI>in|deed</HI>; that there be not so much of the Calfe in us, as not to know either what, or why, or how, or when to suffer: for cir|cumstances, individuate actions, and the innocen|cy of the Lamb, should be joyned with so much of the wisdome of the Serpent, as to direct our actions both in suffering, and doing, by faire and probable meanes, unto glorious ends. To this


<PB N="158" REF="83">
purpose then, let us here subvect such safe and ne|cessary rules, as if God call us to suffer here, our patience, and innocency, may bee made up into a crowne of Martyr|dome.</P>
<P>The rules here are on|ly three.</P>
<P>The first is, that a Sheep for the slaughter must first be a Sheep of the fold; A true Martyr must be a true member of the Church. <NOTE N="y" PLACE="marg"><HI>Extra Ecclesiam non est Martyri|um.</HI> Vide Baron. ad an. 362. n. 37.</NOTE> It is a ru|led case, No Martyrdome without the pale of the Church. Where there is not the truth of Religion, there cannot be the truth of Martyrdome. It must not be respected <HI>what,</HI>


<PB N="159" REF="83">
but <HI>who</HI> it is that suffers. He that is not a member of the body, cannot suffer for the head. If a Turk should advance Christ a|bove Mahomet, or a Jew above <HI>Moses,</HI> or a Pagan above an Idol, and should suffer for so doing, were he therefore a Martyr?</P>
<P>Secondly, next the righteousnesse of the <HI>per|son,</HI> the righteousnesse of the <HI>cause</HI> is requisite; which is as necessary to remunerable suffering, as fuell to make a fire, or dough to make a cake: to suffer, that is well, but then it must be for righte|ousnesse sake, <HI>Mat.</HI> 5.10. as Christians, 1 <HI>Pet.</HI> 4 16. <HI>It is not the paine, but the


<PB N="160" REF="84">
cause that makes the Mar|tyr,</HI> saith the old rule; there were three at once on one Crosse; one to be saved, another to save, a third to be damned <NOTE N="z" PLACE="marg"><HI>Omnium similis poe|na, sed dis|similis cau|sa.</HI> Aug. conc. 2. in Psal. 34.</NOTE>; they had all the like pu|nishment, but not the like cause.</P>
<P>Thirdly, there is re|quisite also, right ends and intentions, it is the end that crownes the worke. The glory of God, the honour of Christ, the sealing of the truth, the propagating Religion, the confirming the weak, the comfor|ting the strong, the con|founding the adversa|ries; these and such like are warrantable, and


<PB N="161" REF="84">
justifiable ends, in under|taking sufferings. Saint <HI>Augustine</HI> presents a complaint against such as <NOTE N="a" PLACE="marg"><HI>Quaeritis Martyrum gloriam, &amp;c.</HI></NOTE> did seeke the <HI>Glo|ry</HI> of Martyrs, &amp;c. Some out of vaine glory, others out of <NOTE N="b" PLACE="marg"><HI>Libido moriendi,</HI> Sene<GAP DESC="illegible" EXTENT="1 letter">.</NOTE> a lust of dying. Some out of stiffenesse of spirit, and the like affect, and draw on themselves sufferings, when they receive no summons thereto from God, nor shall receive comfort from them|selves.</P>
</DIV3>
<DIV3 N="5" TYPE="application">
<PB N="162" REF="85">
<HEAD><NOTE PLACE="marg"><HI>5</HI> <GAP DESC="foreign">.</NOTE>The Consolation.</HEAD>
<P>LAstly, are wee the Lambs and Kids of Gods fold, the Calves of his stall, the Kine of his pasture, the Oxen of his crib, the Babes of his Nursery? what then can bee more comfortable? Doth God take care for Oxen? 1 <HI>Cor.</HI> 9.9. Is a good man mercifull to his beast? Was <HI>Iacob</HI> so carefull of his flock, as not to over-drive it? and shall not God bee much more carefull of us? Yea, surely, if wee make it but our care to be his Lambs, and Kids, he will make it


<PB N="163" REF="85">
his care, 1. To <HI>protect</HI> us; to take us out of the paw of the Lyon, and of the Beare; to deliver us, as he did S. <HI>Paul,</HI> out of the mouth of the Lyon, so farre as that deliverance conduceth to our eter|nall good. 2. To <HI>provide</HI> for us; Hee giveth fod|der unto his cattell. Hee muzleth not the mouth of the Oxe. Hee can first feed us by Ravens, and then feede the Ravens that call upon him. Hee will feede his Sheepe, and his Lambes, both with daylie bread for our bodies, and spirituall Manna for our soules. 3. To <HI>save</HI> us; Hee will both set the Goates on


<PB N="164" REF="86">
his left hand, and the Sheepe, Lambs, Kids, on his right.</P>
</DIV3>
</DIV2>
<TRAILER>The end of the second Sermon.</TRAILER>
</DIV1>
<DIV1 N="3" TYPE="sermon">
<PB N="165" REF="86">
<HEAD>THE TRUE EUANGELICAL TEMPER. The third Sermon.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>ESAY 11.6, 7, 8.</HI></BIBL>
<P>The Wolfe shall dwell with the Lamb, and the Leo|pard shall lie down with the Kid, &amp;c.</P></Q>
</EPIGRAPH>
<P>_THe Text at the first was tripar|tited, and two of those parts are already handled, to wit, the seven nocent


<PB N="166" REF="87">
Creatures, in the first Ser. and the 7. innocent in the last. There now remaines to bee spoken too in this, the third, and last gene|rall part, which is the con|cord and agreement of these most divers, yea ad|verse parties, the Wolfe with the Lamb, the Leo|pard with the Kid, &amp;c.</P>
<P>It was cautioned in the Law not to yoake an Oxe, and an Asse toge|ther <NOTE N="a" PLACE="marg">Deut. 22.10.</NOTE>, and the Gospell too bids us <HI>not bee une|qually yoaked</HI> <NOTE N="b" PLACE="marg">2 Cor. 6.14.</NOTE>, but what is it to bee unproportio|nably yoaked, if this bee not? a Lamb to a Wolfe, &amp;c. And it is yet more strange, if (with <HI>Hierome, Rupertus,</HI> and others) wee


<PB N="167" REF="87">
observe that this accord is not made, by way of the retrograde motion, as Crabs swim backward; as if the Lamb should de|generate, and goe dwell with the Wolfe, or the Kid goe lye downe with the Leopard, so forsaking their owne righteousness, and taking up others vi|ces. But it is the regular, and straight course of re|generation, the Wolfe turning Lambe, and the Leopard turning Kid; Craft and Cruelty being the termes <HI>from which,</HI> and simplicity, and inno|cency the <HI>termes to which</HI> of this Conversion.</P>
<P>But most remarkable of all is it, to consider the


<PB N="168" REF="88">
full and perfect expression of this their reconciliati|on, and atonement, which is a graduall expression, growing up to the height of its <HI>emphasis</HI> by foure steps. The first is that <HI>they shall dwell together</HI>; not under one Canopie, or under one elevation of the Pole, but under one house, and roofe. And if it were no more, this wants no waight of signi|ficancy of it selfe, for <HI>co|habitation</HI> containes in it all the offices of matri|moniall dearnesse. And S. <HI>Peter</HI> requires no more of Husband and Wife, but that they be <NOTE N="c" PLACE="marg"><GAP DESC="foreign">. 1 Pet. 37.</NOTE> <HI>dwellers together,</HI> or <HI>housed toge|ther,</HI> as the word imports.</P>
<P>

<PB N="169" REF="88">The second is that <HI>they lye downe together.</HI> A fur|ther degree of neereness. To have one bed, is more then to be in one house; under one covering, more then to bee under one roofe. Can two <HI>walke</HI> to|gether except they bee friends? is the question, <HI>Amos</HI> 3.3. but <HI>lye downe</HI> together sure they can|not, especially so neere, as one to keepe another warme, <HI>Eccles.</HI> 4.10.</P>
<P>The third is <HI>to feed, and eate together.</HI> Another degree of vicinity, and neerenesse. Therefore the Law when it separates one from close, and fami|liar accesses to another, severs <HI>&agrave; mensa,</HI> as well as


<PB N="170" REF="89">
<HI>&agrave; thoro,</HI> both from board, and bed. <HI>Nathan</HI> there|fore expressing in his pa|rable of <HI>Davids</HI> convicti|on the neere approaches of Wedlock, saith <HI>it did eate of his owne meate, and drank of his owne cup, and lay in his owne bosome,</HI> 2 <HI>Sam.</HI> 12.3. Loe there is <HI>mensa,</HI> and <HI>thorus,</HI> board and bed together againe. And <HI>David</HI> said the like to <HI>Mephibosheth, Thou shalt eate bread at mine own table,</HI> when he would shew him the utmost of kindnesse, 2 <HI>Sam.</HI> 9.7.</P>
<P>The fourth is, that they <HI>play and sport together.</HI> A thing so true a symbole of deerenesse, and alwaies so connate thereunto, that


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<HI>Abimelech</HI> in the <NOTE N="d" PLACE="marg">Gen. 26.8.</NOTE> book of Genesis, looking out of a window, and seeing <HI>Isaac</HI> sporting with <HI>Rebec|ca,</HI> concluded thereupon she was surely his Wife. Which thing also <HI>Zoro|babel</HI> in the Apocryphall <HI>Esdras</HI> <NOTE N="e" PLACE="marg">Esd. 4.29</NOTE> thus expresseth: <HI>I saw,</HI> saith he, <HI>Apame the Kings Concubine, the daughter of the noble Bar|tacus, sitting at the right hand of the King, and ta|king the Crowne from his head, and setting it upon her owne head; shee also stroke the King with her left hand: and yet for all this the King gaped and gazed upon her with open mouth: if she laughed upon him he laughed also; but if


<PB N="172" REF="90">
she tooke any displeasure at him, the King was faine to flatter, that she might be re|conciled to him againe.</HI></P>
<P>These are the foure de|grees to make up this one entire union and ac|cord. And now the way is opened for the third, and last Conclusion, which is this:</P>
<P><HI>It is a disposition and temper truly Euange|licall, and savouring of Christ, to be peaceable, and reconcileable, and that in all the severall approaches of love and union.</HI></P>
<P>Or thus:</P>
<P><HI>The Gospel is a true cause of peace, and peace is a true


<PB N="173" REF="90">
effect of the Gospell.</HI></P>
<P>Or thus:</P>
<P><HI>The Messias where he is Monarchicall, and rules, is also Eirenarchicall, and atones.</HI></P>
<P>Christ Jesus is the true <HI>Augustus</HI> of the world, and the Scepter of his Kingdome as it is a <HI>righ|teous,</HI> so is it also a <HI>peacea|ble</HI> Scepter; wheresoever &amp; whensover he is known and obeyed, there &amp; then he doth by his Word and Spirit, waste and take away all hatreds, enmi|ties, and antipathies, and makes Wolves, and Lambs, Leopards, and Kids, Lyons whelps, and


<PB N="174" REF="91">
Calves, Beares, and Kine, Lyons, and Oxen, Asps, and young Children, (for thus the Text conjugates them) dwell together, lie down together, eate toge|ther, and play together; that is, have friendly and mutuall entercourse of affections, actions, cu|stomes, habits.</P>
<P>Therefore is he called in his type <HI>Melchisedech, King of Salem</HI> <NOTE N="f" PLACE="marg">Gen. 14.18.</NOTE>, which the Apostle renders <NOTE N="g" PLACE="marg">Heb. 7.2. <GAP DESC="foreign">.</NOTE> <HI>King of peace.</HI> Therefore also <HI>Solomon</HI> was another type of him: <HI>Solomon,</HI> I say, in whose daies abun|dance of peace flourished, not <HI>David,</HI> a man of War and blood.</P>
<P>Therefore again was


<PB N="175" REF="91">
he born under the raigne of peaceable <HI>Augustus,</HI> who enjoyed such cessa|tion of warre, that he shut the gates of <HI>Ianus</HI> Tem|ple, and brought toge|ther all the world to be taxed. His natalitiall hymne was sung not by a regiment of souldiers, but by a Chore of Angels. The Dity of that hymne, or Caroll, <HI>Peace on earth.</HI> The tidings of his birth brought not to cavalliers, but to quiet and simple Shepherds: The time of the revelation of it, in the night season, a time of silence and rest. His style, <HI>A Prince of Peace</HI> <NOTE N="h" PLACE="marg">Isay 9.6.</NOTE>. His Baptismall Laver awaited by a Dove, the


<PB N="176" REF="92">
most peaceable of birds. S. <HI>Iohns</HI> testimony of him, <HI>Behold the Lambe of God</HI>; A Lamb, the most peace|able of beasts. His Gospel an <HI>Euangelium</HI>; that is, Glad tidings of peace. His Ministers, Messengers of peace and reconciliation. His <HI>Salve,</HI> or Present, when he came to his Dis|ciples, <HI>Peace be with you.</HI> His <HI>Vale,</HI> or Legacy, when he went from them, <HI>My peace I leave with you.</HI> His threefold office, all con|curring to peace; As a <HI>Prophet,</HI> he did foretell, and proclaime peace; As a <HI>Priest,</HI> he did earne, and purchace peace; As a <HI>King,</HI> he did settle and confirme peace. And


<PB N="177" REF="92">
lastly, all this so luculent|ly foretold by this our Prophet <HI>Esaias,</HI> that he seemes rather <NOTE N="i" PLACE="marg"><HI>De prae<GAP DESC="illegible" EXTENT="1 letter">e|ri<GAP DESC="illegible" EXTENT="1 letter">o histori|am t<GAP DESC="illegible" EXTENT="1 letter">xere, quam de futuro vati|cinari.</HI></NOTE> <HI>to write an history of a thing past, then a prophecy of a thing to come,</HI> and is rather <HI>an</HI> <NOTE N="k" PLACE="marg"><HI>Po<GAP DESC="illegible" EXTENT="1 letter">ius Euangelista quam Pro|pheta.</HI></NOTE> <HI>Euangelist then a Prophet,</HI> as S. <HI>Ierome</HI> most excel|lently speaketh of him. And though this Prophe|cie shine as the Sun in the Firmament, yet is there one every whit as bright as this in the second Chapter of this Prophe|cy, at the fourth verse. The words are these: <HI>He shall judge among the Nations, and shall rebuke many people, and they shall beat their swords into plough shares, and their


<PB N="178" REF="93">
speares into pruning-hooks. Nation shall not lift up sword against Nation, nei|ther shall they learne Warre any more.</HI> A Prophecy so trapped with the orna|ments of speech, that two of the Latin Poets <NOTE N="k" PLACE="marg"><HI>Pax me certa ducis placidos co~|flavit in usus, Agricolae nunc sum, militis ante sui.</HI> Marti|al. lib. 14. Epigr. 34.</NOTE> <HI>Mar|tial,</HI> and <NOTE N="l" PLACE="marg"><HI>Aspera nunc positis mi<GAP DESC="illegible" EXTENT="2 letters">scunt secula bellis, Claudentur belli portae.</HI> Virg. Egl.</NOTE> <HI>Virgil,</HI> like bold biards, have plumed it, to imp their owne traine; just as before the Sibylls had done by my Text; but to Application.</P>
<DIV2 TYPE="application">
<HEAD>Application.</HEAD>
<P>IN applying, and ma|king use of this point, it will not bee amisse to hold to the former me|thod, of shewing how to elicite and fetch out of it


<PB N="179" REF="93">
the five-fold profit of ^1 Doctrine, ^2 Redarguti|on, ^3 Correction, ^4 In|struction, and ^5 Consola|tion; and having so do<GAP DESC="illegible" EXTENT="1 letter">e, to commit both the text, and Sermons on it, to the blessing of Gods Spirit, which must incubate, and brood both, to make them fruitfull.</P>
<DIV3 N="1" TYPE="application">
<HEAD>The Vse of Doctrine.<NOTE PLACE="marg">Doctri|na.</NOTE></HEAD>
<P>ANd first this point is profitable to bring forth this <HI>Doctrine,</HI> that <HI>Christianity is a sociable Religion.</HI> The end of Christs comming was to be a Mediatour, not only to unite man to God, but even man to man; that


<PB N="180" REF="94">
Christians might <HI>dwell to|gether</HI>; in one house, both Ecclesiastical, the Church; and oeconomicall, the family; and Politicall, the Common-wealth; <HI>lye downe together,</HI> in the un|defiled bed of holy and chast wedlock, if they ei|ther need it, or will it; and in any other noble, and lawfull familiarities of intimacie, and deere|nesse; <HI>eate together,</HI> both the Eucharisticall Bread of the Lords Table, and the daylie bread of their owne boards. Lastly, <HI>play together,</HI> in those honest and warrantable recreati|ons, which are of good report among the Saints, to fit them better for


<PB N="181" REF="94">
both their generall, and particular callings.</P>
<P>What is the Church but a Communion of Saints? the Church Mili|tant a Communion of Saints on earth, and the Church Triumphant, a Communion of Saints in Heaven. <HI>Coetus fidelium, A company or knot of the faithfull,</HI> is a short and re|ceived definition of the Church. The Religion of the Jews was all for di|stinction, and separation of both persons, and things; the Jew from the Gentile, the holy from the prophane, the cleane from the uncleane. But Christ did so demolish and breake downe that


<PB N="182" REF="95">
partition wall, that it is like the Picts wall in Northumberland, scarce one stone to be found up|on another.</P>
<P>Christian Society is like a Fagot, one stick keepes another glowing; like stones in an arch, one holds and fastens ano|ther, Christ himselfe be|ing the key-stone. Solita|ry persons as they have (indeed) the fewest pro|vocations unto evill, so have they the fewest inci|tations unto good.</P>
<P>Divine Oracles still point at lonelinesse and solitude as at an abysse of misery. Begin at the be|ginning: it is observed to my hand, that in the se|cond


<PB N="183" REF="95">
dayes worke of the Creation, God gave no commendation of, nor blessing unto it, as to the rest, because it was a daies worke of division. <NOTE N="m" PLACE="marg">Gen. 1.7.</NOTE> And after that a little, when he played his owne Critick, it was the onely quarrell hee pickt with his work|manship, that <HI>man was alone</HI>; all was <HI>good,</HI> and <HI>very good</HI> <NOTE N="n" PLACE="marg">Gen. 1.31.</NOTE>, but this was <HI>not good</HI> <NOTE N="o" PLACE="marg">Gen. 2.18.</NOTE>. Go on; <HI>Elias,</HI> a great Prophet, yet hee complaines of it, <HI>I onely am left alone</HI> <NOTE N="p" PLACE="marg">1 Kings 14.14.</NOTE>. <HI>Iobs</HI> sor|rowfull Messengers make it their under song of sad tidings, I am escaped <HI>alone</HI> to tell thee<NOTE N="q" PLACE="marg">Iob 1.</NOTE>. <HI>Martha</HI> murmures at it, Master carest thou not my sister


<PB N="184" REF="96">
hath left mee to serve <HI>alone</HI> <NOTE N="r" PLACE="marg">Luk. 10.40.</NOTE>. <HI>Ieremy</HI> makes his threnes take their hint, and rise from it, how doth the popular City sit <HI>soli|tary</HI> <NOTE N="s" PLACE="marg">Lam. 1.1</NOTE>? S. <HI>Paul</HI> bemones, himselfe for it, <NOTE N="t" PLACE="marg">2 Tim. 4.10.</NOTE> <HI>Demas hath forsaken me,</HI> yea, <NOTE N="u" PLACE="marg">Ver. 16.</NOTE> <HI>all forsooke me.</HI> <NOTE N="w" PLACE="marg">Ruth. 1.13. &amp; 20.</NOTE> <HI>Ruth</HI> be|wailes it, <HI>The hand of the Lord is gone out against me, the Almighty hath imbit|tered my soule</HI>; Yea it is e|very widows case, as well as <HI>Ruths</HI> to be <NOTE N="x" PLACE="marg">1 Tim. 5.5. <GAP DESC="foreign">.</NOTE> <HI>desolate,</HI> and alone. But what say I of <HI>Elias,</HI> or <HI>Iob,</HI> or the like, men of like passions with our selves; Christ himselfe groaned under the burden of it, when <HI>all his Disciples forsooke him and fled</HI>; which thing the


<PB N="185" REF="96">
Evangelist notes as one of the criticall passages of his Passion, and the Pro|phet sets it out, as an heightning and advan|cing of his sufferings, that hee <HI>trode the Wine-presse alone</HI> <NOTE N="y" PLACE="marg">Esa. 63.3</NOTE>. So as this is the summe, if a man be <HI>alone,</HI> he shall be in misery; and againe, if a man be in any misery hee shall be left alone <NOTE N="z" PLACE="marg"><HI>Tempora si fuerint nubila,</HI> so|lus <HI>eris.</HI></NOTE>: Solitude and mi|sery being like water, and ice, the one mutually pro|ducing the other. Woe, and alone goe together, <HI>Eccles.</HI> 4.10. Hence it comes about that S. <HI>Iohn Baptist</HI> sent <HI>two</HI> of his Disciples to Christ <NOTE N="a" PLACE="marg">Mat. 11.2.</NOTE>. Yea a greater then the <HI>Baptist</HI> did so: Christ did it, in


<PB N="186" REF="97">
the Mission first of his Twelve <NOTE N="b" PLACE="marg">Mar. 6.7.</NOTE>, and after of his Seventy <NOTE N="c" PLACE="marg">Luk. 10.1. &amp; Mat. 20.30.</NOTE>, both of which sacred Colledges he sent forth by two, and two. So of old, two were of the Embassy to <HI>Pharaoh, Moses</HI> and <HI>Aaron</HI>; two into Canaan, <HI>Ioshua</HI> and <HI>Caleb</HI>; two to restore the Temple, and worship of God, after the Captivity of Babylon, <HI>Ioshua</HI> and <HI>Zorobabel.</HI> So likewise in the New Testament we have Christ, and <HI>Iohn</HI> his Precursor; two are sent to Jerusalem to prepare the last Supper, <HI>Peter</HI> and <HI>Iohn</HI>; two Witnesses, <HI>Apoc.</HI> 11.3. So farther, <HI>Iohn Husse,</HI> and <HI>Ierome</HI> of Prague, in the Councell


<PB N="187" REF="97">
of Constance; <HI>Luther</HI> and <HI>Melancthon</HI> in Saxony; <HI>Zwinglius</HI> and <HI>Oec<GAP DESC="illegible" EXTENT="1 letter">lampa|dius</HI> in Helvetia; <HI>Bucer</HI> and <HI>Capito</HI> at Argentine; <HI>Calvin</HI> and <HI>Farell</HI> at Ge|neva. <HI>Binarii omnes,</HI> all by couples, and twoes, <HI>That if the one fall, his fellow may lift him up, Eccles.</HI> 4.10. Hee that separates man from man, doth as much as in him lyes separate man from God. For what is poore, and silly man <HI>alone,</HI> but a very scrich-owle, and satyre, a melan|cholick and hypochon|driack creature, growing pensive and thought-sick? turne him into his Oratory, and let him shut the Chamber doore, and


<PB N="188" REF="98">
doth hee not often fall a telling the panes of glasse, as fast as a Papist doth his Beads? Is he not often so pursued by the blood-hounds of his owne Con|ceits, as he is forced to cry out with <HI>Anthony</HI> in Ecclesiasticall Story <NOTE N="d" PLACE="marg"><HI>Domine cupio ser|vari, sed haud per|mittunt sae|p&egrave; cogitati|ones meae: has repri|me, &ocirc; bone Iesu, et ser|va me.</HI></NOTE>: <HI>Lord,</HI> quoth he, <HI>I thirst for salvation, but my thoughts scarce will allow mee the hope of it; O Lord, represse them, and save me.</HI> And if they grow (as often they doe) so immodest and importunate, as they can neither bee <HI>prevented</HI> by divine meditation, nor <HI>ejected</HI> by fervent prayer, nor <HI>corrected</HI> by serious repentance, then man growes a sorry and mise|rable


<PB N="189" REF="98">
creature indeed. For they jangle all out of tune the sweet Bels of reason and judgement, and makes him at the best mopish, if not frantick. This of the first use: the second followes which is</P>
</DIV3>
<DIV3 N="2" TYPE="application">
<HEAD>The Vse of improofe or Redargution.<NOTE PLACE="marg">Redar|gutio.</NOTE></HEAD>
<P>ANd the Elench here lyes directly, and point-blanck against the Papists. For bring both Religions (ours and theirs) unto this test, and see whether is more paci|fique and charitable, and by consequent whether is the more Euangelicall, and Gospell-like. For so


<PB N="190" REF="99">
farre as my interest in Re|ligion goeth (and surely that is a very aery soule, whose chiefe rest and stay is not his Religion) I shall willingly put it wholly upon this issue.</P>
<P>But let us a little set out the bounder-stones of this disquisition upon which we are fallen, and stretch the scrutiny to that Angelicall birth-Caroll of our blessed Lord, <HI>Glory bee to God on high, and on earth peace:</HI> and from thence take out this safe, and grand rule of enquiry: <HI>That Religion which gives most glory to God, and nou|risheth most peace with man,</HI> let a Crowne be set upon the head of her, and


<PB N="191" REF="99">
let all other Sects bow the knee, and cry <HI>abrech</HI> be|fore her.</P>
<P>And for the first of these two Touch-stones, with|out any unjust scandali|zing of the Papist, or any undeserved justifying of the Protestant, the termes betwixt us, and them stand just thus. For the originall of our salvation, we place it wholly in the grace of God; for the middle of it, wee put it wholly in the merits, and righteousnesse of Christ; and for the end of it, wee refer it wholly to the glo|ry of God. Thus making God the <NOTE N="e" PLACE="marg"><HI>Proram et puppim sa|lutis.</HI> Rai|nold. in Thes.</NOTE> <HI>Alpha,</HI> and <HI>O|mega,</HI> the front, and the reare, the beginning,


<PB N="192" REF="100">
middle, and end of our salvation. On the other hand, the Papist cryes in the language of <HI>Solomons</HI> Harlot, <HI>dividatur,</HI> let it be divided. For the ori|ginall of salvation they make to be partly Grace, and partly Free-will; the middle they put partly in mans merits, and partly in Gods mercy; the end they refer partly to the glory of God, and partly to the honour of the crea|ture, in their Idolatrous worshipping of Saints, &amp;c. So giving that to the Creature, which is proper to the Creator, to whom be praise for ever, and e|ver, <HI>Amen.</HI></P>
<P>But bring them both


<PB N="193" REF="100">
to the second touchstone, w^c^h is indeed the touch|stone of the Text, and that Religion which is more turbulent, seditious, and stormy, let it be throwne over-board to lighten the ship of the Church, that it miscarry not before it thrust into the <NOTE N="f" PLACE="marg">Acts 27.8.</NOTE> <HI>faire Ha|vens:</HI> And that which is more calme, quiet, pea|ceable, charitable, lesse rampant, and more cou|chant, which both teach|eth, and practiseth the lying downe, and dwel|ling together of the Wolfe and Lambe, let it be received, and the other refused. And here I doubt not but the day will bee ours.</P>
<P>

<PB N="194" REF="101">It is true, wee have se|parated our selves from the Church of Rome, and that by right: for it was after a thousand Com|plaints, Disputations, Pro|testations against their Errors; after many meeke Colloquies, and Confe|rences, nervous and si|newy Arguments, hum|ble Petitions, plaine De|clarations, grievous suf|ferings, and Martyr|domes; and all wee got was scorne, and laughter; no pity to our side; no redresse to theirs. So as, though the time of our ignorance God passed by, yet when he had opened our eyes to see the truth, we could not but fall off


<PB N="195" REF="101">
from them, except wee should have proculcated and trampled under foote most faire hopes of im|mortality unto glory. We durst not partake any longer of her sinnes, lest wee should be made also to partake of her plagues. But yet this our falling off is onely from their <HI>doctrine,</HI> not from their civill <HI>society,</HI> this <NOTE N="g" PLACE="marg">Armini|us in Thes.</NOTE> defecti|on is from them onely in point of <HI>faith,</HI> not of <HI>charity.</HI> Though the Scepter be departed from them, and I hope shall ever so continue, yet have they had all faire usage from Cesar, all conveni|ent connivences, and compliances from the


<PB N="196" REF="102">
State, and Church, all freedome and immunities with other subjects, in ci|vill matters: yet is there so much of the Wolfe and Lyon in them, that they will not dwell peaceably with us, nor eate, and lye downe with us; I meane not only in our Churches to serve God with us, but not in our Common-wealth, in our Citties, Townes, Villages. They are goads and pricks in our sides, <NOTE N="h" PLACE="marg">Prov. 3. v. 29.30.</NOTE> <HI>they intend evill against us, when we dwell without feare by them. They strive with us causlesly, when we doe them no harme.</HI> Their cou~tenances fall upon us, as <HI>Cains</HI> upon his brother.


<PB N="197" REF="102">
They deride our worship, and zeale, as <HI>Michall</HI> did <HI>Davids.</HI> They revile, and word-beate our persons, as <HI>Shimei.</HI> They plot trea|son to our State, like <HI>A|thalia.</HI></P>
<P>And because wee will not seeke far for instan|ces, here will come about, in the anniversary obser|vation thereof, within these three or foure daies&punc; a day which stands in our Almanacks like a pillar of salt; a day which God made <NOTE N="i" PLACE="marg"><HI>Ex nigro et infausto, candidum etfelicem populo Ro|mano.</HI> Plut. in vit. Lu+cul.</NOTE> <HI>of a black and un|lucky one, a most white and happy one to people of Eng|land,</HI> as <HI>Lucullus</HI> spake in alike case; a day which, mee thinks, they should speake of, as <HI>Iob</HI> of his


<PB N="198" REF="103">
birth-day, <NOTE N="k" PLACE="marg">Iob 3. v. 4. &amp;c.</NOTE> <HI>Let that day be darknesse, let not God regard it from above, nei|ther let the light shine upon, it. Let darknesse and the shadow of death staine it, and let a cloud remaine upon it, let it not be joyned unto the dayes of the yeare, nor let it come into the count of the months. Yea desolate be that night, and let no joy be in it. Let the starres of the twilight bee dimme, let it looke for light but have none, neither let it see the dawning of the day: because it shut not up the doores of their mothers wombs,</HI> that no such mis|creants, and deperdite wretches as they proved, should ever have stepped


<PB N="199" REF="103">
into the world; a day which we would forget, if they would remember it with such shame, and sorrow, as would well become them; but where|as some of them justifie it, others excuse it, and some begin to deny it, we must be as a thred, or gimmall ring about their finger to put them in mind of their sin. A plot hatched out of Plutoes braine, as <HI>Minerva</HI> out of <HI>Iupiters</HI>; invented, one would imagine, not by men, but by Cacodae|mons; a hyperbolicall, diabolicall, nay hyper|diabolicall plot, moulded in the depths of satanicall contrivances&punc; in the acting


<PB N="200" REF="104">
of which what did they meane to antedate the resurrection of all those whose bodies lye at Westminster, <HI>with Kings, and Counsellers of the earth, who have there made themselves desolate places?</HI> as <HI>Iob</HI> opened his mouth, <HI>Chap.</HI> 3. vers. 14.</P>
<P>And to second this, whilst I am transcribing these Schedules, and while these Sermons were betweene the Pul|pit, and the Presse, loe what happened in the same place on Saturday, being the 21. of this instant November 1640. <HI>Iohn Iames</HI> a Popish Re|cusant with a rusty dag|ger came into Westmin|ster-hall,


<PB N="201" REF="104">
and there did stab into the breast <HI>Peter Heywood</HI> Esquire, one of the Kings Justices of the Peace within the limits of Westminster, as hee was going up to the Committee for Religion, to give up a booke of the names of all the Papists which inhabited, or so|journed within the said limits, being thereunto required by Parliament. An attempt so daring, and bold, as nothing could bee more: for if circum|stances, which individuate an action, bee considered, it will easily so appeare, without any flow of words to greaten it.</P>
<P>The Gentleman being


<PB N="202" REF="105">
venerable for age, and white and blooming as an Almond-tree; in the ve|ry seats of secular justice; the great Court of Parlia|ment being convened, and the Committees then sit|ting; upon the person of a Justice of Peace, being imployed about that bu|sinesse by the Parliament; upon the very day before the House was to receive the holy Communion, and which by that sudden and barbarous act was so unframed, as that they were forced <GAP DESC="illegible" EXTENT="1 word"> adjourne that holy businesse, &amp;c.</P>
<P>I hold mine own Reli|gion so good, as it needs not fetch lustre from the disgrace of another: It is


<PB N="203" REF="105">
a poor Religion that must ascend, and climbe up to its own glory by anothers dishonour, and shame; but these things are so palpable, and apparent, as if we should hold our peace, the very stones out of the wall, and the tim|ber out of the roofe of that structure would speak; But to the third Use, which is</P>
</DIV3>
<DIV3 N="3" TYPE="application">
<HEAD>The Vse of Correction.<NOTE PLACE="marg">Corre|ctio.</NOTE></HEAD>
<P>ANd the last Use of re|dargution did not lie more direct against the whole bulk of Popery, then the Use of Corre|ction doth here against those publique Incendia|ries,


<PB N="204" REF="106">
and Conflagrators of the world, who are all for the sword, and war: <NOTE N="l" PLACE="marg"><HI>Videant qui bella movent.</HI> Muscul. in loc.</NOTE> <HI>Let them see to it, who are such movers, and stirrers up of warre,</HI> saith <HI>Muscu|lus</HI> upon this Text. And let them look to it indeed, who know onely how to <HI>ride the red horse</HI> of warre, <HI>and take peace from the earth, and kill one another, Apoc.</HI> 6.4. who cry till they be hoarse again, as they, <HI>Iudges</HI> 7.20. <HI>The sword of the Lord, and of Gideon:</HI> who have ever in their mouthes that of <HI>Peter, Master shall I smite?</HI> Like <HI>Caesars</HI> souldier, <HI>Doth the Senate deny my Master the Consulship? but</HI> <NOTE N="m" PLACE="marg"><HI>Hic en|fis dabit.</HI></NOTE> <HI>this sword shall give it him.</HI> But


<PB N="205" REF="106">
when shall you hear them speak in that phrase of the Prophet <HI>Ieremy, Chap.</HI> 47. <HI>ver.</HI> 6. <HI>O thou sword of the Lord, how long will it be ere thou be quiet? put up thy selfe into thy scabbard, rest and be still.</HI> They are not for <HI>Esayes</HI> Prophecy of turning swords into plowshares, &amp;c. but all for <HI>Ioels, Chap.</HI> 3. of turning plowshares into swords, &amp;c. These know not what spirit themselves are of; I am sure farre from an Euangelicall spirit, and temper: <HI>The way of peace they have not knowne.</HI> So farre from kennelling the Wolfe and the Lamb together, or from stalling the Oxe and Lyon toge|ther,


<PB N="206" REF="107">
as they foment, and adde fuell to their inimi|citious qualities.</P>
<P>I am not slipt into that Anabaptisticall conceit and tenet, whereinto they say both <HI>Erasmus</HI> and <HI>Ferus,</HI> two Beaucle<GAP DESC="illegible" EXTENT="2 letters">s fell, that all warres were utterly unlawfull under the Gospel. <HI>Holinesse to the Lord</HI> is found written upon <NOTE N="n" PLACE="marg">Zach. 14.20.</NOTE> the bridles of hor|ses, which is a warlike beast, as well as upon the high Priests frontlet, which is a man of peace. I will not now enter upon the point my self, but re|ferre onely him that is scrupulous herein, unto a most learned, and satisfa|ctory Author, <HI>Grotius,</HI> in


<PB N="207" REF="107">
the first Booke and se|cond Chapter, <HI>De jure belli &amp; pacis,</HI> wherein he proves just warres to be lawfull, both by the law of nature, and by the law of Nations, and by Di|vine Law before the Go|spell, and lastly, by the verdict even of the Gospel it self.</P>
<P>Neverthelesse, the most can be said for warre, is this, that it may be <HI>neces|sary,</HI> it cannot be <HI>good</HI> of it selfe; even the same that was said of <HI>Aurelian,</HI> a severe man, <HI>A man ra|ther necessary then good.</HI> The best plea it hath in Divinity, is either <HI>permis|sion,</HI> as <HI>Moses</HI> suffered di|vorce in small cases, by


<PB N="208" REF="108">
reason of the hardnesse of mens hearts: or <HI>necessity,</HI> as <HI>David</HI> ate the Shew-bread, and the Disciples plucked the eares of corn on the Sabbath day, be|ing driven thereto by hunger.</P>
<P>The direfull effects, and sad consequences of War are so many, and great, as they may seem to require a just Volume. I will be|stow this one Paragraph in pointing at them. And I will begin with two no|table emblemes of the misery that is in Warre: The one the Hawk and the Bitturn lying upon the ground, with this word, <NOTE N="o" PLACE="marg"><HI>Nulla sa|lus bello.</HI></NOTE> <HI>No safety at all in Warre.</HI> The Hawk hath struck


<PB N="209" REF="108">
down the Bitturn, and seazed upon it, and the Bitturne lying under, strikes his bill upward through the Hawkes gorge. The other is two pots floting upon a pond, or surface of a water with this word, <NOTE N="p" PLACE="marg"><HI>Si collidi|mur, fran|gimur.</HI></NOTE> <HI>If we knock together, we sink together.</HI> In Warre, any one may begin, but it is in the pow|er of the Conqueror when to end: In Warre, even the Conqueror is commonly a loser: In Warre Fathers bury chil|dren, whereas in peace children burie Fathers, as <HI>Croesus</HI> Apophthegmati|zed, when he was capti|vated by <HI>Cyrus.</HI> In War, holy things are projected


<PB N="210" REF="109">
to dogges; witnesse that illustrious Temple of Je|rusalem, which was forty sixe years in building, but scarce as many houres in demolishing. In Warre, every man is a Gadarene, respecting a swine more then a man; witnesse <HI>Ti|tus Vespasian,</HI> who in the sacking of Jerusalem sold thirty Jews for a peny, to be a <HI>tulio</HI> to them, who had sold Christ for thirty pence. In War, old men bow themselves at the feet of their enemy, with as many teares and pray|ers, as a dry brain, and a faltring tongue can af|ford: Women are distra|cted between care for the fruit of their bodies to


<PB N="211" REF="109">
preserve their children from sword, and the sin of their soules, to preserve their chastity from lust. Lastly, to say no more, in Warre, the barbarous Souldier ransacks houses, breaks open locks, rifles chests, ravisheth wives, and daughters, blunts his sword with the blood of Fathers and sons, and like <HI>Sampsons</HI> Foxes, set on fire whole fields of corne. These and such like things have occasioned many fair and goodly Proverbs, and Apophthegmes, whereinto a great deale of wisedome is abridged, be|side the character of An|tiquity, that is now stamp|ed upon them: As that of


<PB N="212" REF="110">
<HI>Probus</HI> the Emperour for one, <NOTE N="q" PLACE="marg"><HI>Brevi spero milites non habebi|mus neces|sarios.</HI> Vopiscus.</NOTE> <HI>I hope shortly Souldi|ers shall not be so much as necessary</HI>; That of <HI>Anto|nius Pius,</HI> taken up from <HI>Scipio, That he had rather save one Citizen, then de|stroy a thousand enemies</HI>; That of <HI>Cicero,</HI> <NOTE N="r" PLACE="marg">Attic. l. 7. Ep. 14.</NOTE> <HI>A most unjust peace is more profita|ble then a most unjust war.</HI> And lastly, that of <HI>Livy,</HI> which seemes to be more warrantable, That <NOTE N="s" PLACE="marg">Liv. lib. 30.</NOTE> <HI>a cer|tain peace is both better and safer, then an hoped-for vi|ctory.</HI></P>
<P>And the encomiums, and blessings of peace will challenge one other Paragraph, before we shut up this Use, still allowing to Kings and


<PB N="213" REF="110">
their Senates, and Coun|sailes, right of drawing or sheathing the sword, when a desperate disease requires so sharp a cure. <HI>Vespasian</HI> the Emperour expressed upon his coynes the felicities of peace, by the device of fair and full eares of corn, growing out of two hands conjoy|ned together. <HI>Iulius Caesar</HI> had another<NOTE N="t" PLACE="marg"><HI>Cadu<GAP DESC="illegible" EXTENT="1 letter">eum cum cor<GAP DESC="illegible" EXTENT="1 letter">u|copia.</HI></NOTE> not unlike it. Peace makes small things great, and great things impregnable; it is the ve|ry supporter of Individu|alls, Families, Churches, Common-wealths. Take a Church, or a Polity newly come out of the Mint of Gods Provi|dence, and give it but the


<PB N="214" REF="111">
milk of peace to drink, and it shall grow up fast to all strength and greatnesse. In peace, Kings are nur|sing Fathers, and Queenes are nursing Mothers; the Magistrate is a <NOTE N="u" PLACE="marg"><HI>Custos u|triusque tabulae.</HI></NOTE> <HI>Keeper of both Tables</HI>; The Mer|chant brings home wine, and oyle; The Husband|man sowes in hope, and reaps in joy; Widowes are comforted, and Maids are given in marriage; The Land flowes with milk and honey; The lands stand thick with corn&punc; that they doe laugh and sing; <HI>Iacobs</HI> blessing falleth upon men, the dew of heaven, and the fatnesse of the earth; There is no leading in|to


<PB N="215" REF="111">
to Captivity, no com|plaining in the streets; <HI>Rachel</HI> weeps not for her children, and will not be comforted; Old men goe to their graves in peace; There is not a shield or a sword found amongst ten thousand of Israel <NOTE N="w" PLACE="marg">Judges 5.8.</NOTE>. Thus much in prosecution of the Use of Correction. The fourth now follows, which is</P>
</DIV3>
<DIV3 N="4" TYPE="application">
<HEAD>The Vse of Instruction.<NOTE PLACE="marg"><HI>Instru|ctio.</HI></NOTE></HEAD>
<P>NOw the Use of In|struction cannot bet|ter be issued forth, then as the holy Ghost doth it in those divers, and waighty Texts, which are all exhortations unto the


<PB N="216" REF="112">
dwelling together, and lying down together, and feeding together, and playing together, of Wolves, and Lambs. Seek peace and <HI>pursue</HI> it, <HI>Psal.</HI> 34.14. Pursue it? how is that? the <NOTE N="x" PLACE="marg"><GAP DESC="foreign"> <HI>&agrave; Persequi, Prosequi.</HI></NOTE> roote shewes the nature of the branch: If it flie from thee as swift as a Roe or Hinde, yet follow the chace still, pursue and hunt it to thine own home, and to thy dwel|ling. S. <HI>Peter</HI> hath the same exhortation, for he alledgeth the same Text, 1 <HI>Epist.</HI> 3. <HI>Chap. ver.</HI> 11. Seek peace and <NOTE N="y" PLACE="marg"><GAP DESC="foreign"></NOTE> <HI>ensue</HI> it. Those more then for|ty learned Translators which King <HI>Iames</HI> im|ployed


<PB N="217" REF="112">
in that <HI>Ptolome</HI>-like work of the last Tran|slation, put no more diffe|rence betwixt their ren|dring of <HI>Davids</HI> Hebrew word, and S. <HI>Peters</HI> Greek word, but <HI>pursue,</HI> and <HI>en|sue:</HI> The Hebrew word of the Old Testament sig|nifies a <HI>strong</HI> pursuit, and the Greek word of the New signifies a <HI>swift</HI> pur|suit. S. <HI>Paul</HI> concurres with S. <HI>Peter,</HI> both in the same exhortation, and same <NOTE N="z" PLACE="marg"><GAP DESC="foreign">.</NOTE> word, <HI>Rom.</HI> 14.19. Let us <NOTE N="a" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>follow</HI> after the things which make for peace. So doth the Pen|man of the Epistle to the <HI>Hebrewes, Chap.</HI> 12. <HI>v.</HI> 14. <NOTE N="b" PLACE="marg"><GAP DESC="foreign">.</NOTE> <HI>follow</HI> peace.</P>
<P>But not to follow this


<PB N="218" REF="113">
<HI>following</HI> indistinctly, and inconfusedly let us here propound the hedge, and limits of our speech. <HI>Fol|low</HI> it then, <HI>pursue</HI> it, <HI>ens<GAP DESC="illegible" EXTENT="1 letter">e</HI> it first in the severall <HI>kindes</HI> of it; secondly, ac|cording to the severall <HI>de|grees</HI> of it; thirdly, ac|cording to the right <HI>order</HI> and <HI>method</HI> of it; and lastly, by the surest and safest <HI>rule</HI> of it; of which foure, briefly, and in or|der.</P>
<P>First, pursue it, I say, in the severall <HI>kindes</HI> of it, which are three; 1. Oeco|nomicall, or houshold peace, in all those three severall relations which doe constitute a perfect family; the Matrimoniall


<PB N="219" REF="113">
relation betwixt husband and wife; the Parentall knot, betwixt Parents and children; and the servile one, betwixt Masters and servants. Now in each of these relations, commonly the superiour is the Wolf, and Leopard, and Lyon, and the inferiour the Lamb, Kid, and Calfe, while husbands are <HI>bitter to their wives,</HI> while Pa|rents <HI>provoke their chil|dren to wrath,</HI> and whilst Masters <HI>threaten their ser|vants</HI>; and too often by a reversed order, the infe|riour plaies the Wolf, and superiour must be the Lamb, when there are such wives as <HI>Vashti,</HI> such children as <HI>Absolom,</HI> such


<PB N="220" REF="114">
servants as <HI>Gehezi,</HI> or <HI>Ziba</HI>; but whether of the two waies the fault hath been, let us henceforth follow peace, and let the Wolfe goe and dwell with the Lamb, and Leopard lie down with the Kid. The second is Ecclesiasticall, or Church-peace, which must be pursued too, both <HI>swiftly,</HI> and <HI>strongly.</HI> If the Shepherds have played the <HI>Lords,</HI> more then the <HI>Fathers</HI> over Gods heri|tage; or if the flock have plaied the Church rebels rather then obedient chil|dren let them convert, and repent, and henceforth dwell &amp; lie down, &amp;c. to|gether. The third is Politi|call, or Common-wealth-peace,


<PB N="221" REF="114">
which we had need to follow too; as the King is towards the Subject in protection, and just go|vernment, so the Subject towards the King in loy|alty and allegiance, and Subject towards Subject in love, and concord.</P>
<P>Secondly, we must pur|sue it according to the se|veral <HI>degrees</HI> of it, which are four: 1. Interior peace with a mans self, both with his <HI>affections,</HI> and with his <HI>conscience</HI>; and this is the <HI>basis,</HI> and ground of all o|ther peace, for if there be storms within, there will hardly be a calm without. 2. Exterior peace, both with beasts <HI>figurative,</HI> and beasts <HI>proper</HI>; that is, both


<PB N="222" REF="115">
betwixt man and man, and betwixt man and beast; for even that is taken in, as a branch of the covenant&punc; <HI>Iob</HI> 5.23. 3. Superiour peace with celestiall pow|ers, both betwixt <NOTE N="c" PLACE="marg">Rom. 51</NOTE> God and man, and betwixt <NOTE N="d" PLACE="marg">Ps 91.11 Mat. 4.6.</NOTE> Angels and man. 4. Eter|nall peace, which is that sweet harmony and con|cent which passeth all un|derstanding, when the Lambs and Kid shall <GAP DESC="illegible" EXTENT="1 letter">e down safely, and securely in the fold of the Church Triumphant, by those who have been Wolves, and Leopards; yea, and sit downe with <HI>Abraham, Isaac,</HI> and <HI>Iacob,</HI> in the Kingdome of God.</P>
<P>Thirdly, we must pursue


<PB N="223" REF="115">
it according to the right method and order, which is this; first <HI>righteousnesse,</HI> and then peace: <HI>Melchi|sedech</HI> was first King of Righteousnesse, as his name signifies, and then <HI>King of Salem, or peace,</HI> as his title imports. This is the method observed in the Nuptialls, and em|bracements of these two, <HI>Psal.</HI> 85.11. <HI>Righteousnesse and peace have kissed each other</HI>; and it is the very method of this place and Text: for <HI>ver.</HI> 5. of this Chapter, which is the im|mediate pro-text, it is prophecied, <HI>Righteous|nesse shall be the girdle of his loynes, &amp;c.</HI> and then in the very next verse of all


<PB N="224" REF="116">
begins this grand Prophe|cy of peace, <HI>The Wolf shall dwell with the Lamb, &amp;c.</HI> Internall peace without righteousnesse is but secu|rity; externall peace with|out it, is but servitude and slavery; supernall is but presumption; and eternall is but fancy. Look to it therefore, that we doe in this work <GAP DESC="foreign">, <HI>Goe the right way to work,</HI> lay a good foundation, and then the superstructure is like to stand.</P>
<P>Lastly, let peace be prosecuted, and followed, by the safest and surest rule of this pursuit: which (certainly) is that of <HI>Solo|mon, Prov.</HI> 16.7. <HI>When a mans wayes please the Lord&punc;


<PB N="225" REF="116">
he maketh even his enemies to bee at peace with him.</HI> Here is a short cut; <HI>Please one, and please all,</HI> as we say: for house-peace in the fa|mily, where, it may be, the Mistris is a good Huswife, but of shrewish condition. To go about to work out true peace by our applica|tions, and compliances with men, is an endlesse work, and to go about <HI>by the bow,</HI> but to attain both peace <HI>with</HI> others, and peace <HI>within</HI> our selves, by this one most compendi|ous way, of being recon|ciled to God, in the face of his son, is to go straight <HI>by the string.</HI> And now the fift and last use cals on us, to take notice of it, to wit</P>
</DIV3>
<DIV3 N="5" TYPE="application">
<PB N="226" REF="117">
<HEAD><NOTE PLACE="marg">Conso|latio.</NOTE>The Vse of Consolation.</HEAD>
<P>LAstly now, the <HI>com|fort</HI> redounding from hence unto us is this, that God in his infinite mer|cy unto this poore, sinfull, unworthy Nation of ours, hath so long, and for so many yeeres to|gether rained and showred downe upon us, this great Euangelicall blessing, the blessing of peace, the very badge and cognizance of our profession, and the foote-steps, I hope, of Christs being amongst us; that as our Nation was the first Christian Kingdome in the world, as <NOTE N="e" PLACE="marg"><GAP DESC="illegible" EXTENT="1 letter">ol. Virg. l. 2.</NOTE> <HI>Polydore Virgil</HI> testi|fieth,


<PB N="227" REF="117">
and our King <HI>Luci|us,</HI> the first Christian King in the world, as ve|nerable <NOTE N="f" PLACE="marg">Bede l. 1. c. 4.</NOTE> <HI>Bede</HI> testifyeth: so it hath beene the most peaceable Kingdome, for many last past yeeres. First under our <HI>Deborah,</HI> that ruled and judged this Israel forty yeares: and then under King <HI>Iames,</HI> that peaceable <HI>Augustus,</HI> who chose it for his Mot|to&punc; out of all the eight beatitudes, <NOTE N="g" PLACE="marg"><HI>Beati pa|cifici.</HI> Mat. 5.8.</NOTE> <HI>Blessed are the peace-makers</HI>; and now under a meeke, and sweet natured Prince, that sits upon his Fathers Throne; and it is <HI>Machivels</HI> ob|servation, that a successi|on of three good Princes together doth notably


<PB N="228" REF="118">
contribute to establish|ment, and felicity of a Kingdome.</P>
<P>These are blessings which as our selves have enjoyed, so all our friends have congratulated unto us, and our enemies have envyed unto us, and pined away, and growne leane at our prosperity. It is true; there hath beene of late an intercision, and in|terruption herein. Our peace both of Church and Common-wealth hath beene a little plun|dered and perplexed&punc; God hath cast a flye into our precious ointment, and shred an handfull of wild Gourds into our pot: but I hope it is but as a


<PB N="229" REF="118">
foyle, the better to set off so long and great a peace; It is but as our Saviour dealt with the Emaui|tane Disciples <NOTE N="h" PLACE="marg">Luke 24.28.</NOTE> when he <HI>made as though hee would have gone farther,</HI> that they might grow the more importune with him to stay: and I should not at all doubt of it, if I could but see us once all of us as if all England were but one man, to pro|secute, and pursue this peace according to that most safe, and sure <NOTE N="i" PLACE="marg">Touched before in the Vse of Instructio~.</NOTE> rule; of making up our peace with God, in and through his Son, by breaking off our sins by repentance, and new obedience.</P>
<P>And the rather be|cause


<PB N="230" REF="119">
I finde our very e|nemies Prophets to fore|tell, and Heraulds to de|clare it, for us. <HI>Cornelius <GAP DESC="illegible" EXTENT="1 letter"> Lapide,</HI> a very famous Jesuite, and great Com|mentatour upon holy Scripture; whose vo|lumes are swelled to that proportion that they take up halfe a <HI>Class<GAP DESC="illegible" EXTENT="2 letters"></HI> in our publique Libraries; and to that repute, as hee is crept into most private Studies of those who af|fect learning, and have money to buy so many Volumes: Hee, I say, Commenting to that text of Scripture, <HI>Esay,</HI> chap. 2. verse 4. <HI>They shall beate their sword<GAP DESC="illegible" EXTENT="1 letter"> into ploughshares, and their


<PB N="231" REF="119">
speares into pruning-ho<GAP DESC="illegible" EXTENT="1 letter">ks: Nation shall not lift up sword against Nation, nei|ther shall they learne warre any more</HI>; Thus he writes: Christ, saith hee, by the Euangelicall Law of cha|rity, modesty, justice, meekenesse, and patience, shall agree, and com|pound the jars, and dis|cords of all Nations, shall plucke up by the roots their antipathies, and ha|treds, shall bridle the fierce and quarrelsome, and shall cause, that in one, and the same Church, there do friend|ly converse together, as brethren, Romans and Greeks, &amp;c. ENGLISH and SCOTS; and so


<PB N="232" REF="120">
shall bee fulfilled that of <HI>Esay</HI> 11.6.<NOTE PLACE="marg">See the words in Latin, in the Title-page of these Ser|mons.</NOTE> <HI>The Wolfe shall dwell with the Lamb, &amp;c.</HI></P>
<P>What, is <HI>Saul</HI> among the Prophets? must a very Papist, a Jesuit, who do so labour to disturbe our peace, be a Trumpet, and Prophet of our peace? wee thanke him for it, whether it procee<GAP DESC="illegible" EXTENT="1 letter">ded from his ingenuity or from necessity, <GAP DESC="illegible" EXTENT="1 word"> the spirit of vaticinatio<GAP DESC="illegible" EXTENT="1 letter"> was on him, as it was u<GAP DESC="illegible" EXTENT="2 letters">on <HI>Balaam,</HI> and the High Priest when Christ suf|fered. We cannot say to him, as the King of <HI>M<GAP DESC="illegible" EXTENT="1 letter">|chaia, Thou never prophe|cied <GAP DESC="illegible" EXTENT="1 word"> good unto me, but <GAP DESC="illegible" EXTENT="3 letters">waies evill.</HI> But wee wil<GAP DESC="illegible" EXTENT="1 letter"> speake to him, as to <GAP DESC="illegible" EXTENT="1 word">


<PB N="233" REF="120">
<HI>Ahimaaz,</HI> in this thing <HI>he is a good man and brings good tidings.</HI></P>
<P><HI>God of his goodnesse, who is the Author of peace, send us all sorts, all degrees of peace, through Christ Iesus, who is the Prince of peace, that every one of us both by our affections, and prayers, and endeavours may bring tribute, and offerings unto this <GAP DESC="illegible" EXTENT="1 span">, and so be the children of peace.</HI> Amen.</P>
</DIV3>
</DIV2>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="imprimatur">
<PB REF="121">
<P>Novemb. 27. 1640.</P>
<P><HI>Imprimatur,</HI> <GAP DESC="illegible" EXTENT="1 letter">oh<GAP DESC="illegible" EXTENT="1 letter"> <GAP DESC="illegible" EXTENT="1 word"></P>
<PB REF="121">
<PB REF="122">
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
