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<DATE>2010-03-19</DATE>
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<NAME>Alexis Jakobson</NAME>
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<TEXT LANG="eng">
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<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1">
<P>THE FIRST SERMON PREACHED TO KING CHARLES, At Saint IAMES: 3^0. April. 1625.</P>
<P><HI>By</HI> IOHN DONNE, <HI>Deane of</HI> Saint <HI>Pauls,</HI> London.</P>
<P>LONDON, Printed by <HI>A.M.</HI> for THOMAS IONES, and are to bee &s;old at his Shop at the Signe of the Blacke Rauen in the Strand. 1625.</P>
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<DIV1 TYPE="sermon">
<PB REF="2">
<PB N="1" REF="2">
<EPIGRAPH>
<BIBL><HI>PSALME. 11.3.</HI></BIBL>
<Q>If the Foundations be de&s;troyed, what can the righteous doe?</Q>
</EPIGRAPH>
<P>_WEe are &s;till in the &s;ea|&s;on of <HI>Mortification;</HI> in <HI>Lent:</HI> But wee &s;earch no longer for <HI>Texts</HI> of <HI>Mortificati|on;</HI> The Almightie hand of <HI>God</HI> hath &s;hed and &s;pred a <HI>Text</HI> of <HI>Mortification</HI> ouer all the land. The la&s;t <HI>Sabboth</HI> day, was his <HI>Sabboth</HI> who entred then into his euerla&s;ting <HI>Re&s;t;</HI> Be this our <HI>Sabboth,</HI> to enter into a holy and thankfull acknowledge|ment of that <HI>Rest,</HI> which <HI>God</HI> affords vs, in continuing to vs our <HI>Foundations;</HI> for, <HI>If foundations be de&s;troyed, what can the righteous doe?</HI></P>
<P><PB N="2" REF="3">I &s;car&s;e know any word in the Word of <HI>God,</HI> in which the <HI>Originall</HI> is more ambiguous, and con&s;equently the <HI>Tran&s;lations</HI> more various, and ther|fore, nece&s;&s;arily al&s;o, the <HI>Expo&s;itions</HI> more diuers, then in the&s;e words. There is one thing, in which all agree, that is, the <HI>Argument,</HI> and <HI>purpo&s;e,</HI> and <HI>&s;cape</HI> of the <HI>P&s;alme;</HI> And then, in what &s;en&s;e, the words of the <HI>Text</HI> may con|duce to the &s;cope of the <HI>P&s;alme,</HI> wee re&s;t in this Tran&s;lation, which our Church hath accepted and authorized, and which agrees with the fir&s;t Tran&s;|lation knowen to vs, by way of Ex|po&s;ition, that is the <HI>Chalde Paraphra&s;e, If Foundations bee de&s;troyed, what can the righteous doe?</HI></P>
<P>The Church of <HI>God</HI> euer deligh|ted her&s;elfe in a holy officiou&s;ne&s;&s;e in the Commemoration of <HI>Martyrs:</HI> Al|mo&s;t all their &s;olemne, and extraordi|narie Meetings, and Congregations, in the Primitiue Church, were for
<PB N="3" REF="3">
that, for the honourable Commemo|ration of Martyrs: And for that, they came &s;oone to in&s;titute and appoynt certaine <HI>Liturgies,</HI> certaine <HI>Offices</HI> (as they called them) certaine <HI>Seruices</HI> in the Church, which &s;hould haue re|ference to that, to the Commemo|ration of <HI>Martyrs;</HI> as wee haue in our Booke of Common Prayer, certaine <HI>Seruices</HI> for <HI>Marriage,</HI> for <HI>Buriall,</HI> and for &s;uch other holy Celebrations; And in the Office and Seruice of a <HI>Martyr,</HI> the Church did v&s;e this <HI>P&s;alme;</HI> This <HI>P&s;alme,</HI> which is in generall, a Prote|&s;tation of <HI>Dauid,</HI> That though hee were &s;o vehemently pur&s;ued by <HI>Saul,</HI> as that all that wi&s;hed him well, &s;ayd to his Soule, <HI>Flie as a Bird to the Mountaine,</HI> as it is in the fir&s;t ver&s;e; Though hee &s;aw, <HI>That the wicked had bent their Bowes, and made ready their Arrowes, vpon the &s;tring, that they might priuily &s;hoot at the vpright in heart,</HI> as it is in the &s;econd ver&s;e: Though he take
<PB N="4" REF="4">
it almo&s;t as granted, that <HI>Foundations are de&s;troyed, (And then, what can the righteous doe?)</HI> as it is in the third ver&s;e which is our <HI>Text,</HI> yet in this di&s;tre&s;&s;e he findes what to doe. For as hee be|gunne in the fir&s;t ver&s;e, <HI>In thee Lord, put I my tru&s;t:</HI> So after he had pa&s;&s;ed the e|numeration of his dangers, in the &s;e|cond and third ver&s;es, in the fourth he pur&s;ues it as he begun, <HI>The Lord is in his holy Temple, the Lords Throane is in Hea|uen.</HI> And in the fifth hee fixes it thus, <HI>The Lord tryeth the Righteous,</HI> (he may &s;uffer much to be done for their triall) <HI>but the wicked, and him that loueth vio|lence, his &s;oule hateth.</HI> This then is the <HI>Syllogi&s;me,</HI> this is the <HI>Argumenta|tion</HI> of the righteous Man; In Colla|terall things, in Circum&s;tantiall things, in things that are not fundamentall, a righteous Man, a con&s;tant Man &s;hould not bee &s;haked at all, not at all Scan|dalized; Thats true; But then (in a &s;econd place) &s;ometimes it comes to
<PB N="5" REF="4">
that, <HI>That Foundations are de&s;troyd, and what can the Righteous doe then?</HI> Why euen then, this is a que&s;tion, not of de|&s;peration, that nothing can bee done, but of Con&s;ultation with God, what &s;hould be done. I know, &s;ayes <HI>Dauid,</HI> I &s;hould not be, and thou knowe&s;t, O God, I haue not beene mou'd with or|dinary trialls; not though my Friends haue di&s;-auowed mee, and bid <HI>mee flye to the Mountaine as a Bird,</HI> not though mine enemies prepare, and <HI>prepare Arrowes,</HI> and &s;hoote, and <HI>&s;hoote priuily,</HI> (be&s;towe their labour, and their co&s;t, and their witts, to ruine mee) yet the&s;e haue not moou'd mee, becau&s;e I had fixed my &s;elfe vp|on certaine <HI>Foundations,</HI> Confiden|ces, and A&s;&s;urances of Deliuerance from thee. But if, O Lord, I &s;ee the&s;e foundations de&s;troyed, if thou put mee into mine Enemies hand, if thou make them thy Sword, if their furie draw that Sword, and then, thy Al|mightie
<PB N="6" REF="5">
Arme, &s;inewed euen with thine owne indignation, &s;trike with that &s;word, what can I, how righ|teous &s;oeuer I were, doe? So then, for the <HI>Explication,</HI> and <HI>Application</HI> of the&s;e words, there will need no more, but to &s;pread them by way of <HI>Paraphra&s;e</HI> vpon the&s;e three con&s;ide|rations:<NOTE PLACE="marg">Diui&s;io.</NOTE> Fir&s;t, That the righteous is bolde as a <HI>Lyon,</HI> not ea&s;ily &s;haked; But then, <HI>Foundations</HI> them&s;elues may bee de&s;troyed, and &s;o hee may bee &s;haked; If hee bee, yet hee knowes what to doe, or where to aske Coun&s;ell, for the&s;e are not wordes of <HI>Desperation,</HI> but of <HI>Con&s;ultation, If Foundations-bee de&s;troyed, &amp;c.</HI></P>
<P><MILESTONE N="1" UNIT="part"> Fir&s;t then, wee fixe our &s;elues vp|on this con&s;ideration, that the Pro|phet in propo&s;ing this thus, <HI>If Foun|dations bee destroyed,</HI> intimates preg|nantly, that except there bee danger of de&s;troying <HI>Foundations,</HI> it is the part of the righteous Man, the godly
<PB N="7" REF="5">
man to bee quiet. <HI>Studie to bee quiet,</HI> &s;ayes the <HI>Apo&s;tle; Studie,</HI><NOTE PLACE="marg">1 <HI>The&s;&s;.</HI> 4.11.</NOTE> that is an a+ction of the Minde; and then, <HI>Opo|ram detis,</HI> &s;ay the <HI>&V;ulgate Edition, La|bour to bee quiet,</HI> and <HI>Labour</HI> is an acti+on of the bodie: Indeed it is the pro|per bu&s;ine&s;&s;e of the <HI>Minde</HI> and <HI>Bodie</HI> too, of <HI>Thoughts</HI> and <HI>Actions</HI> too, to bee quiet: And yet, alas, how many breake their &s;leepe in the night, about things that di&s;quiet them in the day too, and trouble them&s;elues in the day, about things that di&s;quiet them all night too? Wee di&s;quiet our &s;elues too much, in beeing ouer tender, o|uer &s;en&s;ible of imaginarie iniuries. <HI>Tran&s;eant iniuriae,</HI> &s;ayes the Morall man; <HI>Let many iniuries pa&s;&s;e ouer;</HI> for,<NOTE PLACE="marg">Seneca.</NOTE> <HI>Plaerasque non accipit, qui ne&s;cit; Hee that knowes not of an iniurie, or takes no knowledge of it, for the mo&s;t part, hath no iniurie. Qui inquirunt, quid in &s;e dictum e&s;t,</HI> &s;ayes hee, They that are too inqui&s;itiue, what other men
<PB N="8" REF="6">
&s;ay of them, they di&s;quiet them|&s;elues; for that which others would but <HI>whisper,</HI> they <HI>publi&s;h.</HI> And there|fore that which hee addes there, for <HI>Morall,</HI> and <HI>Ciuill</HI> matters, holds in a good proportion, in things of a more <HI>Diuine</HI> Nature, in &s;uch parts of the religious wor&s;hip and &s;eruice of <HI>God,</HI> as concerne not <HI>Foundations, Non expe|dit omnia videre, non omnia audire;</HI> we mu&s;t not too iealou&s;ly &s;u&s;pect, not too bitterly condemne, not too peremp|torily conclude, that what &s;oeuer is not done, as wee would haue it done, or as wee haue &s;eene it done in for|mer times, is not well done: for there is a large Latitude, and, by nece&s;sitie of Circum&s;tances, much may bee admitted, and yet no <HI>Foun|dations de&s;troyed;</HI> and till <HI>Foundations bee de&s;troyed, the righteous &s;hould bee quiet.</HI></P>
<P>Now this &s;hould not prepare, this &s;hould not incline any man, to &s;uch
<PB N="9" REF="6">
an indifferencie, as that it &s;hould bee all one to him, what became of all things; all one, whether wee had one, or two, or tenne, or no Reli|gion; or that hee &s;hould not bee a|wake, and actiue, and diligent, in a&s;si&s;ting trueth, and re&s;i&s;ting all ap|proaches of Errour. For, <HI>God</HI> hath &s;ayd of all, into who&s;e hand hee hath committed power, <HI>You are Gods.</HI> Now, they are not <HI>Gods,</HI> but <HI>Idoles,</HI> if, as the <HI>Prophet</HI> &s;ayes,<NOTE PLACE="marg"><HI>P&s;al.</HI> 115.6.</NOTE> <HI>They haue Eyes and &s;ee not, Eares and heare not, Hands and &s;trike not;</HI> nay, (as hee addes there) <HI>if they haue No&s;es and &s;mell not;</HI> if they &s;mell not out a mi&s;chieuous practi&s;e, before it come to execution. For, <HI>Gods eyes are vpon the wayes of man,</HI><NOTE PLACE="marg"><HI>Iob.</HI> 33.21.</NOTE> <HI>and hee &s;ees all his goings:</HI> Tho&s;e, who are in the number of them, of whome <HI>God</HI> hath &s;aid, they are <HI>Gods,</HI> mu&s;t haue their eyes vpon the <HI>wayes</HI> of men, and not vpon their <HI>Ends</HI> onely; vpon the <HI>pathes</HI> of mi&s;chiefe, and not
<PB N="10" REF="7">
vpon the <HI>bed</HI> of mi&s;chiefe onely; vp|on the <HI>Actors</HI> of mi&s;chiefe, and not vpon the <HI>Act</HI> onely. <HI>Gods eyes &s;ees our wayes,</HI> &s;ayes <HI>Dauid</HI> too; that, is, hee can &s;ee them, when hee will; but there is more in the other <HI>Prophet, Gods eyes are open vpon all our wayes;</HI><NOTE PLACE="marg"><HI>Iere.</HI> 32.19.</NOTE> alwayes open, and hee cannot chu&s;e but &s;ee: So that, a wilfull &s;hutting of the eye, a winking, a conniuen|cie, is not an a&s;similation to <HI>God.</HI> And then,<NOTE PLACE="marg"><HI>Aba<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter">.</HI> 1.13.</NOTE> <HI>Gods eyes are purer, then to beholde euill, and they cannot looke vp|on iniquitie:</HI> So that in an indifferen|cie, whether Times, or Per&s;ons bee good or badd, there is not this a&s;si|mulation to <HI>God,</HI><NOTE PLACE="marg"><HI>Hebr.</HI> 4.13.</NOTE> Againe, <HI>All things are naked and open to the eyes of God:</HI> So that in the di&s;gui&s;ing, and pal|liating, and extenuating the faults of men, there is not this a&s;similation to <HI>God.</HI> Thus farre they fal&s;ifie <HI>Gods</HI> Word, who hath &s;ayd, <HI>They are Gods;</HI> for <HI>they are Idoles; and not Gods, if they
<PB N="11" REF="7">
haue eyes, and &s;ee not.</HI> So is it al&s;o in the con&s;ideration of the <HI>Eare</HI> too for, as <HI>Dauid</HI> &s;ayes,<NOTE PLACE="marg"><HI>P&s;al.</HI> 94.9.</NOTE> <HI>Shall not hee that planted the Eare, heare?</HI> So wee may &s;ay, Shall hee upon whom <HI>God</HI> hath planted an Eare, bee deafe? <HI>Gods</HI> eares are &s;o open &s;o tender, &s;o &s;en|&s;ible of any motion,<NOTE PLACE="marg"><HI>P&s;al.</HI> 39.12</NOTE> as that <HI>Dauid</HI> formes one Prayer thus, <HI>Auribus per|cipe lachrimas meas,</HI> O Lord, heare my teares, hee puts the office of the <HI>Eye</HI> too, vpon the <HI>Eare.</HI> And then, if the <HI>Magi&s;trate</HI> &s;top his Eares with <HI>Wooll,</HI> (with &s;taple bribes, profitable bribes) and with <HI>Cyuet</HI> in his wooll, (per|fumes of plea&s;ure and preferment in his bribes) hee fal&s;ifies <HI>Gods</HI> Word, who hath &s;aid, they are <HI>Gods,</HI> for <HI>they are Idoles, and not Gods, if they haue eares, and heare not:</HI> And &s;o it is al&s;o of the hand too, In all that <HI>Iob</HI> &s;uffered, he &s;ayes no more, but that <HI>the Hand of God had touched him;</HI> but <HI>touched</HI> him, in re&s;pect of that hee could haue
<PB N="12" REF="8" MS="y">
done: for, when <HI>Iob</HI> &s;ayes to men, <HI>Why per&s;ecute you mee,</HI><NOTE PLACE="marg"><HI>Iob</HI> 19.22</NOTE> <HI>as God?</HI> hee meanes, as <HI>God</HI> could doe, &s;o ve|hemently, &s;o ruinou&s;ly, &s;o de&s;tru|ctiuely, &s;o irreparably. There is no <HI>phra&s;e</HI> oftner in the <HI>Scriptures,</HI> then that <HI>God</HI> deliuered his people, in the <HI>hand</HI> of <HI>Mo&s;es,</HI> and the <HI>hand</HI> of <HI>Dauid,</HI> and the <HI>hand</HI> of the <HI>Prophets:</HI> all their Mini&s;te|riall office is called the <HI>Hand:</HI> and ther|fore, as <HI>Dauid</HI> prayes to <HI>God, That hee would pull his hand out of his bo&s;ome, and &s;trike:</HI> &s;o mu&s;t wee euer exhort the <HI>Magi&s;trate,</HI> That hee would plucke his hand out of his pocket, and for|get what is there, and execute the Cau&s;e committed to him. For, as wee, at la&s;t, &s;hall commend our Spi|rits, into the hands of <HI>God, God</HI> hath commended our Spirits, not onely our ciuill peace, but our Religion too, into the <HI>hand</HI> of the <HI>Magi&s;trate.</HI> And there|fore, when the <HI>Apo&s;tle</HI> &s;ayes, <HI>Studie to bee quiet,</HI> it is not quiet in the blind|ne&s;&s;e
<PB N="13" REF="8">
of the <HI>Eye,</HI> nor quiet in the <HI>Deafene&s;&s;e</HI> of the <HI>Eare,</HI> nor quiet in the <HI>Lame|ne&s;&s;e</HI> of the <HI>Hand;</HI> the iu&s;t di&s;charge of the dueties of our &s;euerall places, is no <HI>di&s;quieting</HI> to any man. But when <HI>priuate</HI> men will &s;pend all their thoughts vpon their <HI>Superiours</HI> acti|ons, this mu&s;t nece&s;&s;arily di&s;quiet them; for they are off of their owne <HI>Center,</HI> and they are <HI>extra Sphaeram Actiuitatis,</HI> out of their owne <HI>Di|&s;tance,</HI> and <HI>Compa&s;&s;e,</HI> and they can|not po&s;sibly di&s;cerne the <HI>Ende,</HI> to which their <HI>Superiours</HI> goe. And to &s;uch a iealous man, when his iea|lou&s;ie is not a tenderne&s;&s;e towards his owne actions, which is a holy and a whole&s;ome iealou&s;ie, but a &s;u&s;pition of his <HI>Superiours</HI> actions, to this Man, euery <HI>Wheele</HI> is a <HI>Drumme,</HI> and euery <HI>Drumme</HI> a <HI>Thunder,</HI> and euery <HI>Thunder-clapp</HI> a di&s;&s;olution of the whole frame of the VVorld: If there fall a broken tyle from the
<PB N="14" REF="9">
hou&s;e, hee thinkes <HI>Foundations are de|&s;troyed;</HI> if a crazie woman, or a di&s;|obedient childe, or a needie &s;eruant fall from our <HI>Religion,</HI> from our <HI>Church,</HI> hee thinkes the whole <HI>Church</HI> mu&s;t nece&s;&s;arily fall, when all this while there are no <HI>Foundations de&s;troy|ed;</HI> and <HI>till foundations bee de&s;troyed, the righteous &s;hould be quiet.</HI></P>
<P>Hence haue wee iu&s;t occa&s;ion, fir&s;t to <HI>condole</HI> among&s;t <HI>our &s;elues,</HI> who, for matters of <HI>Foundations</HI> profe&s;&s;e one and the &s;ame <HI>Religion,</HI> and then to com|plaine of our <HI>Aduer&s;aries,</HI> who are of another. Fir&s;t, that among&s;t our &s;elues, for matters not <HI>Doctrinall,</HI> or if <HI>Do|ctrinall,</HI> yet not <HI>Fundamentall,</HI> onely becau&s;e wee are &s;ub-diuided in diuers <HI>Names,</HI> there &s;hould bee &s;uch Exa&s;pe|rations, &s;uch Exacerbations, &s;uch Vo|ciferations, &s;uch Eiulations, &s;uch De|famations of one another, as if all <HI>Foundations</HI> were de&s;troyed. VVho would not tremble, to heare tho&s;e <HI>In|fernall</HI>
<PB N="15" REF="9">
words, &s;poken by men, to men, of one and the &s;ame Religion funda|mentally, as <HI>Indiabolificata, Perdia|bolificata,</HI> and <HI>Superdiabolificata,</HI> that the <HI>Deuill,</HI> and all the <HI>Deuills</HI> in Hell, and wor&s;e then the <HI>Deuill</HI> is in their <HI>Doctrine,</HI> and in their <HI>Diuinitie,</HI> when, <HI>God</HI> in heauen knowes, if their owne vncharitablene&s;&s;e did not exclude him, there were roome enough for the <HI>Holy Gho&s;t,</HI> on both, and on either &s;ide, in tho&s;e <HI>Fundamentall</HI> things, which are vnanimely profe&s;&s;ed by both: And yet euery <HI>Mart,</HI> wee &s;ee more Bookes written by the&s;e men a|gain&s;t one another, then by them both, for <HI>Chri&s;t.</HI></P>
<P>But yet though this <HI>Torrent</HI> of vn|charitablene&s;&s;e among&s;t them, bee too violent, yet it is within &s;ome bankes; though it bee a <HI>Sea,</HI> and too tempe|&s;tuous, it is limitted within &s;ome bounds; The poynts are certaine, knowen, limitted, and doe not grow
<PB N="16" REF="10">
vpon vs euery yeare, and day. But the vncharitablene&s;&s;e of the <HI>Church</HI> of <HI>Rome</HI> towards vs all, is not a <HI>Tor|rent,</HI> nor it is not a <HI>Sea,</HI> but a <HI>generall Flood,</HI> an vniuer&s;all <HI>Deluge,</HI> that &s;wal|lowes all the world, but that <HI>Church,</HI> and <HI>Church-yard,</HI> that <HI>Towne,</HI> and <HI>Sub|urbes,</HI> them&s;elues, and tho&s;e that de|pend vpon them; and will not al|lowe po&s;sibilitie of Saluation to the whole <HI>Arke,</HI> the whole <HI>Chri&s;tian Church,</HI> but to one <HI>Cabin</HI> in that <HI>Arke,</HI> the <HI>Church</HI> of <HI>Rome;</HI> and then denie vs this Saluation, not for any <HI>Po&s;itiue</HI> Errour, that euer they charged vs to affirme; not becau&s;e wee affirme a|ny thing, that they denie, but be|cau&s;e wee denie &s;ome things, which they in their afternoone are come to affirme.</P>
<P>If they were <HI>Iu&s;ti,</HI> Righteous, right and iu&s;t dealing men, they would not rai&s;e &s;uch du&s;tes, and then blind<GAP DESC="illegible" RESP="pdcc" EXTENT="1 letter"> mens eyes with this du&s;t of their own
<PB N="17" REF="10">
ray&s;ing, in things that concerne no <HI>Foundations.</HI> It is true, that all <HI>He|re&s;ie</HI> does concerne <HI>Foundations:</HI> there is no <HI>Here&s;ie</HI> to bee called little: Great <HI>Here&s;ies</HI> proceeded from things, in apparance, &s;mall at fir&s;t, and &s;eem'd to looke but towards &s;mall matters. There were great <HI>Here&s;ies,</HI> that were but <HI>Verball, Here&s;ies</HI> in &s;ome Word. That great Storme, that &s;haked the <HI>State,</HI> and the <HI>Church,</HI> in the <HI>Coun|cell</HI> of <HI>Ephe&s;us,</HI> and came to Factions, and Commotions in the <HI>Secular</HI> part, and to Exautorations, and Excommu|nications among&s;t the <HI>Bi&s;hops,</HI> &s;o farre, as that the <HI>Emperour</HI> came to declare both &s;ides to bee <HI>Heretiques;</HI> All this was for an Errour in a <HI>Word,</HI> in the word <HI>Deipara,</HI> whether the <HI>Ble&s;&s;ed Virgine Marie</HI> were to bee cal|led the <HI>Mother of God,</HI> or no. There haue beene <HI>Verball Here&s;ies,</HI> and <HI>He|re&s;ies</HI> that were but <HI>Syllabicall;</HI> little <HI>Praepo&s;itions</HI> made <HI>Here&s;ies;</HI> not one+ly
<PB N="18" REF="11">
<HI>State-praepo&s;itions,</HI> Precedencies, and Prerogatiues of <HI>Church</HI> aboue <HI>Church,</HI> occa&s;ioned great <HI>Schi&s;mes,</HI> but <HI>Lite|rall Praepo&s;itions, Praepo&s;itions</HI> in <HI>Gram|mar,</HI> occa&s;ioned great <HI>Here&s;ies.</HI> That great <HI>Here&s;ie</HI> of the <HI>Acephali,</HI> again&s;t which <HI>Dama&s;cene</HI> bendes him&s;elfe in his Booke, <HI>De Natura Compo&s;ita,</HI> was grounded in the <HI>Praepo&s;ition, In;</HI> They would confe&s;&s;e <HI>Ex,</HI> but not <HI>In,</HI> That <HI>Chri&s;t</HI> was made <HI>of</HI> two Na|tures, but that hee did not con&s;i&s;t <HI>in</HI> two Natures. And wee all know, what differences haue beene ray&s;ed in the <HI>Church,</HI> in that one poynt of the <HI>Sacrament,</HI> by the&s;e three Prepo&s;iti|ons, <HI>Trans, Con,</HI> and <HI>Sub.</HI> There haue beene great <HI>Here&s;ies,</HI> but <HI>Ver|ball,</HI> but <HI>Syllabicall;</HI> and as great, but <HI>Litterall;</HI> The greate&s;t <HI>Here&s;ie</HI> that euer was, that of the <HI>Arrians,</HI> was but in one Letter. So then, in <HI>He|re&s;ie,</HI> there is nothing to bee called little, nothing to bee &s;uffered. It
<PB N="19" REF="11">
was excellently &s;ayde of <HI>Heretiques,</HI> (though by one, who, though not then declared,<NOTE PLACE="marg">Ne&s;torius.</NOTE> was then an <HI>Here|tique</HI> in his heart,) <HI>Condolere Hereti|cis crimen est;</HI> It is a fault, not onely to bee too indulgent to an <HI>Heretique,</HI> but to bee too compa&s;sionate of an <HI>Heretique,</HI> too &s;orrie for an <HI>Here|tique.</HI> It is a fault to &s;ay, Alas, let him alone, hee is but an <HI>Heretique;</HI> but, to &s;ay, Alas, hope well of him, till you bee better &s;ure, that hee is an Heretique, is charitably &s;poken. <HI>God</HI> knowes, the &s;harpe and &s;owre Name of <HI>Heretique,</HI> was too &s;oone let loo&s;e, and too fa&s;t &s;pread in ma|ny places of the world. VVee &s;ee, that in &s;ome of the fir&s;t <HI>Catalogues,</HI> that were made of <HI>Heretiques,</HI> men were Regi&s;tred for <HI>Heretiques,</HI> that had but expounded a place of <HI>Scrip|ture,</HI> otherwi&s;e then that place had beene formerly expounded, though there were no harme, in that newe
<PB N="20" REF="12">
Expo&s;ition. And then, when once that infamous Name of <HI>Heretique</HI> was fa&s;tened vpon a man, nothing was too heauie for, any thing was beleeued of that man. And from thence it is, without que&s;tion, that wee finde &s;o many &s;o ab&s;urd, &s;o &s;en&s;ele&s;&s;e Opinions imputed to tho&s;e men, who were then called <HI>Here|tiques,</HI> as could not, in trueth, with any po&s;sibilitie, fall into the imagi+nation or fancie of any man, much le&s;&s;e bee <HI>Doctrinally,</HI> or <HI>Dogmatically</HI> deliuered. And then, vpon this, there i&s;&s;ued <HI>Lawes,</HI> from particular <HI>States,</HI> again&s;t particular <HI>Here&s;ies,</HI> that troubled tho&s;e <HI>States</HI> then, as namely, again&s;t the <HI>Arrians,</HI> or <HI>Ma|cedonians,</HI> and &s;uch; and in a &s;hort time, the&s;e <HI>Lawes</HI> came to bee ex|tended, to all &s;uch <HI>Opinions,</HI> as the pa&s;sion of &s;ucceeding times, called <HI>Here&s;ie.</HI> And at la&s;t, the <HI>Romane Church</HI> hauing con&s;tituted that <HI>Mono|polie,</HI>
<PB N="21" REF="12">
That Shee onely &s;hould declare what &s;hould bee <HI>Here&s;ie,</HI> and ha|uing declared that to bee <HI>Here&s;ie,</HI> which oppo&s;ed, or retarded the dig|nitie of <HI>that Church,</HI> now they call in <HI>Brachium Spirituale,</HI> All tho&s;e Sen|tences of <HI>Fathers,</HI> or <HI>Councells</HI> that mention <HI>Here&s;ie,</HI> and they call in <HI>Brachium Saeculare,</HI> all tho&s;e <HI>Lawes</HI> which puni&s;h <HI>Here&s;ie,</HI> and whereas the&s;e <HI>Fathers,</HI> and <HI>Councells,</HI> and <HI>States,</HI> intended by <HI>Here&s;ie,</HI> Opinions that de&s;troyed <HI>Foundations,</HI> they bend all the&s;e again&s;t euery poynt, which may endammage, not the <HI>Church</HI> of <HI>God,</HI> but the <HI>Church</HI> of <HI>Rome;</HI> nor the <HI>Church</HI> of <HI>Rome,</HI> but the <HI>Court</HI> of <HI>Rome;</HI> nor the <HI>Court</HI> of <HI>Rome,</HI> but the <HI>Kitchin</HI> of <HI>Rome;</HI> not for the <HI>Heart,</HI> but for the <HI>Bellie;</HI> not the <HI>Reli|gion,</HI> but the <HI>Policie;</HI> not the <HI>Altar,</HI> but the <HI>Exchequer</HI> of <HI>Rome.</HI></P>
<P>But the Righteous lookes to <HI>Foun|dations,</HI> before hee will bee &s;candalized
<PB N="22" REF="13">
him&s;elfe, or condemne another. When they call Saint <HI>Peter</HI> their fir&s;t <HI>Pope,</HI> and being remembred, how hee de|nied his <HI>Ma&s;ter,</HI> &s;ay then, that was but an Acte of <HI>Infirmitie,</HI> not of <HI>Infi|delitie,</HI> and there were no <HI>Foundations</HI> de&s;troyed in that; wee pre&s;&s;e not that euidence again&s;t <HI>Saint Peter,</HI> wee for|beare, and wee are quiet. When wee charge &s;ome of <HI>Saint Peters</HI> imaginary Succe&s;&s;ors, &s;ome of their <HI>Popes,</HI> with actuall, and per&s;onall <HI>Sacrificing</HI> to <HI>I|doles,</HI> &s;ome with <HI>&s;ub&s;cribing</HI> to formall <HI>Here&s;ies,</HI> with their owne hand, many with &s;o enormous an ill life, as that their owne Authors will &s;ay, that for many yeares together, there liued not one <HI>Pope,</HI> of who&s;e Saluation, any hope could bee conceiued; and they an&s;were to all this, that all the&s;e were but <HI>Per&s;onall</HI> faults, and de&s;troyed no <HI>Foundations;</HI> wee can bee content to bury their faultes with their per|&s;ons, and wee are quiet. When wee
<PB N="23" REF="13">
remember them, how many of the <HI>Fa|thers</HI> excu&s;ed <HI>officious Lyes,</HI> and thought &s;ome kinde of <HI>Lying</HI> to bee no <HI>Sinne,</HI> how very many of them hearded in the <HI>here&s;ie</HI> of the <HI>Millenarians,</HI> That the <HI>Saints</HI> of <HI>God</HI> &s;hould enioy a thou|&s;and yeares of temporall felicity in this world, after their <HI>Re&s;urrection,</HI> before they a&s;cended into Heauen; And that they &s;ay to all this, The <HI>Fathers</HI> &s;aid the&s;e things before the <HI>Church</HI> had de|creed any thing to the contrary, and till that, it was lawfull for any man to &s;ay, or thinke what hee would, wee do not load the memory of tho&s;e ble&s;|&s;ed <HI>Fathers</HI> with any heauier pre&s;sings, but wee are quiet. Yet wee cannot chu&s;e but tell them, that tell vs this, that they haue taken a hard way, to make that &s;aying true, that all things are growen deare in our times; for they haue made <HI>Saluation</HI> deare; Three&s;core yeares agoe, a man might haue beene &s;au'd at halfe the price hee can now:
<PB N="24" REF="14">
Three&s;core yeares agoe, he might haue beene &s;aued for beleeuing the <HI>Apo&s;tles Creed;</HI> now it will co&s;t him the <HI>Trent Creed</HI> too. Euermore they will pre&s;&s;e for all, and yeeld nothing; and there is indeed their <HI>Specification,</HI> there's their <HI>Character,</HI> that's their <HI>Catholique,</HI> their <HI>Vniuer&s;all;</HI> To <HI>haue all;</HI> As, in <HI>Athana&s;ius</HI> his time, when the <HI>Emperour</HI> pre&s;&s;ed him to affoord the <HI>Arrians</HI> one <HI>Church</HI> in <HI>Alexandria,</HI> where hee was <HI>Bi&s;hop,</HI> and hee asked but one <HI>Church</HI> in <HI>An|tioch,</HI> where the <HI>Arrians</HI> preuayled, not doubting but hee &s;hould draw more to the true <HI>Church</HI> in <HI>Antioch,</HI> then they &s;hould corrupt in <HI>Alexandria,</HI> yet this would not bee granted; It would not be granted at <HI>Rome,</HI> if we &s;hould aske a <HI>Church</HI> for a <HI>Church.</HI> In a word, wee charge them with <HI>vncharitable|ne&s;&s;e,</HI> (and <HI>Charitie</HI> is without all Controuer&s;ie, a <HI>Foundation</HI> of <HI>Religi|on</HI>) that they will &s;o peremptorily ex|clude vs from Heauen, for matters
<PB N="25" REF="14">
that doe not appertaine to <HI>Foundati|ons.</HI> For, if they will call all <HI>Founda|tions,</HI> that that <HI>Church hath,</HI> or <HI>doth,</HI> or <HI>&s;hall</HI> decree, wee mu&s;t learne our <HI>Ca|techi&s;me</HI> vpon our <HI>Death-bedd,</HI> and inquire for the Articles of our Faith, when wee are going out of the world, for they may haue decreed &s;omething that Morning. No one <HI>Author</HI> of theirs denied <HI>Pope Ioane,</HI> till they di&s;cerned the <HI>Con&s;equence,</HI> That by confe&s;sing a <HI>Woman Pope,</HI> they &s;hould di&s;parage that <HI>Succe&s;sion</HI> of <HI>Bi&s;hops,</HI> which they pretend, And this <HI>Succe&s;sion</HI> mu&s;t bee <HI>Foundation.</HI> No Author of our &s;ide denied <HI>Saint Peters</HI> beeing at <HI>Rome,</HI> till wee di&s;|cerned the <HI>Con&s;equence,</HI> That vpon his <HI>per&s;onall</HI> being there, they grounded a <HI>Primacie</HI> in that <HI>Sea,</HI> And this <HI>Primacie</HI> mu&s;t bee <HI>Foundation.</HI> Much might bee admitted in ca&s;es of <HI>In differencie,</HI> euen in the <HI>Nature of the things,</HI> Much in ca&s;es of <HI>Nece&s;sitie,</HI> for
<PB N="26" REF="15">
the <HI>importance of Circum&s;tances,</HI> much in ca&s;es of <HI>Conueniency,</HI> for the &s;uppling of boy&s;terous, and for the becalming of tempe&s;tuous humours; but when eue|ry thing mu&s;t be called <HI>Foundation,</HI> we &s;hall neuer knowe where to &s;top, where to con&s;i&s;t. If wee &s;hould beleeue their <HI>Sacrificium incruentum,</HI> their vnbloody Sacrifice in the <HI>Ma&s;&s;e,</HI> if wee did not beleeue their <HI>Sacri|ficium Cruentum</HI> too, that there was a power in that <HI>Church,</HI> to &s;acrifice the Blood of <HI>Kings,</HI> wee &s;hould bee &s;ayde to bee defectiue in a <HI>fun|damentall Article.</HI> If wee &s;hould ad|mitt their <HI>Metaphy&s;iques,</HI> their tran|&s;cendent <HI>Tran&s;ub&s;tantiation,</HI> and ad|mitt their <HI>Chimiques,</HI> their <HI>Purgato|rie</HI> Fires, and their <HI>Mythologie,</HI> and <HI>Poetrie,</HI> their apparitions of <HI>Soules</HI> and <HI>Spirits,</HI> they would binde vs to their <HI>Mathematiques</HI> too, and they would not let vs bee &s;aued, except wee would reforme our <HI>Almanackes</HI>
<PB N="27" REF="15">
to their <HI>tenne dayes,</HI> and reforme our <HI>Clockes</HI> to their <HI>foure and twentie:</HI> for who can tell when there is an ende of <HI>Articles of Faith,</HI> in an <HI>Arbitrarie,</HI> and in an <HI>Occa&s;ionall Religion?</HI> When then this <HI>Prophet</HI> &s;ayes, <HI>If Foundati|ons bee de&s;troyed, what can the righte|ous doe,</HI> hee meanes, that till that, the righteous &s;hould bee <HI>quiet:</HI> Ex|cept it were in <HI>fundamentall Articles</HI> of Faith, our &s;elues &s;hould not bee &s;o bitter towards one another, our Aduer&s;arie &s;hould not bee &s;o vn|charitable again&s;t vs all. And farther wee need not extend this fir&s;t Con&s;i|deration.</P>
<P>The &s;econd is, to Suruay &s;ome <MILESTONE N="2" UNIT="part"> &s;uch <HI>Foundations,</HI> as fall within the frayltie, and &s;u&s;pition, and po&s;sibi|litie of this Text, that they may bee de&s;troyed: for when the Prophet &s;ayes, <HI>If they bee,</HI> they may bee. Now <HI>Fundamentum proprie de aedificijs dicitur,</HI> &s;ayes the <HI>Lawe:</HI> when wee
<PB N="28" REF="16">
&s;peake of <HI>Foundations,</HI> wee intend a <HI>hou&s;e:</HI> and heere, wee extend this <HI>Hou&s;e</HI> to foure Con&s;iderations; for in foure <HI>Hou&s;es</HI> haue euery one of vs a dwelling. For, fir&s;t, <HI>Eccle&s;ia Domus,</HI> the <HI>Church</HI> is a <HI>Hou&s;e,</HI> it is <HI>Gods hou&s;e;</HI> and in that Hou&s;e, wee are <HI>of the hou&s;eholde of the faithfull,</HI> if (as it is te&s;tified of <HI>Mo&s;es) wee bee faithfull in all his Hou&s;e,</HI><NOTE PLACE="marg"><HI>Hebr.</HI> 3.5.</NOTE> <HI>as Seruants.</HI> You &s;ee there is a faithfulne&s;&s;e required in e|uery man, in <HI>all the hou&s;e of God,</HI> not in any one roome; a di&s;po&s;ition re|quired to doe good to the whole <HI>Church</HI> of <HI>God</HI> euery where, and not onely at <HI>home.</HI> Secondly, <HI>Respublica Domus,</HI> The <HI>Commonwealth,</HI> the <HI>State,</HI> the <HI>Kingdome</HI> is a <HI>Hou&s;e;</HI> and this is that which is called &s;o often, <HI>Domus I&s;rael, The hou&s;e of I&s;rael,</HI> the State, the Gouernment of the <HI>Iewes:</HI> And in this <HI>Hou&s;e, God</HI> dwells, as well as in the other; In the <HI>State,</HI> as well as in the <HI>Church:</HI> For, the&s;e words, <HI>The
<PB N="29" REF="16">
Lord hath cho&s;en Sion,</HI><NOTE PLACE="marg"><HI>P&s;a.</HI> 132.13</NOTE> <HI>hee hath de&s;ired it for a habitation,</HI> are &s;poken of the whole Bodie, <HI>Church,</HI> and <HI>State.</HI> Thirdly, there is <HI>Domus Habitatio|nis, Domus quae Domicilium,</HI> a Hou&s;e to dwell in, and to dwell with, a <HI>Family:</HI> and in this Hou&s;e <HI>God</HI> dwells too; for, as <HI>Dauid</HI> &s;ayes of the <HI>Buil|ding,</HI> wee may &s;ay of the <HI>Dwelling, Except the Lord build the Hou&s;e,</HI><NOTE PLACE="marg"><HI>P&s;al.</HI> 127.1.</NOTE> <HI>they labour in vaine:</HI> So except the Lord dwell in the Hou&s;e, it is a de&s;olate Habitation. And then la&s;tly, there is <HI>Domus quae Dominus,</HI> a hou&s;e which is the <HI>Master</HI> of the <HI>Hou&s;e;</HI> for as e|uery Man is a little World, &s;o eue|ry man is his owne Hou&s;e, and dwels in him&s;elfe: And in this <HI>Hou&s;e God</HI> dwells too; for the <HI>Apo&s;tle</HI> &s;eemes &s;o much to delight him&s;elfe in that <HI>Me|taphore,</HI> as that hee repeats it almo&s;t in all his <HI>Epi&s;tles, Habitat in nobis,</HI> That the Holy Gho&s;t dwells in vs. Now, of all the&s;e foure <HI>Hou&s;es,</HI> that
<PB N="30" REF="17">
<HI>hou&s;e</HI> which hath no walles, but is &s;pread ouer the face of the whole Earth, the <HI>Church,</HI> And that <HI>Hou&s;e,</HI> which with vs, hath no other walls, but the <HI>Sea,</HI> the <HI>State,</HI> the <HI>Kingdome,</HI> And that <HI>hou&s;e</HI> which is walled with <HI>drie Earth,</HI> our dwelling hou&s;e, our family, and this <HI>hou&s;e</HI> which is wall'd with <HI>wet Earth,</HI> this loame of fle&s;h, our &s;elfe, Of all the&s;e foure hou&s;es, tho&s;e three, of which, and in which we are, and this fourth, which wee our &s;elfe are, <HI>God</HI> is the <HI>Foundation,</HI> and &s;o <HI>foun|dations</HI> cannot bee de&s;troyed; But, as, though the common foundation of all buildings bee the <HI>Earth,</HI> yet wee make particular foundations for par|ticular Buildings, of Stone, or Brick, or Piles, as the Soyle requires; &s;o &s;hall wee al&s;o heere con&s;ider &s;uch par|ticular Foundations of the&s;e foure hou&s;es, as may fall within the frailtie, and &s;u&s;pition, within the po&s;sibilitie, and danger of the Text, of being <HI>de|&s;troyed.</HI></P>
<P><PB N="31" REF="17">Of the fir&s;t <HI>Hou&s;e</HI> then,<NOTE PLACE="marg">Eccle&s;ia Domus.</NOTE> which is the <HI>Church,</HI> the foundation is <HI>Chri&s;t, Other foundation can no man lay,</HI><NOTE PLACE="marg">1 <HI>Cor.</HI> 3.11.</NOTE> <HI>then that which is layd, which is Ie&s;us Chri&s;t. Non propterea dicimus,</HI> &s;ayes Saint <HI>Augustine.</HI><NOTE PLACE="marg">De vnita. Eccle&s;. C. <HI>16.</HI></NOTE> Wee doe not &s;ay that our <HI>Church</HI> is <HI>Catholique</HI> therefore, becau&s;e <HI>Optatus</HI> &s;ayes &s;o, and becau&s;e <HI>Ambro&s;e</HI> &s;ayes &s;o, (and yet <HI>Optatus,</HI> and <HI>Ambro&s;e,</HI> the <HI>Fathers,</HI> are good Witne&s;&s;es) nei|ther do we &s;ay it, (&s;ayes he) <HI>Quia Colle|garum no&s;trorum Conciliis praedicata e&s;t,</HI> Becau&s;e &s;ome <HI>Synodes</HI> and <HI>Councells</HI> of men of our owne Religion haue &s;aid it is <HI>Catholique</HI> (And yet a <HI>Harmony of Confe&s;sions</HI> is good Euidence,) <HI>Nec quia tanta fiunt in ea mirabilia,</HI> &s;ayes hee, wee call it not <HI>Catholique,</HI> be|cau&s;e &s;o many <HI>Myracles</HI> are wrought in it, (for wee oppo&s;e <HI>Gods</HI> many mi|raculous Deliuerances of this <HI>State</HI> and <HI>Church,</HI> to all their <HI>imaginary mi|racles</HI> of <HI>Rome) Non ideo manife&s;tatur Catholica,</HI> &s;ayes &s;till that <HI>Father,</HI> All
<PB N="32" REF="18">
this does not make our Church <HI>Ca|tholique,</HI> nay, <HI>non manife&s;tatur,</HI> all this does not declare it to bee <HI>Catholique,</HI> all the&s;e are no infallible marks there|of, but onely this one, &s;ayes hee, <HI>Quia ip&s;e Dominus Ie&s;us, &amp;c.</HI> becau&s;e the <HI>Lord Ie&s;us</HI> him&s;elfe is the <HI>Foundation</HI> of this Church. But may not this be &s;ub|iect to rea&s;oning, to various Di&s;puta|tion, Whether wee haue that <HI>founda|tion,</HI> or no? It may; but that will goe farre in the clearing thereof, which the &s;ame Father &s;ayes in another Booke,<NOTE PLACE="marg">De Moribus Eccle&s;. Cat. C. <HI>25.</HI></NOTE> <HI>Nihil in Eccle&s;ia catholica &s;a|lubrius fit, quam vt Rationem praecedat Autoritas:</HI> Nothing is &s;afer for the finding of the <HI>Catholique</HI> Church, then to preferre <HI>Authoritie</HI> before my <HI>Rea|&s;on,</HI> to &s;ubmit and captiuate my <HI>Rea|&s;on</HI> to <HI>Authoritie.</HI> This the <HI>Romane Church</HI> pretends to embrace; but <HI>A|pi&s;hly;</HI> like an <HI>Ape,</HI> it kills with embra|cing; for it euacuates the right <HI>Autho|ritie;</HI> The <HI>Authority</HI> that they obtrude,
<PB N="33" REF="18">
is the <HI>Decretals</HI> of their owne <HI>Bi&s;hops,</HI> The <HI>authoritie,</HI> which <HI>Saint Augu&s;tine</HI> literally and expre&s;&s;ely declares him|&s;elfe to meane, is the <HI>authoritie</HI> of the <HI>Scriptures.</HI></P>
<P><HI>Chri&s;t</HI> then, that is, the <HI>Doctrine of Chri&s;t,</HI> is the <HI>foundation</HI> of this fir&s;t <HI>Hou&s;e,</HI> the <HI>Church.</HI><NOTE PLACE="marg">2 <HI>Chro.</HI> 3.3.</NOTE> <HI>Haec &s;unt funda|menta quae iecit Salomon,</HI> &s;ayes the <HI>vul|gate Edition,</HI> The&s;e are the <HI>foundati|ons</HI> that <HI>Salomon</HI> layde; and then our <HI>Tran&s;lation</HI> hath it, <HI>The&s;e are the things in which Salomon was instructed;</HI> One calls it <HI>Foundations,</HI> the other <HI>In&s;tru|ctions;</HI> All's one; The <HI>In&s;tructions</HI> of <HI>Chri&s;t,</HI> the <HI>Doctrine</HI> of <HI>Chri&s;t,</HI> the <HI>Word,</HI> the <HI>Scriptures</HI> of <HI>Chri&s;t,</HI> are the <HI>Foundation</HI> of this <HI>Hou&s;e.</HI> For, when the Apo&s;tle &s;ayes,<NOTE PLACE="marg"><HI>Ephe&s;.</HI> 2.20</NOTE> <HI>Chri&s;t Ie&s;us him|&s;elfe is the chiefe corner Stone,</HI> yet hee addes there, <HI>Yee are built vpon the Prophets and Apo&s;tles:</HI> for the <HI>Pro|phets</HI> and <HI>Apo&s;tles,</HI> had their part in the <HI>foundation;</HI> in the <HI>laying,</HI> though
<PB N="34" REF="19">
not in the <HI>beeing</HI> of the <HI>Foundation. The wall of the citie,</HI><NOTE PLACE="marg"><HI>Apoc.</HI> 21.14</NOTE> &s;ayes Saint <HI>Iohn, had twelue Foundations, and in them, the Names of the twelue Apo&s;tles:</HI> But &s;till, in that place, they are <HI>Apo&s;tles of the Lambe,</HI> &s;till they haue relation to <HI>Chri&s;t:</HI> For, they, who by in&s;pi|ration of the <HI>Holy Gho&s;t,</HI> writt of <HI>Chri&s;t,</HI> and &s;o made vp the Bodie of the Scriptures, haue their parts too, in this <HI>Foundation.</HI> Be&s;ides the&s;e, it is &s;ayd, in the building of the <HI>Ma|teriall Temple,</HI><NOTE PLACE="marg">2 <HI>Reg.</HI> 5.17.</NOTE> <HI>The King commaunded, and they brought, great Stones, and co&s;t|ly Stones, and hewed Stones, to lay the foundations of the Hou&s;e:</HI> The care of the <HI>King,</HI> the labours of men con|duce to the <HI>foundation.</HI> And be&s;ides this, in that place of the <HI>Reuelation,</HI> The <HI>foundation</HI> of the Wall, is &s;ayde to bee <HI>garni&s;hed with all manner of pre|cious &s;tones; Garni&s;hed,</HI> but not <HI>made</HI> of that kinde of precious &s;tones. So then <HI>Salomons</HI> hewed Stones, and co&s;tly
<PB N="35" REF="19">
&s;tones, may, in a faire accommodati|on, bee vnder&s;tood to bee the <HI>De|terminations,</HI> and <HI>Re&s;olutions, Canons,</HI> and <HI>Decrees</HI> of generall <HI>Councels:</HI> And Saint <HI>Iohns</HI> garni&s;hment of precious &s;tones, may, in a faire accommoda|tion, bee vnder&s;tood to bee the Lear|ned and Laborious, the zealous and the pious <HI>Commentaries</HI> and <HI>Expo&s;itions</HI> of the <HI>Fathers;</HI> For <HI>Councells</HI> and <HI>Fa|thers</HI> a&s;si&s;t the <HI>Foundation;</HI> But the <HI>foundation</HI> it &s;elfe is Chri&s;t him&s;elfe in his <HI>Word;</HI> his <HI>Scriptures.</HI> And then, certainely they loue the <HI>Hou&s;e</HI> be&s;t, that loue the <HI>foundation</HI> be&s;t: not they, that impute to the <HI>Scriptures</HI> &s;uch an <HI>Ob&s;curitie,</HI> as &s;hould make them <HI>in-intelligible</HI> to vs, or &s;uch a defect as &s;hould make them <HI>in&s;ufficient</HI> in them|&s;elues. To denie vs the v&s;e of <HI>Scrip|tures</HI> in our vulgar Tran&s;lations, and yet to denie vs the v&s;e of them, in the <HI>Originall</HI> Tongues too, To tell vs we mu&s;t not trie <HI>Controuer&s;ies</HI> by our
<PB N="36" REF="20">
<HI>Engli&s;h,</HI> or our <HI>Latine Bibles,</HI> nor by the <HI>Hebrew Bibles</HI> neither, To put &s;uch a Maie&s;tie vpon the <HI>Scriptures,</HI> as that a Lay man may not touch them, and yet to put &s;uch a diminution vp|on them, as that the writings of men &s;hall bee equall to them; this is a wrinching, a &s;hrinking, a &s;inking, an vndermining, a de&s;troying of <HI>Foundations,</HI> of the <HI>foundation</HI> of this fir&s;t <HI>Hou&s;e,</HI> which is the <HI>Church,</HI> the <HI>Scriptures.</HI></P>
<P><NOTE PLACE="marg">Re&s;pub. Domus.</NOTE>Enter wee now into a Suruay of the &s;econd <HI>Hou&s;e,</HI> The <HI>State,</HI> the <HI>King|dome,</HI> the <HI>Common-wealth;</HI> and of this <HI>Hou&s;e,</HI> the <HI>foundation</HI> is the <HI>Law.</HI> And therefore Saint <HI>Hierome</HI> referres this Text, in a litterall and primary &s;ignifi|cation to that, to the <HI>Law:</HI> for &s;o, in his <HI>Commentaries</HI> vpon the <HI>P&s;almes,</HI> he tran&s;lates this Text, <HI>Si di&s;sipatae Le|ges,</HI> Hee makes the euacuating of the <HI>Law,</HI> this de&s;troying of <HI>foundations. Lex communis Reipub. &s;pon&s;io,</HI> &s;ayes the
<PB N="37" REF="20">
<HI>Law</HI> it &s;elfe: The <HI>Law</HI> is the mutuall, the reciprocall Suretie betweene the <HI>State</HI> and the <HI>Subiect.</HI> The <HI>Lawe</HI> is my <HI>Suretie</HI> to the <HI>State,</HI> that I &s;hall pay my Obedience, And the <HI>Lawe</HI> is the States <HI>Suretie</HI> to mee, that I &s;hall enioy my Protection. And therefore, therein did the <HI>Iewes</HI> iu&s;tly exalt them&s;elues aboue all other Nations, That <HI>God was come &s;o much nearer to them then to other Nations, by how much they had Lawes and Ordinances more righteous then other Nations had.</HI> Now, as it is &s;ayd of the <HI>Foundations</HI> of the other <HI>Hou&s;e,</HI> the <HI>Temple, The King commaunded in the laying thereof,</HI> the <HI>King</HI> had his hand in the <HI>Church,</HI> &s;o is it al&s;o in this <HI>Hou&s;e,</HI> the <HI>State,</HI> the <HI>Common-wealth,</HI> the <HI>King</HI> hath his hand <HI>in,</HI> and <HI>vpon</HI> the <HI>foundation</HI> here al&s;o, which is the <HI>Lawe:</HI> &s;o farre, as that euery <HI>forbearing</HI> of a <HI>Lawe,</HI> is not an <HI>Euacuating</HI> of the <HI>Law;</HI> euery <HI>Par|don,</HI> whether a <HI>Po&s;t-pardon,</HI> by way
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of mercy, after a Lawe is broken, or a <HI>Prae-pardon,</HI> by way of <HI>Dispen&s;ati|on,</HI> in wi&s;edome before a Lawe bee broken, is not a <HI>De&s;troying of this foun|dation.</HI> For, when &s;uch things as the&s;e are done,<NOTE PLACE="marg">Iuo.</NOTE> <HI>Non a&s;tu Mentientis, &s;ed af|fectu compatientis,</HI> not vpon coloura|ble di&s;gui&s;es, nor priuate re&s;pects, but truely for the <HI>Generall good,</HI> all the&s;e <HI>Pardons,</HI> and <HI>Dispen&s;ations</HI> con|duce and concurre to the <HI>Office,</HI> and contract the <HI>Nature</HI> of the <HI>Foundation</HI> it &s;elfe, which is, that the whole Bo|die may bee the better &s;upported. But where there is an inducing of a <HI>&s;uper-Soueraigne,</HI> and a <HI>&s;uper-Supre|macie,</HI> and a <HI>Sea</HI> aboue our <HI>foure Seas,</HI> and a <HI>Horne</HI> aboue our <HI>Head,</HI> and a <HI>forraine Power</HI> aboue our <HI>Natiue</HI> and <HI>naturall Power,</HI> where there are dog|maticall, Po&s;itiue A&s;&s;ertions, that men borne of vs, and liuing with vs, and by vs, are yet none of vs, no <HI>Subiects,</HI> owe no <HI>Allegeance,</HI> this
<PB N="39" REF="21">
is a wrinching, a &s;hrinking, a &s;in|king, an vndermining, a de&s;troying of <HI>Foundations,</HI> the <HI>Foundation</HI> of this &s;econd <HI>Hou&s;e,</HI> which is the <HI>State,</HI> the <HI>Law.</HI></P>
<P>The third <HI>Hou&s;e</HI> that falles into our pre&s;ent Suruay,<NOTE PLACE="marg">Domus Do|micilium.</NOTE> is <HI>Domus quae Do|micilium, Domus habitationis,</HI> our <HI>Dwel|ling hou&s;e,</HI> or <HI>Family,</HI> and of this <HI>hou&s;e,</HI> the <HI>foundation</HI> is <HI>Peace:</HI> for <HI>Peace</HI> com|pacts all the peeces of a <HI>family</HI> toge|ther; Husband and Wife, in Loue and in Obedience, Father and Sonne, in Care and in Obedience, Ma&s;ter and Seruant, in Di&s;cipline and in O|bedience: Still <HI>Obedience</HI> is one Ingre|dient in all <HI>Peace;</HI> there is no <HI>Peace,</HI> where there is no <HI>Obedience.</HI> Now euery &s;moke does not argue the hou&s;e to bee on fire; Euery dome&s;tique of|fence taken or giuen, does not de|&s;troy this <HI>Foundation,</HI> this <HI>Peace,</HI> with|in doores. There may bee a <HI>Thunder</HI> from aboue, and there may bee an
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<HI>Earth-quake</HI> from below, and yet the <HI>foundation</HI> of the Hou&s;e &s;afe: From a|boue there may bee a defect in the <HI>Superiour,</HI> in the Husband, the Father, the Ma&s;ter; and from below, in the Wife, the Sonne, the Seruant; There may bee a <HI>Iealou&s;ie</HI> in the Husband, a <HI>Moro&s;itie</HI> in the Father, an <HI>Imperiou&s;ne&s;&s;e</HI> in the Ma&s;ter; And there may bee an <HI>inob&s;equiou&s;ne&s;&s;e</HI> and an <HI>indiligence</HI> in the Wife, there may bee <HI>leuitie</HI> and <HI>incon&s;ideration</HI> in the Sonne, and there may bee <HI>vnreadine&s;&s;e, vn&s;ea&s;onable|ne&s;&s;e</HI> in a Seruant, and yet <HI>Foundati|ons</HI> &s;tand, and <HI>Peace</HI> maintayned, though not by an exqui&s;ite perfor|ming of all duties, yet by a mutu|all &s;upport of one anothers infirmi|ties. This de&s;troyes no <HI>Foundation;</HI> But if there bee a windowe opened in the hou&s;e, to let in a <HI>Ie&s;uiticall firebrand,</HI> that &s;hall whi&s;per, though not pro|claime, deliuer with a <HI>non Dominus &s;ed Ego,</HI> that though it bee not a de|clared
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<HI>Tenet</HI> of the <HI>Church,</HI> yet hee thinkes, that in ca&s;e of <HI>Here&s;ie,</HI> Ci|uill and Naturall, and Matrimoniall duties cea&s;e, no Ciuill, no Naturall, no Matrimoniall Tribute due to an <HI>Heretique;</HI> Or if there bee &s;uch a fire kindled within doores, that the Hu&s;|bands iealou&s;ie come to a <HI>Sub&s;tracti|on</HI> of nece&s;&s;ary meanes at home, or to <HI>Defamation</HI> abroad, or the Wiues leuitie induce iu&s;t <HI>Imputation</HI> at home, or <HI>&s;candall</HI> abroad, If the Fathers wa&s;tfulne&s;&s;e amount to a <HI>Di&s;inheri|ting,</HI> becau&s;e hee leaues nothing to bee inherited, Or the Sonnes incorrigi|blene&s;&s;e occa&s;ion a iu&s;t <HI>di&s;inheriting,</HI> though there bee enough, If the Ma|&s;ter make <HI>Slaues</HI> of Seruants, and macerate them, or the Seruants make <HI>prize</HI> of the Ma&s;ter, and prey vpon him, in the&s;e ca&s;es, and &s;uch as the&s;e, there is a wrinching, a &s;hrinking, a &s;inking, an vnderming, a de&s;troy|ing of <HI>Foundations,</HI> the <HI>Foundation</HI> of
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this third <HI>Hou&s;e,</HI> which is the <HI>family, Peace.</HI></P>
<P><NOTE PLACE="marg">Domus Dominus.</NOTE>There remaines yet another <HI>Hou&s;e,</HI> a fourth Hou&s;e, a poore and wret|ched <HI>Cottage;</HI> wor&s;e then our <HI>Statute Cottages;</HI> for to them the <HI>Statute</HI> layes out certaine <HI>Acres;</HI> but for the&s;e <HI>Co|tages,</HI> wee mea&s;ure not by <HI>Acres,</HI> but by <HI>Feete;</HI> and fiue or &s;ixe foote &s;erues any <HI>Cottager:</HI> &s;o much as makes a <HI>Graue,</HI> makes vp the be&s;t of our <HI>Glebe,</HI> that are of the <HI>Inferiour,</HI> and the be&s;t of their <HI>Temporalties,</HI> that are of the <HI>Superiour Cleargie,</HI> and the be&s;t of their <HI>Demeanes</HI> that are in the greate&s;t <HI>So|ueraigntie</HI> in this world: for this <HI>hou&s;e</HI> is but <HI>our &s;elfe,</HI> and the <HI>foundation</HI> of this <HI>Hou&s;e</HI> is <HI>Con&s;cience.</HI> For, this pro|ceeding with a good <HI>Con&s;cience</HI> in e|uery particular action, is that, which the <HI>Apo&s;tle</HI> calles,<NOTE PLACE="marg">1 <HI>Tim.</HI> 6.19.</NOTE> <HI>The laying vp in &s;tore for our &s;elues, a good foundation, again&s;t the time to come:</HI> The <HI>Hou&s;e</HI> comes not till the time to come, but
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the <HI>Foundation</HI> mu&s;t bee layde heere. <HI>Abraham looked for a Citie;</HI><NOTE PLACE="marg"><HI>Heb.</HI> 11.10</NOTE> that was a <HI>future</HI> expectation; but, &s;ayes that Text, it was a <HI>Citie that hath a foun|dation;</HI> the <HI>foundation</HI> was layd alrea|die, euen in this life, in a good <HI>Con|&s;cience:</HI> For no intere&s;t, no man&s;ion &s;hall that Man haue in the vpper-roomes of that <HI>Ieru&s;alem,</HI> that hath not layd the <HI>foundation</HI> in a good <HI>Con|&s;cience</HI> heere. But what is <HI>Con&s;cience? Con&s;cience</HI> hath but the&s;e two <HI>Elements, Knowledge,</HI> and <HI>Practi&s;e;</HI> for <HI>Con&s;ci|entia pre&s;umit Scientiam;</HI> Hee that does any thing with a good <HI>Con&s;cience,</HI> knowes that hee &s;hould doe it, and why hee does it: Hee that does <HI>good</HI> ignorantly, &s;tupidly, incon&s;iderately, implicitely, does <HI>good,</HI> but hee does that good <HI>ill. Con&s;cience</HI> is, <HI>Syllogi&s;mus practicus;</HI> vpon certaine premi&s;&s;es, well debated, I conclude, that I &s;hould doe it, and then I doe it. Now for the de&s;troying of this <HI>foundation,</HI> there are
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<HI>&s;innes,</HI> which by <HI>Gods</HI> ordinary grace exhibited in his <HI>Church,</HI> prooue but <HI>Alarums,</HI> but <HI>Sentinells</HI> to the <HI>Con&s;ci|ence:</HI> The very &s;inne, or &s;omething that does naturally accompany that &s;inne, <HI>Pouertie,</HI> or <HI>Sickene&s;&s;e,</HI> or <HI>In|famie,</HI> calls vpon a man, and awakens him to a remor&s;e of the &s;inne. Which made Saint <HI>Augu&s;tine</HI> &s;ay, <HI>That a man got by &s;ome &s;innes;</HI> &s;ome &s;innes helpe him in the way of repentance for &s;inne; and the&s;e &s;innes doe not <HI>de&s;troy the foundation.</HI> But there are &s;innes, which in their nature preclude repen|tance, &amp; batter the <HI>Con&s;cience,</HI> deua&s;tate, depopulate, exterminate, annihilate the <HI>Con&s;cience,</HI> and leaue no &s;en&s;e at all, or but a &s;en&s;e of <HI>De&s;peration.</HI> And then, the ca&s;e being reduc'd to that,<NOTE PLACE="marg"><HI>Sap.</HI> 17.11.</NOTE> <HI>That wicked|nes condemned by her owne wickednes, be|comes very timerous,</HI> (&s;o as the <HI>Con&s;cience</HI> growes afrayd, that the promi&s;es of the <HI>Gospell</HI> belong not to her) And (as it is added there) <HI>beeing pre&s;&s;ed with
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Con&s;cience, alwayes foreca&s;teth grieuous things</HI>) that what&s;oeuer <HI>God</HI> layes vp|on him heere, all that is but his <HI>earne&s;t</HI> of future wor&s;e torments, when it comes to &s;uch a <HI>Feare,</HI> as (as it is added in the next ver&s;e) <HI>Betrayes the &s;uccours that Rea&s;on offers him,</HI><NOTE PLACE="marg"><HI>ver.</HI> 12.</NOTE> That whereas in rea&s;on a man might argue, <HI>God</HI> hath pardoned greater &s;innes, and greater &s;inners, yet hee can finde no hope for him&s;elfe; this is a &s;hrinking, a &s;inking, an vndermining, a de&s;troying of this <HI>Foundation</HI> of this fourth <HI>Hou&s;e,</HI> the <HI>Con&s;cience:</HI> And farther wee proceed not in this <HI>Suruay.</HI></P>
<P>Wee are now vpon that which we <MILESTONE N="3" UNIT="part"> propo&s;ed for our la&s;t Con&s;ideration; Till <HI>foundations</HI> are &s;haked, the righte|ous &s;tirres not; In &s;ome ca&s;es &s;ome <HI>foun|dations</HI> may be &s;haked; if they be, <HI>what can the righteous doe?</HI> The <HI>holy Gho&s;t</HI> ne|uer askes the que&s;tion, what the <HI>vn|righteous,</HI> the wicked can doe: They doe well enough, be&s;t of all, in &s;uch
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ca&s;es: Demolitions and Ruines are their rai&s;ings; Troubles are their peace, Tempe&s;ts are their calmes, Fires and combu&s;tions are their refre&s;hings, Ma&s;&s;acres are their harue&s;t, and De|&s;truction is their Vintage; All their Ri|uers runne in Eddies, and all their Cen|ters are in wheeles, and in perpetuall motions; the wicked do well enough, be&s;t of all then; <HI>but what &s;hall the righte|ous do?</HI> The fir&s;t entrance of the <HI>P&s;alme</HI> in the fir&s;t ver&s;e, &s;eemes to giue an an|&s;were; <HI>The righteous may flie to the Moun|taine as a Bird;</HI> he may <HI>retire,</HI> withdraw him&s;elfe. But then the generall <HI>&s;cope</HI> of the <HI>P&s;alme,</HI> giues a <HI>Reply</HI> to the <HI>An|&s;were;</HI> for all <HI>Expo&s;itors</HI> take the whole <HI>P&s;alme</HI> to bee an an&s;were from <HI>Dauid,</HI> and giuen with &s;ome indignation a|gain&s;t them, who per&s;waded him to flie, or retire him&s;elfe. Not that <HI>Dauid</HI> would con&s;titute a <HI>Rule</HI> in his <HI>Exam|ple,</HI> that it was vnlawfull to flie in a time of danger or per&s;ecution, (for
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it would not bee hard to ob&s;erue at lea&s;t nine or ten &s;euerall flights of <HI>Da|uid</HI>) but that in &s;ome ca&s;es &s;uch circum|&s;tances of <HI>Time,</HI> and <HI>Place,</HI> and <HI>Per&s;on,</HI> may accompany and inue&s;t the acti|on, as that it may bee inconuenient for <HI>that Man,</HI> at <HI>that Time,</HI> to retire him&s;elfe. As oft, as the retyring a|mounts to the <HI>for&s;aking of a Calling,</HI> it will become a very di&s;putable thing, how farre a retyring may bee lawfull. Saint <HI>Peters</HI> vehement zeale in di&s;&s;wa|ding <HI>Chri&s;t</HI> from going vp to <HI>Ieru&s;alem,</HI><NOTE PLACE="marg"><HI>Mat.</HI> 16.21.</NOTE> in a time of danger, was &s;o farre from retarding <HI>Chri&s;t</HI> in that purpo&s;e, as that it drew a more bitter increpation from <HI>Chri&s;t</HI> vpon <HI>Peter,</HI> then at any o|ther time.</P>
<P>So then, in the <HI>Text,</HI> we haue a <HI>Rule</HI> implyed, <HI>Something is left to the righ|teous to doe, though &s;ome Foundations bee de&s;troyed;</HI> for the words are words of <HI>Con&s;ultation,</HI> and <HI>con&s;ultation</HI> with <HI>God;</HI> when Man can afford no Coun&s;ayle,
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<HI>God</HI> can, and will direct tho&s;e that are his, the righteous, what to doe. The words giue vs the <HI>Rule,</HI> and <HI>Christ</HI> giues vs the <HI>Example</HI> in him&s;elfe. Fir&s;t, hee continues his <HI>Innocencie,</HI> and <HI>auowes</HI> that; the de&s;troying of <HI>Foundations,</HI> does not de&s;troy his <HI>Foundation, In|nocence:</HI> &s;till hee is able to confound his aduer&s;aries,<NOTE PLACE="marg"><HI>Ioh.</HI> 8.46.</NOTE> with that, <HI>Which of you can conuince mee of &s;inne?</HI> And then, hee <HI>prayes</HI> for the remoouing of the per&s;ecution, <HI>Tran&s;eat Calix,</HI> let this Cup pa&s;&s;e. When that might not bee, hee <HI>prayes</HI> euen for them, who inflicted this per&s;ecution, <HI>Pater igno&s;ce,</HI> Father forgiue them; And when all is done, hee <HI>&s;uffers</HI> all that can bee done vn|to him: And hee calls his whole Pa&s;|&s;ion, <HI>Horam &s;uam,</HI> it &s;pent <HI>nights</HI> and <HI>dayes;</HI> his whole life was a continuall Pa&s;sion; yet how long &s;oeuer, he calls it but an <HI>Houre,</HI> and how much &s;oe|uer it were <HI>their</HI> act, the act of their malignitie that did it, yet hee calls it
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<HI>his,</HI> becau&s;e it was the act of his owne <HI>Predestination</HI> as <HI>God,</HI> vpon him&s;elfe as <HI>Man;</HI> And hee calles it by a more acceptable Name then that, hee calles his Pa&s;sion <HI>Calicem &s;uum,</HI> his Cup, be|cau&s;e hee brought not onely a patience to it, but a delight and a ioy in it; for, <HI>for the ioy that was &s;et before him,</HI><NOTE PLACE="marg"><HI>Hebr.</HI> 12.2.</NOTE> <HI>hee endured the Cro&s;&s;e.</HI> All this then the righteous can doe, though <HI>Foundati|ons bee destroyed;</HI> Hee can <HI>withdrawe</HI> him&s;elfe, if the duties of his place make not his re&s;idence nece&s;&s;arie; If it doe, hee can <HI>pray;</HI> and then hee can <HI>&s;uffer;</HI> and then hee can <HI>reioyce</HI> in his &s;ufferings; and hee can make that <HI>pro|te&s;tation, Our God is able to deliuer vs,</HI><NOTE PLACE="marg"><HI>Dan.</HI> 3.17.</NOTE> <HI>and hee will deliuer vs; but if not, wee will &s;erue no other Gods.</HI> For, the righ|teous hath euermore this refuge, this a&s;&s;urance, that though &s;ome <HI>Foundati|ons</HI> bee de&s;troyed, all cannot bee: for fir&s;t, <HI>The foundation of God &s;tands &s;ure,</HI><NOTE PLACE="marg">2 <HI>Tim.</HI> 2.19</NOTE> <HI>and hee knowes who are his;</HI> Hee is &s;afe
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in <HI>God;</HI> and then he is &s;afe in his owne <HI>Con&s;cience,</HI><NOTE PLACE="marg"><HI>Pro.</HI> 10.25.</NOTE> for, <HI>The Righteous is an e|uerla&s;ting foundation;</HI> not onely that he <HI>hath</HI> one, but <HI>is</HI> one; and not a tem|porary, but an euerla&s;ting <HI>Foundation:</HI> So that <HI>foundations</HI> can neuer bee &s;o de|&s;troyed, but that hee is &s;afe in <HI>God,</HI> and &s;afe in <HI>him&s;elfe.</HI></P>
<P><NOTE PLACE="marg">Domus Ec|cle&s;ia.</NOTE>For &s;uch things then, as concerne the <HI>foundation</HI> of the fir&s;t <HI>Hou&s;e,</HI> the <HI>Church,</HI> Bee not apt to call <HI>Super-Edifications, Foundations;</HI> Collaterall Di|uinitie, Fundamentall Diuinitie; Pro|blematicall, Di&s;putable, Controuerti|ble poynts, poynts E&s;&s;entiall, and Arti|cles of Faith. Call not <HI>Super-Edificati|ons, Foundations,</HI> nor call not the <HI>fur|niture</HI> of the <HI>Hou&s;e, Foundations;</HI> Call not <HI>Ceremoniall,</HI> and <HI>Rituall</HI> things, <HI>E&s;+&s;entiall</HI> parts of Religion, and of the wor&s;hip of <HI>God,</HI> otherwi&s;e then as they imply <HI>Di&s;obedience;</HI> for <HI>Obedience</HI> to lawfull Authoritie, is alwayes an <HI>E&s;&s;entiall</HI> part of Religion. Doe not
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<HI>Anti-date</HI> Mi&s;erie; doe not <HI>Prophe&s;ie</HI> Ruine; doe not <HI>Concurre</HI> with Mi&s;|chiefe, nor <HI>Contribute</HI> to Mi&s;chiefe &s;o farre, as to <HI>ouer-feare</HI> it before, nor to mi&s; interprete their <HI>wayes,</HI> who&s;e <HI>Ends</HI> you cannot knowe; And doe not call the cracking of a pane of gla&s;&s;e, a <HI>De&s;troying of foundations.</HI> But euery man doing the particular duties of his di&s;tinct Calling, for the pre&s;er|uation of <HI>Foundations, Praying,</HI> and <HI>Preaching,</HI> and <HI>Doing,</HI> and <HI>Coun&s;ailing,</HI> and <HI>Contributing</HI> too, <HI>Foundations</HI> bee|ing neuer de&s;troyed, the Righteous &s;hall doe &s;till, as they haue done, en|ioy <HI>God</HI> manife&s;ted in <HI>Chri&s;t,</HI> and <HI>Christ</HI> applyed in the <HI>Scriptures,</HI> which is the <HI>foundation</HI> of the fir&s;t <HI>Hou&s;e,</HI> the <HI>Church.</HI></P>
<P>For things concerning the <HI>Founda|tion</HI> of the &s;econd <HI>Hou&s;e,</HI><NOTE PLACE="marg">Re&s;pub. Domus.</NOTE> the <HI>Common-wealth,</HI> which is the <HI>Lawe,</HI> Di&s;pute not <HI>Lawes,</HI> but obey them when they are made; In tho&s;e <HI>Councells,</HI> where
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<HI>Lawes</HI> are made, or reformed, di&s;pute; but there al&s;o, without particular in|tere&s;t, without priuate affection, with|out per&s;onall relations. Call not e|uery entrance of &s;uch a <HI>Iudge,</HI> as thou thinke&s;t in&s;ufficient, a <HI>corrupt</HI> en|trance; nor euery <HI>Iudgement,</HI> which hee enters, and thou vnder&s;tande&s;t not, or like&s;t not, a <HI>corrupt</HI> Iudge|ment. As in <HI>Naturall</HI> things, it is a weakene&s;&s;e to thinke, that euery thing that I knowe not how it is done, is done by <HI>Witch craft,</HI> So is it al&s;o in <HI>Ciuill</HI> things, if I know not why it is done, to thinke it is done for <HI>Mo|ney.</HI> Let the <HI>Law</HI> bee &s;acred to thee, and the Di&s;pen&s;ers of the <HI>Law,</HI> reue|rend; Keepe the <HI>Lawe,</HI> and the <HI>Lawe</HI> &s;hall keepe thee; And &s;o <HI>Foundations</HI> being neuer de&s;troyed, the Righte|ous &s;hall doe &s;till, as they haue done, enioy their Po&s;&s;e&s;sions, and Honours, and them&s;elues, by the o|uer&s;hadowing of the <HI>Lawe,</HI> which
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is the <HI>Foundation</HI> of the &s;econd <HI>Hou&s;e,</HI> the <HI>State.</HI></P>
<P>For tho&s;e things which concerne the <HI>Foundations</HI> of the third <HI>Hou&s;e,</HI><NOTE PLACE="marg">Domus Do|micilium.</NOTE> the <HI>Family,</HI> Call not light faults by heauie Names; Call not all &s;ociable|ne&s;&s;e, and Conuer&s;ation, Di&s;loyaltie in thy Wife; Nor all leuitie, or plea|&s;urablene&s;&s;e, Incorrigiblene&s;&s;e in thy Sonne; nor all negligence, or forget|fulne&s;&s;e, Perfidiou&s;ne&s;&s;e in thy Ser|uant; Nor let euery light di&s;order within doores, &s;hut thee out of doores, or make thee a &s;tranger in thine owne Hou&s;e. In a &s;moakie roome, it may bee enough to open a Windowe, without leauing the place; In Dome&s;tique vnkindne&s;&s;es, and di&s;contents, it may bee whole|&s;omer to giue them a Concoction at home in a di&s;creete patience, or to giue them a vent at home, in a mo|derate rebuke, then to thinke to ea&s;e them, or put them off, with fal&s;e
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diuertions abroad. As <HI>States</HI> &s;ub&s;i&s;t in part, by keeping their weakene&s;+&s;es from being knowen, &s;o is it the quiet of <HI>Families,</HI> to haue their <HI>Chaun|cerie,</HI> and their <HI>Parliament</HI> within doores, and to compo&s;e and deter|mine all emergent differences there: for &s;o al&s;o, <HI>Foundations</HI> beeing kept vnde&s;troyed, the righteous &s;hall doe, as they &s;hould doe, enioy a <HI>Religi|ous</HI> Vnitie, and a <HI>Ciuill</HI> Vnitie, the &s;ame Soule towards <HI>God,</HI> the &s;ame heart towards one another, in a holy, and in a happy <HI>Peace,</HI> and <HI>Peace</HI> is the <HI>foundation</HI> of this third <HI>Hou&s;e,</HI> The <HI>Family.</HI></P>
<P><NOTE PLACE="marg">Domus Dominus.</NOTE>La&s;tly, for tho&s;e things which concerne the <HI>Foundations</HI> of the fourth <HI>Hou&s;e, Our &s;elues,</HI> Mi&s;-interprete not <HI>Gods</HI> former Corrections vpon thee, how long, how &s;harpe &s;oeuer: Call not his Phi&s;icke, poy&s;on, nor his Fi&s;h, Scorpions, nor his Bread, Stone: Accu&s;e not <HI>God,</HI> for that hee
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hath done, nor &s;u&s;pect not <HI>God,</HI> for that hee may doe, as though <HI>God</HI> had made thee, onely becau&s;e hee lacked a man, to damne. In all &s;cru|ples of <HI>Con&s;cience,</HI> &s;ay with Saint <HI>Pe|ter, Domine quo vadam, Lord, whither &s;hall I goe, thou ha&s;t the Word of eter|nall life,</HI> And <HI>God</HI> will not leaue thee in the darke: In all oppre&s;sion from potent Aduer&s;aries, &s;ay with <HI>Dauid, Tibi &s;oli peccaui: Again&s;t thee, O Lord, onely haue I &s;inned,</HI> And <HI>God</HI> will not make the malice of another man his Executioner vpon thee. Crie to him; and if hee haue not heard thee, crie lowder, and crie oftner; The fir&s;t way that <HI>God</HI> admitted thee to him, was by VVater, the water of <HI>Bap|ti&s;me;</HI> Goe &s;till the &s;ame way to him, by Water, by repentant <HI>Teares:</HI> And remember &s;till, that when <HI>Ezechias</HI> wept, <HI>Vidit lachrymam, God &s;aw his Teare,</HI> His Teare in the <HI>Singular; God</HI> &s;awe his fir&s;t teare, euery &s;euerall
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teare: If thou thinke <HI>God</HI> haue not done &s;o by thee, Continue thy teares, till thou finde hee doe. The fir&s;t way that <HI>Chri&s;t</HI> came to thee, was in <HI>Blood;</HI> when hee &s;ubmitted him|&s;elfe to the <HI>Lawe,</HI> in <HI>Circumci&s;ion;</HI> And the la&s;t thing that hee bequea|thed to thee, was his <HI>Blood,</HI> in the In&s;titution of the Ble&s;&s;ed <HI>Sacrament;</HI> Refu&s;e not to goe to him, the &s;ame way too, if his glorie require that <HI>Sacrifice.</HI> If thou pray, and ha&s;t an apprehen&s;ion that thou heare&s;t <HI>God</HI> &s;ay, hee will not heare thy prayers, doe not beleeue that it is hee that &s;peakes; If thou can&s;t not chu&s;e but beleeue that it is hee, let mee &s;ay, in a pious &s;en&s;e, doe not beleeue him: <HI>God</HI> would not bee belee|ued, in denouncing of Iudgements, &s;o ab&s;olutely, &s;o peremptorily, as to bee thought to &s;peake vnconditio|nally, illimitedly: <HI>God</HI> tooke it well at <HI>Dauids</HI> hands, that when the <HI>Pro|phet</HI>
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had tolde him, <HI>The childe &s;hall &s;urely die,</HI> yet hee beleeued not the <HI>Prophet</HI> &s;o peremptorily, but that hee proceeded in Prayer to <HI>God,</HI> for the life of the childe. Say with <HI>Dauid, Thou ha&s;t beene a &s;trong Tower to mee;</HI><NOTE PLACE="marg"><HI>P&s;al.</HI> 61.4.62.7.</NOTE> <HI>I will abide in thy Tabernacle, Et non Emigrabo,</HI> I will neuer goe out, I know thou ha&s;t a <HI>Church,</HI> I know I am in it, and I will neuer depart from it; and &s;o <HI>Foundations</HI> beeing neuer de&s;troyed, the righteous &s;hall doe, as the righteous haue alwayes done, en|ioy the <HI>Euidence,</HI> and the <HI>Verdict,</HI> and the <HI>Iudgement,</HI> and the <HI>Po&s;&s;e&s;sion</HI> of a good <HI>Con&s;cience,</HI> which is the <HI>Foun|dation</HI> of this fourth <HI>Hou&s;e.</HI> Fir&s;t, go|uerne this fir&s;t <HI>Hou&s;e, Thy &s;elfe,</HI> well; and as <HI>Chri&s;t</HI> &s;ayde, hee &s;hall &s;ay a|gaine, <HI>Thou ha&s;t beene faithfull in a little, take more;</HI> Hee &s;hall enlarge thee in the next Hou&s;e, Thy <HI>Family,</HI> and the next, The <HI>State,</HI> and the other, The <HI>Church,</HI> till hee &s;ay to thee, as
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hee did to <HI>Ieru&s;alem,</HI> after all his o|ther Ble&s;sings, <HI>Et prosperata es in Regnum, Now I haue brought thee vp to a Kingdome,</HI> A Kingdome, where not onely no <HI>Foundations</HI> can bee de|&s;troyed, but no &s;tone &s;haked; and where the Righteous know alwayes what to doe, to glorifie <HI>God,</HI> in that ince&s;&s;ant Acclamation, <HI>Saluation to our God, who &s;its vpon the Throne, and to the Lambe;</HI> And to this <HI>Lambe of God,</HI> who hath taken away the <HI>&s;innes</HI> of the world, and but changed the <HI>Sunnes</HI> of the world, who hath com|plicated two wondrous workes in one, To make <HI>our Sunne</HI> to &s;et at Noone, and to make <HI>our Sunne</HI> to ri&s;e at Noone too, That hath giuen him <HI>Glorie,</HI> and not taken away our <HI>Peace,</HI> That hath exalted him to Vpper-roomes, and not &s;haked any <HI>Founda|tions</HI> of ours, To this <HI>Lambe of God,</HI> the glorious <HI>Sonne of God,</HI> and the mo&s;t Almightie <HI>Father,</HI> and the <HI>Ble&s;|&s;ed
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Spirit</HI> of Comfort, three Per&s;ons, and one <HI>God,</HI> bee a&s;cribed by vs, and the whole <HI>Church,</HI> the <HI>Trium|phant Church,</HI> where the <HI>Father</HI> of ble&s;&s;ed <HI>Memorie</HI> raignes <HI>with God,</HI> and the <HI>Militant Church,</HI> where the <HI>Sonne</HI> of ble&s;&s;ed <HI>A&s;&s;urance</HI> raignes <HI>for God,</HI> All Power, Prai&s;e, Might, Ma|ie&s;tie, Glory, and Domini|on, now, and for euer. <HI>Amen.</HI></P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
<BACK>
<DIV1 TYPE="errata">
<P><HI>Errat.</HI>
<LIST>
<ITEM>Pag. 12. l. 17. for <HI>Cau&s;e,</HI> read <HI>Lawes.</HI></ITEM>
<ITEM>pa 43. l. 20. for <HI>Syllagi&s;mus,</HI> r. <HI>Syllogi&s;mus.</HI></ITEM>
</LIST></P>
</DIV1>
</BACK>
</TEXT>
</EEBO>
</ETS>
