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<DATE>2012-05-13</DATE>
<RESPSTMT>
<NAME>Jayanthi Reddy</NAME>
<RESP>MURP</RESP>
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<ITEM>Checklist: xAdd TEMPHEAD, change DATE, validate xReview over structure: FRONT,BODY, BACK, DIV or rarely GROUP xAdd DIV TYPEs, make sure that @types makes sense as a navigational aide, and work in the context of the whole text, validate xSurvey book for troublesome formats of all kinds, including lists, illustrations, tables, music, math, end-notes, quasi-tabular arrangments, and marginalia. xProof title page(s) xExamine marginalia. Is it all best tagged as NOTE? xObserve divtop and divbottom material marking beginnings and ends of divisions, check that they are correctly tagged as HEAD, HEADNOTE, CLOSER, OPENER, ARGUMENT, EPIGRAPH, SIGNED, DATELINE, BYLINE, etc. xCheck for GAPs xCheck PB placement and completeness, ensure sequence of N="" xCheck ^, oe, abq, italic I / J, _Initals, space between &amp;c., --, LB, # xCheck for illustrations and correct usage of FIGURE. Add FIGDESCs if necessary. xCheck q; startq endq Q xIf appropriate, check for yoghs. xIf appropriate, check for Latin problems, e.g. oe and ae digraphs xIf appropriate, check for abbreviation and brevigraph problems. xIf appropriate, check for units of measure, symbols (alchemical, astronomical, etc.) and the like. xCorrect illegibles from proofsheet xCheck illegible page, para, line, span, word, dollar signs xFinal validate and check Corrected [ ] illegible groups out of [ ]. Converted [ ] illegible groups to GAP DESC="illegible". DONE</ITEM>
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<STC T="W">W2118</STC>
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<TEXT LANG="eng">
<FRONT>
<DIV1 TYPE="title page">
<PB REF="1" MS="y">
<P>SIX SERMONS LATELY Preached in the Pari&s;h CHURCH of <HI>Gouahur&s;t</HI> in KENT.</P>
<P>And afterwards, mo&s;t maliciou&s;ly charged with the Titles Of
<LIST>
<ITEM><HI>Odious,</HI></ITEM>
<ITEM><HI>Bla&s;phemous,</HI></ITEM>
<ITEM><HI>Popi&s;h,</HI> and</ITEM>
<ITEM><HI>Super&s;titious,</HI></ITEM>
</LIST> Preaching.</P>
<P>Now publi&s;hed by the Author, <HI>I. Wi<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">coks</HI></P>
<Q><BIBL>TACIT.</BIBL>
<P><HI>Si accu&s;ari fas e&s;t, nulli licebit e&s;&s;e innocenti.</HI></P></Q>
<P>LONDON, Printed by <HI>I. Raworth.</HI> Anno Dom. 1641.</P>
</DIV1>
<DIV1 TYPE="to the reader">
<PB REF="2">
<P><GAP DESC="missing" EXTENT="2+ pages"> <HI>bla&s;phemy, fal&s;e doctrine, and odious preaching, leading of &s;ouls to hell: I could have borne innumerable other outrages, and la&s;hes of their tongues; but God only knows how much my &s;oul hath been over charged with the&s;e imputations. It is not my ca&s;e alone, others of my brethren, infinitely de&s;o<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ving better; have been engaged as deeply:</HI> Our backes are daily plowed upon, they &s;ay unto our &s;ouls, ly down that we may go over. <GAP DESC="foreign">. <HI>The Lord will &s;urely awake out of &s;leep; He &s;eems to them,</HI> Non advertere quia non a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">imadvertere; <HI>and becau&s;e puni&s;h|ment is not pre&s;ently executed, they &s;well in the pro&s;perity of their proceedings: But he will &s;hortly &s;hew; that the&s;e things have been both</HI> vi&s;a &amp; invi&s;a, <HI>he hath &s;een that their time is coming, and therefore lets them rige. I &s;hall with patience po&s;&s;e&s;&s;e my &s;oul; and commend my cau&s;e to God, and my ju&s;t excu&s;e to thee, Chri&s;tian Reader, who&s;e I am in Chri&s;t Ie&s;us.</HI></P>
<CLOSER><SIGNED>J. W.</SIGNED></CLOSER>
</DIV1>
</FRONT>
<BODY>
<DIV1 N="1" TYPE="sermon">
<PB N="1" REF="2">
<HEAD>THE FIRST SERMON.</HEAD>
<EPIGRAPH>
<BIBL>JOHN 20. Ver&s;e 19, 20.</BIBL>
<Q>He &s;ayd unto them, Peace be unto you: and when be had &s;ayd, be &s;hewed them his hands and his &s;ide.</Q>
</EPIGRAPH>
<P>_THe words are the &s;alutation of an Apo&s;tle, of an A|po&s;tle to the Apo&s;tles; he which was the Apo&s;tle of the Fathers &s;ending ver&s;. 21. to them which were Apo&s;tles of his own; they are his own words a little after, <HI>as the father &s;ent me, &s;o &s;end I you:</HI> But the <HI>&s;icut</HI> there, is not <HI>aequalitatis,</HI> but <HI>proportion is,</HI> &s;aith <HI>Maldonate;</HI> in regard of the manner of his mi&s;&s;ion, and the matter of his commi&s;&s;ion there was indeed a <HI>non &s;icut;</HI> the work of mediation was only his, of mini&s;tration theirs; he was to purcha&s;e, they to publi&s;h; He was <HI>pax no&s;tra,</HI> &s;o &s;aith th' Apo&s;tle; they but <HI>praecones pacis,</HI> &s;aith the Prophet, me&s;&s;engers of peace; yet in regard of the authority of the mi&s;&s;ion, and the efficacy of the mini|&s;tration, there was a &s;imilitude; their hard fortune in the world, their cour&s;e entertainment among&s;t Wolves, (I might in&s;tance in other matters, but that it is not proper to this Text) may very well be &s;uffered to carry &s;ome proportion; Among&s;t the re&s;t there was a <HI>&s;i|cut</HI> in this, this &s;alutation in the Text: when he &s;ent them the fir&s;t word, he appointed them to &s;ay were, <HI>Peace he to this hou&s;e, Luke</HI> 10. 5. And now he whom the Father had &s;ent comes un<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o them with the &s;ame &s;alutation, to &s;hew that he and they were of the &s;ame mi&s;&s;ion, <HI>Peace he unto you; and when he had &s;aid &s;o, be &s;hewed them his hands and his feet.</HI> I &s;hall not need to tell you that the&s;e words were a u&s;uall com|plement among&s;t the Jewes; they practi&s;e it within them&s;elves <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o this pre&s;ent; <HI>Peace he unto you,</HI> is their &s;alutation: even when war is in their heart, they would have peace in their mouthes, and make the
<PB N="2" REF="3"> <HI>&s;ymb<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ll</HI> of love and friend&s;hip, a mask of fal&s;hood and trea&s;on: to that effect <HI>Joab</HI> greeted <HI>Ama&s;a</HI> in the 2 <HI>Sam. 20. 9. Art thou in health my brother?</HI> but he &s;hewed him neither his hand nor his &s;ide; for there he covertly held his &s;word, with which treacherou&s;ly he &s;lew him. Little better is much of the only complement of the&s;e times, who&s;e words are &s;moother then butter, and yet are they very &s;word<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. But there was no matter of any &s;uch mi&s;tru&s;t from the&s;e words of our Sa|viour, and to prevent all &s;u&s;pition which po&s;&s;ibly might ari&s;e, a&s;&s;oon as he had &s;aid them, <HI>He &s;hewed them his hands and his &s;ide.</HI></P>
<P>Indeed the Di&s;ciples were afraid, &s;o Saint <HI>Luke</HI> &s;aith, <HI>chap</HI> 24. 37. they had but lately beheld the &s;ad <HI>Tragedy</HI> of their Ma&s;ters &s;ufferings, and like a trembling Herd when their choi&s;e&s;t Hart was &s;mitten down, fled amazedly di&s;tracted at the fall; they looked every hour when them&s;elves &s;hould be marked out for the &s;laugh er by tho&s;e hun|gry woodmen. They were at this time <HI>a&s;&s;embled together for fear of the Jewes,</HI> (the words before my Text) <HI>and the doors were &s;hut;</HI> and our Saviours &s;udden and invi&s;ible apparition had been enough to have frighted them being in that terrour, if he had not pre&s;ently &s;ayd unto them, <HI>Peace be unto you,</HI> and <HI>&s;hewed them his hands and his &s;ide.</HI></P>
<P>And yet whether they mi&s;tru&s;ted &s;ome poy&s;on might lie in that court&s;hip, remembring what trea&s;on was of late interred in a ki&s;&s;e; or whether fear had &s;o much e&s;tranged them, that they werenot come to them&s;elves when Chri&s;t &s;pake, and &s;o gave no attention to what was &s;aid; he is fain to repeat the &s;ame over again; and that he might not lo&s;e in their acceptance that which he thought they would &s;o h<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">hly prize, &s;aith <HI>Maldonate,</HI> he &s;aith unto them again, <HI>Peace be unto you,</HI> ver&s;e 21. and <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">aint <HI>Luke</HI> &s;aith, <HI>again he &s;hewed them his hands and his feet.</HI> Chri&s;t had received this prai&s;e in the Go&s;pel, that he did both <HI>do, and teach, Acts</HI> 1. 1. and that he was <HI>mighty indeed, and in word, Luke</HI> 24. 19. He practi&s;ed ever him&s;elf fir&s;t, what he taught others, and though never man &s;pake like him, yet his works made a far better report of him then his words, <HI>Ioh.</HI> 5. 36. Indeed he was &s;ent to bring the ble&s;&s;ing, and tho&s;e come to &s;teal it rather which come with the voice of <HI>Jacob,</HI> but the hands of <HI>E&s;au:</HI> Tho&s;e which will be right bringers of it, mu&s;t when they come &s;hew their hands and their feet; then will they &s;ay like tho&s;e in <HI>E&s;ay 52. 7. How beautifull are the feet of them, which declare and publi&s;h peace!</HI> Chri&s;t had purcha&s;ed peace; the wounds in his hands, and &s;ide, and feet were <HI>the cha&s;ti&s;ements of our peace,</HI> &s;o the Prophet <HI>E&s;ay</HI> calls them, <HI>E&s;ay</HI> 53. 5. and now he
<PB N="3" REF="3"> comes to publi&s;h it to his Di&s;ciples; and that his la&s;t act might be made up of a perfect harmony, he brings the Trophees of his victory, the wounds of his body, to &s;hew them how and upon what termes he had purcha&s;ed it for them: <HI>He &s;aid unto them, Peace be unto you, and when he had &s;o &s;ayd, he &s;hewed them his hands and his &s;ide.</HI></P>
<P>If we attend only the &s;alutation of our Saviour, there were not much to be &s;poken, it was common to others as well; yet it is re|markable in this, His Di&s;ciples had all of them either cowardly for|&s;a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">en, or &s;hamefully denyed him, they abode not by him at the fir&s;t skirmi&s;h, he was left alone unto the &s;hock, and there was none el&s;e; now he was returned a victorious champion, having broken through the &s;teely ribs and braz<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n bars of death and the grave; and that he &s;hould at the fir&s;t word proclaim peace unto tho&s;e traytors, that not &s;ued, not &s;ought unto, he &s;hould embrace tho&s;e fugitives, is contrary unto mo&s;t of the practice of the world, &s;uch a greeting doth ill agree with &s;uch as they; Cur&s;es upon &s;uch occa&s;ions are more in ure then ble&s;&s;ings; the &s;word one would have thought had been more due then peace; but it becomes not Chri&s;t to be the me&s;&s;enger of war; He brought wounds but in his own hands and &s;ide; he would not give any, though he was content to receive. Such is the mercy of our God &s;till unto us &s;inners, he is not <HI>Ae&s;timator meriti,</HI> but <HI>largitor ve|niae,</HI> as our Church calls him in her Liturgie.</P>
<P>But there is more in it then &s;o, <HI>Aliter a Chri&s;to, qu&agrave;m a mundo &s;i|lutamur,</HI> &s;aith <HI>Maldonate:</HI> it is not for nothing, that contrary to the form of &s;alutation, he doth pre&s;ently upon the matter repeat the &s;ame words, ver&s;. 21. he goeth over it, and over it again, to &s;hew that he would not have it &s;ingly regarded; or as <HI>Pharaohs</HI> dreams were doub|led to confirm the vi&s;ion, &s;o are his words to make good his &s;aluta|tion; <HI>Pacem &s;ubinde dicit, ut p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> hello &s;olamen afferat,</HI> &s;aith <HI>Chri&s; &s;t.</HI></P>
<P>And if we con&s;ider the quality of the peace, we &s;hall finde it to an&s;wer the greatne&s;&s;e of the war; before war <HI>Jehues</HI> reply to <HI>Jeho|ram</HI> &s;orted well to every one of us, what had we to do with peace? after war, &s;o chargeable a war as our Saviour had &s;o lately underta|ken, it is not likely an unworthy peace could be accepted; as is the man, &s;uch is his m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;&s;age, you &s;hall hear more of the worth of both anon.</P>
<P>I had ere now taken the Text a&s;under, but that I thought I ought not ra&s;hly to have entred it without &s;ome &s;alutation: I mu&s;t now a while di&s;turbe the peace of the Text, that I may the better di&s;cover
<PB N="4" REF="4"> unto you the Text of peace. The violation which &s;hall be offered, will be redre&s;&s;ed by the union: A divi&s;ion which is but <HI>morall,</HI> not <HI>mortall,</HI> will be the better reli&s;hed in the clo&s;e: I &s;hall at la&s;t with more ea&s;e leave it as I finde it, then finde how or where to leave it.</P>
<P>Two words take up the whole Text.</P>
<LIST>
<ITEM>1 Peace, and</ITEM>
<ITEM>2 The price of it.</ITEM>
</LIST>
<P>1. The publi&s;hing of peace. 2. The purcha&s;ing of it. In the fir&s;t is <HI>verbum pacis.</HI> In the &s;econd <HI>factum pacis:</HI> and when words and works concur, is like to be true&s;t peace. Or el&s;e thus, There is fir&s;t the ble&s;&s;ing of peace, that is the matter of the Text. Secondly the author of peace, 1. <HI>Pax Dei. 2. Deus pacis.</HI> And he is</P>
<P>Two wayes the author of peace. 1. By Mini&s;tration. 2. By medi|ation. 1. By publi&s;hing. 2. By purcha&s;ing; the me&s;&s;enger, the ma|ker is one, he which brought it in the fir&s;t words of the Text, <HI>Peace be unto you,</HI> fir&s;t bought it in the latter, and for that end <HI>he &s;hewed them his hands and his &s;ide.</HI></P>
<P>Again, the publi&s;hing of peace is two wayes. Fir&s;t, <HI>optatively,</HI> by way of wi&s;hing. Secondly, <HI>imparatively,</HI> by way of commanding. In the fir&s;t, <HI>Pax vohis,</HI> he wi&s;heth peace to us, he wi&s;heth us to it; and therefore &s;ome of the Fathers have called this more then a &s;alutation, <HI>votum Chri&s;ti;</HI> In the &s;econd, <HI>Pax vohis,</HI> is as much as, <HI>pacem habete in vohis;</HI> and therefore more yet, than <HI>votum Chri&s;ti,</HI> it is <HI>mandatum Chri&s;ti.</HI></P>
<P>And here will come in at la&s;t to be con&s;idered, the per&s;ons to whom it is proclaimed, for whom it was purcha&s;ed, <HI>vohis, Peace be unto you: and when he had &s;o &s;ayd, he &s;hewed them his hands and his &s;ide.</HI></P>
<P>We begin with the fir&s;t, the ble&s;&s;ing of peace, 1. <HI>Pax Dei.</HI> It will be too hard a task to make you under&s;tand that which the Scripture &s;aith doth pa&s;&s;e all under&s;tanding. The Kingdome of God &s;aith the Apo&s;tle con&s;i&s;ts in three things, (whereof peace bears the greate&s;t part) <HI>Righteou&s;ne&s;&s;e, Peace,</HI> and <HI>Joy,</HI> Rom. 14. 17. <HI>Opus ju&s;titiae, Pax Letitia, offectum pacis:</HI> Joy could not have been at all without righteou&s;ne&s;&s;e, righteou&s;ne&s;&s;e alone could not have brought forth joy; upon tho&s;e termes we &s;tood till Peace was brought into the world purcha&s;d and proclaimed: Tho&s;e two extreams, Gods ju|&s;tice and our joy had never come together, till Peace came in the mid&s;t and concluded for us.</P>
<P>Now peace, is that which all things wi&s;h, it is <HI>votum,</HI> and <HI>&s;umma
<PB N="5" REF="4"> vo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">orum: Aquinas</HI> calleth it, the <HI>&s;ummum bonum</HI> of all things. Rea&s;on|able Creatures the Angels in Heaven they de&s;ire to bring the news of peace, <HI>Pax terris, Luke</HI> 2. The devils in hell would be glad of it to; The very enimy of peace to have peace him&s;elf, he would not be tor|mented, nor troubled that troubles all things el&s;e, unrea&s;onable Crea|tures, fire and water, whiles they are together, nothing bu&s;tles more, when a&s;under nothing ioyes more in their &s;eparation, they fight that they may be at peace all: even &s;encele&s;&s;e things are at an unre&s;t till in their place, to which naturally they tend in, which only they be at peace; even God him&s;elf wi&s;heth &s;o well to peace, that as if he pre|ferred it before all his other Titles, he loves to be &s;tiled <HI>Deus Pacis,</HI> the God of Peace.</P>
<P>Saint <HI>Au&s;tin</HI> places it in order, and cals it <HI>tranquillitas ordinis:</HI> as the <HI>Symmetry</HI> among the members when none are out of place; the <HI>Harmony</HI> in mu&s;ick, when no one note is har&s;h, or out of tune, &s;uch is peace and order among e&s;tates. <HI>Maximus</HI> cals it, <HI>ejus quod grati&s;&s;i|mum e&s;t plena po&s;&s;e&s;&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">o,</HI> when the de&s;ire hath its full complement of what mo&s;t delights it: therefore happine&s;&s;e is by &s;ome &s;aid to be <HI>Pax de&s;iderii,</HI> when our de&s;ire hath what it would, then it will be at re&s;t, not before; then it will have peace; But that is not to be had here in this life, not that peace which may e&s;tate us in a full and quiet po&s;&s;e&s;&s;ion of all things we could wi&s;h for; it is but <HI>de&s;iderium Pacis</HI> here; we mu&s;t therefore make two &s;orts of peace with the School. 1. <HI>Perfecta.</HI> 2. <HI>Imperfecta,</HI> The one is <HI>Patriae</HI> of the ble&s;&s;ed Saints and Angels there; the other is <HI>Viae</HI> of the to&s;&s;ed &s;ouls and Pilgrims here: that con&s;i&s;ts in a Vnion to one eternall good, this chiefly in Communion.</P>
<P>The fir&s;t, <HI>Pax vohis,</HI> &s;itting enough for Chri&s;t to wi&s;h, but not as yet for you to receive; you are yet but in the way to it; and yet that we may not altogether exclude from the Text. Chri&s;t purcha&s;ed that for you, the peace of God, and therefore it belongs unto you. The glorified Saints in heaven enjoy it by right of redemption from him, by vertue of the price which he paid for it: you may joy in it here, but not enioy it; the remembrance of it will make you love peace the bet|ter whiles you live, and teach you to keep peace here, which to the pre&s;ervers of it, is a <HI>Symboll</HI> and token of that ble&s;&s;ed peace there.</P>
<P>But the peace is to be &s;tated according to this life, and that is but <HI>imperfect;</HI> at the be&s;t but imperfectly perfect: it is three-fold; and to note that <HI>Tribus vicibus pace<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> dicit.</HI></P>
<P N="1"><PB N="6" REF="5">1. Peace in heaven with God above us, that is <HI>Pax aeterna,</HI> it is but begun here in this life, and they have it to whom Chri&s;t &s;aith, <HI>Pax vo|his;</HI> there was a warre betwixt God and us; he was become our enemy, and in that great inundation had &s;wept us all away for ever, but that Chri&s;t, like the Dove with the Olive Branch in his mouth, brought us peace, reconciled us to him; he is our peace which hath made of both one, &s;aith the Apo&s;tle, <HI>Ephe&s;.</HI> 1. 14. he which was <HI>factus u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">us ex utra|que</HI> one Per&s;on of two natures, was <HI>faciens utram&abque; unam,</HI> two na|tures into one peace.</P>
<P N="2">2. Peace within us with our own hearts, <HI>Pax interna:</HI> that <HI>Caro &s;emper militat contra Spiritum,</HI> &s;aith St. <HI>Chry&s;ost. Tom. 1. p</HI> 1. 41. It is not &s;o much, that that war is to be &s;till continued, there can be no peace there, till a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">l the lu&s;ts be &s;ubdued: God forbade <HI>I&s;rael</HI> to make any peace with the <HI>Cinaanite,</HI> victory onely which will not be till death mu&s;t put an end to the Battell. But be&s;ides, there is a warre not onely again&s;t the &s;oul, but in the &s;oul, <HI>in &s;inu,</HI> t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e &s;oul it &s;elf is woun|ded and ca&s;t down, and overthrown; it lies upon a Bed of thornes, between hope and fear, between faith and fainting; &s;ome have been &s;o deeply engaged in it, that they wou'd have rid them&s;elves of their &s;ouls to be rid of it, but now a peace here is concluded, a peace made with God above; and &s;oon will there be peace in our hearts within: whiles the Lord of Ho&s;ts was up in arms the very powers and forces of the &s;oul mu&s;tered them&s;elves again&s;t her &s;elf, but now he is down, and is reconciled: <HI>Why art thou &s;o vexed, O my &s;oul? and why art thou &s;o di&s;quieted within me?</HI> and why &s;ay you then you rebelling fears, unto my &s;oul, that &s;he &s;hould <HI>fly as a bird unto the hill.</HI></P>
<P N="3">3. Peace with others without us, <HI>Pax externa:</HI> the Angels pro|claimed this from heaven at the Birth of our Saviour, <HI>pax terris:</HI> and all the world was then at peace, in token whereof <HI>Janus</HI> was &s;hut up. I &s;hall not doubt to &s;ay that this peace (peace among&s;t men) is part of our Saviours wi&s;h, and of his will too, and therefore when he &s;ent his di&s;ciples, he bade them ever &s;ay fir&s;t, <HI>pax buic Domui,</HI> and we know how much the Apo&s;tles preach it, as their Lord commanded them. Civill peace is after &s;pirituall, the greate&s;t of Gods ble&s;&s;ings, with it an <HI>band full of herbs</HI> how &s;weet is it? without it an <HI>hou&s;e full of Sacrifice,</HI> what good is it? Therefore the Primitive Church, &s;aith <HI>Tertullian,</HI> ever u&s;ed to pray for it, <HI>orbem pacatum;</HI> and the <HI>P&s;almi&s;t</HI> bids us re|member to do it, <HI>Oh pray for the peace of Jeru&s;alem, they &s;hall pro&s;per that love it,</HI> P&s;al. 122. 6. <HI>They &s;hall have joy that coun&s;ell it, Prov.</HI> 12. 20.
<PB N="7" REF="5"> <HI>They &s;hall be ble&s;&s;ed that make it,</HI> Matth. 5. 9. How great a reward &s;hould he finde in heaven? how glorious a name &s;hall he leave upon earth that could bring it to pa&s;&s;e?</P>
<P>I pa&s;&s;e unto the next, the Author and Giver of Peace, the God of peace. Chri&s;t him&s;elf is the Author of it; <HI>omnis benedictio a majore,</HI> &s;aith the Apo&s;tle, and no ble&s;&s;ing greater than peace, none greater to give it than Chri&s;t; when he was born, it was <HI>Zenium Christi,</HI> &s;o St. <HI>Cyprian</HI> calls it, <HI>Encaenium Chri&s;ti,</HI> &s;o <HI>Bonaventure.</HI> The chief part of the Angels &s;ong, <HI>Peace on earth;</HI> his fir&s;t gift when he went away, it was <HI>Donativum Christi,</HI> my peace I give unto you, my peace I leave with you: his la&s;t Legacy; men u&s;e at the la&s;t, to give their be&s;t things unto their friends. and Chri&s;t had no better then peace to give; he gave it by way of Te&s;tament then, upon his Good-Friday farewell, by way of Te&s;timony he renews it now as upon his Ea&s;ter Salutation, that he might remember them afre&s;h now, of what &s;o late he bequeathed them then, &s;aith <HI>Chry&s;o&s;tome.</HI> It was the la&s;t thing he thought on before his death, it is the fir&s;t thing he thinks on now after his ri&s;ing, the fir&s;t and the la&s;t with Chri&s;t, and yet for the mo&s;t part the la&s;t and the lea&s;t with us Chri&s;tians; and to &s;hew how much him&s;elf was the cau&s;e of peace, he is called <HI>Pax no&s;tra, Ephe&s;.</HI> 2. 14. And every where in the New Te&s;tament, <HI>Deus Pacis,</HI> and God as if he took better liking to that Title, then any of his other, is no where &s;ince &s;tiled <HI>Deminus Sabaoth,</HI> but <HI>Sabbath,</HI> not of hoa&s;ts, but of re&s;t, not of power but of peace.</P>
<P N="1">1. Now he is the Author of peace; &s;o the Church in one of her collects cals him two wayes. 1. By <HI>Mini&s;tration,</HI> he was not content the Angels only &s;hould be Heralds of it, or that men alone &s;hould be <HI>Evangelizantes pacem:</HI> him&s;elf came to Mini&s;ter, to grace our Functi|on the better, and if of any thing, it is mo&s;t fit that he &s;hould be the Mini&s;ter of the be&s;t things; It was nece&s;&s;ary that peace &s;hould be publi&s;hed, there will be no laying down of Armes till then: but why Chri&s;t him&s;elf &s;hould be the Mini&s;ter of it, was &s;ure to &s;et the greater price on his peace, to &s;hew its dignity, his dignation, he which bought it, al&s;o brought it, the Make<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> of our peace would be the Me&s;&s;enger of it.</P>
<P N="1">1. And now he brings it. 1. <HI>Optatively,</HI> by way of wi&s;hing, <HI>Peace be unto you.</HI> Tho&s;e ever ought to do that at lea&s;t which &s;ay it, there ought to be an intendment at lea&s;t of peace, if it cannot be had, yet it were to be wi&s;hed, to be &s;incerely de&s;ired; there &s;hould be
<PB N="8" REF="6"> <HI>votum pacis in corde,</HI> as well as <HI>vox pacis in ore:</HI> or el&s;e twere fairer dealing to march on furiou&s;ly with <HI>Jehu,</HI> to &s;ay plainly, what ha&s;t thou to do with peace? then fal&s;ely with <HI>Jo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">b</HI> and <HI>Judos</HI> to &s;alute and ki&s;&s;e, and to betray and kill. It is pitty that th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> Language of Heaven &s;hould ever u&s;her in any project of hell, that black purpo&s;es &s;hould come cloathed with the white&s;t Ornaments, that dark fiends &s;hould &s;peak like glorified Spirits, and under pretence of prayers devoure up hou&s;es, under the colours of peace, contrive mi&s;chief and de&s;tru|ction.</P>
<P>But our Saviour intended it &s;ure, and therefore wi&s;heth it to them, and in it what&s;oever el&s;e goods to be wi&s;hed for; Peace is the Breviary of all votes, <HI>Pacem te po&s;cimus omnes:</HI> The Apo&s;tle cals <HI>Evangeli|zantes pacem, Evangelizantes bona, Rom.</HI> 10. 15. As if all good things were in peace, that is the be&s;t comment upon this complement, they which wi&s;h us peace, wi&s;h us all good things: be&s;ides, both <HI>Bonum jucundum &amp; foecundum,</HI> they are the chief goods; we look after plea|&s;ant and profitable goods. Peace is both th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <HI>P&s;almi&s;t</HI> &s;aith, <HI>P&s;al. 133. Behold how good and plea&s;ant a thing it is, like A<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rons oyntment,</HI> it is <HI>bonum amabile,</HI> and like <HI>the dew of Hermon,</HI> it is <HI>bonum utile.</HI> Peace and plenty ever go together: Abundance of peace were not &s;o fit a phra&s;e, if it were not to &s;hew that abundance, is ever the effect, the fruit of peace. But Chri&s;t doth not only wi&s;h this, but al&s;o will it, he com|mends it to them, and commands it them both under one, his teach|ing was ever with au<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hority.</P>
<P N="2">2. <HI>Imperatively. Pax vobis,</HI> is as much as, <HI>Pacem babete in vohis:</HI> if it were not good for us, he would never wi&s;h it, much le&s;&s;e command it; and this here is but a remembring of them, &s;aith Saint <HI>Chry&s;o&s;tome,</HI> of what he had before &s;o oft told them, of having peace one with an|other. If his authority was doubted then; &s;ure it was &s;ufficiently confirmed now: now he was ri&s;en from the dead, and had conque<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ed all tho&s;e enemies of peace, even death it &s;elf the la&s;t enemy of all. To &s;peak of peace, to advi&s;e to it, to enjoyn it was a very fit time: <HI>Dives</HI> in hell de&s;ired no more, then that one &s;hould ri&s;e from the dead to teach his brethren.</P>
<LIST>
<LABEL>Now the peace which commands us is</LABEL>
<ITEM><LIST>
<ITEM><HI>Oris.</HI></ITEM>
<ITEM><HI>Operis.</HI></ITEM>
<ITEM><HI>Cordis.</HI></ITEM>
</LIST></ITEM>
</LIST>
<P N="1">1. To &s;peak peace for &s;tri&s;e, like to flames gather life by breath; angry words are ever heralds unto warre; they that will pur&s;ue peace
<PB N="9" REF="6"> mu&s;t keep <HI>their tongue from evils, and their lips that they &s;pake no guile:</HI> Cur&s;es and reproaches are <HI>like arms of &s;traw to the fire of wrath,</HI> &s;aith <HI>Camerarius,</HI> they adde fuell to it; but a <HI>&s;oft an&s;wer,</HI> &s;aith <HI>Solomon,</HI> al|layeth it. The Apo&s;tles though they had tongues given them like fire, yet they were &s;uch as had light, as much as heat in them, and that heat which was, was cooled with a bla&s;t of winde, <HI>Acts</HI> 2. And heat can do no harm where it is governed by light; there mu&s;t be <HI>habete pote&s;tatem in verbis,</HI> before there can be any hopes of <HI>habete pacem in vobis,</HI> they know not the way of peace, which know not how to do that.</P>
<P N="2">2. The next is <HI>Pax operis,</HI> To practi&s;e, peace: Chri&s;t did both, they heard him &s;peak, and <HI>he &s;hewed them his hands and his feet,</HI> to con|firm his practi&s;e, he was <HI>mighty in deed and in word:</HI> the Scripture places deed ever fir&s;t where it &s;peaks of Chri&s;t, <HI>Acts</HI> 1. 1. <HI>Luke</HI> 24 19. to &s;hew there was mo&s;t worth in that; and Chri&s;ts action &s;hould be our imitation, when we &s;peak peace, we &s;hould &s;hew our hands that we practi&s;e it, that we labour for it, not <HI>Joa<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"></HI> and <HI>Judas</HI> like, have peace only in our mouth, but a &s;word or &s;taffe in our hand: But it is po&s;&s;ible our labour may be lo&s;t, as <HI>Davids</HI> was in <HI>P&s;al. 120. I labour for peace, but when I &s;peak unto them thereof, they make them&s;elves ready for battell.</HI> It is likely we &s;hall &s;peed no better then Chri&s;t told his Di&s;ciples, when as he &s;ent them forth with the like &s;alutation, <HI>Pax buic domui:</HI> as it hits and meets with the Son of peace, &s;o it will be retained, el&s;e returned back to us again; yet there mu&s;t be &s;till</P>
<P N="3">3. <HI>Pax in corde,</HI> a well wi&s;hing unto peace, an hearty de&s;ire of it; not to let enmity take up any room there, to expre&s;&s;e it by free motion of it, by glad receiving it, by &s;eeking and &s;uing for it, by &s;ending af|ter it and purcha&s;ing it; till this be &s;een, we &s;hew not our &s;ide, how it bleeds after peace: This is Chri&s;ts wi&s;h, that we would do thus; and this is not only commended unto us, but commanded us: <HI>Pax vobis (i. e.) habete pacem in vobis.</HI></P>
<P>And let it now pa&s;&s;e for an injunction, and not only for a &s;aluta|tion: Love is of the &s;ame nature with peace: our Saviour calls it a new Commandement, <HI>John</HI> 13. 34. Peace hath &s;omewhat the advantage of that our Saviour &s;peaks of, and that only to <HI>Peter</HI> after his re&s;urrection, but this he gives in charge to all his Di&s;ciples: <HI>Pax vo|bis,</HI> is he to them.</P>
<P>We come to that now; the Per&s;ons to whom it is enjoyned, his Di&s;ciples; they were then gathered together, and their Congregation
<PB N="10" REF="7"> did fitly repre&s;ent the Church of God; only they were gathered through fear, the&s;e through love: Now peace is never &s;o fit as at a meeting, be it from what cau&s;e &s;oever, whether of love or fear, there to be publi&s;hed, then to be entertained.</P>
<P>When men are <HI>&s;imul,</HI> there ought lea&s;t of all to be <HI>&s;imultas:</HI> Peace is the <HI>Cartilage</HI> which keeps the members together, the bond of peace the Apo&s;tle calls it, becau&s;e the Church like a &s;hea<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e, hath by it all her ears of corn kept from &s;hattering together; This was the peace of Chri&s;ts principall intendment, <HI>Pax Eccle&s;iae,</HI> that they &s;hould alwaies be, as their bodies were conjoyned, &s;o have their hearts and mindes united: as they are of one place, &s;o have all one peace: we cannot &s;ay with any &s;ucce&s;&s;e, <HI>Pax huic domui,</HI> if they be not of one minde in the hou&s;e.</P>
<P>Saint <HI>Ba&s;il</HI> reports with a&s;toni&s;hment what he had by experience &s;ound in his travells, that when in all Arts and Sciences, and &s;ocieties, he &s;aw peace and agreement: <HI>tantum in Eccle&s;i&acirc; Chri&s;ti pro qu&acirc; ip&s;e mortuus, maximum di&s;&s;idium, A&s;cet. p.</HI> 186. He reckons it among the judgements of God, and we can do no le&s;&s;e, if any time we think &s;eriou&s;ly of it: he imputes the cau&s;e of that to mens contempt of their heavenly King, as <HI>I&s;raels</HI> calamities in the time of Judges, becau&s;e every man did what they li&s;t, and there was no King in <HI>I&s;|rael;</HI> they which are rebells to the King will not be ruled by his Law, <HI>&s;ine Rege, &amp; &s;ine Lege</HI> ever go together; and they do little better but deny his &s;overaignty which reject his commands; they forgo their obedience, which ca&s;t of his cognizance; nay with greater rage then the &s;ouldiers u&s;ed him, they rent in &s;under his &s;eamle&s;&s;e coat and break even his bones in peeces, &s;o Saint <HI>Au&s;tin</HI> &s;peaks of the Schi&s;ma|tick <HI>Donatus.</HI></P>
<P>There will be ever in the Church of God haters of Peace. The ene|mie of peace will be &s;till &s;owing tares of di&s;&s;ention, ever &s;ince the opening of the &s;econd &s;eal, <HI>Revel. 6. 4. There was power given to take peace from the earth:</HI> then was <HI>Pax terris,</HI> that part of the Angels &s;ong turned into <HI>vaeterris. Jehnes</HI> fury, and <HI>Jereboams</HI> &s;chi&s;me carry all away before them: The Go&s;pel they pretend to both, as if it had gotten new colours, war and the &s;word, and not peace, and love.</P>
<P>Yet &s;hall Chri&s;ts wi&s;h take no effect: <HI>Pax vobis,</HI> will &s;ure be wel|come to the Di&s;ciples: <HI>Pax domui huic,</HI> to the &s;ons of peace here: Tho&s;e to whom Chri&s;t wi&s;heth it, are the &s;ame to whom the Angels proclaimed it, <HI>Luke 2. Pax terris,</HI> but <HI>quibus?</HI> &s;aith Saint <HI>Bernard:
<PB N="11" REF="7"> <GAP DESC="illegible" RESP="apex" EXTENT="1 word"> hominibus magnae &s;cientiae, &amp; dignitatis, &s;ed bone voluntatis.</HI></P>
<P>But what and if you will needs reject it? &s;hall it be &s;ayd in vain, <HI>Pax vobis?</HI> if it finde no &s;ons of peace, it will return to vs again; the ble&s;&s;ing of peace will be returned to them that plead for it: and that our Saviour pronounceth, <HI>ble&s;&s;ed are the Peace makers.</HI></P>
<P>And ble&s;&s;ed for ever, ble&s;&s;ed be that Peacemaker who did not only plead for peace all his life, but purcha&s;ed it by his death, who payd the pri&s;e of it, his own bloud, who was not only the me&s;&s;enger of it, but the maker of it: and to &s;hew that, <HI>he &s;hewed them his hands and his &s;ide.</HI></P>
<P>2. I come to that now, the &s;econd way of Chri&s;ts being author of our peace, <HI>by mediation,</HI> by purcha&s;e; he &s;ayd; <HI>Peace be unto you and when he had &s;o &s;ayd, he &s;hewed them his hands and his &s;ide.</HI></P>
<P>O hers were <HI>Evangelizantes pacem,</HI> the Angels from Heaven, the Apo&s;tles on earth; but <HI>procurantes pacem,</HI> none but he: they by mini|&s;tration having received commi&s;&s;ion from him, he only by mediation having his mi&s;&s;ion from the Father: they may be me&s;&s;engers, he only the maker, and in that re&s;pect he, and not they, is called <HI>Pax no&s;tra.</HI></P>
<P>If you require a &s;ign of it, there is the Prophet <HI>Jonabs</HI> in &s;uch a &s;torm which would have &s;oon &s;woopt up the &s;hip and all her pa&s;&s;en|gers; Take me &s;aith he, and ca&s;t me into the &s;ea, and then the &s;ea cea&s;ed from her raging. <HI>Adam</HI> was the Carrick, in him all mankinde was imbarqued, and that was ready to be &s;wallowed up in the Aby&s;&s;e of Gods high di&s;plea&s;ure: take me &s;aith Chri&s;t, and let me pa&s;&s;e through tho&s;e angry wounds; only with this difference, <HI>Jonahs</HI> truly &s;ayd it, <HI>Propter me haec tempe&s;tas;</HI> but of him &s;aith <HI>E&s;ay, He was woun|ded for our tran&s;gre&s;&s;ions:</HI> and tho&s;e wounds which he then received, here he &s;hewes unto his Di&s;ciples: <HI>He &s;hewed them his hands and his &s;ide.</HI></P>
<P>Chri&s;t would have the wounds of his pa&s;&s;ion to be &s;een after his re&s;urrection, for many good rea&s;ons. It is probable he hath them &s;till to &s;hew: In a vi&s;ion which <HI>Zachary</HI> &s;aw, 13. 6. there is one whether Saint or Angel, is bold to ask him, what are tho&s;e wounds in thy hands? and his an&s;wer is, The&s;e are they which I received in the hou&s;e of my friends. Saint <HI>Au&s;tine</HI> &s;aith of the Martyrs, <HI>Omnes &s;uas cicatrices in caelo habituros, non tanquam vitia &s;ed veritatis te&s;timonia. de Civit. lib. 22. chap. 20. Not as arguments of their frailties, but as te&s;timonies of their virtue. Among the re&s;t there are three not the lea&s;t.</HI></P>
<P N="1"><PB N="12" REF="8">1. To con&s;ound his enemies when they &s;hall look upon him whom they have pierced. <HI>Herod</HI> was affrighted when he heard of Chri&s;ts works, and &s;aid it is <HI>John Bapti&s;t</HI> whom I beheaded; even &s;o &s;hall they be daunted when they &s;hall &s;ee his wounds, and &s;ay, it is Je&s;us whom we crucified.</P>
<P N="2">2. To confirm his friends: <HI>Ad &s;ananda infidelium cordium vulnera, &s;ervata clavorum &amp; lanceae ve&s;tigia,</HI> &s;aith <HI>Leo. Except I &s;ee</HI> (&s;aith <HI>Tho|mas) the print of his nayles, and put my hand into his &s;ide, I will not be|leeve,</HI> ver&s;e 25. <HI>&amp; vidit &amp; credidit:</HI> the mouthes of his wounds &s;pake mo&s;t effectually to his faith, he read be&s;t in the print of tho&s;e nayles, the re&s;urrection of his ma&s;ter. The report of Chri&s;ts ri&s;ing, was as &s;trange to him, as to <HI>Jacob</HI> of <HI>Jo&s;ephs</HI> living, till he &s;aw the wagons which <HI>Jo&s;eph</HI> &s;ent for him, and <HI>Thomas</HI> the wounds which Je&s;us &s;uf|fered for him.</P>
<P N="3">3. That he might carry in his body the Trophees of his victory and our peace, &s;aith <HI>Maldonate;</HI> that the wound in his &s;ide might be like the <HI>bow in the Cloud,</HI> the <HI>rainbow about the Throne,</HI> which <HI>John</HI> &s;aw in his vi&s;ion, <HI>Revel.</HI> 4. 3. or like <HI>the bloud on the lentell, Exod.</HI> 12. or the <HI>red thred in the window, Jo&s;hna</HI> 2. 18. that God when he &s;ees it, might remember his Covenant, that the godly might flie to his &s;ide as their &s;anctuary, to the holes of that rock, to the &s;ecret place of the &s;tairs of his Cro&s;&s;e, and hide them&s;elves in that great and terrible day of the Lord. This was the purcha&s;e of his pa&s;&s;ion, a place to hide us in: there is no finding of any peace for us murtherers, out of the&s;e Cities of refuge; no way for us to happine&s;&s;e, but through the&s;e gates of the righteous, in at the&s;e everla&s;ting doors: Of the wounds of his &s;ide, may very truly be &s;ayd tho&s;e words of the P&s;almi&s;t, <HI>This is the gate of the Lord; the righteous &s;hall enter in there at.</HI></P>
<P>Now, he might well &s;peak of peace, which was made our peace, and wi&s;h us to peace which was wounded for it: Peace after warre is ever welcome, nay it is the honor of peace, that war is made for it. The em|bleme of a &s;ouldier is a &s;word in one hand, and fire in the other, with this motto, <HI>Sic quaerimus pacem,</HI> and it is Chri&s;ts our Captains word, <HI>Veni quaerere &amp; &s;anare;</HI> and war de&s;troyes all, Peace only &s;aveth.</P>
<P>And now me thinks I hear tho&s;e wounds in his hands and &s;ide, like &s;o many mouthes (for <HI>Quot vulnera, tot ora)</HI> &s;aying unto you, <HI>Peace be unto you; Videte quantum con&s;titit mihi pax ve&s;tra,</HI> put your fingers here and &s;ee mine hands, put forth your hands here, and put them into my &s;ide; make not my wounds greater by your infidelity,
<PB N="13" REF="8"> then the Jewes did with all their cruelty; will you not beleeve ex|cept you &s;ee them bleed afre&s;h in my members, in my &s;pou&s;e the Church? can you &s;light that for which I payd &s;o dear? prize you my bloud at &s;o low a rate, that upon &s;uch &s;light occa&s;ions you contemne the purcha&s;e of it; will you &s;ell me again for thirty pence, and cry out &s;o many <HI>crucifies,</HI> rather then put up any little injurie? Can you for a ceremony ca&s;hiere all your charity, and &s;o readily break the bond of peace; for which I was content to be bound over to in&s;upportable pains? will you u&s;e me more de&s;pightfully then tho&s;e <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">urri&s;h Soul|diers did? they neither rent my garments, nor brake my bones, and will you tear in peeces that &s;eamle&s;&s;e coat of charity, in which I have put my Spou&s;e; as if you were wilde bea&s;ts? and like fierce Tygers, make wide wounds in my body which is the Church? Had I never bought it for you, or being bought, had I never brought it to you, you could not have been more &s;trangely carele&s;&s;e of it. All I can &s;ay unto you, is <HI>Peace be unto you;</HI> the&s;e wounds in my hands and &s;ide will &s;ay more, and <HI>he &s;hewed them his hands and his &s;ide.</HI></P>
<P>And it will make you think the better of peace whiles you live, if you con&s;ider one thing more, who&s;e hands they are which deliver it unto you; if there were any better thing in the world, tho&s;e hands would not have kept it from you; that &s;ide would have afforded bloud &s;ufficient enough to have procured it for you; and you may be &s;ure it is worth the receiving which Chri&s;t gives you, you ought not to refu&s;e that which he bought at &s;o dear a price.</P>
<P>I would here winde up all, le&s;t while I be a factor for your peace, by too much tediou&s;ne&s;&s;e I forfeit mine own; but that in Chri&s;ts &s;hewing his hands and his &s;ide, after he &s;aid, <HI>Peace be unto you;</HI> is as me thinks imported &s;omething of a morall intendment. Saint <HI>Luke</HI> &s;aith, they were his hands and his feet; it is likely he &s;hewed them all. 1. His &s;ide, how it de&s;ired their peace. 2. His hands and his feet, how they laboured for it.</P>
<P>In this &s;en&s;e we are to imitate him, the words of our commi&s;&s;ion are the &s;ame with his; <HI>Pax vobis,</HI> and <HI>Pax. buic Domni</HI> are much at one; and him&s;elf &s;aith, <HI>&s;icut mi&s;it me Pater, &amp;c.</HI> We cannot &s;hew you our &s;ide how it hath bled for it; our hands and feet how they were wounded for it, that only Chri&s;t can do, and tho&s;e wounds he hath yet to &s;hew; yet in a morall meaning, we &s;hew you our &s;ide, how earne&s;tly we de|&s;ire it, our hands and our feet, how we labour for it. El&s;e</P>
<P>The voice of peace, if the heart be not to wi&s;h it, the hands to work
<PB N="14" REF="9"> it, will do little good; tho&s;e which come with it on that fa&s;hion, art but like the bramble in <HI>Jothams</HI> parable, <HI>Judges</HI> 9. 15. which pro|mi&s;ed peace to tho&s;e that tru&s;t on him; and is likely fir&s;t to &s;cratch them that lay hold on it: Though one once carried away the ble&s;&s;ing from old <HI>I&s;aac,</HI> I no where finde any ever brought it, which came with the voice of <HI>Jacob,</HI> and the hands of <HI>E&s;au.</HI> The Scripture joyns <HI>&s;alt</HI> and <HI>peace</HI> together, <HI>habete &s;alem &amp; pacem, Mark</HI> 9. 50. and that is <HI>&s;al &s;cientiae &amp; con&s;cientiae,</HI> which are matters of the heart and hands, and not meerly of the tongue. Indeed they mu&s;t be all three &s;ea&s;oned, our words, our wi&s;hes, our works; before <HI>habete &s;alme,</HI> there will be no <HI>habete Pacem.</HI></P>
<P>How ever, let tho&s;e which are <HI>&s;al Terrae,</HI> not lo&s;e their &s;ea&s;on: let their feet be &s;hod with the preparations of the Go&s;pel of peace, <HI>Eph.</HI> 6. 15. and that preparation is e&s;pecially in patient putting up of wrongs: There is no true way of peace to be had there without it. And then will others &s;ay; <HI>Quare &s;peciofi &s;unt pedes Evangelizantium pacem?</HI> their feet mu&s;t be &s;een in the wayes of Peace, as well as well as their voices heard, with the words of peace; it is no right comming to come with the voice of a Turtle, and the talon of an Harpie. To &s;uch as you are Chri&s;t e&s;pecially commends peace, in <HI>Pax vobis,</HI> and commands it too, <HI>in Pacem habete in vobis:</HI> do you pray for peace, and plead for it, and practice it, be benefactours for peace, that you may one day receive the ble&s;&s;ing of peace.</P>
<P>And now <HI>Pax vobis,</HI> to you all; I promi&s;ed you to end as I began, <HI>Pece be unto you.</HI> Chri&s;t wi&s;heth it to you, and advi&s;eth you to it: you can do no le&s;&s;e then return him prai&s;e for it, Glory unto Heaven, for peace on earth. The Angels taught us that way in their hea|venly Hymne; and there is no way like that to keep peace here, than by giving glory there. Unto him ther|fore in the lighe&s;t Heavens, who is the Au|thor and giver of Peace, be given all Glory, and prai&s;e, now and ever, <HI>Amen.</HI></P>
</DIV1>
<DIV1 N="2" TYPE="sermon">
<PB N="15" REF="9">
<HEAD>THE SECOND SERMON.</HEAD>
<EPIGRAPH>
<BIBL>LAMENT. 5. 16.</BIBL>
<Q>Woe now unto us, That we have &s;inn<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">d.</Q>
</EPIGRAPH>
<P>HEre is <HI>Flebile principium,</HI> a lamentable beginning: This Text comes like man him&s;elf into the world, crying; you could not look that this day &s;hould bring forth any other childe, then a childe of &s;orrow: <HI>Ben-onies</HI> are ever the fruits of true fa&s;ts: If the day it &s;elf could &s;peak. you &s;hould have no other voyce from it then that which <HI>I&s;aiab</HI> heard: A voyce &s;aying, <HI>Cry, I&s;ai.</HI> 40. 6. Now if you ask with him, what &s;hall I cry, my Text will direct you in that; <HI>Woe now unto us, that we have &s;inned.</HI></P>
<P>Here is a cry to be taken up by all of us; and there is good rea&s;on for it. There have been divers cryes already, only we our &s;elves have not cryed, God him&s;elf hath cryed in the <HI>Proverbs, Chap. 1. Ver&s;e 20. Turn you at my correction:</HI> His Mini&s;ters have cryed, and never left crying, <HI>I&s;aiab, Jeremy,</HI> and <HI>Jonab;</HI> our &s;innes have al&s;o cryed, <HI>&V;nto heaven hath their cry a&s;cended,</HI> it hath come unto the ears of the Almighty; Judgement al&s;o hath begun to cry, and her voyce to be exalted above mercy; only we, as if we were &s;en&s;ele&s;&s;e, have &s;tood &s;till at this time, and not cryed at all: But now we do begin, and it is well thought on, before we come into the cry of <HI>Egypt,</HI> a cry of midnight, <HI>we dye all, Exod.</HI> 12. 33. Or that di&s;mall cry which &s;hall be in the la&s;t night of all, a crying <HI>to the rocks to hide us, and the mountains to fall upon us.</HI> The way not to cry then, will be to cry now: to make our &s;elves cry before we be made to cry; the cryes of repentance prevent the cryes of vengeance, e&s;pecially when we joyn all of us in this cry. It hath been reported, that the cry of an huge Army hath intercepted the flight of Birds, they have not been able to pa&s;&s;e over for it, but have fallen down in the mid&s;t: &s;o are Gods flying Judgements to be intercepted: if we cry all of us, as
<PB N="16" REF="10"> we are appointed. I will only adde that advice of a King concer|ning this crying, and at &s;uch a time as this was: that it may be a &s;trong cry, Let us <HI>cry mightily unto God, Jon.</HI> 3. 8.</P>
<P>But are we to cry indeed? me thinks that were fitte&s;t to be done in &s;ecret; tears &s;hed in private, are commonly the tru<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;t; <HI>Ille dolet ver&egrave; qui &s;ine te&s;te dolet,</HI> they &s;peak loude&s;t which make lea&s;t noi&s;e; this is to be done, and done often by us: Yet we are to do it in pub|lique too; to weep with them that weep, was ever held &s;ea&s;onable, e&s;pecially when there is a ju&s;t cau&s;e of weeping as now there is; it will be an unan&s;werable fault, if the Church &s;hall have ju&s;t cau&s;e to complain of us, <HI>We have mourned unto you, and you have not wept.</HI></P>
<P>And here we are not as upon a &s;tage, only to per&s;onate a crying; we mu&s;t act our own parts; like him which was to act a lament<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|ble part, that he might do it the better, call to remembrance the death of his only &s;onne, whom he mo&s;t dearly loved, and fell in|deed into true tears; none of us but have cau&s;e enough, if we but call it unto minde, to make us to weep, if not for others &s;ins, yet for our own; <HI>hinc illae lachrimae.</HI> They, they alone are a &s;ufficient motive to make our hearts &s;eek vent at our tongues, to make u&s;&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">y at lea&s;t thus much, <HI>Woe unto us, that we have &s;inned.</HI></P>
<P>We &s;hould not need this adoe, if we were but of <HI>Davids,</HI> or <HI>Jere|mies,</HI> or <HI>Peters,</HI> or <HI>Mary Magdalens</HI> temper, apt to cry: they could <HI>water their Beds, and mingle their drink with their tears;</HI> The Poets fain that <HI>Prometheus,</HI> when he made man, tempered his clay with tears; and yet how hardly come they from us, as if our natures were of another mould? I mu&s;t needs grant a Corporall Calamity hath f<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tcht too many our of &s;ome, even to a prejudicating of their faith, but when hath a &s;pirituall done the like? is nature &s;uch an enemy to the &s;oul, that the can be prodigall of her tears, when any temporall affliction moves her, and &s;o ba&s;e and nigardly, when a &s;pirituall afflicts her? Woe is me that I have not <HI>Mo&s;es</HI> rod, to &s;trike the&s;e Rocks; I have not the art to make you weep, no not to weep my &s;elf. The Angel of God de&s;cend this day, and &s;tir our pools; he touch our hearts, that they may teach our eyes true tears, and our t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ngu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s &s;trong cryes, that we may with unfained &s;orrow &s;ay, though it be but the words of this Text: <HI>Woe now unto us, that me have &s;inned.</HI></P>
<P>I might have fitted you with a Text of more words, but not of more matter: long &s;peeches are not alwayes &s;trong ones: <HI>Magnum</HI>
<PB N="17" REF="10"> <HI>in parvo,</HI> is natures be&s;t work, &s;o it is rea&s;ons, &s;o it is religions: Tho&s;e which are run out in length have commonly lea&s;t &s;pirits in them. How &s;hort was <HI>Mo&s;es</HI> cry, yet how forceable? Nay, when he had &s;aid lea&s;t, he &s;pake loude&s;t, <HI>Exod.</HI> 14. 45. our Saviours cryes are by the Apo&s;tle called &s;trong, yet they were long none of them: how &s;hort is that which he hath taught us to utter, and yet not the le&s;&s;e effectuall? how powerfull was the Publican in that &s;hort petition, <HI>God he mercifull to me a &s;inner?</HI> The Phari&s;ee &s;aid more, but went home with le&s;&s;e. There are but three &s;yllables in <HI>peccavi,</HI> yet <HI>quantum valent,</HI> &s;aith Saint <HI>Ambro&s;e. David</HI> received pardon only for them: it is but little we are to &s;ay now, we may &s;ay it in a moment, if we &s;ay it right; and that we may do that, we mu&s;t &s;ay &s;ome|what of the manner of &s;aying it.</P>
<P>If you plea&s;e but to ob&s;erve the Text where it is placed, you will finde two nece&s;&s;ary attendants on it: The Book is a <HI>Lamentation,</HI> the Chapter a Petition; it is as <HI>Augu&s;tus Cae&s;ar</HI> &s;aid of him&s;elf, when he &s;ate between <HI>Horace</HI> and <HI>Virgil, inter &s;u&s;piria &amp; lachrimas:</HI> The Author of it was a Petitioner with tears in his eyes, he was like <HI>a Dove upon the Rivers of waters, Can.</HI> 5. 12. His heart mourning, his head dropping: prayers and tears, are the true acconts of his voyce, he &s;pake with his eyes, a&s;well as with his tongue: Lamentations, mourning, and woe are not &s;evered, they are joyned by <HI>Ezekiel</HI> in Gods Book, they are not parted by <HI>Jeremy</HI> in his: &s;o it is the manner of repentance to a&s;&s;ume what is due by vengeance, &s;he doth freely undergoe what&s;oever ju&s;tice doth award: they belong to her by her own judgement, what&s;oever is due by Gods: So &s;he u&s;eth to judge her &s;elf before hand: This is her manner, and to be practi&s;ed by us now, with Lamentation, and mourning, to pronounce our woe. <HI>Woe now unto us, that we have &s;inned.</HI></P>
<P>I may well tearm my Text, the lamentation of a &s;inner, or rather the lamentation of &s;inners, for we are not in our private Clo&s;ets now; the time hath made it publique, we are to joyn all of us in doing of it, &s;o the Text takes us in all, it is not to be &s;aid by one a|lone, but by many, all of us that are hear pre&s;ent: <HI>Woe now unto us, that we have &s;inned.</HI></P>
<LIST>
<LABEL>Now in &s;aying this, we &s;ay two things,</LABEL>
<ITEM><LIST>
<ITEM>1. Our mi&s;ery, which is the cau&s;e of our Lamentatio<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, <HI>Woe now unto us.</HI></ITEM>
<ITEM>2. Our &s;in, which is the cau&s;e of our mi&s;ery, <HI>That we have &s;inned.</HI></ITEM>
</LIST></ITEM>
</LIST>
<PB N="18" REF="11">
<P>We begin with the fir&s;t, the &s;ence of our mi&s;ery, and that will bring us afterwards to a &s;ight of our &s;in; and in that we have two things to be con&s;idered.</P>
<LIST>
<ITEM>Fir&s;t, The greatne&s;&s;e of it.</ITEM>
<ITEM>Secondly, The neerne&s;&s;e of it.</ITEM>
</LIST>
<P>Fir&s;t the greatne&s;&s;e of it, it is expre&s;&s;ed in one word, but that the mo&s;t &s;ignificant, and full that can be, if any expre&s;&s;ion may be in|finite, and take in all the intentions of mi&s;ery, that is it, <HI>Woe now unto us,</HI> it is in that word <HI>Woe.</HI></P>
<P>S<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">condly, the neerne&s;&s;e of it for mi&s;eries a farre of, do not &s;o much affect our &s;ences, we are not &s;o much touched with them, as to go about to prevent them It was S^t <HI>Iohns</HI> wo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r, <HI>Quit vos prae|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nonuit fugere ab ir&acirc; ventur&acirc;,</HI> that any &s;hould take &s;o much thought as to think of that: But this is neer two wayes: Fir&s;t, in re&s;p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ct of per&s;ons, it is our own and not others. Secondly, of time, it is not to come, but is come already. <HI>Woe now unto us.</HI></P>
<P>And by that time we have con&s;idered the&s;e we &s;hall finde cau&s;e enough for lamentation, and finding th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;e off<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">cts, look further to the true cau&s;e of our mi&s;ery, which is our &s;in, take a full &s;ight of that, and that is properly <HI>opus Diei;</HI> I humbly beg of God his a&s;&s;i|&s;tance, while I di&s;patch it.</P>
<P N="1">1. Our Mi&s;ery. That takes up the fir&s;t place: So it u&s;eth in all complaints, e&s;pecially where our pain is as it is heer, <HI>Woe</HI> is the wor<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, we have it expre&s;&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d by;</P>
<P><HI>Woe,</HI> is a word of malediction and commination, there i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> a cur|&s;ing and a threatning <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ver imployed in that: any mean Gramma|rian knows the meaning of that interj<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ction. Two wayes only do we finde it u&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d in Scripture. 1. By God, when he denouncethany judgement upon others: So it is often in the Prophets, <HI>I&s;ai. 5. Ezek.</HI> 13. and by our Sa<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">iour in the Evangeli&s;ts, <HI>Matth.</HI> 23. by the Angel in the <HI>Apocalips,</HI> Chap. 18. and Chap. 9. 2. By others when they lament any judgement already fallen, or likely to fall upon them|&s;elves, in <HI>Ieremy</HI> we fin<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e it often, <HI>Iere. 4. 31. Woe is me now, for my &s;oul fainteth, Iere. 10. 19. Woe is me for my de&s;truction, and my grievous plague, Iere. 15. 10. Woe is me my Mother, that thou ba&s;t born me a con|tentions man, a man that &s;triveth with the whole earth:</HI> Of this &s;ence is this Text: we do even cur&s;e our &s;elves in &s;aying of it, at lea&s;t we make application of that cur&s;e which doth belo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">g unto us.</P>
<P>And this is very proper to this time, we are now in hand with
<PB N="19" REF="11"> that w^c^h the Apo&s;tle el&s;e where advi&s;eth us unto, <HI>To judge our &s;elves, that we may not be judged of the Lord,</HI> by denouncing of a cur&s;e<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, we take upon us to be Judges; in the Court of Con&s;cience, we are al|lowed to do it to our &s;elves; it is the part of the di&s;cipline of re|pentance, to award that unto our &s;elves, which the Ju&s;tic<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> of God hath threatned unto &s;inners; &s;uch we are; nay the very cl<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">fe&s;t of &s;inners: we do not do it pote&s;tative, but approbative, we con&s;ent that the judgement of God is ju&s;t: and we cannot ju<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ge l<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> doth belong unto us then this; this is the lea&s;t that we can ju<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ge, <HI>Woe un|to us.</HI> Now repentance is rightly called by the School a pe<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ce of ju<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">tice, it con&s;i&s;ts e&s;pecially in awarding due puni&s;hment: <HI>poeni|tentia &agrave; puniendo,</HI> &s;aith the <HI>Ma&s;ter,</HI> L. 4. d. 14. We are apt in this mat|ter to follow <HI>Peters</HI> coun&s;ell, <HI>Ma&s;ter favour thy &s;elf:</HI> either we &s;ee not fully what we have committed, that part of the wallet we com|monly ca&s;t behinde, or we are but partiall judges to determine what we have de&s;erved: but true repentance may not &s;o &s;pare her &s;elf; &s;he is to a&s;&s;igne all that doth belong unto her &s;elf, to appoint in her own judgement, what&s;oever divin<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> judgement hath threatned.</P>
<P>And then once <HI>Woe</HI> will be too little, we finde it thrice threatned <HI>Revel. 8. 13. Woe, woe, woe,</HI> and when the&s;e are pa&s;t with S^t <HI>Bernard,</HI> we &s;ha<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">l finde a fourth, it will be but inju&s;tice with the King of <HI>I&s;rael</HI> to &s;mite but thrice, when we &s;hould do it five or &s;ixe times, it will be but to repeat the words &s;o much the oftner, and four woes we &s;hall in ju&s;tice award unto our &s;elves, and tho&s;e four, from four places. Fir&s;t, From Heaven above us. Secondly, From the world without us. Thirdly, From our own con&s;ciences within us. Fourth|ly, From hell beneath us; in re&s;pect of every one of the&s;e, we have ju&s;t cau&s;e to &s;ay, <HI>Woe now unto us.</HI></P>
<P N="1">1. From heaven above us.] <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hen we do contemplate the great|ne&s;&s;e and power of an incen&s;ed Judge, how the Lord of H<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">a&s;ts is up in armes again&s;t us, how ju&s;tice mu&s;ters up her clouds, a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d winds, and &s;tormes; how <HI>thou&s;and thou&s;ands, and ten thou&s;and thou&s;ands, Dan.</HI> 7. d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ily march in his Army; how he cometh with flames of fire, rendring of vengeance; how with him Judgement cannot be prevaricated; no bribes will blinde his eyes; no friends corrupt his affections; mercy dares not plead; tears will not be heard to &s;peak; who is able to &s;tand before con&s;uming fire; who can dwell with everla&s;ting burnings? How the very <HI>Earth &s;hall melt at his pre&s;ence</HI> and the <HI>heavens be rowled up, as in a &s;crowle before him;</HI> how he will
<PB N="20" REF="12"> <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ip up the bowels of the heart it &s;elf, and &s;earch the &s;ecrets of the &s;oul; how he found not &s;tedfa&s;tne&s;&s;e in his Angels, and even the Starres are unclean in his &s;ight: How much more is man a worm, even the Son of man, which is but a worm? If <HI>Mo&s;es</HI> could not abide his back parts, how &s;hall we endure his pre&s;ence? what can we conclude from this contemplation, but with my Text, <HI>Woe is unto us?</HI></P>
<P N="2">2. One woe is pa&s;t, but behold a &s;econd: If heaven do abandon us, how &s;hall the Earth comfort us? If the Lord be again&s;t us, how can I help? was &s;aid by a King, one as likely to help, as any in the world. We may well look about us, but we &s;hall finde with <HI>Iere|my,</HI> our <HI>plague is de&s;perate, our wound is incurable:</HI> When God is angry, he infatuates even coun&s;ells, <HI>quos perdere vult dementat.</HI> He mak<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s abortive all policies; you may learn it by <HI>Achitophels;</HI> he &s;uffers the Prophets them&s;elves to provelyers, as they did in per|&s;wading <HI>Abab</HI> to battail: he turns the &s;words of Armies again&s;t them&s;elves, and their bows into their own bowels; he makes them bring in a &s;trong people, to &s;courge them&s;elves, as <HI>I&s;rael</HI> the <HI>Egypti|ans,</HI> as children their own rod. He &s;mites them <HI>with blindne&s;&s;e, and a&s;toni&s;hment,</HI> as he threatned <HI>I&s;rael, Deut.</HI> 28. 28. If we look to the Church, we finde giddyne&s;&s;e; to the Common-weal madne&s;&s;e; if without us to the North, <HI>vae malum,</HI> there is a mi&s;t; to the South there ever and anon ari&s;eth a cloud, threatning a &s;torm; if within us, we may &s;ay with the Apo&s;tle, we are in <HI>perils by fal&s;e Brethren;</HI> there are Vipers which will eate up the bowels of the Mother that bred them; trea&s;ons, and con&s;piracies fill us with fears; divi&s;ions, and di&s;tractions adde unto our woes: The world is by <HI>Plato</HI> com|pared to a &s;hop, almo&s;t what&s;oever we look upon, we may &s;ay with the buyer in <HI>Solomon, malum e&s;t, malum e&s;t,</HI> it is naught, it is naught. We have cau&s;e enough, if we con&s;ider it, to &s;ay the &s;econd time, <HI>Woe is now unto us.</HI></P>
<P N="3">3. And yet behold a third, though there be never &s;o many trou|bles, without us; yet peace within us, would afford us comfort: but let us look within us, and aske, is it peace? <HI>There is no peace unto the wicked,</HI> our own con&s;ciences will tell us that; They are wit|ne&s;&s;es to accu&s;e us of &s;in, and judges to condemne us to woe. If they be quiet and trouble us not, our woe is the greater, becau&s;e our con&s;ciences are &s;ecure; but if trouble&s;ome, how great is our woe! They are the Books by which we &s;hall be judged hereafter: nay,
<PB N="21" REF="12"> by them we may become our own judges now. Search and &s;ee if in our own judgement, we may not pronounce again&s;t our &s;elves another woe: how un&s;ufferable are their checks; how evident their accu&s;ations; how faithfull their records: others cannot read them, and may judge us better then we are; we which know them our &s;elves, if we will deal truly, mu&s;t needs pronource a righteous judgement, and that is; <HI>Woe be unto us, becau&s;e we have &s;inned.</HI></P>
<P N="4">4. Three woes are pa&s;t, but behold a fourth. It is S^t <HI>Bernards</HI> woe, of his adding; if we look below us, we &s;hall have cau&s;e to &s;ay it, and there we &s;hall finde the complement of all woe: can you endure to hear that fearfull &s;entence, depart you cur&s;ed, with|out &s;aying, <HI>Woe be unto us?</HI> how ready is the cruell executioner of &s;ouls, the devill, to hale us thither? how wide hath hell opened her mouth to receive us there? could we but hear the di&s;mall groans, and yelling cryes which they make, that are &s;wallowed up into the river of Brim&s;tone; Let <HI>Dives</HI> &s;peak for the re&s;t of his fellows, <GAP DESC="foreign">, I am grievou&s;ly tormented; did we but beleeve the woefull extremity which they are in, that are in utter darkne&s;&s;e. Let our Saviours report work it into our faith, it is weeping, a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">d wailing, and gna&s;hing of teeth; night the duration of it not pa&s;&s;e for a fable; we have the everla&s;ting Truth to confirme it, there <HI>the worm dyeth not, and the fire is not quenched:</HI> have we not &s;ufficient cau&s;e to cry out, <HI>Woe be unto us?</HI></P>
<P>How &s;hall I make you &s;ay it, if this will not? hither we are judged, if our judgement be right: we mu&s;t not favour our &s;elves and &s;ay, this &s;hall not be unto us: repentance cannot be true if par|tiall: we mu&s;t thus judge our &s;elves, that we may not be judged, <HI>non &s;umus bis judicandi,</HI> &s;aith S^t <HI>Bernard:</HI> God will &s;pare us, if we &s;pare not our &s;elves. Let us ca&s;t our &s;elves down at the foot&s;tool of his judgement Seat, and confe&s;&s;e what we have de&s;erved; Let us come as <HI>Benbadads</HI> &s;ervants did to the King of <HI>I&s;rael,</HI> with Sack|cloth about our loynes, and ropes about our heads, 1 <HI>Kings</HI> 20. 32. &s;uch coming becomes us be&s;t this day; Let us ca&s;t our &s;elves out of heaven, as expecting only wrath from thence; out of the world, as finding only mi&s;eries there; out of our &s;elves, as feeling nothing but terrours there; down even to hell it &s;elf, whether we de&s;erve to be for ever plunged; Let groans fill our &s;ouls, and tears our eyes, <HI>vae vohis qui ridetis,</HI> in &s;uch a day as this is; and let our mouths be filled with cryes, &s;aying it often; <HI>Woe now unto us, that we have &s;inned.</HI></P>
<PB N="22" REF="13">
<P>But, If the greatne&s;&s;e of our mi&s;ery have not &s;ufficiently brought us to that; yet the neerne&s;&s;e of it, will work &s;ome true effects. Things a farre of, work upon our apprehen&s;ion &s;omewhat, but not much upon our pa&s;&s;ion; but pa&s;&s;ion mu&s;t be &s;et to work now; this day is the pa&s;&s;ion day of repentance. In two re&s;pects we &s;hall finde it neer enough. 1. Of Per&s;on. 2. Of Time. Tho&s;e two will ad<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e &s;ufficiently to the greatne&s;&s;e of our mi&s;ery, we &s;hall not be put to in quire further.</P>
<P N="1">1. Of Per&s;on, it is our own mi&s;ery; it belongs to our &s;elves: <HI>Woe now to us.</HI> Others mi&s;eries affect us not much, they work ac|cording to their di&s;tance, of place, or per&s;on, <HI>Pacis cum proximus ardet,</HI> there begins our perplexity. When our &s;elves come to be touched, and repentance toucheth no where el&s;e, it &s;wells in her own bancks, it keepeth &s;e&s;&s;ions at home, and pa&s;leth judgement only again&s;t it &s;elf; We, we are the men, to whom woe doth ap|pertain; <HI>no&s;tra res agitur,</HI> we mu&s;t not put it of from our &s;elves, lea&s;t God I<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">y it on: <HI>To us belongeth &s;hame and confu&s;ion of face,</HI> &s;aith <HI>Daniel, Dan.</HI> 9. repentance threatens none but it &s;elf, <HI>vae nobis,</HI> is the voice of it: <HI>Woe unto us.</HI></P>
<P N="2">2. Of Time Neither doth it deferre its iudgement, nor put of the evill day farre from us, we de&s;erve to have it brought upon us pre&s;ently, and repentance iudgeth according to our de&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rts. Woe <HI>now</HI> unto us: now indeed were it iu&s;tice with God, to bring upon us all this woe, he hath forborne and given u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> many times of try|all, but we have de&s;pi&s;ed the riches of his grace, and his goodne&s;&s;e hath not lead us to repentance. He hath come the&s;e many yeers, looking for fruit, and found nothing but leaves; <HI>now</HI> might he in iu&s;tice lay his Axe to our roote, and bid cut us down; <HI>now</HI> might he pronounce a cur&s;e again&s;t us, and make us wither away; he might <HI>now</HI> &s;peak unto us in his di&s;plea&s;ure, depart you cur&s;ed, and powre upon us all his &s;torms of indignation and vengeance. If we were now to &s;tand before Gods tribunall, and to be indged according to our de&s;erts, and there we are now placed by repentance; even now pre&s;ently, were all this mi&s;ery to come upon us.</P>
<P>Now if any thing will work true appr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hen&s;ion in us, it mu&s;t be this: <HI>Iraventura.</HI> Makes not any deep impre&s;&s;ion in many of us: the day of death, though we &s;ee it a farre of, may &s;trike us into &s;o ne dumps; but they are never &s;o true as&mdash;<GAP DESC="illegible" RESP="apex" EXTENT="1 span"> <HI>Cum &s;it inbeforae &s;imilis, jam jamque tenere.</HI></P>
<PB N="23" REF="13">
<P>When we &s;ee an hand writing with <HI>Baltazer,</HI> or hear a voyce &s;peak|ing our doom with <HI>Nabuch adnezzar,</HI> then will our <HI>joynts he loo&s;ed,</HI> and our <HI>knees tremble:</HI> Saint <HI>Gregory</HI> reports it of him&s;elf, that when he expounded that &s;entence of <HI>Abraham</HI> unto <HI>Dives, now thou art tor|mented,</HI> he was not able to on in his Sermon. <HI>Pavore potius indi|gent quam expo&s;itione,</HI> &s;aith he, to his Auditors; the apprehen&s;ion of the pre&s;ent, wrought &s;o much upon him, as if the <HI>jam vero,</HI> were <HI>iam verum,</HI> now to be &s;aid to any of us, as it was to him; indeed we are to &s;ay it our &s;elves now, Woe <HI>now</HI> unto us: This certainly will make us &s;ufficiently apprehen&s;ive of our mi&s;ery.</P>
<P>And now as men brought unto &s;ome dangerous di&s;ea&s;e, ever look unto the cau&s;e that brought them to it, being in a &s;torm as <HI>Jonahs</HI> Marriners were, they ca&s;t about to finde the fountain of it: it is the great con&s;ultation of this Kingdom at this time, to finde out the Au|thors of tho&s;e great di&s;tempers that are in it: So the &s;ence of our mi|&s;ery will bring us to a &s;ight of our &s;in, for indeed <HI>hinc illae lachrimae;</HI> all our &s;orrows come from thence, we mu&s;t lay all our fault upon our &s;ins, our &s;ins are the <HI>troublers of ou<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> I&s;rael,</HI> and that leads me to the &s;econd part of my Text. <HI>Woe now unto us, that we have &s;inned.</HI></P>
<P>We came not till now to the cry of true repentance; it is not her mi&s;ery &s;he is under, but the &s;in &s;he hath committed makes her cry: it is all the note that they have in hell, <HI>Woe now unto us;</HI> but they never come to &s;ay that we have &s;inned; for there is no place for repentance, the &s;ence of their mi&s;eries makes them only cry, not any &s;orrow or remor&s;e for their &s;ins: But it is the&s;e we mu&s;t now cry of; if we be true penitents, our &s;ins mu&s;t trouble us, and not any other troubles what&s;oever.</P>
<P>And now it is fitte&s;t to be troubled for them, for in times of other afflictions, we cannot &s;o well &s;pend our tears upon our &s;ins; torments of the body, will drink up our &s;pirits, the pains which we endure, take up our complaints, our &s;ins are not &s;o well thought on, when our &s;ences are otherwi&s;e perplexed; &s;orrow often proves too late, which is let alone till then; but now we do but make our &s;elves mi|&s;erable, we willingly a&s;&s;ume woe unto our &s;elves, tho&s;e woes we &s;pake of (we ble&s;&s;e the goodne&s;&s;e, and long &s;uffering of our God) are not as yet forced upon us, but freely a&s;&s;umed by us; other &s;orrows go not &s;o neer unto our hearts at this time, that there may be the bet|ter room for the &s;orrow, for our &s;ins; &s;ins are be&s;t lamented, when we are otherwi&s;e well, and not afflicted: <HI>Pharoah</HI> and <HI>Abab</HI> have done
<PB N="24" REF="14"> it in extremity, but it came not freely from them, but by force; be|&s;ides they lamented their plagues, not their &s;ins: But it is for the&s;e that we are troubled; not that we are puni&s;hed, but that we have &s;inned.</P>
<P>And that we may thoroughly be troubled for them, we mu&s;t be &s;ure to take a good &s;ight of them; not cover them as <HI>Cain,</HI> nor hide them as <HI>Adam;</HI> not ca&s;t them behinde our backs, but bring them be|fore us, &s;et them in our &s;ight, that God may cover them, while we di&s;cover them, that when we bring them before our faces, he may ca&s;t them behinde his back: Sin cannot be hid, but when God hides it, we may rake it up, as we do fire in embers, but at the day of Revelation, God will bring it to light.</P>
<P>But then to &s;ay that we have &s;inned, will not be enough to make us &s;ee our &s;ins; we have &s;pent enough in the commi&s;&s;ion, Saint <HI>Peter</HI> tells us; &s;hall we be &s;hort in our confe&s;&s;ion? If we did go about it, we could not bring all our &s;ins to our remembrance: Holy men though they have &s;tudied the Art of Arithmetike, have fain to &s;et down at the foot of their accompt, an indefinite number; <HI>my &s;ins are more then the hairs of my bead,</HI> &s;aith <HI>David, then the &s;ands on the Sea &s;hore, then the &s;tars in the firmament.</HI> Our &s;ecret &s;ins, S^t <HI>Bernard</HI> cals them, <HI>maris magni rep|tilia,</HI> they are like the creeping creatures of the great Sea, innumera|ble: yet as an huge army, though the common &s;ouldiers be not to be mu&s;tered, the heads and chieftains are: in the firmament the &s;tarres are not to be numbred, yet tho&s;e of greate&s;t influence, and magnitude are: among our &s;ins there are leaders, Captains over their hundreds, and thou&s;ands; there are &s;ome of more tran&s;cendent magnitude, and maligne influence; we may take &s;ight of them, and we &s;hall not tran&s;|gre&s;&s;e the limits of the Text neither; it is to &s;ay, but &s;o much the of|ner; <HI>that we have &s;inned.</HI></P>
<P>We begin with <HI>Pride,</HI> that <HI>Primum pec<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">atorum,</HI> as <HI>Syrach</HI> calls it; a &s;in which fir&s;t began in heaven, and tumbled the fir&s;t abetters of it down to hell; That Epidemicall &s;in which hath infected the race of all mankinde; and like a mo&s;t malignant di&s;ea&s;e runs thorough all his veines, from that man of &s;in, <HI>the King of all the children of Pride,</HI> as <HI>Job</HI> terms the <HI>Leviathan, who hath the horns of the Lamb, but the mouth of the Dragon, with which he &s;peaketh proud words.</HI> Unto the lowe&s;t &s;inner among&s;t the &s;onnes of men, is this pe&s;tilence di&s;per&s;ed: tho&s;e which have &s;eemed mo&s;t to trample upon pride, and made pretences of voluntary humility, have done it with greater pride, as <HI>Plato</HI> &s;aid
<PB N="25" REF="14"> of <HI>Diogenes,</HI> when he <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ord upon his chair with greater Pride, then ever he &s;ate in it: greater pride below often goes about to pull down le&s;&s;er pride above; I mu&s;t not &s;tand to tell you what the pride of our &s;elf conceit is, the magnifying of our &s;elves, the de&s;pi&s;ing of our Bre|thren, our high looks, and proud &s;tomacks, the heighth of our apparell, the glory of our Pompe, how we perch up to the highe&s;t twig of our e&s;tate, till the boughs will not bear us, how we look down like the &s;onnes of <HI>Anack,</HI> upon our brethren as Gra&s;hoppers; how full every vain of us is of this vice, it is enough to &s;ee it, and to &s;ay, <HI>Woe now un|to us, that we have &s;inned.</HI></P>
<P>The next &s;in is <HI>covetou&s;ne&s;&s;e, Amor &s;celeratus habendi, the root of all evill,</HI> as the Apo&s;tle calls, becau&s;e it gives nouri&s;hment and groweth to all other &s;ins; even pride it &s;elf hath grown up by it, Idolatry, Prophanation, Sacriledge, Extortion, and infinite others, are troupers in this band: the love of <HI>Mammon</HI> hath begotten it, the wages of <HI>Balaam,</HI> and the booty of <HI>G<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">bazi,</HI> and the Vineyard of <HI>N<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">both</HI> have maintained it. This al&s;o is our &s;in, <HI>and woe is unto us, that we have &s;inned.</HI></P>
<P>The&s;e two, Pride and Coveteou&s;ne&s;&s;e, have their re&s;idence in the heart, have u&s;urped Gods man&s;ion, and left him no room there; But</P>
<P>The third &s;in is <HI>Swearing,</HI> which is a cankar in the mouth, an open Sepulcher in the throat, a &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ink that doth a&s;cend to heaven, which in|fects the &s;acred name of God, the true Generall of Bla&s;phemies; per|juries, lyings, &amp;c. It is a &s;in which crucifies Chri&s;t a new, and tears his very wounds and body in peeces, and &s;heds his pretious bloud a|gain, a &s;in which never goes without a cur&s;e a long with it, which the jealous God will not let go unrevenged. This al&s;o is our &s;in, <HI>and woe is unto us, that we have &s;inned.</HI></P>
<P>I will but name another, a capitall &s;in among the Armies of <HI>Lucifer,</HI> it is Drunkenne&s;&s;e the ring leader to adulteries, quarrels, wounds, di&s;tempers, to profanne&s;&s;e, uncharitablene&s;&s;e: &s;wearing flyes into the face of God, but drunkenne&s;&s;e defaces the image of God; he is the &s;epulcher of the creatures of God, nay he is his own &s;epulcher, being entombed in his own bowels; It is a &s;in which began with the new world, and hath been cryed down by the Prophets, Apo&s;tles, Fathers, Pa&s;tors of the Church, and yet they have not prevailed; it is a crying &s;in which maketh a loud noi&s;e in Gods ears; and it is our &s;in al&s;o, <HI>woe now unto us, that we have &s;inned.</HI></P>
<P>I have named the&s;e four, becau&s;e of the four woes we &s;pake of be|fore;
<PB N="26" REF="15"> and indeed if you peru&s;e but the fifth chapter of <HI>I&s;aiah,</HI> you &s;hall finde a &s;everall woe threatned to each of them. I mu&s;t not go about to number the re&s;t, I cannot do it, I mu&s;t &s;ay with the <HI>P&s;almi&s;t, Oh how great is the &s;umme of them!</HI> and &s;et that at the foot of the ac|compt; I can &s;hew you but a part of this great Army, as <HI>Balack</HI> &s;hewed <HI>B<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">laam,</HI> but let that be enough to make you cur&s;e them all, and &s;ay, <HI><GAP DESC="illegible" RESP="apex" EXTENT="2 letters">|<GAP DESC="illegible" RESP="apex" EXTENT="3 letters"> unto us, that we have &s;inned.</HI></P>
<P>Let us not now put them off, and &s;ay, the&s;e are indeed the &s;ins of the times; with <HI>Saul, the people have &s;inned&punc; Ju&s;tus e&s;t accu&s;ator &s;u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">,</HI> true repentance accu&s;eth none but it &s;elf; <HI>I have &s;inned,</HI> &s;aith <HI>David. we have &s;inned, we have done wickedly,</HI> &s;aith <HI>Daniel.</HI> We our &s;elves are the men, <HI>me, me, ad&s;um qui fici, in me convertite flaminat;</HI> they are our &s;ine that have troubled <HI>I&s;rael,</HI> &s;ay it, though to the &s;hame of our faces: <NOTE PLACE="marg"><GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ertul.</NOTE> Let not us be <HI>ad delinquendum expandentes frontem, ad deprecandum &s;ubducenter;</HI> Let us &s;ay it, and give God glory by our &s;aying it, as <HI>Jo&s;hnah</HI> taught <HI>A<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">han,</HI> but to our own &s;hame, and the con&s;u&s;ion of our faces; <HI>Fo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> woe now unto us, that we have &s;inned.</HI></P>
<P>Ile give you one ob&s;ervation more from the Text, <HI>woe now unto us;</HI> the pain, that is pre&s;ent, &s;o we are to judge, &s;o it would be i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> that great Judge of all do not forbear us: but the &s;in: that is pa&s;t, the plea&s;ure that was in it, that i<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> gone; that we have &s;inned, this is ever the &s;ting of &s;in. The fruit that it brings forth, is &s;hame, the reward it leaves behinde is death; all the worth of it is woe. <HI>Woe now unto us, that we have &s;innod.</HI></P>
<P>What remains now, but that the &s;ence of our mi&s;ery, and the &s;ight <NOTE PLACE="marg">Exod. 31. 31.</NOTE> of our &s;ins like, <HI>A<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ton</HI> and <HI>Hur</HI> make us, <HI>bold up our hands, with Mo&s;es unto God in crying?</HI> That ceremony is not out of &s;ea&s;on now, it is all that remains, and let us cry a great and a &s;trong cry unto God, &s;aying: O Lord we have &s;inned a grievous &s;in, therefore if thou pardon our &s;in, thy mercy &s;hall appear: and let us withall beleeve a&s;&s;uredly, that for the &s;trong crying of his &s;onne, he will hear our faithfull, and un|fained, though but weak, and feeble cryes; for his &s;atisfaction which be once made, he will forgive our &s;ins, and accept of our re|pentance. To whom with the Father, and the holy Gho&s;t, three Per&s;ons, but one God, ble&s;&s;ed for ever, be all prai&s;e and glory, now, and ever. <HI>Amen.</HI></P>
</DIV1>
<DIV1 N="3" TYPE="sermon">
<PB N="27" REF="15">
<HEAD>THE THIRD SERMON.</HEAD>
<EPIGRAPH>
<BIBL>1 COR 10. 16, 17.</BIBL>
<Q><P>The Cup of ble&s;&s;ing which we ble&s;&s;e, is it not the Communion of the bloud of Chri&s;t? the bread which we breake, is it not the Communion of the body of Chri&s;t?</P>
<P>17. For we that are many, are one bread and one body, becau&s;e we are partakers of one bread.</P></Q>
</EPIGRAPH>
<P>THe&s;e words are an argument of the Apo&s;tle, and &s;uch an argu|ment which is <GAP DESC="foreign">, taken <HI>ab axiomate conce&s;&s;o,</HI> again&s;t which there could be no di&s;puting: he appeals to them&s;elves <GAP DESC="foreign">, which were able to judge of the truth of it; and if to judge, then to contradict it if not true.</P>
<P N="1">1. Two things are to be taken notice of about it. <MILESTONE N="1"> 1. The Cohe|rence. <MILESTONE N="2"> 2. The Inference; the cau&s;e of it, and the ca&s;e.</P>
<P><MILESTONE N="1"> The fir&s;t is the point of Idolatry, from which he di&s;wades his Co|rinthians, ver&s;e 14. <HI>My beloved, flee from Idolatry, for</HI> Idolaters have <HI>fellow&s;hip with Divels;</HI> and I would not have you which <HI>drink of the Cup of the Lord, drink of the cup of divels;</HI> which are <HI>partakers of the Lords table,</HI> be <HI>partakers of the table of divels,</HI> ver&s;e 20, 21. Neither indeed can there be any communion between Chri&s;t and Belial: now they might po&s;&s;ibly except; Though they did eat of things &s;acrificed to Idols, yet they did not beleeve they had any communion with di|vels, or that they were in &s;o doing made partakers of the table of di|vels The Apo&s;tle an&s;wers that reply by a double argument; <MILESTONE N="2"> The one taken from <HI>I&s;rael after the fle&s;h,</HI> which did &s;till ob&s;erve the cere|monies of the Law, and the legall &s;acrifices; <HI>are not they which eat of the &s;acrifices, partakers of the Altar?</HI> ver&s;e. 18. and if of the Altar, then of the Idol which is over the Altar: and though the Idol be nothing, yet of the Divell to whom the Gentiles &s;acrifice in the Idol, ver&s;e 19. The other argument taken from the Chri&s;tians which are after the
<PB N="28" REF="16"> &s;pirit, which <HI>have an Altar too, Heb.</HI> 13. 10. though only my&s;ticall, and far &s;uperiour to theirs, becau&s;e more &s;pirituall, of which they which are partakers, all worthy receivers have a communion with the things &s;ignified upon the Altar. The Corinthians them&s;elves were not ignorant of that; the Apo&s;tle &s;peaketh unto them as men that under&s;tood it was &s;o, ver&s;e 15. he carries it not out upon his own authority, bu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> with their knowledge and a&s;&s;ent: <HI>The cup of ble&s;&s;ing which we ble&s;&s;e, is it not the Communion of the bloud of Chri&s;t? The bread which we breake, is it not the Communion of the body of Chri&s;t?</HI> and if there be communion in the&s;e, there is communion in tho&s;e; if with God and Chri&s;t in his Altars, then with the Idoll and the Devill in his Altars. This is the coherence, and the inference of the Text.</P>
<P>This being already affirmed by the Apo&s;tle, and acknowledged by the Corinthians; for his interrogation, <HI>is it not?</HI> is <HI>Emphatica affirma|tio:</HI> the whole argument is grounded upon an <HI>Hypothe&s;is</HI> which mu&s;t not be denied; we ma<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e no more work to prove it, but waite upon the Holy Gho&s;ts further illu&s;tration of it, as he &s;hall enable me, and your patience permit.</P>
<P>There is one word for the mo&s;t part praedominant in every Text, in this the word Communion is it; it is the chief veine in the body of it, and runs through every line and part, and it is very fit for the &s;ea&s;on: Communion now e&s;pecially to be &s;poken of; when there is &s;o much need of Communion, <MILESTONE N="1"> when faction and divi&s;ion have made the thoughts of our hearts otherwi&s;e too great, there to have &s;ome thoughts of communion. That you may know what it is the better, you may con&s;ider three Communions in the Text; they make each of <NOTE N="3" PLACE="marg">Commu|nions.</NOTE> them a &s;everall part.</P>
<P>The fir&s;t is Sacramentall, between the &s;igns, and the things &s;igned; <NOTE N="1" PLACE="marg">Calicis.</NOTE> <HI>The Cup of ble&s;&s;ing which we ble&s;&s;e, is it not the Communion of the bloud of Chri&s;t?</HI></P>
<P>The &s;econd is the Spirituall, between the things &s;igned, and the <NOTE N="2" PLACE="marg">Capitis.</NOTE> receivers; <HI>We are all partakers of one bread,</HI> which though la&s;t in the Text, is the &s;econd to be in&s;erted; becau&s;e by the Apo&s;tle it is made the cau&s;e of</P>
<P>The third Communion which is my&s;ticall, between the receivers, <NOTE N="3" PLACE="marg">Corporis,</NOTE> and them&s;elves one with another; <HI>for we that are many, are one bread, and one body;</HI> or to read the words more agreeable to the origi|nall, and therein I have the judgement of <HI>Beza; Becau&s;e there is but one bread, we that are many are one body.</HI></P>
<PB N="29" REF="16">
<P>The fir&s;t of the&s;e is peculiar to the &s;ea&s;on, the Sacrament at the &s;o|lemnity of the Sacrament; and the ground of the other two. For fir&s;t there is <HI>Communio Calicis;</HI> and from thence &s;prings the &s;econd, our Communion with Chri&s;t, which is <HI>Capitis;</HI> and the third, our communion one with another, which is <HI>Co<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">poris:</HI> Saint <HI>Au&s;tine</HI> af|firms them all. <HI>Sacramentum Pietatis, vinculum charitatis, &s;ignum u|nitatis, in Johan: Tract. 27.</HI></P>
<P>I call them all Communions, becau&s;e they are all <HI>cum unione;</HI> and where there is union, there needs mu&s;t be communion. Though <GAP DESC="foreign"> in the originall be &s;ayd only of the fir&s;t which is Sacramentall; and <GAP DESC="foreign"> of the other, which is my&s;ticall; yet they are made to dif|fer but as the effect and the cau&s;e; the ancient tran&s;lations know no difference between them, the&s;e la&s;t ought to have as full and as firm communion as the fir&s;t: the end of that being to effect the&s;e, the Sa|cramentall Communion for our &s;pirituall, which is with Chri&s;t our head; and for our my&s;ticall which is with one another, our body; <HI>Ideo in&s;titutum ut corpus in terris capiti quod e&s;t in Coelis coadunetur. Aug. Ser. 28. in Erem.</HI></P>
<P>I begin with the fir&s;t, <HI>Communio Calicis,</HI> the Sacramentall Commu|nion; and that becau&s;e it is the &s;eale of all the re&s;t, the cement of all our <NOTE N="2" PLACE="marg">Calicis.</NOTE> Communions, the Union of Communion. <HI>The Cup of ble&s;&s;ing which we ble&s;&s;e, is it not the Communion of the Blood of Christ? The Bread which we break, &amp;c.</HI></P>
<P>Now a Communioni<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s rightly defined a relation between two, or <NOTE N="2" PLACE="marg">Paci<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">.</NOTE> union of two or more in one thing which is common. In the &s;acrament are two things; 1 The &s;ignes, 2 The things figned: The&s;e two, by the <NOTE N="1" PLACE="marg"> Outward &s;igne.</NOTE> vertue of Divine operation, are made one, and thence is the Sacrament rightly &s;tyled, A Communion: untill this Union come, there is no Communion at all, <HI>res terrena, &amp; Coelestis,</HI> which <HI>Iraeneus</HI> makes the parts of the Sacrament, never come together, they are at di&s;tance: look how high the heaven is from the earth, <HI>nec verit as &s;igno, nec virtus Sacra|mento,</HI> &s;aith <HI>Cyprian,</HI> till they meet in one conjunction; no truth there <NOTE N="2" PLACE="marg">I ward grac<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">.</NOTE> in the &s;igne, no mercy here from the things &s;igned, till mercy and truth both meet: all the vertue in the Sacrament is in the Union of the parts, and when that Union is, there is then a Communion.</P>
<P>Take we a view of the parts; we mu&s;t know them fir&s;t, before we can &s;ay any thing of their Union, or of the Communion of them.</P>
<P>The fir&s;t is <HI>res terrena,</HI> the outward and vi&s;ible &s;igne, which is in <NOTE N="1" PLACE="marg">Ou<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">wa<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">d fight.</NOTE> effect but one, though in number two, even as the thing &s;igned, one
<PB N="30" REF="17"> invi&s;ible grace, or as S^t. <HI>Bern:</HI> &s;aith, rather <HI>unus Christus, in quo e&s;t om|nis gratia:</HI> formally the &s;ignes and the things figned, are but one, but materially two, &s;aith the School.</P>
<P>They are two in number, &s;o delivered by Chri&s;t at the fir&s;t In&s;titu|tion, &s;o exhibited by the Apo&s;tle, at the rein&s;tauration; and &s;o recei|ved by our Church, and all places where rightly received, at the So|lemnization; and the&s;e two &s;everally con&s;idered, and not joyntly, the Bread a&s;under from the Wine, the better to illu&s;trate the death and pa&s;&s;ion of our Saviour, which was in the &s;eparation of his Blood (which is the life) from the Body: but after they are received, they come together again, as they did this day, the Re&s;urrection, Chri&s;t now dying no more. The Commemoration is of Chri&s;ts death, butthe Communion of Chri&s;t alive.</P>
<P>The &s;ignes being two in number, are &s;everally to be repre&s;ented, &s;o in the Text, as they are at the time: we con&s;ider them in that Order the Apo&s;tle layes them down, and content our &s;elves with that rea&s;on which <HI>Hiereme</HI> and <HI>An&s;elme</HI> give for his &s;peaking of the Cup fir&s;t, be|cau&s;e he had more to &s;peak of the bread la&s;t; not to invert the Order by a figure, but to divert his &s;peech whither he fir&s;t intended it, Bread being a more proper Symboll of Union than Wine, not &s;o &s;oon fal|ling into parts, not &s;o ea&s;ie a &s;ubject of &s;eparation as that is; and of Union his intent was to &s;peak.</P>
<P>The Cup] that is fir&s;t mentioned in the Text: by a Synecdoche, it is <NOTE N="1" PLACE="marg">The Cup.</NOTE> put for the Wine in the Cup: That which is in the cup, S^t. <HI>Chry&s;ost.</HI> reades it: The Papi&s;ts which boa&s;t &s;o much of their keeping the lite|rall &s;en&s;e of the Sacrament, allow of this figure, no man was ever &s;o much e&s;t ranged from common &s;peech, as not to under&s;tand it: The Wine is the figne, the Cup by a figure put for it; but yet it is not the Wine in any cup. The P&s;almi&s;t &s;peaks of one, <HI>In the hand of the Lord there is a Cup, and the Wine is mixt, his enimies &s;hall drink the dr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">gs of it.</HI> And in <HI>Jeremy</HI> there <HI>is a cup of Wine of indignation, tho&s;e that did drink of it did &s;pue and fall, and ri&s;e no more.</HI> The Apo&s;tle di&s;ting<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">es from that, and calls it, <HI>The Cup of ble&s;&s;ing.</HI></P>
<P>The Scripture u&s;eth commonly to expre&s;&s;e the ble&s;&s;ing of God by the Metaphor of a cup: the abundance of ble&s;&s;ing by the filling and overflowing of a cup, <HI>P&s;al.</HI> 23. 5. The <HI>Navell</HI> of the Spou&s;e was <HI>as a round Cup, Can<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">.</HI> 7. <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">. The Heathen u&s;ed to crown their cups in the time of plenty; and <HI>Calvin</HI> reports that the Jews &s;eats had their cup, an holy drinking, in which con&s;i&s;ted the &s;olemnity of their action, and
<PB N="31" REF="17"> thence &s;eems to come <HI>the Cup of Salvation</HI> the P&s;almi&s;t &s;peaks of, which they u&s;ed to drink at their &s;olemn meetings, in a gratulatory remem|brance of their <HI>Deliverance;</HI> the&s;e are all farre inferiour unto that our Apo&s;tle &s;peaks of, which <GAP DESC="foreign"> he calls <HI>the Cup of ble&s;&s;ing.</HI></P>
<P>Two wayes it may be called the Cup of ble&s;&s;ing. Fir&s;t, from Gods ble&s;&s;ing for us. 2. From our ble&s;&s;ing of God for it.</P>
<P N="1">1. Gods ble&s;&s;ing of it for us; the words of In&s;titution are, <HI>He took the Cup and ble&s;&s;ed it:</HI> in which there is a double power. 1. A power of Con&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">cration. 2. A power of Sanctification. By the fir&s;t the Cup is made a Symboll, &s;eparated from a civill or common u&s;e, to a religi|gious and holy intendment. By the &s;econd, the Symboll is made effe|ctuall, to incorporate a right receiver into Chri&s;t, whereof it is made a Symbol. <GAP DESC="foreign"> will extend to both, whichis the word for both. <HI>Oecu|meni us</HI> takes it for <GAP DESC="foreign">, which is <HI>con&s;ecrare. Beza</HI> for the other, <GAP DESC="foreign">, which is <HI>&s;anctificare.</HI> Of the fir&s;t there are infinite examples in the old Te&s;tament, ble&s;&s;ing of the Sacrifices, the con&s;ecra|ting of them. Of the &s;econd we have a pregnant one in thenew: <HI>every Creature of God is good, and is &s;anctified by the Word of God,</HI> <GAP DESC="foreign">. 1 <HI>Tim.</HI> 4. 5. Both the&s;e make the Sacrament nece&s;&s;arily to beof Divine In&s;titution; none but God may appoint his figne, none ble&s;&s;eit but he, to make it effectuall to the receiver; other Creatures are of his ble&s;&s;ing, in his fir&s;t In&s;titution they had that, <HI>Gen.</HI> 1. and by his ble&s;&s;ing of them, we receive all our benefit from them; but that was but <GAP DESC="foreign">, his bare word; and man lives by that, <HI>Every word which coneth from the mouth of God, Matth.</HI> 4. 4. But in his &s;econd In&s;titution, there is <GAP DESC="foreign"> the good Word of God; much good mu&s;t needs come from that; the Creature, the Cup which is ble&s;&s;ed with it, is indeed <HI>the Cup of ble&s;&s;ing.</HI></P>
<P>Be&s;ides the true effects of it in a worthy receiver, make it appear a Cup of ble&s;&s;ing: it is the onely fap of our Spirituall life, the Autidote again&s;t the deepe&s;t Con&s;umption, the water of life, which who&s;oever <HI>drinks worthily, &s;hall never thir&s;t any m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">re. Hau&s;tus ej us neihi Nectar erit,</HI> it is the Wine of Angels, the <HI>Cup of Salvation,</HI> the <HI>Waters of Com|fort,</HI> the Spring-Head of eternall happines. In many things Chri&s;t hath de&s;erved well at our hands, but in none &s;o much as this. <HI>Super omnia it reddit amabilem, bone Je&s;u, Calix redemptionis meae,</HI> &s;aith <HI>Bernard,</HI> it is a Cup of <HI>&s;piced Wine, Cant.</HI> 8. 2. Chri&s;t kept the good Wine till the la&s;t, and then gives it to his friends to drink: to his welbeloved to <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ake her merry, <HI>Cant.</HI> 5. 1. it is a cup for the &s;ad heart to chear it, for
<PB N="32" REF="18"> the merry heart to confirm it; to quench our &s;pirituall thir&s;t, to cure our &s;pirituall grief: well may it receive from us the&s;e <HI>Eulogies,</HI> which receive by it <GAP DESC="foreign">; &s;o much ble&s;&s;ing. There is <HI>I&s;aacs</HI> ble&s;&s;ing, The Dew of Heaven in it; and <HI>Calebs</HI> ble&s;&s;ing, the &s;prings above in it; and that which is above all, and worth all, there is Gods ble&s;&s;ing, it is <HI>the Cup of ble&s;&s;ing:</HI> from his ble&s;&s;ing of it for us, that fir&s;t, and that is <HI>poculum benedictum,</HI> as well as <HI>benedictionis.</HI></P>
<P N="2">2. From our ble&s;&s;ing of God for it; <HI>The Cup of ble&s;&s;ing which we ble&s;&s;e:</HI> there is the &s;ame word for it. <GAP DESC="foreign">, but yet not altoge|ther of the &s;ame &s;ence: <HI>Aliter nos Deum, aliter Dens nos:</HI> God ble&s;|&s;eth with power, and maketh that to be of force, which he &s;aith, we ble&s;&s;e God withprai&s;e; Gods ble&s;&s;ing is reall, ours but verball: His <HI>cum effectu,</HI> ours at the be&s;t, but <HI>cum affectu:</HI> his is <HI>operativ&egrave;, his word is ever a work with all, ours only <HI>optativ&egrave;:</HI> it is the greater only that can ble&s;&s;e the le&s;&s;er, according to that of the Apo&s;tle, <HI>effectually:</HI> and he is the greate&s;t, we the lea&s;t; but <HI>ei benedicimus, cum de co bene dicimus;</HI> we ble&s;&s;e him, when we &s;peak well of him, when we con|fe&s;&s;e his prai&s;e, when we &s;peak well of him: though &s;o well as he hath de&s;erved of us, we cannot &s;peak. And hence is the Sacrament cal|led <HI>Euchari&s;tia,</HI> which is a giving of prai&s;e and thanks, which is the word of in&s;titution, <HI>Matth.</HI> 26. 27. and <GAP DESC="foreign"> and <GAP DESC="foreign"> in the O|riginall are <HI>Synonima,</HI> &s;aith <HI>Beza,</HI> to give prai&s;e and thinks, and to ble&s;&s;e.</HI></P>
<P>And yet this is not all the ble&s;&s;ing is intended, <HI>Cui benedicimus:</HI> hath reference to the Cup, we ble&s;&s;e the Cup as well as God for the cup: <GAP DESC="foreign">, &s;aith <HI>Oecumenius.</HI> The con&s;ecration of it is the ble&s;&s;ing of it, the &s;etting it a part to an holy u&s;e, the prai|&s;ing of God for it, the praying unto God for a ble&s;&s;ing upon it; all the&s;e doth the word of ble&s;&s;ing extend unto: and one thing more then the&s;e which is not to be forgot. <GAP DESC="foreign"> is a word for benevolence, and charity, The Sacrament it &s;elf was wont by the Ancients to be called <GAP DESC="foreign"> a <HI>Collection, a Gathering;</HI> becau&s;e there u&s;ed ever at &s;uch gathe|ring of the people to receive, to be a gathering for the poor withall. Let not this &s;lip, call it a Cup of ble&s;&s;ing from thence, let the poor re|ceive a ble&s;&s;ing from you, that you may from God. <HI>Calix</HI> <GAP DESC="foreign">, of Gods benevolence and charity to you, of yours to his poor members for him; The fir&s;t of the&s;e belongs only unto us, which have the mi|ni&s;teriall power of con&s;ecration: <HI>We ble&s;&s;e,</HI> the Apo&s;tle &s;peaks it in our per&s;ons: but the other belongs to you, as well as us, to ble&s;&s;e
<PB N="33" REF="18"> God for it, to pray for his ble&s;&s;ing upon it, but then you mu&s;t re|member that your ble&s;&s;ing is not <HI>operativ&egrave;,</HI> but only <HI>optativ&egrave;,</HI> a wi&s;h; not a work; that belongs to God, as I &s;aid before, but this to us: &s;o the words <HI>cui benedicimus,</HI> may be &s;aid of all: and that is all needs be &s;aid of it: The fir&s;t &s;igne, the Cup of ble&s;&s;ing.</P>
<P>I pa&s;&s;e to the &s;econd: the Bread which we break; Th<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;e &s;ignes are <NOTE PLACE="marg">The b<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ead.</NOTE> one, as <HI>Jo&s;eph</HI> &s;aid of <HI>Pharoabs</HI> dreams; one in nature, yet two in num+ber, they make both but one part of the Sacrament: one thing is in effect &s;ignified by both; yet one was not thought &s;ufficient for usby our Saviour, either to &s;hew his death, which is the end of the Sacra|ment: or to &s;eal to our faith, which is the u&s;e of it, and by two &s;ignes, as by twowitne&s;&s;es will be an end of &s;trife.</P>
<P>We may yeeld three rea&s;ons for it, why the&s;e, and why both the&s;e are exhibited by our Saviour.</P>
<P><MILESTONE N="1"> Fir&s;t, in both the&s;e con&s;i&s;ts the chief maintenance of our life, they are the principall &s;upporters of it; Bread alone will not &s;erve, <HI>Man li<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">eth not by bread only;</HI> nor yet wine alone, there is no living alone by the Cup, though &s;ome make a &s;hift to &s;tay by it long enough, yet they cannot live by it; man is made of fle&s;h and bloud, and needs both to feed him, Bread and Wine; and in our &s;pirituall food, Chri&s;t would have no want: he takes them both, they are the be&s;t, the clea|ne&s;t food of our life, and &s;o fitte&s;t to repre&s;ent the food of the &s;oul.</P>
<P><MILESTONE N="2"> Secondly, There are no &s;uch things to &s;hew the death of Chri&s;t by, as the&s;e: mark how the Bread is thra&s;hed, and ground, and &s;ifted, and baked before it can be fit good; And the wine, &s;tript and trod|den, and p<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e&s;&s;ed, <HI>pre&s;&s;um antequam expre&s;&s;um,</HI> before it is made fit to drink: So was Chri&s;ts body, The Plowers plowed upon his back, the &s;ouldiers thra&s;hed him, the Jews fifted him, the teeth of the Lyons to <HI>Ignatius,</HI> the teeth of death to him, ground him &s;mall enough, the grave was the Oven to bake him; So was his bloud; the Cro&s;&s;e was the pre&s;&s;e: The Prophet might well ask him, why are his <HI>Garments red?</HI> So many thorns, and nails, &s;uch a wound in his &s;ide, were win|dows enough to let out all his bloud: The Bread and the Wine, very aptly intimate all this; and this is even all, the end of the Sacra|ment.</P>
<P><MILESTONE N="3"> Thirdly, The naturall body of Chri&s;t, is not only &s;ignified by the Sacrament, but al&s;o his my&s;ticall, which is his Church, which is one made up of many beleevers, and is not the Bread one, made of many grains? and the Cup one, made of many grapes? no &s;uch Symbolls
<PB N="34" REF="19"> of Vnion as the&s;e are. So are the faithfull kneaded, and knit together, &s;o incorporated into one: and therefore &s;aith Saint <HI>Au&s;tine,</HI> Chri&s;t commends unto us his body and bloud in tho&s;e things, <HI>quae ex multis redigunt in unum,</HI> that &s;o the Sacrament might be <HI>&s;ignum unitatis,</HI> a very Communion, as it &s;hall appear after: and to be this is another end of the Sacrament.</P>
<P>The &s;ignes then are both fit, other rea&s;ons might be given, but the&s;e are the chief: but yet a rea&s;on would be given, why the Apo&s;tle calls not this &s;igne, the Bread of ble&s;&s;ing, as well as he did the other, <HI>the Cup of ble&s;&s;ing;</HI> it is to be ob&s;erved be&s;ides, that in the 11 to the <HI>Co|rinthians,</HI> Ver&s;e 24. where the Apo&s;tle fals upon this matter again, there he mentions ble&s;&s;ing only of the Bread, and not of the Cup at all; belike he thought once naming it in both, was enough for both, and that his &s;aying of it once was enough to &s;end us to his, <HI>quod accepi &agrave; D<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mina,</HI> to the fir&s;t in&s;titution of it, and there we finde them both ble&s;&s;ed a like, <HI>Matth.</HI> 26. 26, 27. and it is worth the marking: that the word which the Apo&s;tle u&s;eth for the ble&s;&s;ing of the Cup, is the &s;ame that the Evangeli&s;t u&s;eth there for the ble&s;&s;ing of the Bread; <GAP DESC="foreign"> in both; and the word which the Apo&s;tle u&s;eth in the other for the ble&s;&s;ing of the Bread, is the &s;ame that the Evangeli&s;t u&s;eth for the ble&s;&s;ing of the Cup: it is <HI>Euchari&s;tia</HI> in both, to &s;hew that the words are both of one &s;ence, and that the &s;ignes were both alike ble&s;&s;ed.</P>
<P>But be&s;ides, he &s;peaks not here of the ble&s;&s;ing of the Bread, becau&s;e he was to mention a nece&s;&s;ary Ceremony, belonging to the &s;igne, be|ing indeed a part of it, which may not be left out; and that is, the breaking of the Bread, and that alone made the words of the Text full: <HI>The Bread which we break;</HI> and of this minde is <HI>Pareus.</HI></P>
<P>Breaking of the Bread is a mo&s;t &s;ignificant Ceremony annexed to the &s;igne, it doth be&s;t &s;hew the Lords death of any: not that any &s;uch thing was done to Chri&s;ts body, a <HI>bone of him could not be broken:</HI> I will not &s;ay with Saint <HI>Chry&s;o&s;tome,</HI> he &s;uffereth that to be done in the Sa|crament, which he could not &s;uffer to be done him upon the Cro&s;&s;e, we may not think that he doth &s;uffer any thing there, neither doth that Father think &s;o: but it is broken to &s;hew his many &s;ufferings, of what nature, of what number &s;oever they were, breaking is a <HI>Metaphor</HI> to expre&s;&s;e them, and the Prophet <HI>I&s;aiah</HI> hath it of his pa&s;&s;ion; <HI>He was broken for our iniquities, I&s;ai 53.</HI> and the Apo&s;tle &s;peaks it fully, <HI>Hoc e&s;t Corpus meum quod pro vobis frangitur.</HI></P>
<P>This Ceremony our Saviour him&s;elf u&s;ed at the in&s;titution, <HI>He</HI>
<PB N="35" REF="19"> <HI>brake the Bread:</HI> to &s;hew indeed that he was not only broken in his pa&s;&s;ion, but he was willingly broken, that he did break him&s;elf; for indeed, the nails, and the thorns, and the &s;pear could not have broken him, not &s;o much as his skin, no more then the &s;ouldiers could break his legs, had not he been willing to have it done, to be broken; had not he been principall agent in it, as well as &s;ole Patient of it, and broke him&s;elf.</P>
<P>As he u&s;ed it then, from his in&s;titution, we u&s;e it &s;till. <HI>The Bread which we break:</HI> and indeed, the rather to &s;hew that we our &s;elves were chief act ours in his breaking, it was for us, for our &s;akes he was content to be broken, we did &s;it, our &s;ins, all of us had an hand in breaking him: and in &s;ign of that it is &s;ti<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">l, <HI>The Bread which we break.</HI></P>
<P>But the chief cau&s;e of our breaking of it, is that which Saint <HI>Chry|&s;o&s;tome</HI> gives <HI>patitur frangi ut omnes impleat;</HI> every one could not take a little; if Chri&s;t did not &s;uffer him&s;elf to be made &s;o little; and to &s;hew he gave his body to be crucified for all, he appoints his &s;igne to be broken for all. This Ceremony and no other, he appointed for this &s;igne, we may not &s;o well away with that of the Papi&s;ts, which u&s;e round Wafers, and give to every one, one, no breaking at all; nor yet, &s;o properly allow of that of ours in &s;ome places, cutting and mangling of the Bread, and not any &s;igne of breaking; Chri&s;t was known at fir&s;t in the miracle of five Loaves, and there was breaking of Bread, after the Re&s;urrection he was made known unto the Di&s;ci|ples by <HI>breaking of bread:</HI> The Apo&s;tles practice in the Primitive Church was, <HI>breaking of Bread,</HI> and in the Sacrament he makes it his Ceremony, <HI>He brake the bread:</HI> all Authority, all Antiquity makes e&s;pecially for this Ceremony, and being it &s;elf of &s;uch u&s;e, it behoves us to make much of it too: and &s;o much to be &s;poken of it, and of the fir&s;t part of the Sacrament, <HI>The outward &s;igne.</HI></P>
<P>We be come now to the &s;econd part of the Sacrament, <HI>Res caelestis,</HI> <NOTE N="1" PLACE="marg">part. The in|ward Grace.</NOTE> <HI>The inward and &s;pirituall grace:</HI> which an&s;wers to the &s;ignes in num|ber; yet is in nature but one; <HI>&V;nus Chri&s;tus in quo omnis gratia,</HI> &s;aith <HI>Bernard,</HI> yet Chri&s;t gave both: <HI>His body to be crucified, and his bloud to be &s;hed:</HI> his body to be meat indeed, his bloud to be drink indeed: and in the Sacrament he in&s;tituted &s;ignes of both: <HI>The Cup which we ble&s;&s;e, the Bread which we break:</HI> they are both as yet to be con&s;idered &s;eve|rally, till we come to the Communion; to their coming into one, the joyning of them both together. As yet we take the Text in parts;
<PB N="36" REF="20"> the &s;econd part is now to be taken notice of, and in that, according to the order of the Apo&s;tle.</P>
<P N="1">1 The Bloud of Chri&s;t] Some take it <HI>Metaphorically</HI> for the &s;oul <NOTE N="1" PLACE="marg">The bloud.</NOTE> of Chri&s;t, &s;o in the Law: <HI>Sanguis e&s;t anima.</HI> Chri&s;t indeed gave him|&s;elf, and he did con&s;i&s;t of &s;oul and body both, he had not took upon hi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> our nature el&s;e, if he had not had a perfect humane &s;oul, neither had he redeemed any &s;oul at all, if he had not had a &s;oul him&s;elf: <HI>Tolle animam Chri&s;ti &amp; Prae&s;ta quid Deus redemit,</HI> &s;aith <HI>Tertullian</HI> to <HI>Marcion.</HI> And in his &s;oul he &s;uffered more then in his body; the fears, the &s;or|rows, the wounds of it, are pa&s;t any mans expre&s;&s;ion; witne&s;&s;e his heavy complaining, <HI>Anima mea tristis e&s;t:</HI> his &s;trong crying: <HI>Pater &s;i po&s;&s;ibile e&s;t:</HI> his bloudy &s;weating, his fear, his whole Agony, none but he could ever feel &s;uch wounds, the guilt of a world of &s;in, the &s;ence of the wrath of God, none but his &s;oul could carry &s;uch &s;orrows: Something it is meet &s;hould be to remember them, as well as tho&s;e of his body: the &s;oul cannot be re&s;embled by any thing: the bloud car|ries the neere&s;t re&s;emblance. <HI>Sanguis e&s;t anima,</HI> or at lea&s;t, <HI>in loco ani|mae,</HI> we may allow of that.</P>
<P>If not that, then take it literally: his naturall bloud, the very &s;ub|&s;tance of it, that which he gave &s;o liberally to be &s;hed upon the Cro&s;&s;e: the Bloud of the Pa&s;chall Lamb, the bloud of all the Jewi&s;h &s;acrifices, were but <HI>Common&s;tratives</HI> of that: that is not now to be had, not to be &s;hown again. Chri&s;t &s;uffered once for all: his offering of him&s;elf was but once &s;ub&s;tantially to be made, and made by him&s;elf; his fle&s;h, and bloud are now glorified with his Godhead, and become impatible, <HI>Care &amp; &s;anguis u&s;urp&agrave;runt regnum Dei in Chri&s;to,</HI> &s;aith <HI>Tertullian,</HI> only we remember that: and the Wine in the Cup is the neare&s;t re&s;emblance of it; not <HI>Common&s;trative</HI> as the Type, but <HI>Commemorative,</HI> of the Truth; of his Bloud. That</P>
<P>We may adde to it: the Bloud of Chri&s;t <HI>Metonimically,</HI> the me|rit of his Bloud; that which he effected by &s;hedding of his Bloud, the remi&s;&s;ion of &s;ins, our reconcilement, and peace with God, our <HI>Righ|teou&s;ne&s;&s;e. Sanctification, Redemption, 1 Cor.</HI> 1. 30. All the&s;e through his Bloud, through Faith in his Bloud. His Bloud which &s;peaketh better things then the Bloud of <HI>Abel:</HI> this cryed for vengeance, his was <HI>Sanguis clamans</HI> too, but it &s;pake, <HI>Father forgive them:</HI> it cryed for mercy and reconcilement. The benefit is &s;pecially intended by the Bloud, the purging of &s;in, and purcha&s;ing of peace: this is chiefly to be remembred, and we do this when we &s;ay the Bloud of Chri&s;t.
<PB N="37" REF="20"> For it is not the &s;ub&s;tance of his Bloud, that clean&s;eth, it comes not to all, it comes not at all: but the merit of it by the efficacy and vertue of it; this was the end of our &s;hewing it, and this is the &s;umme of what may be &s;aid of the fir&s;t: The Bloud of Chri&s;t.</P>
<P>The next is the Body of Chri&s;t, we con&s;ider that al&s;o two wayes, <NOTE N="2" PLACE="marg">The Body.</NOTE> and both of them are <HI>inten&s;ive</HI> in my Text: Fir&s;t, <HI>Sub&s;tantiam Corpo|ris:</HI> Secondly, <HI>Efficaciam &amp; meritum,</HI> both are to be remembred in this part.</P>
<P>Fir&s;t, The Body the &s;ub&s;tance of it, <HI>The &s;ame Body which was cru|cified: Corpus quod pro vobis traditum e&s;t,</HI> are the words of the in&s;ti|tution. The <HI>Syrian</HI> interpreter renders it, <HI>Pagra,</HI> which &s;aith <HI>Beza</HI> is properly, <HI>Corpus mortuum,</HI> it is to &s;hew his death, and it cannot be &s;hewed plainer then by &s;uch a word, which &s;ignifies his dead Body; That we mu&s;t &s;hew: the Bread which is broken is his &s;igne, <HI>Corporis quod frangitur, which is broken for you, 1 Cor. 11. 24.</HI> And when we &s;hew that, we &s;hew his w<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">unds, and &s;tripes, his beating, and bru&s;ing, and bearing, all that he did &s;uffer on his body; the Commemoration is to be of his pa&s;&s;ion.</P>
<P>Secondly, we remember the merit of his pa&s;&s;ion; that, for which he gave his Body to be crucified; the purcha&s;e for which he paid &s;uch a price: the remi&s;&s;ion of &s;ins: they were all laid upon his Body: <HI>Davids</HI> &s;in upon <HI>Davids</HI> &s;on; <HI>Dominus tran&s;tulit peccata tua,</HI> are the words of <HI>Nathan</HI> to him; not <HI>ab&s;tulit,</HI> but <HI>tran&s;tulit,</HI> from thee upon him; and not only his, but ours, he bare our &s;ins, faith <HI>I&s;aiah 53. He bare them on his Body on the Tree, 1 Pet. 2. 24.</HI> we were &s;old to &s;in, to death; our body to the grave, our &s;oul to hell. To corruption to torment he gave him&s;elf for us, both body and &s;oul, <HI>ut redimeret,</HI> &s;aith Saint <HI>Paul, Tit.</HI> 2. 14. Remi&s;&s;ion, Redemption, are the main ef|fects of his pa&s;&s;ion; we cannot remember his death, but we mu&s;t re|member the de&s;ert, and merit of it. So I have done with the parts &s;everally, the outward &s;igne, the inward grace: <HI>Rem terrenam &amp; C<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">|le&s;tem:</HI> we come now to the Communion, or their coming into one, to make up the Sacrament: though the one part be on earth, the other in heaven; and look how high the heaven is from the earth, yet they may meet, they mu&s;t meet, el&s;e there will be no Sacrament at all: <HI>Nulla virtus Sacramento,</HI> &s;aith <HI>Cyprian;</HI> they mu&s;t be in <HI>Common,</HI> or there will be no <HI>Communion:</HI> and then the Text will not be true, which &s;aith; <HI>The Cup of ble&s;&s;ing, which we ble&s;&s;e, is it not the Communion of the Bloud of Chri&s;t? The Bread which we break, is it not the Communi|<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">n of the Body of Chri&s;t?</HI></P>
<PB N="38" REF="21">
<P><HI>Communion</HI> is ever, <HI>cum unione;</HI> when two or more meet in one, <NOTE N="2" PLACE="marg"> The Co<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">|<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">en.</NOTE> there is a Communion. It is divers wayes: either by nature, which is <HI>Phy&s;icall;</HI> as when &s;oul and body are united into one per&s;on, there is Communion between them, by rea&s;on of tha<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> union. Secondly, by miracle, which is <HI>Metaphy&s;icall;</HI> as when two Natures, God and man were united into one Chri&s;t. There is al&s;o Communion between them by virtue of that Union: neither of the&s;e is this heer; for it is no &s;ub&s;tantiall, no <HI>Hypo&s;taticall &V;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ion,</HI> and yet the Fathers have u&s;ed both the&s;e to illu&s;trate this Commun<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">on. Thirdly, by <HI>locall coberence;</HI> as when many &s;tones are in one heap. Fourthly, by <HI>actuall inexi&s;tence;</HI> as where accidences, as colours, &amp;c. are in one ubject, none of the&s;e yet: for the body and bloud of Chri&s;t may not be thought to be, Locally, Actually, any where but in Heaven: The Heavens mu&s;t con|tain him till his &s;econd, and la&s;t coming. There is yet another way. Fiftly, <HI>Intellectually, Sacramentally,</HI> which con&s;i&s;ts in meer relation, which is the nature of Communion.</P>
<P>Sacramentall Union is that Communion we &s;peak off: and it con|&s;i&s;ts in a My&s;ticall, and Mutuall relation, between the &s;ignes, and the things &s;igned: <HI>Sacramentum e&s;t rei Sacrae &s;ignum,</HI> is Saint <HI>Au&s;tins</HI> de|finition, and allowed, and approved by all, when the &s;igne comes to &s;ignifie the &s;acred thing, it comes to be a Sacrament; and this coming is the Communion. We look to two things: 1. The cau&s;e of it. 2. The effects.</P>
<P>Fir&s;t, Divine in&s;titution is the cau&s;e. The Rain-bow (it is generally <NOTE N="1" PLACE="marg">The cau&s;e.</NOTE> agreed upon, was before the floud, yet) was not any &s;igne of the pro|mi&s;e of God, of not de&s;troying the world with a deluge, till after the floud; it was in <HI>nube</HI> to be &s;een there, but not <HI>&s;ignum</HI> in <HI>nube,</HI> till God fir&s;t appointed it his &s;igne to <HI>No<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">h.</HI> The Wine in the Cup, the Bread on the Table were in u&s;e before, ble&s;&s;ed in their creation for temporall food; but not in any u&s;e to a &s;pirituall life, till ble&s;&s;ed a|gain at their in&s;titution; they were not &s;ignes of any &s;acred things, till God appointed them his &s;ignes to his Apo&s;tles; and as words which come to the ears, are <HI>&s;igna rerum,</HI> of tho&s;e things which the minde means to expre&s;&s;e: if aptly appointed, and do conveigh the very things to the under&s;tanding of the Auditor: if he be quick, you would wonder at it, to &s;ee how &s;oon, at a word &s;peaking, a thing of never &s;o great di&s;tance can come to his knowledge: &s;o the&s;e earthly things, which are <HI>&s;igna rei &s;acrae,</HI> which come unto the eyes, and the other &s;en&s;es, being aptly appointed by the fir&s;t in&s;titutor, do con|veigh
<PB N="39" REF="21"> unto the faith of the worthy receiver, the very things them&s;elves; and though they were before at never &s;o much di&s;tance, they come to be pre&s;ent to our faith, as other things expre&s;&s;ed by words, are to our rea&s;on and &s;ence. To make &s;ignes of &s;uch, belongs only unto him which can give the things: and his body and bloud none can give but him&s;elf; none can make a &s;igne to be a means to conveigh it, to be apledge to confirm it, but he: the Elements are empty and <HI>non &s;ig|nificant; Accedat verbum ad Elementum,</HI> &s;aith <HI>Au&s;tin:</HI> his word&punc; his work that comes, and it becomes a Sacrament; the &s;igne is made effectually, to &s;ignifie the &s;acred thing: and that making a &s;igne, is the cau&s;e of the Relation of the Communion fir&s;t.</P>
<P>Secondly, being &s;o made by the virtue of the Divine In&s;titution, <NOTE N="2" PLACE="marg">The effects.</NOTE> the effects of Sacramentall Communion follow. The &s;ignes them|&s;elves, have a Communication of the Proprieties of the things &s;ignes: <HI>Communicatio Idiomatum</HI> is the chief effect: As by the Hypo&s;taticall Union of the two natures in Chri&s;t, the humane nature is inve&s;ted into the Divine, the manhood being a&s;&s;umed, is allowed to carry a|way the properties of the Godhead, in the per&s;on of Chri&s;t. And thence comes it, that <HI>the Son of God</HI> is called, <HI>the Son of man: and the Lord of life was crucified and &s;lain. The Mother of God, the Bloud of God,</HI> are u&s;uall &s;peeches with the Fathers: &s;o in this Sacramentall Union by virtue of that Communion, in the words of in&s;titution, the Bread is called the Body of Chri&s;t, the Wine his Bloud. When we give the Bread we &s;ay: <HI>The Body of our Lord Je&s;us Chri&s;t, &amp;c.</HI> the Cup, we &s;ay, <HI>The Bloud of our Lord Je&s;us Chri&s;t:</HI> The Bread, though it be <HI>res terrena,</HI> is called <HI>Panis vitae,</HI> the food of Angles, the Bread which came down from Heaven, The food of the &s;oul: <HI>Panem Domi|num,</HI> S <HI>Cyprian</HI> calls it, and not only <HI>Panem Domini:</HI> and all this <HI>per Metonymiam &s;igni,</HI> becau&s;e of the Communion it hath with the things &s;igned, with the Body of Chri&s;t.</P>
<P>Neither is this Communion only <HI>nominall,</HI> but al&s;o <HI>reall:</HI> the very &s;ub&s;tance of Chri&s;ts Body and Bloud is by it communicated to worthy receivers: they are verily, and indeed, taken and received of the faith|full, &s;aith our Church. Not in the &s;ignes e&s;&s;entially, but by the &s;ignes effectually; for we mu&s;t hold us to this, that the Union is not Phy&s;i|call, nor Metaphy&s;icall, not E&s;&s;entiall, nor Locall, but Intellectuall, and Sacramentall, and yet reall, and not only nominall. Ask what the Bread, and Wine is, I an&s;wer the Body and Bloud of Chri&s;t. Ask me how or which way: I an&s;wer Sacramentally; becau&s;e they
<PB N="40" REF="22"> are the Communion of the Body and Bloud of Chri&s;t, and not that properly neither; for a &s;ub&s;tance cannot be a Relation, but by a Me|tonymy of the effect; becau&s;e they make us partakers of the Body and Bloud of Chri&s;t, they are called the Communion of his Body and Bloud.</P>
<P>And being <HI>Communis &s;ub&s;tantiae,</HI> they are al&s;o <HI>Communio efficaciae,</HI> they make us partakers of the merit of Chri&s;ts Body and Bloud; tho&s;e things ever bring their worth and dignity with them, remi&s;&s;ion of &s;ins, redemption, &s;anctification, &s;alvation; all graces come along with Chri&s;t, <HI>in quo e&s;t omnis gratia. Habent omnia qui habent deum ha|bentem omnia.</HI> S^t <HI>August.</HI></P>
<P>And as there is Communion with them, &s;o there is communition from them: we may not ami&s;&s;e take the word <HI>Communio, a Communi|endo:</HI> that is to be reckoned among the benefits we receive; &s;o our Church reckons it, the &s;trengthening of our &s;ouls: <HI>Vis &s;emper fortior in &V;nione;</HI> nothing can prevail; again&s;t earth, when heaven is joyned to it: if God be with us who can be again&s;t us? and he is with us heer by Sacramentall Union he comes into the Communion.</P>
<P>Thus have we made the &s;ignes, and the things &s;igned to meet, and but to meer, for we may go no further; my Text calls it but a Com|munion, and I take it to be a full expo&s;ition of our Saviours words at the In&s;titution; <HI>This</HI> (&s;peaking of the Bread) <HI>is my Body,</HI> &s;aith he, A Communion of his Body, &s;aith the Text: <HI>This</HI> (the Wine) <HI>is my Bloud:</HI> A Communion of his Bloud, &s;aith the Apo&s;tle. If a Commu|nion of it, then not it, as the Papi&s;ts will have it; Sacramentally we allow it to be it, <HI>&s;ignum rei;</HI> not it &s;ub&s;tantially, but onely a Commu|nion of it. Had it been it, gro&s;&s;ely, carnally, The Apo&s;tle &s;hould have &s;aid, not the Cup, but the Bloud, not the Bread, but the Body; For the Bread, and the Wine both according to their Doctrines are gone, only accidences remains, then he had committed no &s;mall <HI>Tau|tology.</HI> The Bread which is my Body, is the Communion of the Body of Chri&s;t: The Wine in the Cup, which is the Bloud it &s;elf, is a Communion, of the Bloud of Chri&s;t; Indeed they do not well away with the Communion, it cro&s;&s;eth them too much, therefore they al|mo&s;t cro&s;&s;e it out. It may appear by other particula<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s. Their private Ma&s;&s;e &s;huts it out quite: Their publique Ma&s;&s;e ju&s;tles it out not a little: They have no Communion of the Cup at all; The Laity are not allowed it: and if there be no Cup, there is no Communion there: neither is there any <HI>Euchari&s;t,</HI> if not it; (I do only ob&s;erve
<PB N="41" REF="22"> that by the way) for the word <GAP DESC="foreign">, from whence comes the name of <HI>Eucharist,</HI> is no where u&s;ed at the In&s;titution, but at the Cup, and if no Cup, no giving of thanks for it, of the Peoples part none, which have part of none: So Communion and Eucha|ri&s;t they &s;huffle out; and wor&s;e then this, <HI>Chri&s;tum denuo crucifigunt,</HI> while they &s;eparate his Bloud from his Body, without any Com|munion, without any coming together again. But this is no place for controver&s;ies: be we &s;ure to keep it right, as we do call it right: and from this very Text we call it a Communion.</P>
<P>And that we may keep it right, there mu&s;t be on our parts a coming on to the Communion: where the dead body is, there the Eagles will be gathered together: and no where is the dead Body of our Saviour more plainly repre&s;ented: G<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t we up upon the Wing of pure Devotion, of holy Meditation, &s;ore we aloft like Eagles: <HI>Sur&s;um Corda:</HI> if we come not, there may be Commu|nion for others, none for us: for only tho&s;e that receive, are of the Communion, tho&s;e that cate of the things of the Altar, are par|takers of the Altar; if yee cat not, you are not of the Communion of the Body of Chri&s;t; If you drink not you are not of the Com|munion of the Bloud.</P>
<P>But yet, look how you come, for if you come unworthily, you will not be of that Communion neither: we may not &s;o tye the things &s;igned to the &s;ignes, the Body and Bloud, to the Bread and Wine, as if who&s;oever receives the one mu&s;t al&s;o receive the other. Saint <HI>Cyprian</HI> re&s;olves it well: <HI>Tantum utilitatis qui&s;que reportat quantum Va&s;culo fidei Colligit;</HI> others which come without faith, <HI>Lambunt Petram, &s;ed nec inde mel &s;ugunt, nec oleum:</HI> They go away without joy; becau&s;e they came without faith: Like <HI>Mary Mag|dalen,</HI> they &s;ee the Lord Corporall, the clean Linnen lye, wherein our Saviour was wrapped, but finde him not, and &s;ay without any comfort; <HI>They have taken away the Lord. Panem Domini</HI> they finde, but not <HI>Panem Dominum;</HI> neither do I know how they &s;hould; he is pre&s;ent only to the eye of faith, not of &s;ence: <HI>Non ventris &s;ed men|tis cibus e&s;t;</HI> The hand, the mouth, the teeth, the &s;tomack of Faith: <HI>Credere e&s;t edere.</HI> Come with this then, and we come right, we &s;hall no doubt be of the Communion.</P>
<P>And as you come with Faith, &s;o you mu&s;t come with Love: gi|ving and forgiving, are the tenour of it: both are done to you heer by Chri&s;t, he gives you his Body and Bloud, and they are given for
<PB N="42" REF="23"> the remi&s;&s;ion of &s;ins: both mu&s;t be done by you, unto your bre|thren. Then there will be a full Communion on all &s;ides: of Chri&s;t with us by mercy and trueth, of us with Chri&s;t by Faith and Love? of the outward &s;ignes, and the inward graces, of both with the worthy receivers: of the receivers with them&s;elves; for &s;o from this Sacramentall Communion, will &s;pring our &s;piri|tuall with Chri&s;t our head; and from thence our My&s;ticall, with h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s Body the Members, till at la&s;t we come to a perfect Union with the Communion of the Saints, which are compleate in Heaven, which with our Saviour &s;till drink of the fruit of this Vine, new in the Kingdom: Whither he bring us all for his Infinit merits, and mercies, <HI>Amen.</HI></P>
</DIV1>
<DIV1 N="4" TYPE="sermon">
<HEAD>THE FOURTH SERMON.</HEAD>
<EPIGRAPH>
<BIBL>1 COR. 10. 17.</BIBL>
<Q>For we that are many, are one Bread and one Body: becau&s;e we are all partakers of one Bread.</Q>
</EPIGRAPH>
<P>WE be come now to the &s;econd part of the Text; the &s;econd Communion, that which is &s;pirituall, between the things, and the receivers; <HI>&V;nus Chri&s;tus in quo e&s;t omnis gratia,</HI> he is the thing &s;igned between him and us, and it is properly called <HI>Communio</HI> <NOTE PLACE="marg">Commu|nio. Capitis.</NOTE> <HI>Capitis.</HI></P>
<P><HI>Communio Calicis</HI> was well premi&s;ed, becau&s;e it is the ground and foundation of the other Communions; for thence i&s;&s;ues this our Communion with Chri&s;t, <HI>They that eat of the Sacrifices are partakers of the Altar,</HI> Ver&s;e 18. By eating we enter into it, and upon that we pitch it, in the la&s;t words of the Text, <HI>We that are many, are one Bread, becau&s;e we are all partakers of one Bread.</HI></P>
<P><HI>Alimentum fit Alitum,</HI> &s;aith the Phylo&s;opher; &s;o it is in our &s;piri|tuall food: <HI>Except we eat the Body of Christ, he dwelleth not in us;</HI> but
<PB N="43" REF="23"> if we eat him, if we dige&s;t him, both which are to be done by faith, as hath been &s;hewed before, <HI>Participatione ea</HI> <NOTE N="a" PLACE="marg">Re&s;pe|ctu Com|munica|tionis Idloma|tum di|ctum.</NOTE> <HI>corporaliter nobis inerit Chri&s;tus,</HI> &s;aith <HI>Cyrill;</HI> his very fle&s;h is made ours, as we are in him by a certain <HI>Phy&s;icall Identity</HI> in the <HI>Hypo&s;taticall &V;nion,</HI> our humane nature and his Divine made one: &s;o he &s;hall be in us though neither by tran&s;ub&s;tantiation, nor by con&s;ub&s;tantiation, not by naturall, nor corporall contract; but by &s;pirituall and reall U|nion, his per&s;on, and ours made one. <HI>Sacramentally</HI> he is in his &s;igne; <HI>Spiritually</HI> in the receiver.</P>
<P>The receivers are all tho&s;e, which do worthily partake of one Bread; their Union with Chri&s;t, was the end of that I<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;titution of Chri&s;t: that Sacramentall Communion was to be a mean to <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ffect, and a &s;eal to confirme our &s;pirituall: <HI>ideo in&s;titutum ut Corpus in terris capiti quod est in Coelis coadunetur,</HI> &s;aith Saint <HI>Au&s;ten: Panis Daminus</HI> to the right receiver comes along, <HI>cum pane Domini.</HI> They that eate of the Sacrifices, are partakers of the Altar, is a Propo&s;i|tion unque&s;tionably true; and then by con&s;equence, if they partake of one Bread, they al&s;o partake of one Body, and of this <GAP DESC="foreign"> &s;aith my Text. <HI>We are all partakers of one Bread.</HI></P>
<P>And it needs not trouble us, that the word in the Originall is <GAP DESC="foreign">, when before it was <GAP DESC="foreign">; there Communion, but partak|ing h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">re; as if the Communion between the &s;ignes, and the things &s;igned, were fuller, then it is between the receivers and them. Take one as the eff<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ct, and the other as the cau&s;e, &s;o <HI>Beza</HI> will have it, becau&s;e by the partaking of the Bread, we come into the &s;ociety, and Communion of Chri&s;t: So the Apo&s;tle &s;eems to intend it, we are one body, one with him, becau&s;e we are all partakers of one Bread; <GAP DESC="foreign"> <HI>&s;ymbolorum,</HI> <GAP DESC="foreign"> is <HI>rerum,</HI> we place not our U|nion with Chri&s;t in participation, but in the effect of that which is Communion, we fetch it thence, not &s;eat it there; and as from Chri&s;ts participation with our nature, where the Apo&s;tle u&s;eth the &s;ame word, becau&s;e the Children were partakers of fl<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;h and bloud, he al&s;o likewi&s;e, <GAP DESC="foreign"> took part, <HI>Heb.</HI> 2. 14. did re&s;ult the Hypo&s;taticall Union of our nature with him: So from our participation of one Bread, the Symboll of the Sacrament, of which <GAP DESC="foreign"> doth re&s;ult the &s;pirituall <GAP DESC="foreign">, the Union of his per&s;on with us. Saint <HI>Ambro&s;e</HI> upon my Text &s;aith it; <HI>non par|ticipatione tani&ugrave;n &amp; acceptatione, &s;ed &V;nitate Communicamus: Quem|admodum enim corpus unicum e&s;t Chri&s;to; ita &amp; nos per hunc panem</HI>
<PB N="44" REF="24"> <HI>unione conjungimur.</HI> So that, though not in that, the act of partaking of that one Bread; yet by that, we come to the Communion of Chri&s;t, though the Bread be but the Symboll of this Society, yet upon the partaking of that, we come into the Communion of the thing it &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">lf, which is &s;igned by it, &s;o that there is full out as firm Communion hence, as was before;</P>
<P>And being a Communion between Chri&s;t and us, we call it rightly <HI>Communio Capitis,</HI> in the Allegory of a Body, (which the Apo&s;tle he<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r alludes unto) Chri&s;t will not away with any other place then the head in the Body My&s;ticall, the &s;upream Head: In all other Allegories as of the Vine, and the branches, he will be <HI>the R<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ot</HI> which bears all, <HI>Rom.</HI> 11. 18, and <HI>Radix arboris Caput e&s;t;</HI> of the family, he the Ma&s;ter; and <HI>Dominus</HI> is ever <HI>Capu<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> domus:</HI> In the Building <HI>caput Anguli;</HI> in the Book, <HI>in Capite libri;</HI> and our tenour if it be right, mu&s;t hold in <HI>Capite</HI> too. All the Communion we have with him, depends upon this Relation, and it is enough, we need de&s;ire no more. <HI>Communio Capitis,</HI> is neer enough.</P>
<P>This Communion of the Head with the Body, is neither Phy&s;icall nor Corporall, but Spirituall: the naturall man cannot perceive it: how the Head in Heaven may be united to a Body in Earth, is, <GAP DESC="foreign">, a riddle to humane rea&s;on. Who &s;hall fetch down Chri&s;t from above, or if he mu&s;t be above &s;till, <HI>Quomodo teneb<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> ab|&s;entem,</HI> &s;aith Saint <HI>Au&s;ten,</HI> in the per&s;on of a naturall man? This is chiefly to be explained, and about it two things.</P>
<LIST>
<ITEM>1. What this Union is. <NOTE N="2" PLACE="marg">Parts.</NOTE></ITEM>
<ITEM>2. Wherein it doth appear.</ITEM>
</LIST>
<LIST>
<ITEM>1. <HI>E&s;&s;e,</HI></ITEM>
<ITEM>2. <HI>Cogno&s;ci,</HI> are the materiall points about it.</ITEM>
</LIST>
<P N="1">1. It is Spirituall: the eye of Faith, and not of Sence can di&s;|cern <NOTE N="1" PLACE="marg"> E&s;&s;e.</NOTE> it, <HI>Mitte manum fidei, &amp; tracta&s;ti,</HI> &s;aith <HI>Au&s;ten</HI> in an&s;wer to <HI>Quomodo tenebo ab&s;entem.</HI> That there is a Union, a being one with Chri&s;t, is plain from that prayer of our Saviour for his Di&s;ciples, and not for them only, but for all beleevers: <HI>Father I pray thee that they may be one in us, as thou art one in me, and I in thee, John</HI> 17. 21. but that being one is <HI>tanti<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m &s;piritu &amp; fide,</HI> &s;aith <HI>Maldonate;</HI> and that <HI>&s;icut,</HI> there is not <HI>aequalitis,</HI> but <HI>cuju&s;dam &s;imilitudinis,</HI> &s;aith <HI>Chry&s;o|&s;tome;</HI> for <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;&s;entiall Union, which is eternall, between the Father and the Son; or Hypo&s;taticall Union, which is &s;ub&s;tantiall between the Sonne and our nature, it cannot be; our per&s;onall Union is &s;pirituall, and no more.</P>
<PB N="45" REF="24">
<P>Spirituall, becau&s;e it is wrought by the Spirit; Faith is the fruit of Spirit, and it is that which is the very e&s;&s;ence of this Union, the neere&s;t &s;ymbolically quality that can be, between Chri&s;t and us. In every Union of naturall things, <HI>vis unitiva,</HI> &s;ome quality or o|ther there mu&s;t be, by which they agree in one, &s;omething <HI>Medie Naturae.</HI> Fire and water can never be reconciled alone, becau&s;e they have none: in that greate&s;t union of all, of God and Man, Chri&s;t him&s;elf was <HI>factus Mediae Naturae.</HI> a Mediator: Earth and Heaven had never met, but by his being exalted in <HI>Medium locum,</HI> the Cro&s;&s;e was between both, and Heaven there was content to &s;toop lowe&s;t, Earth being able to ri&s;e no higher. In this Union of our per&s;ons with Chri&s;t, <HI>cum Capite,</HI> Faith is that, <HI>vis unitiva,</HI> the Cement by which <HI>Caput Anguli</HI> is joyned to the building, and yet that is but a conjunction; no thing is conveyed into the other parts from it: it is therefore more, the Ligament and &s;inew by which the Head is united to the Body, and thorow which is conveyed all the benefit of being, and motion to the members. <HI>Similitudo imaginis,</HI> that likene&s;&s;e, after which man was created, had united him to God; but that was &s;o defaced by the fall, God knew him not for his Creature; nothing like in the world was left, all &s;imilitude between God and him lo&s;t, till Chri&s;t repayred that Image again, wa&s;ht it with his Bloud, and &s;et Faith in the face of it; by that they may meet, there is &s;omething like to bring them into liking, to make an union.</P>
<P>Neither is this Imaginary, a device for &s;peculation; but reall &s;pirituall things have the be&s;t and true&s;t reality in them: The Fa|thers Illu&s;trate it divers wayes: as fire is united to red hot Iron, actually and virtually both, it is no where more vi&s;ible, more powerfull for the time; as the Beams of the Son are united to the ayre; as Wine and water contemperated and mixt together; as wax to wax, and made into one lump: The Apo&s;tle giveth a plain in&s;tance, he that is coupled with an Harlot is one body; <HI>Erunt duo in carne una,</HI> is the cou&s;ummation of marriage: in that &s;ence it is called a My&s;tery, between Chri&s;t and his Church: So he that is joyned unto Chri&s;t, is one Spirit.</P>
<P>One Spirit, is but <HI>Metalep&s;is:</HI> one &s;pirituall body is the mean|ing: <HI>Faith</HI> on our parts, the <HI>Spirit</HI> on his part concurre, and make a union.</P>
<P>You may &s;ee more, the ground of this will confirme the truth
<PB N="46" REF="25"> of it, and it is in the words of the Text. <HI>We are all partakers of one Bread.</HI> There are foure &s;orts of unions, both Scriptures and Fathers u&s;e to Illu&s;trate. Fir&s;t, Eternall, between the Father and the Sonne. Secondly, Hypo&s;taticall, between the divine nature and humane. Thirdly, Conjugall and Matrimo<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">iall, between husband and wife. Fourthly, Allegoricall, as between the Vine and branch, between Head and Members, between Bread and the receivers: each would afford matter for a Sermon, I mu&s;t in&s;i&s;t only on that la&s;t.</P>
<P>That which we eate turns in <HI>carnem &amp; &s;anguinem; alimentum fit alitum,</HI> if &s;o be, it be dige&s;ted fir&s;t, el&s;e it doth not: <HI>Cibus Iadi|ge&s;tus famem &s;atiat animalem, non naturalem.</HI> It comes not into union with the body, by which it might grow &s;tronger, but is forceably ca&s;t out, though it &s;tay the &s;tomack for a time: So it is in our &s;piri|tuall food; they which know not how to dige&s;t it by faith, have their appetite &s;taid, not their groweth, and &s;trength augmented; but if it be dige&s;ted, it comes into one, it becomes one with us.</P>
<P>Thus are Chri&s;t and we made one: We have the Symboll, the Sacrament, the Seal of it, of which we all eate, and wherefore do we eate, but <HI>ut uniamur?</HI> What is more ours then that we have eaten? A neerer <HI>Symboll</HI> could not po&s;&s;ibly be thought on, of our incorporation, and making one with him; and yet S^t <HI>Bernard</HI> &s;aith more; <HI>Et manducat nos &amp; m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mducatur &agrave; nobis quo arcti&ugrave;s illi a&s;tringa|mur.</HI> In one and the &s;ame action he feeds on us, we feed on him: his joy fills us; our faith feeds him: his body, his bloud, his &s;uff<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">|rings, his righteou&s;ne&s;&s;e are meat and drink to us; our faith, our re|pentance, our obedience, our &s;alvation, are meat and drink to him: and tho&s;e are one, (though the compari&s;on be without compa<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">n, yet) our Saviour him&s;elf prayes it may be &s;o; <HI>John 17. S^t Bernard</HI> proves it is &s;o, between Chri&s;t and us: we one with him abiding by faith and love; he one with us, a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">iding by peace and truth: yet not in that manner one, as they are; the d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ffer<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">nce of our nature and &s;ub&s;tance &s;till remains, which are one in the Father and the Sonne: only the diver&s;ity of our <NOTE N="a" PLACE="marg">Non c<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">hrren|t a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e&s;&s;en|narum, &s;ed co<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ti|nentia volunta|r<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m Lern.</NOTE> wills reconciled, makes us one, one with the Father and the Sonne, and &s;o one, <HI>ut Deus &amp; homo unus &s;piritus certa &amp; ab&s;oluta veritate dicantur, &s;i &s;ibi glutino amori<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> inb<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">reant.</HI> So &s;ure are we one, &s;o reall is our &s;pirituall Union with Chri&s;t our Head; if we eat the Bread, if we dige&s;t it, we are &s;ure of it: in rea&s;on, that we eat is the &s;ame with us: in Religion it is &s;o too, and eat it we do, we all are partakers of one Bread.</P>
<PB N="47" REF="25">
<P>That this union is we are &s;ure of, the Scripture every where beareth witne&s;&s;e of it, we could not be branches, he the Vine; not members, he the head; not pretious &s;tones built upon him, he the foundation, the cheif corner &s;tone; we need not eat his fl<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;h, nor drink his bloud, <HI>the Cup which we ble&s;&s;e,</HI> need not be the <HI>Communion of his Bloud, the Bread which we break the Communion of his Body,</HI> no Communion at all indeed, but for this union: <GAP DESC="foreign"> might well be &s;pared, but for this, <HI>ut uniamur:</HI> it is the &s;igne of it, the &s;eal of it, the ground of it, the cau&s;e of it: <HI>ut corpus in terris capiti in caelis:</HI> to make them one, to make this union between Chri&s;t and us, <HI>Chri&s;tus erat faciens utrumque in unum.</HI> Chri&s;ts whole work was to do this, to make us one: our nature one in the Hypo&s;taticall union; our per&s;ons one in the &s;pirituall: <HI>nec pr<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">judicat rerum plura|litas huic unitati: for we that are many are one bread, and one body,</HI> one bread partaking all of one bread; one body united all to one head: one &s;igne, one thing; we all though never &s;o many partake of it: <HI>All the beleevers bad one heart, and one minde, Acts</HI> 4. All of them are joyned into one head.</P>
<P>That this is, that was the fir&s;t: I have been the longer, becau&s;e it is a matter of &s;o much importance, and not &s;o ea&s;ily conceived: all our hope of that union, <HI>Quae glorificat,</HI> which the ble&s;&s;ed Angels and Saints enjoy, con&s;i&s;ts in this our &s;pirituall union, <HI>quae ju&s;tificat,</HI> which is with Chri&s;t by faith: <HI>illa praemium, haec meritum e&s;t,</HI> &s;aith <HI>Bernard,</HI> all cur<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m rit is to be joyned with Chri&s;t. There is yet ano|ther work to be done to make this appear: el&s;e <HI>non apparentis &amp; non exi&s;tentis, eadem e&s;t ratio,</HI> as good not be at all.</P>
<P>And yet, appear we cannot make it, to the eye of &s;ence, <HI>Caput in</HI> <NOTE N="2" PLACE="marg">Cog|no&s;ci.</NOTE> <HI>coelis, corpus in terris e&s;t:</HI> it is much too weak to be able to ken &s;o farre; neither indeed is it nece&s;&s;ary, that the hand or foot &s;hould &s;ee the heal; if they feel it, if they finde the u&s;e and benefit of it, that will be appearance enough to them: and that is to be had of him.</P>
<P>Two wayes it will appear.</P>
<LIST>
<ITEM>1. By that which the head is to the body. <NOTE N="2" PLACE="marg">Wayes</NOTE></ITEM>
<ITEM>2. By that the body is to the head.</ITEM>
</LIST>
<P><MILESTONE N="1"> There are foure things required to our head, all four to be known <NOTE N="4" PLACE="marg"> Wayes</NOTE> of him. That it be, <HI>1. Verum. 2. Perfectum. 3. &V;nicum. 4. Pe<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">pe|tuum.</HI> Chri&s;t is all the&s;e unto the body.</P>
<P N="1">1. <HI>Verum</HI> of the &s;ame nature with the body, not like <HI>Nabuchad|nezzars</HI> <NOTE N="1" PLACE="marg">Ver<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">.</NOTE> Image, who&s;e head was of Gold, the brea&s;ts of Silver, the
<PB N="48" REF="26"> thighes of Bra&s;&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">, the feet of Iron, and Clay. And that he might be of the &s;ame nature, you know he took upon him our nature: and therefore God, &s;aith the Apo&s;tle, hath made him <HI>head of the Church, Ephe&s;.</HI> 1. and that he is of the &s;ame nature appears. Fir&s;t, by his &s;uffering for us; he had not what to offer, till he had <HI>Corpus aptatum, Heb.</HI> 10. he had not been the Saviour of the body, if he had not had that: <HI>Tolle caruem Chri&s;ti &amp; prae&s;ta quid Deus redemit,</HI> &s;aith <HI>Tertullian</HI> to <HI>Marcion.</HI> He redeemed not the Angels, <HI>quia non a&s;&s;ump&s;it,</HI> he took not upon him their nature. Secondly, By his &s;uff<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ri<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">g with us, therefore &s;aith the Apo&s;tle, it behoved him to be in all things like his brethren, that he might be a mercifull high Pri<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;t. And again, that by the things which he &s;uffered, when he was t<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">mpted, he might &s;uccour them that are tempted: for he is not an high Prie&s;t which may not be touched with our infirmities: when he cryed out upon the way, <HI>Saul, Saul, why pe<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;ecute&s;t thou me?</HI> he was neerly touched: he could not be an head, if he had not this, a &s;ence of the bodies gri<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">vances. Secondly, Again, to make him a true head, he mu&s;t be united to the body. An head &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">vered from the body, is not the head; as good no head at all: a wrong head &s;et on, a right head cut off are much a like: the Joynts, and Ligaments, and Nerves, are all for that end derived from the head, that it may be &s;et on. And of what nature they are, you have heard b<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">fore: <HI>Spiritus &s;anctus e&s;t nexus,</HI> and thence is this union called &s;piritull. Thirdly, Again, <HI>ut &s;it verum debet e&s;&s;e vivum:</HI> a true head, mu&s;t be endued with the &s;ame &s;oul the re&s;t of the members are; and &s;uch is Chri&s;t our head: the Spirit is the life of both, in the lead that is fully, we have all received from his fuln<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;&s;e: that member which hath not his Spirit is not of his body, his children are led by his &s;pirit: <HI>We may know by this, whether we be in him or no, by the Spirit which he hath given us.</HI> A true head we may know him by this.</P>
<P>The &s;econd is a perfect head: &s;uch an one which hath, Fir&s;t, <NOTE N="2" PLACE="marg">Per|fectum.</NOTE> Rea&s;on. Secondly, Sence. Thirdly, Motion, Fourthly, Soundne&s;&s;e. Fifthly, Beauty in it. A<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">l are in him. Fir&s;t, The faculties of the &s;oul, under&s;tanding, will, prudence, providence, he knoweth all things, &s;u&s;taineth, quickneth, governeth all things. Secondly, he &s;eeleth our mi&s;eries, &s;eeth our wants, heareth our prayers, &s;melleth our &s;acrifices, ta&s;teth our charities, he &s;peaketh and pleadeth for us, mak<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">th interce&s;&s;ion for us. Thirdly, he moveth us, all &s;pirituall motion in the body comes from him, holy d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;ires, good works,
<PB N="49" REF="26"> pure thoughts; in nature, in religion, life and motion, is a <HI>Capite:</HI> We &s;ee it in tho&s;e Creatures which are <HI>in&s;ectilia;</HI> cut them in pieces, that part lives longe&s;t which cleaves to the head, the other &s;oon dyes: &s;o it is in others: &s;o in our &s;pirituall body: what&s;oever is from the head is dead pre&s;ently. Fourthly, He is a &s;ound and perfect head; ill humours which do infect the body, flow not from him. All is like <HI>Aarons oyl, which runs down from the head to the skirts of the cloathing:</HI> or like <HI>Hermons Dew which waters the Vallies:</HI> His Influence ha<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">h no malignity in it, but rather healing to the members. Fifthly, he is a fair and beautifull head, admits of no deformity, <HI>The faire&s;t of ten thou&s;and, fairer then the children of men.</HI> All the&s;e &s;hew him to be a per|fect head.</P>
<P>The third, he is an only head, to have no head, <HI>acephali,</HI> to have <NOTE N="3" PLACE="marg">Vni|cum</NOTE> more heads <HI>policephali,</HI> are both a like mon&s;trous: privations of one, divi&s;ions into many, ever tend to de&s;olation: God and nature ever affect one, and but one. God him&s;elf being <HI>Principalis &V;nit as,</HI> loves unity be&s;t, e&s;pecially in the be&s;t. And <HI>de ratione capitis est, unum e&s;&s;e:</HI> and therefore, God after all things had been &s;cattered both in Heaven and Earth by divi&s;ion, by hearkening unto more heads then one, to the Serpents h<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ad, in the di&s;pen&s;ation of the fulne&s;&s;e of time, would gather them altogether again into one, the word is <GAP DESC="foreign">. And that is properly a gathering together unto one head; all gather|ing together is into one, as of &s;heep into one flock, of materialls for building into one pile, of many numbers into one &s;umme, of many grains into one loaf; but none &s;o emphaticall, &s;o fit in expre&s;&s;ion, as of many members unto one head; and that one head is Chri&s;t. Him God hath given to be head of his body, which is the Church: and he is <HI>caput unicum,</HI> only one head: all the heads of divinity, as great Maps in a little compa&s;&s;e, as many plots in a &s;mall Module, bring them together, contract them to one, they make but one <GAP DESC="foreign"> one head, and that is Chri&s;t.</P>
<P>The fourth is, he is an head that never dieth, death hath no domi|nion <NOTE N="4" PLACE="marg">Perpe|tuam.</NOTE> over him: even in Heaven when his body &s;hall be removed thi|ther, he will do the part of an head. And while there is life in him, he will pre&s;erve it in his body, the Church cannot dye, while her head lives, nor want while it hath &s;en&s;e and motion, and &s;peech, and under&s;tanding to provide for it: Summe up all that need be &s;aid of an head: all is in him, <HI>Verum, &V;aum, Perfectum, Perpetuum,</HI> all to be &s;aid, to be &s;een of him.</P>
<PB N="50" REF="27">
<P>We have made this to appear &s;ufficiently: the Communionis not ye<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> full, if all come from the head to the body, and nothing back again, from the body to the head; two things it owes to the head at lea&s;t. <MILESTONE N="2"></P>
<P N="1">1. Obedience. </P>
<P N="2">2. Maintenance.</P>
<P>Fir&s;t Obedience to be ruled and governed, and moved by the head: <NOTE N="1" PLACE="marg">Obe|dience.</NOTE> it hath the eyes to &s;ee, the brain to coun&s;ell, the will to put on, and all to be &s;it to govern: if it go without the head, <HI>Mole ruit &s;u&acirc;:</HI> &s;hall the &s;oot or the hand &s;ay unto the eye, we have no need of thee? the Apo&s;tle makes this his chief argument for obedience, <HI>Ephe&s;ians 5. 22, 23. Let Wives be &s;ubject to their Husbands, for the Husband is the head of the Wife; as Chri&s;t is of the Church.</HI> The head where&s;oever it be, in the body Naturall, Politicall, Spirituall is to be obeyed.</P>
<P>The &s;econd is Maintenance, if the head be hurt or gone, as good all <NOTE PLACE="marg">Main|<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">nance.</NOTE> the members be away; be the body never &s;o entire, the members right in their places, if the head hap to be away, as good they all a&s;under; Therefore all Creatures &s;trive mo&s;t to defend their head; they had rather receive blows any where el&s;e then there: The Serpent her &s;elf expo&s;eth her whole body to keep, her head from brui&s;ing; you may mark how &s;he gardeth it with her whole train, the rather becau&s;e &s;he knows, that is laid at mo&s;t: her head was to be broken ever &s;ince the prevarication; &s;o it is in others: In the body Politique the enemy gives that charge that the Kings of <HI>Aram</HI> did, not <HI>to fight against great or &s;mall, but only against the King, 1 Kings</HI> 22. 31. Therefore <HI>Davids</HI> men had a care of him, <HI>ten thou&s;and of them</HI> were <HI>not &s;o good</HI> as he; the light of <HI>I&s;rael</HI> was out if he were gone. So it is in other heads. All fencers play is mo&s;t again&s;t it; it concerns the body to defend it mo&s;t, <HI>ibi fortiter opponere ubi fortiter oppugnatur.</HI> So do Pagans, Infidels, Hereticks, &s;trike at our head; our chief care if it be right, mu&s;t be to defend it again&s;t them.</P>
<P>The&s;e are due from the body to it: and then there will be <HI>Communis cum &V;nione,</HI> which is be&s;t on both &s;ides: of &s;pirit and life from the head; Of Duty and Defence from the body; it to guide, this to guard; it to lead, this to be lead; this agreement if it be in all things, will make the union to appear &s;ufficiently, which is <HI>corporis cum capite,</HI> with Chri&s;t our head. Let us look back once to the ground of this union which is in the Sacrament: by which we that are many are one, one with Chri&s;t, becau&s;e we have all partaken of one bread.</P>
<P>The Communion was for this union: he comes to the outward
<PB N="51" REF="27"> &s;ignes, that by them he may come neerer unto us; if we eat, we have him in us: <HI>ni&s;i manducaveritis,</HI> Yee &s;hall not have him in you: and <HI>manducantibus ver&egrave; ac realiter unitur corpus Christi &s;icut panis,</HI> though the manner differ: This corporally the bread is, that &s;piritually Chri&s;t is.</P>
<P>It concerns us much then, <GAP DESC="foreign"> that we may be of the other, <GAP DESC="foreign">: <HI>e&s;&s;e participes ut &s;imus con&s;ortes:</HI> to be of the Communion that which is Sacramentall, to be of it, to be at it, to eat, to eat often, that we may be of this union with Chri&s;t here, <HI>quae justificat,</HI> which will bring us to that, <HI>quae glorificat,</HI> our ble&s;&s;ed union with God here|after. Whither he bring us all. <HI>Amen.</HI></P>
</DIV1>
<DIV1 N="5" TYPE="sermon">
<HEAD>THE FIFTH SERMON.</HEAD>
<EPIGRAPH>
<BIBL>1 COR. 10. 17.</BIBL>
<Q>We that are many, are one Bread, and one Body.</Q>
</EPIGRAPH>
<P>WE are &s;till upon this theam: <HI>Bonum est nobis e&s;&s;e hic:</HI> therefore what the Apo&s;tles would, we have done: <HI>Aedificavimus tria Tabernacula.</HI> We have &s;taid a time in two of them, we mu&s;t not dwell there, Tents are not for man&s;ions, we mu&s;t remove to the third: <HI>Communio corporis,</HI> which is my&s;ticall, will now take up our <NOTE PLACE="marg">Commu|nio Cor|por<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s.</NOTE> employment.</P>
<P>Yet we pitch this upon the &s;ame ground, we did the other. <GAP DESC="foreign"> is &s;till <HI>cau&s;a</HI> <GAP DESC="foreign">, our &s;pirituall Communion which is <HI>capitis,</HI> our my&s;ticall Communion which is <HI>corporis,</HI> &s;pring from thence, from the Sacramentall, which is <HI>calicis:</HI> we are one bread and one body: becau&s;e we are all partakers of one bread.</P>
<P>One body; there it is; we need not &s;eek it by induction from the Text, which is there literally, as we did the other, our Communion with Chri&s;t, <HI>cum capite:</HI> that was as much intended as truly effected as this, though not &s;o fully expre&s;&s;ed. And that mu&s;t have been fir&s;t:
<PB N="52" REF="28"> if not for honour which is ever due to the head, yet for nece&s;&s;ity, we mu&s;t have premi&s;ed that; there could be no talk of the members growing into one body, if they be not fir&s;t united into one head: and in this &s;ence Chri&s;t is <HI>caput Eccle&s;iae,</HI> becau&s;e all begin there, as the branches at the root, if they be not held to it by Ligaments and Nerves, the skin, the fle&s;h, and the veins never grow to them, never feed and nouri&s;h them: But we have done with that, and now the body in its right place comes next to be thought on.</P>
<P>One body is but one term of the Communion; <HI>duas oportet e&s;&s;e e&s;&s;entias ad minus, ut &s;it Communio, &s;eu unitio:</HI> two at lea&s;t are required to all relation, the <HI>Relatum</HI> is one, but the <HI>correlata</HI> are many, as many, as we are many; there are many members, but one body: though we retain unity there, for the body can be but one; yet we mu&s;t admit of Multiplicity here, the members mu&s;t be many. <HI>Si omnia e&s;&s;ent unum membrum, ubi corpus?</HI> &s;aith the Apo&s;tle; and &s;o they are in the Text. <HI>We that are many, are one Body.</HI></P>
<P>The ground of this Relation is nece&s;&s;arily to be thought on, to make it up, and it comes into the Text; <HI>one Bread,</HI> that is it: the Sa|cramentall Communion is the cau&s;e of the My&s;ticall: that hath ever been con&s;idered in all the parts of the Text, and the Apo&s;tle will not have it left out here; two wayes it comes to be con&s;idered.</P>
<P N="1">1. As it is the &s;igne of it; bread, of the body, one bread of one body: <HI>&s;ignum unitatis,</HI> Saint <HI>Austin</HI> calls it; for many grains go to make up that; many members to make up this; Bread and Wine both of them, <HI>ex multis rediguntur in unum;</HI> &s;o we that are many are one body: this is Sacramentall; and if we read the Text right, as both the Originall hath it, and all the Ancient, both Tran&s;lators, and Expo&s;itors render it, tis thus; for there is one bread, we al&s;o that are many, are one body, one as that is one, &s;ay <HI>Chry&s;o&s;tome,</HI> and <HI>Ambro&s;e, &amp;c.</HI> Yet I doubt not but a good Spirit moved our modern Tran&s;la|tors to render it as my Text reads it: <HI>We that are many, are one bread, and one body,</HI> one bread fir&s;t; becau&s;e we all eat of one bread, and <HI>vi fidei</HI> are in a manner become one with that, as <HI>alimentum &amp; Alitum</HI> are one, and one body by virtue of that, one bread &s;piritually, one body my&s;tically; yet the other is ea&s;ier, le&s;&s;e &s;trained, and therefore we will keep to that.</P>
<P N="2">2. It is not only as a &s;igne, but al&s;o as a cau&s;e of it, <GAP DESC="foreign"> is a cau&s;all; becau&s;e that is but one, the bread, as the Pa&s;chall Lamb was but one, to all the hou&s;e of <HI>I&s;rael,</HI> one in a My&s;ticall, and Spirituall
<PB N="53" REF="28"> &s;ence, though <HI>Numerically</HI> many; and we all partake of this one, all the Church of God, all over the world, partakes of one and the &s;ame bread: in civill commerce to eat of one bread, at one board, hath ever been a pledge of unity and concord; &s;o it is in our my&s;ticall &s;ociety, we are all of one Corporation, one body <GAP DESC="foreign"> becau&s;e we all partake of one bread. All the&s;e will come to be con&s;idered in their places.</P>
<P>We begin with the Text: The Correlatives, <HI>We that are many.</HI> To the Church at <HI>Corinth</HI> are the words directed, but may be a&s;&s;umed by us, by all that are in the Church of God, where&s;oever they be; place and time matter not in this matter, <HI>nos illi multi,</HI> &s;o <HI>Beza</HI> reads it: we are tho&s;e many.</P>
<P>We: the Jews, and Turks cannot read this Text; <HI>illi multi,</HI> tis true, too many they are, but &s;uch which come together into one, they are not materialls of this building, not &s;heep of this flock, not grains of this bread not members of this body, at the be&s;t they are but of tho&s;e other &s;heep our Saviour &s;peaks of, <HI>Qui non &s;unt hujus Ovilis,</HI> or <HI>nondum &s;unt;</HI> in Gods good time they may be brought, but as yet are not.</P>
<P>Be&s;ides them the Schi&s;matiques cannot read it, <HI>illi multi,</HI> many they are, &s;o many as that the world wonders at it. The Arians and Donati&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">s never over&s;pread the Ea&s;t and We&s;t part of the Church more in their times, then the&s;e in ours: Like <HI>Egypts frogs,</HI> the whole Land is full of their croakings: But yet they are many &s;till, there is &s;ome good in that they come not into one, <HI>Quot homines, tot &s;ententiae,</HI> their perpe|tuall differences among them&s;elves, &s;hew they are <GAP DESC="foreign"> and <GAP DESC="foreign"> not animated with one Spirit; they would be fearfull to the whole Church if they could be that, and like the <HI>Cake of Barly</HI> in the &s;eventh of <HI>Judges,</HI> they might tumble down into the Ho&s;ts and Armies of <HI>I&s;rael,</HI> and overturn them, but that they cannot be: their Cake which a fla&s;h of zeal hath heated, will prove dough, or rather like grains, not ground, they will not be kneaded or knit into one Loaf: if at any time they come together, it is with the &s;owre leaven of ma|lice, and uncharitablene&s;&s;e, or of hereticall and Phari&s;aicall doctrines, the Leaven of the Law, which was to be ca&s;t out; not with the Lea|ven of the Go&s;pel, the Leaven of Faith and Charity. They &s;oon fall of having not the right Leaven, into many pieces, being not united by the cement of the Spirit into one Body: &s;owing is all they are fit for, and to that imployment the enemy of the Church puts them, the whole field is every where over-&s;own with them: The&s;e are many, but
<PB N="54" REF="29"> not <GAP DESC="foreign"> tho&s;e many the Apo&s;tle &s;peaks of; for tho&s;e <HI>being many are one bread, and one body.</HI></P>
<P>But be&s;ides all the&s;e, there are many, of whom this Text may be &s;aid, which are Materialls of one building, &s;heep of one &s;old, branches of one Vine, grains of one bread, members of one body: Which though they be di&s;per&s;ed on the Mountains, are of one flock, belong to one &s;hepherd, and know and under&s;tand his call, though they be as divided members, here one, and that a little one on this Page, and over leaf another, yet being ca&s;t up make but one &s;um, are reckoned to one head; though they ly &s;cattered like the dryed bones in <HI>Ezekiels</HI> vi&s;ion, yet they &s;hall come bone to bone, and the &s;inews, and the fle&s;h, and the skin &s;hall come unto them, and their breath that they may live, and &s;hall be made up into one body; though they be but as an handfull, in compari&s;on of others in the world, yet like the glean|ning of <HI>Ephraim,</HI> they are better then the whole Vintage of <HI>A<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">iezer:</HI> A little flock, a remnant, and other &s;uch terms the holy Gho&s;t calls them by, when he oppo&s;eth them again&s;t the numerous multitudes of others; yet they are many, enough &s;tones for the building, enough members for the body; God will not let any part be lacking, and there mu&s;t be many members to one body, and here they are many in the Text.</P>
<P>And that which is above all, <HI>nos illi multi,</HI> we for our parts, and who&s;oever el&s;e which is of the Sacramentall Communion, which is <HI>Calicis,</HI> and of the &s;pirituall which is <HI>Capitis;</HI> it needs not be di&s;puted in what places we are, while we are parts, whether the ear, or the eye, or the hand, or the foot, whether of the honourable or le&s;&s;e ho|nourable, while we be members: the admini&s;trations and functions are divers, but they all &s;erve the nece&s;&s;ities of the body. The whole <HI>Church is the Body of Chri&s;t;</HI> and <HI>we</HI> for our parts <HI>members of it. 1 Corinth.</HI> 12. 27. We may &s;ure &s;ay the Text, <HI>We that are many, are one Body.</HI></P>
<P>But then that we may &s;ay it right (and it concerns us much) we mu&s;t know what it is to be one body, what tyes and bonds belong to this union, how nece&s;&s;ary it is to be of it, what danger there is in being out of it: And this di&s;cour&s;e will take up the &s;econd part of my Text, The <HI>Relatum,</HI> in which all the <HI>Correlates</HI> meet into one, <HI>We being many are one Body.</HI></P>
<P>There are divers wayes for many to come into one. Fir&s;t, Naturall; &s;o the &s;oul, and the body are made one. Secondly, Conjugall; &s;o
<PB N="55" REF="29"> man and wi&s;e. Thirdly, Politicall; &s;o all the Inhabitants within one City, or hou&s;e are made one. Fourthly, Morall; &s;o friends are made one. Fifthly, Hypo&s;taticall; &s;o Chri&s;t and our nature were made one. Sixthly, Sacramentall; &s;o the &s;igne, and the thing &s;igned, are made one. La&s;tly, My&s;ticall; &s;o all the faithfull, like &s;o many members are made one, <HI>being many, are one Body.</HI> I am not to &s;ay any thing, of any one of them, but the la&s;t, our My&s;ticall making one, <HI>one Body</HI> in Chri&s;t. And this the Scriptures and Fathers have &s;ought divers wayes to illu|&s;trate by other Allegories; one building the Materialls many; one flock, the &s;heep many; one tree, the branches many: and many &s;uch, yet it is but one. The la&s;t of the&s;e, I mu&s;t in&s;i&s;t upon, <HI>We being many, are one Body.</HI></P>
<P>Yet there are three &s;orts of Bodies, e&s;pecially con&s;iderable. Fir&s;t, the Body Naturall. Secondly, the Body Politicall. Thirdly, the Body My&s;ticall. The two fir&s;t of the&s;e we cannot be, no man will imagine it, in a literall &s;en&s;e, one Body, or in a civill &s;en&s;e, one Body: the Church of Chri&s;t cannot be one &s;o, which con&s;i&s;ts of many naturall bodies it &s;elf, and is in many remote places, never likely to come into one civill Polity, The Body My&s;ticall is only to be con&s;idered.</P>
<P>And that is but Metaphoricall; &s;o called by a &s;imilitude, taken from the naturall body, otherwi&s;e it is not properly a body, which is made up of many bodies. But &s;o the holy Gho&s;t is &s;ain to &s;peak im|properly to condi&s;cend to our capacity, to &s;hew us what the Body of Chri&s;t is, his Church, by that we know already, what the body of man is, <HI>Vi&s;ibilibus rapere ad invi&s;ibilia,</HI> &s;aith <HI>Gregory,</HI> That is his way. That way we take and con&s;ider four things, belonging to a body naturall, and under that &s;imilitude, ob&s;erveable in the My|&s;ticall.</P>
<P N="1">1. A &s;ufficiency of parts.</P>
<P N="2">2. The Union of them into one.</P>
<P N="3">3. Their Symmetry and Agreement.</P>
<P N="4">4. Their Offices and Admini&s;trations.</P>
<P>I begin with the fir&s;t: A &s;ufficiency of parts. No body can be without them, <HI>trina dimen&s;io,</HI> belongs to every body at lea&s;t: but a perfect body, &s;uch as the naturall body of man is, or the My&s;ticall Body of Chri&s;t is, cou&s;i&s;ts of many parts. All the body is not one member, <HI>Multa membra, unum corpus.</HI> It belongs to the Philo&s;opher, and when he hath done to the Phy&s;ition, to take an exact &s;urvey, of all the parts which do belong to a body, it is enough for us, that there
<PB N="56" REF="30"> are parts enough. God in framing of the naturall body, would not &s;uffer any redundancy or d<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">fi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">iency, we may not but think the &s;ame of the My&s;ticall. <HI>In thy Book,</HI> &s;aith <HI>David,</HI> unto him <HI>are all my members written;</HI> he keeps a Book of all the members of his body; the Church as well; by him they are numbred, and to him only known; we may not deny the Body of Chri&s;t to be perfect, which hath a full enume|ration of parts.</P>
<P>But yet the parts are not come together to make it perfect, God hath a day Book, <HI>Liber vitae bujus,</HI> wherein lye &s;ome &s;cattered m<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">m|bers not yet recollected, they are not yet &s;ummed up, till God comes to his <HI>verbum abbreviatum;</HI> yet they are to be reokoned in the ac|compts. In nature the generation of the form is in an in&s;tant, but the parts &s;tay their time of production, and when they are all come, the body is not perfect, till it have the degrees: the &s;tate of this life is, but the womb of the body of Chri&s;t, there is a &s;till repairing of the Saints, and an edification of the Body, till we all meet together unto a perfect man. Here as in the Mount, the Materialls are all cut out, and &s;quared for that great building; no noi&s;e of any in&s;trument &s;hall be heard hereafter, but &s;uch &s;tones as will &s;erve &s;hall be laid upon the pile, the re&s;t put away with the rubbi&s;h; God only knows how many, and which they be will &s;erve; we take all that are any way prepared to belong to it, where&s;oever the Axe of the Go&s;pel, and the Hammer of the Law have come; till the great builder &s;hall have re|probated them. There &s;hall no &s;tone be lacking to this building, no member to this Body, though they lye &s;ca<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">terred, yet there will be a Collection: Bo<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> to his bone; though they be wounded, yet there is a repairing, not one of them &s;hall be lo&s;t: the hair and nail, and &s;uch excrements may well be let fall, and peri&s;h, but no part &s;hall be mi&s;&s;ing: A &s;ufficiency of parts there will be: Tha<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> is the fir&s;t.</P>
<P>But yet they make not a body, unle&s;&s;e they come together, the dry|ed bones till they were new &s;et, and the Nerves, and fle&s;h, and skin came upon them could not be &s;aid a body: ti<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">l the Union of the parts in one come, there is no Communion; many members there be, but by that; and that is the next, they come to be one body.</P>
<P>In the naturall body there are Nerves, and &s;trings, and ligaments, and irteries, by which all the parts are firmly united; Such there are in the My&s;ticall by which the body is knit and coupled together in <HI>every joynt; Ephe&s;.</HI> 4. 16.</P>
<P N="1"><MILESTONE N="1"> 1. <HI>Spirit us &s;a<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ictus e&s;t nexus:</HI> he is the prime <HI>principall bond.</HI> The
<PB N="57" REF="30"> <HI>Tendon</HI> by which all the parts are knit and coupled; The Body to the head by him, and the members to the body: he is <HI>the &s;ap,</HI> which runs from the root into all the branches, that a<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">me dyes, and withers, and &s;oon falls off, which hath not him; He is <HI>the Leaven,</HI> by which the whole lump is compacted, and grows into one loaf; nothing keeps &s;oul and body together, but he; all would &s;oon fall off, like ears of Corn, if not by him bound up into one &s;heaf: he is <HI>the cement</HI> of the whole building, there is nothing el&s;e to hinde too the Materialls, if they b<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter"> laid loo&s;e they cannot la&s;t long: no Union can be firm with|out the &s;pirit.</P>
<P>And to this <HI>qua&s;i ad Tendonem,</HI> all the Nerves and other joyntures tend, here they meet: they are many, as in the naturall body.</P>
<P N="2"><MILESTONE N="2"> 2. Relig<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">on is a main tye, it is a <HI>religando;</HI> like <HI>Gordions</HI> knot, it will not be untyed, it may well be forc't. There is a &s;tory, how true I know not, yet of no mean Author, how four &s;trong hor&s;es in an whole houres &s;pace, were not able to &s;train the joynts of one man in his &s;everall quarters; and not then, till the executioner with his &s;word hackt them in peeces: it is in nothing &s;o true as in this tye of Religion. <HI>Non di&s;&s;olvi po&s;&s;unt quos vera religio conjunxit;</HI> it only makes true Yoak-followes, which like the two Kine, as Saint <HI>Bernard</HI> &s;weet|ly compares them, bare the Arke of God to <HI>Beth&s;heme&s;h, 1 Sam.</HI> 6. though their Calves were left behinde them, and kept one path, and went up lowing together. Neither Policy, nor Villany, can make &s;o firm brethren as Religion: <HI>Fratrum gratia</HI> is no where kept &s;o &s;ure, as between the&s;e; <HI>Quos Deus Conjunxit,</HI> is &s;aid of marriage knot, Let no man put a&s;under, let them not, but if they will do it, and it hath been done, who &s;hall let them from it? And it is likelie&s;t done, where both the parties are not of one Religion, or if they profe&s;&s;e one, yet they are not, what they profe&s;&s;e, both: but of the&s;e which by it are made one, <HI>quis &s;eparabit?</HI> Like <HI>Saul</HI> and <HI>Jonathan,</HI> they are lovely and plea&s;ant in their lives, and in their death not divided: neither indeed can they be divided: &s;ee but what &s;trings they are tyed together with.</P>
<P N="1"><MILESTONE N="1"> 1. One Faith: <HI>&amp; qui&s;quis fidem &s;e tenere credit, unitatem teneat,</HI> &s;aith S^t <HI>Cyprian.</HI> He falls from that, which falls out of this: Faith is <HI>imitatis Monimentum &amp; Munimentum.</HI> Therefore the Ancients hold that the Apo&s;tles Creed, <HI>Summa fidei,</HI> was made for that purpo&s;e: <HI>ut e&s;&s;et unanimitatis indicium:</HI> that all profe&s;&s;ors might there meet in one; though di&s;per&s;ed never &s;o much in place. The Doctrine of
<PB N="58" REF="31"> Chri&s;tian Religion is but one, one Faith materially. The gi<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">t of Faith, by which we have <HI>Faith in the Faith,</HI> to &s;peak with <HI>Athana&s;ius</HI> Creed; though it be numerically Diver&s;e, yet is in all but one, one Faith for|mally: one Faith, there is union by that.</P>
<P N="2"><MILESTONE N="2"> 2. One Hope: Heaven, and our eternall inheritance, we all hope for; <HI>one mark the prize of our high calling,</HI> we all contend to; in the world men take divers wayes, becau&s;e they pitch upon divers ends: he &s;aith unto gold thou art my hope; another to his honour: but they that hope all for one thing, like a &s;hip under &s;ail, where there be many pa&s;&s;engers, &s;teer their cour&s;e unto one and the &s;ame Port Can they think to meet there, and go every one their own wayes heer? As if we had many heads, as one &s;aid of the Chri&s;tian Armies. <HI>Quid ab&s;urdius qu&agrave;m nos in terris di&s;&s;idere qui fruituri &s;umus omnes eadem felicitate in coelis?</HI> By one hope there comes more &s;trength to this Union.</P>
<P N="3"><MILESTONE N="3"> 3. But the <HI>Bond of perfection is love, Colo&s;&s;.</HI> 3. 14. and that is al&s;o one: it is called <HI>Chri&s;ts garment;</HI> Faith and Hope never go apparreld in any other, and that was, <HI>non de parte con&s;utilis, &s;ed per totum textilis,</HI> &s;aith <HI>Cyprian,</HI> without any &s;eam, not to be ript, nor rent, but delivered whole: If we have that on, and we being Chri&s;tians would not be thought without it, it will not be too little for us to put on; <HI>&s;ufficit &amp; mihi &amp; tihi tuni<GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> Chri&s;ti,</HI> &s;aith <HI>Bernard,</HI> it will cover us, and with|all a multitude of &s;ins, of offences, of breaches, which mu&s;t el&s;e make us fall off on all &s;ides. And indeed the cau&s;e of all our rents is, the want of having that on; and it is not &s;uch charity, which we commonly reckon of &s;uch which hath but a thread between it, and emnity, or &s;o little difference, as that they might not be di&s;tingui&s;hed a&s;under. Chri&s;ts Garment is not like <HI>Jeroboams,</HI> wherein were made twelve rents at once: <HI>Integra ve&s;tis accipitur:</HI> the &s;ouldier to who&s;e lot it fell took it whole: men of that calling &s;eldome&s;t of any have it, yet then it was had to &s;hew, that it may be had by men of any condi|tion <GAP DESC="illegible" RESP="apex" EXTENT="2 letters"> of that: and being had whole, it will &s;erve to cover the whole body; the ear from hearing, the eyes from &s;pying, the lips from &s;peak|ing, the hands from practi&s;ing any thing, that may tend to the breach of Union, to differences, and di&s;cention: now a threefold cord is not ea&s;ily broken: one Faith, one Hope, one Love, make the bond of perfection, make the Union firm.</P>
<P>But be&s;ides the&s;e three are other which are as Nerves and Sinews to unite all the parts, The Apo&s;tle reckons them up in <HI>Ephe&s;.</HI> 4.</P>
<P N="4"><PB N="59" REF="31"><MILESTONE N="4"> 4. One Bapti&s;me, The Font is the wombe of our new birth, <HI>&s;umus fratres,</HI> As <HI>Abraham</HI> &s;aid to <HI>Lot:</HI> It was &s;trange to <HI>Rebecca</HI> to have &s;triving in her womb, but there was &s;ome rea&s;on for that, two nations and two manner of people, were in her bowels: But they are all of one people, whom the womb of the Church bears, if they be right bred. Indeed it is not the Bapti&s;m of Water which makes them one; many Lepers might have wa&s;hed in <HI>Jordan,</HI> and yet not come out as <HI>Naaman</HI> the <HI>Syrian</HI> did: The Bapti&s;me of the Spirit doth only that, and tho&s;e that are &s;o born, not of fle&s;h nor of water only, but of the &s;pirit, will keep this union, will be one, as that is one.</P>
<P N="5">5. One Hou&s;e, where we are all brought up together the Church <HI>Domus Dei,</HI> is but one; I &s;peak not of the materiall hou&s;e, but of the my&s;ticall, one Catholike Church, in which we &s;u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">k of the &s;ame brea&s;ts, we are fed with the &s;ame milk, are tutored under the &s;ame Govern|ment, partake of the &s;ame Sacrament: <HI>Habitare fratres in unum,</HI> to be of one minde which be of one hou&s;e: this is no &s;mall &s;trengthening of the Union. The&s;e all of them and many more, are <HI>Eccle&s;ia&s;tica vincula,</HI> and belong to the chief <HI>Tendon,</HI> by which this union is made, the &s;pirit.</P>
<P><MILESTONE N="5"> There are others not to be pa&s;t ore with &s;ilence: Humane nece&s;&s;ity, Civill Commerce, naturall Relations, are all of them Ligaments to bring the parts together to make up this union. Religion and Nature both leane to it: Their main intendment is to effect it. And yet when this is done, and the parts joyned, the body is not perfect, if there be not a Symmetry and agreement between them, if they be not of the &s;ame nature all: twill be but <HI>Humano capiti cervicem jungere equi|nam:</HI> if not of a ju&s;t proportion, both will be a like mon&s;trous. Their nature we have touched already, being in one wombe, we doubt not of that: of the other there may be &s;ome que&s;tion made, in the naturall Body, it is the wonder of the Creation, to &s;ee in what perfect meeter all the parts are made; yet there may be &s;ome aberrati|ons there; the &s;ame &s;hould be in the my&s;ticall Body: The Body of Chri&s;t can be no le&s;&s;e perfect, and yet the jarring of the parts, as if they had not that Symmetry we &s;peak of, their falling into pieces, as if they were not in their places, makes us make a que&s;tion of it. Look a little into the cau&s;e of it.</P>
<P>God &s;aith the Apo&s;tle, hath &s;o tempered the parts of the body, that there might be no &s;chi&s;me, no divi&s;ion in it. but that the members &s;hould have the &s;ame care one for another: he hath done the like &s;or
<PB N="60" REF="32"> the Church. Apo&s;tles, Prophets, Teachers, workers of miracles, gifts of healing, helpers, governors, diver&s;ity of tongues, &amp;c. are all of them members of this body; all of them &s;et by him in their right places to their right offices. There are divers cau&s;es of the &s;chi&s;me that is among them.</P>
<P>Di&s;like of their own places: The foot would be the hand; or el&s;e not of the body: it a&s;pires higher yet, to be the eye or the ear, in the &s;eat of Magi&s;tracy, as it did of late among the Anabapti&s;ts in <HI>Ger|many:</HI> and in the &s;eat of Mini&s;tery as in the experience of our times. So it was in that great rent of the Body of <HI>I&s;rael,</HI> in <HI>Jeroboams</HI> dayes, the meane&s;t of the people, Mechanicks among them, were made their Prie&s;ts; and if they may not be that, they will not be of the Body, and indeed, <HI>Gratulandum e&s;t cum tales de Eccle&s;ia &s;eparentur,</HI> &s;aith <HI>Cyprian: &V;tinam ab&s;cindantur,</HI> was Saint <HI>Pauls</HI> hearty prayer. Such were <HI>Corah</HI> and his company: <HI>Mo&s;es</HI> an&s;wer might &s;erve their turns, <HI>Seemeth it a &s;mall thing, that the Lord hath &s;eparated you, to take you neer to him&s;elf?</HI> Is it not enough that you are of the Body? Were all the body an eye, where were the &s;melling? Hath not he placed le&s;&s;er lights in the Firmament as well as great ones? All are not there <HI>primae Magnitudinis:</HI> hath not he ordered meaner &s;ervants in his family, as well as greater ones? All are not there <HI>primae di&s;tributionis:</HI> There will be degrees of glory in Heaven, as there are of places in earth. Be&s;ides to avoide this dangerous &s;chi&s;me, hath not God &s;o tempered the body, that he hath given the more honour to that part which lacked? the <HI>onus</HI> is ours, the <HI>hones</HI> yours: The head cannot &s;ay, unto the feet, I have no need of you; nor the eye to the hand, I have no need of thee: This &s;ci&s;me, whether it be in Church or &s;tate, one <HI>Men|enius Agrippa</HI> in <HI>Livy</HI> very fitly confuted, by telling to the factious <HI>Romans,</HI> the tale of the falling out of the Belly, and the members: becau&s;e it &s;eemed to devour all, the hands would not work, the feet would not &s;tirre, the mouth refu&s;ed to receive any food, till they &s;ound them&s;elves to langui&s;h thorough the emptine&s;&s;e of the &s;tomack, and by bad experience proved the belly no le&s;&s;e profitable to the body, then the other members; and that the &s;afety of the whole depended upon the &s;ociety and concord of the parts. This Emulation hath been the cau&s;e of the di&s;&s;entions, which have ever been in the Church.</P>
<P>Yet there are &s;ome others cau&s;es, The neglect of their own offices, and impertinent &s;urview of others, which belongs to the head to
<PB N="61" REF="32"> cen&s;ure, and not to the parts: The want of Sympathy with the in|firmities of the fellow members, if one &s;uffer, not careing to &s;uffer with him, not con&s;idering if a Joynt be loo&s;ed or &s;trained, all the parts ought to be painted with it: neither of the&s;e but are cau&s;es of this &s;ci&s;me, and the&s;e lead me to the fourth particular: the offices and admini&s;trations of the body.</P>
<P>A &s;ufficiency of parts, a uniting of them into one body, a placing them in a true Symmetry and Proportion, are all of them for this, for their admini&s;trations and functions, and for them they have recei|ved diver&s;ities of gifts, and by them are to be exerci&s;ed in &s;everall operations: all three are &s;pecified by the Apo&s;tle, 1 <HI>Cor.</HI> 12. 4, 5, 6. All the Body is not one member but many; all the members have not the &s;ame gifts but divers; all their gifts are not for the &s;ame operations, but &s;everall: altogether are mo&s;t wi&s;ely di&s;po&s;ed, both in the naturall and my&s;ticall Body, for the furniture thereof, <HI>edifying of it &s;elf in love, Ephe&s;.</HI> 4. 16. We have not lea&s;ure now to take a &s;hort view of them in particular.</P>
<P>All that hath been &s;aid tends to this conclu&s;ion, we are the Body of Chri&s;t, and Members in particular: <HI>We that are many, are one Body,</HI> a Body in the parts, in the union of the parts, in the Symmetry and Agreement of the parts, in the offices and Admini&s;trations of the parts; and if we be of his body in earth, we &s;hall be &s;ure to be joyned to our head in Heaven; <HI>&V;&s;urpavimus regnum Dei in Chri&s;to,</HI> we hold Heaven in <HI>C<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">pite</HI> already. But then if we be all one body, there mu&s;t be no &s;ci&s;me between us, no falling off from the parts, no falling out without them. <HI>Ad regnum pervenire non pote&s;t, qui eam quae regnatura e&s;t, pacem derelinquit,</HI> &s;aith <HI>Cyprian:</HI> Hath God tempered them all, that there be no divi&s;ion, and &s;hall we di&s;temper them by &s;ci&s;me, and di&s;&s;ention? Will it be enough to hang by one Artery, and have the re&s;t disjoynted? By faith, and hope, and not by love, which is the bond of perfe<GAP DESC="illegible" RESP="UOM" EXTENT="1 letter">tion? If we be wounded, there is a repairing; if loo&s;ed or &s;trained, there is a re-e&s;tabli&s;hing; if we be of the Body, we mu&s;t have love to all the members, care of them all, we mu&s;t &s;uffer with them, &s;uffer for them; we mu&s;t cover the blemi&s;hes, hide the defor|mities of the parts, upon tho&s;e parts which we think mo&s;t unhone&s;t, we mu&s;t put more hone&s;ty, and give the more honour to that part which lacketh. Nature and religion both, can by no means away with a &s;ci&s;me in the body. If there be, you be not of the body; you cannot &s;ay the Text. <HI>We that are many, are one Body.</HI></P>
<PB N="62" REF="33">
<P>And if we be not of this Communion which is <HI>Corporis,</HI> we cannot be of the other which is <HI>Calicis:</HI> that is <HI>Fundamentum Relationis:</HI> and one bread, of one body, and of it <HI>&s;umus participes,</HI> we all partake. That of this <HI>&s;imus con&s;ortes,</HI> we may be all members; To eat of that, which is one all over the world; as there was but one Lamb to an hou&s;e, &s;o but one bread to the whole Church; is the Symboll and Sacrament of one Union with the Body. <HI>Non ex alio tu, nec ex alio ille, &s;ed ex eodem omnes nutrimur,</HI> &s;aith <HI>Chry&s;ostome;</HI> It is but one my&s;tically though numerically many. And if but one bread, &s;hall we make the <HI>Table of the Lord, the table of devils?</HI> And partake of that, with bitterne&s;&s;e and wrath? If but one body, &s;hall we take the member of Chri&s;t, and make it the member of an harlot? of &s;ci&s;me and contention? God Al|mighty grant that we may be all of one minde, in one hou&s;e, being all members of one body; that being united by one Spirit, in one Religion, in one Faith, in one Hope, we may &s;erve one God the Father, and one Lord Je&s;us Chri&s;t our Saviour, in one Love, being entred by one Bapti&s;me, confirmed and &s;trengthned by one Bread, coupled and knit into one Body; there be no &s;ci&s;me, no divi&s;ion a|mong us, but that all the members have a care one of another, and endeavour to keep the unity of the Spirit, in the bond of peace, Till we all meet together into a perfect man, and the Mea&s;ure of the Age of the fulne&s;&s;e of Chri&s;t. To whom with the Father, and the holy Gho&s;t, be all prai&s;e, and glory, now, and ever. <HI>Amen.</HI></P>
</DIV1>
<DIV1 N="6" TYPE="sermon">
<PB N="63" REF="33">
<HEAD>THE SIXTH SERMON.</HEAD>
<EPIGRAPH>
<BIBL>1 JOHN 4. 1.</BIBL>
<Q>Dearly beloved, beleeve not every &s;pirit, but try the &s;pirits, whether they are of God; for many &s;al&s;e Prophets are gone out into this world.</Q>
</EPIGRAPH>
<P>I Mu&s;t begin where the Text ends: the la&s;t words of it are the rea&s;on of the fir&s;t: <HI>Quoniam</HI> is a cau&s;all: <HI>Many fal&s;e Prophets are gone out into this world;</HI> Why what then? Only this, <HI>beleeve not therefore every &s;pirit, but try the &s;pirits, whether they are of God.</HI></P>
<P>I could not think of any &s;ubject more proper to this &s;ea&s;on, or more profitable for our &s;elves; the old complaint is now, if ever pro|ved true, <HI>the dayes are evill.</HI> The world was never more rightly com|pared to a Sea, then now; men upon dry Land, as if they were to&s;&s;ed in a rough Sea, thorough &s;taggering and giddine&s;&s;e of their brains, are driven to their wits end: they look thorough the waves of their uncon&s;tant humours, and prejuducate conceits, which make the &s;traighte&s;t things, which have been &s;o well &s;ettled with mature con|&s;ideration, and unque&s;tioned authority, &s;eem to them crooked: they complain that the &s;hoars and trees are moved, not perceiving how them&s;elves are &s;ilently tran&s;ported, and that they move, and not the&s;e: they do not look that way which they row; and yet as if they ru&s;hed not fa&s;t enough to their own de&s;truction, they hoi&s;e up their &s;ails of fury and madne&s;&s;e, to precipitate them forward. They think to make away in the Sea, in which they cannot &s;o much as &s;pye out any prints of their &s;teps, which have gone before them, nor mu&s;t hope to leave any impre&s;&s;ion to be found by tho&s;e which &s;hall follow after. God only knows what Port they are bound for, I fear me the di&s;traction, if not di&s;truction both of Church and &s;tate: what el&s;e do &s;o many fiery di&s;cur&s;ions abode, the perverting of Scriptures, pretending of Prophe&s;ies, wracking of con&s;ciences, the bold determinations of ignorant Mechanicks, flying into the face of dignities and authority;
<PB N="64" REF="34"> wounding thorough the &s;ides of Eccle&s;ia&s;ticall Di&s;cipline, the head of Monarchy, and Government? Do they not all huddle in at one gap, to let in confu&s;ion and ruine? Are they not fruitfull &s;eeds, which bring forth &s;uch a Mon&s;ter, which hath &s;o frighted <HI>Germany</HI> the&s;e hundred yeers, and will eat out the very bowels of the Mother which conceived them? Is it becau&s;e there is no Prophet in our <HI>I&s;rael,</HI> at who&s;e lips may be inquired the knowledge of the Law? Or is it not rather becau&s;e there are too many? Such which will take upon them tp be Prophets, and are not called as was <HI>Aaron: Which Prophe&s;ie in my name,</HI> &s;aith the Lord, <HI>and I have not &s;ent them, neither did I command them, neither &s;pake I unto them, and yet they ran, Jere.</HI> 14. 14, 15. Is not <HI>Saul</HI> among the Prophets, madne&s;&s;e and cruelty? And the devill gotten again into <HI>Samuels</HI> mantle, malice and hypocri&s;ie? Is there not a lying &s;pirit got into the mouth of the&s;e Prophets? As was in <HI>Ababs</HI> dayes, 1 <HI>Kings</HI> 22. 22. Do they not prophe&s;ie lyes unto us, in the name of the Lord? This, this the true cau&s;e, the Apo&s;tle tells in the la&s;t words of the Text; <HI>For many fal&s;e Prophets are gone out into this world.</HI></P>
<P>This being the cau&s;e what Coun&s;ell is to be followed? There are two rocks which we mu&s;t nece&s;&s;arily avoide: to beleeve all, to beleeve none: by beleeving all, we ru&s;h pre&s;ently into here&s;ies and &s;ci&s;ime; by beleeving none, we fall upon irreligion and Athei&s;me: again&s;t the fir&s;t, the Apo&s;tle gives us a Caution; <HI>Beleeve not every &s;pirit:</HI> Again&s;t the &s;econd, this Coun&s;ell; <HI>But try the &s;pirits whether they be of God.</HI> This is his to them, to whom he writ; this is mine to you, to whom I &s;peak. <HI>Dearly beloved, Beleeve not every &s;pirit, &amp;c.</HI></P>
<P>So the Text you &s;ee plainly &s;upplies us with two parts. Fir&s;t, A premonition. Secondly, A premunition. Fir&s;t, For <HI>praemoniti,</HI> Se|condly, <HI>Praemuniti.</HI> Fir&s;t, A warning of us, Secondly, An arming of us. They are but two, but we may &s;ay of them as our Saviour did of the Di&s;ciples two &s;words, it is enough; we need no more, if we be well accoutred with them, if thorowly in&s;tructed about them; if we know how to prove them, we &s;hall by the grace of God, <HI>quit our &s;elves like men;</HI> not to be put to turn to the right hand, or the left, but be able to &s;tand fa&s;t in our faith, till we be removed from our &s;tation, from faith to fruition; from the&s;e earthly Tabernacles, unto heavenly Man&s;ions; from waging of warre, and wre&s;tling in combate again&s;t &s;in and errour, to wearing of Crowns, in immortality and glory. We begin with the fir&s;t part, though the la&s;t in my Text, the Premonition.</P>
<PB N="65" REF="34">
<P><HI>Many fal&s;e Prophets are gone out into this world.</HI> It is that which all the Prophets, all the Apo&s;tles ever complained of, I need not quote you places of Scripture to prove it. Look but into, <HI>Jere.</HI> 14. 14. and <HI>Chap. 23. Ver&s;.</HI> 21. Our Saviour him&s;elf foretells us of them, <HI>Matth.</HI> 24. 24. Saint <HI>Peter, 2 C. 2. v.</HI> 1. is evidence enough, <HI>There were fal&s;e Prophets among the people, even as there &s;hall be fal&s;e Teachers among you, Which privily &s;hall bring in damnable Here&s;ies, even denying the Lord that bought them, and bring upon them&s;elves &s;wift damnation.</HI> To be told of them aforehand, is the way to take heed of them; to be warned of them, to be armed again&s;t them.</P>
<P>And indeed we had need to be warned, there are five rea&s;ons to be yeelded from the very Text, I need not &s;eek further for more.</P>
<P N="1">1. From their name, They are <HI>Prophets.</HI></P>
<P N="2">2. From their fame, They are <HI>fal&s;e Prophets.</HI></P>
<P N="3">3. From their number, There are <HI>many fal&s;e Prophets.</HI></P>
<P N="4">4. From their time, being now pre&s;ent, <HI>are gone out.</HI></P>
<P N="5">5. From the place whither they are gone, <GAP DESC="foreign">. I know not what &s;pirit moved our Tran&s;lators, to render the Article &s;o &s;ignificantly, &s;ure it was a good one: <HI>Into this world.</HI></P>
<P N="1"><MILESTONE N="1"> 1. They are <HI>Prophets.</HI> Who would fear to be &s;educed by &s;uch a name? The very name of a Prophet hath been in all ages venerable. Whither &s;hould &s;he go for truth but to a Prophet, for in&s;truction not de&s;truction? But this hath ever been the Devils policy, to bring in damnable here&s;ies under Heavenly Titles: he which skils to trans|form him&s;elf into an Angel of Light, knows how to make his Agents &s;eem like Saints. It is the old Proverb, in <HI>nomine Domini incipit omne malum.</HI> God him&s;elf complains of it: <HI>In my name have they prophe&s;ied lyes, Jere.</HI> 23. The enemy dares not appear him&s;elf, nor &s;end in his own name: <HI>Sub praetextu Divinitatis delit<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;centes omnia polluitis,</HI> as <HI>Con&s;tan|tine</HI> told <HI>Novatus Centu.</HI> 4. This hath been his way, he hath his Pro|phets, as well as God, he hath been ever &s;tiled Gods ape: and there|fore though they be Prophets which come unto us, yet you are to be warned concerning them. that is the fir&s;t rea&s;on.</P>
<P N="2"><MILESTONE N="2"> 2. They are <HI>fal&s;e Prophets;</HI> &s;uch are all of his &s;ending, be their &s;hews never &s;o glorious: the very Mahometanes would be called <HI>Ma&s;lulinen:</HI> the damned&s;t Incendiaries &s;tile them&s;elves Je&s;uites: the horrid&s;t Trea&s;on hath been hatcht in a Di&s;ciple: the lying &s;pirit comes in the mouth of a Prophet, &s;o do wolves in &s;heep skins: gilded pills are ever bittere&s;t; painted poa&s;ts rotrenne&s;t.</P>
<PB N="66" REF="35">
<Q>Hic dolus e&s;t magnus, Lupus e&s;t qui creditur agnus.</Q>
<P>Such as the&s;e do &s;oone&s;t &s;educe, for they have Syrens voyces, Croco|diles tears, and mo&s;t dangerous they are, becau&s;e the lea&s;t &s;u&s;pected. This is another rea&s;on, and enough alone, if they be proved fal&s;e, to take heed of them: and &s;uch as the&s;e then, fal&s;e Prophets.</P>
<P N="3"><MILESTONE N="3"> 3. They are <HI>many; Legion</HI> may be their name, as well as his, who is the Ma&s;ter of them, <HI>Mark 5. 9. Ye are many,</HI> &s;aith <HI>Eliah, 1 Kings</HI> 18. 25. So they were indeed, 450. to one; ods enough. And a little after 400. to one <HI>Michaiah, 1 King.</HI> 22. 6. Our Saviour him&s;elf notes out their number, <HI>Matth. 24. 5. Many &s;hall &s;ay, Lord have we not prophe&s;ied in thy name?</HI> Fal&s;e Prophets all, not of his &s;ending, &s;uch as he will profe&s;&s;e unto, that he <HI>never knew them, Matth.</HI> 7. 22, 23. It was the complaint of the Church &s;till. <HI>Many dogs are come about me, P&s;al.</HI> 22. 16. And they are fal&s;e Prophets; look to <HI>I&s;ai. 56. 10, 11. Greedy dogs which cannot under&s;tand, which look to their own way, for their own advantage,</HI> for their own purpo&s;e. By the many here&s;ies they have &s;cattered, you may well gue&s;&s;e at their number: <HI>Epiphanius</HI> in his dayes reckons up two hundred. Eccle&s;ia&s;ticall Hi&s;tories mu&s;ter them up by thou&s;ands. In <HI>Luthers</HI> time in <HI>Germany,</HI> they grew to 100000. Now if a &s;mall number were to be de&s;pi&s;ed, yet &s;o many may not; we well &s;ay of the true ones in compari&s;on of the fal&s;e, as the Di&s;ci|ples did of the Loaves, <HI>what are tho&s;e among &s;o many?</HI> All our hope is that which the Lord told <HI>Gideon,</HI> he <HI>&s;aveth not by many;</HI> This is ano|ther rea&s;on, why we &s;hould take heed of them. <HI>Quia multa &s;unt.</HI></P>
<P N="4"><MILESTONE N="4"> 4. They are already <HI>gone out]</HI> like the <HI>Locu&s;ts out of the dark &s;moak, Revel.</HI> 9. 3. In the Apo&s;tles time, the <HI>my&s;tery of iniquity</HI> began to work. <HI>Alages</HI> &s;ince have been pe&s;tered with them. <HI>Semper aut exortae &s;unt novae Haere&s;es, aut renovatae veteres,</HI> hath been the complaint of the whole Church; Satan never &s;leeps, he hath like the <HI>Phili&s;times,</HI> his &s;poiling bands &s;till abroad. God hath no &s;ooner his Prophets out, but he hath his: <HI>Mo&s;es</HI> pre&s;ently met with the <HI>Magitians:</HI> they were then, &s;o they are &s;till; no times have ever had &s;o ju&s;t cau&s;e to complain as ours: we may take up Saint <HI>Jeromes</HI> cry, changing but the name; <HI>ingemuit tot us Orbis, &amp; Miratus e&s;t &s;e Arianum factum.</HI></P>
<P>And yet is it worth the noting that the Apo&s;tle &s;aith, they <HI>are gone;</HI> true Prophets are alwayes &s;aid to be &s;ent, they go not till they be commanded; but <HI>the&s;e run, and yet I &s;pake not to them,</HI> &s;aith the Lord; of their own heads, they are gone out: this is another rea&s;on, why you mu&s;t beware, <HI>quia multi exierunt,</HI> many fal&s;e Prophets are gone out.</P>
<PB N="67" REF="35">
<P>La&s;tly, they are <HI>gone</HI> out <HI>into this world,</HI> all the Empha&s;is lyes in the Article: this pre&s;ent world, now as well as then: this place of the world, here as well as there: <HI>nullibi &s;atis tutum, nullibi &s;atis cautum,</HI> &s;aith <HI>Bernard:</HI> this world as much as that hath been troubled with them. <HI>Europe</HI> as well as <HI>A&s;ia: toto divi&s;os Orbe Britannos:</HI> we which are a world by our &s;elves, have a world of them; like the <HI>Frogs of Egypt,</HI> they crawl in all places of the Land; the Kings hou&s;es, the Ovens, and the kneading troughes are not free from them. Here is cau&s;e enough why we &s;hould take warning; <HI>Quia multi,</HI> for many fal&s;e Prophets are gone out into this world. Be&s;ides the&s;e all from the Text, we might render &s;ome rea&s;on out of the Text: They are <HI>gone out,</HI> for what purpo&s;e think you?</P>
<P>Fir&s;t, To &s;educe: <HI>non Doctores &s;unt, &s;ed Seductores,</HI> &s;aith <HI>Tertullian,</HI> and that they may better do it, they begin as the Serpent did, with the woman; and they creep into their hou&s;es, as he did, for <HI>Serpentis e&s;t &s;erpere:</HI> the Apo&s;tle &s;peaks it plain, They <HI>Creep into hou&s;es, and lead captive &s;imple women, which are laden with &s;ins; which</HI> women <HI>are ever learning, and yet never able to come to the knowledge of the Truth. 2 Tim.</HI> 3. 6, 7. And that they do under a &s;hew of godline&s;&s;e, <HI>making long prayers, Luke</HI> 20. 44. And then,</P>
<P>Secondly, When they are got in, wherefore come they there? Our Saviour re&s;olves you; the Wolf cometh not, but to devour and de|&s;troy; and for that they come, <HI>to devour widows hou&s;es,</HI> their &s;ub&s;tance and e&s;tates: there can be no good lookt for, from their coming, They are of their Ma&s;ters Profe&s;&s;ion, and his name is <HI>Apollyon,</HI> a de&s;troyer, and do but mark, how they do ply his work; they de&s;troy even foundations them&s;elves, Faith, Hope, Love, Obedience; and if foundations be de&s;troyed, what &s;hall the righteous do? Other Rea|&s;ons we might yeeld, but the&s;e are enough to make us follow the A|po&s;tles coun&s;ell, to <HI>mark tho&s;e which make divi&s;ions and contentions, which with fair &s;peech, and flattering, deceive the hearts of the &s;imple, Rom.</HI> 16. 17, 18. Indeed to warne us of them, it is enough alone, but to remember the Text it &s;elf: <HI>Many fal&s; Prophets are gone out into this world.</HI></P>
<P>I pa&s;&s;e to the &s;econd part.</P>
<P>The Premunition.</P>
<P>To be warned of them, and not Armed again&s;t them, is to little purpo&s;e; we may be armed two wayes, by the Text. Fir&s;t, Nega|tively, <HI>non credendo.</HI> Secondly, Affirmitively, <HI>probando.</HI></P>
<PB N="68" REF="36">
<P>Fir&s;t, <HI>Non Credendo: Beleeve not every &s;pirit.</HI> Spirit and Prophet are here <HI>Synonima,</HI> &s;o <HI>Beza</HI> and the be&s;t expound it, Metonimically it is put for him. Every Prophet pretends, he hath the Spirit: <HI>Mabomet</HI> him&s;elf, that grand Impo&s;tor, &s;tuck not to affirm that the &s;pirit was his teacher; By the name of the &s;pirit they gain authority unto their Doctrines, So as you have heard already; The devil &s;endsforth his agents under the pretence of divinity: But there is a lying &s;pirit, as well as a true one, and here we have a caution, <HI>de non Credendo:</HI> Be|leeve not every &s;pirit.</P>
<P>It is not &s;afe for any &s;oul to be too credulous in matters of &s;alvati|on; to beleeve every report, is in civill affairs, an argument of grea|te&s;t Levity, much more in religious: Credulity was the &s;in of our fir&s;t parents: <HI>Eve</HI> beleeved the Serpent, <HI>Adam</HI> beleeved her. I know when God &s;peaks, to beleeve him pre&s;ently; <HI>ea Credulitas &s;emper magni fuit &amp; ingentis animi,</HI> &s;aith Saint <HI>Chry&s;o&s;tome;</HI> it was <HI>Abrahams</HI> prai&s;e, and the Virgins <HI>Maries;</HI> But &s;ince lying &s;pirits are gone out in the name of God, credulity mu&s;t needs be dangerous: <HI>The fooli&s;h will be|leeve every thing,</HI> &s;aith <HI>Solomon, Prov.</HI> 14. 15. And the &s;onne of <HI>Syrach, Eccle. 19. 4. He that is ha&s;ty to give credit, is light minded.</HI> This <HI>de non credendo</HI> then, cannot but be a good watch word. <HI>Beleeve not every &s;pirit.</HI></P>
<P>And the rea&s;on of it is.</P>
<P>It is alwayes be&s;t policy to watch that place, where the enimy &s;trives to enter, <HI>ibi fortiter opponere, ubi fortiter oppugnatur.</HI> Satans chief battery is again&s;t our Faith; we need not fear him much, if he get not in at that: poy&s;on hath no hurt in it, if it be not received; nor fal&s;e doctrines, if not beleeved: therefore his Agents work mo&s;t upon credulous natures, they commonly begin with <HI>weak and &s;illy women,</HI> which are ea&s;ie to beleeve and creep into them, and then by them, winde them&s;elves into the opinions and bo&s;omes of weak and eff<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">minate men. The Devill never could do any thing, if you would not beleeve him: He requires Faith in his Auditors, as well as God doth in his.</P>
<P>Belief is the only pa&s;&s;age of all good or evill to the &s;oul; if that be ea&s;ie to God, he enters, and with him all graces: if open to the devill, he enters, and with him all vices. Therefore, <HI>Solomon</HI> bids us <HI>keep our heart with all diligence,</HI> and e&s;pecially that pa&s;&s;age, at which Satan &s;o much &s;eeks to enter, which is beleeving.</P>
<P>And that we may the better keep our heart, we &s;hould keep our ears
<PB N="69" REF="36"> too: &s;top tho&s;e outward pa&s;&s;ages, hearken not to them, <HI>Deut. 13. 3. Thou &s;halt not hearken to the words of the Prophets, or dreamer of dreams, &amp;c.</HI> We let him in too neer, if he get into the ear; that pa&s;&s;age he &s;eeks to get fir&s;t: if he can, have free acce&s;&s;e to the ear, he will com|mand the heart too, ere he have done.</P>
<P>And that we may keep both our heart and ear, we &s;hould keep our hou&s;es too, not let them lye open to them; it is not &s;afe letting them come &s;o neer us, their de&s;ire is to creep in there fir&s;t, 2 <HI>Tim.</HI> 3. 6. But no deceitfull per&s;on &s;hall dwell in my hou&s;e, <HI>He that telleth lyes &s;hall not tarry in my &s;ight,</HI> &s;aith the <HI>P&s;almi&s;t:</HI> and the&s;e are <HI>Deceivers, Matth.</HI> 24. 5. and <HI>Lyers, 2 The&s;. 2. 9. 2 Pet.</HI> 2. 1. Beloved let me not be mi&s;taken, I mean tho&s;e fal&s;e Prophets which are &s;poken in my Text, which are gone out into the world, which come unto you with damnable do|ctrines, novelties, &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">i&s;mes, which &s;ow divi&s;ions, contentions, debates among you; which call them&s;elves Prophets, but are not &s;ent, and come in the name of the &s;pirit, but are not to be received; for it is the Apo&s;tles caution. <HI>Dearly beloved, beleeve not every &s;pirit.</HI> But I mean not to in&s;i&s;t longer upon this. The &s;econd take up more time, which is affirmative. <HI>Probando.</HI></P>
<P>But prove the &s;pirits whether they be of God,] There is good rea|&s;on for this rule: to beleeve all tends to here&s;ie and &s;ci&s;me; for there are <HI>lying &s;pirits. 1 King. 22. 22. Evill &s;pirits, Judges 9. 23. &V;nclean &s;pirits. Luk. 4. 23. Spirits of errour, 1 Tim.</HI> 4. 1. And therefore you have heard of the Apo&s;tles caution, <HI>de non credendo. Beleeve not every &s;pirit.</HI> But yet to beleeve none tends as much another way, to irreligion, and Athei&s;me; for there is a &s;pirit, which is of God; nay, there are <HI>the &s;even &s;pirits of God, which are &s;ent abroad into the world;</HI> and the&s;e are to be beleeved, <HI>Revel.</HI> 5. 6. What is to be done, that we may not be deceived? We are now to hearken to the Apo&s;tles coun&s;ell: <HI>Prove the &s;pirits, whether they be of God.</HI></P>
<P>Now proving them is all the way we have to be &s;afe from errour; the fal&s;e and lying &s;pirit comes in the name of God to us, as well as the righteous and true &s;pirit: <HI>dicit Dominus</HI> is the prologue ever to their lye. 1 <HI>Kings 22. 11, 12. In my name do they prophe&s;ie lyes,</HI> &s;aith the Lord him&s;elf, <HI>Jere.</HI> 14. We cannot but mi&s;take, if we take all, if we take none: to take the right, is to be take us to the rule; to prove the &s;pirits whether they be of God.</P>
<P>And now if ever we have need of proving, we live in the la&s;t and perillous dayes, where many &s;pirits of errours are gone abroad, and
<PB N="70" REF="37"> many are deceived by them; tho&s;e that are yet free, or not &s;o farre gone, have rea&s;on to be both more thankfull unto God, and more vigilant over them&s;elves: the name of the &s;pirit is able to deceive the be&s;t and wi&s;e&s;t. If a bad one but come, and as once the good &s;pirit did, <HI>Gen. 1. 2. incumhehat aquis;</HI> be but incumbent there, or re&s;t and &s;tay there, God knowes what he may produce; it concerns &s;uch e&s;pecially to take heed to this rule: to <HI>prove the &s;pirits, whether they he of God, or no.</HI></P>
<P>And it is but the &s;ame which Saint <HI>Paul</HI> el&s;e where bids us, <HI>Prove your &s;elves, 2 Cor. 13. 5. Prove what things are well plea&s;ing unto God, Ephe&s;. 5. 10. That ye may allow the&s;e things which are be&s;t, Phil. 1. 10. Try all things, and keep that which is good, 1 The&s;. 5. 21. Try the &s;pirits whether they be of God.</HI></P>
<P>And now we go about the Tryall; there are but two wayes that I know of, but both are Demon&s;trative; we may not in this ca&s;e con|tent our &s;elves with probabilities or po&s;&s;ibilities: &s;hews, and appa|rances are no good grounds for our &s;ouls to take any thing upon tru&s;t; our proof mu&s;t be armour of proof, or el&s;e we &s;hall not be well appointed again&s;t them.</P>
<P>The fir&s;t is <HI>&agrave; Priori;</HI> the &s;econd <HI>&agrave; Po&s;teriori:</HI> from their calling, from their conver&s;ation; tho&s;e two are the grounds we can only go upon.</P>
<P>Fir&s;t, From their calling, for they mu&s;t have that, or el&s;e they can|not be right. <HI>No man takes upon him the honour, unle&s;&s;e he be called as was Aaron, Heb. 5. 4.</HI> God him&s;elf renounceth them from being his, if they come, and be not &s;ent, if they run and be not commanded, <HI>Jere.</HI> 14. If they be not &s;ent by him, you may &s;oon conclude that they be not of God.</P>
<P>That you may under&s;tand this point more fully, being a matter the&s;e times &s;o much &s;tand upon. You mu&s;t ob&s;erve that there is a two|fold calling by God:</P>
<P N="1">1. Extraordinary.</P>
<P N="2">2. Ordinary.</P>
<P>Fir&s;t, Extraordinary, which was in old times: either <HI>&s;piritus Oris,</HI> as <HI>Abraham, Mo&s;es, Samuel,</HI> &s;o the all the Apo&s;tles: They were called by the voyce of Chri&s;t; and &s;ent into the world. Or el&s;e, <HI>ore &s;piritus,</HI> by &s;peciall in&s;tinct, whereby they were inwardly furni&s;hed with all the gifts of the &s;pirit, nece&s;&s;ary to that &s;ervice, whereto they were de&s;igned, &s;o were many of the Prophets; <HI>Elias</HI> in the deplored e&s;tate of the Jews.</P>
<P>The&s;e wayes of calling are now cea&s;ed, and not to be looked for.
<PB N="71" REF="37"> The Anabapti&s;ts, and their brood the Browni&s;ts, which pretend Re|velations and Dreams are not to be regarded: By the in&s;tinct of the &s;pirit of arrogancy and error do they take upon them to prophecy, and of no other &s;pirit at all: though they come unto you in a mighty winde, yet God is not in that winde; you may not take tho&s;e &s;pirits to be of God.</P>
<P N="2"><MILESTONE N="2"> 2. The other way of calling by God, is his Ordinary calling, and that is twofold:</P>
<LIST>
<ITEM>Internall,</ITEM>
<ITEM>Externall.</ITEM>
</LIST>
<P N="1">1. Internall; and that is when a man findes him&s;elf furni&s;hed with gi&s;ts fit &s;or that calling, &s;o &s;aith <HI>Mu&s;culus</HI> and <HI>Zanchie:</HI> They are the Talents with which Chri&s;t hath endued him for his &s;ervice. The &s;earch of this is left to every mans Con&s;cience which de&s;ires the Mini&s;tery, he &s;hall be reckoned an Intrudor, if he finde not the&s;e in &s;ome mea&s;ure in him&s;elf: and therefore in our Form of Con&s;ecration, the Bi&s;hop asketh every one which cometh to be Ordained, whether he do think him&s;elf to be inwardly called. I confe&s;&s;e outward abilities others may judge of, humane learning, skill in Divinity, &s;ound Intellectuals, by di&s;cour&s;e, by examination, they come to be di&s;covered; but inward preparations, they are from the Lord: It is the height of arrogancy for any to take upon them to judge of them in others than them&s;elves, <HI>for what man knoweth the things of a man, &s;ave the &s;pirit of a man which <GAP DESC="foreign"> 1 Cor.</HI> 2. 11. God onely is the tryer of the heart and reins. He proudly enters into Gods Judgment Seat, which takes upon him to determine that. If it be internall and &s;ecret, how cometh it known to thee or me? Let other judge of my abilities for the Function, but the preparations of my heart are known onely to God and my &s;elf.</P>
<P N="2">2. Externall, and that is <HI>Mediante Eccle&s;i&acirc;:</HI> Chri&s;t hath left the power unto his Church, he called his Apo&s;tles, they called others after them; <HI>Titus</HI> had precept from <HI>Paul</HI> to <HI>ordain Mini&s;ters in every City, Tit.</HI> 1. 5. So had <HI>Timotby</HI> by Impo&s;ition of hands, 1 <HI>Tim.</HI> 5. 2. Chri&s;t cannot be vi&s;ibly pre&s;ent, the Heavens mu&s;t contain him till his la&s;t Coming: but by his Spirit he is pre&s;ent with his Church, he calls by it: tho&s;e whom it balls lawfully, we are to acknowledge to be called by God.</P>
<P>But whether it calls lawfully or no, that is now called in que|&s;tion; whether this Calling onely belong to the chief of the Church, which are &s;o called <GAP DESC="foreign"> or to all the mul<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">itude of beleevers:
<PB N="72" REF="38"> Tho&s;e that que&s;tion it, do withall que&s;tion the Doctrine of our Church, and if that, which they dare not deny but was well &s;etled by uncontroulable Authority, cannot &s;atisfie them, how &s;hall I? Yet I &s;hall adventure to lay my Axe unto the root of this Tree of pride and ar|rogancy, which doth oppo&s;e it, if &s;o be it prove not as the young Pro|phets did, which was but borrowed.</P>
<P>They that are for a populary election, pretend two Arguments for the Confirmation, The Scriptures, and the Primitive times. I &s;hall &s;atisfie both with their own principles.</P>
<P N="1">1. For the Scriptures, their own rule is this; That nothing bindes to a nece&s;&s;ity of ob&s;ervation, which hath not there an affirmative pre|cept enjoyning it: Let them &s;tand but to this, and be tried by them|&s;elves, whether there be any &s;uch or no, and whether they do well in impo&s;ing a nece&s;&s;ity of things which are be&s;ides the rule: Is there any? let them demon&s;trate it, and carry the cau&s;e; Is there none? let them &s;ee the invalidity and weakne&s;&s;e of their Argument, and relin|qui&s;h it. But</P>
<P>They object the practice of the Apo&s;tles in their times; there are many things which mu&s;t go to make that an everla&s;ting rule, and not temporary: tho&s;e times and ours are not like, and therefore not the like di&s;cipline: I will name but one rea&s;on, an e&s;&s;entiall one, the true cau&s;e of that alteration that hath been in this point: All the beleevers were then of one minde, there was no danger of any &s;chi&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter"> <GAP DESC="illegible" RESP="apex" EXTENT="1 word"> any rent to be made in the Church then, of which innumerable have been &s;ince. But yet that they cannot prove: the multitude of the <GAP DESC="illegible" RESP="apex" EXTENT="1 word"> were pre&s;ent, we will grant that, and not onely with &s;ilence, as &s;ome think, but with &s;uffrages, as others, without which there was no lay|ing on of hands. <GAP DESC="foreign"> is <HI>&s;uffragiis creare,</HI> as <HI>Era&s;mus</HI> argues in the Election of <HI>Matthias</HI> to the Apo&s;tle&s;hip, and the &s;even to the Dea|con&s;hip: let it be granted they were there, that they &s;<GAP DESC="illegible" RESP="apex" EXTENT="2 letters">e not onely &s;till, but &s;aid &s;ome what, but gave their con&s;ent, yet that was onely to their Ordination, not to their In&s;titution, at the giving them power to preach, not a&s;&s;igning them any place: and I report me to any indiffe|rent Judge, whether that be not &s;o done in our Churches Form of Ordination.</P>
<P N="2">2. For the Primitive times which &s;ucceeded the Apo&s;tles, we may mo&s;t admite of their inference from thence, which have been ever mo&s;t enimies to true an<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">iquity: you I now how Epi&s;copacy and Ceremony is oppo&s;ed, which them&s;elves cannot deny, but be grounded in Anti|quity:
<PB N="73" REF="38"> we may &s;ay mo&s;t truly what Saint <HI>Augustine</HI> &s;aith, to &s;ome of the &s;ame &s;ort: <HI>Qui in Evangelio, nihil ni&s;i quod vultis creditis; vobis poti&ugrave;s quam Evangelio creditis:</HI> &s;o <HI>vobis potius quam antiquitati creditis.</HI> I confe&s;&s;e ingeniou&s;ly there is &s;omething favours their &s;aying, e&s;peci|ally from the <HI>African</HI> Churches, but proves it not to be of a binding nature at all times and places: <HI>Potest e&s;&s;e diver&s;a con&s;uetudo in diver&s;is Eccle&s;is,</HI> &s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ith <HI>Calvin: I condemn not tho&s;e Churches that have it not,</HI> &s;aith <HI>Zanche:</HI> our Church may truly &s;ay with the Apo&s;tle, <HI>we have no &s;uch cu&s;tome.</HI> In things which are indifferent (as all things that are not commanded, or forbidden in Scripture are) no man in his right wits will deny, but the power of the Magi&s;trate may determine. The Judgement of &s;o many coun&s;ells, which have pa&s;&s;ed upon this point; The Laws e&s;tabli&s;hed in this &s;tate wherin we live, are enough to &s;atisfie any &s;pirit that is not contentious, which defires not rather to &s;teal into the calling under the pretence of Antiquity, then to come in by the door of Legall and e&s;tabli&s;hed Authority. Of whom we may well &s;ay, as Saint <HI>Cyprian</HI> doth of <HI>Novatus, Adulter &amp; extraneus Epi&s;copus ille e&s;t qui fieri &agrave; de&s;ertoribus per ambitum nititur, Epi&s;t. 52. Sec. 16.</HI> The &s;umme of all is, but the Doctrine of the Church of <HI>England,</HI> that tho&s;e which come into their Eccle&s;ia&s;ticall charges, by tho&s;e which are in Authority, do come in law&s;ully, and their calling is of God.</P>
<P>I mu&s;t not &s;tay upon this point which would take up a book, and is not to be contained in a Sermon. I return to my Text: the other way to know fal&s;e Prophets by.</P>
<P N="2">2. A <HI>Posteriori,</HI> and this is the &s;urer, becau&s;e be&s;t &s;een by us: it is the &s;ame which our Saviour gives his Di&s;ciples; <HI>You &s;hall know them by their fruits:</HI> give me leave at once, to pre&s;ent you with a bundle of them.</P>
<P>The fruits of the &s;pirit are <HI>Love, joy, peace, long &s;uffering, gentlene&s;&s;e, goodne&s;&s;e, faith, meekne&s;&s;e, temperance, Gal.</HI> 5. 22. The&s;e you may be &s;u<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">e, they are of God: and &s;o are tho&s;e &s;pirits, that do come with the&s;e: But contrarily, the fruits of the fle&s;h, are <HI>Adultery, fornication, un|cleanaee&s;&s;e, wantonne&s;&s;e, idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, &s;editions, here&s;ies, &amp;c. Ver&s;.</HI> 19. 20. The&s;e ye may be &s;ure they are not of God, neither are tho&s;e &s;pirits which come with them: Look in another place that true Character of fal&s;e Prophets, and of &s;uch which our times are e&s;pecially forewarned of 2 <HI>Tim.</HI> 3. 1, 2.
<PB N="74" REF="39"> <HI>In the la&s;t dayes &s;hall come perillous times, men lovers of them&s;elves, cove|tous, boa&s;ters, di&s;obedient to parents, cur&s;ed &s;peakers, unthankfull, imholy, without naturall affection, truce breakers, fal&s;e accu&s;ers, intemperate, fierce.</HI> And Ver&s;e 5. <HI>Having a &s;hew of godline&s;&s;e, but deny the power of it.</HI> And Ver&s;e 6, 7. <HI>Creeping into hou&s;es, and leading captive &s;illy wo|men.</HI> And if you plea&s;e to make up their Character out of, 2 <HI>Peter</HI> 2. 1. Such which <HI>privily bring in damnable herefies,</HI> Ver&s;e 3. <HI>Which tho|rough coveteou&s;ne&s;&s;e, and fained w<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">rks make merebandize of you.</HI> Ver&s;. 10. <HI>Which de&s;pi&s;e government, and &s;tand in their own conceit.</HI> Ver&s;e 12. which <HI>&s;peak evill of tho&s;e things which they know not,</HI> and make their liberty a cloak for their maliciou&s;ne&s;&s;e. None of the&s;e are of God, neither are tho&s;e &s;pirits which do come with them. By the&s;e you may be able to di&s;cern them; and this is a tryall you may tru&s;t unto.</P>
<P>But as in a di&s;ea&s;e there may &s;ome Symptomes be mi&s;&s;ing, e&s;pecially before it come to be <HI>Epidomicall,</HI> untill it come to the height of it: &s;o it may fall out in the di&s;covery of this great &s;ickne&s;&s;e of the&s;e times, all will not appear; e&s;pecially where there is &s;o much art and cunning u&s;ed in the concealing them. I will pitch upon &s;ome few, which will not fail you, as &s;oon as you perceive them, you may be able certainly to prove them.</P>
<P N="1">1. If they come not in <HI>Love:</HI> the Spirit of God is a loving Spirit: This is the touch-&s;tone of the &s;pirit: <HI>By this &s;hall all men know that <GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ou are my Di&s;ciples,</HI> &s;aith Chri&s;t, <HI>if you love one another.</HI> It is an experi|ment upon which our Apo&s;tle him&s;elf concludeth a <HI>Probatum e&s;t: Hereby know we the &s;pirit of truth, and the &s;pirit of errour,</HI> Ver&s;e 6. Saint <HI>Cyprian</HI> is down right, <HI>Qui&s;quis ille e&s;t, quali&s;cunque ille e&s;t, Christianus non e&s;t, qui in Christi eccle&s;ia non e&s;t:</HI> And in the next words he tells us, whom he means, even <HI>No<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">atus</HI> the Sci&s;matick, <HI>Qui nec fraternam charitatem, nec Eccle&s;ia&s;ticam unitatem tenuit. Epi&s;t 52. &s;ec.</HI> 16. The unity of the Spirit cannot be kept, but in the bond of Peace and Love: tho&s;e then which come with malice, and contention, and hatred; which come with wrath, and envy, and debate; which are &s;uch as the Apo&s;tle &s;peaks of, &s;ome <HI>which can never be appea&s;ed</HI> (pray mark that) <HI>Rom.</HI> 1. 30. are ju&s;tly to be &s;u&s;pected, and you may be &s;ure that they are not of God; and by this rule you may try not only fal&s;e Prophets, but fal&s;e profe&s;&s;ors.</P>
<P N="2">2. If they come in <HI>Meckne&s;&s;e</HI> and <HI>Humility:</HI> the Spirit of God is an humble Spirit: and it is our Saviour Le&s;&s;on to his Di&s;ciples, <HI>di&s;cite ame quia mitis &s;um. I am neer unto him,</HI> &s;aith the Lord, <HI>which is of an</HI>
<PB N="75" REF="39"> <HI>humble &s;pirit.</HI> This is another argument to try them by, a Symptome of the Spirit of God: if they come with pride, and arrogancy, if contemning of their brethren, conceiting of them&s;elves, above them|&s;elves: you may know by this, that they are not of God.</P>
<P>Yet there is a voluntary humility, they may po&s;&s;ibly creep, till they be got in; but this vizard will drop off in a &s;hort time, you &s;hall &s;oon di&s;cover them by this, whether they be of God.</P>
<P N="3">3. If they come in <HI>Gentlene&s;&s;e. The Spirit of the Lord is a gentle Spi|rit. Wi&s;.</HI> 1. 5, 6. God him&s;elf came not in the <HI>fire,</HI> nor in the <HI>Earth|quake,</HI> nor in the <HI>&s;trong winde,</HI> but in a <HI>&s;oft and &s;till voyce, 1 King. 19. 12. Gentlene&s;&s;e and love are the fruits of the &s;pirit, Gal.</HI> 5. 22. They know not of what &s;pirit they are which come otherwi&s;e. The <HI>feet</HI> of the Me&s;&s;engers of the Go&s;pel are to be <HI>&s;hod with the preparations of peace: I&s;aiah</HI> delivers them their Me&s;&s;age, <HI>Comfort yee, comfort ye my people,</HI> will your God &s;ay.</P>
<P>This is another rule to try the Spirit, it marcheth not &s;uriou&s;ly like <HI>Jebu;</HI> it is not madne&s;&s;e, but mildne&s;&s;e which comes with it. They pro&s;ecute their own cau&s;e, as he did, and not Gods, which come other|wi&s;e.</P>
<P>Again fourthly, <HI>Truth,</HI> is the tryall of them; the Spirit of God is a Spirit of truth; by their doctrines you mu&s;t try the Spirits. <HI>He that denies that Christ came in the fle&s;h, is the &s;pirit of Antichri&s;t,</HI> Ver&s;e 3. There are other Doctrines which proceed from the <HI>lying &s;pirits.</HI> Saint <HI>Cyprian</HI> notes it for a notable one in <HI>Novatus,</HI> for taking upon him to make a &s;eparation of the good from the bad, as if he were the &s;earcher of the hearts and reins; a lying Doctrine and contrary to the precept of our Saviour him&s;elf, who commandeth the tares, and wheat, to be let grow together: And to the Apo&s;tle who &s;aith, that in agreat hou&s;e there are ve&s;&s;els of wood and earth, as well as of gold, and &s;ilver. Such is the &s;hutting up of the Gate of mercy unto a &s;inner, after he hath mi&s;&s;ed their &s;et time of his call; The denying of hope of repen|tance to &s;uch as have gone on long in their wickedne&s;&s;e, and have faln from their profe&s;&s;ions: The cutting off, of mo&s;t part of the vi&s;ible Church, from a po&s;&s;ibility of being &s;aved, by Gods &s;ecret and eternall decree of reprobation: de&s;perate and damnable, and lying doctrines, contrary to Gods own prote&s;tations; <HI>As I live &s;aith the Lord, &amp;c. At what time &s;oever, &amp;c.</HI> And the whole tenour of the Go&s;pel, and in|deed a denying of Chri&s;ts coming in the fle&s;h; The&s;e and &s;uch as the&s;e are but lying &s;pirits, and you may be &s;ure they are not of God.</P>
<P N="5"><PB N="76" REF="40">5. I will but adde one more, <HI>If they hate the light;</HI> The privily bringing in their Doctrines, is an argument of &s;alfity, 1 <HI>Pet</HI> 2. 1. Our Saviours main rea&s;on to confirm the truth of his Doctrines was this, <HI>In private have I&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">ad nothing, John 18. 20. Veritas non quaerit angul<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">r.</HI> The dangerou&s;<GAP DESC="illegible" RESP="apex" EXTENT="1 letter">&s;t trea&s;ons have been nouri&s;hed, and conceived that wayes: All e&s;tates have ju&s;tly di&s;allowed of private and frequent convenings.</P>
<P>The Di&s;ciples were commanded what they had heard in &s;ecret, to preach it <HI>upon the hou&s;e top:</HI> The&s;e dare not do it, for they dare not come to light, lea&s;t they be reproved. This is another rule if they come privately, if they &s;eek privacy they are not of God. Chri&s;t him&s;elf forbids you to look after him in the de&s;ert or Chamber. I mu&s;t not adde any more le&s;t I tre&s;pa&s;&s;e too much on your patience; I will &s;hut up all in that exhortation of the Apo&s;tle, <HI>Rom. 16. 17, 18.. I be&s;eech you brethren mark them diligently, which cau&s;e divi&s;ion, and offences, con|trary to the Doctrine which you have learned, and avoyde them: for they that are &s;uch, &s;erve not the Lord Je&s;us Chri&s;t, but their own bellies, and with fair &s;peech, and flattering, deceive the hearts of the &s;imple:</HI> and I conclude, as I began: <HI>Dearly beloved, beleeve not every &s;pirit, but try the &s;pirits, &amp;c.</HI> Now to the eternall God, who is able to make you &s;tand, be all prai&s;e, &amp;c.</P>
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