Sermons (LXXX Sermons etc.); Holy Sonnets

u.u. tLtv.J I'REACHED AT THE SPlTAL. noting, altogeter noting, less tan noting, infinitely less tn nothing, to that which shall then be the subject of my knowlcdge, for, I is te owledye  te y[ory  God. Before, in the former acceptation, the glory of God, was out glorifylng of God; ere, the glory of God, is is glorifying of us: there it was his receiving, here itis his ving of glory. Tht prayer which our Sviour Christ makes, GloroEy e, 0 Fater, ith thlne ocn »e cith tke ylory chich I had, boEore tke or a'", is hot a pyer for the essential glory of God; for Christ in his divine nature w never divested, never unaccompanied of that glory; and for his human nature, that w never capable of it: the attributes, and so the essence of the glory, of the divinity, are hot communicable to his human nature, neither perpetually, as the Ubiquitaries say, nor temporarily in the sacrament, as the Papists imply. But the glory which Christ asks there, the glory of sitting down at the right hand of his Father in out flesh, in his human natuoe, which glory he had before the world, for he had it in his predestination, in the eternal decree. And that is the glory of G, which we shall know; know, by hving if. We hall bave a knowledge of the very glory, the essential glory of God, because we shall see him sicuti est, as God himself and coynoscam t coyntus; I sall know as  ara &now': that glory shall dilate us, enlarge us, We us an inexpressiblo capacity, and then fill it; but we shall never coin= prehend iht glory, the eential glory; but tht glory which Christ hath recei-ed in his humn nature, (in ail other degrees, excepting the which flov om his hypostatical union) we shall comprehend, we shall know, by having: we shall receive a crown of glot'y, tht fadeth not': it is  crown that compasses round, no entranco of danger any wy: and a crown that hdeth hot, feat no winter: we shall bave interest in all we see, and we shall see the toeure of ail knowledge, the face dE Christ Jesus. Then and there, we shall bave an abundant satisfaction and accomplishment, of ail St. Augustine's thoee wishes: he wished to ha'e seen Rome in ber glory, to have heard St. Paul preoeh, • nd to bave seen Christ in the flesh. We shaH have aH: we

1 PREACHED AT TllE IP[TAL. l_- -, •. sha]] sec such a Jerusa]em, as that Rome, if that were literally truc, whicL is hyperbo]ically said of Rome, In rbe, in orbe, TLat city is tire whole world; yet Rome, tLat Rome, were Lut a village to this Jerusalem. We shall Lear St. Paul, with tho wllole cLoir of Leaven, pour out Limself in tLat acclamation, S',.dration to onr God, tkat sitteth qoon tke throne, and to the Lamb*': aud wo shall see, and see for ever, Christ in that flesh, whieh hath done enougL for bis fi'iends, and is safe enougL from lfis enemies. Ve sLall see him iu a transfiguration, all elouds of sadness removed; and a transubstantiation, ail his tears changed fo pcarls, ail his blood-drops into rubies, ail the tLorns of his crown into diamonds: for, whcre we shall sec thc walls of Iris pMace fo be sapplfire, and emcrald, and amethyst, and ail stones tiret are precious ', what shall we not sec in the face of Christ Jcsus. And whatsoevcr we do sec, by tLat very sigLt becomes ours. De therefore no strangers to this face: sec him hcre, tLat you may know him, and Le you, there: sec him, as St. John did, who turned to sec a voice: sec him in the preaching of Iris word; sec him in that seal, wLich is a copy of him, as he is of lais Father; sec him in the sacramcnt. Look him in tLc face as ho lay in tlm manger, poor, and then murmur not at temporal wauts; suddcnly enricLcd by the tributes of kings, and doubt not but that God bath large and strange ways to supply tLee. Look him iu tLe face, in the temple, disputing thcre at twelve years; and then apply th.vself o God, fo tLe contemplation of him, to the meditation upon Lira, to a conversation witL him bctimes. Look him in the face iu his father's Louse; a carpenter, and but a carpcnter. Take a calling, and coutain thyself in that calling. But bring him ncarer, and look Linl in the face, as he looked on Friday last; when he whose face the angels desire to look ou, he who,vas fairer than tLe cLildren of men, as the propLet speaks «, who so marred more than any man, as another prophet says , That the!! hid their faces from him, and despised hlm; when he who bore up tLe Leavens bowed down hls Lead, and he wLo gives breath to all, ga'e up the ghost: and then look him in the face again, as Le looked ycsterday, not lamed upon e Rcv. vii. 10. e. Rev. xxi. 19. e., Rev. i. 12. ee i),.lm XLV. 3. el Isaiah LiJ. 14; Liii. 3.

the cross, hot putrefied in the grave, hot singed in hcll, raised, and rised by his own power, victoriously, tr[umpntly, to te destruction of the lst cnemy, death; loek him in the fce in all these respects, of hmilition, and of exaltation toe; and then, ss s pictre looks un him, that look upon it, God upon whom thou keepest thine eye, vill keep his cye nn te, and, as thc ereation, when he eommandcd light out of darkne, hc gave thee a capaeity of this light; and as in thy vocation, whcn ho shicd in thy heart, he gave thee an inchoatioa of this light, so in asciating thce to himself af the last day, he will perfect, consummate, aecomplish a, and give thee te liyt of te ylory of God, in the face OE Chriet Jeeue there. This is the last word of our text: but wc make p our eirele by returning to the first xvord; the first word is, for; for the text is a reason of that which is in the vee immediately before the toxt; that is, we preach not ourlves, but Christ Jesus the Lord, and ourselv your servants, for Yesu¢ s«ke. We stop hot on this side Christ Jcsus; wc darc hOt say, that any man is savcd without Christ; ve dare say, that none can be saved, that bath reccivcd that light, and bath not believed in him. We carry yon hot beyond Christ neithcr, hot beyond that face of his, in which he is manifcsted, the Scriptures. Till you corne to Christ you are without God, as thc aposth says to the Ephcdans: and whcn you go bcyond Christ, to traditions of men, you are without God toe. Theoe is a sine deo, a left-handed athdsm, in tho merc natural lnau, that will hot know Christ; and there is a sine deo, a right-handed atheism, in the stubborn papist, who is hot content with Christ. They preaeh Christ Jesus and themselves, and mako tlwmselves lords over you in Jcsus" place, and farther than ever ho went. llç reaeh hot ouvselres, bat kim, and oursdres your serra»ts for his sake; and this is our service, to teH you the whole compass, the beginning, the way, and the end of ail, tiret ail is donc in, and by, and for Christ Jesus, that from thence flow, and thither lead, and tlre determine ail, fo bring you, from the memory of your creation, by the sense of your vocation, fo the surance of your glorification, by the manifestation of God in Christ, and Christ in the Scriptures. For God, who oemed liykt out of dar£'nes, h«tlt skined, &c.

WIIEREIN OCCASION VAS JUSTLY TAKEN FOR THE PUBLICATION SOME I{EAS¢NS VH]C]I H]S SACRED MA;ESTY IIAD BEEN PLEASED TO GIVE, OF TIIOSE D]RECTIOIqS FOR PItEACHEBS V]|ICH IIE l'lAD FOItMERLY SENT FORTII.

Wnm I would speak te the King, by your Lordshlp's means, I de: new, when I would speak te the Kingdom, I would de that by your Lordship's means too: and therefore I ara bold te transfer this Sermon te the world, through your Lordship's banals, and under your naine. For the firs part of the sermon, the explication of the text, my profession and my conscience is warrant enough that I bave spoken  the Holy Ghost intended. For the second part, the application of the text, it will be warrant enough, that I bave spoken as bis lIajesty intcnde,t, that your Lordship admits it te issue in your naine. It is beeause kings faveur the ehurch, that the prophet says they are ber foster-fathers; and then, those persons, who bave aise intercst in the faveur of kings, are ber foster-brothers: and such use te love well. By that title, (as by many other also) your Lordship fores the church; as you are ber foster-brother; loved of him who loves ber. And by that title you love ail them in thc church, who endeavour te advanee both the unity of our church in itsclf, and the unity of the church, with thc godly designs of our relious King. Te 'hich service, I shall ever sacrifice all the labours of

Jt'»c.Es v. _'20. De eoelo dimleatum est contra ces: stellœe manentes in ordlne, et cursu sue» adversts Siserm puguaverunt. They foght frein heaven; the etaa in their courses fought against Siser.

AL[, the words of God are always sweet in themse|ves, says Davld; but sweeter in the mouth, and in the pen of seine of the prophets, and seine of the apostles, than of others, as they differed in their natural gifts, or in their education: but sweetest of all, where the Holy Ghost bath been pleased te set the word of God te music, and te convey it into a song; and this text is of that kind: part of the song which Deborah and Barak sung after their great victory upon Sisera; Sisera who was Jabin the ldng of Canaan's general against ]srael. God himself ruade Moses song', and expressed his reason why; The children of Isae|, says God, will forger my law: but this song they will net forget and whensoever they sing this song, this song shall testify against them, what I have donc for them, how they haro forsaken me. And te such a purpose hath God left this song of Dehorah and Barak in the Scriptures, that all murmurers, and all that stray into a diffdence of God's power, or of his purpose te sustain own cause, and destroy his own enemies, might run and read, might read and sing, tho wonderful deliverances that God bath given te hls people, by weak and unexpected means. This world bemm with a song, if the Chaldee paraphrasts upon Solomon's Song of Songs bave taken a truc tradition, that as soon as Adam's si, was forgiven him, ho expresseà (as he calls if in that song) Eab6at«m stn, his Sabbatb, his peste of conscience, in a song; of which, wo have the entrance in that paraphrase. This world begun se; and se did the next world too, if we count the beginning of that (as if is a good computation te de coming of Christ Jesus: for that was expressed on earth, in

192 ptACHEV A'I  IAULS CROSS. [SER° CLVo divers songs; lu the blesscd Virgin's lIagnificat; 31y seul dotl na.an;.fy the Lord: in Zachary's Benedictus  Bléssed be te Lord GoJ f IsraAl; and in Simeon's unc Dimittis, Lord, new lAttAs tkou tky erva»t delart in ]eace. This world began se, and the other; and when both shall join, and make up one world vithout end, it shall continue se in heaveu, in that song of the Lamb, Great and marrellous are tk works, Lord God Alml9hty, j,se and true are th!! ways, tkou Aïn 9 of saints . And, te tune us, te compose and givo us a harmony and coneord of affections, in all perturbations and passions, and discords in the passages ol' this lire, if we had no more of the saine music in the Scriptures (as wc bave the song of 5Ioses st the I{ed Ses, and many Psalms of David te the saine purpose), this song of Deborah were enough, abundantly enough, te slumber any storm, te becalm any tempest, te rectify any scruple of God's slackness in the defence of his cause, when in the history and occasion of this song, expressed in the chapter before this, we sec, that Iffael had donc evil itt the »i9kt of the Lord a.qain, and yet again God came te them: that God himself had sold Israel into the kands of Jabln kin.q of Canaan, and yet he repented the bargain, and came te them: that in twenty years" ololore*sion he came net, and yet he came. That wken,çisera came against them, cith nine kuutred chariot» of iron, and all preparations, proportionable te that, and God called up a woman, a prophetess, a Deborah against him, beeause Deborah had a zeal te the cause, and eonsequently an enmity te the eemy, God would effeet his puYpose by se wcak an instrument, by a woman, but by a woman, whieh had no sueh interest, ner zeal te the eause; by Jael: and in Jael's hand, by sueh an instrument, as with that scaree any man eould de it, if it were te be donc again, with a hammer she drives a nail through his temples, and nails him te the ground, as he lay sleeping in ber tent: and then the end of all, was the end of all, net one of his army left alire. 0 my seul, why art thou o sad, u:k3t ar thou se disquieted u'ithin me? Sing unto the Lord an old song, the song et Deborah and Barak, that God by weak means doth mighty works, that all God's ereatures fight in his behalf, Tkey fouykt.from kearen, the star» in tkeir ordêr, fought ayaint,S'igera.  teV. xv. 3.

.. c,v.] »aEAcn ^3 rAvL's caoss. You shll bave but two pas out of these wor; and to make these two pr, I consider the text, as the two of the world, laid open in  fiat, in  plain map. Ail those parts of the world, which the ncients bave used to consider, re in one of thoee hemihercs; a Euroçe is in tht, and in that is ail Asi, and Africk t: so that when we hve seen that hemisphere, donc with tht, we might seem to hve seen ail, donc with all the world; but yet the other hemisçhere, tht of America, i» as big as it  thougb, but by occion of new and late discoeries we hd h nothing to sy of America. So the first p of out text, will be s tht fir hemisphere; ail which the ancicnt expoeitors round occion to note out of these words, will be in tht: but by the new discoveries of some humours of men, and rumours of men, we shall hve occasion to say somewhat of  second rt t. The pas a, fit, the lite], the historlcal sense of the wo; nd then n emergent,  collteral, n occ- sionl sense of them. The explication of the vor, and tho application, quid tunc, uid nunc, hov the words were spoken then, how they may ho applied now, will o out two parts. And, in paing through out first we shall make these stcps. First, God can, and sometimes doth eect his puwoses by him- If; entirely, immeditely, extraordinarily, miraeuhusly by hielf: but yet, in a seoend place, wo shall sec, by thls story, that he loeks for aistaneo, for concurrence of second cauoes, and subordinate means: and that therefore, God in this song of Deborah, hath pvided an honourable commemoration of them, who did sist his cause; for tho princes have their place, Th# Tri»wes of Issachar wer« oeith her': and then, the govemors, the great porsons, the great oSeers of the state, have their placo in this honour, that they offer tkeele» u'illinyly fo that »errice'; and after them, tho merchan, for thoso who are said there, to  o» u'hite aa, e, to bo well moumed, aecording to tho tnanner of those nation, are, by Peter Mgyr, amongst out exsitors, and by Serarius the Jeit, amongst the others, fitly understoed, to bo intended of mehants; and in the mo verse, file judges are honoumbly remembered, Tkou that ait in judyment; and  far unlikelier sort of people, than any of thcse, in t Judges v. 1. * Judges v. 9, VOL. Vl. 0 the saine verse teo, T/ws« t/« wal'ed by t/e way; idle, and discoursing mon, that were net much aflected, hov business went, se they might talk of them: and lastly, the wlole people in general, how poor soever, they bave evidence frein this record, that tlwy vff«red tleel:e  (and what -ill they deny, that offer themselves) and willingly, to this employment. And thon, God ha,-ing here afforded this honourab]e mention of them, who did assist him, ho lays aise a heavy note upon such, who for collateral rê.pects prevarieated, or withdrew themselves from his service: paioEicularly upon ]euben, who was dizided by.areatne, of lwart, and upon Dan, clw rem«ined in li» ilo»'. And therefore to the encouragement of those who did assist him, in any proportion, though their assistance were no ways competent a.gainst so potent an ênemy, God fouyht for himself too, Tcy fouyt tle,tars in tlwi" ord, r.fou.olt a.qai**t A'ise'a. And these will ho tho branches, or circumstances of out first part: for the particulars of the second, we shall open them more commodiousIy for your memory and use, thon, when we corne to handle them, than now. ow we proceed to those of the first part. And into those I pass with tkis protestation, thit in all which I shall say this day, being to speak often of God, in that notion, as ho is Lord of hosts, and fights his own battles, I am far from giving tire to them that desire war. Peace in this worId, is precious earnest, and  falr and ]ovely type of the everlasting peÆe of the world to corne: and war in this world, is a shrewd and fearful emblen of the everlasting discord and tumu]t, and torment of the world to corne: and therefore, out blessed God, bless us with this external, and this internal, and make that lead us to an eternal peace. But I speak of this subjcct, espocially fo establish and settle them, that suspect God's power, or God's purpose, to succour those, who in foreign parts, groan under heaxy pressures in matter of religion, or to restore those, who in foreign parts, are divested of their lawful possessions, and inhoritance  and because God bath not donc these great works yet, nor yet raised up means in appearance, and in their apprehension, lilely to elfeet it, that there/'ore God ]ikes hot the cause; and therefore they begin to be haken in their own religion at home,  Judges v. 2. o Judges v. 16, 1.

inee they thiuk that God neglect it abroaA. But, beloved, sinco God mado all this world of nothing, canner he recover any one pieco thereof, or restore ny one piece, wlth a little . In the creation, his production of specific fonns, and seveml creatures in the several days, was ranch, very ranch; but net very much, compared with that, which ho had dons immediately belote, when he ruade heven and erth of nothing. For, for the prticular creatures, God had then Trwjacente» nateriam, he had stutT belote hirn; enough te eut out creatures of the largest size, his elephants of the earth, his whales and leviathans in th sea. In that matter there was »«men creaturarum, the seed of creatures in that stulT. But for the shdT itself, he heaven and eazth, God had net temen coe/i, auy such seed of heaven as that he could say te it, de thou hatch a heaveu; ho had net ny such »emen ttrroe, as that he could bid that grow up into an earth: there was nothing ai all, and all that is, was produccd f»om that; and then who shall doubt of his proceeding, if by a littlo he 'ill de much . He suffered his greater works te be paallcled, or te be counterfeit by Pharaoh's magicians; but in his least, in the making of lice, he brought them te con- îess diyitum D«i, the finger of God; and that was enough; the arm of God, tho hand of God needs net; where he will worl.', his finger is enough; it was net that imagination, that dream of the rabbins, that hindered the macians, who say, that the devil canner make any creature, less than a barley-corn; as it is with men, they misconceive it te be with the devil too; barder te make a little dock, a little picture, anything in a little, than in a larger ferre. That was no part of the reason in that case: but sinco man ordinarily esteems it se, and ordinarily admires great works in little ferre, why will ho net be content te gloriïy God that way, in a îaithful confidence, that he can and will de great works by weak means . Should Goal bave stayed te levy, and arm, and train, and muster, and present men enow te discomfit Sennaderib. He took a nearer way; ho slew almost two hundrcd thousand of them, in one night, by an angel . Should God bave troubled an angel te satisfy Elisha his servant. Only by al,parition in the clouds, he brought him te acknowledge, that  Isaiah xxxvii. 36. o there were more with them, than with the enemy, when thcre was none'. He troubled not so ranch as a c]oud, he employed no creature at ail, against the Phi]istines, when they came up with thirty thousand chariots°; but he breathed a damp, an astonishment into them, he imprinted a di»'ine terror in their hearts, and they fought against one another. God foresaw a diminution of his honour, in the augmentation of Israel's forces, and therefore he reduced Gideons thirty-two thousand to three lmndred persons °. It was so in persons, God does much with few, and it was so in time, God does ranch, though ]ate; though God seem a long time to bave forgot his Ieople, yet in due thne, that is, in his time, he returns to them again. St. Augustine makes a useful historical note, that that ]and to which God brought the children of Israel, was their own land before; they were the right heirs to it, lineally descended from him, who was the first possessor of it, after the flood: but they were so long out of possession of it, as that they were never able to set their title on foot nay they did scarce know their own title, and yet God repossessed them of it, reinvested them in it. It is so for persons, and times in his ways in this world, much with few, much though late, and it is so in his ways to the next world too: for persons, Elias knew of no more but himself, that served the right God aright: God makes him know that there were seven thousand more; seven thousand was much to one, but it vas little to all the world: and yet these seven thousand bave peopled heaven, and sent up aH those colonies thither; ail those armies of martyrs, those flocks of lambs, innocent children, those fathers, the fathers of the church, and mothers, holy matrons, and daughters, blessed virgins, and learned and laborious doctors; these set'en thousand bave filled up the places of the fallen angels, and repeopled that kingdom: and wheresoever we think them most worn out, God at this time bath his remnant, (as the apostle snys ') and God is able to make up the whole garment of that remnant. So he does much with few, in the ways to heaven; and that he does much though late, in that way too, thou mayest discern in his working upon thyself. How often hast thou sur- • 2 ]ing v. 16. o 1 Sain. xxill. 5. o Judgee ri. ] Bore. xi. .

SE. CLV.] PZACnD Af PW.'S COSS. 197 fcred thy sou| to grow clcan out of all reparations into ruin, by thine inconsidcrate and aitual course of sin, and never repaired it by any goed use of hearing the word, or receiving the c- ment in a long time, and when thou ha t any time corne to a survey of thy conscience, ow ast thou een affected with an inordinate apprehension of God aner, and his inacccessibleness, his inexoraleness towards thee, and sunk even into the jaws of desperation; and yet çt«ia mater sen Dei, because the seed of Gcd bath reained in flee *, incubat,irit, the ]toly Ghost bath sat npon that seed, and hatched a new creature h thce,  modest, but yet infallile urance of the nercy of thy God. ecollect 11; in raising of sieges, and discomfiting of armies, in restorin possessions, and reinvesting riht heirs, in repairin the rnlns of the kingdom of heaven, depopulat in the fall of angels, in re-establishing peaee of conscience; in  presumpttous eoafidenee, or over-timorous didence in God, God glorifies himself that way, to do much with little. He does so; but yet he -ill have something. God is a good husband, a good steward of man eontribations, but contributions he will have: he will have  concurrence,  eoperation of persons. Evcn in that great work, which we spake of at first, the first ereation, which was so absolutely of nothing, yet there was azcla»««, Let es, «s, make man; though but one (;od, yet more Persons in that work. Christ had been able to bave done  tho devil wonhl bave had him do , to have ruade brcad of stones, wben he had  great a number to feed in the wild«.rncss; but ho does hot so; he oeks his dlscipl, Quotanes abetis"? Hosv many loavos have you? aad though they were bt rive, yet sinee they 'ere some, he multiplies them, and feeds above rive thousand with those rive. He would bave a remnant of Gideon»s army to fight his battles; a remnant of Israel's believers to mako up Iris kingdom; a remnant of thy soul, his soed wrapped up somewhere, to save thy soul; and a remnant of thyself, of thy mind, of thy purse, of thy person, for thy temporal deliverance. God goes low, and accepts small rifices; a pigeon,  handful of floar, a few ears of corn; but a sacrifice he wiil have. Tho Christial church implies a shrewd distress, when she provid * 1 Jo iiL 4. » lat. iv. 3. * Mk ri. 38.

198 |'aXCH.» A'I' PA.L'L CROSS. that reon, that clause in hcr prayer, Quia non t ali, Givs pee in our rime, 0 Lord, b«ause there is none otker tltat flykteth for us: if the bowcls of compassion be eaten out, if the band of the communion of saints bc dioloed, we fight for none, ncne fights for us, at last neither we nor they shall fight for Christ, nor Christ for them nor , but aH become  prey  the gcnel enemy of fle naine of Christ; for G requircs someflfing, assistance, me concurrence, me co-opertion, though ke tan fl9t from heaven, and the sars, in their order, n flyk ai 'isea. And therefore, though G give his glory to nonc, his glory, that is, to do 11 with nothing, t he gives them their glory, that do anything for him, or for themselves. And  he bath laid up n rord, for their glory and memorial, who were remarkablc for faith (for the eleventh ehpr to the Hebrew is n etaloe of them); so in this song of Debomh and Barak, he bath lid up  record for thei glo, who exprsed their faith in works, and nssisted his service. That whieh is snld in generaI, The men,ory of thejust is blesM, but the  of the cicked shaN rot ', thnt is appli and promised in particular, by him, who can perform it, by Christ, to tht woman, who anointed him tht ckeresoever his Go.el»hould be preached in the,rkole orld, there houM also this that tkis,roma, had done,  toM fit a metial of ber TM. She nssisted at his funeral (as Christ himoelf interprets ber aetions, tht she did it to bury kim) nnd hath her glory: how shall he glorify them, that advanee his glory She bath ber reward in his death; wht shall they have, that keep him, and his Goel alive Not verse  Debo]ah and Barak's song, and yet tht is honouble evidenee: hot  eommemoration at the preaehing of the Gospel; ad yet that is the honourable testimony in this place, and at these exereises, of sueh as have eontribud to the eonvenienees of these exereioes; but they; shall have a place in the book of Iife; indelibly in the book of lire, if they proeeed in that dev tion of assisting God's cause, and do hOt think, that they bave donc ll, or donc enough, if they bave donc something some one time. The moral man bath saith wel], and well applied it; A hip is a hi for ever, OE you tair n Pv, i. 7,  Iatt, v 13, ** Pluch,

oour, and so say we, A yd co»ence i a yood conscience for eer, OEyou repair if: but, says he well,.llioEnid famwaddendum, neputrescat, Honour will putrefy, and so will a good eonienee t, if it be hot repired. He that bath donc nothing must begin, and he that hath donc something for God's cause, must do more, if ho will continuo his naine in the bk of lire; though God leave no one particu]ar action, donc for  those who assisted his glory here ha'e a glorious commemoration in this song. In the fifteenth verse, princes Iaclar ere itl Deborak Vhcn the king goes to tho field, many, who are in other cases privilged, aw by their tenures bound  go. It is a high tenure, to hold by  ewn; and when God, of whom, and of whom only they hold, that hold so, goes into tho ficld, it becomes them to go with him. But as God in heven, and yet goes ito the field, so they of whom God bath said,  are 9ods, the kings of the earth, may stay at home, and yet go too. They go in their assistance to the war; they go their mcdition for peaee  they go in their example, when ri'oto th,ir sweetne, and moderation in their government at home. there flows out an instruction, a persuasion to princes abroad. Kings go many rimes, and are not thanked, because their ways a hot seen: and Christ himself would hot alwys ho the eighth of John, he would hot be seen. Vhen they tk up stones to stone him, he withdrew hlmself invisibly, ho wohl hot  seen: when princes find that open actions exaspcrate, thcy do best, if thoy be not oeeu. In the sixth of John, Christ would hot be seen. Vhen they would bave put upon llim, that which was hot fit for him fo ke, when they would have ruade hlm king, ho withdrew himsclf, and was hot seen. Vhcn princes are tenlptcd to tke territori, or pseions into their hands, to which other princes bave just pretenees, they do best, if they withdraw tben- sclv fm engagements in unnecesry wars, çor that, that only vs Josiah's ruin «. Kings cannot always go in the siglt of men, and so they le their thanks; but they cannot go out of the sight of God, and tlere they never lose their reward: for the Lord that ee tkem in secret, skall ecard them oenly, with

¢00 PREACHED AT IAULS CROSS, [SEBo CLV. in their own states, and honour in their own chronicles, as here, for assisting his cause, he gave the princes of Issachar a room, & strain in Deborah and Barak's song. And in the ninth verse, the governors, the great otcers, bave their place, in this praise, 31y heart is towards the yovernors of Israel tkat offered themselves willin91y. It is hot themselves in person; great officers cannot do so; they are intelligences that more great spheres, but they must hot be moved out of them. But their glory hcre is their willingness. That before.they were inquired into, ]iow they carried thenlseh'es in their offices, before they were intimidated, or suppled with fines and ransoms, voluntarily they assisted the cause of God. Some in the Roman church write, that the cardinals of that church, are so incorporated into the pope, so much of his body, and so blood of his blood, that in a lever they may not let blood without his leave. Truly, the great persons and governors in any state, are so noble and near parts of the king, as that they may not bleed out in any subi'cations and assistances of such causes under-hand, as are hOt avowed by the king; for, it is hot evident that that cause is God's cause; st least hot evident that that way is an assistance of God's cause. But a good, and tractable, and ductile disposition, in ail courses which shall lawfnlly be declared to be for God's glory, then, hot contra, but prwter, hot against, but besicles, not in opposing, but in preventing the king's will, belote he urge, before he press, tobe willing and forward in such assistances; this gives great persons, governors, and officers, a verse in Barak's and Deborah's song, and Deborah and Barak's song is the Vord of God. The merchants bave their place in that verse too. For, (as we said before) tose who ride upon white asses, which was as honourable a transportation, as coaches are now, are by Pcter Martyr amongst ours, and by Serarius the Jesuit amongst others, well understood to be the merchants. The greatness and the dignity of the merchants of the east is sufficiently expressed in those of Babylon, Tky merchants were the.qreat men of the earth". And for the merehants of the vest, we know that in divers foreign parts, their nobility is in their merchants, their merchants are theîr gentlemen. And ccrtinly, no place of tho world, for commodities and situation, is botter disposed thon this kingdom, te nake mohants eat. You cannot show your greatness mooe, thon in serving God with part of it; you did serve beforo you wero ri'ce; but he you de both at once, for his seice is peffoet freedom. I ara net hero to-day, te beg a benevolenco for any particular cae on foot new: there is none; but my errand in this first pa is, first te remove jelousies and icions of God's neglecting his business, becauso ho ds it net at our appointment, and thon te promovo and advanco a disposition, te assist his cause and his glory, in ail ways, which shall be declarcd te conduco thereunto, whethor in his body, by lieving the poer, or in his bouse by repairing theso walls, or in his honour in cmploents more public: and te sure you that you canuot haro a botter debtoç a botter paymaster than Christ Jesus: for ail your enmi, and ail your peetuities de net se nail, se hoop in, se rivet an estate in your posterity, as te make the Son of God your son too, and te givo Christ Jesus a child's part, wth the rest of yo children. It is noted (perchance but out of Icvity) tt your children de net keep that which you gct: it is but a calumny, or but a fascination of ill wishers. Vc bave many happy inances te tho contm, many noble familles dcrived frein you; one, enoh te ennoble a world Queen Elizabcth w the great grandchild of a Lord Mayor of London °. Our blessed God bless ail your estates, and bless your poerity in a blcssed cnjoying thcreof  but truly it is a goed way te that, amougst ail your purchases, te pmhase  place in Barak and Deborah's song, a ttimony of tho oly Ghost, that you were forward in ail dtte times in tho assistance of God's cause. That testimony, in this service in our text, bave the judges of tho land, in the saine verse too, 1% tat »i$ in juamet. Certaiuly, mon exercoed in judent, a ]ikefio te think of tho last judgment. Ien accustomed te givo judent, likeliest te think of tho judgment they are te ceive. And at that la

20 PnE^cED ^T v^vCs coss. [s. CLV. judment the alediction of the le hand falls upon them tht bave not haboured Christ, not fed im, hot clothed him. And when Christ cornes to want to things in that degee, tht his kindom, his Gospel, himsclf cammt susist, where it did, without such a susntation, an omission in such an sistance, is nmch moe hea. Al] judgments end in this, &mm c«içue, To 9iv e«y »w Ms wn. Give od his own, and he bath enouh give hi his own, in his o plie, and his cause will be oe- £crr belote any civil or natural obligation. But od requi hot tiret: pay eve other man first, Owe notMy to ay man; pay your children, appoion them convenient poions. Pay your estimation, ur reputation, lire in that gd fashion which your tank and calling ca for: when aU this is donc, of your perflties begin to pay God, and evcu for that you shaH havc your room in Deborah and Baraks song, for assistant, and coedjutors to him. For a far unlikelier sort of people, than any of these, have that in the same veine also, Anbulant sttper viem, They that walk tp and down idle, discoursing mcn, men of no calling, of no pmfe sion, of no sen of other men's miseries, and yet they assist this cae. Men that suck the sweet of the earth, and the sweat of other men: mon that pay the state nothing in doing the offices of mutual society, and embracing panicular vocations; men that make themselves but pipes to receive and convcy, and vent rumoum, but sponges  suck in, and pour out foui water; men that do hot spend rime, but wear time, thcy trade not, they plough hot, they preach hot, thcy plead hot, but walk, and walk upon the way, till thcy have walked out their six months for thc renewing of bands, even these had some remorse in God's cause, even e got into Deborah and Barak's song for assisting And lem; that is, poorer than these: for in the soeond veroe, the pple are as forward as the governors, in the ninth, They offered themselves willizçaly. They might offer themselves, their petons. It is likely they did; and likely that many of them had nothing to offer but themselves. And when men of that povmy offer, part eily with that which w hardly got, how acceptable to God, that sacrifice is, we sec in Christ's testimony cee. ccv.] reecen  r'e cu. 03 of that widow, wo amongst many gril vers gsvo ber mite, tat se yave more tan ail tey, ba« se yare ail: which testified hot only her liberality to God, but ber confidenoe in God, that tllough she lcft nothing, she should hot lack: for tht 6ght use dofl St. Augustine make of that exmple, Divis argintur evuri  diviils, pauser securus de Domino: A ric »mn yives, and fe«ls if not, fr» w ant, be,ue he i» »ure OE a fnll che af home; a poor nn 91e», and fls if  littoe, becae he in »ure OE a bountoEul God in heaen. God hen ean work alone; ghere we t out: yet ho does reqnire assistance; hat way we went: and fo thoee tha do ist, he give glory here; so far we are gone; bu yet this remains, that he lays notes of blame, and reprh upon them, whom eollaeral respeets withdrew from this assisnee. For here i n kind of repreh and inerepation laid upon Reuben in hat question, Why abodest thou amon#st the sheqfolds? Tke diizions of Reubeu trere great thou#kts of heart *. Ambition of preeedeney in places of employment, greatness of beau, and n lothness to ho under the eonmmnd of any other, and  an ineoherenee, no eoneurfing in eounsels and exeeutions, reurd oftentimes even the eau of God. So is there also  reproeh and inerep ion upon Dan, in that question, lVhy did Dan rein in bi» »kips**8 a confidence in their own strength, a serifieing to their own nets, an attributing of their seeurity to their own wisdom or power, muy also retard the cause of God; thnt stayed Dau behind. Thus then they bave their thanks that do, thus their mrks that do hot assis in God' cause: though God o encourage them that do, aeeomplishes his work himself, Theyfoushtfrom hearen, the »rats in their order fo%qht a#ait Bisera. They fought, says tho text, but does hot tell  who; les mon should direct thcir tnk for tha which is pas, or their prayers for future benefi, to any other, even in heaven, than o God himself. Xhe stars are named; i eould no be feared tha men wouJd pray to them, srifieo to them; angels and saints are no named; men might eome to meribo to them, that whieh al,peained fo God only. 'ow these star,, s)-, the tex, fough in their eoue,, 3Ianen» in ordine, ** Jadg v. 1. ** Jadg v. 17.

204 PSACH Af AVL'S csoss. [ses. cLv. They fought not disordedy. It w no enchantment, no sorcery, no disordering of the frame, or the powers, or the influence these heavenly bodies, in favour of the Israelites; çod would hot be beholden to thc dev, or to witches, for his be friends. It as no dlsorderly enchantment, nor it w no mirle, that disordered these srs;  in Joshua's tlme, the sun and moon were dlsordered in their motions; but as Joseçh, who relates this battle more particu]ady, ys, with whom ail agree, atual influence of these heaenly boEies, at this ri-me, had created and ffathered sh storms and hai, as bloinç ehemtly in the enemies'face, as the cae of tMs doEeat: for so we migh said, in tha deliveranee, which God gnve us at se They fonght ri'oto heaen, the stars in their or&r fotçqht against the enemy. Vithout eonjuring, without miracle, from heven, but natural means, God preserved us. For tiret is the foree of tha phrase, and of that manner oç expresing it, Ianentes in ordine, OEhe stars, eontining themselves in their order, fought. And that phrase induee out second pa, the accommodation, oeeasional application of these wos; God will hot fight, nor fought for disorderly; and therefore in illustration, and confirmation of those words of the apostle, Let all things be do deeently, and in order, Aquina, in his eommentaries upon place, eltes, and applies this tex, as words to the saine puose, and oç the saine signification. You, w St. Paul, you who aro stars in the ehureh, must proeeed in your warçre, deeently, and in order; for the trs of heaven, when they fight for the Lord, they do their service, manentes in ordine, eontaining themselve in their order. And o in out order, we are eome o out eeond part. In whieh, we owe you by promise ruade at first, anlysi, a diribution oî the steps and brneh of this p, now when we are eome to the hndling tlereof: and thus we shall proeeed: fir, the wr, whieh we are to pek of here, is no belote, n worldly wnr, it is n iriul wr; and hen the munition, the provision for thi wr, is hot  belote, temporal assi- anee of princes, oeers, judg, merehant, all sos of people, but if is the Gospel of Christ 3esus, nd the poeaehing thereoç. Preoehing is God's ordinnee, with tiret ordinnnee he fights çrom heav«n, and batters do all errors. And thirdly, to mainin tbis war, he bath me çoehe sta; and vw »i on, woe be un them, if they do hot ght, if they do hot çreh: but yet in the last place, they nmst fiht, as the stars in heaven do, in their order, in that order, and according to thooe directions, which they, to wom it appeains, shall 'e them: for that is to fight in order. And in these four branches, we shall determine this second part. First then we are in contemplation of a spiritual war; no', though there be a beatipacci, a blessing served  peace-nakers, to flic pee-makcr, out Pee-maker, who bath sometimes effeeted it in me places, and alvays seriously and chargeably, and honourab]y endevoud it in ail places, yet thcre is a spiritual war, in vhich, [edicti pacci; cursed be they that go about to make pcace, and to nako ail one, the wars between Christ nd Belial. Let no man sever those -hom God hth joined, but let no man join thoso whom God bath severed neither, and God bath œevered Christ and Belial: and that was G's action, poza» iinicitia»; the oeed of the woman, and the seed of the serpent, we and the devil, should never haro fallen out; agree but too vell  but G hath put an enmity between us. God bath put truth and falsehoed, idolat and sincerity  far asunder, and infused such an incomptibility, and imprinted such an implability between them, as that they cannot flow into ono anothcr: and thereforc, thcre, maledicti pacci, it is an oppositiou against God, by any colourable modifications, to reconcilo opinions diametrically contrary  one another, in ftmdamentl things. Day and night may join and meet. In dilucu[is and in crepucui, the daming of the dy, in the morning, nd tho shutting in of the day in the evening, make day and nlght so much o]e, as sometimes you cannot teH which m caH them: but lu et te:ebrw, light and darkness, midnight and noon never met, never joined. There are points, which passions of men, and vehemence of dispution, haro carried faher ader th needed: and these indeed haro ruadethe grtest noise; because upou the, for the most part, depends the matter of profit; and beati paciflci, blessed weoe that laur, and that labourer, that could reconcile thoso things: and of that there might bÇ hope, becauso it is oftÇn but tho perns 3t fiht, it is hOt Ç tng,

06 excu» ^ xvs ex, osa. [s=xx. cv. the matters are hOt so different. But thon there are matters difl'crent, as that a man may sit at home, and wecp, and wish, praise God that Le is in the right, and pray to God for them that are in the wrong, but to thlnk that they are indifferent, and one, maledicti pa¢iflci, he that bath brought such a peace, bath brought a curse upon his om conscience, and laid, hot a satisfaction, but a stupefaetion upon if. A Turk might perehance say, in seolal of us both, They eall you heretics, you eall them idolaters; wby might hot idolaters and hereties agree well enough together. But a truo Christian will never make contrarieties in îundamental things indifl'erent, never mako foundations, and super-edifieations, the XVord of God, and the traditions of men, all one. Every man is a litfle world, says the philosopher; every man is a little ehurch too; and in every man there are two sides, two armies: the flesh fights against the spirit. This is but a civil war, nay it is but a rebellion indeed; and yet it can never be absolutely quenehed. So every man is also soldier in that great and general war, between Christ, and Belial, the Word of God, and the will of man. Every man is bound to hearken fo a peaee, in sueh things as may adroit peaee, in diflrences, whero men differ from men; but bound also to shut himselî up against all overturœes of peace, in such things, as are in their nature irreconcileable, in diflrenees where men diflèr from God. That war God hath kindled, and that war nmst ho maintained, and maintained by his way; and his'way, and his ordinance in this war, is preaching. If God had hot said to lIoah, 1;'ac tibi arcam; and when ho had said so, if he had hOt given him a design, a model, a plat- îorm of that ark, we may doubt credib]y, whether ever man would bave thought of a ship, or of any such way of trade or commerce. Shipping was God's own invention, and therein 1,wiéntu" insulw, as David says, Let the islands rejoice. So also, if Christ had hot said to his apostles, Ire îrwdicate, Go and preach: and when he had said so, said thus much more, Oui o credlderit damnabitur, He that belieres hot your preachiy shall be damned: certainly man would never bave thought of sueh a way of establishing a kingdom, as by preaching. qo other nation had any such institution, as preaching. In the Roman state, there was pubfic ocer, Co# nions, deprecatons ofimmnent dngers, or tulations for evdent bene6t did mae paRiculr collects anemble to thoee occRsons: nd some such cRsional pRnerics, and tulatory orafions for temporl bencGts, they h 6xed and consent course of continng subjects în ther refigous and cvl dufies, by preaclfing, on]y God chIdren enjoyed. Christ when he sent Iris postles, dd hot gve thcm  prticular command, Ire orate, Go and pry in the public congregation; all nations wcro accmtonled to that; Christ ruade no doubt of any maifs opposing, or questioning public prayer; and thercforc for that, he only id, Bic orabitla, hot, G% and pray, but, Whcn you pray, pray thus; he in8trucd them in the form; tho duty wa8 wcll known to ail before. But, for preaching, ho himself was m, ointed for that, Tke,iri of te Lord i» uon me, becau»e the Ld hat anoint e to preacl,: his unction was his function. Ho was nointed with thnt power, and ho bath nointed us with part ofhis own unction: Allpower isçive» unto che, says he, in leavên and in eah; nd therefore ( he ds there) Go ye, and preach «": bec,use I bave all power, for prhing, tnlo ye part of my power, and preach too. For phing is tke poer  God nto salration, and tke save OE loEe nto 1oEe. Vhen thercfore the atlo sys, Quw not tke spirit , Nec in te, nec i alio, says Aquinas; Quench it hot in yoursclf, by forbefing to henr the word prcehcd, quench it hot in others, by discourging thcm that do preach. For  St. Chsoetom, (and hot he alone) undetood that place, That they OEuench the irit, o disuntenance preaching, and disheaen preachs. St. Cllrytom took his example fm tho lamp that but by him, when ho was preaching; (it e therefore he did preh in tho afteruoen) and he says, }%u ¢nay 9nch tki» mp, by puttinç in ater, and you may 9uch it by ta'iç out the oil. So a man may qucnch tho spirit in himself, if he other it, mffocte it, with worldly pleasures, or profit and he may quench it in others, if ho withdrav that fnvour, or tht help, which koeps that nmn, who bath tho spirit of prophy, the unction of prehing,  Iiah . 1. « Matt. xxvfii. 19. s I Thes. v. 19.

208 PREACHED *T PAUL*S CR088. [SRR. LVo cheerful discharge of his duty. Preaching then being God's ordinance, to beget faith, to take away preaching, were to disarm God, and to quench the spirit; for by that ordinance, he fights from heaven. And to maintain that fight, he bath made his ministers stars; as they are ca]]ed, in the first of the levelation. And they fight against Sisera, that is, they preach against error. They preach out of necessity; Necessity is laid on me fo preach, says the aposfle"; and upon a heavy penalty, if they do not; Vw mi/d si non, IVoe be unto me if I do wt preaclt ttw Gospd. çeither is that spoken there vith the case of a future, as the l<oman translation bath it,,Si non E, anyelizarero, If I do not hereafter preach; if I preach not atone time or other; if I preach hOt when I sec how things wiil go, what kind of preaching will be most acceptable . but itis,si zon evanydizem, If I preach hot now; now, though I had preached yesterday; for so St. Ambrose preached his sermon De sancto latrow, Of the good thief, Itesterno die, Yesterday I told you, &c.: so St. Augustine preached his sermon upon Ail Saints' Day: and so did St. Bernard his twelfth sermon upon the Psalm, Qui abitat. 1Now, though I preached but lately belote; and now, though I had but late warning to preach now; so St. Basil preached his second sermon upou the Hexameron, The six days' work, when he had but that morning for meditation: and more than so, in his second,sermon de Bat)tismo; for, it seems he preached that without any premeditation, Prout suggerit,S'piritus,Sanctus. Now, though I had not time to labour a sermon, and now, though I preach in another man's place; for so St. Augustine preached his sermon upon the ninety-fifth Psalm: where he says, Frater noster,Sererus, Out brotlwr,Sezers, slwuld, by lromise, aze loreached hre, but since h cornes hot, I will. Now, that is, whensover God's good people may be edified by my preaching: Vw si non, Voo be unto me, if I do hot preach. 'le dragon drew a thrd part of the stars from ha,enL Antiehrist, by his perecutions, and exeommunieations, sileneed many; al1 that would not magnify him. And many amongst us, bave silenced themselve: abundance silences some, and laziness and ignorance Some, and some  I Col'. ix. 16. 7 Rev. xii. 3» 4.

IEI. CLV.] PREACIIED AT PAUL' gROSS, their own indiscretion, and thcn they lay tiret upon the mag- trate. But G bath pled us in a church, and under a head of the church, where none are silenced, nor discountenanced, if being str cMled to the ministry of the Gospcl, and appointed to fight,  pach there, they fight within the discipline and limlts of this text, 3lanent in ordine, Containiny theelres in order. In this phrase, as we ld you before, out of Aquinas, the samo thing is intended, as in that place of St. Paul, Let all tMn9s be donc decently, and in ord«r. That the Vulgato edition rcads, iant hone»te; and thcn says St.Ambrose, IIonestefit, 9uodcumpafit, That is donc honestly, and decently, which is donc quietly, and peeably. 'o with a peace, and indifference to contrat- opinions to fundamental doctriues, hot to sh religions together, and mae it ail one whieh you choose, but a pcace with persons, an abstinence from contumelies, raid revilings. It is truc that we must hate God% enemies with a peect hatred, and it is truc that St. Chrysostom says, Odiun peèctum est, odium consummatis- Mn«m, Tt is hot a pecct hatred, that lcaves out any of thcir errors nnhated. But yet a pcrfect hatred is that too, which nmy consist with pcrfcction, and charity is pcrfectio: a pcrfect hatrcd is tiret which a perfcct, that is, a charitablc man nmy bear, which is still fo hate errors, hot perons. Vhcn their insolcnces provoke us fo speak of them, wo shall do no good thcin, if tbcrein we 1)mcccd hot decently, and in ordcr. Christ sys of his church, Terribilis ut castrorum acies, If i powe]eed as an «r»y; but it is, U$ acies ordinata, As at army disciplln , and in order: for without ordcr, an army is but a 'eat riot; and without this dccency, this peaceableness, this discrction, this ordcr, zeal is but fury, and such preaching is but to the obdur tion of ill, not to tlm edification of good Christians. St. Paul in his absence from the Colossians, rejoices as much in beholding thcir order", as in thcir stedfastness in the faithof Crist Jes: nay, if we consider the wos wcll, as St. Chrysostom bath done, we sKall sec that it is only their order that he rejoices in: for Aron dlxlt flden, s flamentunt fldel, ys that father, It was wt teir faith, but.that wMcl established their faith, tat oeas t]teir  Ct. . 3.  Col. ii. . VOL. 'i. P orJcr, tat o«aMon Ms joy. For whence there is hot an uni- £vrm, a corne]y, an ordeHy presenting of mtters of fith, £aith itse]f 'o ]oese, and ]ses er estimation; curch com to e as pleadin at te br, and hot  well: there te counsel speks hot imse]f, but him that sent im, ere we sall preach hot him wo sent us, Crist Jets, but ourselv. 't« to be ule, and to go your own budnes a°, is the apostlœes commandment to every particular man amongst tho The lonians. It see some amongst them disobeyed that: and therefore he writes no more to particular perns, but to the whole church, in his other epistle, and with moro vehemence, than a smll matter would have required: te ame " our Lord Jesu rit, a you itdraw your from all t«# walJ- inordate at, as the Vulgate reads that in ono place, and i»quietè, as they trans]ate the saine word, in another, disordeHy, unquietIy: ronl ail sueh as preh suspieious]y, and jealously; and be the garden never so fait', will make th¢ world believe, there is a shake under every leaf, be th inteution never o sineere, will presage, and prognostieate, and predivitm sinier and mischievous effects from it. A troubled spirit is a sacrifice to God , but a tmubIesome irit is far from it. I ara glad that our ministry is called orders; that when we take this calling, wc are said to take orde. Yours are called trades, and occupations, and mysteries: law and physic are caHed science and professions: many others bave many other names, oum is orders. Vhen by his majesty's lea'e, we meet in our com'ation¢ and ing met bave his further leave, to treat of remoeies for any disorders in the church, our constitutions are canon¢ oenons are rules, rules are orders: parliaments determine in laws, judges decrees, we in orders. And by out seioe in this mother church, we are canodci, canons, regular, oerly men; hot canonistw, men that know orde but canwdci, men tt keep them: where we are al call prebendaries, mer a Troebo, than a œerwbenda, rather for giving example of obe&ence orders, than for any other respt. In the Roman chh most disorderly men, are their men in orders. I eak hot of

912 .XcHn ^ ^VL'S coss. [s. CLV. the second canon we ruade, That the king had thc saine authority in causes eeelesiastieal, that the godly kings of Judah, and tho Christian emperors in the primitive chureh had  Or are we iorant what those kings of Judah, and those emperors did Ve are not, wo know them well. Take it where the wer of the empire may seem somewhat deelined in Charl the Great; we sec by those capitularies of his, that remain yet, 'ht ordem he gave in sueh ees; there he says in his entranee to them, %mo l)rwsumtuosum dicat; Let no man eall this that I do an usurpation, to preseribe orders in these ces, %m hFimus uid Joslas fece'it, We hare read wht Jiah did, and we know that we have the saine authority that Josiah had. But, that emperor eonsulted with his clerc, belote he published those orders. Itis truc, he ys he did. But he, from whom we hare reeeired theso orders, did more than so; his majesty forbore, till a representation of me ineonvenienees by disordedy prehing, was ruade  him, by the in the hight place in" out clergy, and other grave and reverend prdztes of this ehurd; they presented it to him, and thereupon he entered into fle remedy. But that emperor did but deelare things eonstituted by other eounei belote: but yet the giving the lire of exeeution to those eonstitutions in his dominions, was intduetory, and many of the things themsel'es 'ere so. Amongst them, his seventieth capitdm is zppliable to out present case; there he ys, El, iSci zhteant, That the bishops take cave, that ail preachers preaeh  the people the exsition of the Lord's Prayer: and he enjoins them too,  uid norum, ne çuid no canonicum, That no nmn preach any new opinion of his own; nay, though it be the opinion of other learned men in other places, yet if it be non canonicnm, not declared in the uni-ersal chureh, not declared in that ehureh, in which he hath his stion, he may hot preach it to the pple; and so he proeee there to eatechistical doeine. That is hot new then, whieh the kings of Judah did, d • vhida the Christian emperors did. But it is new to us, if the kings of this kingdom bave not donc it. Hzve they hot donc it  How little the kings of this kingdom did in ecclesiastieal causes then, when by their eonniranee that power w devdved ' in sL, n. cLv.] Pn.ActD ^T PArL's COSS. a forelgn pre]ate's hand, it s pity to consider, pity to rernenlbcr, pity to bring into contemplation; and yet tru]y even thcn out kings did exorcise more of that power, tlmn out adversaries, who oppose it, will confess. But, sinco tho true juri.diction was vindeated, and re-app]]cd fo thc crown, in w]mt just heght I[cnry the Eihth» and those who governcd his son's nfinority, Edward thc Sixth, cxercised that jurisd]ction in ecclesiastical causes, none tiret knows their story, knows hot. And, bccause ordhmrily, we settlc oursclves best in thc actions, and precedcnts of thc latc quccn of blesscd and cvcr]asting memory, | nmy bave |cave to rcmcmbcr thcm that know, and to tell them that know hot, ono net of hcr power and her wisdom, to tlfis purpose. Vhen some • rticles conccming the falling away ri'oto justifying grace, and othcr points that beat upon that haunt , had been ventilated, in convcnticles, and in pulpits too, and preaching on both sides past, and that some pcrsons of great place and estimation in out chureh, togethcr with him who was the greatest of ail, amongst out clcy, lmd upon n'aature deliberation, established a rcsolution what should be thought and taught, hcld and prcached in those points, altd had thercupon sent down that rcsolution tobe published in the uni'crsity, hOt vulgarly neither, to tho peol, lc, but in a sermon, ad cIerttm only, yet ber majcsty bcing informed thcrcof, dcclared ber displeasure so, as that, scarce any hours bcfore tho sermon was to bave been, there was a countcrmand, an inhibition to the preaeher for mcddling with any of thoso poitts. 1Not that hcr majesty ruade herself judgo of the doctriues, but that nothing, hot formerly dcclared to bc so, ought fo be declared tobe the tcnet, and doctrine of this church, ber majcsty hot being acquainted, nor supplicated to give ber gracious allowauto for the publication thereoî. llis sacrcd majesty then, is hcrein upon thesteps of the kings of Judah, of the Christ|an emperors, of the kings of England, of all the kings of England,-that embraced the Iteformation; of Queen Elizabeth herself; and he is upon his own steps too. For

214 raE,cn-v x rxv's coss. [ssa. c,.v. it is a seditious calumny te apply this which is donc new, te any occasion that rises but new: as though tho king had dono this new, for satisfaction of any persons st this time, for seine years since, when ho was pleased te call the hcads of houses frein tho unis'ersity, and intimate te them tho inconveniencos that arose from the preaching of such men, as were net st ail conversant in tho fathers, in tho school, ner in tho ecclosiastical story, but had shut up themse]ves in a ïew ]ater writers; and gave order te those governors for remedy herein. Then he began, then he laid the foundation for that, in vhich he bath proceeded thus much further new, te reduce preachin nearer te the manner of those primitive rimes, when God gave se evdent, and se remarkable blessings te mcn's preaching. Consider more particularly that which he bath donc new; his majesty bath accompanied his most gracions letter te the most reverend father in God, my lord's grace of Canterbury, with certain directions how preachers ought te behave themselves in the exercise of that part of thcir ministry." These being derived from his grace, in due course te his reverend brethren, the other bishops, out worthy diocesan, ever vigilant for the peace and unity of the church, gave a speedy, very speedy intimation thereof, te the clergy of his jurisdiction; se did others, te whom it appertained se te de in theirs. Since that, his najesty, who always taking good works in hand, loves te perfect his own works, bath vouchsafed te give seine ressens of this his proceeding; vhieh being sinified by him te whom the state and church owes much, the right reverend father in God, the Bishop of Lincoln, lord kœeepœer of the great seal, and after by hlm also, who began st first, his majesty's pleasure appearing thereby, (as he is too great, and too good a king te seek cornera, or disguises, for his actions) that these proeeedings should ho marie public, I was net wiIling only, but glad te haro my part therein, that as, in the fear of God, I bave always preached te you the Gospel of Christ Jesus, who is the God of your salvation; se in the testlmony of a good conscience, I might new preach te you, the Gospel of the I-Ioly Ghost, who is the God of peace, of unity, and concord. These directions then, and the ressens of them, by hls majesty's particular care, every man in the ministry may sec and write out,

E. CLV.] PItEAClIED AT PAUL'S CROSS. 215 m the sevel reglsrç oces, with his o hand for nothin, and for vc ]ittle, if he use thc hand of anothcr. Perchance you bave; at your convcnience you may sec them. Vhen you do, you shall sec that his majestfs general intention therein is, to put a difference bctween ave and solid from light and humourous preaching. Origcn does so, when upon the Eistle to the Romans, he say There is a great difference, Interprwdicare,  docere: A man may teach an auditory, that is, make them know somcthing that they knew hOt belote, and yet not preach; for preaching is to make thcm know things appertaining to their salvation." But when men do neithe neither teach nor preach, but (as his majty observes the manner to be) to soar in points too deep, to muster up their o reading, to display their own'wit, or iorance in meddling wifl civil matter or (as his nmjesty adds) in rude and indecent reviling of persons; this is that which hath drawn down his majesty's piercing eye to sec it, and his royal cure to correct it. IIe corrects it by Christ's own way, quid ab by considcring how it was at first: for, (as himself to right purpose cites Tertullim0 ld verttm 9uod primnm; That is best, which was first, lle would therefore have ç conversant in antiquity: for, Nazianzen asks tbat question with some scorn, Quis e qui veritatis prelmffnatorem, Can any man hopo to make a good preoeher,  soon as n good 1,ieture  in three or four days, or with three or four book majesty therefore eas us to look, 9uid primum, what was first in the wbole ehuh [ And again, quidprimum, when we received the Reforlnation in tbis kingdom, by what means, (as his majesty expresetll if) papistry was driven out, and puritanism kept out, aud we delivered ri'oto the «uperstitlon of tire papist, and the madnes of the mmbaptist,  belote he expreefl it [ And Iris religious and judieiou eye ees eleady, that ail that doctrine, whichwrought this great cure upon us, in the Reformation, is eontained in the two eateehisms in the thiy-nine articles, and in the two books of homilies. And fo these,  fo heads and abundaries, from wheneo all knowledge neeessary to «alvation may abundantly be derived, he directs the meditations of preaehers. A these new ways [ No way new: for they were o first way in reeeiving Christianity, and o st way in eeiving the

216ptm» T rL'S COSS. Issu. CLV. leforrntlon. Take a short view of them all: as it is in the catechisms, as it is in the articles, as itis in the homilics. First you are callcd back to the practice of catechising: remember what catechising is; it is institutio rira roce. And in thc primitive church, when those persons, who eoming from the Gentiles to the Christian religion, might have been seandalized with the outward eeremonial, an,l ritual vorship of God in thc ehureh, (for eeremonies aro stunbling-l»loeks to them who look upon them,vithout their signification, and without thc reason oftheir institution) to avoid that daugcr, though they were hot admitted to see the saeraments administered, nor the other serviec ofGod performed in thc ehureh, yet in the ehureh, they reeeived instruction, institution, by word of mouth, in tle fuudamental articles of the Christian religion, aud that was catechising. The Christians had it from the beginning, and thc Jcws had it too: for their word canacl, , is of that signification, initiare, to enter. Train uI a cldld in the «ay he dould go, and when he is old, he n'ill ot dê]art from itL Train up, says out translation in the text; eateehise, say our translators in the margin, aeeording fo the natural foreeof the Hebrewword. And s«Tlwr cldnnuclt, whieh is liber inaittttlonum, that is, of eateehism, is a book wêll known amongst the Jevs, everywhcre, wherc thcy are now: their institution ii their eateehism. Aud if we should tell some men, that Calvln's institutions were a eateehism, would they not love eateehising the better for that naine. And would they not love if the better, if they gave roc leave to tell them that, of whieh I had the experienee. An artifieer of this eity brouëht his ehild to me, to admirc (as truly there was mueh reason) the eapacity, the memory espeeially, of the ehild. It was but  girl, and uot above nine years of ae, ber parents said less, some years less; we eould searee propose any verse of any book, or ehapter of the Bible, but that that ehi|d wou|d go forward without book. I began to eateehise this ehild; and truly, she understood nothing of the Trinity, nothing of any of those fundamental points whieh must save us: and the wonder w doubled, how she knew so mueh, how so little. The primitiv church discerned this necessity of catechising: and therefore they instituted a partieular ofllee, a ealling in the :. ' Prov. xii. 6.

sn. CLV.] ACnr.  PVL*S CaOSS. 217 church of catechlsers; wbich oce, s we see in St.Crian's forty-second cpistle, that great man Optatus exercid at Carthagc, and Origen at Alexandri. Vhen St. Austine ok the epistlc, and the gpel, and the psalm of thc day, for his text to ono scrmon, did ho, thlnk you, nmch more than paraphrase, than cachise  XVhen Athanasius makes ont sermon, and, God knows,  very sho one toe, co»tra omnes œeree,  ovehrow all heresics in ont sermon; did lin, think you, any more Otan propose fundamcntal doctrine, which is truly the way fo overthrow all hercsies  XVhen St. Chrysostom enters iuto his sermon upon the third chapter to thc Galatians, with tbat prcpamtion, Attendite diliyenter, no enim rem vulyarem poll&emur, Now hrken diligently, says he, for it is no ordinary marrer that I propose. There he proposes eateehistical doctrine of fidth and works. COIll to ]ater thnes, -]lell Chrysologus makes six or seven germons upon the Creed, and hot a several sernion upon every several article, but takes the whole Creed for his text, in every oermon, and earce any of those serinons  quarter of an hour long: will 3"ou liOt allow fltis malmer of preaching to be eacllising  Go as ]ow as Catl be gone, to the Jesuits; and that great eateehiser amougst them, Canisius, ays, s koe ntunu» sttscipimus: XVe, wo Jesuits make eatethising our profession. I doubt hot but they do recreate themse]ves sometlmes in other matters too, but tiret they glory in, that theyare eatechlsers. And in that profeion, suys he, wo have St. Basil, St. Austine, St. Ambrose, St. Cyril, iii otlr eiety; and truly as eateehisers, they bave; as te friars, as Jesuits, they bave hot. And in tho first eapaeity they have him, who is more than aH; for as he says rightly, lyse Ckrist catechi»ta, Christ's on preaehing w  eateehising. I pray God fllat Jesuit' conclusion of that epistlo of his, be truc still; there he says,,Si dhil aHud, If nothing else, yet this alone should provoke us fo a greater diligence in eatechising: Improbus labor, ee indoEessa cura, That our advel'ries tho Protestants do spend  mueh rime (as he ys) day and night in eateehising. 'ow, if it were so then, when ho 'rit, and be not so still amongst us, we bave intermitted ono of out best advanges: and therefore God bath graeiously raised a bloed and a royal instrument, to eall us baek to that whieh

18 pP,.A.CHIO A PA.ULS CROSS. [SP,,. CL'o advantaged us, and se much offended the enemy. That man may sleep with a good conscience, of having discharged his duty in his ministry, that bath preached in the forenoon, and catechised after. Quwre, says Tertullian, (and he say- that with indignation) an idolatriam committat, qui de idolis catechizat? Vill any man doubt, says he, whether that man be an idolater, that catechises children and servants in idolatry. Vill any man doubt, whether he be painful in his ministry, that catechises children and servants in the sincere religion of Christ Jesus. The Roman church bath still ruade ber usse of us; of our fortunes, when she govemcd here, and of out example, since she did net: they did, as they saw us de; and thereupon they came te that order in the council of Trent, That upon Sundays and holidays they should preach in the forenoon, and catechiso in the afternoon; till we did both, they did neither. Ex«,pt ye become as little children, ye shall net enter into the t['b,.qdom of hearen s, says Christ. Except ye, ye the people be content at tir.st te feed on the milk of the Gospel, and net presently te rail te gnawing of bones, of eontroversies, and unrevealed mysteries; and except ye, the ministers and preachers of the GospeI, descend and apply yourselves te the capacity of littIe children, and become as they, and build net your estimation only upon the satisfaction of the expectation of great and curious auditories, you.stop theirs, you lose your own way te the kingdom of hcaven, lIot that we are te shut up, and determine ourselves, in the knowledge of eatechistical rudinaents, but te be sure te know them first. The apostle puts us upon that progress, Let us learn the l»'inciples of the doctrine of ChrLt, and go on te perfection'" lot leave at them; but yet net leave them out: endeavour te inerease in knovledge, but first make sure of the foundation. And that increase of kuowledge is royally and fatherly presented te us, in that which is another limb °0 of his majesty's directions, the thirty-nine articles. The foundation of neeessary knowledge, is in out eateehi.sms; tlle super-edifieation, the extcnsion, in these articles. For they carry file understanding, and the zeal of the ablest man, high enough and deep enough. In the third article there is an ortho- = Matt. xviii. 3.  lq'eb, ri. 1. *o Old edltion» llmne.—Ev.

SErt. CLVo] IIIEACHEV AT IAUL'S CROSS° dox aertion of Christ's de,cent into hell; who en o deeper n the seventeenth article there is a modest declaration ot" tho doctrine of predestination; vho tan No higher.  leither do these articles only build up positive doctrine; if the church had no adversaries, that were enough; but they embrace controversies too, in points that are necessary. As in the twenty-second article of purgatory, oï pardons, of images, of invocations: and these hot in general only, but against the Romish doctrine of pardons, of images, of invocation. And in the twenty-cighth article against transubstantiation, and in such terres as adroit no meeting, no reconciliation; but that it is repugnant to the plain words of Scripture, and bath given occasion to many superstitions. And in onc word, we may see the purpose and scope oï these articles, as they were intended against the Roman church, in that title which thcy lmd in one edition (in which, though there were some other things that justly gave offcnce, yet none was given or taken in this). That these articles were concei'ed and publishcd, to condcnm the herosies ot" the Manichees, of tho Arians, of tho Nestorians, of the Papists, and others. And therefore in these reasons, which his majesty hath descended to give of his directions, himself is pleased to assign this, That tho people might bo seasoned in all the heads of the Protestant religion. Not only of the Christian against Jews, Turks, and Infidels, but of thc Protestant against the loman church. Tho fouudation is in the catechism; the growth and extension i tho aoE]cles, and then the application of all to particular auditories in the homilies: which, if his najesty had hOt namcd, yet had been implied in his recommendation of the articles. For the thirty-fifth article appoints the reading of them: both those wbich were published in the time of Edward the Sixth, atd those which after. In the trst bool, tho very first homilies arc, of the suflïciency of Scripturcs, and of the absolute necessity of reading them; suflciently opposed ainst that which bath been said in that church, both of the impertinency of Scriptures, as nt absolutely necessary, and of the insuflïciency of these Scriptures, if Scriptures were necessary. And in the second book, the second homily is against idolatry; and so against ail approaches towards it, by having any images in

.0 InEACHED AT PAL'L S OS». [SEI. EV. churches,  that erclmnce oderte men, would rather think that homily too severe in that kind, than suspcc the omil of dec]iatiol townrds pistry. Is it the nme of honfi]ies that scandalizes thenl  would they bave none St. Cyril's thiy Paschal serinons, which he preached in so many several Easter-days, at his archbishopric of Alexandri and his Christmasday's serinons too, were ordinarily exscribed, and rehea/sed over again, by the most part of the cler of those parts: and in their mouths they were but homilies. And Calvin's homilics upon Job (as Beza in his preface belote them, calls thcm) were ordinarily repeatgd over again in many places of France: and in their mouths they were but homilies. It is but the naine, that scandalizes; and yet the naine of homilia and concio, a homily and a sermon, is aH one. And ifsome of these were spoken, and not read, and so exhibited in th¢ naine of a sermon, thcy would like them well enough. Ceainly his majesty mistook it hot, that in out catechisms, in out articles, in out homilies, there is enough for positive, enough for controveed divinity; for that Jesuit, that intended to bring in the whole by of controverted divinity into his book, (whom we named belote) dcsired no othcr subject, no other occasion to do that, but the catcchisln of that church; neither need any sobcr man, that intends to handle controversies, ask more, or go rucher. His majesty therefore, who as ho understands his duty to God, so doth he his subjectç duties to him, might justly think, that these so well ounded directions might, (as himself says) be receivM upon implicit obedience. ¥ct he vouchsats fo comnunicate to ail, who desire satisfoetion, the reasons that moved him. Some of which I bave rdated, and ail which, ail may, when they will sec, and bave. Of ail which the sum is, his royal and his pasral care, that by tiret primitive way of preaching, his subjects might be armed against M1 kind of adversaries, in fundamental truths. And when he takes knowledge, that some few churchmcn, but many of the people, bave ruade ainister constructions of his sincere intentions, as he is grieved af the heart, (fo give you his o words) to sec every day so any defections fmm out religion to popery and anabaptism; so without doubt he is griered with ntuch bittemess, at any should so pervert his meaning, as to hink tht thcso directions either restrMned flic exerciso of preaching, or Mmted the number of sermons or madc 3 breach te igmorance and superstition, of which throe scndMs he hmh been pleased te tko knowlcdge. XVhat could any calumniator, 3ny libeller on the othcr side, hve imagined more opposite, more contmry te him, than approachcs tow3rds ignorance, or superstition . Let us sy for him, can se lcrned, se abundantly lerned a prince be suspcctcd te plot for ignorance. And let us bless God that we hear him sy new, that he doth constantly profess himself:m open adx'crs3ry te thc superstition of tho p,pist (without any mihlcr modification) and te the madness of thc anabaptist: ami tht tho preaching ag.inst either of their doetrines is net only approved, but mueh eommended by his royal nmjesty, if it ho donc without rude and iudeeent reviling. If ho hd affected ignorance in himsc]f, ho would never lmve rcad se mueh; and if he had affeeted ignorance in us, he would never have written se much, attd ruade us se much the more learned by his books. And if ho had lmd any deelination towards superstition, he would uot.ha'o gono se mueh çarther, than his rank and quality pressed hlm te de, in declaring his opinion eoncerning Antiehrist, as out of zeal, and zeal with ]¢nowledge he hath donc. We have him new, (and loug, long, Oit eternal God, continue him te us,) wc have new for a father of the chureh, a foster-father; sueh a fat]mr as Constantine, as Theodosius wa6; our posterity shall have him for a çathcr, a elassic father; such a father as Ambrose, as Austln was. And whcn his works shall stand in the libraries of our posterity, amongst thc fathers, cvcn these papers, theso directions, and these reasous shall ho pregamut evidcnces for his constant zeal te God's truth, and in tho mean tiret, as arrows shot lu their cyes, that imane se vain a thing, as  defection in him, te their superstition. Thus tar he is frein admitting ioranco, and frein superstition thus far, which seems te be one of their fears. And for the other two, (which concur in one} that these direction should restrain tho exercise of preaching, or abate tho number of serinons, his majesty bath declared himseIf te thoso reverend fathers, te he se far frein giving thc least discouragement te solid preaching, or te discreet and rcligious preachers, or frein abating tho numhcr of serinons, that he expects at their hands that this

.hould increase their ntder, by renewin upon every nday in the afternoon, in ail parish churches throughot the kingdo, that primitive, and most profitable exposition of the catechism. So that here is no ab,ting of serinons, but , direction to the preacher to preach usefully, and to edification. And therefore, to end ail, you, you whom God bath ruade stars in this firmament, preachers in this church, deliver yourselves from that imputation, The star# ee'fe hot pure in his #iykt'*; the preaehers were hot obedient to him in the volte of his lieutenant. And yon, you who are God's holy people, and zelous ot" his glory, as you know from St. Paul, Tka stars dijfer from stars in ylory ", but ail conduce to the benefit of man: so, when you see these stars, preachers, to differ in gifts; yet, since ail their ends are to advance your slvation, encourage the catechiser, as well as the curious preacher. Look so far towards your way fo heaven, as to the firmament, and consider there, that that star by which we sail, and make great voyages, is none of the stars of the greatest magnitude; but yet it is none of the least neither; but a middle star. Those preachers who rnust save your souls, are hot ignorant, unlearned, extemporal men; but they are hot over curious men neither. Your children are you, and your servants are you; and you do hot provide for your salvation, if you provide hot for them, who are so much yours, as that they are you. No man is saved as a good man, if he be hot saved as a good father, and as a good toaster too, if God bave given him a family. That so, priest and people, the whole congregation, nay by their religious obedience, and fighting in this spiritual warfare in their order, minister occasion of joy to that heart, which bath been grieved; in that fulness of joy which David expresseth '3, Tlw kiny #kall 'ejoice in thy strenyth, 0 Lrd, and in thy salvation h.ow y'eatly hall he 'ejoice? Thou haut yiven kim his keart's desire, and thou kat hot u'ithholden the 'equet of his llp: fo" the kin# in the w'd, and by the merc of the Iost ttiy, he skall ot be more(?. And with that psalm, a psalm of eonfidence in a good king, and a psalm of thanksgiving for that blessing, I desire t]at this congregation may be dissolved; for tbis is ail that I intended for the explication, which was our first, and for the application, 'hich was the other part proposed in these words.,t Job xx: . 4ffi 1 Cor. x-. 41. u llm xxl.