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 PRINCETON, N. J. 
 
 Collection of Puritan Literature. 
 
 Section 
 
 Number 
 
 
SERMONS: 
 
 i. O/CHRISTIAN CHARITY, 
 
 Preached before the Judges of Affize at Bury S.Edmoads. 
 
 2. Of TRUE FELICITY, 
 
 at S. Peters in the City of Norwich, 
 
 3. Of the Worlds vanity, and Soules ex- 
 
 cellency j at S. Pattls, London. 
 
 4- Of an humble Converfion,and an holy 
 
 Converfarion 3 at Great Bealittgs, Suff. 
 
 5. & 6. Of S. Pauls Concrucifixion 7 
 
 at Hoxne, Suff. 
 
 y. 
 
 By Edvo: JVillan, M.A. QCC. in C*/w£. 
 
 and Vicar oiHoxncs. 
 
 Bafil.Mag. Enar.inCap.i.Ifaiae. 
 Sunt Sermones tfti, quos Propheta v'idit , (petfabiles. 
 
 A A A A A 
 
 LONDON, 
 
 Printed for R. Boy/ton, at the Angel in Ivit-Unc* 
 CM DC LL 
 
May 8. 1651. 
 Imprimatur, 
 
 $$hn Downamc. 
 
TO THE 
 
 RIGHTHONORABLE, 
 
 .HENRY, 
 
 Earle of *ZM WJM V T H y 
 
 Lord C A RT, Baron of Lepington, and Knight 
 
 of the Honorable Order of the 
 BATH. 
 
 My very good Lord, 
 
 T is commonly charged 
 upon thefe Times, that 
 they are Times of many 
 Evills ; And it is a maine 
 Evill wherewith the Times are char- 
 ged , that the many Charges of the 
 Times doe hinder Men from pay- 
 ing of Debts. I dare not call that 
 Evill, that hath hindred mee from 
 
 A z p a yi n § 
 
Occupations 
 quibvs indies 
 
 paying mine. But fure I am , that 
 ii%"JdEx- the conftant Charges, and frequent 
 '$!7£«*', Difcharges of many Dues unto the 
 Z7^i^pem- People from the Pulpit > have hin- 
 in vr*f. ai dred mee from paying; any Dues 
 
 Britan. Eccl. Y 1 b ) f 
 
 tAntiiuiw. unt0 your Honour from the 1 relle ■ 
 And forced mee., as you may fee, 
 to borrow backe thofe driblet Debts, 
 here tendred unto other Friends , for 
 the making up of one fmall Sum , for 
 mychiefeft Creditor. 
 So? * There were many zfMarii in one 
 Qrtfar • And many VVorfhipfulls^ 
 and Right Worfhipfulls may be in 
 one Right Honorable : Yet many 
 and many Refpecfts are due from me 
 unto thofe worthy Names perfixed 
 to thefe Sermons- But your Lord^ 
 fhips. due is all , yea more then all 
 that I am , and more then all that 
 I am able to doe. All this that I 
 
 have 
 
have done, is but the leaft part of 
 that all , which I mould have done. 
 I cannot doe all that I would , but 
 I will doe all that I can to atteft 
 my defires to doe all • The very 
 feemes of Negligence in otherPens are 
 even mamed by feeing the Diligence 
 of your Lorfhips. 
 
 I know not whether there be fuch 
 a thing as Scandalum <z5\£agnatum in 
 thefe Times ; But this I know , that 
 ignobile yulgus hath commonly ac- 
 cufed Nobility of Idlenefle j And fure 
 I am, that the many Reames of Paper, 
 which your happieft Pen hath filled, 
 and fitted for the PreiTe, are enough 
 to ftuffe their Throates , and to flop 
 their Mouthes, that have been opened 
 to Jpeake evill of Juch Dignities. I *•* 8 - 
 confeife, I mould have wondred at 
 the Excellent and Abundant fruit of 
 
 A 3 your 
 
your labours more then now I neede, 
 
 ( though ftill / cannot but admire 
 
 them) had / not known your conftant 
 
 courfe of watering them, by your 
 
 Bmcpremseefi kneeling down , and praying in your 
 
 M.L Ut ber. doilet before your putting orrento 
 
 Paper. The Tower ofCjfodlineJfe in that 
 
 your Honours Example did even in* 
 
 icj££i. force me to imitation in my adjacent 
 
 *£ki£ Lodging at More-TarLand ever fince 
 
 crilege and ft 1 IIP 
 
 petty sa«i- hath engaged mee to pray daylyror 
 
 lege 5 and TT T J Y J 
 
 petty sacri- your H onor, tor my very good .Lady, 
 
 ^ea'perfont * or a ^ tne Y° un g er Ladyes, and- for all 
 
 PralreT du? belonging to your Noble Family, as 
 
 fcS* ™ e bounden Duty of 
 
 My Lord 
 
 The hurablcft of Your Chaplaines, 
 
 VVlLLA N. 
 TO 
 
TO THE 
 
 CHRISTIAN READER. 
 
 RlADEl; 
 
 Here are many in thefe Times that will 
 needs be fprcading of their Napkins be- 
 fore the People , and yet have never a 
 Talent in them 5 And others there are^ 
 that have many Talents in their Nap- 
 kins , yet will not ftread them before the People of thefe 
 Times : And for my part , J would have hid that pcecc 
 of a Talent , entrufted to my felfe , ftill from the 
 Frejfe , as willingly 4s any, if I might - ? And from the 
 Pulpit too^ if I durfty But necepty is laid upon mee, \ C'W-9' l6 > 
 and wo be to me^ if I Preach not the Gofpe/l* 
 
 I was even inforced to fend three of thefe Ser- 
 mons to the Prejfe- And for their fikes , J forced the 
 other three to got aUng fir company • And had fent 
 as many more m*Je ready with them i could I have 
 met with Tutelar Names 3 like Tobies Guardian An- robh^.6. 
 gel , to goe before them. I mufl confeffe , that fix 
 are enough , and more then enough for fuch a Heane 
 Beginner to adventure in one Bottome •, Tet fo many I 
 have adventured • And if this firfl Adventure prove 
 fucceffefull \ I fhall foon double the Number in another 
 fleet e, and advance it after them. 
 
 J 
 
PHn. Secun. 
 
 Epift. 
 Sepcit. 
 
 i. ai 
 
 Pita homines 
 eculU quam m- 
 ribvA creiunu 
 Seneca.E/>//£ 
 70. 
 
 / have put thefe Sermons together 3 as Plinius Sccun- 
 dusdidbis Epijlles, non fcrvatotemporisordine, fed 
 ut in manus vcncrant •, ^yis be told his friend Septitius. 
 Jnd I was the rather perfwaded to print them , for that 
 I knew, it would be but little profit to me, tokeepetbem 
 by mee as a Private flock for the Pulpit ; But I made 
 conjecture , that it might be more benefit to others , to 
 have them put into their hands , as a Publick flock from 
 the Prefie. They were never likely againe to have any 
 Hearers $ But it may be thus they may gaine fome 
 Readers 5 And if any Readers gaine by them, it (hall be 
 reckoned as the greateft games that may be to 
 
 Thine 
 
 Edvv. Will an, 
 
 Errata. 
 
 PAge 12.1.$ i.r.G^ma.p.39 1.19^ n10ITi.p.$i.l.^'W^f-T9 I- 1." 
 r 'X*>JteW p.6j.l. 24.r. ifmrto,ypteMit.p. 79^ i-r-beuniverfaU.^. 
 mdntMrg.uVe&elm^.iiiX. $.r.fo/cjj<?.p.i$3.l.ufr.r. 0g«, p.i*6.1. f.r. 
 <rvvz?&v$6>n<Li. ?>i6i.li.r.of Sympathy, p. 1 64-1-9 • r 'Tet*e«*T7yf©-' p.i6j.I. 
 29jc.bc yctlds. deader there are fome mifplaced Annotations, whofereduce- 
 ments I muft leave f o thy difcretiou as thou readeft, VaU. 
 
 Ipfe Bernard us wn videt omnia. 
 
SERMON 
 
 O F 
 
 CHRISTIAN CHARITY, 
 
 PREACHED AT 
 
 BURY S'.EVMO $CD $ 
 
 Before the JUDGE S, 
 March, 18. \6\$. 
 
 It is the Worke of Charity to build up 
 Qhriftians. <*And it Jhould not be 
 the Worke of Qhrijlians to beate down 
 Qharity. 
 
 LONDON, 
 
 Printed for R. Rcyften, at the Angell in 
 Ivit-Lanc, i6$\. 
 
TO TH<E 
 
 WORSHIPFULL, 
 
 W'tfeman c Bokenhatn > YL{<^. 
 
 Si i, 
 
 T ] Hefe Notes belong unto jour Worfhip by a?nani- 
 fold right. Indeed they can of right belong fo 
 properly to none as to your Worfhip. For Firft it 
 was by your command that this Sermon was compo fed of 
 them, for the Pulpit. K^And then by your command it 
 was , that this Sermon of them was thus difpofed into a 
 Pamphlet. It troubled me very much to beare myfelfefo 
 entreated as I was, to Pen this Sermon for your perufall ; 
 But it troubled me far re more to fee my felfe enforced as 
 I have beene , to requejl it back againe to fend it to the 
 Prefe. Tou cannot but remember , that when you did fo 
 heartily defire my Notes , / did as humbly as I could de- 
 fir c that they might never be made public k. I onely thought 
 upon the Pulpit in my ftudying for them 5 And I thought 
 but onely of your private perufall in transcribing of them. 
 I would they might have refted in your hands perpetually. 
 But they are even enforced thus to come abroad, and 
 appear e in public k ^ and your Worfhip knows from whence 
 the violence was offered to them. 
 
 A 2 / 
 
The Epiftle Dedicatory. 
 
 ^ui ton diligh 
 fratrem, tnanet 
 in mone. 
 i Johan. 2. 
 Nemo adultus 
 poteft falvari, 
 fine Cb mute in 
 Deum^ proxi- 
 Ttium. Zanch. 
 Mifcellaneo- 
 rum. //£.i. 
 
 ChiritM mn- 
 quam excidit. 
 i Cor. 1 3.8. 
 
 / mujl follow after the Sermon, as the Sermon doe* 
 follow after the Text ^ And fo mujl follow after Charity 
 to fttch as have enforced me to doe whatlhadnominde 
 to. I know it was the love of Charity in your Worjhip, 
 that cdufed you to like the Matter of this Sermon^ when 
 it was preached ; And that it was the Charity of jour love 
 unto the Preacher, that per/waded you to accept the 
 ^Manner of it 3 as it was yenned. And I hope that 
 Charity will never fade you towards, 
 
 Sir, 
 
 Tour foore Servant 
 
 Edvv. Will an. 
 
«&^M4»;^4^& ; &c&^&&^<&& 
 
 A N 
 
 EXHORTATION 
 
 T O 
 
 Chriftian Charity. 
 
 i Cor, iz}.. i. 
 Follow after Charities. 
 
 Prov.if.aj, 
 
 i Cor.6. 7. 
 
 His Text is for this Time. It is a Text of 
 Chanty in a Time that wants it. It was a 
 Word in due feafon , when written firft to 
 thofe of Corinth ; It is no lefTe in feafon to 
 be fpoken now to us of England. Corinth 
 wasnotdifturbed more, when this was 
 written, then England is by futes ; Nor is 
 England leflc diltra&ed now, then £V 
 rinth was by Schifmes. 
 
 Corinthta then was crumbled into emulous, into envious, into 1 Cor. 1.10,1 1 
 factious Parties^ all out of Charity bccwcenc themfelves,by being 
 without all Charity within themfelves : Some for Paul, fome for 
 Apollo^ fome for Cephas, and fo but fome for Chrifi. 
 
 This Text didfutie with finnth then , in that condition ; it 
 fuites with England now, conditioned as Corinth was. Our £»- 
 glijb Church is Schifmatized now into a fecond Corinth ; Some 
 for Luther, fome for Calvin , fome for Sraftttt , and fome for 
 they know not whom, for they care not what, to the breach of 
 Charity, to the bane of Chriltianity. * 
 
 If ever therefore Chriftian Charity were a fubj\& fit for every 
 Pulpitjt is now : for now is almoft every Subjed out of Charity; 
 yea almoft quite out of Charity with the Pulpit, 
 
 13 3 In. 
 
 1 Cor. 1. 12. 
 1 Cor. 3. 4,5. 
 
An Exhortation Serm, i • 
 
 Indeed the Pulpit fhould never ceafe to found of Chanty to 
 the people , when ever found Charity indeed is ceafed amongft 
 the people. 
 
 The Anticellencies of fome Gifted-men in C$rinth did mate 
 them famous ; their fame did make them proud ; their pride did 
 make them faFtkus ; and their faftions made Confufien* 
 
 That fatall Tragedie of (forinth is deling now upon our En- 
 glifh Theater. Thefe times have famed fome fox Gifted men in 
 England ; and the Breath of Fame hath puft them up with pride; 
 and pride hath put them into fatlions ; and what can we now ex- 
 pect (without re- union,) but Corinths fate, Confufionf 
 
 Had thofe of Corinth coveted the Grace of Charity to make 
 them humble, as impenfely, as they did fome other Gifts of Grace 
 to make them admirable , their Church had been leffe tranfient, 
 but they much more tranfeendent. 
 
 But, alas for it I Corinth was foone unchurched through the 
 want of Charity in her Zealous Schifmaticks-, and the want of 
 Charity in other Schifmatizing Zealots , hath unkingdomed many 
 Churches, and may too foone unchurch as many Kingdomes, 
 Symbol, fan. if, imfy&cLytov, There is one Holy Spirit , faith holy Athana- 
 Atbmf. ji us ; And by that one Spirit there are diver fties of Gifts, faith this 
 
 Inspired Secretarie of that Holj Spirit, 
 
 The fume Spirit of gifts was given to fomeofCV*W>; and 
 divers gifts ofthe Spirit were given to divers: For fome were 
 i Coim 2*f Gratia gratis data, Graces freely given to fome fewfor the good 
 of many others ; and others were GratU grates facientes, Graces 
 given to divers, for the good of thofe, to whom they were gi- 
 ven. 
 
 The Firft did make men far more famous, then the Second : 
 But the Second did make men farre more gracious , then the 
 Firft. 
 
 The firft did make men great. The fecond did make men^W; 
 AH were not great by the firft , that were good by the fecond. 
 Nor were all good by the fecond, that viexe great by the firft. 
 
 Sonie leading men of Corinth were very famous amongft their 
 followers, for having the firft : But very faclious amongft thera- 
 felves, for wanting the fecond. Both firft , and fecond were very 
 cor.fiderable, but the fecond mod deferable. The firft did make 
 
 men 
 
Serm. I . to Chriftian Charity. 
 
 men eminent in the Church : the fecond did make men excellent 
 in themfelves. 
 
 This Grace of Charity in the Text,is oftht ft cond fort of Gifts, 
 and as excellent a Gift it is, as any of that fort. Farre more ex- 
 cellent it is , then any of the firft fort ; yea then all that fort 
 without it. So Aquino*. And he fpeakes the meaning of S.Paul 2). Tbo.in loc. 
 Chap. 1 2. ver. ult, Where the Apoftle fliles it viam excellentio- i Coim 2.3 r. 
 rem ; A way more excellent then that by all thofe others, though 
 never fo excellent in their way. 
 
 Itisthemoft eminent of all the Gifcsof Grace ; faith Ire- 
 mus._hxA£h_eophylatl commends it, as the way unto them all. Tbeoptyi. ai 
 It \siter adexcellentiam, as Beza has it in his tranflation of it : lmm - 
 that is, the way to Excellency, as it were k&T e?ox^> b y wav °f 
 Excellency. 
 
 It is a Grace, that is a grace to all thofe other Gifts of Grace. ™ x de *W A * 
 Indeed thofe others are but Gifts of Grace ; But this is the 7*. 
 Grace of all thofe other gifts. 
 
 It is a Grace with which thofe others are not altogether to v'/jLexu 
 be compared. It is a Grace without which they are not all at 
 all to be computed. They all ftand but as meere ciphers in 
 S.Pauls ssfrithmetkk^ untill the figure of Charity be fet before 
 them to bring them into reckoning. 
 
 The Apoftle makes no reckoning of them all without it. Nor 
 of himfelfejf hee wants it,thoughhe has them all. As in the fore- 
 going flap, the firft three verfes. 
 
 1. Though I ffeake with the tongues of men y and of Angels \ 
 and have not Charity , lam become at founding braffejr a tinckling 
 Cjmball. 
 
 2. And though I have the gift of prophefie , and under fiand 
 allmyflcries^and all tyoVvledge , and though I have all faith , fo 
 that I could remove Mount aines> and have no Charity , I am no- 
 thing. 
 
 3. And though I be flow all my goo As to feede the poor e, and 
 though I give mj body to be bumed^and have not Charity jt profiteih 
 me nothing. 
 
 As if hee fliould have faid, that all that can be faid, with all _ 
 that can be known, with all that can be done , with all that can 
 be undergone, can doe a man no good at ai', withouc true Cha- 
 rity, 
 
An Exhortation. Serm.i. 
 
 rity , for the obtaining of the chiefeft good of all. 
 
 In that foregoing Chapter , this learned Dotlour of the gen- 
 tiles, prelates the Grace of Charity unto all other Gifts,in three 
 Refpecls. 
 
 \q r Neceffityi 
 
 2.>Inrefpecl:ofthe^ Vtility >ofit. 
 g.O C Stability j 
 
 Firft, hee gives the Prelation to it, for the Neceflity of it, in 
 the three firft, or fit ft three vcrfes. 
 
 Sccondly,he gives the Prehtion to it, for the Utility of it, in 
 the foure next verfts. 
 
 Thirdly, he gives the Prelation to it, for the Stability of it, in 
 thefixlaftverfes. 
 
 And fo that Chapter begins, and ends with the Commendati- 
 on of it ; But the Commendation of it ends not with that Chap- 
 ter : for this Chapter alio eccho's with the Praifes of it , and 
 is fronted with an Exhortation to it. In that Chapter St. Paul 
 commendeth Charity to us jln this hee commandeth us to 
 Charity. 
 
 AlUKili T» V Ay dlTti P. 
 
 Follow after Charity* 
 
 The Subjetl of the Text is Charity. And the Charity in the 
 
 Text is quite againft divifions. The 2{jtureo£\L is conjunctive, 
 
 ? rather then divifive. Itufeth to make up divifions, rather then 
 
 to make them. And fhould I offcr to make many, and many 
 
 divifions, and fubdivifions of this little Text of Charity ; I 
 
 I (hould offer more then a little wrong unto the Charity of the 
 
 ^Text. 
 
 The Tlxt doth offer it felfe entirely to us all , as an Exhorta- 
 tion ufefull for us ; and fo ought we all to take it, and to takeit 
 all, without any curious mincing of it. 
 
 Yet for Order fake, (which is a thing that Charity allowes of, 
 though it likes not of Divifions ) I muft needs Methodize the 
 chiefe confiderables of the Text , into this cpnnaturall dif- 
 pofition. 
 
 The Text, for forme, is mandatory , or at leaft commendatory •* 
 And fo commend at ory'xx. is.that it is even mandatory for that which 
 is commended in it, is little lefTe then commandedby it. 
 
 And 
 
Scrm . i . to ChrifttAn Charity, 
 
 And from this 77**, as the Subftance of it, I rauft recommend 
 thefe two Obfervables to you ; Namely 
 
 i. The Dtitj commended in it to be done. 
 
 2.77* Perfons commanded by it to doe the Duty. 
 
 The Duty is exprejfed to the Perfons in the 7"V*r,that they may 
 know it ; And the Perfons are implyed in the Duty of the Text, 
 that they ma; Know themfelves, and doe it. 
 
 The following after Charity is the Duty. 
 
 And Te the Perfons that are to follow after Charity. A/&*Je, 
 follow j^,even all ye, follow after Charity. 
 
 The Command is indefinitely given, and therefore univerfally 
 to be taken , according to S. (fhryfojtome , and to the learned 
 Schoole- men. 
 
 I fhill beginne with the 7}#/j chargedupon the Perfons ; and 
 end with the Perfons to difchargt the D**/. 
 
 In the £>#*; there are two Remarkables. 
 The i. is the Atl. 
 The2.isthe0£;*tf. 
 The Aft,fotloW after. 
 The Objec% Charity. 
 
 They that /oJ/ow they know not what , may lofe themfelves, 
 they know not where. Many have loft themfelves aliready they 
 know not Where •, yet (till are ready to /o//ow they know not 
 What. Itiswifdome for men to know whither theybegoingJ 
 before they be gone they know not whither. Let us be fo wife} 
 as to follow the Apoftles Direction in the Text , for in the Text 
 the Apoftle directs us what to follow. 
 
 It is Charity , that we are all directed in the Text to follow 
 *fter> y hn& vr e ,cvcn all we, are directed by the Text to follow after 
 Charity. 
 
 Here therefore,let us put Charity before,and follow after it t fil* 
 low after Charity. 
 
 Surely that muft needs be firft, that we are all to follow after j 
 and we are all to follow after (fharity. 
 
 Charity then muft leade the way, both in the fhorter Life of 
 my Difcourfe about it, and in the longer Courfe of each mans 
 life, that is to follow after it. And who can chufc but love to 
 follow fuch a Leader I The Leader chofen for us all to follow after 
 is love it fdfe, C The 
 
6 
 
 An Exhortation 
 
 Serm.i. 
 
 Tbucyd.de Bello. 
 Pelopsn!6. 
 Tbeopbr. dc cauf. 
 Plant.lib 3. 
 Luckn in Ti- 
 move. 
 
 1 Cor. 13. «. 
 
 preg- 
 Thit- 
 
 <Tet.Lcmb.L3, 
 Di[.i7* 
 
 ona-in 
 
 Decern verba. 
 $.Hieroiu 
 
 The Word is <*^*tw, from ct.y&ircLu. A theme very 
 nant in ic felfe, and very figmficant in its feverall ufes. 
 cydides , and Tbtophraftes , with diverfe others have applyed ic 
 to diverfe ufes, yet never did they ufe it in a larger, or a 
 better fenfe , then the Inff>ired Pen Cftt<m of this f acred 
 Letter. 
 
 There are diverfe Words hi Love, but none like this. */a6^ 
 fignifies to love , b ut not lik e dy&j cLa. That is to love like a 
 friend ^ but this like" a C brlfttan/ Thit is for love to one, or 
 two ; but this for love to all. That is but for a time ; but 
 this for ever. For ovMirolt U-TriTrlu , faith the Apoftle. This 
 love, which is Charity never failes. It is for every Man. And 
 it is for ever in a Man. It lookes at foes, as well as friends, and 
 it looketh like it felfe on both. Itcarryesthe kindneflfeoftrue 
 Affections towards both ; And it is carryedintheexpreflions 
 of true kindneffe unto both. It fhewes it felfe in expreflions 
 vtrball ; And it fhewes it felfe in expreflions reali too. It is 
 alwayes cordiall, rather then complement all. 
 
 It is in corde , in ore , in opere. In the Heart , in the Tongue, 
 in the Hands . In thoughts , in Words , in Deeds. It is in the 
 Inward Man, and in the Outward too ; It is in both towards God, 
 and it is in both towards Mm. 
 
 The whole Duty of U^tan, both nnto God, and unto CMan, 
 requires no more for both , but true , and perfect love to 
 both. 
 
 He that loves one perfectly, loves both truly. And he that 
 loves not both truely , loves neither of both perfectly. H_es 
 Depujtne prcximo,nec proximus fine Deo diligi pot eft, Si i t h Tete r 
 Zowfor^Neither God without Man.norMin withou: God,can 
 be truly loved. 
 
 When the Mor all Lars was firft promulged upon Mount Si- 
 nai , it was given to Mefes in ten Commandements, and thofe 
 ten were fo compendious, that Mofts in Holy Language cal- 
 led them ten words. Yet Jell thefe ten might feeme too many, 
 our Saviour did compensate all in two upon Mount Sion. And 
 that thefe two might never be fundred,this Inspired Apoftle hath 
 fpoken both in One. Yea, U u\ *©>$>• In one word. Galatians 
 
 % * This 
 
Serm. I , to ChriftUn Charity. 7 
 
 This Text containes that One of PauL T hat One of Paul 
 containes thofe two of Chrift. Thofe two of Chrift containe 
 thofe ten of Mofes. Thofe ten of Mofes were all delivered 
 in two Tables, to diftinguifh the Duty of Man to God, from Dcut.frii, 
 the Duty of Man to Man. And thofe two Tables were at firlt 
 delivered both together, that the Duties of both Tables might 
 never goe afunder. 
 
 And it is rightly to be obferved , that hee who is a good — — " 
 Firft-table-Man, is ever a good Second table- Man too. But he 
 who is an ill Second-table- Man , is ever an ill Fir ft table-LMan 
 alfo. 
 
 That crafty ^ueftioneft in the (jofpetl, that asked our Savi- 
 our, which was bflohfl yLiy&Kn lv itf vow ; The great Qommande- Mat.22. 36. 
 ment in the Law t Would faine have feemed a very good Fir ft, 
 table- Man, by the gneftion , which hee asked : But he fhewed 
 himfelfe a very bad Second table -Man, and fo by confequencc 
 no good Fir ft -table- Man, by his defignc in asking of the Quefti* , ? 
 on: for hee asked the Queftion , but onely to tempt our Sa- ™&K a v*v~ : 
 viour. And fo hee finned againft the Second table > in feeming T?'» 
 zealous for the Fir ft. In his greateft feemes of love to God, hee ac ' 12 ' 
 wanted love to Man ■ yea to tint good Man, to that God-CMan, 
 Chrift Jefus. 
 
 Our Saviour was 0«aV£?»:r©-, faith holy Athanaftus , God- fynhol. ftnfi. 
 CMan. TUs/<&es$*, ^tU«©-^?^©-, PerfecT: God, and gjfk 
 perfect Man , to make a perfect reconciliation betweene God Charityu^sic 
 and Man : And as fnch a Chrift , hee checkt thofe feemes of wore a -furnma. 
 love unto his Godhead, which were without true love unto ryofallthelaw 
 his Manhood. Indeed hee could not love the one, without the a ? d , € fp?«ally 
 other. thc kcon ? 
 
 Hee that fayes hee Uvtth God, and hateth his Brothtr , fayes Amot'.Kom.\\ 
 that which is not true ; yea, in plainc tearmes, faith S.John 4& 1 John 4. 20. 
 rn< hh, hee is a Lyer. For how can hee love God , whom hee hath 
 rtotfeene, when hee cannot love the likenelTe of God in his Brother 
 Vrhom he hathfeene ? 
 
 And this Commandtment wee have from him , that hee Jj; 
 who Ioveth God, fhuuld love his Brother alfo, 1 John 4, 
 
 30, 21. 
 
 Where love to God docs goe before , there love to Man 
 
 C 2 (as 
 
8 
 
 An Exhortation 
 
 Scrm. 
 
 Pe.Lcmb.l.3. d. 
 27. 
 
 Levit.19. iS. 
 
 Luke 10.27. 
 Jlfo vravlav 
 
 Fittic. 
 
 1 John 4. 8. 
 Ezech. io.y. 
 Pfal. 147. ?. 
 Revel.16.17. 
 S.Bcrn.In traft. 
 de diligend. 
 Veum. 
 
 Jude 21. 
 
 1 Peter J. 7. 
 
 Eom.8.31. 
 
 Amtt *DeuA ut 
 emctur. S.Aug. 
 Manuel. 
 
 John 
 
 (as faith S.Auttine) does ever follow after : But where this does 
 not follow afcer,there that does not goe before. We mud love 
 both, or we can love neither. 
 
 Firft, wee muft love God for his owne fake ; And then, wee 
 muft love Man for Gods fake , as the Matter of the Sentences 
 very well. 
 
 We muft love God above our felves ; And we muft love our 
 Neighbour as our felves. 
 
 The fnm of all our Duty is but love ; And the beft of all our 
 love,is our love unto the beft of iW.Deus optimus maxima flod is 
 the beft,and biggeft of all,and we muft love him with the biggeft, 
 and beft of all our lov^. 
 
 1. We muft love God above alhbecaufe God is good above 
 all, the greateft good of all. 
 
 2. Wee muft love God above all : becaufe God does 
 good unto all , and the good hec does , is the greateft good 
 of all. 
 
 3. Wee muft love God above all, becaufe it is above all the 
 good, that we can doe unto him fo to love him. 
 
 God is love; And God is infinite; And we muft love him as he 
 is.His love to us is like himfelfe;And our love to him,muft be like 
 his to us. 
 
 The Meafure of our love to him , ( as faith S.Bernard ) muft 
 be without all meafure : for fo i*his to us. And in loving of him 
 fo,there can be no love loft between us. 
 
 Never did any Man lofe by loving him ; Nor was ever any 
 Man loft, that hee did love. If wee make fure to keepe his love 
 unto us , wee may bee fu r e, that his Love to us will keepe us. 
 Great is Gods Love in caring for u<; And great (hould our care 
 be,to keepe his Love unto us ; JfGod be for puyvho can bee againfl 
 m /for what cannot he do, where hee wil!?And where he loves, 
 what will he not do ? 
 
 Gods Love to us , is not the love of formality ; And our 
 love to God muft never bee the formality of love. It is 
 for our good, more then his owne, chat hee loves us ; And 
 it fhould be more for his fake , then our owne, that wee love 
 Him. 
 
 Whom hee lovethyhee loveth to. the end* Yet there is, noe 
 
 end 
 
Scrm. i • to Cbriftidn Charity* 
 
 end of his loving of them. His end in loving us , is our Glory Jerem.51.3. 
 
 with him,without all cad ; And our end in loving him (hould be r 
 
 the endlefTe Glory of that his love to us. J Cor * io ^ r - 
 
 There is no finifter end in (incere love : fuch is Gods Love to Jl&t * <p*7©- ; 
 us ; And fuch (hould ours be to him. If ours be fincere unto *as a.T H? Q- ; 
 him,it will furcly make us ready to ferve him ; yet not fo to ferve y £V £-x*.v\*. 
 him,asto ferveourown turnesof him,and to turne him off, fo ■&§> fiZtve* 
 foon as they be ferved by him. riyov (ptK&v- 
 
 Indeed there are fome kindes of Men, that are very kinde ^wwOsb; 
 to others, when they expect fome kindnefle from them. They s. Cbyfoft. 
 will have their hands at the Ground in their Saluting of them, Horn.-}. 
 when the Ground of their Saluting of them, is to have a hand 
 at them in fome benefit by them : But no fqoner are all their ' 
 ends obtained from them , then all their feemes of love are 
 ended towards them. And ftrange it may fecme to others, to 
 fee how ftrange they prefently feeme to thefe. But thus wee 
 muft not deale with God. We muft not Court him with meere 
 feemes of love. We muft love God finccrely, i.e. with our hearts, 
 and we muft love him incirely,*.r.with all our hearts. The love of 
 Man to God muft be, 
 
 «? fan* rnt KAffittf. ivlark.12.30. 
 
 \% oAlff T*K <PlAV<)i&{* 
 
 With all the Heart. 
 With all the Soule. 
 With all the Minde. 
 And ic muft alfo bee t| oah* ins wyJ&i With all the. 
 ftrength. 
 
 But how can this be ? If we love Qod thus, with all our hearts, 
 with all our foules > with all our mindes, and with all our mights* 
 how can wee love our felves,as we ought ? Or our Neighbours, 
 our felves ? 
 
 This quere at the firft propofing feemes a Riddle , but may be Af/Kw-Ztoww 
 thus unnddled with eafe. u *™> * ui / lt ' 
 
 .1 iTJiirt- • . tf w « tecum &mAt, 
 
 Minn* amat) hee loves the Lord the lefle, that loves any ^ p ro p Ur tc 
 thing with the Lord, which hee loves not for the Lord : fo S, nan miu S. 
 Ahguftine. But he that loves his Neighbour in the Lord , what Augua.Con- 
 loves he 3 but the Lord in his Neighbour? fo Peter Lombard. wt? m ^ - '' 
 
 C 3 Now l ' " ' 
 
io An Exhortation Sermr, 
 
 Now hee that loves the Lord in his Neighbour, and his 
 Neighbour in the Lord, loves neither of both the leffe, but both 
 the more , for loving of both. Hee does not forfake the God of 
 
 2 Cor.13. ii. iove,to love his Neighbour,that loves his Neighbour but only for 
 Cods fake. 
 
 Mat.iMo. *s4& is DUt love to God ; and fo hee takes it. Although 
 
 this laft bee a bearing of love unto him the furtheft way a- 
 bout. 
 
 This Duty of Man to Man, is a Duty of Man to god. By 
 this heeaffirmes his love to God, and firmes cWf love to him- 
 felfe. 
 
 Nowthefe two, the love of Man to God, and the love of 
 God to Man,are points of Catholick concernment. That is the 
 Point of greateft concernment in all the Law. This is the Point 
 of greateft concernment in all the Gofttll. 
 
 It is the greateft Commandement in the Law that is, that wee 
 love God. And it is the greateft ^Article in the Gofpell that 
 is , that God loves ut. On thefe two hang all the Law, and the 
 Gojpell. The whole Lato is fullnll'd in that ; The whole Go/pe/l'm 
 this. And thefe two mutually depend upon each other to be 
 fulfilled. 
 
 sine fide turn di- He that does not love God truely, cannot truely believe that 
 
 ligiiur , & [me qj , QVes him But hee that , be i ieve5 thaC God i oves him 
 
 rf/tttr. LccSerm cannot DUt * 0V€ 9°" trn ety a»gaine for loving of him. 
 7.de Qjadr. Wee love God, ( faith S. John ) becaufe hee loved m firfl. 
 
 i John 4. 10. Our love towards him is but the Reflection of his love to- 
 wards us. 
 
 Wc believe in him,becaufe we love him. And we love him, as 
 
 wee believe in him. By believing in him, weeincreafe our Jove 
 
 unto him. And by greatning of our love unto him, our beliefe is 
 
 grcatned in him. 
 
 Gilat. y.tf. Faith worketh by love : fo S. Paul. And bj works* *t l5 ^ a ^ f&- 
 
 Jam.z.zx. f e B 3 (mh Shames. 
 
 It is by love to God, that Faith does worke aflurance in us, 
 F nd'ttfn9H <h of ^ oAi love unt0 US : But /* f *w™,faith S. Aufiim, without this 
 uft.f. Aug" f de * ove °f G*d be in us, that faith in God, which is profefled by us, 
 Trin.U5ci8. can bring no profit to us ; for rt tJ ops*©-, aA\foi ^», 
 Jam.i. 14. faith S. JWf/,what does it profit, my Brethren, though a Man 
 
 fayes 
 
Serm . i . to ChriftUn Charity . 1 1 
 
 fayes he hath faith , and hath not works ? can faith fave him ? 
 By faying, can ic fave him . ? he fayes as much, as it cannot fave 
 him. 
 
 Works of love are fruits of faith ; but faith is fruitleffe, where 
 Jove works not. The love of works , with the works of love, is 
 the fureft atteftation of true faith. 
 
 Works without faith are no good works, and faith without 
 works is no good faith. They then are both good,when they are 
 both together. Faith never worketh any good for him that has 
 ir, but when it worketh by love. No more does love, but when 
 it worketh by faith. 
 
 It is by love, that we fulfill ifa la& of faith ; and it is by faith, Rom. 5. 17. 
 that we fulfill the law of love. We muft love, as well as belecve: 
 indeed we cannot beleeve unlefle we love. 
 
 The Old Commandement of the Law , and the iWW Comman- 
 dement of the Go[p f/,are both for love ; and by true love they are 
 both fulfilled : for love is taw^u* vo^*, the faulting of the Law, Rom. 13. 10. 
 and by love is the law fulfilled divers wayes. 
 
 Fir It, Love fulfils the Law, as the Efficient Caufe 3 by moving of EffeSfiv^. 
 us Phyjically to the Obfervance of ir. -- — ~*< 
 
 Secondly, Love fulfils the Z*fr,as the FinaflCaufe, by moving Rc ^ iv ^ 
 of us Morally to a willing Obedience to it. 
 
 Thirdly, Love fulfils the Law, as the FormaHCaufe, by making Fomaliter, 
 our willing Obedience to it, to be accepted , as the full perfor. Rjfj in morali- 
 manceofit. bmhabet ratio- 
 
 For love it is that we obferve it ; and by love it is that we ful- ^f^'^^ 
 fill ic. There is no keeping of ic by us, without the love of God ^pteramo^m 
 be in us ; and there is no love of God within us,vvithout the kee- agit, quoiennqut 
 ping of it by us. If ye love me, keep my Commandement s> faith our *£'*• 
 Saviour, John 14. 1 5. Ac l uin> ***** 
 
 Love is the end of the La*to. It was Gels end in giving it ; and 
 it is our end in keeping it. It is fm Morality the end of Intenti- l Tim.i.y. 
 on; and ic is finis perficiem too, the end of Perfection , or the 
 perfecting End of our Obedience to it: and is therefore called 
 vtlvfKry.Q- t»k TeAHOTctl©-, The bond ofTerfeftneJfe. Colof. z 14. 
 
 It gives the forme of Perfection, and the perfeclion of Forme 
 to our Obedience. It perfects all our doing according to the Law* 
 and it perfects all our *Beletving according to the Gosjel, 
 
 But * 
 
1 2 An Exhortation Serm . i . 
 
 But without this love, out faith is faid to be informU, a mcere 
 uncourh deformity,in fome fcnfe. It is oncly then formata^ per- 
 GaL?.6. f c ft f a j t j lj or perfectly formed, when it worketh by love; For it is 
 
 Jam. 2. 2 2. ^ fl'orj^f of love, that it is w^fcfe perfeft. 
 
 P. Marc, in It is very true, that Charita* non eft forma fi Jet, Charity is not 
 
 iCor.13.3. theformeoffaith:Thatis,itisnot/0rw* fidei conftitutiva, but 
 forma fidei 7n- fi^ ei ' l fi™a confecutiva it is. It is not that Intrinfec all forme of 
 trhtfcca 3 lciw /^ that gives the very fjflr, or being of faith unto it; but that 
 forma quatentu extrinfecall forme that adds the bene-effe, or well-being to it: 
 per /ta atfos ^ox faith may be without it, but not well. Some kinds of faith 
 Vpltotw!* may ' be wichout true Charity i but not a jtftifjfog* °ot a /2wwg 
 
 Aquiii. 1.2^.4. P* ; ™- 
 
 ar.j. There may be an Hifl or icall faith without it. Acu/aop/« t/<tsuW, 
 
 Tam -» 1 ^'^ ^' ? ames > The 'Devils beleeve* They have an Hiftoricall 
 
 Mar.4. 7. ^ a ' tn > Dun tne y nave no Charity. They are Beleevers by fuch a 
 8. 1 9. faith, and yet are Devils for all they beleeve by fuch a faith. Still 
 Mar. 1.7. Devils, and ftill Beleevers. And they that have no better faith 
 Aa.16.7. t h en t hj s of Devils, ( as our Anfelmm calls it, with S. Bernard) 
 i 7 ' mav pcrifh with unbeleevers, and be punifhed in Hell with £>*- 
 Anfel. in.Gal. ™'^» f° r a ^ tne »r faith. 
 
 q ?. And a Miraculous faith may be without it too ; for fo the 
 
 S.Bern.Serm. ApoQle fpeaketh of it, iav %x a ™fM ™* vUtfi Though I have 
 ad Synod. all fait h,fo that I could remove mount aines, ayi'Knv q a? h^w, * n d 
 
 Totamfidcm. have no charity, 1 for. 13. 2. He fuppofeth here, that the one 
 Beza. might be without the other , that he might have had the whole 
 
 Tot a illafidem. f that faith of Miracles ,thzt faith to remove Mount ainesfN\tx\- 
 1 Cator * out true charity. Indeed he fpeaketh onely k*9' ■tebSuri »/,by way 
 
 Chryfoil. of fupgofition ,• yet it is aflerted generally , that what he did but 
 Bafil. ^fuppofe, maybe indeed. So S. ferome^xid fo Gennadim, and di- 
 
 Aufli™-" 6 " vers otners amon §^ cne Antients. So Pet. Mart, with Tifcator 
 
 Occumenius. a ^°> an d T)iodat: .with others amongft the Moderns. But it were 
 Leo,&c. Fulk. a Miracle beyond beleefe, for a man to have a juflifying faith 
 Downam, &c. without Charity : for it is the nature of fuch a faith to be full of 
 S.Chiyf.de fide the works of Charity. Such a faith,faith S^Chryfiftome, **a'«an- 
 ^ k& c# rh, even of it felfe is full of good works. It is kfydrns dy<t^et t 
 
 XjftwMe?' faith CUmens Alexandrinus, a doer of that which is good. It is 
 yicLsQijAihiQs Sulfides ficla, fay the learned of the Schooles, a meere counter- 
 £ftrW ' feit of faith. But umbra fidei, the (hadow of faith, faith Matter 
 a Calvin, 
 
Serm. i. to Chrtftian Charity. 1 3 
 
 Calvin. But the deadcorps of faith, faith Peter Many. T"?Jmf 
 
 Ic is very true, that thejufl {bail live by faith, for (o faith Saint p££j££ tt 
 P4«/ ; but then it is as true alfo, that the juft mans faith muft live , Co t . 1 3 . 
 by works of love, for faith Without Vrorkj is deadfo faith S.Jumes, Rom 1.17. 
 Mart ux eft per />, it isdead when it is by it felf alone; And what Jim. 1.17. 
 can a dead faith doe ? t ®uod efftcit tale, illndmagis eft talent muft 
 be 1 living faith in Man,by which a Man muft live.He that would 
 live by his owne Faith , muft give others leave to live by his 
 Charity. ^-— — 
 
 A living faith is ever a loving faith , and a loving faith is ever cbiritx nwquZ 
 !- a doing faith. He therefore that fayes he does beleeve, and docs othfacftjenper 
 not fhew it by his doings, doe not beleeve him. Shew me thy '" * Zl?nl°"xi 
 faith by thy worl^, and (hew me thy works with thy faith. He mum.velhmeu. 
 that fhews nothing but a faith alone, had as good fhew nothing, S.Auguft. 
 for he fheweth nothing that is good. Such a faith does make Jam.*.i8. 
 him nothing in Gods account. 
 
 He that hath no Charity in his Cribbage , muft needs be bilkt 
 at his I aft account for all that faith which he turneth up in his out- 
 ward ProfefTion of Chriftianicy. 
 
 Some well skill'd in Heraldrie , and in Blazoning of fiat- Such bearing!; 
 Armory , have deemed it a difhonour for a man to five a Field c ° b !f ,r CC ^ un " 
 without a Charge. The Romans ever deemed it a diferacefor a £ 0E ^h/™'' 
 man tobeareanempty Shield, i.e. a Shield without any Pour- be received, 
 traifture on it. And can it be any other then a difgrace in Chri except in fome 
 ftian Heraldry, for a great Profe[four y zo beare the empty Shield of fpeciall cafes. 
 Faith, without any charge offf'orks, or any Tourtrmclure of the Sir ^ ol ' n FcrV€ ' 
 
 Grace of Charity on it ? Whire Sh «Ws 
 
 *.vei-eaccuftora- 
 ed to be beftowed upon Novices in Martiall affaires , ^f-ich as we call Frcfo-rtutcr Souliicrt) 
 to the end they might in future time merit to have them ga; niihcd with the titles ,njiu teltimo- 
 nies of their valorous defcrrs J till fuch time they were accounted of as inglorious. Gliftims 
 Vifplq cfHcrdd-j, Section z. 
 
 It is a fhame for Faith to Schifmatize from Love. True Faith 
 was never yet a Separatifl from Ckrtftian Charity. The language 
 of Faith to Chvity is like that of Ruth to jfyomi, Ruth 1. 16. 
 Where thou live (I, I mill live, and where thou dye ft, I Will dye, and 
 thy God /ball be my God. Faith lives but where ix love?, and oneiy 
 whilft it loves. NoVc abide Faith, Hope, Charity, thefe th'te, but 
 the greateft of theft u Charity, faitfrrhe Apoft-ic. Now that is in iCoriJ.ij; 
 
 D this 
 
14 An Exhortation Scrm.f. 
 
 Fw%upon the this life , faith Diodate , and fo Primajitu , -.with divtrfe of our 
 RhemiihTcfta. own# Now in this life they abide together, and cannot abide to 
 Jfttftifi^Iion! t0 be afunder 5 «ee that hath one, hath all, and he wanteth all, 
 that wanteth any one. So S. Ambrofe, and fo S. Cbryfoftome. 
 And according to the meafure of the one, fuch is the meafure of 
 both the other. 
 Et untum Be- Quantum credimtujantum amamtss % faith S.Qregory ; By how 
 ramus. s Gegor. rcuch wee believe , by fo much wee love, & vice verfa, by how 
 fuper E\ab. much wee love, by fo much wee believe. Where there is a great 
 Hom.-Li. ( j ea j e f f a i c h j t here is a great deale of love ; But where there 
 
 is but a little love, there is ever but a little faith ,• And where 
 there is no Iove,there is no faith. It is our love to God, for his 
 own fake, that makes us to believe that God loves us ; and it is 
 our love to others , for Gods fake , that maketh others to be- 
 lieve that wee love God. It is thatbeliefe, that juftifyesusin 
 ourfelves, and thisbeliefe, that juftifyes us amongft others. 
 It is Faith that juftifies a Man in foro ConfcientU y In the judge- 
 ment of his own Conference; And it is Charity that teftifiesthc 
 the truth of that juftifying Faith unto others , and fo juftifiies 
 him in foro Mundi , in the judgement of the Word : But it is 
 neither faith,nor Charity;nor faith,and Charity;not to x*&<rp*> 
 Gratiamjuftifi- nor to, ^ae^aj^not any gift,or gifts of grace in Man,that julti- 
 cmem, qu* efl g es fr m )„f oro fallen the Court of Heaven^n the fight of god ; 
 
 McrZrd^fol Buc » ?*"*> That free g race of God in himfelfe towards Man, 
 i H pobif } fed in that firft moves him not to impute Mans owne unrighteouf- 
 Vco fob colloca- neiTe, but to impute the Righteoufnefle of Chrift unto him. It 
 mm. Whitakcr. j s the meere Mercy of God that perfwades him to juftify a fin- 
 Tom.pnMb. 8. nef . j t JS p a j t k t h at perfwades that (inner in his very foule, 
 A &> l 77s / t ^ at j iee j s j u £\ified with God,and of him ; And it is the Chari- 
 ' ty of his Workcs,by the Workes of his Charky,that teftines the 
 
 Truth of that his Faith, and proves it to himfelfe, and others, 
 
 and perfwades thtm to be confident that hee is fo juftified. 
 
 Now this Charity it is,that wee are here exhorted to follow after. 
 
 And this Charity wee muft/<?//c\V after, totis viribns, with all our 
 
 mights. 
 Phil. j. u, 13; jhe word is JWs7«, which fayes as much, as follow it hard, 
 M * and follow it home,fol!ow after it,untiil ye overtake it.With Xe- 
 
 nopkonxt fignifies to profecute j With Lncian to pcrfecute. It is 
 
 taken 
 
Serm.i. to ChriftUn Charity. 15 
 
 taken both wayes in the Text, by feverall Expofitors. his S. cbyfojt. 
 well obferved by fome to rcferre two wayes in holy Wric ; Thcopbyi. 
 Sometimes to a Perfon, and fometimes to a Thing. When it ly-^ru -a-. 
 referrs unto a Perfon , it is put in the worfepart, and fignifies a n D*aonary." 
 to perfecute with a defire to hurt him ; When it referrs unto a Rom.n. 14. 
 Thing, it is put in the better part , and fignifies an earned de- 
 fire, and endevour to obtaine. Thus S. Chryfoftome takes it in Rom.^.jo, 31. 
 the Text. And this Exhortatory Text was firft Epiftolized to 
 the Church of Corinth. All they of that Church were then ex- 
 horted thus to follow after Charity ; but they of that Church 
 were not all that were thus exhorted to follew after it ; for all 
 we, in them, were exhorted alfo to it. They were not all ex- 
 horted then unto it , as firinthians , but as Chriftians ; and fo 
 in them all Chriftians , as they are Chriftians, are 'exhorted 
 to k. 
 
 ,yee Chriftians then, yee as Chriftians even all yee, follow after 
 Charity. 
 
 Tee Chriftian Magift rates ') 
 
 Tee Chriftian Minifters >follow after Charity. 
 
 Tee Multitudes of Chriftians 3 
 Firftj yee Chriftian CMagiftrates, follow after Charity. After 
 Charity towards Minifters, After Charity to Multitudes, that 
 both Multitudes and Minifters may follow after you in Chari- 
 ty. The true Charity of a chief e Commander , is a cheife Ow- 
 manderof true Charity 'Love in aZ«W<rofthe Multituic, is 
 & Leader of the Multitude to Love. What a Magiftratedoes, 
 hee commands by doing. When Marcus Julius Pbilippurbc- 
 camc a follower of Chriftianity , many friends , and fervants, 
 and others became his followers in Chriftianity. There were 
 many Marii in one Cafar, faid Sulla in Suetonius ; And there ?f*£!V Jt " 
 are many Men, many of the Multitude in one Magiftrate. The ^"^ w> E l t ' h /.^ 
 Magiftrates example is a Law unco the Multitude; Yea the W p. 4 . ' 
 Magiftrate himfdfe(faich -An(totle)\sv*u.&iu.\,vy'& y '\ living ^„ ^ lKe j v 
 Law ; a Chriftian Migiftratc fhould be this Law of Love i and T ~^ ^0^0,1- 
 the life of this Law. When they that are Great will do good, ol ^ Ka } „!*& 
 it is not to be fpoken , what a great good it is that they doe. 7 ~ 9 ^yUuv 
 It goes well with all , when God makes good Men to be great, ,; aiuiiwf, 
 and great Men to be good. They then are good , when they Naik.ornt.io, 
 
 D 2 are 
 
i& An Exhortation Serm. 
 
 are like co God. And they are then raoft like to God ; when 
 they doe mod good ,• And they are ever beft liked of him, that 
 are moft like unto him. Greatnefle does well with goodnefle, 
 and goodnefle does beft with greatnefle. Be then as good as 
 great ; and by your greatnefle leade the way unto this Chriftian 
 goodnefle. By the Chriftian Charity of your goodnefle, fet the 
 way unto the goodnefle of this Chriftian Charity. Wee are all 
 to fiHoto after Chant j • and after you it is, chat wee murt/o/zW 
 after it An the nrft place therefore yee Chriftian Magiftrates fol- 
 low afttr (fharitj. 
 
 2. In the next place , yee Chriftian CMmifters foiled after. 
 Charity, After Chanty to thofe within s After Charity co thofe 
 without. 
 
 Fir ft ,'to thofe within , for Charity muft beginne at home : 
 And fo muft this Exhortation unto Charity ; it muft include this 
 Pulpit alfo to incline us all Co Charity. 
 To Charitj in our Doflrines, 
 To Charity in our Doings. 
 In both to one another. 
 In both to all others. 
 To all Magiftrates above. 
 To all Multitudes beneath* 
 The time will not permit my Difcourfe to (ingle out thefe 
 feveralls by themfclves ; Onely in the generall , I muft cell you, 
 chac the Charity wee are tofolloVe after^ fhould rather be in our 
 felves towards others , then in others towards our felves. Let 
 us then follow the grace of Charity, rather then thegifeof 
 Chai icy ; Lee the grace of Charity in us towards others leade us, 
 rather then the gifts of Charity by others unto us. Thofe gifts 
 ofCharicyCousbyothers, may happe to leade us wrong ; But 
 the grace of Charity in us towards others , may helpe to leade 
 them right. Let us progue lefle for the profit of gifts, and 
 pray more for the Gifts of the Prophets • And let not Covetouf- 
 nefle make us , co make a prey of Jerufalem , now in her ad- 
 Pfal. X2x.£. verficy ; Buc lee Chriftian Charity now make us,to make our 
 Prayers for ferufalem ; and lee us labour by all meanes Co make 
 Nation. P eace in lerufalem. 
 
 Orui.z i. It is faid of holy *Ath.\nafius, chat hee was diffidentibus Mag - 
 
 nes i 
 
Serm.i. to Chriflian Charity. 17 
 
 net , ssf Load ftonc to draw diifcntients to agreement. Oh 
 
 that all our Tongues were now fuch Load flones to contract the 
 
 Iron hearts of thefe times to a Chriftian Monaccord. It is 2 Cor.?.i<>,io 
 
 our calling to Preach peace by J e fits Chnfl to others : Now 
 
 let us follow our calling, and preach him in peace amongft C / c l^ C dc ^f cUri 
 
 ourfelves. The love of life lhould make us flu Jj to be quiet ; tertsEct. lib! 
 
 And the life of love fhould make us quiet , that fo weerrrght ^.cap.i^^^ 
 
 ltudy:And our ftudy fhonld not be by cuiiofity to make quarrels, Prdegom.up.6, 
 
 but by Chriftian Charity to make quiec. 
 
 When the qutftion was asked , how many Angels might 
 fland upon a needles point at once ? The Anfwer wa-, thatic 
 ^ was but a needlcfle point to ftand upon. Let not us ftand upon 
 fuch needlefle points of curioficy , to the breach of Chriftian 
 Charity. A fratlion makes an uneven Reckoning in tsfritlme- 
 ticl^ and hee that makes a fraclion in the Church , will hardly 
 ever make an even Reckoning with God, when hee comes to 
 audite his account unto him. Erojlratus would needs do fome- C iro ^Siephan. 
 thing to be fpoken of when hee was dead, And what was it, 
 bnt the firing of Diana's Temple at Ephefus with his owne 
 hands ? Let us chufe rather to be talked of whileft wee live , for 
 doing nothing in the Church of England, then to be talked of 
 when wee (hall be dead, for doing fo much evill to the Church, 
 as the making a combuftion in it. S. Paul would have us fol- 
 low after Charity in the Church ; let us follow after his example 
 of Charity towards the Church, Never did Pompey the Great, 
 nor (fodrus, nor Qnrtius t nor Brutus , nor Decius, nor C&lius 
 Ba&mus , nor any other love their countrey better, then this 
 Apoftlc did the Church ; for hee was content, that his own ecer- p^j . 
 nail good in Heaven fhould give way for a time, to the Tern- 
 porall good of the Church. Let not us make the etemall good 
 of the Church give way to our Temporall good in it. Let us fol- 
 low after Charity in the Church, and let us follow afcer Charity 
 towards it too. 
 
 3. And yee Multitudes follow after Charity* 
 
 Follow after Charity in giving to each other, Vi~ JCS propter 
 
 And follow after Chanty in forgiving of each other. ^TTr T "' 
 
 Tee Rich follow after both thefe kindes of Charity towards ^itmflaZ 
 the Poore ; Andye Poors follow after both thefe kindes of Cha- ejl.S. A lIgu it. 
 rity towards the Rich, D 3 Firft, 
 
ig An Exhortation Serm.i 
 
 Firft, yee Rich follow ifcer Charity cowards the Poore , the 
 <Poore want givers in thefe Times. Alas for them, thcfe Times 
 are too hard for the Poore. Bee not yee that are rich too hard 
 for the Times. Bee not Getters from the "Poore , when yee 
 (hould be givers to them ; Such Gettings may be great,but they 
 cannot be good. Yet the beft, and biggeft gaines arefuchas 
 are gotten by the Poore, in fuch hard Times as thefe, I fayfuch 
 as are gotten by them , not fuch as are gotten from them, 
 PhJWt* ^ phocylldes thought it unlawfull for the Rich to be Ufurers to- 
 ajuriK vwyt war( j s t j, e p ooret An( j yec thcfe can ^ e no jjf^y more g a j ne . 
 
 7 Thr e iT' M > ormore,awfu llthen tha t, which the Rich may pradice 
 w.i,Pboy id. towar( j s t he p ooret g ut t h e wa y j s not D y getting from them, 
 
 Prover.19.17. but by giving to them : jor hee that giveth to the Poore lendeth 
 to the Lord, and hee that lendeth to him fhall againe receive his 
 owne with ufury. 
 
 The Lord himfelfe is the poore Mans furety, and hee that 
 
 Lu&e 6.3$. hath his furetyfhip is fure. Give then , and it {hall be given to 
 you ; He that hath given you a Precept for the one , hath given 
 you alfo a promife of the other. The Poor follow after you for 
 Charity : do ye follow after Charity towards the "Poore. And 
 yee Poore follow after Charity towards the Rich : forjee may 
 give to them alfo. Tee may give good words ;je e may fpeake 
 charitably of them ; yee may pray in Charity for them ; jee may 
 beftow the teares offorrow on them for the hardneffe of their 
 Hearts , in that they will beftow nothing of Charity on you, 
 And Teares ( as faith S. Cbrjfoflome ) are the beft Almes- 
 deedesthat can be done ; yet fuch they are as yee may doe. 
 Charity is of that which a man hath , and not of that which a 
 
 Afts3. 6. man hath no ^ $ t p eter was poore, yet charitable ; Hee had 
 
 neither Gold nor Silver to give, but fuch M hee had, hee gave ; He 
 1 Tim. z. I. gave a blefling in the Name of Chrift unto the Cripple. And 
 fuch as are as poore as that cripple , may beftow the Charity of 
 their Prayers for a blefling upon the Rich. In fomc Pariflies 
 all mud be either Givers 01 Receivers. In Chrifts Curch 
 all may be both 5 All Receivers, All Givers , and. all Forgivcrs 
 too. 
 
 Yee then., even ail yee, follow after Charity in forgiving ch 
 (hers, and in forgiving all, even all offenders, and all offence*, 
 
Scrm . i . to Cbriffrart Charity. IS 
 
 For if yee forgive men their trefpatfe; , your Heavenly Fsther 
 will alfo forgive y oh. But if yee forgive not men their trefpafes, 
 neither will your Father forgive yonr treffiajfcs , faith our Saviour 
 Mac 6. 14 15. Hee freely forgave his mortal! enemies, and Luke z$. 34* 
 prayed for their forgiveneflfe. So did the Troto- Martyr , S. A &*7 6o. 
 Steven. And fo did our famous Cranmer. But moftraenare Dr. Fox A& 
 defective in this kinde of Charity in thefe Times. The very Mon. 
 Heathen will rife up in judgement with the men of this Ge- 
 neration, and condemne them ; for many of thera were very 
 ready to forgive offences. The Time would failemce to tell 
 you the (lories of Antifthenes, and Plato , and Arijlotle , and 
 Ariftippus, of Phocion, and of Socratts famed by ApoRos Oracle 
 for the wifeft man in the World, and of many others, that were 
 eafily intreated , yea without any intreaties,that were ready to 
 pa(Te by indignities. When £alvus the Orator , and Catullus 
 the Poet, had inveighed bitterly againft Julius C^ar , hee freely 
 forgave them once and againe. Antigonus, and Alexander ,and 
 zsfuguftus defar are all renouned to Polterity for their for- 
 wardnelfe to forgive offences. Great TamberUine was wont 
 to call himfelfe, the wrath of God 1 But good Thus the Sonne 
 ofFfffjJtan, was wont to be called by others, the love of men. Amor, addict* 
 It is better to be a Titus , then a Tamberlaine 5 more honourable bumnigemit. 
 to be kmde,then cruell. And many Pagans were more worthy of 
 honour for it,then many Chriflians. 
 
 But (hall the LaVo of Nature doe more with Heathens, then 
 the Law of Grace can with Chriftians f Let us alfo practice this 
 forgiving Charity. Forgiving Charity is molt fuicable to this Af- 
 fcmbly. It maketh moft for making Peace, and that's the end of 
 this afifembly, as I conjecture. 
 
 Give me leave to repeat this Exhortation unto thofe that are 
 efpecially concerned in the Occafion of this Alterably , and I 
 fhall conclude. 
 
 In the tuft place, Ye Right Reverend, that are fimmiffioned 
 for the Seat of Judgement, M%rr% tmv dya.Trnv , follow after cha- 
 rity. Ye are now in this Court of the L§rds houfe to heare of 
 Charity, and of Mercy ,• But ye are prefently to remove unto 
 thitothcthoufe of the Lords Court , to doe jufticc , and to de- 
 nounce judgement. Let this Chriftian Charity follow your Ho- 
 
 nours 
 
20 
 
 An Exhortation 
 
 Serm. 
 
 i. 
 
 7»{ 
 
 IlAel7W. 
 
 Mat.7.T2 
 Luke 6. i 
 
 nours from this Court of the Lords houfe,unto that houfe of the 
 Lords Gourt,that your Honours may follow afterCharity there, 
 remembring Mercy in the midft of Judgment. 
 
 And Ye.that are w^emmifsion for thisCounty^/Wers # &y<L- 
 wjotiow afterCh*rity.Vo\\ow after it in theCounty,and follow 
 "p ©- * %? a ^ Cef lt towarc * s c ^ e County. ^ e Plato's Common-wealths menfcx 
 ***>*& »/<ju the Common wealth. Follow afterCharity towards the Pubiick: 
 *X wv [aovov^ & r emember,as concerning the Private of any,that Charity does 
 yiyoviva. ^ a, ^ wron g . j c pp rc flfes none; It packs not the hcavieft burthens 
 *' yurmat U p on c jje weakeft bac.ks. It does not as Authority does fome- 
 ' times. Now, whether it were Authority, rather then Charity , 
 thus to charge this publike office of Preaching upon the weakeft 
 abilities to difcharge it, ye may be Judges : For my part, I will 
 not, may not judge, what it was that did firft charge that Pub- 
 lick Authority where it is, fo full of other Charges. But for this, 
 which concernes my charge, I may fay, that it was for a man to 
 doe as he was done to, not as a man would have been done to. 
 But now this Charge is even done, and that with Charity. There 
 are but fome few other^o whom I muft leave this Exhortation-, 
 and fo difcharge my felfe. 
 
 Amongft thofe others, Ye furors, follow after Charity. And 
 firfr, Te Jurors of the Great Inquefts, fttoKtii rriv dya-Trnv, follow 
 after Charity. Let no private intereft be indulged^ to the preju- 
 dice of the Publick ; as the Truftees of the County, follow after 
 Charity towards it, and (hew your love unto it. And in private 
 concernments alio follow after Charity. Confider well amongft 
 your felves, whether Charity in an Ignoramus , grounded upon 
 this Exhortation, be not better then Extremity in Billa vera, 
 grounded upon bare prefumptions. 
 
 And Te Jurors of Life, and Death, follow after Charity. I 
 fpe.ak noc this in favour of the Tacian Herefie,ot the Manichcan, 
 but in love to true Chriftianity, which proves its felfe by all 
 the parts of Charity, and that tells us. , that it is better to 
 fave life then to deftroyit, when it may be done without in- 
 juftice. 
 
 And then Tee Jurors ofNiji Prius, follow after Charity. Tour 
 calling to ^hrifiumity, andyour calling in Chriftianity, are bath to 
 Peace. Your general! calling , asTeezrcChriJiians, istofeeke 
 
 peace 
 
 ) Cor 7.1 T. 
 I Pcc.3.11. 
 
Serm . I . to Cbriftian Charity . 1 3 
 
 peace for your felves. And your fpeciall calling, as yee are 
 
 furors, is to make peace for others. Let that Peace of God ColofT.j.if. 
 
 then rule in jour hearts , to the which alfo yee are called in one 
 
 Body. 
 
 ltisthebnfinefleofhoncft Juries to end differences, and to 
 make peace ; and fo it is of holy Chriftians; There is nothing vfhyag %\ui 
 more proper to a Chriftian, hithS.Bafil , J? t3 ^mottoim, l i</W x^ 71 " 
 then to pacifie Diffentients. The fruit of Right eoufnejfe isfowne &v*. 
 in peace , of them which makepeace, faith S. fames, And ble [fed Jam.3.18. 
 are the Peace-makers, faith our Saviour , for they /hall be called 
 the Sonnes of God , Mat. 5.9. If they be the Sonnes of God 
 that make peace, certainely faith S. Qregory , they are the 
 Sonnes of the Devill , that marre peace, or that hinder it from 
 making. That yee may be fure to make it, yee mult be fu re to 
 follow t* th* b?»nkj the things that make for peace j follow Rom. 14.19. 
 after Charity, that makes for peace, and that, if any thing,will 
 make it ; follow after it towards Plaintifs , and follow after it 
 towards Defendants - y And yee Plaintiffs , and yee Defendants, 
 leave following of one another in vexatious Sutes^nd folloVv af- 
 ter Charity. 
 
 It was a ftrange thing to Salvian , in his dayes, to fee One 
 place his greateft Happineffr, in the great Unhappineffe of an 
 other. Why fhculd it be a thing fo common as it is , in thefe 
 dayes? The Inhabitants of Japan wou'd needs falute by pul- Hey'yns 
 ling off their Shoes, becaufe that they of China did ufe to fa- Geograp. 
 lute by pulling of their Hats. Thus many love to live in op- Orientall 
 pofition ; And to be like meere Antipodes , in all their wayes, I J linis% 
 to their next Neighbours. They are eafie to be provoked, and 
 hard to be intreated , which is quite contrary to Giriftian 
 Charity ; for Charity is not eafily provoked, it fuffcreth long, 
 and is kinde, faith S. Paul ; But it is eafily intreated, faith S. i^ii* 4 *** 
 James. It beareth alt things , it endureth all things , faith S. iCor.iJ.V. 
 Paul. Itenvyahnot, it feeketh notherowne : not ufque ad 
 apicem juris ; To the utmoft punUHio of right ; for fummum 
 ]hs fumma difcordia , fayes Martin Luther, The extremity of 
 Right^caufeth the extremity of Wrargling. Te Plaintiffs then be 
 perfwaded to remit femethingof ripht for Charity fake,and for 
 Quiet fake which followes after Chi; icy, 
 
 E And 
 
I i Art Exhortation Scrm.i 
 
 And yee Defendants , follow after Charity , and if it bee 
 
 Rom 11.18,19, poffible , at much at lieth in you, live peaceably Vcith all Men* 
 
 zl ' Avenge not your [elves , but rather give place unto Vvrath\ Bee 
 
 not overcome of evill , but overcome evill Vrith good* &znvw 
 
 Hcb. ii. 14. ftdxih , faith S. Paul; follow after peace, when the Tlamiff 
 
 hath taken it from you, doe yee follow after it, untill yee have 
 
 overtaken it,follow after it with the Plaint iff e^ndi follow aftet 
 
 it (xiTdi tcLvtuv, even Vtith aS Men, and follow after it, with an 
 
 « JWoIoj/, if it be pofiible to overtake it, and follow after 
 
 it,with a quantum in vobis eft, as much as lieth in you to recover 
 
 it. *jBe of one minde.and live in peace > and the God of love and peace 
 
 2C0r.13.11. Jhallbewithyou. 
 
 And TV^that are Jurisperiti , yee , that follow the practice 
 
 of the LaVee s of this Kingdome, efWs7s ?h AytL^yw , follow 
 
 the practice of this Law of Chnfts Kingdome , follow after 
 
 Charity ; follow after it towards your Clients , and follow 
 
 after it towards their Antagonifts. Plead this Law of Chrifts 
 
 Kingdome to them , as well as the Lawes of this Kingdome 
 
 for them. Perfwade them to value the Authority of this Law 
 
 of Chrifts Kingdome , by the credit of the Author. The grea- 
 
 teft Lawyers , and Lawgivers amongft the Heathen , did ever 
 
 father their Lawes upon the Gods of greateft credit a- 
 
 mongft them , that men might give the greater reverence 
 
 to them. 
 
 FIuuy. in vit. Thofe Lawes which Lycurgus made for the Lacedemonians 
 
 LyLur.Viodorus were f at h erec j U p on ^p H . Thofe Lawes which Minos made 
 
 for the fretians were fathered upon fuplter ; And thofe which 
 
 HcrcdotinMcl-\sere made by Anacharjis for the Scythians were 'fathered 
 
 pom. _ U p on Znmolxis ; And thofe that had no Fathers for their 
 
 %% 0V j ¥ ?% S LaWes did finde our Mothers for them. 2{uma Pompilim that 
 
 civ.Vci*' mute LaWes for the Romanes afcribed them to the Goddeffe 
 
 Pluur, in vit. Egcria ; And Zaleucm that made Lawes for the Locrians af- 
 
 Num.yor.p. cr j5 e d t hem unto Minerva. Thefe Gods and GoddcfTcs had 
 
 all becne Men and Womtn amongft the Heathens. But the j 
 
 Autkour of this Law of Love is none other but the great God j 
 
 of Heaven and Esrth ; The God of Gods, and Lord of all j 
 
 Lords. And it is hce himfelfe that urges the practice of it • j 
 
 For his fake men ought to follow it, and in fpeciall manner 
 
 towardi j 
 

 Scrm . i . to chriftUn Charity, 2 3 
 
 towards himfelfe. That Noble Arimathean, that plaid the *£**•** * 7j 
 
 Sextons part to in-grave our Saviours Body in a .SVm* ,was one * i5 ^ J ° 
 
 of your profeflion , a worthy Counfellour ; Bee ycc of his Mark. ij. 45, 
 
 profeflion towards Chrift. Hee fhewed Charity towards 4*« 
 
 the humane Body of Chrift, when it was crucified ; Doe yee 
 
 (hew Charity towards the myfticall body of Chrift,the Church, 
 
 which is almoft crucified. Hee did his bed to take that Body 
 
 ofour Saviour from the CrofTe, and heedid it. Do but yee Luke 23. f|. 
 
 your heft, to take the Crofle from this Body of our Saviour, 
 
 it may bt yee may doe it ; doe fomething towards it. The Law 
 
 of Charity was from our Saviour; And the Charity of this Law 
 
 ftiould bee chiefely for him ; For his fake then follow after 
 
 Charity. 
 
 And yee,that undertake for others in their Liw- cafes, under- 
 take alfo in this GofpelUcafe for Chrift, be his Atcorneyes. He 
 is the Trince of Peace, be yee all for the Peace of this Prince. Bee Ifata.9, 6. 
 yee for Chrift , that Chrift may be for you • Labour to make 
 peace on Earth for your Chriftian Clients, that Chrift as your 
 Advocate, may make peace for you with God in Heaven. Let l J * 10 * u 
 no one here of your Profeflion be a Lachefis , to fpin out the 
 thread of controverile , when the Judge would be an Atropos, 
 to cut it off. And when the Judge would be an Oedipus , to 
 unty the knots of doubt betweene Party and Party ; Let no one 
 be a Sphinxjio entangle them more,and more. When the Judge 
 hath put the old, and //r^quarrells to their Squatts^ let no one 
 Hart them againe, to be hunted from Court to Court. Let no- p,.,. 
 thing be done through ftrife , orvaine glory. But let all your — '*' 
 
 things be done with Charity. And fo let the things of all. , Gonial* 
 I have done with you ; I have done with all. What 
 I fay to you,I fay to all,^/^A tx\v matw^: 
 Follow after fhraritj. 
 
 * 
 
 FINIS, ¥z THE 
 
THE 
 
 CONSUMMATION 
 
 O F 
 
 FELICITY 
 
 SERMON 
 
 PREACHED AT 
 
 S\ Peters Church in the City 
 
 of 3\(ormck, June, 15.164.5. 
 
 St. Chryfoft. Horn. 5* 
 
 *Av Ifu KaTo?$d<fd.vl&{ u//5V, rh ttav aVtfAwpat, 'tKAvriv ray n'ovM 
 
 &Vifiizoi{Jt.iV 7YIV * fllJW/P. 
 
 ChafTanaeus Catalogi Gloria? Mundi tcr. par. 
 Dab it Deus gloriam omnibus Mis, qui moriuntur in ftatti 
 bonitatis, virtutis^ veritatis^ qui ipfum diligunt, 
 & fam gloriam Jpcrsnt. 
 
 LONDON, 
 
 Printed for -R. Royjton, at the Angell in 
 Ivie-Lanc,i65L 
 

 c>mn 7&v» ^^ aV 
 
 
 £T3. 
 
 TO THE 
 
 WORSHIPFUL L, 
 
 John Hobart, Efq. 
 
 Ibefulneffe of joy in the pre fence of God-, 
 andpleafurcs at his right hand, 
 
 /< 
 
 or evermore. 
 
 I R 
 
 Our defircs intimated by your Proxy, 
 [ and iterated by your Selfe 3 were as they 
 feemed very reafonable, fo that an utter 
 dcnyallof them muft needs have beenc, 
 and feemed 5 moft unieafonable - 7 Indeed 
 they were fo juft , that my devoire could not but be 
 juft according to them. This Sermon 3 which ere while, 
 ( fuch as it is ) was publickly prefentcd to your eares,is 
 now ( fuch as it was ^ represented privately unto your 
 eyes. Andfurely thefearethe Organs of a Dotfrinall 
 fenfe as well as thofe. And your Piety, I hope, will im- 
 ploy them onely as fuch , whileft that my Pen docs 
 thus repeate this Sermon to them. My Charity com- 
 pells mce to believe fo of them, orotherwifemy Pen 
 fhould never have preached to them ; For I confefle 
 ingenuonfly , that I pleafe my felfc but onely in 
 pleafuring you by penning of this uncouth Sermon. 
 
 Many 
 
the Efiflle 
 
 Hakt nefcio Many things delivered viva, voce, and paflingbythe 
 ™ l trg£Tox Eares but once, may paffc for tolerable, yea and may 
 riNAHfaoa. be deemed acceptable : But if once they be turned 
 Epifoe. into Dead Letters, and laid forth in Sheetes , their life 
 sout aaeptior is g onc , and it were well for them, if they might 
 tfjesermovhui be buryed. But alas ! then they lie open to more 
 f^Sernaff 1 "" excc P c ' ons under a fenfe more curious , and more cri- 
 tical! then that of Hearing, having an advantage to 
 >? Qt< *f aw- view, and review its obje<5 as often as it plcafeth , and 
 en hvcu ni- as long at once. It is therefore the Care, and Policy 
 fuuyafftMiff of many, that they may keepe the credit which they 
 $ *i?ott& £ g et amon gft their Auditours by Preaching , % to keepe 
 ™*clrM. themfelves from penning of their Sermons, left they 
 Horr f9 . lofe it by criticall Readers. But for my part I Preach- 
 
 ed this Sermon to many others with your felfe, that 
 you, and they might have an higher eftimate of the 
 Matter of it then you had, and have now Penned it 
 that you may have a lower eftimate of the Manner of 
 it then you have. Indeed I ever intended ^o\oya» m 
 compofing of this Sermon for the Pulpit, but -nx™- 
 *oy£v , I never ftudyed , never intended , and there- 
 fore cannot but admire, that any in that Auditory 
 fhould admire it for Technologies Surely the com- 
 mon abufes of the Pulpit in thefe Times beneath the 
 Majefty of it, have caufed thofe Sermons to bee 
 ChriftenedNeate, which are not too too flovenly. 
 With mce to Preach honcftly is to Preach elegant- 
 ly •, Yet <ny.v»yoelcL , & ai^vohoyU differ as much in 
 fenfe as found. But call it now even what you pleafc, 
 it is now yours a fecond time , and by a fecond 
 s. Chr>foft. wa y- Denomination is one Priviltdge belonging to Do- 
 incap.i.Gcnef. minion. It was yours when defired by you, being 
 Hm.i*. ma( j e y 0urs w j lcn g r ^ delivered ovcr t he Cu/hento 
 
 you. 
 
Dedicatory* 
 
 you. There could be no injufticc then in your Wor- 
 ship in demanding of your owne , but in mee there 
 would, had I perfiftcd longer to deny the private ufe 
 of that unto you , which I fo publickly deliverd to you 
 to make ufe of. I could have wiflied that it might, 
 like the i^ijor, have dyed that very day that it came 
 up 5 and dyed mine 5 But feeing it muft be tranfplant- P1 .£- Nat - 
 cd that it may live, I am very glad that it lhall live Hi '^i' 1 * 
 yours , aod fliall be more glad if this performance 
 proves not fo unacceptable , but that fomc further 
 imploymcnt may be commanded him , that by his 
 fecond endeavours would moft willingly prove him- 
 felfe, 
 
 Sir, 
 
 Tour moft humble Servant, 
 
 Edw. Whun, 
 
 To 
 
TOTHE 
 
 V Vorfhippfull fokn Hobart, Efq. 
 
 Sir, 
 
 HisSermcm hath been qneflioned once ,and may again 
 
 he quefiioned. It halk bin qneflioned by others before 
 
 !*@ now : And now it may be queftionedby jour fe If Ton 
 
 ~ may now queflio it for being public^ But others have 
 
 thought their quefliomng of it the more pertinent for 
 being thus long private ^F or their ^ueflion was not about the Matter 
 ofitjmt the Authour.No Tittle in it,that I know of; but the Title to 
 it was in £htefthn. Had it been one of Smyths,**- Pembles, one of 
 Heirons,orWhcatelys Sermons flueflionlefte the gueftionaries had 
 beenfo leclured, and preached in it, that they needed not have been 
 fo abfonousin publicists to my face to^ueftion y whether it were mine 
 ownl lean but Wonder at the Question :for I never borrowed other 
 mens fttlts to hide the lameneffc of my fantafie before the poorest 
 halting Cripples, IconfeffeJ ever thought it lawfull to fleale a Sen* 
 tence in a Sermonjbut netfo to fleale a whole Sermon.N or Was it any 
 One t but many Ant hours that afforded help unto me in compojing this* 
 My Purfe wot never able as yet to purchafc Bookes enongh to makf 
 a complete Library : 'But fuch Bookes as I have % Hove to reade, and 
 fuch Bookes as Ireade, Hove to make ufe of; Yet is it not my nfe to 
 % Sam. 14* 14 **& a ^ *^ e PriwiptN °f aH J i n ftsad of the ufe. The Prophet David 
 would not facrifice unto the God of Ifrael , of that which coft 
 him nothing. 2%or do I ufe to offer that before the fame Cjod unto 
 his people, which cofl me nothing but a Groat y or Teflon at the Statio- 
 ners /hop. Such as it is it has been offered once, and Againe unto the 
 people from the Pulpit ; And noW, fuch as it was.it is to be offered to 
 them from the c Preffe i for I cannot but own it every where, and de- 
 fire your Worfhifto oWn the humble ft of your ferv ants in it 
 
 Edward Will an. 
 
 REader y the former Epiftle was prefixed When thefe Notes were 
 firfl de fired by Mr-Hohzttfor his private ufe. Thisfecond 
 Spiftle U now affixed alfo to. hint the eccafion of my 'Printing them* 
 
 The 
 
Serin. 2. 
 
 3* 
 
 THE 
 
 CONSUMM AT ION 
 
 OF 
 
 FEL1CI TY. 
 
 P S A L. l6. 12. 
 
 In thy Pre fence is the fu/lnejfe of joy : and at thy right 
 Hand there is f leaf ure for evermore. 
 
 H E faircft way ( though it be the furthcft 
 wayj into the City of the Text is thorow the 
 Suburbs of the verfe before it. And by that 
 Way wee may obferve, that Chrifis way to 
 Heaven was by the Gates of Hell. In the verfe 
 before the Text the Prophet foretells the Bit- 
 ternefe of Chrifts Paffion ; In the Text it fclfe hec tells the < Blef- 
 fedncjfe of fir ifis Glorification. In that wee may behold him in 
 his. lorteft Humiliation ; In this we may behold him in his higheft 
 Exaltation.lo that we may obferve him fuftaining thefullnefle of 
 forrorp in his Fathers abfence ; In this wee may obferve him re- 
 gaining the falneffe of joy in his Fathers Pretence. In that wee 
 may fee how hee felt the heavy Hand of Gods difpleafure for a 
 time ; In this wee may fee how hee found the pkafure at Gods 
 right Hand for evermore. And thus in both togerher wee may 
 
 F 2 obferve 
 
32 the Confummatien of Felicity. Serm.2. 
 
 obferve how Chriftpaffed by the Croffe of ignominy, and the 
 ignominy of the Cro(Te,unto the Crown of Glory,and the Glo- 
 ry of that Crown. 
 Tota Cbrifii vi- Indeed , the whole life efChrift from his Cradle to his Crojfe 
 ta fuit comma, was nothing but a bearing of the Crofle ; for no fooner did hee 
 pufiio. Biem. beginne to crofle this troublefome World, butheehimfelfe was 
 troubled with a World of crofles, croffed with a World of 
 troubles. But the greateft Crofle that ever hee fuffered in the 
 World was his fuffering upon the Crofs to fave the World. That 
 CrofTe that did beare Chriftwas the heavieft Crofle that ever 
 Chrifl did beare. And therefore though his daily fufferings were 
 encrcafed with his Days of fuffcringjyet the Sufferings of his laft 
 Day have caufed that Day of his laft Sufferings to be Chriftened 
 hisPaffion-Day x*T \\oyjw- For then was his Soule in a very 
 Hell of Sufferings s And then were the very Sufferings of Hell 
 in his Soule. But his Soule Was not left in that Hell of Honour $ 
 Nor was that Horrour of Hell left in his Soule. His Soule and 
 Body too were both right-foot: e felici fied With thcfulnejfe ofjoj 
 in the pre fence ofCjod, and with pic afar e at his right Hand for ever- 
 more. 
 
 Our Lord and Saviour fuffered for a time on Earth for us, 
 
 that wee might not fuffer for our felves in Hell for ever. Yea 
 
 hee fuffered willingly upon the Crofle for our fakes, that wee 
 
 might be willing to fuffer under the Crofle for his fake ; and we 
 
 muft be willing to fafer with him here, or hee will never be wil- 
 
 2 Tim.2. 12. ling that wee fhould reigne with him hereafter. Wee muff take 
 
 Mat.10.38.16. upourCrofe, and follow him, if ever with him wee would enjoy 
 
 24 . thefullneffe of joj in the prefence of God, andpleafare at his right 
 
 Marke 8. 3 4. Hand for evermore. 
 
 It was his pleafure to beginne an Health to us in the bitter 
 cup of fufferings ; and wee muft pledge him in the fame cup of 
 fufferings , if wee would be ftiarers with him of the Health. It 
 was his intent, when hee tooke his owne Cup off, to have the 
 Health goe round y Teejhall indeed drinke of the fame cup that I 
 drinke of , faith hee, Mat. 30. 22. And good reafon : for why 
 Luke** 40 **' ^ ou ^ an y Servant l° oke c o fare better then his Lord and Ma- 
 John 1 3.16,1 % . ft er ^ I* * enough that the Difciple be as his UMafter, and the Ser- 
 20. v ant as his Lord, faith the Lord our Mafter. 
 
 He 
 
Serm.2. The Confummation of Felicity. 33 
 
 Hems the Lillie of the Valleyes which Solomon fm% of; and SongofJU i. 
 as a Lilly amongft 7 hornet he was whitefl hee grew in this earthly I>2 " 
 Valley. Encompaflcd hee was with Thornes even all the time 
 hee was growing here ;yea hec was quite covered with them at 
 the laft. Hee was crooned with Thornet ; and by wearing of Mat. 17. 19- 
 them was worne up by them. But hee wore them onely as the 
 Head of the Church. And muft not the Body be conformed to Ephef.y. 1$. 
 the Head ? Muft not the Church be thorned with tribulations ifaia. ii.tffi* 
 aswellasChrift ? Yesfurely; And every myfticall Member of 7, 8. 
 the Church mull be conformed to the Body of it : For tribu- 
 lation is every true Difciples Portion. Chads Servants muft all 
 be furTerers. Hee that would waite upon our Saviour in the 
 height of Glory muft be content to follow him thorow the 
 depth of Mifery. The way 'to Heaven is by weeping Croffe. It 
 is through much tribulation,yca f t a, kokkcSv $h!i-\.iavjhrough many 
 tribtilationt , that wee muft pajfe to the Kingdome of Heaven , if 
 ever wee looke to enter into it. Temporall fufferings are the 
 Legacyes which our Lord bequeathed to all his faithfull fol- 
 lowers as an annuity unto them. to t» *o^» §>\\ir !?««, 
 faith hee unto them , John 16. 33. In the World you [hall have 
 tribulation ; Tor if they have persecuted me, they willalfo perfecute 
 you, faith hee, fohn 15.20. and therefore marvellnot (faith he) 
 though the World hate you \for it hated me fi ft. Ifyee were of the 
 World, the World ^ould love hU owne : But becaufc yee are not of 
 the World, but I have cbofen you ont of the World, therefore the 
 World hat eth you, John 1 5.19. In this World therefore they 
 that will live godly in £hrift Jefat muft [ufftr perfection , as 
 faith that infpired fecretary of the Holy Ghoft, Sz.Paul.i Tim. 
 3.12. And well may wee fay with him, 1 Cor.\ 5.19. If in this 
 life onely we had hope in (fhrift , wee were of all men mo ft mifer- « ft®" *W 
 ^ble. Miferable are all men in this life ; But wee, the fervants $w &©• 
 of Chrift,wcrethc moft miferable of all men, if in this life onely «AA*gJft^a- 
 wehadhopeinChrift. &* 
 
 It cannot be therefore bur there muft needes be an other life , 
 and that life muft needes be better then this prefent • for it can- 
 not be that Chrift our Lord, the Lord of Life, a righteous Lord, j ei . em .i 2. u 
 fhould ferve them alwayes worft that in all their lives doe ferve 
 him beft ; And them ever beft that ferve him ever worft. 
 
 F 5 It 
 
34 The Cinfummation of Felicity. Serm. % % 
 
 Ic is a Bargaineof Gods owne making to honour them that 
 i Sam. i. 30. honour him. And God will fureiy make thofe Bargaiues good 
 
 John 1 6 ^ at are °^* s owne ma ^ n §- Can Hee fy lt • and never doc 
 it ? Can Truth it felfe prove falfe ? It cannot be ; Never did 
 God furTer any Man to lofe by doing for him ; Nor was ever 
 any Man loft by fuffering for him. Hee will infallibly fave all 
 them that doe unfeignedly ferve him. Yea truely,they doe even 
 ferve themfelves that doe truely ferve the Lord. And they doe 
 fave themfelves too moft fureiy that lofe themfelves for ferving 
 him moft ferioufly. 
 
 Indeed it is a Paradox , yet is it Orthodox indeed ; for it is 
 an Oracle from the mouth of Truth it felfe, Mat.16.25. That 
 whofoever Vrill fave his lifefhall lofe it : andfthofoever will lofe his 
 life for Chrifis fake fhallfave it. It feemes that it is the lolTe 
 of life to fave it, by forfaking Chrifl the Lord of Life 5 And 
 that it is the faving of life to lofe it for his fake, who is life it 
 felfe , and the giver of it. Hee that does not lofe Chrifl: with 
 his life , or in it , (hall fave his life in Chrift , and with him ; 
 And hee that layes downe his life for Chrift his Saviours fake, 
 {hall take it up againe for his owne with immortality added 
 to it. 
 
 Let no Man therefore either thinke, or fay that fufTerings 
 are the onely Salaries , or the fole rewards that our Saviour 
 Chrift vouchfafeth to beftow upon his Souldiers , and upon his 
 Servants: For never did any Souldier beare armes under the 
 commands of a more Noble Captaine, or more excellent Ge- 
 nerall $ Nor can any man ferve a better or more generous 
 Mailer. 
 
 Dorotheas. The Proto-Martjr was S. Steven. Hee was the firft that e- 
 
 ver warred under the Banner of Chrift s Croffe to the lofle of 
 life. The vaunt-gard was led on by him ; and hee hirafelfe did 
 march in the very front to bid the enemy battell ; and was hee 
 no way rewarded, thinke yee ? Had hee nothing beftowed up- 
 
 Ads 7.??. on him, but onely a volley of Hones ? Did hee lofe all falaries 
 with himfelfe ? Oh no ! Did hee not rather winne that life 
 which is eternall by lofing of his temporall life in that Bed of 
 Honour ? And has hee not ever fince bcene invefted with 
 
 the 
 
Scrm .2. Tht Ccnfummdtion ef Felicity. 3 5 
 
 the {roVone of Marty dome ? And has not chat beene ever deem as (bone as he 
 
 edaCrowne of Glory ? Who ever called chat firft Brigade of was ordained 
 
 holy Martyrs a forlorne- Hope,chat was carry ed on by his Chri • ( m though bee 
 
 Irian Gallantry ,and valiant Chnftianit) ?Yet it was the firft Party ^ re a h ^ oi "" d 
 that faced the foe,and gave the Onfet Did not the very Heavens ^ V ft^ed 
 
 open to give Quarter to his Soak, when it W3s beaten from the t0 death by 
 
 littler Garifon of hisBody by a charge of ftones?Thcy are happy «hem that flew 
 
 lofers that are fo beace into Heaven. the Lord, and 
 
 for this caule 
 as the firft triumphing Martyr of Chi ift, according to his Name, hee beareth a Crowne. 
 Evfcbixi I.1.L AA$7.fS 3 )6. 
 
 S. Paul was an other valiant Champion for the Lord of Hop. 
 He fought with Be alls at Ephefus after the manner of Men , and > Cor. T f • I *• 
 overcame them. And was there no reward beftowed upon J; 1 ™ 5 tyi(. it 
 him for fighting his good fight, butonely the Romane Axe flur- DorwhcM^' 
 pened with Neronian cruelty } Yes , hee knew there was laid up e ,f e bi U s, Hffc. 
 for him a Crowne of Right eoufneffe , which the Lard , the righteous Eccl.l. i.e. 22. 
 Judge would give unto him. 
 
 Or had Gods humble fervant> holy Job, no better wages then 
 a Dung, hill, and a Pot-Jheard for (ctvinginfach Paines to fuch Job 2. 7, 8. 
 Poverty with fuch Patience? Pained hee was in his left till pined 
 unto skin and bones ; And poore hee was to a very Proverb; Job.2. 10. 
 yet patient to a Miracle ; And had hee no remuneration ? Yee 
 fhali finde hee had , and that a large one coo, if yee (hall con- 
 fult the vouchee of his facred, and auchentick ftory towards the J ob 4 2 - 10 ^ "• 
 conclusion of it. God was as free to him, as hee had beene 
 faithfull to God. Job was not long in Mifery , before the Lord 
 did manifefthis bounty to him , through the abundant riches of 
 his Mercy. 
 
 The Crowne of Thornes was put upon our Saviours Head, 
 but was foone pulled off againe. And his tender Limmes were 
 fattened to the Croflc, but could noc be made fo faft unto it,but 
 that they were foon loofed from it. The Mifery of the Crotfe 
 Was quickly changed into the MajVlty of a Crowne, And the 
 Paine of the Thornes into the Pleafure of a Throne. The Soule 
 of our Saviour was not left in the Hell of Sufferings ; Nor (hall 
 the Sufferings of Hell be left in any Soule that is our Saviours. 
 His Soule was foone tranflucd with His Body unto BliiTe, and Adsi.p. 
 
 GJory, 
 
36 The Consummation of Felicity. Serm.2 
 
 Glory , and fo (hall ail the Soules and Bodies that belong to 
 him. Hce hath Coronets of Happineffe to Nobilitate the Heads 
 of all his faithfull followers. And hee hath Palmes ofVitlorj to 
 Honeftate the Hands of all (I doe not fay ) the ^Martyred At- 
 mj of JS^obles ; But the Noble ~s4rmy of Martyrs ; and hath 
 ftoles of Holmeffe to compleate even ail the Hoft of Heaven 
 Capa-pe. 
 
 The Saints on Earth are zWbut Vi at or es ^ way-faring-Men, 
 wandering Pilgrims farre from home : But the Saints in Heaven 
 ztzComprehen fores , fafely arrived at the end of their journey. 
 All wee here prefent for the prefent are but meere Grangers in 
 the raidft of danger, wee are lofing our felves, and lofing our 
 lives in the Land of the dying ; But ere long wee may finde our 
 lives , and our felves againe in Heaven with the Lord of life, 
 being found of him in the Landofthe Living. If when wee die 
 we be in the Lord of Life , our foules are fure to be bound up in 
 the bundle of Life y that fo when wee live againe we may be fure 
 to finde them in the lik of the Lord. Now wc havebut a draw, 
 but *fcruple> but a graine of happineffe, to an ounce, to a pound, 
 to a thoufand weight of heavineffe ; Now wee have but a drop of 
 s. Auguft./. ph joy to an Ocean of forrow ; But a moment of eafe to an Age of 
 ULup. 5 5. Paine : But then (as S. tsfufline very fweetly in his Soliloquies) 
 wee (hall have endleffe eafe without any paine , true happineffe 
 without any heavineffe , the greateft meafure of felicity without 
 the lead of mifery, the fulleft meafure of joy that may be with- 
 N . . out any mixture of griefe. Here therefore ( as S. Gregory the 
 fimen pitrif. L>ivine advifeth us ) let us eafe our heavieft loads of fufferings, 
 and fweeten our bittereft cups of forrows with the continuall 
 Meditation, and conftant expectation of the fulnejfe of joy in 
 the pre fence of Go d^ and of the pleafure at his right Hand for ever- 
 more* 
 
 And thus by this vaft circumfereuce of the Suburbs , yee may 
 cafily geffe that this Text is a City of more then one whole dayes 
 journey. Yet can I make but halfe one Sabbath -day es-journej into 
 the Parts, andthorow the Paffages of the fame. And therefore 
 I cannot ftand, as otherwifel fhould, to (hew you all the Re- 
 markablcs in it,I (hall only point at the chiefeft. 
 
 When that antient Pillar of the Church S.tduguftine y the 
 
 Ornament 
 
Scrm. 2 . The Confummation of Felicity . 3 7 
 
 Ornament of Hippo , had enlarged his City of god into 22 Books, 
 hee then confcft that all that he had written was but ftilla de 
 mart, feint ilia de ftco ; as a drop to the Ocean, or the fmalleft 
 fparkle to the beape of fire upon the Harth. What an unequal! 
 proportion then muft one Sermon needs hold with fuch a copious 
 fubje&asthis ? Ezechitl the Prophet drew forth a lively Por- Execb.*!. 
 traiture of the Earthly J erufalem within the fmall compaite of a 
 Tile . But this Prophetick^Swan of Jordan , this unfabled Mtife 
 of Sjcn y this Hebrew Syren, holy David, a Muficall Prophet, a 
 Prophetical! Mufician, aninfpired Songfter, the fweete finger of 
 Jfrael , yea Ifraels fwcetelt Orpheus, hath both fung the Pr ayfes, 
 and penned the Portraiture of the Heavenly Jerttfalem within 
 the fmaller compafle of my Text. 
 
 For this Text is a very true Map of Heaven , though it be a 
 very fmall one. It is a very full defcription of thatendleffe, 
 that boundlefle Kingdome. A very lively reprefentation of 
 that holy Land of Promife, that promifed Land of true holt- 
 neflfe, whereof the Earthly Canaan was but an Adumbration. 
 That great favorite to the God of Ifrael , meeke Jpirited Mofes % 
 the firft Governour of all the Ifrael of God, before his departure 
 out of this life, which was before the Hoft of Ifrael had march- 
 ed thorow the Wildernefle into the promifed Land, was vouch- Dcuc. $4. 1, 
 fafed a view of it from the top of Pifga ; And that his view of $>*• 
 Paleftina at that diftance was to (hew unto us, that a fpirituall 
 Ifraelite mayfometimes obtained Pifga fight, or Glirapfeof 
 Heaven before his entrance there , or that hee hath quite pafled 
 thorow the WildernefTe of this tranfitory World. Here there. 
 fore, if the Worldly cares of this Earthly Kingdom? of Eng- 
 land, deemed by many to be zfecond Paleftina, have not wholy 
 poflefled your mindes , and left no roome for any Contempla- 
 tions of the Kingdome of Heaven, give mee leave , for a little 
 time to remove this Earthly Kingdome from yonr Mindes, by 
 removing your Mindes from this Earthly Kingdome ; And 
 let mee carry your foules to the Heaven of joyes by bringing 
 the joyes of Heaven to your foules. Surely there cannot bee a 
 more pleafing way , nor a neerer to bring Mens foules to the 
 fulnejfe of joy in the Prefence of GoJ, then to bring the fulnejfe 
 of joy in the Prefence of God unto Mens foules. If there be any 
 
 G Heaven 
 
38 The Confummation of Felicity. Scrm.2, 
 
 speculatio veri- Heaven to be enjoyed upon Earth, it i$ in the Contemplati- 
 tatis efi ipfi* Fc on s of the joyes of Heaven. And they that open their Soules 
 tiehu. Ariftot. t0 ] et t h e pieafures of Heaven into them by meditating of them, 
 Uo.Etbk. What doe they but open Heaven it felfe to let in their foules 
 unto thofe Pieafures ? If there be any true Pieafures to be ex- 
 pected in this life of forrowes they muft needs be in the con- 
 stant Expectation of the fulneffe of joy in the Prefence of god, and 
 of the Pleafure at his right H And for evermore. 
 
 In thy Prefence i* the fullneffe of joj } and at thy right Hand there 
 isj&c* 
 
 In the Text,upon the firft view of the words, we may difco- 
 verer two Remarkables 5 
 
 1 7 C Confummation ? 
 
 > The } > of true felicity. 
 
 2 3 2 Continuation 3 
 
 In thy Prefence is the fullneffe 0/7*7, there's the Confirmation 
 of true Felicity. 
 
 And at thy right Hand there is Pleafure for evermore, there's 
 the Continuation of that true Felicity to all Eternity. 
 
 Firft of the Confummation of true Felicity • And if we but 
 review the words as they doe difcover the fame unto us,we may 
 plainely fee how true Felicity afcendeth as it were by fteps unto 
 its Confummation. 
 
 The firft ftep is joy. 
 
 Thefecond fullneffe of joy. 
 
 The third thefttllneffe of joy. 
 
 The fourth the fullneffe of joy in the prefence of God, 
 
 The fifth the Prefent , conftant, and inceffant Emanation of the 
 fullneffe of joy in the Prefence ofQodfrom the Trefence of God, In 
 thy Prefence «,&c. there it w,not there it was, nor there it may 
 be, nor there it will be, but there it is> there it is without cefla- 
 tion, or intercifion, there it allwayes hath beene, and is, and 
 muft be. It is an aflertion atern& veritatis, that is alwayes true, 
 it may at any time be faid that there it is. In thy prefence is the 
 fullneflfeof joy ; And herein confifts the Confummation of Fe- 
 licity .- For what does any Man here prefent with for more 
 then joy ? And what meaiure of joy can any Man wiflifor 
 more then fullneffe of joy } And what kinde of fullneffe would 
 
 any 
 
Scrm. 2 . The Cwfummation $f Felicity, jp 
 
 any Man wifti for rather then this fullnefle , the fullnefle k&T 
 \%oylv ? And where would any Man wi(h to enjoy this fullnefle 
 of joy rather then in the prefence of God , which is the ever- 
 flowing, and the over-flowing Fountaine of joy ? And when 
 would any Man wifh for this enjoyment of the fullnefle of joy in 
 the very Fountaine of joy rather then prefently, con(hnt!y,and 
 inceflantly ? Now all thefc defirables are incircled withm the 
 compafle of the nrft Remarkable to make up theConfummation 
 of true Felicity. In thy Preface is the fu line ffe of joy. 
 
 The fecond Remarkable was the Continuation of true Fe- 
 licity to all Eternity, In thefe words, At thy right Hand there 
 is pleafure for evermore ;» And if wee beftow a ferious Review 
 upon thefe words, wee may finde thefc foure Confidences in 
 them, which are as fo many Retainers to true Felicity. 
 
 The firft is Pleafure, which is indeed tlx fecor.dfelfe of Hea- 
 vens Haprineflf . The fecond is a Variety of Pleafures, as it is is 
 ourlafl, andbeft tranfheion, Pleafures, in the Plnrail Num- 
 ber. Deleflationes, fo St. Jerome , focunditates , fo Mont anus ^ 
 rPDJJJ, fo the Original/ ; All Pluralls. And this Plurality , or 
 Variety of Pleafures mutt needs add much pleafure to every one 
 of all thofe Pleafures whereof there is Variety, 
 
 The third is the Height of all thofe fevera 11 Pleafures ; D. • 
 letlationes in dextra tua, Pleafures at thy right Hand, i. e. Plea- 
 fures at the height, for that's the «xw> the apex, the very 
 Commencement , or accomplishment of the higheft Degree of 
 Pleafure. 
 
 The fourth is the Length of all thofe Pleafures at that height, 
 for evermore. Now what can be thought of to be added more > 
 Can any Degree of Pleafure be higher , then that at Gods right 
 Hand ? Or can any pleafures be more tatting then thofe that are 
 for everlatting, or lading for evermore? What can any Man 
 wifh for more ? Can any man defire any more then to enjoy 
 as complete a fullnefle of joy as it is poflible for any to defire 
 to enjoy , and to enjoy that fullnefTe of joy as long as it is pof- 
 fible for any Man to defire to enjoy it ? Now this Text afler- 
 teth , and afcertaineth all this to be in the Heavenly prefence of 
 God,/* thy Prefence it the fuBneffe y &c. 
 There u pleafure 5 fo the former tranflation. There are plea • 
 
 G 2 fures; 
 
40 ?he Confumtnation of Felicity. Serm. 2. 
 
 fetres ; fo the latter. The latter is the better , but both are beft 
 together. Wee may obfeive them both to fpeake that fully, 
 which either of both fpeaketh truely. Here on Earth Men 
 feeme fometiraes to take great plcafure in things , that neither 
 are true pleafures in themfelves, nor have true pleafurc in them; 
 And they have true pleafures fometimes offered to them , and 
 they take no plcafure in them. But in the prefcnce of God there 
 are true pleafures, and there is true pleafare in them to the en- 
 joyers of them. True pleafures in themfelves they are , and fo 
 (lull be for evermore. And they are true pleafures alfo unto 
 thofe that have them , and unto them they (hall for evermore 
 be fo. The longeft Duration of them (hall not diminish their 
 Delectation in them j pleafures at the height they are, and fhall 
 be in themfelves. And there (hall be the Height of pleafure 
 in them to thofe that (hall enjoy them for evermore ^)>QO 
 at tig right Hand , Thro/is Metaphorica , It is a figurative ex- 
 predion ; A phrafe borrowed ( as I fuppofe) from that fafhi- 
 on amongft Men whereby they (hew their Refpecls unto thofe 
 of place and dignity ; for by giving the right Hand is fignified 
 the giving of Honour to them. But god it a Spirit , as our Sa - 
 viour telleth us, fohn 4. 24. And a Spirit hath no fuch hands as 
 Man hath ; A Spirit hath neither a left hand, nor yet a right. 
 Here therefore the word muft not be understood k&T &$?». 
 totaShm , after the Manner of Men. Indeed it is fpoken 
 « v£f «T0Tf tira< as the Schooles are wont to fpeake, ad captnm 
 wftrum, to our humane apprehenllon. But it muft be under- 
 ftood 0€«7r?e™* , in a Divinerfenfe, as fpoken of God. That 
 caveat therefore with which S. John concludes his firft Epiftle 
 may here be very opportune, Twit pv^ili, little Children fa. 
 ware, and beware of that here whereof hee warnes you there, 
 beware of Idols. 
 
 There were fome Hertticks of aid , which were called An. 
 Thcodor. L 4, thropomorphites , as Theoderet ftories it of them , becaufe they 
 Fab IO f 1* ^"ked an humane (hape to God himfelfe. And they did fo 
 inemn Sfw/l tninke °* God , becaufe the Scriptures doe make frequent 
 «i Hareticof mentions of the Eyes, and Eares , of the Face and Month, of 
 &Bmfa. the Heart and Bcfoells , of the Bac!^ parts, and Feet, of the 
 esfrmu zn&Handf of the Almighty. And when fome ignorant 
 
 People 
 
Scrm. 2. The Confummation of Felicity. 4 1 
 
 People reade , or heare fuch Expreflions in the Scriptures they 
 miy foone fct up an IdoII in their Heades t or in their Hearts. A 
 Man may (boner fancy an Idotlthen hee anfitjhion one. His 
 head can worke a great dealefafter then his hands to make a 
 Reprefentation of God. The Text afcribeth an hand to God, 
 and with a diftinclion , a right hand ; yet may wee not thinke 
 that God hath an Humane Shape, or Bodily Parts. TfuRis s. Auguktib.de 
 membroYHtn lineamentis compofitus eft , faith S. Auftine , Hee is $" ni * *\ lwm " 
 without all kindes of compoficion. Hee is neither Phyficafly, $ee Rogersupon 
 nor yet MetaphyficaUj compounded. I* Deo nihil eft, quod non the firft of the 
 eft Dens. There is nothing in God which is not Cod himfelfe> fo 1 9- Articles of 
 the Schooles. Hee is ens primum , the firft Being ; And thofe Rcl, S ion - 
 are but figurative fpeeches faith S. Auftine , that afcribe either 
 Parts or Paflions to God Almighty. And by the right hand 
 of God in the Myfticall Dialed of the Holy Ghoft diverfe 
 things are fignified. Sometimes the Power of God ; and fomc- 
 times the excellent Workes of God wrought by that power, Co E . , 
 
 Eucheritu , and fo S. Auftine too. Againe fom-c times by the Ug.^iritwdk 
 right Hand of God is meant the incarnate Sonne of God, formula. 
 by whom hee doth whatfoever hee pleafeth in the World ; and 
 fometimes by the right Hand of God is meant that height of 
 Nominal! and of Rcall Honour, which trie incarnate Sonne of "~~ 
 God , as hee is QUybfav©- God-man , hath received in his Fa- chaflana; " 
 thers Prefence ; as alfo that height of Glory, which the Adop- catdog.Gior. 
 tedSonHcs of God (halt all receive in the fame bleflefull pre- Muni. 3. par. 
 fence, fo Dionyflus Carthuftanus , and Bruno , and fo S. &//#• 
 ftine and Nicholaus de Lyra, and divers others ; Seffto fhrifti ad 
 dextramDeiy The fitting of Chrift at Gods right Hind, doth ^/ WBW# 
 fignifichis eternall fettlement in that height ofMajefty, and 
 Glory, and Dominion which our Saviour is inverted with in Wendel.Piw». 
 Heaven; So that holy David here fpeaketh not only in nomine Tbef. Perkins 
 T>omini, In the Name of Chrift our Lord • But in Perfona "P on the 
 Chrtfti too, in the Perfon of Chrift. And doth fore- fpeake the p r R a d mus in 
 fulleft Meafure of joy , and the higheft Degree of Pleafure that sjmb™** '" 
 can be, In thy prefence is thofullneffe of joy , and at thy right Hand 
 there are pleafure s for evermore. 
 
 And thus this Review of the Words hath found out three 
 Confiderables, namely ; 
 
 G 3 Firft,, 
 
42 The CwfummAtion of Felicity . Scrm • 2 , 
 
 Cum vultu tuo : TM t The Fount tine of Felicity^ the Prefence of God ; In thy 
 
 SHieron. Cum p re f e „ ce , 
 
 ^t^Montan. Secondly ,The Felicity of the Fountain % the fullneffe of joy ; 
 
 Ik beo f/i g/o- I* x ^1 Frefence is the fullneffe of joy* 
 
 ria, & W € $ Thirdly, The finfifients of Felicity in that Fount aine> which 
 
 ghrMChAfato wee ma y Tery g t iy ca n t he Intcgralls, and Dimenfions of 
 
 xus tn term \ t •.?•••■ 
 
 pine catalogi u 
 
 gtor;* iwwwte * / \ Bredth ? 
 
 2 > he < ffcgik > of it. 
 
 3j> t. Length J 
 
 Firfl: , * £* 2?ro&&, in the Extenfions of it both to Joy, and 
 Pleafure ; Yea, to Joyes and Pleafures, for both are Pluralis in 
 the holy LanguagcmnOP fflOJJ J 
 
 Secondly,^ Height of it,at Gods right Hand. 
 Thirdly, the Length of it ^ for evermore, In thy Prefence M, 
 &c. 
 
 It would require no leffe then Eternity it felfe fully to fet 
 A a iri auidem ^ ort ^ f ne fullneffe of joy in the Prefence ofGod> according to thefe 
 pouQ, Jftimari Dimenfions of it. But alas ! My time doth fliorten apace, and 
 non poteft. I feare your Patience does fo too ; I (hall therefore, as briefly 
 ^Zegedin^. as I can, lay open this Fountaine of Felicity unto you. And 
 Commit. my way to doe it (hall be by moving and removing thefe two 
 Queries. 
 
 1 . What Prefence of God it is in which there is the fullnefle 
 of joy ? 
 
 2.What it is that caufeth the fullneffe of joy in that Prefence 
 of God ? 
 
 There is a twofold Prefence of God , a Generall Prefence, 
 and a Speciall Prefence. 
 
 Firft, there is a Generall Prefence ; The Eyet of the Lord 
 1 1 are in everyplace • Molding the evM s and the good, faith the Wife- 
 * man, Prov.15.3. And the Lord himfelfe is in all places as well 
 as his all-feeing Eyes ; Whither Jhall I goe from thy Spirit ? oc 
 Whither fhall I fee from thy Prefence I faith the Pia!mift. If I 
 afcend up to Heaven , thou art there ; If Intake my 'Bed in He/I, 
 behold thou art there ; If I taks the Wings of the Morning, and 
 dweUin thewttermoft parts of the Sea } even there [ball thine hand 
 
 leade 
 
Scrm .2. The Confummation of Felicity. 43 
 
 leade me , and thy right Hand [ball hold me, Pfal. 139. 7,8,9*10. 
 fojusnon eft "JDew ? faith S.Auguftine ; Who may not call GW 
 his? And whom may not God call his ? £**J indeed hath Being 
 in himfelfe, and of himfelfe ; Yea, hee himfelfe is Being it felfe ; 
 fo that all Being is from him Fontaliter , in him Formaliier , by 
 him Caufaliter y to him Final iter ' t for of him, and through him, 
 and to him are ak things ,Rom. 1 1. 36. Other things have all their Martin. Meta- 
 Beings by participation. And the Univerfall Prcfence of his un- phyf. 
 created Being does continually create their Beings • for his Vam ffl dicere 
 confcrving of them conftantly , is a creating of them continu- de V llvis cm ' 
 ally.His being prefent at all times, in all places, does give being ^mdiu'lft, 
 to all men, and to all things ; "Doe not £$& Heaven, and Earth ? crmur a Veo. 
 faith the Lord, ferem. 13.14. Both are filled with his Prefence- Durandata- 
 But not both alike. Nor is hee alike in all the places of the H*f#4 itwi 
 Earth. Hee is prefent with thofe that are in joyfull Profperity, c ™[ e ™™ JJj ue 
 and fo hee is with thofe in forrowfull Adverficy : But not alike J^ttl, feiTon 
 with both, notfo with thefe as hee is with thofe. His being juoumfmgidm 
 prefent with both doth give being unto both , but not true fiwrc quo in 
 joy t mi\chkfethefulnefe of joy. It muft be his fpeciall Prefence WMjicaiam 
 that muft doe that, and that fpeciall Prefence of his is two- £™[cfiMll 
 foldt n in finftit. 
 
 1. GratiotiSo { Per. Baron in 
 
 2. Glorious. ~*~ 3 0nm Prxlecl. 
 The Militant Saints enjoy the firfl: ; 7; 
 
 The Saints Triumphant enjoy the fecond. v 
 
 Thofe have the Prefence of his Grace ; and the Grace of his $ee Pr.Donnes 
 Prcfence, filling them as full of joy as their eftate Militant does 3. Sermon on 
 render them capable in this vally of Teares. But alas ! their the Nativity , 
 greateft meafure of joy here muft needs fall fhort of the/////- "pon,^^.. 
 nefs of joy. But thefe have thePrefence of his Glory,and the glory 
 of that Prefence , glorifying of them to the fullnefli of joy, 
 and gracing of them with the Perfection of all Glory, and the 
 glory of all Perfection. The Inchoation of glory is here in the 
 Ktngdome of grace ; And the Confuumition of grace is there 
 tntheKingdome of glory. Grace is the beginning of glory, 
 and glory the perfection of grace. The joy of the Saints be- 
 ginnes with their glory , and the glory of the Saints is the full- 
 nelTc of their joy. No joy without glory, and no glory with- 
 out . 
 
44 The CorfummatiM of Felicity. Serm. 
 
 Livi./£ift7. ouc grace. The Temple of Honour , and the Temple of Ferine 
 riuurch. m wcre f fituated at &?w* of old , that no man could enter the 
 
 v\™ulxU Tem P le of H ? nour un,effe hee P a ^d thorow the Temple of 
 , c ** Vertue,to (ignifie unto the Romanes that the way toHonour was 
 
 RoVm. only by Vertue. 
 
 cAntiquit. . 
 
 Ronwi 1. 1 .lZ.ghria virtutem (cquttur, ut corpus umbra. Beroaldus in Tufculm. ^uafi. 
 
 In like manner , the Kingdome of Grace, and the Kingdomeof 
 
 Glorj are fo Ordered t that no Man can enter into the king- 
 
 dome of glory , but firft hee muft paflc thorow the kingdome 
 
 of grace. By grace man comes to glory ; And by glory to the 
 
 fullnefle of Joy* When the Lord of glory (hall appeare to us in 
 
 Fctix pi potuit glory, an< * makc us appeare in glory to himfelfe, and caufe that 
 
 boni foment glory of the Lord to appeare in us amongft the glorious Saints 
 
 viferclucidum. and Angels in Heaven, then, ( faith S.Jerome ) and not till 
 
 Boecius ^c con- t ^ cn ^ fl^u wee en j y ^ f u li ne ff e j%y . j c j s hj $ glorious pre- 
 
 foUt.FbUcjop^ fcnce one , that affords the fu j ne(reot • • And this fu j, neffe of 
 
 Met. i z. j°y conhlteth in two things, 
 
 Quanta, erit Je- \Jn the »Abfence of all detejlable things. 
 
 Mm ? ubi nut- 2 # j n fa p re f eyice e f*/l delegable things. 
 
 lummtmtlum ^ fcft freedome from al j eviI | th ; ngs And ma 
 
 nullu dcerit vo- r ... ... Df 
 
 ««m?S.Auguft. perfed freedome in all good things. 
 
 0«. E widen batos cxiftimo, qui fint in bonis vullo adjunfto malOy Cicero,/ sTufc.^uaJi. 
 
 Firft, a perfect freedome from all evill things. Now evill 
 things are of two forts. 
 
 1. SinnefuU. 
 
 2. Sorrowfull. 
 
 OriaU tftrpia^nd Mala tri/lia; as the Moralifts call them,or 
 Mala culpa , and Mala p<w<t , as the Schoole Divines and o- 
 thers. Evills of Sinne : And evills of fuffering for finne. Thefe 
 evills are both amongft Men on Earth , bat both are excluded 
 from amongft the Saints in Heaven , there is neither wicked- 
 nefle , nor yet wretchednefie amongft them. Thofe that enjoy 
 the glorious prefence of God can neither meete with wicked - 
 ncflc, nor be met with by any wretchednefie ; They can nei- 
 ther finde the evil! of finne, nor can they be found by the evill 
 of fufferings ; But (hall be for ever freed from both. 
 
 Firft, 
 
Scrm.2. The Conftimmation of Felicity. 45 
 
 Firft , they fhall for ever be free from finne ; (t^c from che 
 condemning power , and free fron the commanding power of 
 it ; free from all guile of finne , and free from every Act of 
 finne. There is a freedome in the glorious prdence of God 
 both a peccato regnante , from finne reigning', and a peccato ha- 
 bitant e too, from finne dwelling. In this prefent World finne 
 raigneth over the word , and remaineth in the beft : But in 
 Heaven there is neither any dominion of finne, nor dwelling 
 for finne. There is an abfoluce Immunity from all fin, and from 
 all occafions of it, and temptations to it. 
 
 And as there is a freedome from all finne 3 fo from all fuf- 
 fcring for finne 5 All 7 'tares are there wiped quite arvaj from all Revel. 7.1 7- 
 eyes. They that enjoy the glorious prefencc of God (hall 2I * 4, 
 wecpe no more , unlefle it be for joy , that they fhall weepe 
 no more for griefe. All caufe of griefe is farre removed from Non & ibi 
 that prefencc. They that enjoy it enjoy with it an abfolute mors 3 non ef ibi 
 enfranchifment from all incombrances, and inconveniences, j&j mw/" 
 They are free from want ; And free from War. And free from non e ft infirmi- 
 deach ; And free from Devills. ru, non cjifa- • 
 
 meSy mtUdfitis, 
 rmlius aftus, nulla corvupth, nulla indigentia , valla mxftitia, nulla triftitia. A-guft. lib. ?. 
 dc Symbol. 
 
 They are free from want ; They can want nothing there, 
 unlefle it be want it felfe. They may finde the vvantofevill, 
 but never feele the evill of wanr. Evill is but the want of 
 good, and the want of evill is but the abfence of want. God 
 is good, and no want of good can be in God. What want 
 then can be endured in that prefence of God, where no evill 
 is, but all good that the fullncfle of joy may be enjoyed? 
 Here fome Men eate their meate without any hunger , whifeft 
 others hunger without any meate to eate ; And feme Men 
 drinke extremely without any thirfr, whiltft others third ex- 
 tremely without any drinke: But in the glorious prefence of 
 God not any one can be pampered with too much, nor any 
 one be pined with too little. Thej that gather much of the 
 Heavenly Lftlanna have nothing wtr : And they that gather 
 little have no lack. They that are once pofiefTed of that prefence 
 of GWare fo poffeiTed with it, that they can never feele the 
 
 H mifery 
 
4< 5 ?htCon[twnm<iti$n of Felicity. Scrm.2. 
 
 miferyof thirft or hunger. And as th$y are free from want, 
 (o are they free from warres , with all the mifchieves that are 
 concomitant , and all the miferies that are confequent. The 
 Tne field of Kingdome of glory can never be turned into an zyfceldama; 
 Blood 3 Mat.27< No forraine enemy can invade it ; Nor home bred enemy in- 
 8. feft the happinefle of it ; No bedevilled f ud& can come there 
 
 John 6.70,71. ro betray his Lord and Matter, the King of Kings , for halfea 
 Mr it '1 Crowne. Nor can any Jewijh Elders affemble there to con- 
 ,j' A ] ^ demnehim, or confpire againft him. Mofes and Aaron fhill 
 Numb. 16.1, never be confronted thereby anygain.faying Corahs^ or rau- 
 *;$• tinous Abirams , or complying Dathans , or any of their con- 
 
 - Sam.i<,2 4, federates ; and good King David frnll there be free from the 
 ;,6,xo,i&.'i& pride of all ambitious ^Abfolons^ from the preemption ofal! 
 fJiJyifr feditious Shebas 8 and from the wicked counfells of all con- 
 triving nAchitopMs. No curfing Shimeis , Nor railing Rab- 
 [bakehs (hall come there to belch infectious gorges forth, to 
 poyfon the Hearts of any fubjc&s in that Kingdome of glory, 
 to confound the glory of that Kingdome into an Anarchic. 
 No Polupragmaticall MachUvelians , Nor crafty Boute-feVves, 
 (hall interrupt that Kingdomes endleife peace. No bold 
 Seianuscm insinuate into that glorious Prefence to corrupt it. 
 No malecontented Cataline can lurke there , either to traduce 
 the glorious Majefty of the King of Kings , or to feduce in- 
 feriour Officers. Nor is there any War like Ammonition Ma- 
 gszined there. 
 
 No Civill Warrings can deftroy that glorious Kingdome, 
 nor can any factious jarrings deface that glorious Church. No 
 2^e\^-fangled Athenians, nor Schifmaticall Corinthians can 
 diUurbe the unity, or deftroythe uniformity of that Church. 
 No over-maftering Pope , nor under-mining Jefmte ; No 
 NeVc-Chnrch- making Familifi , nor No- Church-making Atheift, 
 cangainefuch favour, orgetfuch footing there, as to ejec^l the 
 fetlcd Saints , and worke the ruine of all that Church. 2{o 
 ravenous Wolves in Sheepes cloath'mg can creep by any Pofterncs 
 gates into that fold to flea or fleece the flock , and miftakc 
 feeding on them, for feeding of them. That ancient Hierarchy 
 of Arch Angels 3 and Angels , and other Minislring ffirits can 
 never be deemed fo fupetftitious as to demerit an utter Extirpa- 
 tion . 
 
Serm. 2 . The Confttmnuuion ofFdivitj. 47 
 
 tion. The Militant Church may be infcfted with fome of thefe 
 deftruftivc Pefts at all times, and -virh all of them at fome 
 times ; But the Church Triumphant is at all times freed from 
 all thefe. Nothing that worketh any abomination can come 
 there , and therefore every thing that tendeth towards the 
 grand Abomination of r Defolaticn muft needs be for ever exiled 
 thence. The glory of all there muft laft for ever ; And all in 
 that glory muft live for ever. Being free from flnne , they fhall 
 be free from Death; from Death fpirituill in it, from Death 
 temporall by it, and from Death eternall for it. That pre- 
 fence of the Ever-living God doth fet them free from all for 
 ever. 
 
 Here we beginne to die fo foone as we begin to live ; All here 
 are borne to die, and many are but borne, and die. 
 7^a r centes morimur , finifejue ah origine pendct ; 
 Being born we die ; as bftkAtmahmfli the laft of our days does 
 pend upon the firft. Our Death does hang about us from our 
 Birth.We all are bound towards the Womb of ourgreac grand- 
 mother the Earth , fo foone as wee be loofed from our Mo- 
 thers Wombe. Hee that is borne to day is bornetodie, and is 
 not fure to live an other day : Bu: in the glorious prefence of 
 God , there is no dying , they that are there are fure to live for 
 ever, free from the fting of Death , and from the ftroke jfree 
 from all tendencies unto Death , and from allfeares of dying. 
 When the Naturall Body of a Saint comes there, it does be- 
 come a fftiritHall Body; It is there fpiritualized in the manner 
 of fubfiftence, though not in the Nature of the fubftance. It is 
 (till a Body , though it be fpirituall \ and it is faid to befpi- 
 ritnall, faith S. tsiuguftine t becaufe it there lives the life of a 
 fpirit. 
 
 For firft , like a fpirit , there it liveth without any hunger, 
 without any chirft. without feeling pinching cold , or parching 
 heat. It needs no meate,it needs no drinke, it needs no fummers 
 ftnffe,nor winters cloath. 
 
 Againe, it liveth like a fpirit there , free from (icknefle , free 
 from Aches, free from all forts of Difeafes ; It cannot bee 
 diftempered into a Fever, nor diftblved into a Fi'ux,nor corrup- 
 ted into Ulcer?. 
 
 H 2 Againe, 
 
4 8 
 
 Tiht Confummation of Felicity. Serm. i 4 
 
 Againe, like a fpirit ic liveth there without decaying by li- 
 ving long. No time can dimme the Eyes, or dull the Eares, or 
 lame the Legs, or feeble the Hands, or cripple the Feete, or 
 crooke the Back, or furrow the Face , or disfigure the feature. 
 Though it lives Mathufaltms age a thoufand times over, yet 
 it never growes crazie, or decrepit, or Shrinks into a 
 Skeleton. 
 
 And laftly, like a fpirit , it is immortall, Death can have no 
 
 vu'tonn. mor * Dominion over it. This life it but theftuddowof that ; 
 
 Strigej. This is but a dying Life , a kinde of living Death , but that is 
 
 Ito^v^aIo. vera noninteritura vita; A Life indeed never to end in Death, 
 
 in Pial. as Viclorinm Strigelitis very trucly. 
 
 Now tell mee, who would not gladly live in fuch a privi- 
 leged place , where that boldcft Sargeant, Death, cannot come 
 to areft ? fuch is the Sanctuary of Gods glorious Prefcnce. A 
 Liberty indeed , free from all kindes of Death, and free from 
 
 UuUxi ibi Vti- unkinde Devills too ; from Devills infernal!, and Devills incar- 
 
 bolimcm nulla nate t00# 
 
 ih\i0Li<z damo- 
 
 mm, Terror gebenv* procul. Mors neque corporis nepe animte (ei immoruliwis muverc uttrpt 
 
 felutus, S. Chvyfoft.de rcptmiotie lapfi. 
 
 No evill Angels can afcend from the bottomelefife pit into 
 that prcfence to tempt any there to finne. Nor hellifh furyes 
 to torment for finning in times part. No Devill of the lower 
 Hell, nor any of this wicked World above it, can find any 
 entrance thither. There is indeed free quarter for Saints , but 
 none for Sinners ; The free Men of that City , and all the 
 Demzons of that Kingdome, are allwayes freed from all un- 
 wellcome troublefome intruders. The fpirit of Debate and 
 Strife can never thruft the 'Devills mj ft eriotu cloven foot e\r\to 
 Stditiomm po-} that prefcnce, to fe't D.vifions , to caufe diftra&ions , to bring 
 puUrium author deftruftion. No carnall pride can ever beget fond fafhionifts 
 in the Itreetes of that molt holy City ; Nor fpmtuall Pride 
 breed up fantafticall factionifts in the Houfes. No hiddeous 
 Blafphemies , nor filthy obfeenities , nor thumping Oaths , 
 nor hellifh curfings, nor peevifli cenfurings, arc ufed by any in 
 that prefence ; All prophane , and black-mouthed Monfters 
 of Men arc exiled for ever from that Society of Saints; And 
 
 fo 
 
 eft ViaboUu 
 Vedelius de 
 pruden. zctcr. 
 Ecc.lib.i.c. i 
 
Serm. 2. The Cenfummation of F elicit j. 49 
 
 fo are all irtinuating Sycophants, and falfe hearted Phari- 
 fces. The Devill is never more mifchievous , then when hee is 
 moft cunningly transformed into an Angell of Light. There is 1 Cor. n. 14. 
 none to the white Devill for malignant Devillifmes. The Ho- 
 nour of the Gofpell hath ever beene more impeached by finne- 
 full ProfefTours then by profeffed finners. And therefore hee 
 who is Kciff toy varus , the Searcher of Heart s , will never fuflfcr ReveLi.i}. 
 any to come into his prefence , that practice impiety under 
 the pretence of Piety. That grand Devillifrne of Hypocrifie can 
 never deceive the All-feeing Eyes of God Omnifcient ; Nj 
 malignant defignes can there be advanced by the feemes of Re- 
 ligion. There are none but thofe that are truely religious. 
 None but fuch as are , as Ephrem Syms defired to be , That are Glory of che 
 indeed , as they are in feeme , and are in feeme even as they ^ lm es.pag.. 
 (hould. It is one degree of Happineflfe for a Man to be him- 2 ° 7, 
 ielfe even as hee (hould be ; But an other, a greater, to be with 
 none but fuch as hee is himfelfe. How happy then are they 
 that can converfe with none but thofe that are tiucly good ? 
 And are truly good like thofe they converfe with ? Who then 
 can chufe but wifh the enjoyment of that Prefence of God, 
 where none but fuch have entertainement ? Who would not 
 be there for ever, were there no greater good to be found then 
 this, thatno kindeof evill can there be found ? No evil 1 com- 
 pany; No evill by company; No company of evill-No Devills, 
 nor bedevilled Men ; No tempters , No tormentours, nor any 
 other infernalls ; No Devills incarnate either white or black ; 
 No kindeof Death, either temporall, or eternall ; Nokinde 
 of Warres ,Nokinde of woes, No kindc of fufterings , No 
 kinde of Sinne. Happy fitrelj are the people that be in fuch 
 cafe. 
 
 Yet let mee tell you, that it is not the abfenc e of evill alone 
 that can mike a Man truely and fully happy ; It may caufe 
 fomejoy, but not the fulnefle of joy till the affluence of all 
 good things be enjoyed with it. Now in the glorious Pre- 
 fence of God, there is. not onely the abfence of all evill, 
 but the prefence of all good ; A perfect freedome from a)r 
 evill. 
 
 Tnerc is abundantid CHmttUtiffima^ faith M^ifler (falv\n y h'ln locum,. 
 
 H 3 full 
 
5 7 he CenfumrHMion efFtlititj. Scrm. i. 
 
 ~^>^ full abundance, or an abundant fulneffe of ail dele&ables. Omne 
 qenui jttcunditatis, omne Utitiantm genus > faith he, there are all 
 kmdes of joyes, all forts of Pleafures. There are profitable 
 pleafures, and pleafurable profics. Things inconfiftent here 
 are all coincident there. Thofe Gifts that goe not here toge- 
 ther, are all united there. Thofe comforts which are divided 
 here in feverall Streames, doe meet all there as in their foun- 
 taine, or rather in the Ocean. No one here may ever looke to 
 enjcy all good things ; but all there doe ever fo. 
 
 There are the precious Merchandies of all Cities: for that's 
 the City of all precious Merchandies.There are the true delights 
 of all Countries:for that's the true Country of all delights.There 
 are all the real! Honours of the Court, that can never be loft ; 
 And that's the right Court of Honour, that can never be put 
 downe. There are all the true pleafures of Paradice : for that's 
 the true Paradice of all pleafures. What does any of your foules 
 take moft delight in > What doe you moft of all delire ? There 
 may you have it in the f ulleft meafure, and there enjoy it in the 
 fineft manner. 
 
 Doe youdefire,or delight in Gold ? Or precious Stones? Or 
 Z)iv«w fi dili- c °ftty Gemms ? or (lately Palaces ? There's a City of pure 
 gimtur.ibifer- Gold, dearc as Cryftall , walled, and gated, and garnifhed 
 ventur 3 ubiperi- with faffrers,znd Safari, and all fits of Pearles, and precious 
 rcnon pojjuttu StoneJ} as S j ohn <i e f cr fo es i tj ReveU 2l>I g } , 9< 
 
 ^xrmtiMM- ° r doe you flight in glorious Triumphs, and pompous 
 uiY^ubinemo fhewes? There are Triumphs Everlafting. And theGloryofall 
 i&ignmbowc- T^ations fiaU flow into that Qity in triumphant manner^ faith 
 tur,erc Saint fohn> Revel. 21. 26. Or doe you delight (nsMaffiniJfa 
 
 lo'han ^ did ' and <I)iocle f tAn t0 °) in w' 10 ™ Gardens ? In fruitful! 
 Orchards ? In healthfull walkes ? In pleafant fountaines ? 
 There k the Celeftiail Paradice, wherein a Man, had he an 
 hundred times as many Eyes &s Argus, might imploy them all 
 at once with various Curiofitics, tranfeendent rarities. All 
 thofe admired Gardens of Adonis, and AIcinoxs,o£Po, and 
 Tantalus, and the Hefferides, could never boaft (no not in any 
 fiflion of the Poets) of fuch a living fountaines that which 
 fioweth in the middle of this Garden of Heaven, and affords 
 the water of life, Nor yet of fuch a Tree, as that of life, Vitich 
 
 be ares 
 
Scrm. 2. ThiCmftmmAtiQ»$ff€UcHy. 51 
 
 ~ ~ 1 11 
 
 biare* twelve fades of fruit, and brings forth every months as S. 
 John writeth of it Bezel. 22. 1, ?. 
 
 Or doe you delight in, and defire Peace? There canyon 
 never want it. That new Hierufaltm is the true Hierufaltm, the 
 bleifcfuil vifion of Peace. A City At Peace, and Vnity in it fi If k 
 There endlelle Triumphs of Peace are folemnized by all the 
 Citizens. That's the place of peace. There's the Prir.ce of 
 peace, the Author of peace, the maker, the Creatour ofir. 
 There's the full enjoyment of that mother-BIefiing and all 
 other bleffings with it. The true God of peace is there, and the 
 true fence of God Vvhich pajfeth aR under -ftajiding. 
 
 And doe you defire Truth with Peace. There arc both toge- 
 ther. The God of Peace is the God of Truth ; And the truth 
 of God is there revealed fully: The true worship of the moft 
 holy God is there eftablifhed, and the true God is ^or/biped 
 there in the beauty ofbolinefle* 
 
 Or doe you delight in the melody of comfort Mufick ? There 
 are foule-ravifhing Anthems chanted , and warbled by the 
 fweetcft of all the Heavenly Quire in that mother Church, that 
 Glorious Temple Chrifts Church Triumphant. There are 
 ChoreaU Doxokgtes Ecchoed forth by all forts of Celeftiall 
 Songfters in Harmonious Diapafons. Hofanna in the higheft is 
 here the higheft ftraine that we can reach in any of the fangs of 
 $yw: But in that Glorious pre fence of God, every faint can 
 rerehis Hshlujah above our Eh without hoarftng of his 
 voice. 
 
 Or doe you delight in Eafe and reft from wearifome labours ? hoc ttcccpimm 
 There the true Chrifiian Sabbath is kept holy ; Whereof our ab imiquis, Be- 
 Sunday Sabbath is but an Adumbration,or preparatoryEvc.^*- ithudinu quic- 
 falem below hath fix Day es for working for one fabbath Day i^c^Scl 
 for reft : But ferufalem abovfs U free to fan&ifie an endlefle dcjubtilit. " 
 fabbath from all (inne, and from all fervile labour. txenh. 358. 
 
 Or dpeyou delight in mirthfull feafts and palate- pleafing 
 Banquets? There the Marriage fttpper of the Lam be is celebrat 
 with wine of gladn-jfie. It wis no fmall favour, which our 
 Gracioui Saviour once vouchfafed to the Twelve, when as 
 he fent both Piter and John n makei ready the gue ft- Chamber Luk.n.8,11. 
 (which was an upper rceme in the holy City) that h& might eat his 
 
 /aft; 
 
5 1 The Consummation of Felicity . Sertn 
 
 laftfttpper With them all: But it is a farre greater favour which 
 he fhewed to them all with many others, in "going himfelfe in 
 John 14.2,3. perfon to prepare a place, an upper roome in the holy City of 
 Heaven for them. A Gueft Chamber furniftied well indeed, 
 where they and we may Eate our laft and everlafting fupper 
 with him. A fupper it may right well be call indeed; forafter 
 that we {hall need no following Meale, but may lay m downe 
 in peace, and take our reft for ever, and for ever. 
 
 Or doe you delight in the prefence of great perfonages ? 
 There is the Mighty>znd Allmighty ^Monarch of Heaven and 
 Earth, the King of Kings, and Lord of Lords-, And there is his 
 Second felfe, his ontly begotten fonne, the fonne of his love, in 
 whome he is well pleafed , his Right-hand favourite, his Chrift, 
 our Lord and Iefus in the hight of his Honour, invefted with 
 power to unlock theEfchequer of his fathers richelt favours 
 with the key of his Eternall merits ; and to deale them forth 
 at his owne good pleafurer amongft his fervants, and fuch as 
 have beene followers of his Grace. 
 
 It was a great Honour, which that Lord of all men para- 
 mount did freely beftow upon S. Taul in creating of him 
 Do&our of the gentiles, and in appointing of him to be as his 
 Attorney Generall to follow his bufinefle for him; and to 
 defend the right of his Caufe in all the Courts of the Gentiles, 
 even to the utmoft parts of the Earth : Yet this Great Deputy, 
 this Chieftaine of Truftees, accounted all the Honour of his 
 Truft,butacypher,orafhadow in comparing it with that of 
 the Saints in the prefence of God. When he had once but feene 
 the glory of his Mailer Chrift at the right hand of God, and 
 the felicity of his fellow Servants in that Glorious prefence, he 
 iighed out the reildue of his dayes with panting defires to be 
 diffolved, and to be with Chrift; deeming it to be beftofall t to 
 be with him who is all in all, for Chrift is the Salvation of all 
 Soules there, and the very foule of all their Salvations. The 
 Happinefle of all their lives, and the very life of all their Hap- 
 pineife. The Crowne of all their Glory, and the Glory of all 
 their Crownes. Their Every- thing, their All in all. And what 
 can men wi(h for more then all ? Can there be any defirable 
 above this All in all ? And if to all this, to this all, this All in all, 
 
 y° u 
 
 
Scrm. 2 . The C$nfummMion of Felicity. 5 3 
 
 yon wifh for Courteous fellow fervants in your following Imerc C(Stm 
 of that Court , you may be fure to have your wirtics ; for there non foium ex 
 are none but fuch, none that are not tiuely courteous. There bminibus, fed 
 are none fo ill as the belt of u>. There are no meaner c* Angelica- 
 fellow- waiters then Cherubs , and Seraphs, then Principals ^^fr'aJ!', 
 ties, and Towers, then Arch Angels, and Angels, and the Qirits q> iominatio- 
 cfjuft men made perfeel* nibus, princi- 
 
 pibut , ac po- 
 tcjUtibus covvoemm. VcRegeautem qui borum medim refidct dicer e vox nulla fufficiet. Effuga 
 cmncm Sermonem, At que omnem fevfum bumava mentis txcedit deem Mud, ilia pulcbritudo } ilia 
 virtus, ilia gloria, ilia magnifkemia. S. Chryfoft Jc repara lapfi. 
 
 But doe wee all intend that Court indeed ? Doe wee feeke 
 for places of preferment there ? Then let us learne and un- 
 derstand the fafhions of trut Court, Jet us obferve the 
 Manners and Deraeaners of all forts of Courtiers there, be-* 
 fore wee pre fume to thruft into that Prefence- Chamber , left 
 wee be thruft back , when wee prefurae to enter , for want of 
 Courtfliip 5 and good manners. 
 
 There every one loves all very truely , and all as truely every 
 one. They know one an other perfectly , and therefore love 
 one an other fo ; For quanto notiores tanto cariores , faith S. 
 Augufiine 5 By how rauch the clearer light they have into each 
 others breafts, by fo much the dearer love they have unto each 
 other in their owne. When the Lady Ttalica vailed her fad - 
 deft felfe in Cyprcfle for the lofle of her fecond felfe , S. S.Aug. Epirt.^ 
 Augufiine told her in Confolatory Letters to her , that fliee 
 fhould enjoy the fight of him againe in the fullnefTe of joy, 
 and then fhould love him better then (hee did, or could doe 
 here,becaufe (hee (hould know him better. <*. 
 
 Here Mens heads are not filled with certainties, and there- Cum enim ad 
 fore their Hearts are often filled with Jelodies ,'And Jelou- iUmlmem'P*. 
 ties are wont to nullitie Affcclions , and multiply Dif- l^J^nibil 
 fentions : But in the Court ana Kingdome of Heaven , there j UC rcaturis crit 
 is not any one, but hath a certainty of every ones (incerity ; qmd nefiiamm. 
 and therefore no affections there are leflened by fufpitions. Erit & perfttid 
 There every one does unfeigned ly love every one, for that hee M^.^pifcw. 
 does infallibly know himfdfe to be unfeignedly beloved of ^^V£tfrr»rf. 
 every one. There are no falfe Hearts, no falfe Faces, no 
 lx- I dif- 
 
54 The Ctnfammatitntf Felicity. Serm. 
 
 diflemblers in that Court or Kingdome. They are all reall 
 there in all their tend ryes of Cour tefies. O the happinefle 
 of all in that focicty ! Which of us would not willingly bee 
 there, amongft fo many thoufands that would fincerely love 
 us,and fliould be as fincerely beloved of us ? Not one can 
 there be found to hate us,or to be hated by us. 
 
 The Favorites in that Court are never divided into fafti* 
 ons ; Nor are there any factious Subjects in that whole 
 Kingdome. There are no Envyings, no Emulations, they that 
 are beft beloved by the King of Glory , are beloved beft by 
 all the Court , and all the Kingdome too. The greater love 
 and favour that any one receiveth from that King , the greater 
 is the outward joy , and inward gladnefle of all the fellow 
 Courtiers, and fellow-Subjecls. The Joy and Happinefle of 
 any one in that prefence 19 a Joy and Happinefle to every 
 one. There every one does cordially rejoyce with every one 
 that does rejoyce ; And that with fo much the greater joy, 
 by how much the greater caufe any other has for to re- 
 joyce. How exceeding great then muft the rejoycing bee of 
 each Saint triumphant , when as the number of triumphing 
 Saints is fo exceedingly great, and the joy of any one does adde 
 ante the joy of every one ? They all there love themfelves as 
 they ought to doe , And they love each other as themfelves ; 
 And therefore doe they all triumph at an others honour as at 
 their owne. They bcare true loyalty to the Giver of Ho- 
 nours there , and they beare true Chanty to all Receivers 5 
 And therefore doe they mutually congratulate one an other 
 in their Honours , without any fecret repining , or any 
 clofe combining to undoe , or undermine any fpeciall Fa- 
 vorite. 
 
 When but one penitent Sinner enters the External! Court 
 of Heaven , the Church Militant , the glorious Saints and 
 Angels doe rejoyce in Heaven for it ; There u joy in Heaven^ 
 faith our Saviour, over one finner that repent eth , Luke 15. 7. 
 What joy then is there in Heaven thinkeyee , when that peni- 
 tent wUh thoufands more come all into the inward Court of 
 Heaven, theChurcjUriumphant, where they (tall be paft all 
 fearcs ofluliaruzing'or back Aiding ? Wee readeindeede of 
 
 an 
 
Scrm.i. TbeCtofmmdMBtfFefcitj. 5j 
 
 in Hod of AngelJs , chit fung a Chriftmas droll from the 
 windowes of Heaven , when Quid was borne into the World, 
 to redore minkinde unto Gods love , and favour ; But who 
 ever heard fo much as one good Angcll , or heard of any 
 one that re Joyce d at the fall of any Man , or any Angell ? they 
 all are farre from feeking to dishonour or difgrace my Fa- 
 vorite in that Court , or any fellow Subjecl in that King- 
 dome. But ready they are to rejoyce when any exiles are 
 recalled home, or any Aliens received into Grace and Favour. 
 There are none that are not willing to let that Ocean of 
 Honour and Glory flow which way it pleafeth, and how 
 farre it pleafeth ; There are none that fecke to obftruft any 
 ftreames of Honour derived from that Fountains Not one 
 that defires to leflen the greater Channells, becaafe that more 
 is dreamed into them, then into fmaller Rivulets. Nor are 
 there, any Patentees of Favours in that Prefence ; None that 
 would monopolize the whole Felicity of that Glorious Pre- 
 fence to thernfelves. There is no Human there , not one Seja- 
 nus. There are no Courtiers thit are puffed up with Pride, 
 for thofe Honours that are conferred on them already by the ' 
 King of Glory- Nor any that ambitioufly defire to climbe 
 higher then they are, NuBa honor U y am poteftati* ambitioptd- 
 
 fat y faith Saint Auftine. No afpinng mindes are thereto progue 
 for higher places of Command and Honour then they have. 
 Every Courtier there is & confort free for any, hatefull to 
 none, hortfull to as few, but helptfuli unto all. The lowed 
 there is not defpifed bv the highed ; Nor the higheft fpited 
 by the lowed. The hig fadl Ambition there is, who (hall be 
 mod lowly of all ; And the greatelt Emulationis, who (hall 
 be mod loving unto all. They never grow weary of one a- 
 nothers Company. They fuenot therefor Writs of Elettion. 
 Nor doe they there petition for any new Elections. They 
 arred not one another there for Actions of the Cafe, or 
 Trefpafle. There arc no Quarrells, no Diltradfcons through 
 hatefull Scramblings about menm, and ttmm , for the Titular 
 Proprieties of mine, and thine, or I know not whole, till all 
 Propriety be lod. All things there are done with liking unto 
 all, they have all one will, all one minde, all one defire, one 
 
 I 2 delight; 
 
55 TheConjummAtion ef Felicity. Scrm.*. 
 
 delight ; Their love is one, they live as one. And what's the 
 Caufe of all this love, the Caufe of all this joy in the prefence 
 of God ? It isnothiugelfebutthe prefence of God. He thaC 
 is one in himfelfe and amongft them all, does make them all 
 to be as one in him and amongft thcmfelves. The true love 
 of God in them all doth make them all to be as one in that true 
 God of love. 
 
 Great joy there is in the fweet fociety of the Saints in Gods 
 glorious prefence, by reafon of that fweet fociety in his pre- 
 sence. But the fulnefle of joy amongft them in that prefence is 
 that prefence amongft them. Heaven were no Heaven were 
 not his Glorious prefence there ; And Hell were not Hell were 
 but his Glory prefent there. This Valtie dfTeares may be a Para- 
 i Cor. 1 1.2,4. dke> or at a third Heaven to S. Paul, if God vouchfafes a Reve- 
 lation of his glorious prefence to him here. 
 
 Gods glorious prefence maketh Heaven, It giveth Happi- 
 
 neffe. Happy are all they, yea thrice happy, and for ever happy 8 
 
 that enjoy it. They that are without God, or out of him, 
 
 can never be in the fulnefle of joy, nor have the fulnefle of 
 
 , joy in themfelves. They muft be in him, and he in them, before 
 
 they can be full of joy. But when he, in Whom all fulnejfe dvoels y 
 
 doth dwell in them, and they With him, when they are full of him, 
 
 who is both joy it fclfe, and fulnefle it felfe, then doe they 
 
 enjoy the fulnefle of joy, and not till then. O bleflefull fight ! 
 
 it is the beatificall vifion, vidcre deum infeipfo, videre in nobis y 
 
 S. Bern. Me- & nos in eo ^ f slid jucttndit at e y ]ucHndaf elicit at e y faith S.Bernard, 
 
 dhat. cap. 4. When we (hall fee God in himfelfe, and fee him in our felves, 
 
 Hug. Card. an( j our f e | ves m him, then (hall we be filled with bli(TefuIl joy, 
 
 niieiifinb and i°y fu11 bliffe > ful| y h *ppy- 
 
 emnium defide- Thefullnefle ofjoy confifts in impletione dejickriorum, faith 
 
 riorum, qui fine Hugo Cardinal**, in the fulfilling the defires of the Soule. And 
 
 fincvUcbitur, there is nothing 'that can fill them full but God himfelfe. 
 
 Uudlbi!ur tim Goodis the ob i*a of all defires- And infinite are thede- 
 
 S.AugJe'civi ^ rcs °^ a ^ Soules, fo that nothing can fit any Soules defires but 
 
 tateVeiA. iu that which is good, nor any thing fill the defires of any Soule, 
 
 infinhatemunu- but that which is infinite. And therefore nothing can caufe 
 
 quodqiensme- true joy in the foule, or caufe the joy of the fouleto be full, 
 
 ™c\l de'[ u bttf ^ thc in 6 nite goodneffc of Gods glorious prefence. There 
 
Scrm . 2 . The Confnmntatton of Felicity. 5 7 
 
 15 nothing good indeed but God, nor any goodnefle infinite 
 
 but his. And his isfo, he is bonum infinitum, [Hmmum bor.um, Inloc - 
 
 faith Nickol.de Ljra. The Chiefefl good, infinitly good. They 
 
 that are filled with the goodnefle of his prefence feekeno * oc ' 
 
 further for felicity, Nihil amplbu eft quod de/iderari qtteat, faith 
 
 facobtu Perez, de Valentin-, There is nothing more to be defired. 
 
 In him they have ail that can be dtfired. Till all our foules 
 
 en/oy that infinite goodnefle of Gods glorious prefence, 
 
 which is all in all, or all in every one, and yet but one in 
 
 all , they will alwayes be coveting thofe good things which 
 
 others have, and they have not, rather then Contenting of 
 
 them felves with thofe good things they have, and others have 
 
 not. But when they (hall enjoy that bliflefull prefence, they 
 
 (hall not wi(h for any thing elfe. That prefence is to every 
 
 foule that does enjoy it, what ever good it does defire to 
 
 enjoy. It is the fullneflc and perfection of all good Every Eritomnebo- 
 
 foule (hall bebeft contented with that very good it draweth ™"ZZwn* 
 
 from that prefence, becaufe that prefence affords to every trhquicquid*' 
 
 foule that very good wherewith it (hall be bed con- volet 3 von er it 
 
 tented. quicquid volts. 
 
 Every Souie (hall there enjoy an infinite Happinefle, be- ^^ ft 
 
 caufe it (hall enjoy an infinite Goodnefle. And it (hall be v 
 
 for ever enjoyed , without difliking of it, or lofing of ir, 
 
 or lacking any of it. Every foule (hall enjoy as much good . 
 
 in that prefence, by the prefence of thatgood, as it (hall be ^$£ i j! d etl '. m 
 
 able to receive or to defire to receive. As much as (hall mVefiderlbitur 
 
 make it fully happy. Every onefhall bee filled fo proportio- quodtion aderit. ^ 
 
 nablyfull; And every defire in any foule (hall bee fullfilled ^-Zcgedin./^. " 
 
 fo perfeftly in that prefence of glory , with the glory of Co " imii7 '\ 
 
 that prefence, that no one ihall ever wifh for any more, [V*^ 
 
 l /-. •• 1 i» i-/» tiiaine veracttcr 
 
 or ever be weary of that it has, or bee willing to change it for fine fine gaud i- 
 any other. umcjtjwaii- 
 
 Indeed the fullnelTe of anyevill is an evill fullnefle, for it <l m t<xdl ° ma - 
 ever caufeth wearinefle, and bringeth wifhings of exchanges: ^Sj% 
 But the fullneffe of joy in the prefence of God, does never dwmmkeLit 
 create any wearinefle, nor ^beginnings of difcontented- utbmimnii 
 nefle. " typo/u. 
 
 There is a fit line ffe tint loathing, And there is a fttllmfremto ^ b af [ l0,epift ' 
 
 I 3 liking 
 
5 3 The Consummation of Felicity. Scrm*2. 
 
 liking, A fullneflfe that caufech diflike; And a fullnefle that 
 caufeth delight. The luftfull defires of any tinners are quickly 
 faciate unto nothing. Bat the longing defires of every faint 
 in the prefence of God are forever fatisfied unto liking, and 
 delight. All the defires of the Saints, and Angells, in the 
 pretence of God, are fatisfied by their enjoying of his prefencc, 
 yet are they never fatisfied with the enjoying of his prefencc, 
 Dionvf Cai> * s D**»jJ* M Carthufianiu very wittily .They are alwayes fatisfied 
 tka-dequat. with it according to their owne defires, and alwayes have 
 bom.Nov.Art. defires to be fatisfied with it as they are : They ever enjoy 
 *?•. . it, without any loathing of it, andtbey defireeverto enjoy ir, 
 
 ^clt Vciopt*' witnout anv languishing of it. Indeed they can never be 
 MaLcegnittOj wearyed with having of it 5 but you by this time may with 
 atftmwexM* hearing of it. It U better by farre to h&veit, then heareofit* 
 quam incxpubi- This difcourfe about the fulneffe of joy in the prefence of God, 
 iu qpettttu ad an( j t jj e pleafures of his right hand for evermore, may not 
 hBnhui /Jul. be like them here, it may not be for evermore. The Gourfe 
 Carf.ScaUg.di of all thofe pleafures may not, cannot be cut off i but this 
 fubtil. difcourfe about them may, and mutt. Yet here left all this 
 
 long contexture fhould unravell at this end by being thus 
 cutoff; I cannot but prefume to turne it in, and make an 
 hem, or overcaft it at the leaft, that you may make fome further 
 ufesofir. 
 
 And in the firfl: place, becaufe there is the fulneflc of joy 
 in the prefence of God, and pleafure at his right hand for 
 evermore* therefore let us dceme it rightly as ie is, a 
 meere raadneflfe in any man to dote upon thefe empty 
 Shadowes of Earthly joyes, and thefe vanishing Seemes of 
 worldly pleafure which are but for the prefent. None but 
 the meereft Nrtttrall lack-wits will preferre a worthleffe pebble 
 to a raatchkffe Pearle. And furely they can be no other but 
 metre Naturalls which poftpone the fulneffe or joy in the glo- 
 rious prefence of God , and. the pleafures at his right hand 
 for evermore unto the joyes and pleafures of this prefent 
 world. 
 
 He that fwops away Heaven for Earth makes a worfe 
 bargaine for himfelfe, then giauctu made with Viomedes when 
 he exchanged. 
 
Serm.2 . The Confummoti$n tf Felicity* 59 
 
 y£v<siiyjLyww>iK&joyL$Qiivvi*$Qtw> Asthe/Viw* of poets H ,,. , 
 
 writes ir, Golden weapons for weapons of brafTe - Armes ° mcr ' 
 worth an hundred Oxen fit for Sacrifices, for Arraes not 
 worth more then nine. What arethejoyes, and pleafures 
 of thisprefent world, unto the fulnefle of joy in the pre- 
 fence of God , and the pleafures at Gods right hand for 
 evermore? Alas they are all as nothing. How firme and fairc 
 fo ever they are in feeme, yet indeed they are but like the 
 Apples (which lofephus writes ofj neer unto the lake Afbhaltites, M^deBcU. 
 Jhich perifi tf they be but touched. % *** * * 
 
 I have feene a witty fancy portraied on a Table, where Juftice 
 was Seated holding a paire of Scales to. weigh the Religions of 
 the Proteftants, and of the Papiftsone againftthe other. The 
 Proteftants put nothing but verbum del fcriptum, the written 
 word of God into the Scale ; But the Papifts adde, and heape 
 their Trentalls and all their Decretafls, the Papall Ch.iire, and 
 the Triple Crorvne, their Beades and all their Head rolls of 
 Tradition , Their Holy-Vwerpots , and all their Magazines of 
 holy re liquet, with all their Trinckets, Tra/b, and Trumperie 
 into their Scale, and underneath their fcale that grandelm- 
 poftour, the Devill, is portraied hanging, and adding all the _ 
 weight he can unto that fide, yet all will not doe, all cannot 
 counterpoife the weight and worth of the written word of 
 God alone. And fhould we take the Balance of the Santluary, 
 and put the'joyes and pleafures of this prefent World into one 
 Scale, and the joyes of Heaven or the fulnefle of joy in the pre- 
 fence of God, and the pleafures at his right hand for evermore , 
 into the other, and weigh them one againft the other , wee 
 fliould find all worldly joyes and pleafures to be but m the daft I&iah4o**!. 
 of the Balance, yea, lighter then vanity it felfe. Pi al. 6 1.9. 
 
 Solomon was as wife as any Man of this World, yet could 1 Kings 4.2*. 
 he never finde out any reall joyes, or pleafures in this World. JV 
 Onely by his wifdome he could finde, that there are none here EccIe( - *• 
 to bee folind ; let not us beefo unwife then, as to feeke them 
 here, where Solomon himftlfe could never finde them. He 
 could not finde them under thefunne, let us then feeke above it 
 for them. M^ufe*** fP^oft* faith S. Chryfiftom, ***£ t* S.Chryf.Hom. 
 im ( iTu^m , let us oot let our thoughts fall downwards to 
 
 the 
 
5o The Cwfunmation of Felicity. Scrm. 2 . 
 
 Colof.j.r. the Earth, but fly to Heaven upwards. Let ns feeke thofe things 
 which are above. Let us feeke the fttlnejfe of joy in the prefence 
 of God* , and the pleafures at hi* right hand for evermore, 
 y And in the fecond place, becaufe there is the fulnefTc of joy 
 in the prefence of God, and pleafure,&c. Therefore let us fe- 
 rioufly confider, what they lofe, that are excluded, and exiled 
 from that glorious prefence of God for ever. Alas for them I 
 their loffe is beyond exprefiion ; & beyond imagination.No mor- 
 tall man can either fathome the depth, or meafure the greatneflc 
 of their miferies, that are for ever deprived of that felicity. The 
 miferies of this world area world of miferies, yet are they all 
 as nothing to the miferies of hell 5 for hell is nothing eife but 
 miferies; And the miferies of hell are either in poena damni t or 
 in poena fenfa , In the punifhment of Lofle, or in the puniftiment 
 ofSenfe, or rather in both; Theloffe of all pleafures, and the 
 fenfe of all paines together doe meet in hell, and make it to be 
 hell ; And the lead part of that punifliment that is in hell is very 
 great, but the other grievous beyond comparifon. The laft is 
 thought the leaft ; The punifhment of Senfe is lefle then that of 
 ^> Lo(Te. Denominatio fumitur a principaliori, The chiefeft God- 
 father does ufe to name the child, and the principall part of the 
 puniflhment does name the whole. It is not called Senfation 
 from poena fenfus, but Damnation from poena damni • to intimate 
 unto us, that the loffe of all the happinefle in heaven is a greater 
 unhappinefle, then all the wretchednefle befides. There may be 
 many now in Hell enduring exquifitc tortures, that would glad- 
 ly have them doubled for ten thoufand yeeres, upon condition,' 
 then to en joy the fttlneffe of joy in the prefence of God, and the 
 refreshing pleafures at his right hand for evermore. But alas 1 
 It muft not be. When once the righteous Judge hath faid, De- 
 Pral7.11. part from me je cttr fed into ever Ufiing fire y that their accurfed 
 Math.i5.41. departure muft beforever, as well as their extreme!! tortures 
 in that fire. Men muft beware before then, and that we may 
 take heed in time, let us take it into our faddeft thoughts, or ra- 
 „ ther let us think it far above all humane apprehenfion , rightly 
 to think what it is to lofe thefulneffe of joy in the prefence of God, 
 and the pleafures at his right hand for evermore. 
 
 And in the third place, becaufe there lyhefnlneffe of joy in the 
 
 prefence 
 
Scrm . 2 . The Confummation of Felicity . 6 1 
 
 prefence of God, and pleafures at hU right band for evermore, there- 
 fore let us ufc our beft endeavours, that we may get into that 
 prefence. Summo laborefummum bonum ajfeqninece]fe eft, faith L adan Infti- 
 LaUantitu. The greateft pains muft be employed to obtaine the jX*" lVin# 
 greatcft pleafure. Let us place our Summit bonx where of right Maximum ens 
 we fhauld, let us place our happinefle in thit prefence, and let e/tmaximun 
 allouraimcs,aIlourde(ires, all our endeavours be to enter into bomm. 
 it. Let the enjoyment of that prefence be the ultimate end of ^S'qJI, 1 " 
 ill our wifhes, and let us all be willing to purchafe it at any rate. thodoxiVped- 
 The price of it is, what the good man is, not whit the great mine. c. 3. 
 man has. god a?kj not goods, but goodneffe for it. He that hath fo C uni f°rmxT>ci 
 much of godlinefle or goodnefle in him as togivehimfelfeto fi ( fa bonitM, 
 God for it, (hall not forever goe without it. Let us beftow \ l 2%\Vlit 
 our felves and fervice upon the God of Heaven, that he may be- mnh propter 
 flow the happinefle of Heaven upon us. fe 3 vet ut qiando 
 
 And m the fourth place, becaufe there is the fulnejfe of joy xgh propter fe, 
 in the prefence of God, and pleafure at hU right hand for evermore, ! ^>f r ui T % 
 
 . / J , J ' J J n . &. . _ T J . ., , ' bomtAti flLZ xlfu 
 
 therefore let us never be caft downe with Heavinefle, when mu i mi ^ t \£ m 
 any ofourdeareft friends are lifted up with joy at that hip- ibid. 
 pineflc, why fhould their fnlnefle of joy fill us withgriefe? If Moftros mi- 
 je loved me, je Would rejoyce becaufe Tfaid, I goe unto the Father, grxntes non ami- 
 faid our Saviour Chrift toh\s Difciples, John 14. 28. as much as ^faj S .A*~ 
 *to fay , that the felicity of a friend fhould make us to be merry, gl ,ft. Epifi. ad 
 rather then to mourne. iralicam. 
 
 And in the fift place, becaufe there is the fuheffe of \oy , &c. Nmcumtc 
 Let us never be unwilling to lay downe this life of Sorrowes Hu'xcmeAiU- 
 our felves for the taking up of that of joyes. It is no great f* m u „ e 'h{ 
 Happinefle to live long here, nor great uihipptnefle to-depart mm ajjeauiyto 
 ere long from hence. Oiely they are happy in fome meafuce unpim me ad- 
 here, that have lived long enough todyfo well, that they miy xUemm cupua. 
 live in happinefle for ever after death. This prefent life is no j^^iusin 
 fuch defirable thing, but any man may find furficient caufe to nedc adVV 
 make him willing rpith E lias to have tt taken from him. When lecUa xegnatit 
 the Patriarch Jucob had lived here as long, and full as well as fuum. 
 any here,and it may be longer then mod, and better then any, l &'H S l ***' 
 be caft up his account by the help of his bed Arichmetick, and 
 foundthat the totall fuume would amount to no more then 
 thc(hottB[\\o£*fei*eviflD.i)fs, Fe\\> and evill have the dyes 
 
 K of 
 
5 2 The Confummation of Felicity. Serm.2. 
 
 of theyeeres of my life beene faid he to Pharaoh, Gen. 47. 9. 
 And which of all us here mighc not give in the fame Reckoning 
 if we would but audit our !ives?The Summa Totalis of Jacobs life 
 was very final!, fo fmall indeed, that he thought it meeteftto 
 multiply the fame by dayes. The Inches of Dayes are the fitteft 
 Pul.39 j. meafures for the Hand- breadth of humane life. The length of 
 humane life is but one/pan t and every day does fliorten that little 
 length at leaft an Inch. Jacobs life was but of Dayes, and the 
 Dayes of Jacobs life were in all but fewj And all thofe few Dayes 
 Gen.47.9. of Jacobs life were evill, as he faid him felfe, few and evill have 
 they beenc. And whofe life may not be meafured by dayes as 
 well as Jacobs ? And whofe dayes of life are not few, as 
 few as Jacobs! Whofe life of Dayes is not (bore, as fhort as his? 
 And whofe few Dayes of life are not all evill, as evill as Jacobs t 
 Who can looke upon them and not fay truly, feVo and evill 
 have thy been ? But are all our dayes evill f Why then doe 
 we all complainc, that they are few ? Are not a few evill 
 Dayes enough ? Will any wife man wifli for many evill Dayes ? 
 And againe, are all our evill Diyes but few ? why doe we 
 then complaine, that they are evill ? Who may not beare with 
 a few evill Dayes, that expects an Eternity of good Dayes, 
 when thefe few evill Dayes are ended ? 
 
 In the laft place therefore, if we doe beleevethe Truth in 
 the words of the Text, if we be pcrfwaded,that there is the ful- 
 ncileofjoy in the prefenceof God, and pleafure at his right 
 hand for evermore, then let us never reckon any fufferings to 
 be too many, or too great, or too long to be endured t for the 
 obtaining of thofe joyes and pleafures that (hall endure for 
 Ron.S.iS. cVr « But let US reckon with S.Paul, that the fufferings of this 
 prefent world are not worthy to be compared ^ith the glory that 
 Hcb.ii.ii* /hall be revealed in u* t Indeed no affiitlion feemeth joyous for the 
 time, but grievous ; And no time in aflfli&ion feemeth (ho rt, 
 1 Cor.4-J7« but tedious ; uniefle with Paul we be perfwaded, that our light 
 affiitlion lafting but a moment, fhaH Vvtrkt for us a farre more 
 exceeding, and eternal! weight of glory. The Lord does make the 
 bitternesofthislifeofforrowes to feeme the more imbittered 
 to his fervants, that the fweetnefs of the life of /oyes may feeme 
 the fweeter to them when they come to the enjoyment of it. 
 
 Vet 
 
Scrm.2 . The Confummation of Felicity, 
 
 54 
 
 Yet that the bittereft forrowes of this life may be the bettet re- 
 lifted, the fweeteft joyes of life are promifed to them thac in 
 their forrowes wait for joyes with patience. And to perfwade 
 to patience in the midft of forrowes , we rauft obferve them to 
 be common. What Militant Saint did ever beare the Enfigne of 
 a Mortall life, without fome Crojfe, or Crojfelet in it ? Who 
 could ever blazon the Efcocheon of his Militancy, or Mortality, 
 and not finde theFieldofhu life to be charged with Crojfe $ C]hUs % 
 or (jotfe} Sable ? Thcfrfl Adam could not ; nor could the fe- 
 cond. And who indeed can wifh for the heaven of happinefle, 
 or the happinelTc of heaven here , where the King of heaven 
 went through an hell of miferies ? There can be no greater un- 
 happineiTe in this life, than never in this life to have unhappi- 
 nefte. Terpetuall prosperity does make afoole ; fo fayes bne~Ih~aT 
 wasnofoole. And Trosjeritj perpetual! does marre afoole ; fo 
 fayes another, and he the wifeft of wife men. Profperity may 
 fometimes foole a wife man unto foily ; and Adveriny may 
 fometimes tutour a foole to wifdome. ta^ata ^aS^atA) 
 Many inftruftions are taught by afflictions; God fendeth 
 Grofles in ftead of Blefllngs unto thofe he hateth, but he often 
 blcfleth thofe with crofTes which he loveth. It u well for them 
 that they are afflifted. It is very true that Opprejfion makes the 
 wife man mad ; for fo fayes the wife man himfelfe in his Bookc 
 of the Preacher, Ecclef.j.j. And it is as true if we Preach it, 
 that oppreflion makes fome madd men wife. But who is 
 willing to-be Schooled by fo curft a Pedagoge ? But volenter 
 nolenter, whether men will or no it muft fometimes be fo, and 
 better fo then worfe for ever. Too much it is for one man to 
 enjoy two Heavens ; And as great pitty it is that anyone 
 (houid endure two Hells. And therefore I may truly fay, that 
 God of his goodnefte, and his wifdome, hath appointed one 
 ~ofeacfi~~ror every man. There is not onely an Heaven or an 
 Hell for any one, but an Heaven and an Hell for every one. 
 This prefent world is both, but unto feveral! Men ; It is the Sin- 
 ners Heaven, but Hell it is unto the Saints on Earth- The finfull 
 worldling takes his pleafure here, he hath all his happineiTe 
 here that he is ever like to have ; here are all his joyes, and all 
 hi*hopes of joy ; He wifhes for no other Heaven ; he lookes 
 
 K 2 not 
 
 Nihil injclicius 
 eo, cui nihil un- 
 -quam evenit &l~ 
 verfi. Seneca 
 Fortuna quern, 
 nirnium fovet , 
 ftultnm fait. 
 Prov. i . $z. 
 Vcxmo dm in- 
 tellcftum. 
 
 Ffal.xr9.67. 
 7i 
 
#4 The Consummation of Felicity. Serm, 
 
 roc after any other. He thinketh not of that to be enjoyed 
 hereafter. Here would he live for ever if he might ; But alas I 
 It may not be. This world muft not laft alwayes ; and though 
 it might, yet might not his life in it; his life is but of few dayes , 
 It foone muft have an end. What wife man then would wifti 
 to live his beft life firft, feeing that it muft fo foone be loft? 
 Who would wifh to have his heaven here, where he can flay but 
 a few dayes ? Yea where he cannot affure himfelfe to ftay one 
 day, or houre ? 
 
 Againe this prefent world is a kind of Hell to others, or in 
 ftead of Hell unto them; It is a Place of Trouble, a Place of 
 Suffering. But their ftay here isfhort. Now who would not 
 rather endure the Hell of a few dayes miferies here, and enjoy 
 the Heaven of Eternall happinefle hereafter , then enjoy the 
 Heaven of a few dayes pleafure here, and endure theEternall 
 miferies of Hell hereafter ? Temporall Pleasures are dearly 
 bought with the lofTe of Eternal!; And temporall fufFerings are 
 well requited with cternall Pleasures. That is a miferable hap* 
 pineffe that muft end in fuch miferies as muft never end; And 
 thofe are happie miferies that fhall foone end in endleffe hap- 
 pineftc. This life is but a journey towards Death, and but a 
 (hort one ; And Death is yet a ftiorter pillage to a longer, 
 and a better life. Indeed noMortall Pilgrim can be wearie 
 of the longeft journey of life, if by the way he does but well re- 
 member the endleffe joys that [he ftia 11 enjoy at his journeys 
 end. But yet the ftiorter that his journey be, the fooner fhall 
 he be at home poffefled of thofe joyes. And who would wifti 
 a long apij tedious journey to himfelfe to keepe him long from 
 the enjoyment of them ? 
 
 That life of joyes is worth the wiftiing, that (hail never have 
 an End; And that End of life is full as worthy of our wiftie?, 
 that (hall begin the Joyes of that endleffe life. And that end 
 Theophra. molt be ere long; for Vita brevis y life is (hort. Man that is Borne 
 Job U. i . °f a ^ oman i* but of a few dayes y and fall of * trouble, faith holy fob. 
 He is of few dayes, that he may not live too long in trouble ; 
 And his dayes are full of trouble, that he may not long for 
 moreofthemthenafew. Mans dayes are full of trouble, that 
 a few may fetve his turne and make him weary of them; And 
 
 his 
 
Serm. 2. the Conftmmation of Felicity. 6$ 
 
 his dayes of rrouMe are but few, that he may not be too much 
 
 wearied with them. It is mans great Mifery, that his few 4a yes 
 
 are full of tr > uble ; And it is Gods great Mercy, dMttoafcl 
 
 dayes oftrcuble are but few : for if the Dayes of Man*> lift be 
 
 full of trouble, it is well for Man, that his life of trouble is not 
 
 fullofDayes. It is ill for Man that the troubles of his few 
 
 dayes are fo many ; And it is well for Man that his dayes of 
 
 trouble are fo few. The few dayes of Mans life are full of 
 
 trouble, that Man may dayly be minded of his duty in feekfog &\h p^fr 
 
 for another life, better then this prefent ; And Mans Dayesof <PU Tt K a.hh 
 
 Trouble are but few, that Man may not be wearied fo as to n *<*f*T& 
 
 leave feeking for that other life before that this doth leave him. £«» ; b T/ T j? ; 
 
 S. Chryfoft. Horn. 6. Corcychs. 
 
 Then let the Miferies which accompany Mortality weane 
 us from all fondnefle towards this life prefent; And let the 
 felicity of life eternall win us to long after that. The thoughts 
 of the Ely fan happinejfe did fo encourage a poo/e Grecian^ metre 
 Paganpt the inftant of his death,that he re joyed much to think 
 of going to Pythagoras , and other learned Philofophers ; to 
 Oljmpw, and other skilfuil Mufiaans ; to Hec at <eus , and other „ 
 approved Hiftoriographcrs ; to Homer the Prince of Poets, fefius Hiftori-~ 
 and other famous Wits that we w his rbi. h vers. That Poetical! cusceleberri-" 
 Paradife, the Elyfian Field u'd m.^ke a Pagan give his longnm mus. 
 vale to this prefent world with no;aolcrefoiuiion : AndSiall Y oI ateran. 
 notthcrcallpleafurcsofthcOlftial! Paradife, the t^lnefle of Hom'aduo 
 joy in the glorious prefence of God, encourage a Chnftian at fuerunr. 
 his death to depart as comfortably as a fa>th!efs Grecian ? Why Volateran An- 
 fhould Fantafie in a Heathen be more powerful, than Faith in a thropol.l.17. 
 Chriftian f Is not that company as good, which we beleeve to 
 bein the gioiious prefence of God, as that which he imagined 
 to be in Ely fa Campo ? And are not the joyes as many and as 
 great / Why rr en fhould not every true Beleever cheare up 
 himfelfe at his departure by thinking of his going to S. Peter, 
 S. Paul, S. fames, S. fob*, and to all that glor'totts Company ofAfo- 
 fties in that prefence of God ? And of his going to Eliot , and 
 
 K l Elijba, 
 
66 The Confummation cf Felicity. Serm.2. 
 
 f 
 
 EH/ha^nd Ifaiah, and Ezechiel,md to Daniel, and all that good' 
 lyfeHowfhip of the Prophets ? And of his going to S. Steven the 
 Proto- Martyr, and to Ignatius , and to fuftinus, and to our 
 Cranmer, and our Ridly 9 and our Hooper , and our Taj lor, and 
 all that Noble sArmy of CMartyrs ? And of his going to that 
 Reverend Patriarch ^Abraham, the Father of the fait hf tall ^ni 
 to Ifaac , and to Jacob , and to all the holy Patriarchs in the 
 Kingdome of god I And of his going to the holy Angels and 
 Arch-Angels, and Throncs,and Powers, and Principalities, and 
 „ , ' to the Spirits of all jujl Men made perfeB i Who can thinke of 
 
 '"•'" being thus tranfported , and not be tranfported with the very 
 thought of it ? Surely it muft needs be a very ConfoJatory 
 Viaticum to the foule of a dying Chriftian to thinke of exchang- 
 ing Earth for Heaven, and the fordid Company of Sinners for 
 the fweet fociety of Saints. 
 3ue dementia Who can thinke of Reigning with holy David , and good 
 
 tfFam*repre$u. fojtas , and with Chrift fefus himfelfe in his Kingdome of Glo- 
 ras&p<*nM i & r j , and ftill defire to bee fubjecl: to his owne corrupt!- 
 licrymMmimdtt ons ^ an( i the corruptions of others? Hee that thinkes upon the 
 ^ CyF fullnejfe of joy in the pre fence of God , and the pleafures at his 
 
 Ezredere mm right Hand for evermore, can never wonder that old Hilarion 
 ma. s.Hieron. fhould cntreate his owne foule to be packing thither. 
 ttivh. Hilar. When Swan like Simeon had but feene his Saviour in his 
 
 *# ke 1 ' 2 'm/° ^ atc °^ humiliation , hee could not chufe but fing his nunc 
 UU^cecivit Dimittis , Lord now letteft thou thy fervant depart in peace ac- 
 tlou Draxel. cording to thy word. When his Saviour and ours was come 
 Zodiac into this World , and hee had taken him into his Armes , hee 
 
 Chriftian. defired leave then of the Lord to take his leave of the World, 
 that io he r might leave his foul in the Armes of his Saviour. And 
 they that have feentheit Saviour by the eye of Faith, as now hee 
 Augu. ictivit. j s to be feen in his ftate of Exaltation s and have embraced him in 
 Del 1. 1 9. the Armes of their arTfe&ions,can never be unwilling to depart 
 
 H?-} 9 !*?!'**, in peace,that with the God of Peace 5 and Prince of Peace, they 
 pcregrinus ai may have peace *n life et email , ana et email life w peace > asS. 
 mm stnftorum Auguftine turnes it very wittily .Are we not all Pilgrimes here ? 
 mwumpmim aIM j are wee not allmoft loft in dangerous wayes, and def- 
 /#«***• peratc Times ? Who then can chufe but wift himfelfe at 
 
Serm. 2. The Confummotion df F elicit j. 6y 
 
 Calum P atria , Qonftw via , & vita n§ftra deambuU- 
 crum , Heaven is our Home , Chrift is our Way thither, and 
 this life is our Walke ; Our Home is pleafant, our Way 
 perfect, but our Walke painefull ; Yet there is a neceflity of 
 our Walke , and there is Adverficy in our Way , But there is 
 Felicity at our Home. Wee are all here upon our Walke, 
 And wee all have heard of our onely Way, and who does not j hn 14. 6. 
 wiflh with all his heart that he were at home/ Tic fpeak even all Hcb.io. %*. 
 your Errands in a word , and fend you homeward. Remem- 
 ber whither yee are going , and ftay not by the way , for feare 
 it be too late ere yee get home. Remember your Way , and 
 ftray not from it , for feare yee lofe your felves, and never 
 come neere home ; But be fure to keepe your Way, and be 
 content to travell hard , and yee may be fure ere long yee ftiall 
 reach home, and receive a Wellcome home by all the Saints in 
 Glory , and a Crowne of Glory by Chrift our Saviour, 
 and the fullneffe of jojf in the Prefence of God, 
 and pleafttres at his right Hand for 
 evermore. Amen, Amen. 
 
 FINJS. 
 
£t- 
 
SE RMON 
 
 O F T H E 
 
 WORLDS VANITY 
 
 AND THE 
 
 SOVLS EXCELLENCY. 
 
 Preached in the CathedralChurch 
 
 of Saint Paul, in the fore-noone, 
 Otfob. 9. 1642. 
 
 <By Edvv. Willan M . A. 
 
 C* C» C» IK Cci* 
 
 Homer. Iliad. 10. 
 AmiVci jj\v yd? TiQoU, k, "w<*> /^wA*, 
 
 t Av<Ppf S i *\>uyji f&Ktv ihbziv «ts AsiVw, 
 
 Ou9' IASTH £T£| ei^KiV diXlt^iTaAipKOi O^OVTaV, 
 
 LONDON 
 Printed for Richard RoystoN at the 
 Angel ill Ivie-lane 1 6 5 1. 
 
^M^M*M^&$&&& 
 
 T O 
 
 The Worfliipfoll Robert Style 
 
 Efquire, his ever honored Patron. 
 AND 
 
 To the Right Worfhipfull 
 Robert Ay let D r . of Law, 
 
 and one of the Matters of the 
 CHANCERY. 
 
 Gentlemen, 
 
 THis Sermon was appointed for the Croffe \ But I hope, there 
 is no croffe appointed for this Sermon. It came not at the' 
 Croffe when it was preached ; And I hope 3 no croffe fhali 
 come at thai when it is printed. It too\fanftuary in the guire , and 
 fo was delivered to an extraodiiiary multitude of Hearers. But it 
 now requires another Vinde of fanfiuary 9 to be delivered from the 
 multitude of ordinary Cenfurers. Tour kinder countenances may 
 prove fi'.ch a fancluary to it. 
 
 It is a Sermon of Merchant-Adventurers; and it'hhh made 
 me a Venturer y though no Merchant. And in this Taper-bottome I 
 have made a twofold Adventure. The firfl is of this Tendry of 
 Refpetf and Service to your Worships , for the gaining of your fa- 
 vours 3 for the Protection of the other. And that other *is not an ad- 
 venture of a Soule for the gaining, of the World \ but of a Sermon^ 
 about the World and the Soulc, ( into the World, ) for the gaining 
 •/ Soules. 
 
 And your joynt favours (as I conjecture') may prove a very fafe 
 Convoy to it thorow the World. Qtptis atpiratc 
 
 N 2 It 
 
The Epiftle Dedicatory 
 
 It was the one of your good IForfbips which called it then unto the 
 Pulpit , orcaufed it to be called thither : And it is the other that 
 hath now called it unto the Prejfe., or occaftoned thtPrintingofH. 
 And now, whofefhaU I call it ? It wight [ometimes have been called 
 mine : But it hath been mifcalled, 1 tyww not whofe. I remember 
 well J. heard the Character of a Sermon(from ayoung Practitioner) 
 folikf unto it, that Imightjuftly challenge it. I mufl confejfe the 
 Title to it is not worth a quarrel - y yet there may be right in a Penny 
 as weU as in a Pound. And the Poet Virgil would not lofe his Title 
 to a Viflichmi,by his perpetual frlence. HisDiftichon was fuch as 
 he might very well own : And therefore, when he faw that Augu- 
 ftas did approve it , and that Bathyllus (tacentibus aliis) did 
 atfelfe thepraifes of it 3 he did inscribe his lines againe> which were 
 theje, 
 yi.claud. Dfl- No&e plait tota, redeunt fpe&acula mane : 
 
 7iat.dc vita. Divifum imperium cum Jove Caefar habet. 
 
 p.rtrgilii Ha- j nc i thenfubfcribed this claim unto them : 
 
 Hos ego verficulos feci : tulit alter honores. 
 Sic vos non vobis nidificatis aves. 
 Sic vos non vobis vellera fertis oves. 
 Sic vos non vobis mellificatis apes. 
 Sic vos non vobis fertis aratra boves. 
 I frail [pare the Young-mans name : I would not have him to be as 
 Bathyllus nr^Romae fabula. But I have pre fumed to fet both 
 your Names before my Sermon > becaufe I kpow it hath been had be- 
 fore bo thy oar Worfbips. Be pleafed with it from the P rejfe,06 well 
 as from the Pulpit-, And let me call it Toun : And call me> 
 
 Gentlemen, 
 
 Your Worfhips mod 
 
 Humble Servant 
 
 Edward Willan. 
 
 ronis, 
 
7* 
 
 If f #f f f ft f f f ft f ft \ 
 
 Of the Worlds Vanity, and the 
 Soules Excellency. 
 
 ' Matt. 1 6. 26. 
 For what is a man profited, if he foallgain the whole World, and 
 lofe his own Soide ? Or, what (ball a man give in exchange 
 for his Soule ? 
 
 X He Co"al, and the Cbryflal, are accoun- 
 Ltf ted pretious jiones, by skilful] Lapi- 
 daries ; And therefore, it is neither 
 a fault nor yet a folly, for ftich as 
 finde them in their Travels to (loop 
 down and take them up; Yet are 
 they but minus pretiofi , of an inferi- 
 our worth with the chief Philofo- 
 phers ; And therefore, it would not 
 onely be a folly but a fault too, for any Traveller to tur- 
 moile himfelf in gathering of an heavy burden of thefe to- 
 gether ; and in the mean time to neglect, or, for their fakes 
 to reject a richer bootie of Ja (per -Jiones, or Saphir-ftones, or 
 otAir.ethyfis, or the like. 
 
 \Veareall7Wn;e//ea wandrrng through the wildernefle 
 of this tranfitorie World, towards that City of pure Gold, 
 deer as CbryjlaLjbe foundations of whofe IFals are garniflxd with 
 Berils, with Emeraulds, with Cbryfolitcs ,znd all manner of 
 rrctiousftones, as St. John defuibes that new Hierufdem, 
 Revel. 2 1 . 
 
 Now in this our Pilgrimage we meet with Marbles , and 
 we meet whh JacirCis -, withkflc pretwus-ftoncs , and with 
 
 more 
 
jl Of the Worlds Vanity^ Serm. 3. 
 
 more pretious Gemms. I mean, the lefTe worthy bleifings of 
 
 <5cn. 1. 29* Gods left-hand, the more worthy bleflttigs ofGods right-hand^ 
 
 28 > Earthly Treafurcs, and Heavenly Treasures : And lawfull 
 
 **• it is to gather the meaner of thele Treafures together , and 
 
 |i' to ufe the meaneft of them : For God, who made them all, 
 
 did make them good 3 and for the good of man it was , that 
 
 he made them f o. 
 
 God made this prefent World for man, but man himfelf 
 for another to come, farre better then this prefent 5 And 
 man does fool himfelf extreamly, when he (els the reverfion 
 of that to come for ever , for this prefent , which is but for 
 the prefent. That other is without compare : this but a 
 very nothing to it. Let no man therefore overvalue this, or 
 poftpone that unto it. Let every man-be ware,that in (loop- 
 ing down to take up Earthly Things , he does not let fall 
 Heavenly : Or, that for the gaining of this bafer World of 
 _ drotfie Earth, he doth not lofe the refined fubftence of his 
 mod precious Sonle : For, What k a man profited , if he frail 
 gain the whole World , and lofe his omiSoule? Or, what fial! a 
 man give in exdwigefor his Soule / 
 
 The mod Emphatkal words in this Text are Metaphorical: 
 For borrowed they are, either from that richer way of Mer- 
 chandizing by Whole-fale $ or, from that poorer way of Pcd- 
 dling by Retaile. 1 muft needs follow the Metaphore in my 
 tond'mmm fc- di(cour(e, and the rather becaufe it is in this Place, A place 
 natNavale, of Commerce. The very Metropolis of this Kingdome, the 
 Im&c'vTbl's chkfeft place of Merchandize 5 and the place of the chieftft 
 l™mm*lLl\bKsnominatulcYunt : uti Merchants and other Traders,that la- 
 Naupattus, Nauftathmos, Nauplia,&c. bour to gaine this prefent World , by 
 Sed ex bis nulla metiori jure Navalis no- tne feveral Wayes of chaffering for it. 
 tocnfibiafumerepoffit quamLondimum Here tnerefore ^ive me leave to deale 
 nostrum. Tamaji adpofita , qui placidif- . . - p r 
 
 fimus mum in oibe nafcentium MercatJr, With you in fomc of your own terms, 
 statis kmsOceani*jtibwtfupirbus 3 alveo that fo I may trade the Commodity 
 t uto , pra alt o,&n avium quamlibet mag- of this Text of Trading with the 
 varum capaciflimo, t ant as Orientis y & Oc- g. reater pro fa to y0tl . 
 ddmtis opes quotidie invehit.ut cum Or- B T it fc 1\ .„ „ ,« *.,„ r\ 
 LtsChnLniLmpmis de fee undap alma fl . *" thc Text there are two Que- 
 hodie eontc?/dat,&c. Camden m Brit, ftions proponed to you. 
 dc Middlefex. The firfr in chefe Words. What If a 
 
 man 
 
Scrm. ?• and the Souls Excellency. 75 
 
 man profited, if he jba 11 gain the whole world , and lofehis own 
 foul? 
 
 The fecond in thefe , What (ball a man give in exchange for 
 his foule ? 
 
 The firft fecms to relate to your Trading by w.iy of Com- 
 rnerce. The fecond, to your trading by way of Merchandi- 
 zing Exchange. In both together, there arc two Confider- 
 ablcSj 
 
 I'. The aW I Worldl y M f rchandi Z e.- 
 Tlie fii ft, in the firft queftion ; The fecond, in the fecond: 
 Yea both may be obferved in either of both. I (hall dif- °^ditur & 
 courfc of both , as they are both difcovered in the firft que- Z"?™?*^ 
 ihon, which refers to Iradittg by way of Commerce , In thefe temprafa imo 
 words •> What is a man profited, ifhcfiallgaine the whole World totms mundi 
 and lofe his own foule ? CHm perditione 
 
 In which words we may obferve thefe Foure particulars, ? mm *>&$ ua »* 
 t a \m l trrcparabtle fit 
 
 I. A Merchant. Hmum prL 
 
 II. His Wares. tionis anim* m 
 
 III. The Merchandize it fel£ Jafcnirvcom- 
 
 IV. The Rillar.ee of Trade. mcn.inconcor. 
 Fh ft, the Merchant y Mam What is a am// profited? 
 
 Secondly ,thc Wares, and they are of two forts. 
 
 The 1. Imported. 
 
 The 2. Exported. 
 The Ware imported; the whole World. 
 The Ware exported; his own Soulc. 
 Concerning the firft, two Circumftinccs arcccnlldcr- 
 able. 
 
 1. A Variety. 
 
 2. A Monopoly. 
 The Variety; the World. 
 The Monopoly, the w>We WW?. 
 
 Concerning thefecond, three Circumftances are remark 
 Me; 
 
 1 The Qualitie or Nature. 
 
 2. The Quantity;, or Number. 
 
 3, The Propriety, or Relation, 
 
 For 
 
74 Of the Worlds Vanity^ Serm.3, 
 
 For Nature or Quality, it is a Mans Soule 5 For Number 
 or Quantity, it is his One foule, his onely foule, in the lin- 
 gular number; For Relation or Propriety, it is his own 
 foule. And lofe his own foule. 
 
 Thirdly, the Merchandize it felf, or the Negotiating of 
 the Trade, which is notably fet forth unto us by a ftrange 
 Paradoxe, of gaining, and Iofing by the fame bargain ; yea 
 of gaining the whole World , and Iofing by the bargain. 
 gain the whole world, and lofe his own foule. 
 
 Fourthly, The Ballance of Trade, which in the Dialect of 
 Merchants , is nothing elfe but an exaft Computation, or 
 S'r Ralph Mad- the carting up of a juft Account , thereby to know what is 
 difott , in his loft, or gained by the Merchandize. IVhatis a man profited? 
 Englands look- a s much as io fay, Ballance the Trade, compute the worth 
 tag w and out. of the Ware exportcd , y with tbat of the Ware i mpor ted 3 
 
 and then tell xx\e,What is a man profited, if he {ball gain the whole 
 world> andlofe his own foule > Thcfe Minutes of the Text fhall 
 be the Meafures of my Time, and your Patience. 
 
 Firft of the Merchant, Man. What is a man profited? Ey a 
 
 man here, our Saviour meaneth any man whatever: He 
 
 fpeaketh here not only of fuch as compafle Sea and Land 
 
 to gather the Riches of this World 
 
 TcYd'mMagcUan. Portuga. rei nautica together, as Ferdinandus Magellanes did, 
 
 peritfmus, impetrata clafcj navmm an j as our p r rf . and CclV endifb after 
 
 a C<erarc.an.Dom.\%\<). io die AuQU\t, , . . , \ « J . 
 
 eUi^ifoivit.clnariasad^abns ^m , with other Circumnavigators. 
 
 rcfte Brafiliam navigavit. Navis ejus Nor fpeaks he only or Inch as adven- 
 
 afocitiinHifpaniamducitur^Septem. ture to fome fpecial , or particular 
 
 I5 2 4 . Hac prima fat Navigtth. Ports or Places of Merchandife, fuch 
 
 Drake id vecmb 15 77. !*£#* as Alexandria , and Aleppo , the Grande 
 Colvit. toto terra, urn <rde circumnavi- \ v t 
 
 tato i do»! U mredit4K*l-0£iob.iiSo. Cane, and both the Indies are , as that 
 
 Tho.Cavendiili ex Anglia folvh Jul. Royal Merchant King Solomon did, 
 
 ii.itf6.mum terra ambit urn circum- lvno f ent f ortn m jp S f rom Ezion-Geber 
 
 ?!avigavit 3 &rediitsept.is.itfs. for ^ tran sfretatidn of Gold from 
 iKing.p.2^.28 Ophir. And as that neighbouring Prince of ours, that fets 
 forth fumptuous Plate-Fleets, for the importation of his 
 Perulania. But he fpeaks of any Man, that adventures the 
 lofle of his Soule, by any way of Traffiquing for this pre- 
 sent World. For thus an indefinite Interrogation may very 
 
 well 
 
and the Souls Excellency. jy 
 
 well the univerla), in the Interpretation. And this French 
 
 Title Merchant (as Atnbrofe Canine aiTerteth) may be given Dicliov.Hcxtg* 
 
 to any man, that any way deales or chaffers for any thing 
 
 in this World, whether it be for his own life, or to tnde 
 
 away again to others. And Curtly fuch as adventure the 
 
 loflc of an Eternal efhte in Heaven, for thegaining or the 
 
 increaiin^ of a Temporal one on Erath, are very Merchants , 
 
 indeed. Now offtich,and unto fiich this Queftion is mod 
 
 fitly propounded : What is a man profited, if he pall gain the 
 
 whole world, and loft his own Joule i 
 
 Thus we have 'found out the Merchant, Man, any mm. 
 Now let us look upon the Wares, and 'they are (as you have 
 heard) of two forts: The firft, Imported ; the fecond, 
 Exported. 
 
 Hrft of the Ware imported 3 concernig which two Cir- 
 cumftances are to be considered, i. A Variety. 2. A Mo- 
 nopoly. 
 
 Fit ft of the Variety, The World. Now the World may be 
 confidercd two waves. 
 
 1. Philofophically. 
 
 2. Theologically. 
 
 Firft Philofophically, and fo indeed the World is ^^Crt'c^'i. 
 thing elfe but a Variety of things in a beautiful Order. 
 The a4<t£<V, or beautiful Order in that Variety hath given 
 the Appellations to it, both in Greek, and Latine. It is 
 crdinata compages rerun orrnium, a well-difpofed Pack of all 
 kinds of War s. Omnia Corpora fmul fe:mpt a diamtur Munditt : 
 All Phyiical Bed cs taken and compact together are,called 
 the World: But there arc no Merchants (asl conjecture) 
 that trade for this World in this Philofoj hhal fenfe. And 
 thereto 1 e ftcond! y, the World may be confidercd in a The- 
 ological fenfe 5 and fo it njaftbe in this place. 
 
 InaT' , .. e, by the W< rid is meant the Ho- self, dc C 
 
 mmts, R and PJcafures of this preterit World. WcColumb*, 
 
 that gains a Variety ( f 1 retimes (aid to gain a ^P- 10 - 
 
 World of Rich- ?, and Honours, and P Va'-ures : It is much 
 for a man to gam A\ theft \ but it is more for him to gain 
 asmiuhas the Text doth fpeafc of: For here's not encly 
 
 O the 
 
80 Of the Worlds Vanity, Serm, 
 
 the Variety in the Worlds but the Monopoly of all thefe, and 
 
 of all of all thefe, in the whole World : gain the whole 
 
 world. 
 
 Archb. Abbots Could one Mcrchan t but engrofle the Artificial Wares of 
 
 vefcription of a ]j gfoinfaio , or all the Alexandrian Wares, or all the rich 
 
 Dr *H i Perfumes 5 or coftly Drugs,or fragrant Spices of Arabia felix, 
 
 Geoera. it were enough , and more then enough to tympanize his 
 
 heart with the proudeft thoughts of the Wealthy. And yet, alas, 
 
 all thefe Alls together can amount to no more then a little 
 
 Packet or a worthlefle Fardle, in compare with that In- 
 
 groffment in the Text, the gaining of the whole World, Yet 
 
 fee, the Saviour of the World does qiuftion this great gain, 
 
 •whether it may be rightly called Profit or no : yea rather 
 
 He puts it out of qucftion, by putting forth of this queftion, 
 
 What is a man profited, if he pall gain the whole world, andlofe 
 
 his ownfoule? 
 
 Indeed thefe words are not only one,but two Qucftions: 
 the firft is Abfolutc, thefecond Hypothetical. The firfl is in 
 thefe words : What is a man profited, if he pall gain the whole 
 world? The fecond in thefe, added to the former by way of 
 condition : And loft his own foule ? 
 
 Firft of the firft. But firft obferve, that it is but ameer 
 fuppofitions that is the foundation of both. Our Saviour 
 fpeaketh only xa-3-' W0«<w, by way of fuppofition, \h rh 
 HQfotJLQVQhQV Ki<>M<n))lf he fball gain the whole world, i.e. fup- 
 pofe it were poflible for himfo to do , and that he mould 
 do fo : 1 fay fuppofe it. But fuppofttio nihil ponit, The bare 
 fuppofing of a thing to be , is no proving of that thing 
 to be as it is fuppofed ; That may be fuppofed to be, 
 which never was, and that which never {hall be, yea that 
 which never can be. Such is this thing fuppofed by our 
 Saviour, the gaining of all this prefent World. 
 
 For alas ! it is not all the plodding in the WorId,nor all 
 the projecting for it, that can gain kail. Oh no! his not 
 all the griping Ufiuy, nor all the pinching Mifery , that 
 can draw fo much as ilia terr*, the Guts and Garbage of the 
 Earth into one mans Coffers, no not fo much as the white 
 or yellow Intrails of the Indian-Earth. 
 
 Suppofe 
 
Serm. 5. dtid the Souls Excellency. 81 
 
 Sudpofe that a man could have a mind more covetous Ovid.mctxm. 
 
 then Midas had , or be more dunghilly-mindcd then Crajfits ''*•«• 
 
 or Hortcnftus ; And fuppofe that fuch a man were more in- y alcr MaVt 
 
 genious to invent new projects to gain the World, then lib^.cap.^.' ' 
 
 the old Athenians were, which were the vci y Minters of Arts 
 
 and Sciences , And fuppofe he could be more arduous in ItisnorJmpro- 
 
 all his Negotiations, then the moft induftrious Hollander-, and P cr tha * the 
 
 more deceitful in all his dealings, then the moft Perfidious £'£*?y ,c ; c ! ie 
 •-F-- iji /riii Hollander ) be 
 
 Carthaginian : yet could he never engrofle the whole compare( j to 
 
 World. rhc^/tf for his 
 
 Let this Merchant, Mr/2, have never fo great a Stock Sedulity and 
 to begin the World with, and let him drive never fo ^ bou , r * « 
 good a Trade to increafe it , ya muft he never think ° Ca onc ' 
 to gain the whole World. Were he the onely Sonne of a 
 fecond Pyrrfotf, and the onely Nephew of another Crtfus, Volate-ranhi 
 and fo h;d both their wealths to fet up with \ And were it Antbropologia, 
 pofliblefor him to ufe a Conference more cauterized then 
 the worft of Jewes in the hardeft wayes of tlfiiryj And 
 con Id he have an Head-peece more crafty then that of Ma- 
 homet in the myfteries of Merchandife, and an Heart more Aychh Abbo 
 greedy then his, and Hands more violent in robbing of o- of Arabia in 
 ther Merchants in their travels 5 And could he be more for- his Ttcfmp. of 
 tunate then Polycrates himfelf , that was the very Favourite the world. 
 of Fortune, as Herodotus hath ftoried it : yet would it ftill Hcrodot. m 
 be Ta dfvva.TGvfi thine impoflible for him to gain the whole Thalia 78. 
 World. 
 
 Th on eh Machiavels Policy, and Cat alines Activity, and 
 Heftors Valour, with that Martial prowefle of thofe two 
 Thunder-bolts of roar , Menelaus and Agamemnon, fhonld all 
 meet in one man : y.t could they never advance him to the 
 abfolute Command or Governance of the whole World. 
 The greater! Mttkirchies of all, that ever were in the world, 
 were never truly univerfal, of all the world. Indeed Nebu- 
 chad-nezzar was a mighty Monarch in Syria zndChaldea; 
 And Cyrus had vaft Dominions, when he had joyiud the 
 Kingdome of the Medes unto the Ferfians : yet both their 
 Territories had their Frontiers. And though the prodigious 
 Avarice, and boundleflc Ambition of Alexander the Great 
 
 O 2 afTtacd > 
 
g 2 Of tke Worlds Vanity, 
 
 affe&ed the Soveraignty of more then one whole World, ( : s 
 Plutarch (lories it of him J yet could he never reduce the 
 whole of this one World unto his Grecian Monarchy. Nor 
 could thofe Noble Vittors, Cairn Julius Ctfartftid Oftavianto 
 Czfar Auguftus, fuhuigate the whole unto the Reman? Eagle, 
 by all their notable Victories. And without all contro- 
 verfie, the fole Command of all the World, is too great a 
 Soveraignty for any one Man in the World. It muft needs 
 feem a very mockery ,for the fallen Donns of our neighbour- 
 ing Nation to (both their Soveraign up with the fondly- 
 -affefted Title of Catholique JMajeJty. Me thinks that ominous 
 Rebellion of Catalonia, with that fatal Revolt of Portugal, 
 without the thinking of others that Jed them the way , or 
 that are like to follow them,might fully infeoffe them with 
 the apprehenfion of that diflike which the undoubted Mo- 
 narch of Heaven and Earth hath often fhewn unto fuch ge- 
 nerall Claims. Though many and many Manarchs be the 
 ,. Supreme Governours in th ir feveral Monarchies ; yet may no 
 
 Monarch in the World claime any title to the Monarchy of 
 the whole World. It is an honour belonging to God a- 
 lone : And mine honour (faith he) willl not give to any other. 
 It is He that is cloathed with Catholique Majefty. It is He that is 
 King. The Lordreigneth (faith the Pfalmift) and let the Earth 
 re]oyce 9 yea let the multitudes of the Ijles be glad thereof, P£ 97. 1 . 
 He reigns not only over one, but all the Ifles ; nor reigns 
 He only over Ifles, but over the Continent too ; for He is 
 King over all the Earth, Pf.47.7. 
 
 It was but an Ufurpation in Darius the Perftan , to ftile 
 Hex Keeum & nm ^ e ^ ^ e &"£> °f Kings. And it is n o lefle preemption in 
 Confanguinem the Pope to afelf that Title. It is a Title belonging to God 
 Dcornm. alone, who is (as S.Prfw/proclaimeshim ) theblefFd and 
 
 Q;Ciiicius,^2.-.oneIy Potentate, Bavitevs r Cctattevlvrav, ^ Kue/o* r weMv- 
 /< bvrav) The King of Kings, and Lord of Lords. 1 Tim. 6 . 1 5 . 
 
 And certain it is, He never made the whole World for a- 
 ny one man. Yet when any one fhall prove himfelf the 
 fole Heire of the Protoplaft, the World will give him leave to 
 claim his Propriety in the whole. But for the prefent, the 
 Poffdllons of Adam are parcelled almoft into as many Parti- 
 cles, 
 
an. I the Souls Excellency. 8 
 
 cks,ashis Nature is into particular Perfons; which nu- 
 merous Progeny knowes not how to acknowledge any 
 Lord Paramount amongft them , besides that onely true 
 God, whole Throne is in the higheft Heavens. 
 
 Nor may the ChrilKan World acknowledge any Catholiquc xhofe that arc 
 Commander befides our Saviour Chrift, w ho is Emmanuel, learned know, 
 God with us : The God of Gods, as well as, Lord of Lords. that the l°~ 
 
 YeaGodofGod, e& dtotwh I* 0e« rncC W r u- J* v v ? ment ° A f . 
 ^ j , - r^ A i tneUmi en is neither Popular, nor Ari- 
 
 *Ai».*/r», very God ot very God, as the ftocratical , but a Monarchic. Of the U- 
 Kieene Council hath well explain'd the nivcrfsd Church onely Chrift is the head 
 fecond Article of the ApoftltS Creed an <* diiefe ; and therefore the flatcof it 
 againft the Anion Hevetie. h t Monarchical cK trbitgifts D.fncc of 
 
 3 tke A>!fwLY to the Admonition, traft. 17. 
 
 It was intolerable Pride in thatRomane Prelate,that flift 
 contended for the fupreame Headfhip of the Chriftian 
 VVoild. Indeed, this veiy iin of that very Man , hath plain- 
 ly proved him to be that v.:ry Man ofSm> that St. Paid forc- 
 ipake p^ 2 Tbejf. 2.3. It muft needs be deemed a molt hate- 
 full inclofure, for any Sub' eel in the Kingdome of Chrift, to 
 take in all the Commons of the Chriftian World : And y t 
 alas! the World Chriftian is a very little one, a final Ma- 
 nor j a vei y little LorJfhip in compare with the vaft domi- 
 nions of the great Sultan , and grand Sophie^ and other parts 
 of the World not Chriftian. 
 
 Eut fuppofe a man could gain the Monarchie of the World, 
 not of the World Chriftian onely> but of the whole World; ■ 
 yet (till the (>ieftion may be asked , What Is a man profited? 
 
 For fiich foveraicnty would neither make him the fole 
 PofTefTour , nor yet the proper Owner oft he wholeWorld: 
 For ftill the Sublets ftiould rtotvntly hav; the Poljejion of , but 
 a true, and }ufl Jlight, and Title to, and Property hi a!! their Goods C{n (n tut 
 irtdEfratrs: y.v.,anci perhaps fome churl 'fh NabJs might J a ae aVthe 
 have fn ■' when fuch a Monarch might have au empty Convocation 
 
 Exchequer. 1640. 
 
 Eut to put the Suppofition as high as our Saviour Chrift 
 here puts it in the Text : Snppofe a man mould gain , not 
 onely the emptv Title to the World , but the full poffffion 
 of the whole World 5 yet ftill the Q^cftion may be asked, 
 
 O 3 What 
 
84 Of the Worlds Vanity^ Serin.?* 
 
 What is a man profited? 
 For what's the World , the whole World , but a Shop 
 of vanities, a Store-houfe of vexations, a Stall of toyes and 
 trifles 5 lighter then vanity it felf? V anity. of vanities > faith the 
 Treacher ^ Vanity of vanities , all is vanity. And what profit hath a 
 man of all the labour which he taketh under the (mine. Ecclef. 1 . 
 verf. 2,3. 
 
 Man difquieteth himjelf in vain to gain the World : and 
 what is it that he gaineth by it , but a world of difquiet > 
 Suppofe he gaines the World and all of Vanities , even all 
 the Vanities of the World 5 what profit is there in fuch 
 gain > What profit can it be to gain a World full of nothing 
 elfe but emptinefle , a World empty of every thing but no- 
 thingnefle > 
 
 This Worlds evciy-thing is the Wifemans nothing: 
 Omnia nihil) All is nothing : yea, the nothingneiTe of no- 
 thing. Omnia vanit as, all is vanity; not vain onely in the 
 Concrete, but Vanity in the Abftraft : Yea , Vanit as vanit a- 
 tum ; in the Abftraft of that Abftraft, Van ity of vanities, i.e. 
 vanijfima , moil vain , faith Hugo Cardinalis. What are the 
 chiefeft feeming fome-things of this World? Pleafurers and 
 Nihil aliud fim^ onours > ar, d Riches, they are. And what are they > Are 
 quammeranu- they not all vain e > altogether vanity? 
 grf-.jo.Fran. Pi, Solomon the wiftft of Kings and of men, that did know as 
 Miran. lib. 1. much as any man , or King of them ; for he knew them by 
 dc Mort. Chri- Jnfpiration, by Speculation, and by Experience ; and upon 
 his certain knowledge of them he gives this Character , that 
 they are all Vanity. They are all but vanity in refpeft of 
 their Ihftability or mutability ; fo Hugo de SanUo Vitlore. And 
 they are all but vanity, in refpeft of their infufficieney, and 
 Hugo de Savfto meere vacuity ; fo Hugo Cardinalis. They cannot continue 
 VittovcmEtcl, yiifa man y^fhen he has them; nor can they content him 
 
 inTJef Whlkft he haS thcm > th ° Ugh hc ha§ them a11 But Iet,S C ° n " 
 
 fider them feverally ; And firft let us confider ferioufly of 
 
 Worldly Tleafures. What are they > Indeed they are mifcalled 
 
 Pleafures ; but alas! they are not Pleafures indeed, but 
 
 the (hadowes of them. The joys of the World have a world 
 
 of forrovvs waitingon them 3 and the fwects of content in 
 
 them 
 
krin. 3. and the Souls Fxcellency. 85 
 
 them are imbittcrcd with more difcontcnts adhering to 
 
 them. Alas for them! The Brooks of worldly Pleafures 
 
 are very (hallow and loon dryed up. The very Sources of 
 
 them are like broken Ceflerues that can held no water. The 
 
 Flowers of worldly Pleafures are all Epbemerons, or like to Ephcmeriw, 
 
 Jonahs Gourd, growing fpecdily, and gone as fuddenly. The a Plan* of one 
 
 iaircft Nofc-gayes of them arc but for a (hew, and that dayes connmi- 
 
 fhew but for a moment *, yet the greateftpart of the World ^slj.i^u. ' 
 
 arc taken with fuchfhews. The feems or pleafures are the j onan 4 £ j7 . ' 
 
 grcatcft Witches in the world, and the greateft of the 
 
 world are bewitched with them. Indeed like Witches they 
 
 can doemifchief to many, but little or no good to any: 
 
 And like Witches, they ufe to doe moll hurt to thofc, that 
 
 are moft inward with them. The life of worldly Pleafures, 
 
 like that of Witches, is very wicked; and their end, like 
 
 that of W'itches, is veiy wretched : for thefe Pleafures of 
 
 fin for a feafon, mutt end inthofefufTeringsofpunimment 
 
 which muft have no end. Let us then beware or thefe mod 
 
 fatall InchantmentsoftheFlefh, thefe grand Impcftures of 
 
 the Wor!d,\vorldly Pleafures 5 let us overcome thefe iinnes 
 
 of Pleafures, left the pleafures of thefe fins do overcome 
 
 us. And here let's leave thefe vain pleafures, that wc may 
 
 come to Honours. And what are they? 
 
 In the Second place then, let us ferioufly confider of 
 Worldly Honours : Are they alfo all but Vanity ? Yes, they 
 are more then vanity, but yet they are Vanity ; 7 hey are 
 vanity and vexation of (pirit. They ? are Vanity when they are 
 gotten , but vexation of fpirit ingetting , and vexation cf 
 ipirit in lofing : they are hardly;gotten,buteaii!y loft. 
 
 The Bubble ofWorldly Honour is hardly blown up to 
 any bigncrfe try the breath of many friends; but eailly 
 broken by tlicblaft of a few enemies : yea, it is often broke 
 by their breath that blow it up, and fometimes whiltft 
 they are blowing of it. It is dr^a* &Tp»r» the vapour of 
 vapours, and Ayriethinnefle, and the very thinncue of the 
 Ayre, it vanilhcth whileft it vapoureth : It turns to nothing 
 when it items the greateft fomething : It is a vexatious va- 
 nity, depending upon that which is lighter then vanity it 
 felt : Thelightcft Plumes of Worldly Honours arc tolftd 
 
 up 
 
86 Of the Worlds Vanity, Serm.3. 
 
 up and clown, and up and down ty the lighter puffs of Po- 
 pular humours. Fulgus Frotem eft ifftffmw. The refpe&s of 
 the Protean many, are more changeable then the Afpe&s of 
 the Moon her felfe. The falvetes and valet es , the embrace- 
 ments, andthebanimments , the applaufes, and difgraces 
 which the four Scifios met amongft the Romans> may fuffici- 
 ently atteft the Mutability and Lunacy of the Bedlam many. 
 ?!utM\ Phi Yea the Hiirorks of Socrates, of Fkocion, of Demofthenes , and 
 scr.raiera?!. ot Demetrius Phalerim , are approved Testimonies of the 
 Erafm. jpopb. Worlds Athenian Inconftaik y. But we need not beat the 
 Vdenjlaxi. wkkft fi e ld s of Humanity for fine lc Inftances; we may 
 fpring 8c rctrivc whole Covks in the Authentick Hiftories. 
 Our Saviour Chiilt with his Difcipks arc cryed up and 
 down by the mutable many. 'The fame fountain cannot [end forth 
 /met watery and bitter, at the fame place •, yet the fame men 
 at the fame mouths did fend forth thefweettft language of 
 Commendation, and the fowrcft language of Condemna- 
 tion of the fame Obje&s of their violent love, and violent 
 hatred. That ficle multitude that cryed out Hofanna to the 
 Manh.ai.9.- Son of David, Hofanna in the highefty in honour of our Savi- 
 our , did prefent'y cry out in fury againft him , Let him be 
 Mat.27.H5z3. crucifiedylet him be crucified. 
 
 S r P 'aid and Bar nab as were one while greatly admired by 
 Aft. 14. 8,9,10 thofe fond Zealots, or zealous Fondlings, ihe Ly fir aneanSy 
 lijiific they cryed out to one another in the L;:caonean fongwoge, that the 
 Gods were comedown viVothemin the lime fe of Men. Trry 
 thought that Paul could be ho lcife then Merary nor Bama- 
 hu then Jupiter, and much they had to do to i\fcrain them 
 from offering facriflces to tlvm as Gods. But prefently this 
 Spring-tide of Popular applaufcabateth to as low an Ebb 
 ofcaufekiTe, fenfelefle, and mafterkffe contempt ; Oh how 
 this Sea of Men docs turn and return , and turn, and turn 
 ai T ain. They defie them now, which even now they Veiled. 
 Thofe violent hands which even now could fcarcely be re- 
 frrained from offering Sacrifices to faisttrxA Barnabits, as un- 
 to gods, can fcarcely be retrained now from offering them 
 as facrifices to the fury of Men. What Man then upon the 
 ferious consideration of this inconftancy of World y Ho- 
 nour, 
 
Serm. 3. and the Souls Excellency. 87 
 
 nour, would once adventure the lofle ofhis eternall weight * Cor.4.17. 
 of Glory for it. Thofe that are now lifted up to the Excel- 
 lency of Honor, and to the Honor of Excellency ,by the men of 
 voice,m.iy foon have all theirHonors laid in the duft by the 
 voices of men. And yet that the voice of the Common- MatuY7.1t, 
 people is the voice of God , is the common voice of the 
 people t, and that the Multitude cannot erre in Judgement, 
 
 is the judgement of the multitude, but a judgement full of 
 
 errour , for the greateft multitudes are wont to wander in 
 the broadeftwayes of Errour, and they that run with the 
 multitude to feek for Worldly Honours,may lofc their Ho- 
 nours by the Multitudes in this World,and themfelvcs with 
 the Multitudes in the World to come. 
 
 In the'Iafl place, let us fee the vanity of Worldly Riches. 
 When Solomon had viewed, and reviewed all the Works that 
 he had wrought, and all the labours that he had laboured 
 to do, he audited this account of them all,that they were all 
 but vanity and vexation of Jpirit, and that there vox no profit un- 
 der the Sun, Ecclef.2. 1 1 . Be then perfwaded by S c Ptf«/,and , Q * , „ 
 trufl not in uncertain Riches. There is nothing more uncer- «";* v *J? f 
 tain,nothing more untaithtull 3 <r«^s^^ yara, ev&veuv kata <sx> s c Chryf. 
 faith S.Chrifoftome, to day with thee, to morrow againft Hom.i. 
 thee. Let us not make Riches our God, and Poverty our 
 Devil , left our Riches do part us from God, and pack us 
 to the Devil. The Devil is oS«3?<r« aiZvqs tovtou, The god of 
 this World, as the Apoftle calls him, 2 Cor.^.from Worldly 
 Riches was he called Pluto, or from his name U^ovrm were 
 they called nAouTo^. Thus did the Greeks of old entitle 
 him to Worldly Riches, and entail their Worldly Riches 
 upon him. Let us not entitle our felves to them by him, 
 nor him unto our felves by them. Let us never place our 
 Heaven in 'them , feeing Hell it felfe is fo near unto them: 
 and feeing that we may not place our Happinefle in them, 
 Jet us never fet our hearts upon them. Nothing mould 
 have Mans heart, but that which is his Heaven, or does re- 
 late unto it. tvra Iv^cr.vu aam-3-o^ tAoCto? «;o»££Tof «r/ , faith 
 Saint Chryfoflome. The Riches that are truly everlaft- CbryftfJOom,^ 
 ing are all in Heaven , and all the Riches th.it are in 
 
 P Hea- 
 
88 Of the Worlds Vanity \ 
 
 
 hi comparatio- Heaven are truly everlafting. Let not us then feek for 
 
 ne euvnorum Riches here on Earth, as for our Heaven : But let us feek 
 
 tonorim van a £ Qr pj caven ? tnat ma y fc e mo re then Riches to us for ever 
 
 ambwaumpo^hcrcaker. Alas! thefe Worldly riches, in compare with 
 
 ;al'ia % S.Oreg. thofe of Heaven (as S. Gregory tells us) are altogether vain, 
 
 Mag. in Prim. y e a vanity it felf, as Solomon (peaks them in the fame fenfe. 
 
 Sara.cap.ii. j$ ut ^ cre i et us advance the Suppofition one ftep higher : 
 
 Let us fuppole the Riches of the World to be neither vanity 
 
 nor vain , but to have reality and worth in them , yet ftill 
 
 the Queftion may be asked, What is a man profited? For 
 
 what profit can it be to a man to gain fuch things , as he 
 
 may not think his own when he has gained them, nor u(e 
 
 them as his own? They that get thefe Worldly Riches by 
 
 ungodly means , are by thofe means indtbted to the God of 
 
 £ Cor.4.4. this World for them : And he will be paid by all his Debtors; 
 
 They may all look to be arrefted at his Suit , and caft into 
 
 theprifon of Hell, but may not look to get out thence 
 
 until! they have paid the uttermoft farthing. And as for fuch «s 
 
 life the lawfulleft means to get thcm,they may not ufe them 
 
 as they lift or will themfelves when they have got them : 
 
 For why, they are but Servants, in receiving of them ; but 
 
 Truftees, in keeping of them ; and but as meer Stewards 
 
 theymuftbe, in accounting for them. Now it is very re- 
 
 1 CoivP. quiiite in Stewards to be found faithful! $ Faithfull in all Im- 
 
 burfements, faithfull in all Disburfements , faithfull in all 
 
 Intruftments. 
 
 God himfelf was the Maker of all this World. And he 
 himfelfis the Mailer of it. He is the Author of all good in 
 the World. And he is the Owner of all the goods of all the 
 World. Man muft ever therefore have refpeft to him, and 
 to his pleafure, in the ufing of his goods. There muft at laft 
 beagenerall Audit, and man muft reckon for all-, And 
 woe unto him, if he makes not an even Reckoning. An 
 even Reckoning is hard to be made , though never fo final', 
 but the greateft Reckonings are hardeft to be made even. 
 There is noEwgetobe expected from the Mnfter, without 
 an even Reckoning from the Servant : Nov can the Servant 
 make his Reckoning even then; unkflehc be new f. delis in 
 
 minim if 
 
 
and the Souls Excellency. 89 
 
 minimis, faithful in the Or alk ft driblets, felthfuU to the ut- 
 m oft farthing, careful not to wafte the very minutes of his 
 Matters goods, by mifpending of them. He is faid to watte 
 his Matters goods , that does mifpend thofe goods by rio- 
 tous courfes, which are entruftcd in his hands. And tor his 
 Wafting of them fo, he is foon to be discarded from all En- 
 truftments by his Matter: Redde rationem viUicationis tut, 
 faith his Matter to him, Luke 1 6. 1 . Come, give an account of 
 thy fterrardfbifr for thou may eft be no longer fteward. Durus eft 
 hicfermo : This is an hard faying : But it it faid,and it mutt 
 be fo; There mutt an Account be given. And now doth 
 not this great Rich Worldling begin to wifh that he had 
 ever been a Lazarus, rather then a Dives? That he had never Luk.i^.x^&c,- 
 been entrufted with fo much of this Worlds goods, that fo 
 he might not now have had fo much to reckon for? But 
 to whom much is given, of him there is much to be required. He Luk.12.4S. 
 mutt nowanfwerfor all. He had a great Truft committed 
 to him, and now he diftrufts his Reckoning the more. The 
 Reckoning is fo great that he is to make, that he makes no 
 reckoning to fave himfelf when he hath made it. By she Dtvitiarum&s 
 very Summons to the Audit , he hears an Exau&oration quifitio magxi 
 decreed again ft him. He may be no longer Steward. For mif- labor is eft, pof. 
 {pending that part which he had,he muft now part with all f c $°. m *g n '"ri- 
 that he hath. But all that will not ferve the turn : For what ™™ > jjgg* 
 he hath is none of his,but his Mafters;and it will not fatisfie u\ otx Jon, ' 
 for that he hath mif-fpent of his Matters. And therefore templat. dc 
 what he is, Soul and Body, muft be fold, that payment may amorcdivino. 
 be made. Now tell me, where is his profit? He willingly c '^' 
 loft that other, that better World, for this ; and now hath 
 loft both this, and himfelf, with that other. 
 
 But let us put the Suppofition one ttep higher: Let us 
 fuppofe a man to train the World, and to uCq it as he ought. 
 Yet Mill the Qutftion may be asked, 
 What is a man profited? 
 For why, ttill he cannot keep it; He muft be taken from 
 that I y death, if that be not taken from him before. / is (if- Hco - 9 ' 17 ' . 
 fointedfor all men once to die. And there is no man that knuw- 
 eth either how he {hall die* or where he (hall die, or when 
 
 P 2 he 
 
9° Of the Worlds Vanity, Serm. 3. 
 
 he mail die : Eut this every man may know , that when he 
 doth die, he (hall cany nothing with him of all that he 
 gained when he lived. Naked came I out of my mothers wombe y 
 lob 1 2 1 *^ ^°ty J°^3 an & fKtkgdjbat! I return thither. 
 
 ** N That great Sultan that conquered the Chriftians in the 
 
 E ftern Countries, and gained the Holy Land from them by 
 his Conquefls, was conquered himfelf foon after by Death, 
 and carried captive to another World , and fo was forced 
 to leave even all his Worldly pomp and riches here behind 
 him. Asitwasexprefied to the life at his Funeral-Solem- 
 nities ; For then his fbirt orfbroud was put upon the point of a 
 Lance ( according to his fore-appointment) and fo carried 
 ms^beUic ^jforefc^Hedr/e, while ft a plain Trie ft proclaimed with a loud 
 ENityJj. voice fthat Saladine the great Lord and Govemour of Alia is dead, 
 end of all his Worldly wealth he carried nothing with him , but left 
 his very [hirt or fbroud behind him. It may be Saladine had 
 gained mo t£ then he could well tell how to fpend, yea 
 much more then he could tell how to fpend well. But 
 what profit was it to him ,• when he was fo quickly parted 
 from it ? His time to have it was but fhort , and it may be 
 > his enjoyment ofit was not all that time he had it. But let 
 
 us put the fuppofition higher yet. Let us fuppofe a man to 
 gain the World, and to live longer in it then Saladine did: 
 Genef.j.i?, Yea let us fuppofe his years to be as many as Mathufalems 
 26,17. dayes were by appointment: Yea let us make him immortal 
 
 by our fuppofes. Yet ftill the Queftion may be asked, 
 Pf,io2.26 3 i7. what is a man profited.? 
 
 fpuiMj For why, though his lifeftiould never have an end,yet there 
 zancb Mifccl- muft' be an end of the World. And that end of the World may be 
 laneor.lib.i.de e're a day to an end. How quickly might he fee the confla- 
 finefcculi. gration of all,by that mod fatal fire that muft demolifh all > 
 Nihil emm efl Thisprefent World is momentarie, but that to come for 
 quod parvum ever - Yet the great Gainers of this prefent World, are 
 tempore nee wont to look fo much after this World , which they get, 
 iongis dilatur that they forget the World to come, which they mould 
 gaudtU quic- look after: And by the greatnefle of their gaines in this 
 
 ' U li7 £T World , they gaine that Worldly greatneffe , which makes 
 condituT. Eu- . ? j & , / » •» 
 
 cher. ad Vale- M* 08 to ° g r€a t to enter in at the ftreight gate or that better 
 lianum. World, 
 
Serin. 3. and the Souls Excellency. 9 1 
 
 WorldjSc fo when this world muft be burnt with fire, they 
 nuift needs burn with it for want of entrance in at the 
 ftreightgate. But let us r ut the Suppofition as high as it can 
 be put. Let us fuppofe a man to gain the World, and never 
 to lofe it aga':n, either in whole, or in part, by being taken 
 from that by Death, or by having of that to be taken from 
 him by fire. Yet ftill the Queftion may be asked. 
 
 What if he profited? 
 For why, for all this he may be ftill a poor man, adifcon- 
 tented man, an unhappy man. Unhappy by being difcon- 
 tented, arddifcontentedfor being poor. Indeed he hath 
 riches enough, that is contented \vith the riches that he 
 hath. But alas ! it is not the whole World, nor a World a ^ m J°ruffi. 
 of Worlds that can content a Worldly mincie , or make it c ere prater 
 think it hath enough. The deiires of Mans heart are infinite, fummum bo. 
 and the World but finite, and therefore k cannot fatisfte ^w.S'Auguft 
 them to contentment. This prefent World wasfofmall anue ,C,2J ' 
 a thing in compare with Alexanders reifies, and the vaftnefle 
 of his defires, that he did even fweat to think how his 
 Greatnefie was to be narrowed, and crowded up in it. 
 
 J&ftv.at infttix angufto limite mundi. Juvenal \$«t. 
 
 As the the Poet fancies of him, that he was even ftifled with 
 the conceit,that he mould not have elbow-room enough in 
 this World. 
 
 And again, as it is finite, fo all the treafures of it are ex- 
 trinfecall, and fo never enter into the Heart of Man to 
 ffilfill the defires of it. Thou^hhis Barns, and Granaries 
 be never fo full, and all his Bags and Coffers •, yet Ms Heart 
 and Soule are never the fuller, but it maybe much the 
 emptier, by having their defires more and more enlarged. 
 
 Credit amor mmrni, quantum if fa fecunia crefcit, Juvenal. 
 
 Saith the Poet. The love of Money creafeth as the Money 
 creafeth or increafeth that is beloved.The more draughts of Non qui pavum 
 gain be fwallowed down,the more is the Hydropical Thirft bibtt pauper 
 of i'ain increafed. The more that the covetous Worldling e PS cdc l" ! P l;:i 
 gaincth,the more he covcteth,and the morehecoveteth, the f; ^"- Scncca > 
 more he wanteth; and the more hew.nteth, thepoorer 
 hce groweth : fo that by confcquencc it clearely ap- 
 
 P 3 peart th 5 
 
$2 Of the Worlds Vanity^ Serin. 3. 
 
 pcareth, that the more he gaineth , the poorer he groweth.. 
 
 Now what profit is it, for a man to gain that which makes 
 
 him poor"? He is not fo poor that hath enough of a little, 
 
 as he that hath much , and yet wanteth much more ; and 
 
 that is the condition of the Covetous worldling. He is ever 
 
 in want. And therefore faith S.ChryJoflome/'ETz&v <pt\d?yv&$ 
 
 I Qixdpyvys x} iTi&v taouV/o* : It is one thing to be a Cuvetous man, and 
 
 &k 'ia vrkxcM another to be a Rich man : for the covetous man is never 
 
 S t cbry^Horn.z, j.j^ . £j e ever wantetn w hat he coveteth, and he ever want- 
 
 S tpiXtyyvw etn what he covereth. He covereth what he hath,from him- 
 
 d&ix 6 -™ w Caswell as others; and he coveteth what he hath not, 
 
 otiuiov, ^Wse whilft others have it. He wanteth all that others have, and 
 
 &c *ldfmiM he wanteth a11 that he hath hhr.felf. All that he hath, did 
 ml l ' I fay? Alas for him! he hath nothing : but the goods 
 which he hath gotten, have gotten him ; He doth not pof- 
 fefle them , but they poflefle him ; He doth not command 
 them, but they command him. According to that of Chry- 
 'Avaro dceH foftome, <pt\<L?yv&s <pvAa%, » JV-srortf* Irt >ffi ^fxelrav. </£a<^> 
 tamquodhabct z K fa ; t The covetous man may be a keeper ot mony , but 
 I"™* SHI* not a c o m mander of it 5 a fervant to it, not a matter over it. 
 V'aUt. Max. ' As Valerias Maximm writes of thztFtolom.eus which was King 
 lib.^.cap.4* of Cyprus: Titulo Rex infuLe, animo autem pecuniae miferabile 
 mancipium: He was in title the King of the Cyprian-lRe ; but 
 in truth, he was a miferable Bondflave to his Pelf. ^ Now 
 what profit is it to gain and increafe that mony, which be- 
 getteth and increafethmifeiy> And if it be fo little profit 
 limply to gain the World, certainly there is leffe profit 
 in the gaining of it, if a man muft pay his own Soule for it. 
 And this brings us to the fecond Querie, that Hypothe- 
 tical Queftton, that includes the whole Text : 
 
 What is a man profited , if he (ball gain the whole World, and 
 lofe his own Soule ? 
 And this Qiieftion fets us to confider of the fecond fort of 
 Wares, the Ware Exported; concerning which three Cir- 
 cumftances were propofed to be confidered. 
 
 1. The Nature or Quality. 
 
 2. The Number or Quantity. , 
 
 3. The Relation or Propriety. 
 
 r'irft 
 
and the Souls Excellency. 95 
 
 Firft, for the Nature or Quality, we may obferve, that it See ^emefius 
 is a Soul. Yet not a Vegitative Souk, fuch as is in the Plants; ^ t jJ 1 e a Natlirc 
 Nor yet a Senfttive Scule, fuch as is in Birds and Beaftsj But a 
 Keajonable Soule, fuch as is in Man , fuch a Souleas makes 
 him to be a Man^ It is is his Soule, his owncSoule. I fhall i t is the foule 
 not tell you w h at A riftctle fay cs of the Soule ot Man, nor ofman that 
 yet how other Philosophers ufeto define it. But let me makes him to 
 tell you thus much of it , that it is an Heavenly Jewel/ in a ^ ™*":- of 
 Cabinet of Earth, and a Jewel of that worth it is, that not all Mornrfs Tru- 
 the Diamonds in the Worid, though never fo curioufly cut, ncfl'e of Chri- 
 and never fo artificially fct, in the richeft Rings of themoft ftian Religion, 
 refined gold, may be valued with it, though it be cabined in JJpfe* i 5L* 
 the moft deformed lump of R.ed Earth. There be many Rca- c hap.i4. 
 ions in it to raife the eftimate of it. Fie name fome of them. 
 As firft, it is the Medal of the Almighty, The lively 
 Image of the living God; Or the Tablet upon which that 
 King of Kings, and Lord of Lords, hath drawn his owne 
 likeneile. Now fhall the Image of a Mortall King, (tamped 
 on the fubftance of the Earth, or the Earthly fubftance of 
 Gold or Silver , make man fo to cftecm it as to become an 
 Idolater towards it; and fhall not the Image of the Im- 
 mortal King of Kings imprinted in his own Workmanfhip 
 upon the Heavenly fubftance of Mans foule, perfwade him 
 fai mow highly to value that? 
 
 And a fecond rcafon, why this Merchant Man mould in- 7>ci hi/ignita 
 haunce the price of his Soul , may be this , becaufc it is a waffM , clcco- 
 fpirit, an Immateriall fubftance. It u indeed within the r Jf a fi»Bhtit~ 
 iubftarjeeof thebody, but yet without a bodlv fubftance. ^j: ^ B j rn " 
 And the more that any fubftance be fpiritualized, the more n , t C . aivi m a> ' S ~ 
 pureand precious it is, ?nd the more ennobled. And the M^snofi/a 
 further that any fubftance be diftanccd fro.,: the nature of a De: f^ili^&c. 
 body, the nearer it drawes to the Nature of God-, For ^ rc S or -Nyfr. 
 t* ithZuz eefcj G >«i is a Spirit .And the fpirituality of the «??&? 
 Senile dors rar exalt it above the body, as comming nearer 
 to the purity of G -d who is?. Spirit. And therefore it is 
 well afti ted by S : Eerywr^that the worft of foules in refpe^ 
 of fubftance, is far more excellent then the beft of bodies, 
 and ought to be valued far above them. 
 
94 Of the Worlds Vanity^ Serine 
 
 A third Reafon to perfwade this Merchant-ma n to value 
 his Soul at a very dear rate, may be the Immortality of it : 
 See the immor- It is immortal as well as immaterial. Indeed man dies at 
 taiitf of the foul n j s appointed time, but the foul of man docs never die. By 
 largely \nl death the whole man is dirfolved , but the whole of man is 
 very learnedly, not deftroyed by death : The foul of man doth live, when 
 by pbilip of' man is dead. The foul is doomed at the inftant of death, 
 (£}% *: 0Y t either to enjoy everlafting felicity in Heaven , or to endure 
 r^u^lf cverlafting mifery in Hell. And that endlefTe mifery is often 
 Ckrifi. Religion called Mors fecu?ida,the fecond death. Yet is it not fo called, 
 c.i4.i5'. . that we fhould think that the Soul doth ceafe to live in hell, 
 L_ , . but rather hecaufc it ceafeth to enjoy its life. The damned 
 folviulr compo- ^ 0ll ^ s ln Hell live not there to enjoy life,but to endure grief. 
 fitum, inde etia. And therefore their life there is faid to be no life. Simplex 
 ??eccffand con- vita non eft vivere, fed vdere : nieerly to live, is no life - y but 
 feqmtur una t0 ij ve i nc |eed, \ s to enjoy life. It is a kind of death,for one 
 
 C cMo\v\idauod, to ** ve * n P aui > tnat nat k ** vec * at ea ^ e : ^ 1S a k mc * o^death 
 compofitum non f° r one to live in prifon,that hath lived at liberty ; A kind 
 esl. Greg. of death for one to live in penury,that hath lived in plenty. 
 Nyffbn. difput. Thofe damned Souls that lie imprifoned in Hell , do all 
 e Amm. & 4i ve therein pain,for living here in pleafure: their joyes are 
 X^ turned into pains, and their life now is worfe then death. 
 in damnation* Their Damnation in Hell is like to Death in four refpects 5 
 no-jijfima qui- and for its likenefle in each refpeft it is called Death. 
 vis homo fen- 
 tire non definatjarnen quiafenfus ipfe nee voluptatefuavis, ncc qu'iete falubris, fed dolose 
 faznalis esl • non immeritb mors eflpotim appeltata quam vita, S.Auguft. 
 
 Qiiamvh cnim Firft, it is like it for Separation. In temporal death, the 
 
 vT a Tiur a fm- a ? ml which § ave life t0 thcBo , d y> is Separated from it : So 
 mm alls perhi- m Damnation, the Lord of life, which gave life to the Soul, 
 beturjiabct ta- U feparated from that. Mortu<efunt animxjhoc e(t>a Deo defert£ y 
 me-a ctiam ipfa faith S.Auftine : The damned foules are dead, that is, for- 
 wmemfuam, fak QTl of God. For, Sicut mors corporis eft cum id deferit anima^ 
 JTa de Civ ltd mors anim* eft cum earn deferit Veus ; As it is the death of 
 Dei, l.ij.c.z. the body when it is forfaken of the foul , fo it is the death 
 
 of the foul when it is forfaken of God. 
 
 Sk ut enim &ni- 
 
 ma. difcedme mwkm corpus, fie anima Vcq defirentc rmi credenda eft. 
 
 Secondly 
 
Scrm. 3. and the Souls Excellency. 95 
 
 Second!y,Damnation is like to Death in refpett of Place. 
 Hell is a place of Darkncfle 3 a place that is very difconfolate: Vrimafim fit* 
 fo is theGrave. And therefore TNUJ skeol with the Hebrews t* A P°^lyp. 
 flgnitus both Hell and the Graven and fo doth */»* with ca ?' 1 ' 
 the Greely. 
 
 Thirdly, Damnation is like to Death, in refpecl: of Pain $iy fadetit 
 and Griefe. Great are the pangs of Death , and great the intime fmilU 
 griefe of Man that's dying : and the griefe and pains of Hell arc scales 
 are full as great, and greater. SS^S tb 
 
 Fourthly, and laft, Damnation is like to Death in re- ^ J^^ 
 fpettof Horrour. Death is called the King of feares , the jucundijjime 
 moft terrible of terribles. Nature abhorreth nothing more vixtrmt ? 
 then Death , there is nothing that is known to Man more Thefpintmay 
 terrible; and therefore is Damnation called Death. Indeed Scfl^ 1 ^ 111 
 Damnation is beyond expreiTion terrible, yea beyond all be loath. .Mar- 
 apprehenfion ; we want words to exprefTe it by, we want cbcft.Al Mond* 
 things more hideous to refemble it unto. We mil-call it e ™*? m t; mY ~ 
 Death, but it is not Death indeed. The Damned may wiih tl5% 
 for Death,but they nuift not dye. Yhe Damned fouls are all 
 immortal, they are fent to Hell to live in mifei y, yea to live 
 in mifery for ever, yea for ever and for ever. The expreffioii 
 is as ufeful, as it is ufual : Mark it well, for ever and for ever. 
 That which is but once for ever,can never have an end. But 
 the living , and Lifting Miferies of Hell are faidtobe for 
 ever, and for ever, to make us the more ferioirily to confi- 
 derofthem. This Duplication intimateth thus much to us, 
 that when the poore damned foule hath palled a thoufand - _ 
 yeai s,md ten thoufands more,and as many thoufands more — 
 as the nimblcft imagination can conceive of, and more Mil- 
 lions or Ages more then the bell Arithmetician can ever mul- 
 tiply, yet then he fhall be as if he were newly to begin, he hath 
 frill and frill another for ever to endure miferies. This it is 
 that does fo aggravate the Mifery of Man by his Worldly 
 Merchandize, If "hemuftlofe his Soul, for his gaining of 
 the World, his lofle is infinite, becaufc the Damnation of 
 his Soul is cndkffe.lt is for ever and ever. It was the thought 
 of this, that cabled that Rigfjt Reverend Par fan of Bethleni 
 Varijb } devout S c Hierome, to renounce this preient World, 
 
 CL and 
 
96 Of the Worlds Vanity^ Serm.3. 
 
 and retire into a Cell or Cave, which he either found, or 
 founded in Bethlem; left he fhould lofe his Soule for ever and 
 ever in Hell, by gaining the World for a time. 
 D r mlUns ^be feare ofendlejfe torments turned hU Cell 
 
 'OfTvyoTfo* Into a Jayle^and made hti Cave his Hell, 
 
 (piece. Propter metum Gehenna tali me carceri emantifavtram, as he faid 
 
 himfelfto Ueliodorm. That good old Father was wont to 
 b§ portrakd with ayoungLyon by his fide, partly to figni- 
 fie how fiercely he cryed out againft the Schifmcs and Here- 
 fies, and other fins of others in his time; and partly to iigni- 
 fie that he fometimes roared out for the very dijquietnejfe of his 
 own heart , at the fight of his own fin , knowing that if his 
 foule mull be loft by them, his lofTe would be intole- 
 rable, becaule it would be the lone of an immortal fub* 
 (lance. 
 
 A fourth Reafon to raife the eftimate of the Soul, may be 
 . . , . - . taken from the Reafon in it-It is a Rcafonable Soul,an Intel- 
 refpeft thereof l e &ual Subftance. The richeft Treafure of any that Man as 
 that we arc man is entrufted with. By this he comes to know himfelfe. 
 called Reafon- By this he comes to know the way to rave himfelfe. By this 
 ableCrea aires. ne comcs to know the worth of this and other things. If he 
 Nature of * ° ^°^ eta this , he is but a loft man , yea without this he is no 
 Aian ; cap.i4. naan at all : And therefore Man fhould value this above all. 
 A fifth Reafon maybe this, that the lofing or laving of the 
 ivhole man depends upon the faving or lofing of the foule. 
 If the Soule of man be turned into Hell at the fiift Judge- 
 ment, the whole man muft be tumbled thither at the fecond 
 Judgement. But if it be tranflated to Heaven at the Night 
 of Death, the Body alfo (hall have a removal thither at the 
 Morning of the Refurre&ion. 
 Multus corpo- It is a prepofterous Care in many Great ones in this 
 yum curatirai World, to make great provifion for their Bodies here be- 
 impenditm u- f ore death, and alfo after it, but none at all , or very little 
 %i!ir T!T», for their Sonles. Alas for them ! Let them provide what 
 fpcmmcdela Phyiicians they can to prevent the Death ot their Bodies, 
 datur.N unquiet yet are they mortal, and fo muft dye. And let them prepare 
 medkinam ani- w hat Tombs they will to preferve them after Death : Yet 
 mznonmcre- if ^ f j be f Hell to be tormented for their 
 
 turf EtfivartA - g 
 
Serm.?. and the Souls Excellency. 97 
 
 finncs done in their bodies, their bodies nuiftbc fure they c °'P/ ia " x f£ 
 alfo (hall be fent to fuffer with their foules : As they finned ^^E 
 together, fo mud they fuffer. But whatever become of their J y cntuy .f^ 001 
 Bodies after death, if their Soules be faved when they die, c p tamen ani- 
 their Bodies alio ihall be faved at the fecond coming of oi;r mam velut ex- 
 Saviour. As they have ferved him together, fo (hall they 2£j/SS 
 be faved together by him. The happineffe or unhappinefle a J m moyb f s 
 of the whole man , depends upon the happineffe or unhap- p us mabtfu.'t 
 pinefle of his Soule. <*V ie mam * 
 
 prop- in Ytmem? 
 diis exulare : tmmo vcre plura anim* conferenda funt,fi carport tartta praftautur. Nam fi 
 recti quidam carncmfamulam, ammam ve;b dominant cfle dixerunt-, non oportet polhrU 
 ore loco nos dominant ponere^c famitlam miqno jure prtferrc, EucheriusinEpift. Partner, 
 ad Valcrianum. 
 
 The fixth and laft Reafon to perfwade this Merchant, Totus quidtm 
 Man, to prize his Soul above the World, may be taken from l h mnndus aii 
 theconlideration ot that price which our Saviour paid tor p lCtlum */?/_ 
 the redemption of it. And was it not very confiderable, mart non poteft- 3 
 think you, that the Sonne of God,the welbeloved Sonne of non emm pro 
 God, the onely begotten Sonne of God, equal to the Father toto rnmdo De ~ 
 in goodneffe 5 and power,and glory,and majefty, mould con- t ^X!nv&. 
 defcend fo low as to become a Man, a Man of no reputa- ft qmm p 
 tion,the very fcorn andderifion ofmen,and the very Outcaft anma humma. 
 of the people? That he fliould take upon him the forme of a dcdit. sublimit 
 Servant, and vouchfife to be a Servant of fervants; To be m cr &° animA 
 mocked of many, to be hated ofmo^jobeforfaken of all ^tfjL 
 at Ialt I Yea more, that he lhould aiieli theblame,and (harne, ne [hriki rcdi- 
 and fufFerings of all the finncs oi" man; Of man that was mpom^&c. 
 his enemy, of man that hated him? That hefhoulddiefor Agufce homo, 
 man ; and die the word of deaths too, the death of the <l l ' am n ° bllli 
 Croffe, a painful death, a fhameful death, an hateful death, &""2 T a l 
 a curfed death? And more yet-, That he mould fuffer as viafuerunt 
 many Torments of Hell it felf, as might fave man from be- tjiu tottfoeta, 
 ing tormented for ever? Can we think that he , the Sonne P ro f*to# 7Ic r 
 ofG.d, begotten of theFather of Wifdome, v^a begotten "fitytctiri- 
 of the Wifdome of the Father, mould dote on Man to very £S5S?«5S 
 folly, and do and fuffer this, even all this, for a toy, for a t,p lilipcndc- 
 trifle, for a thing of nothing? Surely he did highly pf ize naHifa tux 
 
 CL2 the 
 
98 Of the Worlds Vanity 3 Serm. 3. 
 
 paflioncm, cm the Soul of man , or he would never have done and differed 
 Atama su.ttc~ f Q muc h to redeem it. Too many there be indeed, that make 
 wLTxbZri to ° little reckoning of their Souks : Formal! they do f 0> 
 cmpaffioncm. that adventure the lofing of them, for the gaining of the 
 S.Bcrn.Mcdit. World. Indeed it man had many Soules, the lode of one 
 were not fo much , as it is now. that he hath but one. The 
 loife of one is the lcflc of all, of himfelf and all. 
 
 And that is the fecond Circumftance concerning this 
 Commodity Exported , to be conddered 5 The Number or 
 Quantity: His one Soul) in the lingular number. When a 
 cunning Merchant hath but a fmall quantity of fome fpc- 
 cial Commodity, he knows then what he hath to doe, he 
 makes his price accordingly, or rather he knows not what. 
 / price to make of it, he thinks he can never ask enough , e- 
 lpecially ifthefe five Circumftances be coincident with the 
 fmalneffe of the Quantity. 
 
 Firfti if it be dich a kind of Commodity , as that he may 
 be dire he can get no more of the fame kind,ifhe parts with 
 that he hath. 
 
 Secondly, if it be dich a Commodity as he cannot be with- 
 out, if he defires to have a being ; dich a Commodity as he 
 can neither trade for the World, norfubiiftin the World 
 without it. 
 Keep thy foulc Thirdly, if it be a Commodity received from a Fricnd,and 
 diligently, dich a Friend as he ought to love above the World, and 
 Dcut,4-5>. that Friend gave it to him to the end that he might keep it 
 for his own endlefle good , and for his fake that gave it 
 to him. 
 Toritcojimorc Fouhhly, if it be dich a Commodity as doth exceed all 
 to redeem their prices that can be given by this World for it. 
 fades J fo that ^ nc j \ a a\y ifit be a Commodity that cannot be regained 
 be mun let that , } \ 1 1 j l • 11 i 1 u 
 
 alone for ever b Y any man that hath parted With it , although he would 
 
 Pfal.49.8. ' part with all back again that he took for it, and give c\tn 
 Whai (hall he ail that he had before to boot. 
 
 give in ex- Now all thcfeCircumftanccs do concurre with the Sin- 
 
 change it* gularity of the Soul. For, 1. A man can never net another 
 
 tClllPOC OOOitCt O J • 'in a ? 1 en ' I 
 
 de anrma pe<- Soul, when his own is loft. 2. A man cannot lubiiit w:th- 
 dlta. janfen. out his Soul, he could not be a Man but for his Soul., it is 
 
 his 
 
Scrm. 3. *nd the Souls Fxcdluicy. 99 
 
 Soul that makes him fo. 5. It was the Lord himfelf that gave 
 his Soul unto him , and for his fake he ought to keep it ; 
 and he gave it him to keep, tin till that he mould come and 
 take it to himfdf again. 4. It is of worth above the World. 
 And L.ftly, nothing in the World can ever redeem it, if it be 
 loft or laid to pawn. The lofle muft needs be great : And 
 how great foever it be, that max that hath loft it muft bcare 
 all the lo(Te; no man can be partner with him, becaufeic 
 was bis onmfouI-,:\nd onely his. 
 
 That's the third Circumftance to be confidered, and It Is 
 very conilderable ; It is his cwu Soul. Others can have no 
 (hare with him in the fubftance of this Commodity thus ex- 
 ported, and therefore can they not be fhareis with him in 
 his lofle of it. Others may have their hands in the lofle of 
 this Soul, and fo maybe punHhed with the lofle of their 
 o\\ n for it, yet will their lofles no way leflen his. His foul 
 was all his own betore he parted with it , and all the lofle 
 muft be his t wn for patting from it. A great lofle it muft 
 .needs be unto him : It is the lofle of his greateft good, and 
 with that the lofle of all his goods. Yet for the gaining of 
 wordly good?, too many adventure the lofle- of their fouls. 
 
 Some Merchants have adventured much, and have gained 
 more; they have adventured with their goods, and have 
 favedthemfelves : But others have loft both their goods 
 and thcmfelves by the like adventures. Some men have ad- 
 ventured far for the gaining of the World, and have come 
 home again to themlllves without lofing their Souls : But 
 others have loft them by adventuring of them. Some men 
 lofe their Souls by adventuring of them : Some others fell 
 them, and fo lofe them. 
 
 And fo we are fallen upon the third particular , theMer- 
 cbandife it (elf, or tbeNcgotiat ing or the Tittle. Aixl in this 
 negotiating of the Trade) there are both gaining Ev lofing; 
 Gaining oi the World , and loiing of the Soul. The taincs 
 are great; gaintbe -Kbl- Wq Id: But the lofle is greater; 
 and hfe hisiwx Soul. He thatfellshis Soul for th- whole 
 World, makes but an ill bargain tor himfelf: Hl is a loier 
 by thcbaigaiiij and iiich a loii r, that his very foul may be 
 
 0.3 fiM 
 
ioo Of the Worlds Vanity^ Serm.3. 
 
 faid to be loft though he fells it , becaufe he fells it fo much 
 under foot. There are two Wayes to lofe the Soule by 
 felling of it. 
 
 The firft by Wholesale. 
 The fecond by Retaile. 
 Men maybe faid to fell and lofe their fouls by Wholc-fale, 
 .-when they take fome great reward of iniquity for them , and fo 
 /^/ lofe them all at once. And they may be faid to fell them by 
 Retaile,when they forfeit and lofe them by little and little. 
 5. Ai'.gufl. de There are Mhwtapeccata, faith S. Auftine, peccadillio's,little 
 de civit. 7)ci. finnes. And there are Peccata confeientiam vaftantia, Confci- 
 i.ijap.31. ence-wafting finnes, great offences. The Soule may be loft 
 by one of thefe, or it may be loft by a multitude of thofe. 
 It is traded away by Whole-fale , whenit is loft for one 
 grand offence ; Audit is traded away by Retaile, when it 
 is loft for many minute offences.S* Bemar d calls thefe Venia- 
 
 cep e ''& difpen ^ ia > anc * t ^ 10 ^ e 8 reater C rim ' m li a '• hut thefe Venials are made 
 
 c^.14. ' Mortals, when a mortal man allows them in himfelfe, and 
 
 himfelfe in them , and fo multiplies them upon that ftock 
 
 of allowance. S* Auftine compares thefe fmaller finnes 
 
 to the graines of Sand, and to the fmalleft d.ops of Water. 
 
 The graines of Sand are very fmall, yet if many of them be 
 
 put together into a Bag , or Sack, and laid upon the head, 
 
 or moulders of a man, they will prefle him down : And the 
 
 drops of Raine are little by themfelves , yet when manv 
 
 meet together they may caufe an inundation. Many fmall 
 
 SAuzuft jEi,j. finnes may be as heavy as one great finne, MthS.Auftine. 
 
 flol.ioi'ad And he-fitly refembles the loffe of a Soule to the loffe of a 
 
 Selcnfian. Merchants (hip upon the Sea; Sometimes a Ship is loft by 
 
 one great Wave that overwhelmes it, and finks it rieht 
 
 downe ; and fometimes a Ship is loft by the Water that 
 
 leaks in by feme breach or breaches in thefides or bottomc. 
 
 So fome mens foules are loft by the finncs that Cue in 
 
 through their leaking fenfesjand fometimes they are loft by 
 
 fome great finne that fwells above them, and finks them 
 
 right downe to the very bo t to me of perdition ; fuch was 
 
 that grand Rebellion of Corah Vathan, and Abiram, and 
 
 Num. i£.i,i. t ^ r fallow Complices that role up againft Moles and Aaron 
 
 4'3 I ;3 2 ;33» £q 
 
Serm.3. an <* the Souls Excellency. IQI 
 
 topullrhcni downe. Ic was Co hcynous and Co heavy a 
 finnc , that it funk them all to the pit of deftruttion , the 
 very Earth was not able to bear them with that finne upon 
 them Some other trifled away theirs fotiles by little and 
 little : But thefe traded theirs away by whole- (ale. But 
 which way Co ever they be fold , they are but loft. And in 
 both thefe wayes of felling them there are two things re- 
 markable : 
 
 Firfa the making of the Bargain*. 
 Secondly y the performing of the Bargaine. 
 Firfty the making of it. And it may be made two wayes : 
 Explicitly, or Implicitely; that is Formally, or by Con* 
 fequence. 
 
 Ffrff, Ex plicitely, or Formally, when both parties doe 
 capitulate the Conditions, and agree upon the Termcs. 
 Thus Witches, and Wizards, and all Confederates with the 
 Devil,are faid to fell their foulcs unto him. 
 
 Secondly, Implicitcly,or by confluence: and this is when 
 the Devil, or his Factors come into the Mart of this 
 World, and fall to chaffering for Mens Soules by cheap- 
 nine of them , and bidding like Chapmen for them. The 
 Devil comes to the Covetous man,and asketh him the price ^ 
 
 of his Soule j He comes to the Voluptuous man, and 
 asketh him the price of his; And he comes to the Ambi — ^~ 
 tiousman, and asketh him the price of his. The price of 
 the Covetous mans is Wealth 5 the price of the Voluptu- 
 ous mans is PJeafure;and the price of the Ambitious mans is 
 Honour. The Devil knows their feveral prizes, but knows 
 not how to pay them downe : Yet like him felfe fie offers 
 all they ask, and promifeth in time to pay them all.Matth.49. 
 H<ec omnia vebii dabo , all thefe things will I give unto 
 you. And then for Earneft, or in part of paym nt he 
 puts a penny or a Tefton of unlawful gains into the hands 
 oftheCovetous man to conclude the Bargaine with him: 
 He procures an opportunity of unlawful P'eafurc accord- 
 ing ro the Voluptuous mans dcfire,to conclude the Bargain 
 with him: And fyafmall Bribe he fets the Ambitious man 
 upuuhehrftftcpto preferment, to conclude with him. 
 
 Thcfc 
 
102 Of the Worlds Vanity^ Serm.3. 
 
 Thefe men cannot be ignorant of the Devils aims,they mud 
 needs know, that what he offers, is but in earneft or in part 
 'o^payment for their fouls; y;t they take his offers, or ra- 
 ther are taken with his temptations: and what call you 
 this , but a ft rikpig up of the bargained Now the bargain be- 
 ing made, the performance is expected. But here mm thinhjo 
 be too cunning for the Devil him felf. They never intend to per- 
 form the bargain, they think to put him off by denying of 
 it. They intend to put him to prove it by diffident wit- 
 nefles, which they think he cannot doe, before the Judge 
 at the great Aflize. But alas for them/ before it comes to 
 that, they may be fure to be Arretted at the Devils Suit, by 
 that bo T d , that inexorable , that impartial Serjeant, Death. 
 Executio?is will be granted out againft them; and thofe trA 
 of goods onely , nor yet of bodies and goods ; but of goods and 
 bodies and foules. And Death's Warrants run very high, No?i 
 cmittas propter ul/am libertatem : Attach them where-ever thou 
 findeft them. There are no places in this world, that are 
 priviledged from the Arrefts of Death. When once this Ser- 
 jeant Death hath arretted their Bodies, their Soules mutt 
 prefentlybefent to the Barreof Judgement for particular 
 Sentences. Then aftum erit, the matter will be patt cure 5 the 
 bargain will be proved againft them by credible witnefles : 
 For firft, the Devils payments will be proved by that Coyn 
 of his , thofe peeccs of Devillifme found in their poffelTIons 
 at the time of their attachments. Thofe finnes which the 
 Devil brought to them, or them unto, will all be witncflls 
 againft them. 
 
 Secondly, the Day-bool^of their own Conferences will be pro- 
 duced as a thoufand Witneffes againft them: for there the 
 Debt of Sin is fcored up , and never can be croffid until! it 
 be expunged by repentance. And now, mall not the Judge 
 of all the World do right ? Yes furely, and he will give the 
 Devil his due. There is no remedy now, the bargain muft 
 be performed : The Devil bought their Souls , and he mutt 
 have them. The Devil is the Jailour of Hell, and thither the 
 Judge commands them : Take them Jailour, faith the Judge; 
 diat is, take them Devil, and keep ahem faft till the general 
 
 Judge- 
 
Serm.?. and the Souls Excellency. 105 
 
 Judgement : They might have been wifer before, but now 
 there is no help for them ; Itjis now too late to repent, let 
 Merchantmen beware in time then^let no manthinkto cheat 
 the Devil, left he cheats himfelf. Let no man think him (elf 
 (ccurc in the midden* of danger. Think not your felves by 
 the African Promontory, the Cdft of good Hope, when ye are very ^^ 
 
 neer the Magi&mean Straights. Miftake notthofe unfortunate ^ Abb ^ s 
 Iflands neer the Molucco's, for the very Canaries. If you be not <jcfcriprion of \ 
 yet arrived at Lucianslfland of Dreams, doe not dream broad- the World, 
 waking ; do not imagine your foules to be in fafe habours 
 when they are in the midft of Hellifh Py rates. This World 
 is like a Sea, a dangerous Sea; and that Arch-Pyrate the De- 
 vil , and many Scouts from Hell are coafting this Sea of the 
 World , from place to place. And the Devil can play the 
 Merchant as well as thePyrate, if he cannot take men in 
 the World,he will try to take them by it : If he cannot fur- 
 prize them in it, he'le offer it as a prize unto them, and ma- 
 ny are taken by it : Many fell themfelves unto him for it, 
 and fo undoe themfelves for ever 5 for they lofe their Souls 
 by the (ale, which are more worth then all the World. And 
 fo much they muft con Telle, if they ballance the Trade. 
 
 What is a man profited, if be fhall game the whole world, and lofe 
 his ownfoule ? i. e. Ballance the Trade , compare and compute 
 the worth of the wares , and then fay, What profit kit for 
 a man to gain the whole world, and lofe his ownfoule ? I may not 
 ftand to recapitulate the feveral circumftances of both thefc 
 Wares , the whole World , and a mans ownfoule ; and fo com- 
 pare them: Let your Meditations eafe me of that labour, 
 whileft I fumme ap the Ufes that may be made of thefe Me- 
 ditations. 
 
 Yet for the BaUanciw of the Trade , let me make a tendry 
 to you of three or four Coniiderablcs. 
 
 1. Conllder, That the gaining of the whole World can 
 never make the Gainer of it happy : Bu t fo will his laving 
 of hisownSouIe. 
 
 2 Cohfiderythat a man cannot be happy without lusc wn 
 Soule -, but without the Word he may. 
 
 ^ . Conilder, That a man mpfl lofe the World, or leave it 
 before he can be happy, but if his Soule be loft, when it 
 
 R mu ft 
 
io6 Of the Worlds Vanity, Serm. 3. 
 
 rauft leave him he can never be happy. 
 
 4. Confider, That the Soul is infinite in duration , and 
 the World but finite. This but temporal * but that eternal, 
 apartepoft^ as fome diftinguifh. The one a matchlefle trea- 
 fure, the other a worthlefle trifle in com parifon. 
 
 Now bal lance thefe Confiderables : What profit is it for 
 a man to gain that,which can never make him happy , and 
 lofe that tor it, which would make him fo for ever, if'he did 
 not lofe it ? Or, what profit is it for a man to gaine that, 
 which he mufl lofe again before he can be happy •, and for 
 his gaining of it, muft lofe that which can no more be gain- 
 ed , nor happines without it ? Or, what profit can it be to 
 gain that which is but finite, and lofe that which is infinite? 
 Inter finituw i & infinitum nulla datur proportion There is no pro- 
 portion between a thing that is finite, and a thing that is in- 
 finite. 
 
 Is it fo then, that the whole World is not to be valued 
 
 with one Soule ? What folly then doe thofe men mew to 
 
 the world , that adventure the lofle of their Soules for the 
 
 — very Attorns of the world, or the fmalleft gains that can 
 
 be in the World ? for an Inch in an Ell , for an Ounce in a 
 
 Si ergo homines p 0U nd> What lunacy, what madneffe to hazard a Soule 
 
 fi^ibr farthings, or the Minutes of the World? for a moment 
 
 m animarum of Pleafure , or a Puffe of applaufe > Many think they bring 
 
 damnapatian- their Souls to very good Markets, if they can fell them with 
 
 tm- 1 & propter a Ziba for a Mephibojheths inheritance ; or with 
 
 f JTJri UU T d€het qHi/pim * n Ahab for a Naboths Vineyard , or with an A- 
 etiam jua liara contcmnere\ L c j c * , »# .11 • Z** 
 
 qulminfidciisett, q*)imm/- chan{or * wed & eo f&{ d - Many are Willing to fell 
 pirns cH.qui ut aliumdivitcm them zsEfau did his Birth-right, for a mt/Ieof 
 fa 1 at, ani mam fuamipfe con- Pottages yea, for a peece of Bread fornr will 
 
 tTl a V Ma j im ^ cum& ^ et ^ l ^m^ J»<1m theTrahor valued his Matter 
 
 non muhum adipifcitur, qui*- ^jlP » t_ t. 1 
 
 fim temporaliHm mum am- at th L Irt y P ence : But how many are there , that 
 
 >>/'s & Hleinaflimabiiia dam- can " e content to fell their Saviour, and give 
 
 na praferat, quifruftum bea- their Souls into the bargain, for the bare moitie 
 
 ta ttcrnhatis amittit. Salvi- of his reward of iniquity ? Ananias and Sapphra 
 
 anus adEcckf. Cathol. lib. 3 . foldthemfelves for part cfthatprke, that fhould 
 
 have been laid at the Apoftlcs f et, Afts 5. A vei y inconfide- 
 
 rable price. But whut if it had been all? And what if that 
 
 all had been as much as all the world ? what profit would 
 
 ic 
 
Scrm. 3. and the Souls Excellency. 106 
 
 it have been unto them, if they mu ft have loft their own Sacriiego fan* 
 Souls for it > Alas, no profit at all! For what is a man cfi?tc ,f eei ff 
 frofited, if he fball gaine the whole World, and lofe his ^fflerit^fid 
 Souk? ciiamtiquiCd- 
 
 Andfecotidly, is it fo that the gaining of the whole World tn contmctidt- 
 isnot to be ballanced with the lode of one Soul ? What an- tum 4 uod & 
 fwqr or account can thofe Fatlors make to their Trincipal 3 X/jJ^ ^ 
 What can fuch Malefaftors anfwer unto God Almighty , that Cicer.de leglb 
 have caufed the loflc of a World of Sou is, for the gaining lib. x. 
 of a little Worldly Pelf, or a little vain Applaule, or a little 
 vanishing Pleafure ? gj* ****. 
 
 The Stolcks thought (as Cicero telleth us) that all finnes ' *" 
 are equal. And fome Heretic^ have thought that all differ- 
 ings (hall be fo in Hell. But dantur gradus in Gloria ; there arc 
 degrees of Glory in Heaven amongft the Saints , and there 
 fhall be degrees of Mifery in Hell amongft the Sinners. 
 It hath been the judgment of many Orthodox Divines, that 
 the Authors and the Abettors of the Arrian Herefies had their 
 Torments in Hell increafed daily, as the number ofSouIes 
 in creafed which were daily loft by following of their He- 
 refies. Yet for a little applaufe amongft fome people, and 
 for fome fmall Benevolence from them, the old Herefies are 
 unraked out of their afhes,and new ones are blown up daily 
 into blazing-flames, o the great disturbance of Ifraels peace, 
 and to the deftruttion of S ions projperity. The Pulpits are 
 prophaned, and the Prefles arepeftered, and Myriads of 
 Souls are feduced with the daring fancies of defperate Opi- 
 nionifts. For fmall gains, fome have written, and others 
 have printed, and divers have vended dangerous Pamphlets, 
 to corrupt mens judgments, and poyfon their afTe&ions, 
 and undo their foules. Oh that the worth of Soules were 
 better confidcred! 
 
 It was a pious Refolve in an Englifh Gentleman, an ele- 
 gant Pen-man, neither to write, nor yet to read any pro- 
 phage Pafqui Is. He would not write any fuch, left his own 
 conclemnation mould be increafed by theirs that mould be 
 corrupted by his Pen : nor would he read any fuch, left he 
 fhould be corrupted, and increafe their condemnation that 
 
 R 2 wrote 
 
io6 Of the Worlds Vanity, Serm.3. 
 
 wrote them. It is better to have a lame hand, faith he., then 
 a kv/d pen. Our Saviour paid very heartily to redeeme 
 mens fouls 5 And muft not thole men pay veiy dearly for 
 them, that thus adventure to mine them > 
 
 In thejdiird place : Is it fo, that our Saviour Chrift the chief 
 
 Taftor and Bijbop of Souls, hath fuch an eftimate of Souls, that 
 
 he deems one Soul worth more then all the World > Then 
 
 let all Bilhops and Spiritual Pallors take the greater heed 
 
 unto thofe Souls committed by him to their Charges. All 
 
 @mnes alii others are Vicarii ejus , but his Curates or his Vicars, faith 
 
 funt Vic am Aquinas ; and unto him they muft anfwer for thofe entruft- 
 
 *) m -> 1 uia l Pf e ed to them. It is reported of S. Auftine, that he wept when 
 
 f n^7atve°rl he entred into Holy 0rders : And fome have thou g ht thofe 
 Ives'chrisii. ' Tears prognofticks or forerunners of his following Trou- 
 Aquin. in Ep. bles in his Office. But furely the fight of his Danger under 
 adHeb.c.13. that Charge did draw teares out ofhiseyes, as well as his 
 y^ forefight of thofe Troubles that he found in the Difchargc 
 of his Office. Indeed his pains in Preaching were like to 
 prove Paraemian ; his labours little better then the wafoing 
 See ZUab's of the Blaci^Moore : His Cure con fifted of Swart hy African^ 
 ivifh, preached whofe Souls were as tawny as their Hides. And thofe Labours 
 by 7> v Milan of the Pulpit were likely to be made more difficult by mili- 
 ar the Fune- titudes of Gain layers. He was likely to have perpetual 
 LoidBaynine Bickerings with refrattary Schifmaticks,and with obftinate 
 *' Hereticks , fuch as would oppofe the Difcipline, and fuch 
 as would apoftatize from the Doftrine of the Church. And 
 likely he was by their meanes to meet many Atheifts too, 
 fuch f as would neither believe the Truth of God, nor the 
 'Jffrieaftty'r God of Truth. For all Africa was full of fuch Mongers in 
 mliqutd appor- t « dme of gjfyAfa as f u \\ as f otner M c?z/rerxat other- 
 tat rtovi. . J * J 
 
 times. 
 
 T>lv. Aug. The firft Part otS.Auftins Volemich doth ftill attcft what 
 
 Tom. 6. hkkerings he had with Jewes, and with Pagans ; with Fortu- 
 
 ?iatus y and Adimantus, and Fauftus, and Felix, and Secundinus, 
 and other Manichean Hereticks ; with Maximinvs, -and Fe/i- 
 cianus, and other Arrians \ with Prifcilianifls , and Origiwfts, 
 and Jovinian, and other Hereticks. And the fecond Part ■ of 
 %An^tmJU l^ s Fd&fitify does abundantly (hew his troublefonieCon- 
 
 fli&s 
 
Serm.g. and the Souls Excellency. 107 
 
 flicls with Parmenian^ and Petilian, andCrefconius y and Gau- 
 dentins, and Emeritus, and Fulgent ins , and other malignant 
 T>onati(rs , and with that peftiknt Heretick Pelagius and all 
 his followers. -^^^ 
 
 Pelagius was born in J^tf/ej, about the time that S.Auftine felarlta Brita 
 was born in ^/f/cc ; and the infection of his Hereiies as well Monacbm, 
 as others, did fpread as far as the Diocefle of Hippo , when ^'^ chvon * 
 Father Au (line was Bifhop there 5 and it colt him no little .v^it^ 
 painstoadminifteran Antidote againft that poyfon. But 
 S.Auftine was Malleus Hareticorum , the Maul of Hereticks : p r the Here- 
 and ib he proved to Pelagius. It was by fpecial Providence tical opinions 
 (as fomeh.ve thought) thatthefe two were riypgovoi or oi pcUgms s kc 
 Contcmporaneans, that Co the Antidote might be cuntem- £ ^.V 'JE!*!*** 
 poral to the Poyfon , and that the Truth might have an 
 Auftine to defend it, when it had a Pelagius to oppofe it. They were 
 S.Auftine had work enough with him , and fuch as he. Yet bom both in • 
 his troubles were increafed by compofing of Quarrels be- one day. Noahs 
 tween Dfllem.tents in Civil things. But that which was ^ww^" 
 moft burdenfomc of all, was his Charge of Souls. He knew 
 right well the worth of Souls ; and he knew as well what 
 a Ariel: account would be required of them. Judatfs engage- Gen. 43. 8^. 
 mem for Benjamin was full of hazard: But a Paftors, or 
 Bifhops engagement for the Souls in his Charge is far more 
 hazardous; though few men think themfelves beholding 
 to them for engaging for them. 
 
 But Ghoftly Fathers are not the oilely men that mud an- 
 fwerfor Souls : for Natural Fathers ate Curate? too. The ^__ __ ... 
 Sou's of all their Children are committed to their, truft, 
 and fco red upon their accounts: It is their Duty to bring 'Ephefc.4. 
 them up in the nurture and admonition of the Lord. And if they 
 perifh for want of fuch admonition and nurture, the Souls 
 bf the Fathers mud differ for them. 
 
 And MafieTs of Families are Truftccs too, they have Cures 
 of Souls committed to them; The fouls of their Servants 
 are all upon their fcores. And therefore Jofouah's care was 
 not for a pcrfonal piety only, but a domestical too. As fa- 
 me and my ban fe 9 we willferve the Lord. Jof. 2^.15. And the 
 care of Philemon- was to have his houfe like the houfe ofphilcao, 
 
 R 3 GoA 
 
HO Of th Worlds Vanity, Serm.?. 
 
 r , God. And fuch was the pious care of Aqulla^ and Prifcilla. 
 K.or.16.19. The ApoftJc telkth us of churchcs in ^dr Houfes ; their 
 
 Houfes were like to Churches,for government and for god- 
 lineffe. Each matter was as a Bifbtf in his own Viocejfe, refpeft- 
 ing the Souks committed to his charge , as one that mutt 
 anfv/er for them. 
 
 And Publike Magiftrates have Charges of Souls too , and 
 i. Reprimcndos fuch as are full of hazard. It belong^to them inifKorziv-, to 
 eft htreticos overfee , or to watch over them. That firft of Chriftian Em- 
 piUjZemdum F* 1 " 01115 ' Conftantine the Gre<tf, did think fo, when he told the 
 ilUmvocatio- Fathers of the Church at the Nicene Council , that he was 
 nem, &p tc~ War***®-, a Bifhop as well as they ; he was to have a care of 
 flatem, quant of Souls 5 yea, his office bound him to watch over their 
 D^rafa *- Soules a * wdl as others • though his office did differ from 
 pmuxnatma theirs in adminiftration of duty. 
 
 reiiqulaomnespiiadmUitiamChriHianam vocantuv ut infuis flationibus opponant fefe 
 finguli regno ttnebrarum. 2. Magifirat us locus, & officium pott ul ant , ut repr'mat impro- 
 bos turbatores gladio, vet potentate publico. , & externa, fi opus fuerit. 3. SiigiturHx- 
 relict ftnt mantfefli , & publice noxii, debent a. fflagiftratu public a pete ft ate cocvccri. 
 
 Confclen lib 4 ^ e Minifter hath one fword of God put into his hand, 
 cap^.qu',6. ' ' an dfce muftnot bear the fame in vain-, for he is the spiritual 
 Magittrate of God to denounce the evill of Punifhment a- 
 gainft all the doers of the evill of Sin. And the Magittrate 
 hath another fword of God in his hand , and he may not 
 bear it in vain 5 for he is Gods temporal Minifter , to exe- 
 
 iThnoth 2" 2 CHte Vtr W mce u t on t ^ fem f ^ at d° e will All things doe 
 ' then go well in Common-wealth, when the mouth of 
 God , the Minifter , and the hand of God, the Magittrate 
 goe both together to beat down Cm and fchifme, and blak 
 phemy and herefie. Indeed, there may be fome danger in 
 jmpcratommefl f ucn times asthefe, for either Magiftrates orMiniftersto 
 ^^{^^"difpleafe the violent many, by difcharging of their offices: 
 cus dc Nicen. Bur. mu ^ there not needs be more danger to them , if they 
 difpleale God Almighty by not difcharging of them,to hu- 
 mour the Many. It is good deeping in a whole skin $ but 
 better keeping of a whole Confcience. It is well when men 
 can fave themfelves here ; but better if they can fave their 
 foules hereafter. But this cannot be done by neglecting the 
 
 Soules 
 
Serm. 3. and the Souls Excellency. 1 1 1 
 
 Souls of truft. Magiftrates are called Gcds ; yea, God him- Surely the Par- 
 felfdoth call them fo, Pfal.%2.6. And God forbid .hatthey liamcntwas 
 fliould be like to Idol gods , Which have eyes and fee not , ears ^wITcn the 
 and bear not, awl bands but ftrikg not. Article for ex~ 
 
 rerpation of Popery, Supcrfthion, Hcrefic, Schlfme, Prophanefle, &c. was put into the 
 Covenant, and when th« Ordinance for that day of Humilirion, March I o. 1646. for 
 the fuppreiling of Errouis , Herefies, and Blafphcmics, was made *. 
 
 I have both heard and read a ftoi y ( ft lated as from the ^ A J^i" 
 Pen of Plutarch) of a certain Virgin that had many Suters, Sermonupon 
 and every cne pretended an onely right unto her: All could Hcbr. n. i4« 
 not have her, and therefore they refolved to pull her in 
 peeces. Now me thinks Religion is like that Virgin : many 
 pretend to be good-rvillers to it; ard every meer pretender 
 to it claims the whole right of it. The Tafifr faies, Religion 
 is his. The Brownifis faies, 'tis his. And io fayes every k^nde 
 of Anabaptifts. And every fort ofFamilifls. All cannot have it, 
 as truy would ; and therefore they endeavour to rent it all 
 in peeces, that the true Proteftant may not quietly enjoy 
 it. Thus the life ofReligion is in danger, and mull needs be 
 loft, unlefle the Magiftrate, with the (word of Juftice in his 
 hand, will (hew the Juftice of that fword, and doe the Pro- 
 teftant right by defending his Religion. Tlrannunon 
 
 K'mg Solomon could certainly conclude , that (he was not e P impedire w§* 
 the true A/other of the livinoChilde , that was for the dividing **?*** ?^" 
 otu. Aiul any Magiftrate may conclude as certainly, that ,/ videlius 
 they are neither Fathers, nor Mothers, nor Brothers, nor dePruden.Ver. 
 Sifters,nor any way allyed to Rcligion,but meer aliens that Ecclef.l.3.c 4. 
 are either for dividing of it, or dividing from it. . iKingsij.itf, 
 
 You then that have the over fight oi fuch a City as this, &C ' 
 be not over-feen to lofe your own Souks by conniving at Ads 18.17. 
 the lofTe of thoufands. Be not Gallus at fuch a time as this , sine V !o me 
 in fuch as a cafe as this, in fuch a City as this. But be as 2 ea- Kdi V* ***** 
 lous for the Truth, as any can be for Errours. Be as watch- gamm/uZt- 
 ful for the Church as others are againft it. Be for the Lord, times vel fpei 3 
 and he will be for you. Zcale for the Lord does wdl in any vtlmtusfupe- 
 man, but better in the Magiftrate. §hi non zelat , nonamat. Ya '<; i ?4 u '"- 
 He that is not zealous for the City otGod, and for the God Prudinc v«. 
 
 of EcclcU.i.c.35 
 
HO of the Worlds Vanity* Serm.3 # 
 
 of the City , loves neither as he (houJd : Oh,love the Lord, 
 and love the place where his honour dwelleth ; love the wor- 
 (hip of the Lord, and the place of his worfhip, and the time 
 for worfhipping of him in the place of worfhip. Love the 
 rfolV/ f.° Lor ^ s k° u f e y andlhe Lords day \ holineffe becometh both : let not 
 The Pariia- prophancneffe come into either, left it enter alfo into mens 
 menthath ibuls. If we have neither a fet time, norafetled place for 
 done thev Lords f i enin worfhip , we (hall quickly have no worfhip. And 
 thwOrlinance " wc We tne worfhip of God amongft us, muft we not look 
 April 6. 1644. to lof e the Lord himfelf from amongft us? Andifwelofe 
 for theftrift him, can we fave our felves? Muft not our foules be loft, if 
 obfervanceof he be loft that fhould fave them? Let us keep his Day, and 
 the Day. j^ep ^\ s Houfe, to keep him in his houfe amongft us. 
 
 si quis demum When our gracious Saviour was upon the earth , his pious 
 Dei contempti- zeale for the place of publike worhSip, did even compel him 
 bilcm efc, & to whip the pr'ophane Huckfters out of the Temple. And were he 
 co'rtvcntns now upon the earth , his zealous Piety might be compelled 
 brmu**Ana- t0 wm T fome Huckfters with other prophaners of his Sab- 
 thema'fit. Car- bath, into his Temple : And yet it may be he would whip 
 ranza Condi, them out again, for commingprophanely thither, or com- 
 Gangr.Can.?. rnitting prophanenefle there. 
 
 Many are fo greedy of worldly gains, that they cannot 
 
 forbeare their Huckftering upon 'the Sabbath : they lofe a 
 
 greater good for the gaining of a little goods. They lofe the 
 
 Time and Means of gaining goodnefTe , and gaining godli-^ 
 
 nefle. Godlinejfe is great gain. But alas ! their gaines by ha- 
 
 Vhi falutls pering at home are final and inconsiderable. What it they 
 
 damnum cftjl- g a i n much ? What if they gain as much as all the World, i£ 
 
 lie utique jam j.^ mu g i f e ^\ t Souls , their gains can no way recom- 
 
 esl^Euchc^ P ence tnem f° r tne * r loGe. There can be no profit in fuch 
 
 Epifte ad Vale- gains ; For, What is a man profited, if he (ball gaine the whole 
 
 rian t world, and lofe his ownfoule ? 
 
 FINIS. 
 
The Tious Convert. 
 A F A S T 
 
 SERMON, 
 
 As it was 
 
 Preached at Qreat 'Beatings in 
 SUFFOLK 
 
 ©jyEdw. WiUan,M. A. 
 
 C. C. C. in Ca. 
 
 Luke 5. 32. 
 J came not to call the Righteous^ but Sinners to re 
 pcntance. 
 
 Matth. 3.8. 
 "Bring forth therefore fr nits meet for repentance. 
 
 Seneca Tragtd. g. 
 Quern pxnitct peccafle, pene eft innocens. . 
 
 LONDON, 
 
 Printed for Richard Royston at the 
 Angel in Ivic-lane, 1651. 
 
^P ^r ^B^ ^P ^P ^P T^ T^ T^ ^^ T^ ^F T^ ^P ^P ^* 
 
 To the Worfhipfull , 
 ALMOT CVE^CCU Efa; 
 
 His very loving Friend and Rinfman. 
 
 SI R, 
 
 YO V cannot but know by whom this Text was 
 given to me : But I cannot know to whom this 
 Sermon may be given fo rightly as to the Giver 
 of the Text. Give me leave then to give that to you a. 
 fecond time, and by afecond way, which hath been yours 
 from the fir ft. Why pould it not be yours in your Hands, 
 a6 well as yours in your Head, andyours inyour Heart* 
 7 he Text was very well taken from his hands that 
 gave it : And I will hope that thofe hands which gave 
 the Text, will take the Sermon fo. Indeed I mufl needs 
 fay, the Text was very wortfy to be accepted $ Bitt firl 
 dare not fay of the Sermon. But if you pleafe to take it 
 as it is, it is as it was. It was yours from the Pulpit at the 
 firfl t) And yours for ever it mufl be from the Frejfe, by 
 all the right that may be. 
 
 S 2 J 
 
/ have minded you already of your Jntereji in the 
 Argument : But I fnppofe I need not minde you of 
 your Interefi in the Author^ Who is 
 
 Sir, 
 
 Your Worfhips humble Servant, 
 
 and poor Kinfman, 
 
 Ecto>. WiUan. 
 
 The 
 
lis 
 
 The Pious Convert. 
 
 Ezekicl 18. 32. 
 Wherefore turn your fclves, and live ye. 
 
 T was not 1 that chofe this Text for 
 this Time : nor was it this Time that 
 chofe this Text for me. Yet choice it 
 was, not chance, that put me at this 
 Time upon this Text, or this Text 
 rather upon me. I cannot chufe but 
 like and love the choice from him 
 that made it, and fay, My lot is fain to PfaJ. \6. 7. 
 me in a f aire ground. It is a Text as fitly chofen for thefe 
 Times as may be. We cannot yet fay,that the Times are tur- 
 ning -, yet may we fay, that they are turning Times : And 
 the Text is like them; a Text of Turning. I wifh my Ser- 
 mon may be as fuitable to the Text, as the Text is to the 
 Time ; and then 1 am fure it cannot be unfeafonable. 
 
 Thofe Sermons are never out of Seafon, which feafon the 
 Hearts of Sinners with godly forrow for their Sinnes. And 
 thofe Seafons , wherein the Hearts of Sinners are without 
 fuch Sorrow, may not be without fuch Sermons. It were to 
 be wifhed that fuch Sermons were lefle futable then they are 
 unto thefe Times. But alas ! there can be no Sermons more 
 fit then Penitential, for the prefent Time : Nor any Time 
 more fit then the Prefent,for Penitential Sermons. 
 
 That infored Secretary of the Holy Ghoft St, Paul, did truly 
 
 S 3 foretell 
 
Il6 The Pious Convert* Serm.4. 
 
 * Tim.3.1,2, foretell of Evil 'times . And truly thefe Times are as Evill,as 
 any that he did foretell of: Evill they are in refpeft of Suffer- 
 ings ^ and worfe they are in refpeft atSinnes : And therefore 
 worfc they will be alfo in refpeft of Sufferings , unlefle they 
 doe become leflfe evill then they are in refpefr o(Sinnes. In- 
 deed moftmen wonder to fee thefe Times fo evill as they are 
 already : But we may rather wonder that we have not al- 
 ready ieen them farre worfe then they are indeed. 
 
 % Tim.4. 3 • The Itching Ears of thefe 'Times have made them very ill al- 
 
 ready : God forbid that I mould make them worfe by claw- 
 ing of them : He that claws an itching Humour does but 
 make it fpread the further. And truly too much clawing 
 of itching Ears on both fides hath already fpread fuch Hia- 
 mours too too farre : for fo invenomed they have been by 
 fuch clawing 3 that no remedy but Phlebotomy could cure 
 the Maladie. The folly of clawing hath fetcht blood alrea- 
 dy on both fides : And it were to be wifhed, that the blood 
 already drawn might ferve the turn. It would, it may be, 
 if men would turn themselves. And there is no way to turn 
 away the Times of this mod dangerous Phlebotomy , but by. 
 turning away from the moft damnable flatteries of thefe 
 Times. Thefe are Times indeed to break Mens Hearts with . 
 ferious Blames of their iniquity : No Times to breakg more 
 
 flfal.141. €. Heads with the precious Balmes of flattery. Thefe are times to 
 
 ncv.1,16.19, ' mc ' ltQ men to q^ j ears gi a{ j io o^with that fword of God 
 
 Ephef.6.17. which proceeded! out of his mouth, the keen blade of his 
 Hebr .4. 12. Wordyfbarper indeed then any t wo-edgedSword.N oTlmts to egg 
 men on to (hed more blood ftill ore gladii, with the mouth, 
 or edge of that mortal! Sword which eateth Flefb and drinkgth 
 Blood. Thefe are no Times to drive ill Humours in at mens 
 Ears , but to draw them out at their Eyes. 
 
 Never were lamenting Jeremies , or relenting Jonahs-, or re- 
 proving Nathans^ or re^entingDavids more needtlill to any peo- 
 ple : Nor ever any People Iefle heedfull unto fuch Prophets 
 then theEnglifh in thefe Times. No Times did ever afford 
 more Preachers, or fewer Pra&icers of Repentance then the 
 Prefent. Indeed, the found of Repentance was never more 
 affected by any People : But found Repentance indeed w s ' 
 
 never 
 
Serm. 4. 7 he Pious Convert. 1 1 7 * 
 
 never Icflc effe&edby any Preachers. 
 
 Thofe Prophets of the Lord doe ever brin£ moft profit to 
 the People , which preach the People into Repentance, by- 
 preaching Repentance unto the People : And thofe People 
 ioc ever return moll profit to their Preachers, which doe 
 return or repent at their preaching of Repentance to them. 
 What better office can a Preacher doe to any People, then 
 convert tlum from their Sins by fpcaking home unto their 
 Confcknces? And what greater Honour can the People 
 doe to any Preacher, then to hear and believe, and turn at 
 his preaching to them? Ti'juo/toV ;*ot«k o$/a©- i*t<ov j faith 
 St. Chryfojlome: What profit a crews to me from all thefe **« 
 ;.yrieapplaufes> t< $ r»v Waivav, x} do?v&av 3 faith he; And , , y? 
 what profit is there to me from all thefe popular praifes, r ^J^ 'V £ 
 and tumuls > My praife, and profit, and honour are rather **?/©-?» v 
 in your Works then in your Words. Then am I to be dee- qtclv a,To£l- 
 med happy , faith he, not when yee hear , but when ye doe X"^* *** *' 
 
 ye 
 
 what I deliver to you ; or, when yee turn at my reproofs , and Tav *" °'" TS 
 are amended at my exhortations. The Preachers greateft ^V* T&, tJ * 
 profit is in the Peoples : And certain it is, that no People of ^ 5 * v ^6- 
 the Lord can do a better turn unto themfelvcs, then to turn ^ ]Ti v&p >?- 
 thcmfelvcs unto the Lord ofall People. Wherefore turnyour ^cov, s. cbryf. 
 [elves ■> and live ye. Hom ' 2 « 
 
 This Text concludes the Chapter,and as a rational Con- 
 clufionitis inferred from many Prcmifes in the Chapter. 
 And in this Text we may cbferve the Vfe and Application of 
 of the whole Chapter : The life is an Vfe of Exho tation.The 
 Text is Hortatory ; two Exhortations are couched in it. 
 The fh ft, an Exhortation to Repentance : The fecond an Ex- 
 hortation to Per feverance. Turnyour (elves \ there's the firft. 
 Live yee \ there's the fecond. The laft is 11 (he red in by the 
 firft : And the fnft is ufhered in by an Illation, or note of In- 
 ference, which referrcth unto both: Where] 'ore turn your 
 [elves , and live yee. 
 
 Or in the Text we may obferve twice two Confide- 
 ivbks. 
 
 Two Cowunriionsj and 
 Two InwiSions. 
 
 Firft 
 
Il8 The Tious Convert. Serm, 
 
 Firft ,two Conjunctions. The firft to joyn the two In jun- 
 ctions in the Text unto the former Parts of the Chapter; 
 The fecond, to joyn the latter Injunction in the Text unto 
 Et reverti /<*- tne *° rmeiv The two Conjunctions are both Copulatives, 
 cite,&ziz-ct/i. according to Mont anus : But according to our Englifti 
 Ar.Mont. Tranflation, the former is an Illative, the latter on )y Copu- 
 lative. The firft brings both the Injunctions into the Chap- 
 ter ; The fccond brings them both together. 
 
 The firft Injunction doth command an Humble Con- 
 verfion, 
 
 'turn your [elves. 
 The fccond commands an Holy Cotwer[ation 9 
 
 Live ye. 
 The performance of the firft , prepareth for the fecond ; 
 And the performing of the fecond, is to the perfecting of 
 :. - the firft. The fecond cannot be without the firft; And the 
 
 firft had as good not be,as be without the fecond. Both muft 
 beperformed,andboth in order : Firft turn, and then live. 
 Living is commanded, as well as Turning. The laft Verb is 
 as mandatory as the firft ; both are in the Commanding- 
 Mood, both Imperatives, vni own and fo they are both 
 translated by S. Hierome , and by our own Tranflators too. 
 Revertimini, & vivite, faith he : Turn your [elves, and live ye y 
 tfic.de Lyra in fyy they. Revertimini per pcenitentiam , faith Nic. de Lyra: 
 locum. Turn your [elves by repenting of your finnts. Et vivite per 
 
 gratiam, i\M ducit ad vitamer it [empi/ternam : And live the 
 life of Grace here, which leadeth to the Life of Gloiy 
 hereafter. 
 ptmtmiam It is to no end or purpofe to turn your felvcs , unlefle 
 quippe agere, y OU purpofe to go on unto the end , when ye are turned. 
 eft & pc.pe- tfrfj ere f ore turn your [elves, and live ye. Be Converts, andcon- 
 
 TX™f& tinue fiich : Live v e evcr fo > and fo ye ftiaI1 livc for cver - 
 
 piarigcnh non Living without Turning is impoflible; and Turning with- 
 poparare. out Living is unprofitable. Indeed there is no Living with- 
 S.Grcgor. ont Turning, nor any Turning indeed without Living, 
 maefti.temp. He that would live, muft turn himfelf : And he that doth 
 turn himfelf, muft live too : And he (hall live, that fo doth 
 turn himfelf. Wherefore turn your [elves, and Irve ye. Reverti 
 
 fitcitc, 
 
Serm.4. The Pious Convert. 119 
 
 facite, &vivetis, faith Montanus : Do your endeavours to be f"'^* 1 '* 1 ^ 
 turned, and ye dial 1 live. And fo Montanus feems to P^p a gmni inter* 
 the Text 'into a Precept, and a Promife. petitionee. 
 
 Firft, into a Precept of Turning. 
 Secondly, into a Promife of Living. 
 
 Turn, and Live. As much as to fay ; Repent, and fo be re- 
 prieved ; Forfake your finwes, and fo faveyour fouls ; Be 
 Dut penitent,and ye fhall be pardoned. The laft is hinted as 
 a Promife, to perfwade men to the Performance of the fir ft. 
 The Promife commemdeth the End 5 the Precept command- 
 cththe Means. Life is offered in the Promife as the End; 
 and Repentance is required in the Precept astheMeanes. 
 He that would obtain the End , muff lift the Means ; and 
 he that doth ufe the Means , (hall obtain the End. He that 
 would live, muft turn himfclf ; and he that doth turn him- 
 felf, fhall live. Wherefore turn your [elves, and live ye. 
 
 Thus fome have taken both parts of the Text as manda- 
 tory ; And others have taken onely the firft part to be man- 
 datory , and the fecond to bepromijfory. So that fome have 
 taken the laft part as an Injunction, and fome have taken it as 
 an Invitation; Some as a Precept, and fome as a Promife. Let 
 us now take it as both ; As a Precept , and as a Promife too. 
 As a Precept to live. 
 
 And, 
 Asa Promife of Life. 
 
 Firft, as a precept of Living after turning ; And fecondly, Dr. 'Domic, 
 as a promife after both. As a Precept enjoyning the Life ofsem.7. ontbe 
 Grace ; and as a Promife of enjoying the Life of Glory* As a ^ atlvlt y> 
 Precept requiring a Spiritual life, which is the life of life; 
 And as a Promife of requiting it with LifeEternal , which 
 is (as One calls it) the Exaltation of Life Spiritual. Yea , the 
 Promife is not only ofenjoying the Life of Glory, with the 
 Glory of Life hereafter ; But of en Joying the Life of Grace 
 here, with the Grace of Life lure alfo. Turn your [elves, and 
 live here: Turn your [elves, and live hereafter. The promife 
 is of thelefle fa'vation as well as of the greater, and no lefle 
 of the greater then of thelefle. Temporal life may be pro- 
 longecl 3 and Eternal lite may be procured, by that Turning 
 
 T here 
 
ISO The Thus Convert. Serm.4. 
 
 1 __ * * — » 
 
 here required. Eternal judgments may be prevented, and 
 temporal judgments may be diverted or turned away, by 
 turning here according to the Text, Wherefore turn your 
 [elves > and live ye. 
 
 Wherefore"] is a Note of Inference, and it doth referre the 
 Text to that which goes before it. Now here to take in that 
 before it which relateth chiefly £0 it, we muft take our rift 
 at the Verfe before it : And in that we may note two things 
 very confiderable. 
 
 1. An Exhortation. 
 
 2. An Exfoliation. 
 
 The Exhortation is very paflionate 5 The Expoftulation very 
 companionate. The fTrft in theft words ; Caft away fromyou 
 all your traiifgreffions whereby ye have tranfirefjed , and make you <x 
 a new heart and anew ftirk. The ftcond in thefe words; For 
 why will ye die, houfe of Ifrael ? The fit ft is moving , but the 
 fecond urging. Expoftulatiopungit: A zealous Exppoftula- 
 tion doth infufe the fpirit of Compun&ion : it hath the 
 quickeft touch of any kind of fpeech , it often toucheth to 
 the quick. And God himfelf doth here expoftulate the 
 caufewith dying Sinners, to make them fenfible of th ir 
 dangers , and to quicken them in their feeking of deliver- 
 ance. Firft he exhorts them to forfake their finncs, to (live 
 their foules. And then (feeing his Exhortation to work 
 but little upon them , though it were pathetical and parse- 
 netical) He falls to expoftulate the reafon with them : For 
 why will ye die ? As if he fhould have faid \ If ye will but caft 
 away your fin nes from you , ye (hall not be caft away for 
 yourfinnes: But if ye will not, ye muft": If ye will net 
 leave them whikft ye live , ye muftdie for them, whether ye 
 will or no, and they muft leave you, when ye die. Why will 
 ye die ? Why will ye > As much as to fay ; I muft needs de- 
 Ttovo\e me man d the reafon, or ask the caufe of you, in whom the 
 n *? t l° l £ n & r caufe of dying is. Ye die,becaufe ye will die. Why will ye die? 
 rfLn. fa" fa As much as to fay, I would not have you die; it is not 
 and 1 will doe meerly from my will that ye die, but from your own. Doe 
 you no hurt, not fay then, that ye muft needs die , becaufe I will have y ' 
 jcr.iy.tf. m e . an d that I will have ye die, becaife I will. L have no 
 __-- ~ fuch 
 
Serm. 4. The Pious Convert. 1 2 1 
 
 fuch will : I would have you live; and therefore have ex- 
 horted you,and in treated you again and again to turn from 
 your evil wayes,ffce wayes offinne 9 which are the wayej of death. 
 And 1 have promifed to you, that if ye will repent, iniquity ?er , ## 
 fhaH not be your ruine. And my meaning is very (incere and 
 real: I will beasgocd as my promife, if ye will be but as 
 good as I defire you. And becaufe I fee mine Exhortation to 
 £e neglettcd of you, thei fore do I come thus home unto you 
 with an Expoftulation , to make you fenfiblc of your fault, 
 and folly, and to make you fee, that the caufe of death is in 
 Your felves, in your own wills, or rather in your rrilfubiefe* 
 Ve will die. Why mil ye diet Ye will do that for which ye 
 nnift die : Ye will needs finne 3 to die for it : Yc will not 
 avoid it, by refilling the Temptation \ nor make it void, by 
 repenting; of it; and therefore yc muft die for it, For the 
 wages offinne if death. I muft needs fay unto you, JVby will ye 
 die? VVhy will ye not return , and live? VVhy will ye not 
 be perfwaded ? why not intreated > why not commanded > 
 Why, can no means, no mercies, no promises, no threaten- 
 ings prevail with you > Will ye finne wilfully ? will ye die 
 finfully ? And yet will ye fay, that it is my will that ye mould 
 fo doe , and fo die ? Yc do that which is quite againft my 
 mind, againft my Word, which is my will. If ye die then, 
 thank your felves for all your fufferings, or rather blame 
 your felves for all your finnes. 
 
 Let this then ftrve as a Caveat to every Sinner , to admo- 
 nifh him to take good heed that he doth not charge Cod 
 fooli(hly 9 and falfely with the impulfive and originaljjaufe 
 of his eternal death. Nefas eft Deo afcribere caufas peccatorum, 
 & ruinarum omnium 9 faith S. Auftine. It is a ftmerious crime S.Au?.Ris1>.&d 
 to fatten the cauie of all evils upon Godhimfelfe. Let no artkuios fibi 
 man therefore fay , that he muft needs fin unto death, and f al f e '"W** f i 
 die infinne, btcaufe it is Gods will and lufixU or good Qr bad 1 not 
 pleafure that it mould be fo : for Gcd himfelfdoth fay the rather that to 
 contrary, and that with a kind of 'indignation ; For, faith he,Pfould be con* 
 have I any pleafure at a!! that the wicked jUuld die; and net that be ~ jnteci f'° mh x 
 (bould return from his wayes 9 and live f v. 2 5 . His Interroga- ^ d SH* 
 lion docs import a vehement Negation. hi frying. Have I Diodat. " 
 
 T 2 any 
 
122 The Vious Convert* Sertn.4. 
 
 my pleafure at all that the wicked jboulddy?He fayes as much as,I 
 
 have no pleafure at all that the wicked mould die? And Co he 
 
 faiesvery pofitively in the words before theText.For I have 
 
 fmtm no fleafure in the death of him thai dyetb. So far he is from taking 
 
 morientis pleafure in the death of Penitent firmer 5 % that the death of 7m- 
 
 quantum ut penitent finners is no pleafure to him. He hath no pleafure in 
 
 convert atur,& the death of futh as dye naturaUyin their finnes , or for their 
 
 vivat.Vame* not re pen ting of their finnes before thty die. 1 have no plea* 
 
 dTtota?" fure in the death of him that dyeth. 
 
 If ye dy then, the fault's your own. It is your wilful- 
 nefle in finning: or your nnwillingnefle to repent you of 
 your finning, Ye will not be perfwaded to forfake your 
 finnes before ye dye; and therefore ye mud needs die, and 
 fuffer for their fakes. Perditio tua ex te : Ifrael, thy deftrn&i- 
 en is of thy [elf : faith God, Hofi 13.9. The fame may be faid 
 to any damned foule, or dying finner. 
 
 The Lord is very defirous to clear himfelf from all afper- 
 fions in this particular; and therefore does not orcely 
 fay it, but (wear it too, that he would not the death of the 
 wicked. As I livens an Oath, and a great one too r Yet God 
 Slcut vcrum e$ himfelf doth take it to atteft this Truth ; Asllive, faith the 
 quodfum vita Lord q ^ lhave no pleafure in the death of the wickgd. But that 
 lufey n um% the wk] $ d tum f rom his will way y and live. Ezek. 33. 11. For 
 quod nolo mor- tnc ^ orc ^ of life to fay, As I live, is an oath by the life of the 
 tern impii, &c. Lord. And that is as high an oath as can be invented. Had 
 Nicho.de Lyra he fworn^friiTntfib, as he doth fometimes; or by his Ho- 
 .Sr ] f )C g m " tinejfe, as he did to Vavid; or by his Omnipotencie, as he did 
 Gen 17 if" to Abraham y his engagement had been very great. But this 
 Luke 1." 7]. by his Life is deemed greater : for his Truth hath been que- 
 Numb. 10.12. {Honed by divers, and fo hath h»s Holinefle, and his Al- 
 Exod.14. 11. m ighty Power hath been doubted of by as many : But who 
 EzcfciVIf did ever queftion his Life? Now it is his very Life that he 
 29m ' doth engage for the clearing of this Truth. As I live, faith 
 
 Pfal.78.1^,20 the Lord, &c. 
 
 He is the Living God. And he is the God of the Living, not of 
 the Dead: And therefore would not have the wicked Die, 
 Tcr U V 3 d" Dut *-* ve ' And this he fweareth by his Life , that we might 
 Pjenit. ' ' C btffathfaijKNifa 
 
 * God 
 
Serm. 4. The T ions Convert. 123 
 
 God doth fwear, we mud believe him , for he fwears to be 
 believed. Licirco jurat, faith St, Hierome,utjj non credimw Deo $• Hieron.To. 
 prominentia cxedamus faltem pro faint e jur ant i. God therefore *' P 1 "* 46 * 
 fwears, that we may believe him upon his oath, when we Magnum cfllo- 
 will not believe hiin upon his word. It is much for God to H m dommum 
 Jpeak^, but more to Jw ear. By fpeakinga word, he made the qua?2 .! § ^ a ^ 9 
 World ; for 3 he did butfpeakjhe word and it was made. But he sT. Auguft.' in 
 that could create the World with a Word, could not be pfal. 49. 
 credited in the World upon his Word*, and therefore was 
 forced to binde it with an Oath. Now though we doe not be - 
 lieve him upon his Word , yet let us believe him upon his 
 Oath. 
 
 We may believe his bare Word ; for it is the God of Truth Deutr.32.4. 
 that fpeaktth in his Word, and it is nothing but the Truthof\m.6^.i6 k 
 God which is fpoken : We will believe an honcft man upon 
 his word, and (hall we not believe the mod: hclyGcd. 
 Durum eft. It is veiy hard, if we (hall not give as much cre- 
 dit to God , as we do to an homft man , as faith Fincentius 
 very divinely. Gcn> 
 
 Our firft Parents believed the father of lyes, when he did Durum eft cum 
 but fay , )e {ball notjurely die. And fhall not we believe the nontantumtri- 
 father of mercies, the God of Truth, when he does not onely buamusvco, 
 fay it, but fwear it too, that he would not have us die : He V*? m J}!* dia ' 
 fwears that he would not the death of the wicked. And AnnoulmTva^ 
 mall we (till fay that he would their death? Or that he tionc Deumm 
 would have them wicked,that fo they might die ? Abftt,abftt,.anime tuo ptp m 
 God forbid that we ihould harbour fuch a thought of our fr^g" ™™d*- 
 moft holy God ! The truth is, Gods Word in it felt is as ■JfgJ jg* 
 fure as h is Oath •, for he is not a man that he (fmld lie f Let God u l, c u c fa vttm 
 be trv.e,and every manalyar. All hispromifes are yea, and in him ye ,&c, interim 
 amen. Heaven and Earth fhallpajfe away , but not one tittle of his tamen licet t* 
 word (hall fade : So that for the certainty of what he fpeak- vclis m &*' m 
 eth, there needs no fuch religious Conteftations : Yet for \pr^ tamen^ 
 our fakes the Oath of God is added to his Word, that we//;, zanch. dl 
 might thereby have ir&z<Uhnjtv Jftif<?r, Jtrong confutation. That namr. Dei l.y. 
 we might believe a poiiibilky ot repenting ^ And a proba- Numb.13. 19. 
 bility, yea an infallibility of Pardon upon our repentance. f°^ T 3 \ \' Q 
 That wc might have hopes of lite* and purge our jelves upon Hcbri.'iS* 
 
 T 3 our 1 John. 3,3, 
 
124 *& Thus Convert. Serm.4 # 
 
 Wtmopotefl be- our hopes y Vebile fundamentum fallit of us. A "Weak foundation 
 nt agere fgm- £jj s fa building : But here is a fure foundation for us to 
 'foraverltin-' ^ u#1 ^ our hopes upon as high as heaven. Dei juramentum eft 
 duigemiam St. fidei noftrx fundament itm. Gods oath may furely ground us 
 Ambr. de Px- in our holy faith : Doth he fwear it > O then , let us be- 
 nit. dift.i. ij cve \ t i o y eatos nos q Horiim caufa ]urat Deus ! mifer* 
 cap. Ncm. r j mos ^ f t mc j ura nti Veo credimus 1 O happy we, for whofc 
 ^s' fake the living God doth fwear by his life , that he would 
 
 Tertull. de not our d ath .' Omoft wretched we,f faith Tertullian) if we 
 Pznitciie will not believe him when he fvvears. He fwear s he would 
 not our death, but have us live he would, and therefore 
 would have us ufe the means. Now turning is the means of 
 living •, Wherefore turn your [elves, and live ye. 
 Turn your felvts. 
 Thefe words are altogether Mandatory. And the Pre- 
 cept in them hath thefe two Confide rabies. 
 i. Who arc commanded. 
 2. What is commanded. 
 Firft, Who. The word is Plural in the Text : And the Man- 
 date in it is indefinite, and fo muft reach unto us all. Turry 
 A - - • y e > ev enallye. Turn y our felves, y e that a re fin ncrs; Ye that 
 n™nln}Tcit" muft °^ ncrwifc f«*r eternally for your finnes : Turn your 
 q*i miftricoZ felves. W« are all concerned in the duty here commanded. 
 -diamfuam o>+. And in that we may confider three particulars, 
 mbus ffomfit. I# The "Aft. 
 
 S* Ambrof. dc 2# The Object. 
 
 Pamulifci, £ The Tj ^ 
 
 The Aft, Tume. 
 
 TheObjeft, Tour felves. 
 
 The Time, Prefently. 
 For the word is in the Imperative Mood ; and that admits 
 of none but the Prefent Tenfc. And thus from thefe words 
 we may inferre thefe three Conclulipns : 
 
 i. That we muft all Turn. 
 
 2. That we muft all Turn our felves. 
 
 3. That we muft all Turn our felves without delay. 
 
 inhere fore turn your felves. 
 Firft of the firft ; 7Pe muft all turn. But what is it to turn ? By 
 
 Turning 
 
Scrm.4« 7 ^ e r * 0HS Convert. 125 
 
 Turning here ft meant Repenting. In Sinning there 
 is a turning from the Creator , and a tinning to the 
 Creature : And therefore in Repenting there muft be a 
 
 turning from the Creature, Se a returning to the Creator. „ 
 
 And this Turning; is commonly called the Converfjon of a 
 
 Sinner. And in this Converfion there are many Turnings. 
 
 The firft is the Sinners turning ofal finnes out of himfelf, 
 
 by a full and clear Confeffion of them. The fecond is , the Agite ptnhtn- 
 
 Sinners turning from a' 1 finnes fo turned out,with an utter Uam "etcfian- 
 
 deflation of them. And the third is, the Sinners turning Kl^dTl^ 
 
 or returning unto God , with true compunction and con- , n j cum. 
 
 trition for his former turning from him. For, P&iitentiam s.^ug.Ser.3. 
 
 certam non facti, nifi odium pecam, & amor Dei, faith S.Aujiine. de Nat. Dom, 
 
 A (inner can never belaid to be a true Convert, untill he 
 
 turns his loving offinne into a loathing of it,and his hating 
 
 ofG dinto a lovfm? of him. God hates an obftinate Sinner, Godaceounr- 
 
 but loves an humble Penitent. And we cannot but love et h thofe to be 
 
 him whin we arc Penitents, though we were haters of him haters of him, 
 
 while ft we were Sinners. When our repenting of our finnes * nicn continue 
 
 hath procured his love to pardon them> and his pardoning ^^e again 
 
 of our finnes hath perfwacied us to love him, then our love 
 
 unto him muft needs provoke us to abhorre even all our 
 
 finnes, which provoked him to abhorre us ; and to fet our -^^ 
 
 hatred moft againft thofe Vrtilahs or de'ightful finnes, on / 
 
 which we once moft fet our hearts. Our Hearts are moft ot'Vrov.ii.iSi 
 
 all defi ed of God ; And God (who is a jealous God in this 
 
 particular J is moft jealous of thofe fins which have been our 
 
 Darlings •, for thofe are moft likely to fteale away ournearts 
 
 and turn away our loves from him. He loves nothing like 
 
 our Hearts, and wooes us for nothing more then for 
 
 our loves, and therefore hates nothing (b much as thofe 
 
 in/initatini fumes , which will needs be his Co?rivals and Com* 
 
 petitors in Courting of our Hearts. And therefore we, to 
 atteft the truth of our love to hi.n , muft from our very 
 Hearts dueft thofe finnes, and fcom to entertain them as 
 beloved Suiters. Yea, we muft evtn hate them with tfperfeft 
 katred^ov we cannot love God with entire love: Andunicfs 
 we love him, we cannot hope for his love towards us : And 
 
 without- 
 
!T7.*i. 
 
 126 Ihe Tious Convert. Serm.4. 
 
 without his love we cannot live, or not fo as we would, 
 not well, not in peace, either with him, or others, or with 
 our felves. 
 
 Sinneis a very Mahp-bate y a common Bar att or , the grand 
 Boutefeu of Great-Britain, and of all the World, k is the 
 partition-wall betwixt God and man, and betwixt man and 
 
 I fa <*.*• man too. It is Sinne that hath parted the Church and the 
 
 Jcri^ay. State: it is Sinne that hath parted the Soveraign and the 
 Subject, the Prince and the People. It is Sinne that hath 
 
 Lam.j.trf. been the Imp uhive caufc of all our hurtful Combuftions 5 
 and Sinne it is that is the Impedimental caufe of all our 
 hopeful Accommodations. Oh, Shine's the Kemora of Re- 
 concilement. What evil of Suffering is there now amongft 
 
 if 4.8 12 USy wn * cn tae ***! of Sinne hath not pulled down upon us > 
 It is Sinne that hath been the Traitor kat \%mfo , both to 
 the King and to the Kingdome ; the Troubler of this our IfraeL 
 Sinne is the grand Malignant , the great Delinquent : It is 
 Sinne that hurts, and hinders the Great and Graveft Coun- 
 cel of the Kingdome. What evil hath been acted, but Sinne 
 hath had a finger in it > Sinne is the all in all for mif- 
 chiefe. 
 
 It hath been thought by fome Politicians , that mains Fir 
 may be bonus Cives 3 An evil Man , and a good Common- 
 wealths man. But believe it upon a plain demonftration, 
 A great Sinner can never be a good Subject : His iinnes are 
 ever doing of more evil in a Kingdom, then hehimfelfis 
 able to do good: Whileft the Sinner himfelf may be fight- 
 ing for it,his finnes are fighting againft him and that. When 
 a Kingdome quarrels with it felf, it is a figne that God hath 
 a quarrel with it. When the people of any Country doe 
 finne againft God, they do but pick quarrels betwixt God 
 and their Country ; and God he fights them all, by making 
 them to fight each other, whileft the Iinnes of the divided 
 Parties do ever fight againft their own Parties. How many 
 on both Parties (wear to fight for their own Parties,to the 
 beft of their powers and policies ; and drink deep Healths 
 to the greateft Ledger* of their Parties, with intentions and 
 prouftations to be faithful to them : whiltft their T»inkings> 
 
 and 
 
Serm.4. The Viotts Convert. I 27 
 
 and Swearings , and other finnes are very treacherous to them- 
 fclves , and make them as ill as Traitors to tlxir Caufes, and to 
 their Companions > The finnes of each Party do take 
 part with the other Party againft the Sinners and their 
 Parties. Yea indeed there would be no fuch Parties, nor 
 any need of fuch parts-taking, but for the finnes of both 
 Parties. O that every Pauy and every perfon would look 
 upon their own finnes as the mod malignant party , and as 
 theworft of enemies. O that every man would takefome 
 fpeedy courfe to fecure himfelf and all Parties, by feeking 
 out of thofc moft dangerous Malignant s that are in his own 
 bofomc, and bringing them to their tryals before the Bars 
 of Self -examination, and Self-Convi&ion, and Self-condem- 
 nation! That eveiy man would turn out his own finnes, 
 and turn them off, and return to the God of peace and 
 mercy, that GoJ might turn away his fierce anger from us 
 all, and turn hisdifpleafurc into love, and his controverfie 
 with this Nation into a National peace. And this he might 
 be perfwaded to do for us , cou'd we be perfwad:d by him 
 to turn from all our finnes, and return unto him. Wherefore 
 turn your (elves. 
 
 This brings the Act unto the Ofyett, I would it might a'lfo 
 bring the ObjeQ to the AVt. It hath brought Turning unto 
 you ; 1 wifti it might as well bring you to Turning. 
 
 Many are bufie in turning, but it is not of themselves. They 
 are turning out and turning off, but it is not of their own 
 finnes. There are many and many ill turns done to others 
 in thefc Times, but thefeare not the turnings in the Te5a. 
 Our turning mud be of our felves. Wherefore turn y out [elves. 
 Let w fear ch and try our own wayes, and turn again unto the Lord, 
 faith theProphet Jeremy, Lam. 3. 40. Let us turn our felves; 
 and let us all do fo. A particular Perfon, by turning of Br. d avra&nt 
 himfelfunto the Lord , may turn away a particular JuHg- Sermon before 
 ment from himfelf : But when the finne hath been generall, thc Hot »f c of 
 and thciufferiiiff be as general 1 aim ft as thc finne, then thc fa I' 12 
 forrowing for it muft be generall. There muft be a generall ' ■ -* 
 
 Turning at fuch a time, ro turn away the Judgment. 
 Clcrgie and Laitie, MWe.and Ignoble, all muft turn at fuch a 
 
 II time. 
 
128 The Pious Convert. Serm.4. 
 
 time. When that great Defe&ion w.-.s in theKingdome of 
 Ifrael , and both parties had been forely punifhed , the la- 
 menting Prophet Jeremy, byinfpiration befpake both par- 
 ties to return together. Let the Children oflfiael, and the Chil- 
 dren of J udah come together, and weeping [ee\the Lord their Goi y 
 Jerem.5C4. And the Prophet Hofea's Exhortation to re- 
 turn is general. Come let us retumeunto the Lord, for he hath 
 ffroyled us, and he will heale us, he hath wounded us, and he will binde 
 usupagaine,\{o{.6.i. Then our Turning maybe to pur- 
 
 Eofc indeed, when it is univerfal , when we all joyne hands 
 arts, and turne as one Mm unto the Lord. When every Man 
 turneth one,every one turns himfelf. When every wickgdman 
 for fakes bit owne wayes, and every unrighteous man his own imagi- 
 nations, atidretwrne unto the Lord. As the the Prophet Ifaiah 
 exhorteth, Z/5. 55.7. 
 
 Great complaining there hath been by the Many, againft 
 all forts of Magiftrates , both Supreme,and Subordinate. 
 Yea the greateft Councel of the Kingdome hath been comp lai- 
 nedof by many : As if all evils were originally from mis- 
 carriages in Governours.But may not the Many erre in this, 
 M4rit.11.19. mt tyovjng ihe Scriptures ? 
 
 It was the Sinne of David that caufed the people to be 
 numbred : And it was from Davids numb ring of the 
 People, that fevetity thousands of them were fwtpt away in three 
 1 Chron.ii.i. <faye.f [pace by the plague of Peftilence. Yet was it not Davids 
 7.14. finne, but the finnes of the People, that gave the firft occafc. 
 
 on of that punimment. As you may fee 2 Sam. 24.1. And 
 againe the anger of the Lord was V\ndled againft Jfrael, and he mo- 
 e^canrTcait- ved T$ivid againft them to [ay, go number IJrael andjudah. When 
 fail* God is angry with a people for their finnes, he fuffers their 
 
 Ruler, or Rulers to doe fomcthing amifle, that fo upon 
 the fault of the Magiftrate he may take an occafion to pu- 
 nim the multitude. And it becomes the people to begin 
 See this point their Complaints,where the fault to be complained of be- 
 very excellent- gan.If the fuffei ings of Ifrael were occafioned by Davids fin- 
 ty handled ^y ning, And Davids finning were occafioned by the finnes of 
 
 Oilof^corpi! ^™ e/ > then furel y the wa Y f° r lrrael to have turned away 
 WjSftf.M, i&eir fufferings, had been by turning from their finnes. 
 
 Let 
 
Serm.4. the Pious Convert. 129 
 
 Let not us inferiourslook above our felves, or from our 
 felves : for the finding out of faults to be amended, but let 
 us look into our felves, and amend what there we finde 
 amifTe. 
 
 The Hearts of the Governours are in the bands of God, and he 
 turnes them as he \ led feth which way he will himfelfc. xhe^are'ft M 
 When he turnes away their, hearts from the People , it is a i n $ c h^ l Q £ 
 figne that the Hearts of the People are turned away from Gods powerful 
 him. He is the God of Gods, and Lord of Lords, He is the providence, 
 Over-ruler of all Rulers, and Ly his difpofingit is that they £{£ g J| h< : J**: 
 rule, for the benefit , or for the detriment of the People, fo h avc C a \^\ 
 Nowifrherebeany mifcarriages in our Governours, the and power o- 
 way to win the Lord to fet them right unto us, is to let our ver them, 
 felves right to the Lord. Let us but turne with all ourp'^™ 
 hearts unto the Lord, and he will furely turne theHearts of MedLcfo 
 all our Governours to us, and our welfare. He will make upon the Pro- 
 their Counfels pro fperous , He will make their defignes mbs. 
 fuccefsful; He will turne our frorme into a calme, our dan- 
 gers into fafety , our troubles into tranquility. All things Ro g ~ 
 jballvporkjogetherfor good to thofe that love him. 
 
 Many Men have many enemies in thefe times; And every 
 Mans defircs are to get the Victory over his enemies. Our 
 greatcft Enemies are in our felves , our owne finnes are bo- 
 fbme Enemies ; And home-bred Enemies are ever mod mif- 
 chievous. Above any- other Enemies let us therefore la- 
 bour to get the Victory over our felves. Let us never give 
 over combating till we have conquered our own corrupt!- 
 ons.Thefeare the firft,and worftofEncmies,theMakei^nd Tam.4.r. 
 Movers of a 1 1 Enm j tie s. From whence come Wars and fightings Pugna, ut fit in 
 among (I you? Gome they not hence, even of your Lufts which wa re aHime ho "nnis 
 in your Members.? faith St James. Our unruly affections ff a Pf c . c at '\ 
 makens all unruly. Our mutinous affections make us fo mmc in omncs 
 amongfr our felves. There are Warres within us , and they filiospropagata; 
 are the incentives of the Warres without us. Let us labour ut V 11 nolnu 
 to make a peace within us, and that's the way to have a cumDcoe Jf c u ' 
 peace without us. The way to m dic_Nobleft Victory T^npfllX 
 over all our Enemies, is for every Man to get the Victory fns : &qui 
 over himfclie. Csfar was more commended by Cicero impaanii da- 
 
 V 2 for 
 
130 
 
 The Pious Convert. Serm. 
 
 m ivonolult cpfov overcomming his own paflions to the yeelding of Par- 
 Jubjctiiis fibi dontojldarcellus, then for his greateft Conqiufts over his 
 %££&!£* other ESctnki- It isafignalConqucftfor a Man of a fiery 
 Ifiaoms <te Spmi to fupprelie his Anger^ It is with Hercules to conquer 
 summo bono, 1. one of the furies of Hell. It was but Inhumanely fpoken by 
 s.cap.2*. Vitellius upon the Death of Otho , as he viewed the Carcajfes 
 on the place where they fought the Bat tail .# hwjweet a per- 
 fume is a deadEnemie ! But it may be Divinely fpoken by one 
 that hathConquered himfelfe, or Mortified his fmful! affetti- 
 ons : O what a favor of life unto life ! is the Death of fuch a 
 Mortal Rime* Suchabofome Enemy! The Shines of every 
 Man are every Mans greateft Enemies. And the Kingdomes 
 greateft Enemies are the greateflrfins of theKingdome.I have 
 been ever more afraid of the Sins of this our Nation , then 
 _^-of any Souldiers from forreigne Nations. Great talking 
 ^^ there hath been otVanifb F/eet^andotherOut-landifh Forces 
 But we have more caule to fear our Sea-mens finnes, and the 
 finnes of onr owie Land. If God be for us, who can be againfi ut ? 
 j. - And he will be for us,if our fins be not againfi him: but our 
 
 finnes are all againft him, and for their fakes he is againft 
 o «f J c Z 11S ' Were it not for them, we need not ftare any Vanijh 
 d$htv< *ofi- -F/eetj, or Spanifb Armadas, or Jurklfb Navies 5 nor all the Py- 
 ceu <Tu v ienrcu rates and Powers of Hell. We have moft caulcthen ,to be 
 ttty^fih Uv- afraid of our felves, tofeareour owne finnes. Every Man 
 ™* Vn*r~(l ma y we ^ P ra ^ as ^ omeo ^°^ were wontto ^o^AWieTJomine 
 ^cmo ledum- ' f erva me : Lord ^ ave me from m y ^ c ! In tne Common 
 v'tfitfeipfo'. Prayers 5 when the Minifter faid , Give peace in our time , 
 Lord'' the People were wont to anfwer, Becaufe there is none 
 other that figbtethfor us, but onely \houfi God A very ftrange Re- 
 ply, but not more ftrange then true-, for true it is, that it is 
 God alone that flghteth for us. The Vevill, he flghteth a- 
 gainft us. The JVorld,t\\zt flghteth ?.ginft us; And the Flefb as 
 Quofuriam much as either of both. So that vxe_our felves are enemies 
 penitendo, nifi to our felves, and fight againft our felves77\nd fo may fitly 
 ad ejus mfer^ pray,Lor<//di;e us from our felves* Now there is no way for us 
 €ordiamcH i u.s to f ave our felves from our felves , but by turning of our 
 ¥mr"am m- ^ lves t0 him that % hteth for us ' whm \ ore tume your felves. 
 
 There 
 
Serm. a. The Vious Convert. 13 1 
 
 There is cafe indeed to be had by this turning,buc this turn- 
 ing is not to be had with cafe. It is not turning with the 
 Time , nor turning to the Time, that can turne the Time : 
 No , but our turning of our fclves in time from the iinnes -, 
 ofthcTime. God himfelfe will turne unto our ii.ie, and w j l0na mans 
 make us all to turne unto one fide, or rather turne away all wuycsplcafe 
 this fiding, would men on all fides but turne thcmfelvcs to the Loid , he 
 him. Wherefore turneyour felves. And how ever the Times ;« ak eth even 
 
 • • J 11" li j j r \ . h:s enemies co 
 
 turne this way, and that way •, backward, and torewaid: bc at pcacc 
 
 Yet let not us turn nicer Cameleom in Religion , as if we had „] zh him> 
 no colour for it, but what we borrow of thofe which are PrbV.itf.r. 
 ncareft to us : Neither let us be turned 'about Ukf Weather- 
 gocJ?& with every Wind of New Voftrine. Let us not turne, and 
 turne, and turne with every Polypus, andeveiy Proteus , and 
 every fantaflical Changeling , which turne to every new Ke/i- proteo mta ^ m 
 gioriy until! they have no Religion left to turne unto. Turne /^.Eraf.Adag, 
 not with them that are ever turning their old Religions out 
 ofthemfelves, untill they have turned all Religion out of 
 themf elves, and themfelves out of all Religion. There need 
 but thefe two movings in our turning of our {elves. 
 1. Downwards. 2. Vf wards, 
 Firft, Downwards by Mortification. Secondly, lip- 
 wards by Vivification. Downwards by a Death unto finne*, 
 Upwards by a New Birth unto Righteoufnefle. Down- 
 wards by an Humiliation • Upwards by a Reformation. 
 And if we thus draw ni^h to God, he will draw nigh to us. He will 
 return to us with much Companion towards our foulcs, if Sfu 4 " 8 * 
 we will turne to him with true Compunction^ for our 
 fmius. He will be difpleafcd with usforour finnes , till 
 \vc be difpleafcd with our (elves for them. For he can 
 never take rleafurc in us fo long ns we take pleafure 
 in that which is fodifpleafing as finne is unto him. But 
 when we ai c difpleafcd with finne in our felves , then he is « . , 
 pleafcd with us. When we condemns our felves for fin- " j*JJJy £J2 
 Ding lb againft him, we rave him a labour, we prevent him £ ? «Vo/f *ei- 
 for condemning of us. Penitent ia^ qua ft fwikntia^ faith Hugo vit.&leiumd. 
 Cardinality True Pcnitency is a puniming of finne in our Hug.c»dmJ^ 
 ielvcsjto fave our felves from Gods punLlimencs. For God ^SmJ 
 
 \T ~\ ..Till »-*_. 
 
 3 
 
 will 
 
132 The Tious Convert* Serm.4. 
 
 Pxmtentia eft will not for ever punifh tbat which hath been once punifh- 
 qutdamdolo- e( i. q 0( j hathpromifcd Remiifion of finnetothofe that 
 'Turicns^mfe nave Contrition for finne. At what time foever afinnerdoth 
 quodfe dolct refent him of his finne from th? hot tone of his heart , I will put all 
 commijip. his wickgdnejfe out of my remembrance, faith the Lord. 
 S c Auguft. g ut obferve it well. He that hath promifed to pardon a 
 
 P Z*G C pJf, a J finner at what time foever he doth turne himfelfe, or truly 
 tcniio. - ' repenf tiinTof his finnes, doth not promift that he (hall re- 
 Culdodc pent, orturne whenfoevtr he will. We cannot repent 
 
 Mome Rocherii when we would, therefore let us repent when we can. 
 in Mampulo \y e are not f ure f t i me hereafter , therefore fet us tak« the 
 Curac',um M p re f ent# Repentance is a due debt, and there is no longer 
 day given in the Bond , and therefore the payment mull be 
 prefently. And that's the third Gonclufien- 
 VVe muftall turn our felves without delay. 
 Therefore alfo now, faith the Lord, Turns ye even to me with all 
 y&ur heart, and with facing, andwith weeping^and with mourning, 
 Xam Cera J oc ^ 2# J 2 * Ascitis never too late to amend , fo it is never 
 nunqua'm eft too foon to be good. Better late then never , but the fooner 
 adbonos mores the better. Tfuy do well that do amend, though it be at 
 yia. Seneca the vei y laft : But they better,that amend fooner; And they 
 Tragad.B. j^ f a ll,that amend firft of all. The fooner men be good, 
 the eafier it is unto them to grow better.Aud the later they 
 amend, the harder it is unto them to grow better, or con- 
 tinue good. At this time there are many , who might by 
 this time have been better then they are, had they been good 
 but fooner then they were : And would by this time have 
 been worfe then ever they were, had they not grown better 
 then tl/ey were untill this time. The evill mans condition 
 is made worfe and worfe, by his continuance in an 
 evill condition. The deferring of his amendment doth 
 make the difficulty of amending double. 
 
 §)ui non efi hodie, eras minus aftm erit. 
 z " He that is unfit to repent to day, will be more unfit to 
 morrow , for he will have more iinnes to repent ot , and 
 will be hardened more in his finnes : He will have a Day 
 more to repent of, and a Day lefle to repent in. Every Day 
 d Jth add a new Sunimc to the old Score 5 yea evei y houre 
 
 doth 
 
Scrm. 4. Ihe Tiohs Convert. 133 
 
 doth fcoreup mar.y fmaller Debts to incrcafe the Total} 
 Summe. So that he who is not able to difchage the debt of 
 his Sins to Day, will the lefle able to unfeore a longer fum 
 to Morrow* The longer any finncr Jets his fcores run on, 
 the creatci will h\$ quantum be, when it comes to be fummed 
 *J>. And they nwft needt become non-folvenr, th?.t fcoreup 
 fins too many dayes before they reckon. Often reckoning 
 doth make le ng friends : And calie reckonings are made by 
 often reckoning. So it happens between man and nun! 
 And (bit happens alfo between God and man. But many 
 deale with God, as fome evill Debtors dcalewith their 
 Creditors 5 they ftudy much how to get into debt, but not 
 at all how to get out : They take great care to be crafted; 
 but little care to pay. Whereas their firft care mould be 
 to run as little as may be into Gods Debt , by (coring up of 
 Sins: And their next care mould be to get out of Debt as 
 foon as may be. It is the height of impiety, to be hardened 
 with impeniteney. Toce mmit fin is to difpleafeGod; but 
 to continue in fin , is to defpife him, when he is difpleafed, 
 or to Height his difpleafurc. And to go on in fin at fuch 
 a time as this, when Godhatb taken his Rod into his hand, and 
 fuch a Re d as now he hath, can be no lefle then a bidding of 
 utter defr-nce to him. It is a bidding of-'him to do his worft. 
 Ihey go fane that never return : farre be it from us to go on 
 infinne fo farre, or too farre to return. Some Mariners 
 have failed fo far to the Arttick-Pole-wai ds,and ftaid fo long 
 in thofe Northern parts, that their mips have been bewinter 
 cdin themidftof congealed waters, and they bennumed in 
 their frozen (hips. Lots wife was turned into zPiffdrbf Sail 
 for turning back fo foon j and they into PillafVof Ice for Gcn.i$.;"& 
 not returning fooner : And many in the World are like 
 fuch advent u rou s Mariners, they go on, and on, and on in 
 the wayes of fin, which are the frames of death , fo far, that they 
 can never return alive to the land of the living. They are 
 benummed by the winterly frofts of kie Death before they 
 be aware. O beware that ye be not fo iurprized. Repent 
 fpeedily, ye may die fuddcnly : Take the counfel of Jefus 
 the fen ot Siracb, And make no turning to turn to the lord. Tut Eccluf f . 7, 
 
 not 
 
134 
 
 The Tions Convert, 
 
 Serm.4. 
 
 not off from day to day : for fuddenly frail the wrath of the Lord 
 come forth , and in your fecurity ye frail be deftro)ed , and perifh in 
 the day of vengeance, tUa "fewv 9 h tiva kai$ov •> rlv tta^vt®- 
 QiXTico t\ifrkri\ So Vemofthenes to the Athenians , and ib fay 
 I to you, What Time j or what opportunity doe ye look 
 for better then the prefent > » 9t6t« <t /«« Tr^m^iyx vvy, 
 When will ye do what ye ought to doe, it' ye will not doe it 
 now > when will ye repent and turn your felves , if ye will 
 not now > tavta Katun AyA$ij Tvyy : Doe thefe things, 
 faith he, whiltft a propitious fortune leads the w r ay. And 
 whilefta faire opportunity docs invite you, do this thing 
 which does fo much concern you, Repent in time. They 
 that deferrc their repentance till it be too late to repent, 
 will repent when it is too late, that they did fo long deferre 
 their repentance. True repentance is feldome late : and 
 late repentance is feldomc true. 
 
 Indeed the Authentich K ftory Q as that famous Poet cals the 
 Gofpel ) doth tell us of one true Convert, which returned 
 as far homewards in a few houres , as he had vvandrcd from 
 home in many years. The penitent Ihiefe wis far gone in that 
 broad-fray , which k<tieth to deftruclion, before he returned into 
 the narrow way 7 which leadeth unto life: He was gone to the 
 very gate of Hell,and yet returned. But let no man prefume 
 to run on in his cvill way in hope of his good return : « for 
 he had an advantage which no man elfe is like to have •, for 
 thedoore of Heaven was next unto him , when he began to 
 turn : Chriji is the way y and the Grf.V, and the Doore y and 1 he 
 Guide^nd the Help to Heaven-, and the All in all in Heaven&nd 
 he was as neer to the Penitent Thief as he could wifh, when 
 he began to be a Penitent. And it was a good turn for him, 
 that fo it was , or he might have come fhort of Heaven 
 as farre as fome other Theevcs have done , who never 
 thought of turning themfelves to Heaven-wards, until! 
 they were even ready to be turned off the Ladder. O, 
 what an ba*fy turn was this for that Penitent Ihe'j 7 This 
 Turn did fet him fafe upon the Ladder of Life, the true 
 and living Ladder, which reacheth up from Earth to 
 Heaven : The fubftance of Jacobs Ladder , whoje foot did 
 
 (land 
 
 Demoflhen. 
 OJjnthiaCi 3 , 
 
 Itac facite, 
 ducc profpera 
 fertuna. Vit. 
 Amerpach. 
 intcrpr. 
 
 Du-Bartas„ 
 
 Luk« 13. 40, 
 41,41. 
 Matt. 7. 13,14 
 
 John 10.7. 
 14. £. 
 
 Htbr.io. *o. 
 
 Joh.T.fr. 
 
 Gcilcf.i8.Ii. 
 
Serm.4- the Pious Convert. 135 
 
 ftandupon the Earth, and whofe top did reach ftp unto Hcaven.Thzz pmb.s.Atbs»: 
 
 myftical vilion was an adumbration of Chrift : his Humane *$\*v$t*™t 
 
 nature was as the foot , and his Divine nature viral the top u * iU W* QU 
 
 of the Ladder. The top and foot made but one Ladder, and 
 
 God and Man make but one Chrift, as the onely Mediator 
 
 between God and man •, the new and living way between 
 
 Heaven and Earth; the Ladder by which the penitent Thief Luk. 2$. 4*, 4$ 
 
 climbed up to Heaven. There is no way for a Thief to deal ?«■ d ! cu m dte 
 
 into Heaven. It was not by ftealth that the penitent Thief $'%%££ 
 
 got thither : It was by turning from his theft, that he got telocabo. Nov 
 
 into the way ; It was by repenting of his former wayes o£ait,po(l aliquot 
 
 dealing, that he got into the favour of Chrift ; and by b\$ annos pui-gaio- 
 
 favour it was, that the gates of Heaven were fairly opened ■* *; re f ,l f cr l' 
 -. li rr 1 • • n it -r 1 \r f um te perinea. 
 
 to him. Upon his turning, Paradife waspromifcd. Verily Non 'jj a ^ 
 
 I fay unto thee, to day (halt thou be with me in Paradife, (aid our quot menfes 
 
 Saviour unto him. See what a fudden return was here! veldicste eon- 
 
 He does not (ay, after fo many ages, or years, or moneths, or ty l f oy > Se * 
 
 weeks, ordayes; but, hodiemecum, To day (bait thou be with BdlarTdc few. 
 
 me in Paradife ; This day thou haft turned thy felf from an verb, i Chrift." 
 
 heinous Peccant to an humble Penitent ; and this very day in cru. prolat. 
 
 thou (halt be turned from an humble Penitent to an heaven- si <1 UIS ~ jCi $• 
 
 ly Triumphant: This is the diy of thy Converfion, and ?3SjS«- 
 
 this (hall be thy day of Coronation : This day thou art tttfanls 'olfer- 
 
 truly humbled, and this day thou (halt be highly exalted, vat, internet 
 
 But this one Swallow mah^s no Summer : This rare Example p>of<-clorarijjl~ 
 
 may not be made a general Puile to go by : This Phenix "j°\ [f ut P W* 
 
 had no Mate. A pair of Malefaftors were concrucified with Zt°U??,t 
 '""i 'n. l l 1 1 *<*t '* t cxiciuit. cunt 
 
 L>nriit,but both were not converted unto Chrift. (Thrift was p cr to tum vit* 
 
 brought with both unto theCro/Te ; but the Crofle <joiild not/0* curfum 
 
 bring both of them unto Chrift. They both came to thep"^ vi»» 
 
 death of the Crofle by the fame way : but they went not J*r Bclla // 
 
 both the fame way after death from theCro(Te,for that they * oSfofc 
 
 turned not themlclves the fame way upon the Crofle before crucc prolat. 
 
 death : One turned unto the Lord upon the Crofle before Jib.f.cap.f. 
 
 his death; but the other was crone, and would not turn. Pkl.?.i7. 
 
 And therefore the Lord did turn to that one in mercy, and 
 
 turned his Crofle into a Crown : But the other was turned 
 
 into Hell. And fofbaH all the wippdly that forget God. One of the 
 
 X two 
 
136 The Pious Convert. Serm.4. 
 
 two was faved, that none might defpaire : And hut one, 
 that none might prefume. Our Saviours accepting of the 
 Penitent upon the Crofle,may encourage us to repent, be it 
 never fo late : 8c his rejecting of the other bold impenitent 
 Thief,may difcourage us from finning, be it never fo foon. 
 utendum eft *- As it is therefore now with us, whether fooner, or later, 
 YT, 3 at °i ^ dC ^ et m a W^ ourfelves to the feafon : Let us neither defpaire of 
 OvidTlT'dc ** me P a ^ 3 nor P re ^ nme of time to come; but let us take the 
 Au.amand. time pref-nt, and turn our (elves. Time is but a moment, 
 and Eternity depends upon it: Ex hoc memento tternitas , 
 Eternity it (elf depends upon this moment ; yea two Eter- 
 nities depend upon this one Article of Time; Eternity of 
 f . Happineflc in Heaven,and Eternity ofMifry in Hell do both 
 
 vlunfpitfc- <* e P cn d u F on tne verv T ° wv of Temporal life : & man hath 
 Ta'fiemm rci no more of Life, or Time, but the very prefent. Poft eft oc- 
 'cQ?ificiexd* 9 cafio calvii. Time is bald behind : Yeftcrdav cannot be rc- 
 dum ilia fife called. To morrow cannot be aflured. Let this Prefent 
 *P''V ll fJ a P lt i there r ore be well imployed. One to day is worth twj To 
 dejiph. Cornd. morr o^s, to turn your (elves in. To day there-ore, if ye mil 
 aLap.inPiov." heare his voice, harden not yew hearts, but turn \okr [elves. Let 
 c.io. impertinent mirth be turned into pen'tent mourning. Let 
 
 Pfa!.9?.7. laughing at finne be turned into lamenting ofiinne. He that 
 . b.3,7, }I *' hath not been a Prometheus in his life, l t him bean Eprme- 
 Do therefore theus before his death : He that hath not been fore- witted 
 the work of i n his a&ions, let him fhew himfelf after* witted in txa- 
 thc day mdie m j n j n g anc j amending them. If the want of due id vice hath 
 can promife" 1 occasioned any improvident aft ofSinne, let the better- 
 himlelf amor- advi'f^&ft of Sorrow prevent the final punimment of it. 
 row. Deferring And if tlie kar of Hdl cannot make us repent in Time, then 
 as well as pie- pf e ]j ' lt {elffhall make us repent to all Eternity. They that 
 fuming makes w jjj not ^j ve £ Q muc \ l fo r t ^ e [ ove j(; d^ a kw penitential 
 ^theirts. a Tears, (hall have the hatred of Devils for nothing : And they 
 Manchcft. Con- that will not take fo much pains to go toHeaven,as to turn 
 tM$.rwnti& themfelves, may go to Hell with eafe. Facilis eft defcenfus a- 
 immortal. m ^ . ] t j s an ea f] c rnatter to go to Hell , but not fo eafie to 
 Sera nlmis vita % ft om * Ab * n fc™° m ^a eft redempiio. If a (inner be once but 
 1 si craftma, turned into Hell, he can never return. Be perfwaded there- 
 y'w hodic. fore to turn your felves ; before you come there. Turn y our 
 
 (dves, 
 
Serm.4. The T'tom Convert. 137 
 
 felvcs, and ye (hall never come there. Turn your [elves, and 
 ye pall live. 
 
 And live ye. 
 
 Turn your [elves, and live \\eve : Turn your [elves \and live here- zChron.7.r4, 
 after. Life temporal and life eternal are both promised to Luk.ij.io. 
 all thofe that turn themfelves, or thofe that turn a natural 
 life into a fpiritual. 
 
 But now I perceive my preaching upon this Text, to be 
 like to mod mens practicing of it : They are fo long m 
 turning of themfelves, that they leave themfelves but a very 
 little time to live in, when they are turned. And I have been 
 fo long in perfwading you to t urn your [elves , that I have left 
 my (elf but a little time to fpeak of Living. 
 
 I muft now do, as the Time hath done : I nuift make hade 
 to have dene with the Time. 
 
 The Evils of thefe Times do threaten every man with 
 Death : yea Death it (elf does threaten every man a Mi/chief 
 in thefe Times of Evil. And what way is there for any man 
 to turn away thefe Times of Evil from lumfclf,but by turn- 
 ing of himfelf from the Evils of thefe Times > Who is it, 
 that doth not even long to fee a return of better Times > 
 And who can make any doubt but better Times would yet 
 ere long return to men, would n en but turn themfelves to 
 better the Times? The Times grow good, or bad to Men, 
 as Men grow in their Times. The Times would foon be 
 better, would Men be fo ; anel Men mult mend,or the Times 
 will not. But evil Times can never amend, while ft evil Men 
 grew rcor[e<indwor[e, Or whilcft they deep fupinejy in their 
 Evil. No Times can make (bme Men to amend or turn 
 themfelves: But would they turn themfelves, they might 
 both turn the Times, and lave them (elves from ruinc. Skc 
 jfer.3. 12.13. 22. and fee 7^/2.12,13. i8> 19, 20,8a:. Eze\. jr ar ^ &- 
 33.12. 1 4, 1 5,1 6, j 9. At what inftant I ft all if>cal\ concerning a fromifj b* c 
 Nation, andct icernmgdKtngdmej tofluckjf, and to full down^tnafitvt^ & 
 andtodeflroyit: If that Nation agavtfljihom I have pronounced, l rii ' fa 11 ' t} ~ 
 turn {rem their evil, Irri!! repent of the evil that I thought to Jo »*f >'*" ?>'<>- 
 mtotlxnty faith God himfelf, 7^iS. 7 ,S. So bedcalt with JJ£ *%\ ^ 
 Ninii\h\ And fo he hath often dealt with our Metropolis, Jonah $.V &e! 
 
 X 2 and 
 
158 The Tious Convert, Serm.4 
 
 €go& ante and with this whole Nation. He is long-fuffering to usvpard, 
 mortem pr* not w Ming that any fbouldperifb, but that all fhould come to repent- 
 m&lis fum tf WCe f a i t h S.Peter., 2 Epift.c.s.v.p. Both perifhing here, and 
 Some pleafant penlhing hereafter too, may be prevented by repenting here 
 their lives , as in time. 
 if the world Euripides brings in Hecuba crying out amain. T^m Xyayi 
 
 la ° l 1 if orf" *** 9 $ AH " V ***** ^ * tf m ^^ ^^ v '^ f * e ver y terrori of death! 
 them. ©«5^a And many in thefe evil Times have even killed themfelves 
 pejor' e~jt mm- with the feares of being kil led. But others are ftill running 
 dus cum Man- neerer unto Death, and to Damnation oo, and yet are for* 
 dim, quam ther every day then other from thinking of either. They 
 r«r?Mancbeft. think they (hall not die as yet 5 and therefore as yet they 
 Al Mondo's * think not of preparing themfelves for death by turning of 
 Com. Mortis themfelves. Yea, many live as if they thought they fhould 
 & jmmortal. ever live 5 and therefore never think of turning themfelves 
 Tiberii W that they might live for ever. 
 
 Si fahabor Tiberius thought that all things came by defliny ; and 
 falvabo't. therefore neglected all endeavours to prevent or alter any 
 Si frtdefti- thing. And many are like Tiberius , at lcaft in deportments, 
 natusfumjiul- jf not j n judgments. They do not endeavour to turn them- 
 wmtmM &l ves > to turn the times 5 to fave their lives, either in this 
 regnum caloru prefent world, or that to come. Yea fomeare ready to fay, 
 ^aufemxSi pr*- as that Italian Ludovicus did : If roe (ball be faved, we (ball be 
 fc'itus , nulla f av ed. And as that Lantgravc of Thuring did , which Heifter- 
 Ud^lebunt bachius writes of: If wc be elected, no (nines can keep us out 
 conferee, of Heaven 5 but if we be reprobate, no forrows can keep us 
 
 Heiftcrbach. outofHojU. This is a moft irreligious kind of reafoning. 
 J.i.dcmemor. This isTicit tjie way for men towor\ out their own falvation 
 Hift.c.27. with feareitnd trembling, This is not the way to perfwade 
 ftiumcnts m- tncni t0 & ve a ^ M?£ ence t0 m(t ^ their calling and ele&ion fare. 
 though not True it is , that all that Man can do is but in vain,unlefle 
 
 xaufes of our that God beftows his bk fling on it : But all in vain it is for 
 own falvation. Man to expett a blefling from the hands of God, unlefle that 
 tIm C forkbuc h . ewi]J dowhatG^expcfteth at his hands for the procu- 
 foirwthing\o ™6 °^' lt - For God will not do all things all alone for them, 
 it -, Notlung that will do nothing for themfelves with him , when he is 
 worth it, but doing for them. When God is working in men , and for 
 fomthing with t j lcm fa cn fa y j n y m m g n e j g ^ ffvHpyo } fi q z Q- work- 
 it. Dr. Domic t * J ** „ 
 
 ers 
 
Scrm. 4. Ike Fjohs Convert. 1 39 
 
 ers together with God. In vain it is for men to call to In vain <3o men 
 
 Heaven for help , if they will not life the help of Heaven ? J V. 2! 
 
 ... , ,/r 3 _ . J . . r , r _ . for help, v.ncn 
 
 Which they call for. In vain it is for men to have any Jaunts t h e y withfttnJ 
 
 of Grace , if they wi 1 not put them out to ufe: And they the help of 
 that have them, and will not improve them, defervc to have Heaven. Many 
 them taken away from them. do invoke it, 
 
 and yet do bin- 
 der It : Thev require help from others , and abandon themrdves^ and by their deeds, 
 contraryirg their words } they fhew,not to have dc/ired what they have intreatcd ; and 
 to have intreatcd, that they might not be heard. Halvt\, Komul. c> Tarq. tranflatcd by 
 the Earl of Monmou b. 
 
 By Nature indeed we are all dead in trefpaffes and fumes , and 
 cannot help our felves. But when God by the Spirit of Life 
 hath helped us unto the Life of the Spirit ; then we, like men 
 of f pint , mull beftir our felves to ufe his help. When God nr, love's 
 hath begun with us , then we muff go on with him : when watchman* 
 he is turning of us , then we together with him mud turn tratchwrrd, 
 our ftlves : And being turned, we muff live too. Turn i & live. 
 An early endeavour is then to purpofe, when it is put on 
 with an earneff endeavour to perfevcre. But it were better 
 to begin late, and hold out unto the end , then to begin be- 
 times, and be prefently -pear) of well-doing. There is a Penny Mar.10.2z, 
 frmifed to him that comes to labour in the Lords vineyard at GaJ.tf.y, 
 the eleventh home of the day : But no Salary promifed to him _- .— • - . 
 that ends his labour, before die d ly of his life be ended. We 
 muff go on then, as well as begin. It is Perfeverance that 
 crowns Repentance. Turning h is that prepares the way of 
 Living; And Living it is that perfects the work ${ Turning, optima p*ni~ 
 We muff do the laft as well as the fi iff. Inde^djwe can do tcntia nova, 
 neither well,unlcfle wedo bothrBut by d- ing both,we may vlta * L ^hcr f 
 do well. And that we may be fare to do fo, let us both 
 turn, and live. Wherefore turn your [elves, and live ye. 
 
 F N I S. 
 
Jl 
 
 Is 
 
St. PAVL'S 
 
 CONCRVCIFIXION 
 
 Preached in two Sermons 
 
 at Hoxna in the County of 
 
 SUFFOLK, 
 SEtyEdw. WiUan,M. J. 
 
 Vicar of Hoxne. 
 
 Galat. 6. 14. 
 
 Cod forbid that I pould glory faze in the Croffe of cut 
 Lord JcfusChrifi, by whom the World: is crucified 
 
 to me z and I unto the World. 
 
 Ofi cj* tp ij> vj» yp 
 
 A 
 
 ^ > 
 
 LONDON, 
 Printed for Richard Pvoyston at the 
 
 Angel in Ivic-kne^ 1 6 5 1. 
 
>'-! 
 
 4 
 
«W jCJTa C W vC^a. r'W £">«. <-v" Miv . r ^* ; »£>-> *VV *C^-i x'*-'^ ^C-*^ fW vT-^a 
 
 <lg SR? *S5i W <>S £** **S 1** vS ^S 5 " *V3>' SIR? *«? •■&> *>*' «S* 
 v mj* •*» *t* v V v V i * J «•• <*• *•» w *<• »r c v* *i* *i»* *** V *r t * J v 
 
 TO THE 
 
 WORSHIPFUL L, 
 
 Robert Style, Efq, 
 his very Generous and 
 
 bountifull Patron 
 AND TO THE 
 
 WORSHIPFUL L, 
 
 Nathaneel Thruston, Efq. 
 
 his very Worthy Pari/honer. 
 
 Worthy Sirs, 
 
 \T was by both jour Worfhips that I was placed 
 in the Pulpit where thefe two Sermom were 
 preached. By the one of you it was' that Twos 
 perfwaded^ and by the other it to as that I was 
 — presented to it • and therefore by both jour 
 Worfhips m&y both thefe Sermons be jojntly and juflly 
 claimed. Ijhall not difclaime the right of either to them. 
 They were both my Service in that pulpit long agoe upon 
 one of your Sabbaths, one of my Working dayes •, But 
 neither of jour Wor flips (ni memini male) were that day 
 neeretohearthemas they were prefentedto the eare, be 
 
 T pleafed 
 
The Epiftle Dedicatory. 
 
 f leafed to let them comefo neere unto your Worfhips now, 
 that jot* may reade them as they are reprefenteato the eye. 
 Mine Office doth bind me to live, not to my felfe, buto- 
 tbers. It makes me a Servant to all by Common Duty : 
 But my place to officiate doth make me by Specia/l tyes, and 
 Service, 
 
 Sirs, 
 
 Tour Worfhips devoted beadf- 
 man andpoore Vicar. 
 
 Edvv. Willan. 
 
 S.TJVLS 
 
Serin. 5- *?3 
 
 S. P A U L S 
 
 CONCRUCIFIXION. 
 
 Gal, 2. 20. 
 
 lam crucified with Chrift, neverthelejfc I live, jet not I, 
 but Chrifi that liveth in me. 
 
 Hat we are all alive, and here together this Day, 
 we fee : But how many Dayes we fhall be here, Jam. 4. 15,14. 
 or alive^e cannot fay. And that we (hall all die, Pial. 89.48, 
 we all know : But how many here amongit w e . b ' 9 ' / 17 ' 
 us all are now both dead, and alive together, t ^i^ mm c 
 G^knowes. Indeed S.Paul was fo. He was both dead and fciiimmwn 
 alive indeed ; and fo may fome here be : But it may be, all here *« # die. 
 are not fo. Saint Pauls Condition was never Common. Cicero de Se- 
 
 Our Lord , and Saviour dyed once, and lived againe: Bnt jjj^g % 6t 
 his Servant Paul was dead, and alive at once. The Lordof j^ ,,'5.$.' 
 life, our Saviour Chrifi was crucified for Paul, and loft his life: Ads 2. 14,15. 
 But Paul the Servant of Chrifi was crucified with Chrifi his Rev.i.iS. 
 Lord, and lived neverthelefie Rom.1.1. 
 
 Some men have lived here the lefle by being crucified for Gj!.2.7. 
 Christ : But others much the more for being cruciRed with Liim Epifcopm 
 Chrifl. The great zApefile of the few was crucified for Chrifi, ^§^%^l 
 and dyed: But the great zAyofile of the gentiles was crucified pj"/i£cdcft. Hi- 
 with C/3r*'#,and lived. The Croffe of Chrifi did bring that one ft r, lib. z.is» 
 to death, but not this other. It bronght Death to Saint Peter, 
 but life unto Saint Paul. It can bring life as wellas death; 
 It giveth life fometimes, and fometimes it tiketh life away. 
 It taketh life away fometimes that it may give ic. It taketh one 
 
 Y 2 aw»y 
 
I54 S.Pauls Concrucijixion. Scrm.?, 
 
 away to give another. It taketh this away to give a better ; 
 And fometimcs it kills, and faves alive together. It can doe 
 both at Severall time?, and it can doe both at once. It can doe 
 both to feverall men, and it can doe both to one. It can doe 
 both by feverall wayes, and it can doe both by one. forae- 
 tiraes it brineeth Life with Death, and fometimes after Death 
 it bringeth Life. With the Death offinne it brings the Life of 
 Grace; And after the Death of Nature it brings the Life of 
 qlorj. 
 
 True it is, that the End of Life is ever by Death. And yet it 
 is as true,that *Death is not ever at the end of Life. The Apoftle 
 dyed before his life was ended. In the midft of "Death a Man 
 maybeinX^; And in the midft Life a Man may be in Death. 
 1C0t.if.31. jdye day Ij fajd this tsfpoftle, when asyet he lived. Hehadboth 
 Life and Death together in him. He was in "Death and Life at 
 once ; A living dead man, vivus & crucifixus^ Crucifi'd with 
 Chrift, and jet alive, I am crucified with Chrift, neverthehffe I 
 live, jet not /, but Chrift , &c. 
 
 This Text you fee, is full of turnings. The Affiles Conver- 
 fion is the Subject of it; and well may it be the Subject of 
 many conversions to quicken my difcourfe upon it. Would 
 my difcourfe upon it might quicken as many Converfions 
 by it. 
 
 Now the Chiefe Confiderables in it are thefe two. 
 i . A Contradiction in Sceme. 
 2. A Reconciliation in Subftance. 
 In the firft we have a Kiddle Propounded. 
 In the Stcocid we have the Riddle Expounded. 
 And in both together we may both Read the Riddle, and 
 the Reading of the Riddle. 
 
 lam crucifted with Chrift , nevertheleffe I live % there's the 
 Riddle. 
 
 Ytt not I, but Chrift thatlivethinme, there's the Reading of 
 die Riddle. 
 In the Riddle there are two Remarkable?. 
 
 1. The Mannr of it. 
 
 2. The Matter in it. 
 
 3t is thzManner of it that makes it feem fo intricate a Riddle 
 
 as 
 
Scrm. 5. S.Pauls Concrucifxion. 1 5 5 
 
 as indeed it is, for id's propofed in a Teeming Contradiction. 
 Firft the Apoflle fayes, that he is crucified With Chrifi, and there- 
 by feemcs to fay as much, as that he is not living, but dead. 
 For Chrift was Crucified to Death. And then he fayes, that 
 he is neverthelejfe alive, and thereby feemesto fay, and fayes 
 it in more then fcemes, that he is not dead, but living. Now 
 thus to fay it, and to unfay it, is to make a contradiction of it, 
 at lead in feeme. It is to fpeak a Paradox in it. And all Ta- 
 radoxet are admirable Proportions, faith the Romane Or at our ; 
 And this Text for a Paradox is as!i3mT?abie as any other.Every 
 Riddle hath fomething myfticall in it : But this Paradoxicall 
 Riddle is a very my(tery.Yea,whole Armies ofMyfteries do keep 
 their Ranciezvous within the quarters of this grand Paradox, 
 I am crucified with £hri ft , never thelejfe I live. 
 
 And for the Matter in it, it could not be more clearely ex- 
 preiTed then it is by this very Manner of exprefllon. The Sub- 
 ject matter of it is S. Pauls Regeneration, And that's a matter 
 very Myfterious. It is mirabile magnum as Mufculus calls it ; a 
 greatWondcr.When ourSaviour firft propounded theDoctrine ^ *• ** 
 of Regeneration to Mafter T^jcodemus, that great Ruler of the $. 
 
 Jen>ej,2Lnd Mafler in ffrae/,it feemed a very Riddle to him, to t 
 andfucha Riddle, as he neither apprehended, nor beleeved ; 
 And therefore his Reply was not by unriddling, but rejecting 
 of it with a Tug JSjvcitcli ; How can thefe things be ? It did fo 9* 
 
 puzle his Reafon, and fo perplex his Faith, that it feemed to 
 aHvcttovt a thing impofliblc, a thing incredible, though it were 
 propofed by Truth ttfelfe, in the phinelt Dialect ofthe Go- Toh 
 fpell. What would it have done, if it had beene tapped up in nl4 ' ' 
 Enigmatical! Language, like this of Saint K Taul? How would RationU burnt- 
 it have pofed his Mafler [hip, had in beene propofed in the **lnYl?cZhu 
 Wonderment of a Riddle, or feeming contradiction? Yet in inHicoilmo^ 
 this Seeming Contradiction, we may plainely fee the parts of p*m, cui omnia 
 Saint Pauls Converfion, and in that, the parts of a perfect Re- faw* ^re- 
 generation, n&mmu propo. 
 
 The firft part is Momfcauon. m>lra l T ' heo- 
 
 The fecond is Vivificatm*. doricup in A 
 
 The firft is a Deat h unto Sinne ; The Second is a New Birth nalyf. EvangeL 
 unto Sanctimonic. The fir ft is the killing of the &&*s*dmki D ° mi n-Trinit< 
 
 Y 3 The ' Co " : 
 
157 S . Pauls Concrucifxion. Serm. 5. 
 
 The Second is the Quickning of the Second in him. 
 Jam crucified with Chrift, there's his Mortification , His 
 Death unto finne , The killing of the firft Adam in him. Ne- 
 vertheleffe ///Vf, there's his Vivification, His New Birth unto 
 RighteoufneiTe, The quickning of the Second Adam. I am 
 Ephef. 4. 1 2. cruc'fad with Chrifl, there's his putting of of the Old Man % which 
 is corrupt concerning the former Converfation. Nevertheleffe I 
 Epher.4.24. tivt, there's the putting on of the Neft- Man, which after God is 
 created in right eoufneffe, and true holineffe. lam crucified Vrith 
 ColofT.j. f. Ckrift* there's the Mortifying of the flefh, The members upon the 
 Rom. 8. 13. Earthy ThedeedesoftheBody. Nevertheleffe I live, there's the 
 4 ' Quickning of the Spirit , The walking after the Spirit, The life of 
 right eoufneffe by the Spirit :for the ffiirit h life becaufe of right e- 
 oufneffe,Rom.2. 10. Lam crucified with Chrifl, and fo broken 
 for finne 5 nevertheleffe Hive, and fo am broken from finne. 
 In the firft, there is a true Humiliation, in the fecond, a reall 
 Reformation j In both together there is a prefent Change of the 
 State of 'Nature into the State of * Grace. Yea he is fo Changed, 
 that he is not himfelfe any longer, not the man he was, but a 
 % Cor. j. 17. new man, a new Creature,znd hence it is, that he faith, Hive, 
 Galat.tf. i f. Yet not I, non amplim ego, not I any longer, not I the fame man 
 Iwas,but another. Not Saul now, but ?<*«/; Notaperfecu- 
 Phil.j.i 8. tour of the Go/pel, but a Preacher of it ; Not an Enemy to the 
 2 Cor. 1 1.30. Croffe of Chrifl • But a friend unto it , A lover of it, one that 
 gloryeth in it. god forbid that 1 [hould glory, fave in the C ro ff e 
 of Chrifl fy whom the world is crucified in me, and I unto the World. 
 Gal. 6. 1 4. 
 Rom.6.3,f, *> I am crucified with Chrifl , that is, baptized into the death of 
 7- Chrifl , ox planted in the likeneffe of his Death, which was by 
 
 crucifixion, that the old Man might be crucified with him, that 
 the finne of the body , and the 'Body of finne might be deftroyed, 
 that henceforth I might not ferve finne , for he that is dead is freed 
 CoIofl>. 1 2,13 from finne. Nevertheleffe I live ; not the Iefle, but the more, 
 by being quickened with Chrifl: , and rifen with him through the 
 Rom. 6.4 f. faith of the operation of god ; Tranjplanted in the likeneffe of his 
 Kom.7.24. Refurreflion, to walke with him in newneffe of life, Now the 
 'Body of Death being thus killed in this holy A pottle, and the ffiirit 
 of his minde being thus renewed , hee reckons himfelfe to be dead 
 
 Meed 
 
Serm.5. S. Pauls Cencrttcifxion. 156 
 
 indeed unto finne , but dive unto God , through fefus Chrift our Ephef.i.i^. 
 Zor^which in other tearmcs hee fignifieth hyingfibriflo concrw *° m ^ *£\ 
 cifixusfum t vivo autem^ Montanus has it , lam crucified with fou ^ cmruc ;. 
 Chrift,neverthelefle I live. /xw.FabeiSta- 
 
 XdTco tfvvted,v?a[jt.*< , I am Crucified with Chrift, theres his pujenfisinExa- 
 Mortification, or the firft pat of his Regeneration, and in thefe min * 
 words we may obferve two Remarkables, 
 
 1 1l Exemplum, 7 C A Patterne, 
 
 2 3 Exemplatum,^ £ A Parallel. 
 
 The Patterne is our Saviours Crucifixion ; The Parallel in S' 
 pW.* concrucifixion. Our Saviours Crucifixion was in example 
 to S.Pauls ; And S.Pauls concrucifixion was in imitation of our 
 Saviours. Chrift was crucified for Paul, and Paul was crucifi- 
 ed with Chrift ; and wee fhould all be crucified with both. The 
 crucifixion of our Saviours Body for finne was a patterne to e- 
 very one of us as well as to S. Paul, that all wee might learne 
 to crucifte the Body of finne in our felves. His dying upon the cbrijfu* md- 
 CrolTeforour finnes, fhould teach us all the Apoftles way of fixm cji Hat m- 
 dying unto finne. Chrifts crucifixion is the true Idaa of our ftramortificati* 
 mortification , and a Chriftian truly mortified is to the life the •^•Clunac, 
 likeneffe of Chrift crucified ; Chrift was crucified for all true 
 Chriftians,and all trucChriftians are,as Paul in this was ; crucificd 
 with Chrift. 
 
 Our Saviours crucifixion , and S.Pauls concrucifixion were 
 both myfterious, both full of Paradoxes ; and our Saviours "Per* 
 fon was as paradoxicall as his Paffion. They are both the fub- 
 je&s of many and many feeming contradictions, in hisPerfon 
 heewasmadea very contradiction for finners, andathisPaf- 
 fion hee endured the contradictions of [inner s. In hisPerfonhec Hcb. 12.?, 
 was the great Creatour himfelfe that formed every creature ; 
 yet was a Creature formed by that Creatour. His Body was 
 made of his Mothers fubftance : yet hee it was that made the 
 fubftance of his Mothers Body, of which hee was made. Hee 
 was made after the World was , what hee was not before the 
 World was made; yet was hee ftill after hee was made.what he 
 was before the World was made, or hee fo in ic. Hee was 
 
 be- 
 
158 S.VmXsConcrucifixion. Scrm.5. 
 
 begotten before his Mother was borne ; yet was hee borne cf 
 Daniel. 7. 9. his Mother before hee was begotten of her. As old hee was as 
 John 1. 14. 3* the ancient of 'daj/es , his Father, that begat him : and older hee 
 l6 ' was then his Virgin Mother that gave birth unto him. Bego'tten 
 
 hee was of his Father, and borne hee was of his Mother ; yet 
 was hee not begotten by his Father as hee was borne of his Mo- 
 ther; not yet borne of his Mother as hee was begotten of his 
 Father. He was the onely begotten Sonne of his Father, and he 
 V't itfUmr was De g° tten of his Father onely ; His Father begate him with- 
 utiqict? aimi- out the office of his Mother. And hee was the onely Sonne of 
 rabiiis, & fin- his Virgin Mother , and the Sonne onely of his Mother as hee 
 guiarU, a feculo was her Sonne , and borne of her 5 His Mother,did bear him 
 
 n Ziwo*1fct without the office of a Father * ° n his Fathers fiJe hee was 
 mL pewit :&> God , and not Man, and on his Mothers fide he was Man, and 
 Mater cjfet, qua not God ; yet betwixt both hee was both, God and Man, to 
 virgo permau fit. mediate betwixt both, at his firftcoraming, and to arbitrate 
 S.Bernard. Ser. betwixt both at his fecond. 
 
 Ifalah 9. C. N° wonder then it was , that his Name Vvas called Wonder- 
 
 full: for every thing in him was full of Wonder, and his Paflion 
 was aswonderfullas any thing. His coraming into the world 
 had a world of wonder in it ; and fo had his being in it, and 
 his leaving of it did leave as many behind it. 
 
 Hee was crucified,yet was not crucified ; Hee furTered , yet 
 did not fuflfer ; Hee dyed , yet did not die 5 and hee rofe againe 
 S. Ambrcf. de faith S.^fmbrofe, yet did not rife 3gaine : And are not all thefe 
 Spirit, fintiio. f eern ing contradictions ? Is not every period a ] very Para- 
 dox ? yet all very orthodox, and eafie to be unriddled ? Two 
 Natures were united in thn one Perfon of Chrift ; And Chrift 
 endured that in one of his Natures which the other could not 
 endure ,• As Man , or in his Manhood he fufTered, was crucified, 
 and dyed,and rofe from Death : Bur as God, or in his Deity, he 
 could doe neither. 
 
 Thus the Life and Death of Chrift were very myfterious, full 
 of myfteries , and fo are the Life and Death of every myfticall 
 Member of Chrift. Every true Chriftian is fuch a Member, 
 and this FefellofEleclion, our holy ApoftIe,was fuch a Chrifti- 
 an. Hee was one that had the characters of Chrifts fufTerings 
 in his mortified Body , / hare in my Body the market of the 
 
 Lwd 
 
Scrm.5- *• VzdsConcrucijixion. 159 
 
 Lord Iefns , faith hee, Galat.6.17. conformed to the myfticall 
 Head of the Church in faff rings, Cbrifto concrucifixus, cruci- 
 fied with Chrifl;ind his eftate now was very M } fterious, he was 
 both dead and alive at once, Crucified with Chrift , and jet alivt 
 neverthelejfe. 
 
 Bat why (hould wee thinke it ftrange to heare of a Man alive 
 and dead at the fame time ? Are not all Men living ever fo ? 
 Is not every Man alwayes dead and living fo long as hee is a 
 Man, or living ? Alive naturally, and dead fpiritually ; or & u ; luXM , !at 
 1 dead myftical!y,and alive fpiritually? Dead in finne,and alive in rffirwi w> , 1MM 
 Nature ? or dead unto (in,and alive in Grace ? eft. S.Hieron. 
 
 When Paul was in the ftatc of Nature , hee was both dead ati matr. & KU- 
 and alive, hee was alive Naturally,but dead fpiritually. But am ' 
 when he changed the ftate of Nature for the ftate of Grace, he 
 changed the Natures of his life and death. He was deadinfinne 
 before , but now dead untofinne , or iinne is dead in him ; Hee 
 lived as a Naturall Man before ,but now as a Spiritual I ; He lived 
 in (in before, but now Grace lives in him. Hee is now dead to 
 himfelfc , dead to his finnes , but alive to his Saviour, living 
 to the Lord of life ; Crucified with Chrift, and living to him, 
 alive in him . Now this his myfticall death is very defirablc. It is 
 rather to be wiflied , then any kinde of Death, that Augustus 
 thought of. It is a Death that may be lawfully fought for : yea, 
 it is a Death that men muft pull upon themfelves as foon as they 
 can with a holy kinde of violence, and the more earned any 
 man is in doing of it , the more he is to be praifed for it ; and 
 more worthy of praife is hee , that thus kiSetbthe old Man in 
 himfelfe , then ever Cleombrotus was , or Cato, or Lucretia, for Plato in Pk<t- 
 killing, as they did, themfelves ; yea , hete deferves no doTt€ - 
 praife that does not thus crucifie himfelfe. This is an Euthanajj £ A*§ uft * d . c 
 indeed, and there can be none without it s They never can die L1.ca.19.2v 
 wcll,that doe not die thus whilft they live ; Nor can they ever 
 live well,that arc not thus dead. When Paul was crucified Vvith 
 Chrift, then hee reckoned himfelfe to be alive indeed • Chrifto 
 confixus Jum truc'% , vivo autetn jam , faith hee , as the vu'gar 
 tranflation has it , I am crucified with Chrift.and now I live ; 
 Jam vivy now I live, as if hee had not lived indeed till now 
 that hee was thus crucified with Chrift. As hee livcth after 
 
 Z his 
 
i6o 
 
 5. Pauls Comrncijixioni 
 
 S«m.5 r 
 
 Vuplex hie eft his crucifixion , fo hee liveth by k ; Hee that layes downc a 
 miracttlum, &> t emporall life for Chrifts fake,fhall take up one eternall for it; 
 quod moritmm an( j hee t ^ tz w j t h <p^/ £ 0QS p arc w j t ^ m ev jjj l{f e>( j oes g a j ne 
 
 Ztl^mo? a good one by it ; yea hee gaincs two good ones by it 5 one 
 tenu TheopUil^ here,and one hereafter ; for hee fliall raigne With Chris! , that is 
 in tecum. crucified with him, as well as hee , that is crucified for 
 
 him. 
 
 / am crucified With Chrifl , faith our Apoftle ; Chrift was 
 crucified, andfo was Paul , but feverall wayes ; Chrift was 
 crucified for Paul, butfo was not Paul for Chrift. Yet fano 
 fen/a, in fome fenfe Paul was crucified for Chrift; but not fo 
 as Chrift for Paul. Paul was crucified for Chrifts fake, and 
 Chrift for Pauls ; But Chrift was crucified for Pauls finnes , fo 
 was not Paul for Chrifts. Chrift had no finnes of his ovvne to 
 demerit any crucifixion in himfelfe, or in any other for him, 
 but fo had Paul ; And Pauls crucifixion was for himfelfe ra- 
 ther then his Saviour • yet it was of the finnes in himfelfe , ra- 
 ther then of himfelfe in his finnes. It was a crucifying offinne 
 in his mortall Body ;Not a crucifying of his wortall Body in 
 Jinne. 
 
 Chrift was crucified for Paul in Body, and Paul for Chrift 
 in Minde. Mente crucifixusfum, As Theophilatl expounds it, 
 In minde I am crucified with Chrift ; In minde with him, not in 
 perfon for him. It was not a corporall but a fpirituall con- 
 crucifixion ; Yet it was in Body as well as Minde, vV«T/a^ pou 
 to aa(jLA , *; fovKdLyuyut I beate my body downe , faith hee, 
 and keepe in fubje&ion. And this fubje&ion of the Body it 
 feife was fpirituall. It was not a crucifixion of flefh, but of 
 flefhly-mindedhefle; It was the fupprefllng of the Rebellions 
 of Nature , not the deftroying of Nature it felfe. The Nature 
 of his life was altered by it ; But the Life of his Nature was 
 not utterly abolifhed , for ftill hee lived for ail this kinde of 
 Death. This concrucifixion was not to Deathjbut Life. There are 
 two kinds of concrucifixions. 
 
 1. CorporalL 
 
 2. Spiritual!. 
 Luke ix a j. Thofe tWo Malefatlours that dyed when Chrift did upon 
 
 the Crofle , were both crucified with Chrift ; But not as Paul 
 
 was 
 
 Vet crucem 
 
 Cbrifti remotu* 
 
 eft a, me propria 
 
 affcftut.Aquin. 
 
 Comment*, in 
 
 locum. 
 
 i Cor. 9. 27. 
 
Scrm.5. S.VivlsConcrHcifixiw. 161 
 
 was in the Text ; for one of the two was never the better for 
 that corporal! concrucifixion. Hee loft his temporall life upon 
 the Crofle with Chrift himfelfe : yet hee got not Life eternal! 
 for it from the Crofle of Chrift. Alas for him ! His was a 
 CrolTe indeed, but none of Chrifts.Hce fuffered not for Chrifts 
 fake , but for his owne (innes, and there is fcldome Life in fuch 
 a Death. A Crofle maybe the Tree of Life unto a Penitent 
 theefe; But fuch Malefa&ours are feldome trucly penitent. In- 
 deed the Crofle is vita jnftorum , life to the Righteous , but 
 mors infiddium, Death to the Wicked, faith fijfiodorus. The 
 true Believer layes hold of an other, a better Life then this pre- * Cor. r. r, i. 
 fent, as hee parts with this ; But the Infidell lofeth this and gets Heb.u.35. 
 no other for it. The wretched , and impenitent unbeliever, by 
 the Crofle of fufferings, or by his fufferings upon the Crofle, 
 does lofe even all his ftock of Life , and gaincth nothing ; The 
 believing penitent lofeth little and gaineth much , hee parteth 
 with a bad life and receives a better for it. But our Apoftle 
 lofeth nothing, and gaineth all ; He gets anew life without 
 giving the old away. But his concrucifixion was of an other 
 kinde, It was not corporal, but fpiritual, and fuch concruciflxi- 
 ons are twofold. 
 Primarie, 
 
 and 
 Secondarie. 
 Now the firft of thefeis that which every true Believer fuf- 
 fcred in the Pcrfon of Chrift , when as Chrift fuffered in the 
 Perfon of every true Believer : For as aH that fell by the finnfl 
 of the firft Adam , did finne with that Adam in, his perfon, and R om# ^ r 2t 
 fell in his Perfon with him ; So all that are faved by the fuffer- 
 ings of the fecond Adam, did fuifer with him in his perfon, and 
 are fo faved with him. Chriftiani omnes una cum Chrifto tan- 
 quam illius membra in crnce pependerunt ; All Chriftians as the Mufculus in 
 members of Chrift did fuffer with him upon the Crofle. The l§cum ' 
 catholick Head of the Church was faftened to the Crofle, and 
 fuffered for the whole MyfticallBody , and all the myfticall 
 Members that are faftened to the Body by love, and to the 
 Head by faith , muft needs be fenfible of the fufTcrings of the x c or I1§ l6 
 Head ; Whereu we member fuffer s y all the members fuffer mtb 27. 
 
 Z 2 #>, 
 
162 
 
 S.Pauls Cencrucijixion. 
 
 Serm.? 
 
 Galat.j. 27. 
 
 Signum eft ex- 
 bibitivum. 
 
 it, by way or fympathy,and therefore furely, when as the Head 
 fuffers, which is the fountaineof fenfe, there muft needs be a 
 Catholifce Compaflion in all the Members. Thofe are not li- 
 vingMembers of Chrifts Myfticall Body that do not fympathize 
 with him in the biternefle of his parfion. The very Remem- 
 brance of his grievous fuflferings upon the Crofle for cheir fakes 
 does make make them grieve for his fake, And that's their 
 firft Concrucifixion j Now the fecond folio wes this, and is 
 twofold. 
 
 1. Myfticall. 
 
 2. Morall. 
 
 And the firft ofthefe is in the Sacrament of Baptifme. For 
 thatQiriftensa man, and makes him a member of Chrift : So 
 many as are baptized into Ch'ift, they put on Chrift* And they put 
 on Chrift crucified, that put him on by bapcizme. It is into the 
 Death of Chrift, that they are Baptifed ; And the Deach^f 
 Chrift was upon the Croffe, by crucifixion. And this Iaver of 
 Regeneration, the Sacrament of Baptifme, does both/£«* and 
 feale the Benefits of Chrifts crucifixion to a Chriftian. And 
 from this facramentall or myfticall concrucifixion rauft we all 
 derive that concrucifixion which is Moral/. 
 
 And the Morall Concrucifixion does Crowne the Myfticall. 
 The Sacrament of Baptifme does begin the life of Chriftianity, 
 but it is the Chriftianiry of life that does compleate a Chriftian, 
 and fits him for the Crowne of life. 2%on qn&ritur in Cbriftianu 
 initium, fed finis , faith S. Cjregory, The initiation of Chriftianity 
 in any man is nothing fo remarkable as the confummation of it. 
 Alas what is it to begin to be a Chriftian, unlcfle a man goes on 
 to the perfection of Chriftianity? I meane, what profit is it to 
 be baptized into ChriftjUnlefle a man does live like a Chriftian ? 
 What benefit can there be in putting onof(fh*ift by Baptifme, 
 unleflfe we keepe him on in our lives, and weare him in our 
 Conventions? Chrift ism nomen illefrnftra fort it ur quiCkru 
 ftttm minimi imitatur y faith S. Auftine, Its a frivolous thing to 
 be a Nominal!, and not a Reall Chriftian, to have the Nsme of 
 a Chriftian, and not be a follower of Chrift. (fhriftianui a 
 C\yrifto , A man is called a Chriftian from Chrift, whofefol^ 
 lower he profefles hirnfelfe to be» as thofe Difciples did which 
 
 were 
 
 S.Gregor./.2.8. 
 MoraL 
 
 ^tiidenim tihi 
 proicti, vocari 
 quod non es&f 
 nomen ufnrpare 
 alieiium tfcdfi 
 Qbrifttimm te 
 efie dcleftatrfua 
 Cbriftiauiwis 
 funt gerc.S.Au- 
 guft. de do&ri- 
 m Chriftiana. 
 
Scrm.5. S.VzxXsConcrucijixion. 163 
 
 were firft called fo at Antioch, Acl. 1 1 . 2d. But thofe men bely A cbrifio chri- 
 the Name of Cnnft, faith Gregory Nyjfe*, thit doe nor mike f M & fumm 
 their prartice of Chriftianity to anfwer their profeflbnof it. XihiTo«?i. 
 7{emoChriftianfti vere dkit*r s mfi qui Chrifto moribtu,pro m contr. Arian. * 
 valet t c9^uatHr,h\zh S.Cypriax,No man is rightly called a Chri- Gregor. NyfT. 
 ftian ; unlelfe he follovveth Chnft in his moralls as necre as he deprofeCChri- 
 can. S. BuftitheGreat^nd Gregory the "Divine, that were like fe^ 
 TMnnes of Devotion in the Service of the Church, did both abuSmib. 1 *' 
 rejoyce that they both were, and were called Chriftians. The Greg.Nai.in 
 putting on of Chrift by Baptifme,does give the Name, bui it is O.ac. funebii 
 the keeping of him on in our moralls that fpeakes us Chriftians de S.Bjfilio. 
 indeed. It is not enough therefore to be crucified with Chrift 
 inBaptifme oncly. Ecce faptizati fmt homines, See faith Saint s.Au».Serr* 
 Atifttne,mm are baptized, and thereby their (innes bewafh- de verb.Apoft." 
 ed away, yet flili fomething reraaines on their parts to be 
 performed. Reft At Iu3a cum carne, re flat lutla mm diaboh , 
 reft At IhcIa cum mundo, (till there remiineth many Combates to 
 be maintained againftour Ghoftly Enemies the world the fl.fh Mricrhmfoc 
 and the Devil.And indeed every Chriftian is engaged by hisBap- g tritUT fo C bri- 
 tifme, to bid defiance unto thefe, aad to fight againft them jtianu facramen- 
 under tint's Anner of Chrifts Crofe, to the utmoft of his life. **&*>& e^fa. 
 We mud be faithfull unto Death, or never expert the Crowne "'f r s *? r % ' en ~ 
 
 0f llfe - tifmo, inciter 
 
 Thus is this Myfterie begun, and carried on in all true Chri. in ipf* -oetcU 
 
 ftians, as Saint Chryfoftomt hath obferved, and after him The- "oflri bomink 
 
 ophiUtl, and Mnfculus after both. It begins in Baptifme, and '"""'^ 
 
 muft be carried on in oar lives. It is this Moral! concrucifixion, %'t\^\T' 
 
 that God expefteth, and rewardeth. But this is got eafryanJ Vkcndo, fa]d 
 
 qu : ckly finiflvd ; Hie labor, hoc opwjt requires our greatcft care cum cbrifio cm, 
 
 and diligence to crucifie our felves with Cnrift in our lives. "fxufwBjp- 
 
 This part of Chriftianifa^jsthe hard clt task that our Milter ^5? *,- 
 
 Chrift hath impofecHIpoVuTaTn^^ is a worke that nlf™?^* 
 
 muft be done fo long as we live, for that fo long as we live we wmegp^fequen^ 
 muft never thinke we have done it. But what is it, that mikes wferafm* fig- 
 it fo hard to be done ? there are many things that doe encreafc ni f lCAU P^qui 1 
 the difficulty of it. ™«Mfam* 
 
 The (irft is, that innate power, or naturall ftrengththat the SCbrvhialcx: 
 
 Z 3 Body y " 
 
1^4 
 
 5. Pauls CwcTucifixiQn. Serm.5, 
 
 Semper in nobis, 
 dim vhiffijtSy 
 pccciti Adimi 
 nonulla re liquid 
 m&nem. Si cnim 
 iftafeminafe 
 omwiw clui pof- 
 fit , ut nulla in 
 nobii refttrait 
 fordes vitiorum, 
 nee Putins dc le- 
 ge Kcmlrorum 
 mortifq; corpore 
 cmqucftuifuif- 
 fety necnosajfi- 
 dua/piritus re- 
 novaiione cpus 
 haberemm. 
 Whitak.to.i. 
 li.8. 
 
 17,18,19,10. 
 
 Concupifcentix 
 in renatis ejlpec- 
 ftfMw.Daven. 
 Determ. 
 Quaeft. pr. 
 
 AwawtgigM 
 ex terra f His 
 cum Hercule 
 congrediens ut 
 deprcbevfut eft 
 cxtelluris taffu 
 vires excrcfccrc 
 Volacera. Pa- 
 raiipom.Nat. 
 Comes My- 
 tholog. l.7.c.i. 
 xCoiM5.47. 
 
 Body of finne hath in our Moitail Bodies. / delight in the law 
 of god, after the inward w^w,faitn this Affile \ Hut I fee mother 
 Lift in mj member 7, wai ring againfl the law of my mind.and bring. 
 ing me into Captivity to the law of finne, Which is in my members, 
 Rom. 7. 22,23. See, here was law againft law, and members 
 againfl: minde, in Paul himfelfe. The corrupted Principles of 
 Nature oppofing the reformed and refined Principles of Grace, 
 and fomtimes prevailing to the conquering, to the captivating 
 of this great Apoftle, and compelling him to cry t& \*iwjr&t 
 \yi iv&fniroSiO Wretched man that I am, who fhaU deliver me 
 from the body of this death? Rcm.y.iq.Though man be renewed in 
 his mind by the law of Grace, or the Grace of the New man,yec 
 the Old man is (till in him,and the old man in him hath the law 
 of Nacure,or the law of theMembers on his fide,and the Nature 
 of that law is not eafily overcome ; fo foone as wee begin to 
 kill or crucifie the old man in our bodies, he prefently layes the 
 law to us, and pleads the law of Nature againft us,and fo makes 
 us very remiffc, and it may be lay afide our work of morall 
 Concrucifixion. There was peccatum habitans, finne dwelling in 
 Puul himfelfe, and that finne made him dot the evill which ht 
 bated, and made bin leave undone the good he- greatly defired. 
 Such fin there is in every man, though he be regenerate,and that 
 finne in him does make his Concrucifixion very difficult. 
 
 The Second thing that greatens the difficulty of it, is the 
 Old mans eafie Recovering,or his fpeedy Recruting of his forces, 
 within us, when we thinke we have fo farre worfted them, as 
 that they mud needs yeeld. ft is ftoryed of the Giant Anuw, 
 thefonneof2Y^fr«^^^^^,thatwhenever his ftrength 
 began to faile him, tatlu terra recreabatur, it was recruted, or 
 renewed by his touching of the Earth. And this made it fo 
 hard for Hercules to overcome and kill him. Natales Comes 
 feekes to verifie this fable by other allufions, but it is moft 
 true of the Body of finne, which is indeed Terra filitts, The fonne 
 of the Earthie part which is in Man. The Old man is of the 
 Earth Earthie. And finne is the Sonne of the 0!d Man , 
 and like the Giant Antam it rencweth ftrength by touching of 
 Earth and Earthly things, which maketh it fo hard a matter for 
 
 the 
 
Scrm. 5 • S.Pauls Cencrucifixion. 165 
 
 the Body of finneco be Mortified by ns, fo long as we have 
 our Conventions upon the Earth. 
 
 I remember a ftory, which I have read in 2V ' enbrigenfis^x. is Qippec* All- 
 ofKwg Henry the Second, who having bequeathed no Land of ^J"^ f 
 inheritance to John his fourth and youngelt Sonne by Jjjtueeue ^J^cptn \ 
 Elinor, furnamed him Johanntm fine terra, John without Earth ////^Henricum 
 or Land to live upon. It was his Fathers Pleafure fo to deale natumajorem 
 with him, and fo to mifcall him. He wanted fuch a portion of Re & ni 4 Jl Z lic h 
 Earth without him as was given by his Father to his other Bro« %£%£f£ (ttm 
 thers, but he wanted not his portion of Eirth within him. He ArMgAvcnfi 
 had the inheritance of an earthie part in his Mortal! Body de- Qomhaxufw.- 
 rived from the Old man in his Father. He was not Johannes cffforcmrclin- 
 fine terra, in refpecl of the body of fume ; he was of the Earth f iCrc > Richir- 
 Earthy, and fo is every man living upon the Earth, and the uri^&qfi 1 ' 
 Earth within us , doth ftrengthen finagainft us, and makes fridum Briun- 
 it very hard for us to crucifie it in us. niaprtfarc 
 
 cogiubit: quo- 
 tum vitu minimum Jomntmfiiie terra eQguominm i (?c. Gulielm.Neubrigen. lib. a. c. x8. 
 
 A Third thing that makes our Mortification difficult, is the 
 Time that the Old Man in us muft have to dye in. He muft 
 needs dye a lingring death, for he muft be dying all the d ayes of 
 ourNaturall life. Thofe two Maltfattoms, that were crucified 
 corporally when Chrift was, had lingring Deaths ;' yea fo long 
 they were in dying, that theSouldiers had Orders given them 
 to breake their legs, for the haftening of their Deaths. And he 
 that begins to crucifie the Old Man in himfelfe, fliall finde h m 
 fo kttt.h to dye, and fo long in dying,that new violences muft be 
 offered to him to make him yeeld. The fattening of him to the 
 Crqfle does make him fick , and the breaking ofTiis legs does 
 make him weak: Yet will he not dye fo long as the man doe* 
 live, nor wholly yeeld to the fftrituall man until! that ye yeelds 
 up his fpirit. The nature of this myfticall death does differ much 
 from the death of Nature ; this is mors fine morte,i death with- 
 out death. That may be a lingring death fomecimes , but this is 
 ever a living death, a death in life. It is Martjriam vivvm, as 
 Tertullian phrafeth it, a living Martyrdome, a killing of the 
 fl<:fli,and a leaving of the man alive. Martyrinm fine /anguine, s.Bcm. imcr 
 faith S. "Bernard j A Martyrdome without any Bloudftied, a Stttanias. 
 
 Mortifying 
 
P&. S .Pauls Cortcrucifxicn, Serm.5 # 
 
 Vnofnm Mir- Mortifying of theBody without killing of it.Other Martyrdoms 
 mummhlbitu are dt ner in Minde, or Body, this is in both, without the de- 
 titcrum in aStu, ftru ^«on of either. A man may Mortifie his members with 
 tfo. Pdmafius S. Paul, without cutting of them off with Origen. 
 in c. 7.&iu g 0i j s people >thz Ifraelites, did not kill thofe enemies of theirs 
 Wu£s!m thc G ^ eoniteSi b uc bought them into fubjettion,and made them 
 Carrara in Serviceable. And fuch as are godly people need not deftroy their 
 Sum. Concili- bodies, or their affections naturall , but fubdue them, and make 
 or. Apoftolor. them fpirituall, and ferviceable. Thus much the Apoftle intima- 
 Canon. 13,14. tec j co t h e Rommes, in faying, <iAs ye have yeeldedyour mem- 
 Concil.Nic^n. 1 r 1 rr 1 • • • J • • • r 
 
 Can.i.Concil i?ers I ervants t0 uncleannejje, and to iniquity >unto iniquity ; even f$ 
 
 Arelaten, ' nowjeeldyour members fervants to right eoufnejfe, unto holineffe t 
 Can. 7. Bom. 6. 19. Where obferve, that they ftill be members, and ftill 
 
 yours, yout members, and (till fervants, but not ftill in fervitude 
 to the fame matters. Their matters are newed,and fo is the man- 
 ner of their fervice. This Morall Concrucifixion may confift 
 with Natural! Gonfervation ; This Mortification is not meant 
 S Ch r of the Common Death of Man, faith Saint ChryfiJ?ome,ind 
 Theophil in a ^ cer ^ m Theophilaft, but of a Death unto finne. And with this 
 locum. Mortification of the Old man there muft ever be the Vivifica- 
 
 JguosDeiumor- tion of the New man. 1 01m Crucified With Ghrift % neverthelefie 
 tificat, & affli- jn V g m There is life with Death, yea life by it. 
 ^/to vivt- when che NaturaiI Man beginnes to live, then hee beginnes 
 Mendoza in t0 die : an( * wnen cne Spiritual! Man beginnes to dic,then hee 
 lib.i.Regum. begins to live. Mans firft Birth leads him unto Death, His fe- 
 Tom. 1. cond lets him into Life. Hee is borne at firft to die ; But borne 
 
 againe to live. It is the beginning ofMifery to be borne once- 
 But the beginning of Felicity to be borne againe. The firft 
 Birth onely lets man into Naturall life , and into that but onely 
 for a time, and that time but a fhort one too; But the fecond 
 Birth does let life into Man , and that a Spirituall life , and 
 that's the Pledge, andMeanes of life eternall. It is the Nature 
 of mans firft life to give him onely the life of Nature ; But the 
 fecond life, being the life of Grace, does give the Grace of 
 life. And this life of Grace is the only way unto the life of Glo- 
 ry ,and to the Glory of that life. 
 
 But firft a Man muft be crucified , before he can be glorified ; 
 he muft die before hee can live : and this his dying too muft 
 
Scrm. y. S. Pauls Concrucifixion. 1 67 
 
 be before his death. Hee mult be as the Apoftle was, Dead 
 and alive together, Crucified with fbrifl and yet alive. Dead 
 and yet not dead ; Not dead in trejpafes and finne s, and alive 
 in Nature : But dead unto finne , and alive in Grace and Na- 
 ture. Alive unto God, and dead unto the World. Like Simon M1t.i9.t7. 
 Peter that forfooke the World for Chrifts fake ; Not like to * Tim.4. ro, 
 Demos that forfooke S. 7W to imbrace the prcfent World. 
 Like a dead man in the World , hee muft not doate upon it ; 
 But live in it as if hee were departed from it. Hee muft not be 
 like that younger widdo^o that our Apoftle wrote a warning of 
 unto young Timothy , that liveth inpieafure , and udeadwhilft i Tim.f. 6. 
 fiefiveth; But like our holy Apoftle himfelfc, that lived whi- 
 left hee was dead. Hee muft dy unto finne before his Naturall c ^. 
 Death , that hee may not dy in finne , when hee muft needs dy fcala^P arad I 
 a Naturall Death. If hee fuffereth finne to live in him untill his 
 Naturall Death , hee muft fufTer a Death Eternall for living fo 
 in finne. 
 
 Mans firft Birth brings him forth a Sinner , his fecond brings 
 him forth a Saint : By his firft Birth hee is made what hee was 
 not before his Generation ; By his Second hee is made againe 
 what hee was not by his Firft , and yet remaineth what hee 
 was. His Generation made him a Man , His Regeneration 
 makes him more , it makes him a good Man , a Man of Qod % a 
 Member ofChrift. This is that , that this Apoftle intended of 
 himfelfe in his llate of Regeneration , when hee faid that hee 
 did|live,and yet not he. I am crucified with Chrift, neverthelcfle 
 I live,yet not I. Now this may fet our thoughts to the fecond 
 GeneralloftheText, the Reading of the Riddle ; but I muft 
 dealc with you , as thofe are wont to doe with others , that 
 propofe hard Riddles to them , I muft give you a longer time 
 
 toconfiderofit, then meerely this time of your hearing 
 
 of it ; I muft give you untill our meeting next in this 
 
 place , which muft, ( God willing ) be in the 
 
 afternoone , then I (hall give you the 
 
 reading of this Riddle ; but 
 
 thus much for this 
 
 Time. 
 
 A a Gal. 
 
Serm.tf. 
 
 169 
 
 IflfffffffJifffffffffff 
 
 S. P A U L S 
 
 CONCRUCIFIXION. 
 
 SERMON Second. 
 
 GaI. 2. 20. 
 
 / Am crucified mth Chrift, neverthelejfe I live, yet not I, 
 but Chrifl^&c 
 
 Muft beginne this Afcer-noone , abruptly , as I 
 ended in the Fore-noone, led I end this 
 After -noone abruptly , as I doe beginne ; and 
 I (hall beginne this Afcer-noone where I en- 
 ded in the Fore-noone , that this After- noone 
 I may end with this Text, where in the Fore« 
 noone I did beginne. 
 In the Text I obferved two Remarkable*. 
 
 1 . The Propounding of a Riddle. 
 
 2. The Expounding of the Riddle. 
 
 In the Fore-noone you heard the Riddle propounded , This 
 Afcer-noone you are to hearc it expounded. The Riddle was 
 propounded in tbefe words , / am crucified with Chifi.never- 
 thekjfe Hive. Now it is to be expounded by thefe words , yet 
 not I y btit Chrifl that livetb in me* 
 
 2{ot 1, but how doe thefe words Refolve , or Reade the 
 Riddle ? They rather feeme to make an other Riddle, or to 
 make the Text like the Prophets MyfticallVinon of fcWheelc 
 within a Wheele. Here is one feeming contradi&ion upon an 
 other, a Riddle upon a Riddle; for firft hee fayes > Wvc y and 
 
 A a 2 then 
 
170 
 
 S. Pauls Concrucifixion. 
 
 Scrm.6. 
 
 Afts 13.6. 
 Phil. 3- f • 
 Afts 9. 1. 
 1 Tim. 1.13. 
 
 Virgil. 
 v£neid.Li> 
 
 Necefie eft ut 
 qui non vivit 
 in fe, vivat 
 Cbrifiut initio. 
 Et hoc eft quod 
 tit erfpoftolus 
 vivo autem , 
 jam non ego, 
 J.Bernard. 
 
 then hee fayes, not I, and fo feemes to fay,and unfay,or to con- 
 tradict himfelfe. 
 
 Indeed, had hce faid no more but yet not I, hee had not read 
 the former, but made an other ; But the claufile added in the 
 clofedifclofethall, not I, but Chrijl that liveth in me. This like 
 a Key unlocks the Cabinet of the myftery 5 This like an Oedipus 
 unriddles all ; Like a Clue it guides the Reader thorow the 
 Labyrinth of the Riddle to the Reading of it. It (hews what 
 life it is , that now hee liveth 5 It fpeakes the change of his life, 
 from that of a Naturall man , to that of a Chriftian ; He liveth 
 now the life of one that is in Chrift, the Lord of life. The life 
 of one that hath the Lord of life, Cbriftfefa, and the life of 
 the Lord now in him , not I now , but Chrifi in me. Hee cannot 
 now fay with the Heathenidi Poet , IUe ego qui quondam, I the 
 fame Man, that in time paft did fo and fo,buc with the convert, 
 Bgo nonfum ego, I am not L 
 
 / live, yet not I, Not I the fame , but I an other. An other, 
 and yet I. I an other Man , la new Man , Non amplius ego, 
 Not I a meere Man any longer , but now a Chriftian j Not I 
 ftill contrary unto* Chrift , but la Convert now unto him , and 
 fo I am not I, and yet I am;I am ftill,but not ftill what I was ; I 
 rvas a Pkarifee ,but now I am not 5 1 was an enemy to the Crojfe of 
 Chrift, but now I am not 5 I was a Blajphemer of his mod blef- 
 fed Nimc 9 fed quantum mutatusab ilk ? But now how much 
 am I altered from what I was ? So changed in my felfe I am, 
 that 1 cannot fay , I am my felfe ; Yea fo unlike I am my felfe, 
 that I cannot but fay , that I am not my felfe. It is not I 
 that liveth in my felfe . But Chrijl my Saviour that liveth 
 in mee. 
 
 Hee is not now the Man hee was , and yet a Man hee is even 
 is hee was; Hee is now a new Man by his fccond Birth , and 
 yet hee is the fame Man hee was by his firft ; Hee is a Man ftill 
 as hee was, and ftill the fame Man that hee was , and yet hee is 
 another Man theR hee was, changed much from what hee 
 was. The fame Man ftill in Perfon hee is , and ftill the fame in 
 Parts : But in Paffions or AffecTions hee is now an other. The 
 fame hee is in conftitution of Body , and in Quantity, but rn 
 quality of Minde , and in conditions hce is an other Man. A 
 
 new 
 
Scrm.e>. S.VaulsConcrttfifixion. I71 
 
 new Creature. Ic is the fame Man that liveth (till, but he now 
 liveth as an other Man ; He is not the fame in Life, His manner 
 of Life is not the fame. A new Converfation does ever fol- 
 low a true Converfion. This Mutation aimes not at the Trans, 
 formation of the Man, But at the Reformation of his 
 Manners. 
 
 It is not like the Poets Metamorphofes , where Jupiter tranf- OvidMeta 
 formes him felfe into a Bull, and Diana turnes ^Acldton into a mor./#.$. 
 Stag?; where the Theban Sifters, the Mine ides, aremctamor- L ^-3- 
 phofed into BattJ, Afcalaphm intoan0tt>/* , and *s£fculapius h™' *' 
 into a Serpent ; Io into a Cow, and Ilithjia into an Heifer; Lib [ ,^ 
 D&dalion into a Faulcon , Arachne into a Spider , and theZ;- Lib. i\ 
 cian Chines into croaking Frogs ; Ljcaon into a Wolfe , Hip. Lib. 9. 
 pomenes into a Lyon, and Hecuba into a Dog. The Inhabi- ^ ,I0, 
 tants of Cyprus into Oxen , and the Companions of Vljffes into A^ ^ 
 Hoggs. Men by the fictions of the Poets were transformed into Lib. 6*. 
 Beafts and other Brutes ; But by this Myfticall Mucation in the Lib. 1 r. 
 Text,aBeaftor Brute may be Reformed into a Mm, and a L [ b - *J« 
 man Regenerated to a Saint ; Such men as are degenerated in- £|*' |°* 
 to brutifh manners may be reftored to the Properties of men, 
 and the Prerogatives of Saints. S. Paul was changed by his 
 Regeneration into a new Creature, and yet was ftill the fame in 
 fubftance that hee was by Generation. Hee was Reformed in 
 Moralls, and yet remained what hee was by his Naturall 
 forme. 
 
 / live , yet not 1 ', but Chrift that liveth in wee, That is, faith Aquin. C m - 
 Aquinas, tantum Chrift urn habeo in afeflu, My love is wholy tncnt.iuloc. 
 fixed upon Chrift , My delight is onely in him, zyfdalia cjuidem 
 omnia mortuus [urn , as faith S. 'Bernard, to all other things I 
 am as a man that is dead, I minde them not , I looke not after" 
 them , I care not for them ; Placet quod ad ejus honorem fieri 
 video, difblicent qu<t aliter fiunt, That which cendech to the honor 
 of Chrift I like well, buc I difl-.ke things that have no tendency 
 towards it. 
 
 Some there be that take the Apoftles Mortification, or his ^ ,cho '' dc . ' 
 Concrucifixion, to relate not onely to the Law in the Members, ThcophThc" 2 ' 
 but to the Law of Mtfes. Or not more to the Law of Jinne 3 then 
 to the* Law of Ceremoniei . And his vivification by Chrift, or his 
 
 A 3 fpirimall 
 
I 7 2 
 
 S, Pauls Cwcrucijixifin. 
 
 Scrm,6. 
 
 Dixit fc morttm 
 UgiutVeovi- 
 vdt.Nuncquo- 
 mcdo Veo vivit 
 cxprimit. Ne 
 
 illud vueUige?^ 
 damcfje dtviu 
 TiAturx, quoi 
 devitagntU 
 ihtclligi debet. 
 Hemingius in 
 Locunu 
 Aquinas in 
 Locum. 
 
 Gal.g.iT. 
 
 Rom-S-iS. 
 Qermoiiia IcgU 
 me Cbriftum 
 tiec Mertuce 
 erm, nee Afor- 
 tifcwjojl pro- 
 ■mulgdtionem E- 
 vxngelii> & 
 CMQYtva, (? 
 Mortifcrce, inter 
 ptjfionem Cbri- 
 fti& promul- 
 gationem mcr* 
 tua, fed non 
 mortiferx. S. 
 Aug.Epift.19 
 Tom. 2. 
 Mat.11.13- 
 Mark.x 19- 
 Luk.3.21. 
 
 fpirituill Refurre&ion with Chrift, not more to intend the Re- 
 formation of his Morally then the Conformation both of his 
 Opinion, and of his Practice according to the DocTrine of the 
 Gofpell. It may be taken both wayes. In the words before the 
 Text , he faith , he is dead unto the Law, but alive to God ; 
 And in the Text he tells the Manner how, that fo we may not 
 underftand him of the ltfeof2{*ture, but of the life of grace, 
 qua fhriftpts infidehbta vivitfua virtute, juftitia, & vita, faith 
 Hemingim, By which grace of life, or in which life of Grace, 
 our Saviour Cbrift doth live in all Beleevers by his vertue, and 
 juftice and life. For fides in Chriftum efl vita fidelium, faith he, 
 The beleeving in Chrift is the life of the Bekever. Ipfi Chriftus 
 eft vita mea, faith Aqttinas, Chrift himfelfe is my life, for he is 
 /if* it felfe, as he faith himfelfe, John 14.6. therefore might 
 S. P atd raoft truly fay, Mihi vivere Chriftus eft, To me to live 
 is Chrift, Phil. 1. 21. And the life that I uow live, I live by the 
 faith of the Sonne of God, Veho loved me, and gave himfelfe for me, 
 as it is in the words immediately after the Text. And the Rule 
 ofthismylifeisnotthe law of Mofes^ But the Gofpell of 
 Jefus Chrift. I was a Pharifee by my Education, and by my pro- 
 fefllon I was of the ft rift eft feci of the 7>harifees;l lived precifely 
 according to the Law, and hoped to live for ever by it : But I 
 have now found my miftake, I have now found, that by the 
 rvorkejof the LaVo, there {hall no flefh living be juftified. I hare 
 moft happily found that life, and happinede, is no where to be 
 found but onely in Jefus Chrift, that was crucified for me, to 
 bring me unto life. And therefore now with him I am for ever 
 Crucified to the Law, and to that life which I fought in my 
 f.lfe by my obfeivance of the Law. 
 
 The Ceremonial! Law before the Incarnation of Chf ill was 
 neither dead nor deadly ; But after the Crucifixion of Chrift , and 
 Promulgation of the Gofpell, it was both dead and deadly. And 
 beftoixt both it wot dead, but not deadly. The Baptitt was, Pra- 
 curfor Chrifti, the forerunner of Chrift to make way for his 
 Gofpell. And the law of Ceremonies was alive in Strength till 
 John the Baptift, but with his Preaching of the Gofpell it be- 
 gan tody. Yea dead it was when Chrift was once 'Baptized of 
 John in Jordan. Dead it was quoad necejfitatem, in refpe&of 
 
 any 
 
Serm.6. S. Pauls CoMrucifixiort. 173 
 
 any nece(Vary obfervanceof it, yet propter vinculum Char it atis Thom. Aquin. 
 
 #* quoad Convenientiam, to avoyd offence and Scandall,and I - 2 -Qi! aB ^ ,0 J* 
 
 for Conveniency fake, it was not prcfently caft our, nor did the ar * 4 * 
 
 Apoftles deeme the obfervation of it to be deadly, but for 
 
 Charity fake they fought an honourable Buriall for it, which 
 
 could not be on the fuddaine; yet was it dead unto Saint Paul, Aft 
 
 and he to that. It was not the Law of CWofes, but the Loft of Rom.7.27.' 
 
 Faith, that now was the Tutour of his life ; It was not Mofes 
 
 the Servant of God, but Chrift thefonne ofGodthiX. lived in him. 
 
 / live, yet hot I, not ego ejualts fui fub lege, not I, fuch as I was x Nichol.de Ly- 
 
 under the Law. But Chrift now liveth in we, habit am in me per ra in Locum. 
 
 gratiam Vivificantem, dwelling in me by his quickning grace. 
 
 So that the life which I now lire is by the grace of Chrift. 
 
 It was neither a firemoniall, nor yet meerelya Mor all life 
 
 which the Apoftle lived, but an Evangelically and this finifhed 
 
 his Ceremonial!, and furthered his Morall. By Chrifts living in 
 
 him, he did not meanethc Perfon of Chrift, but his power in 
 
 him. Chrifts living in us faith S. Chryfoftome is his working in s.Chryf.in \oc. 
 
 us, and his ruling over us, and overruling of us, to make us 
 
 mend our Moralls according to the way and purpofe of the 
 
 Gofpell. For the Gofpell does not utterly deftroy the Morall 
 
 law, nor make it abfolutely voyd. Think* not that I am come to 
 
 deftroj the Uw\or the Prophets ; I came not to deftroy, faith Chrift, 
 
 hut to fulfill , CMath. 5. 1 7. Doe we then make voyd the law 
 
 through faith ? faith our Apoflle, God forbid, ye fte eftablifi the 
 
 law. Indeed they that are in Chrift, and have Chrift living om *'* 
 
 in them, are not under the law but under Grace. But how ? Not Ronit ^ I4 . 
 
 under the law to feekefor juft iflcation by it. but yet they are 
 
 under it to encreale their ianftification by it. They are not 
 
 under the Curfe of the law to Condemnation, but under the 
 
 Courfeof the law they are for Commendation. Not under 
 
 the Rigor of it, but under the Rule of it. And he can never be 
 
 a true difciple of Chrift that will not be ruled by it. 
 
 He that would live with Chrrft in Heaven, muft live with 
 him on Earth firft. He that would be like him in the life of 
 Glory, muft be like alfo in the life of Grace. And he that 
 would be fo, muft labour to be like him in his Moralls. He 
 that is Crucified with Chrift, muft live like one that is fo Cruci- 
 
 fled, 
 
174 S.V2u\$Concrucifixion. Scrm.6* 
 
 fieJ, like one that is dead tofin*e t like one that is dead unto 
 himfelfe, like one that hath Chrift living in him, and that can 
 never be, untill the life of Chrift be reprefented in his life, in 
 the manner, or morality of it. It is this that our Apoftle 
 
 S. Auguft. cheifely points at in the Text, when he fayes Chrift livethin 
 
 ve'b^Dom. n ' m V numquodtjue feoundum hoc vivat, undevivit, Saith Saint 
 Auftine, every thing ought to live according to that by whkh 
 it liveth. The Body liveth of the Soule ; And the Soule liveth 
 of Chrift: Let both then live according to thofe things that 
 give them life; let the Body live fo after the Soule, and the 
 Soule fo after Chrift, that both foule and body may live toge- 
 ther with Chrift for ever hereafter. 
 
 It is from this kinde of life, that a man may have hope in 
 death. And it is by this kinde of life that a man may affure 
 himfelfe that he is dead. Death unto finne is beft atteftedby 
 the life of Grace. It was by .this that Saint Paul could afcer- 
 taine himfelfe of his concrucifixion. By this it was that he 
 knew himfelfe to be a Mortified member of the myfticall body 
 of Chrift. He found Chrift living in him,and that made him fay, 
 that he was crucified with Chrift. 
 
 It is no ea(ie< matter for a man to be as this Apoftle was, 
 a Mortified Man, Crucified with Chrift; But eafie it is for a 
 Man to know he is fo, if he be fo 5 yet many are miftaken in this 
 matter, and take themfelves to be fo when they are not ; but 
 the reafon is, they doe not obferve the Manners of a Man con- 
 crucified. They doe not obferve how it was with Chrift, when 
 he was crucified, or with Saint Paul when he was crucified with 
 Chrift. They doe not enquire whether it be fo with themfelves. 
 
 Ifai.$3.7. When Chrift was crucified he was Patient, and fo was P**/ 
 
 in all his fufrerings for Chrift, when he was concrucified. Are 
 
 i Pet.i.ij. all we fo ? Ate wc patient in tribulations f Can we furTer our 
 lofles, and croffes with patience? When our Saviour Was revi- 
 led, he revliednot againe. When hefufered,hethreatnednot,but 
 Committed himfelfe to him that fudgeth righteously. Doe we doe 
 fo * So did S. Paul, Being reviled we blejfe, faith he , and 
 being Perfecuted W* Suffer it, and being defamed ttv intreate, 
 I Corinth. 4. I 2, 1 3. 
 
 Luke 1534. Againe when Chrift was crucified he was very pious. Are wc 
 
 fo? 
 
Scrm.tf. *?• VaixkConcrucifixioji. 175 
 
 fo? He prayed for the pardon of his Perfecucors; doewsfo.^ 
 
 So did the Protomartyr Saint Steven, and fo did Paul, and Afts7- *©. 
 
 fo doe all that are conformed to our Crucified Saviour.And if 
 
 we do not fo,ic is a figne we are not crucified with our Saviour. 
 
 Againe, when Chrift was crucified,he left the world ; He nei- 
 
 thcr reckoned of the ^c/»/?f, nor of the glory of it. And fo ic 
 
 was with Paul when he was crucified "frith forift; The world G1I6.U 
 
 was crucified to him, and he unto the world. Now is ic fo with 
 
 us? Ifit be fo, the world may fawne upon us, but we will not s A> 
 
 fancy it, and it may frowne upon us, but we will not feare it, Sal&doc.cap. ° 
 
 If we be crucified to char, and that to us, we will notCourtic 16. 
 
 for any Pleafure ; nor Covet ic for any Profit. We will not C{u> foft . n 
 
 flitter it, nor yet be flattered by ic. We will not feeke to win, Matb.faom.jj. 
 
 nor fuffef our felves to be wonne by the alurementsof it. 
 
 With 7W cone rucified we will efteeme all worldly things, as Phil.j.8. 
 
 dung, anddrcjfe, in comparifon of Chrift. 
 
 Againe, when Chrifl: was crucified, he was a dead Man, and Crucifxumeflc 
 fo was .Paul s and a dead man does notfinne ; he that is cruci- ^rnortmime^ 
 fled with Chrift y as PauIwzs, is dead indeed unto finne, and alive \ , 
 
 unto God. Though (in it felf be not departed,yec the life of fin is *•*-&* ** 
 gone. Sin is mortified in him.Now how is it wich us?How is fin phofiuf """ 
 now commicced by u??Doe we ^.'i\\ finne with greedmeffe ? Does Ephcf.4.1^. 
 finne ftill live in us? and we ftill love to live in finne? Iffo, 
 wc are not yetconcrucified. Trueic is, that the old finnes of 
 Man, as well as the old man of finnes, muft have a time to dy 
 after they be crucified. There will be fiiine in any Regenerate 
 Man as long as he liveth, though he be never folong concruci- 
 fied before his death. For if we fay we have no finne Vve deceive 
 our felves, and the truth is not in w* Yet if we be truly Crucified 
 with Chrifl, the love of finne will abate in us, yea our loving 
 will turne into a loathing of it, and though we carry finne every 
 whither about with us, yet we will not be carried every whither 
 about with finne. There m\\ *ppttre the power of godlinejfe in 
 115 Countermanding the Commanding power of finne, though 
 ic cannot alwayes prevaile. The fiefh lufteth againfi the tfirit, Gal. j. 17. 
 and the ffirit againfi the fltflj, andthefe t\Vo are Jo contrary thzt a 
 man cannot doe the things that he would. There is a continuall See Perkins in 
 Combate between the Regenerate and the Unregcnerate parts his £? n l b,lte ot 
 of any Regenerate Perfon. Such a Perfon is like that myflicall wf r 
 
 B b purfe P ' 
 
X y6 •*• Pauls Cmcrucifixion. Scrm6« 
 
 purfe that has both old and new coyne in it. Thefirft, and fe- 
 
 ^IkUmlutho- cond A<iamS afe b ° th in the ° ld neW Man ' a ,ivin § dead man > a 
 mine^nitcriore renewed man, crucified with Chrift,and yet alive. Such a perfon 
 
 mmirum.utix- was S.Paul, a perfon that had both (in and fanclitie at once. A 
 nriorc. perfon crucified with Chrift,and fo dying daily unto fin, but not 
 
 Zanch.Mifcel- q U i te clead untoit y or dead it may be unto many fins, but not to 
 lan. h . 3 . ^ Qt ^^ g Q a || £ ma y ^ Q - fome d e g reeSj jj UC not j n all.Therc 
 
 were ftill peccata quotidian* incurfionis ,though not peccata prava 
 difpofttioniiy in him, fins of infirmity he had, and fins of inadver- 
 tenfie, though not of high preemption, and deliberation. 
 
 There are two degrees of Morall Concrucifixion, nonfervin 
 
 peccate y 2ir\d mori peccato, not to ferve finne, and tody unto fin. 
 
 The firft is poflible in this life, faith Cajetan, but not the fecond. 
 
 Cajctan.in c 6 Nondu mortuus.fedfxta eft nofler vetus komo,Our old man is not 
 
 Epift ad Ro- yet dead/aith he,but fixed unto theCrofle he is,and fo made fure 
 
 man. f or ferving Sin any longer.This inchoation of our concrucifixion 
 
 is very feizible in this life^But not the confirmation of it:for that 
 
 is to be affe&ed rather thenefTe&ed here.From the fcrvice of fin 
 
 we may be free, but not from fin it felfe, whileft here we live. 
 
 It is one of the hardeft things in the World to be truly cru- 
 cified to the World. The Pradicalls of Chriftianity are harder 
 then the Theoreticalis ; And of all the Pra&icalls this is 
 one of the hardeft. J would fain e fay with Paul, that I am cruci- 
 fied with Chrifty bi Vvhom the world it crucified unto me , and I unto 
 Chr foft in f ^ e wor ^> &** I cannot y faith S. Cfcrjfiftome ; And fo faid Saint 
 Math.HonM? Auftine too $ And fo Saint Bernard : Yet thefe were holy Men, 
 S.Auguft. de Concrucified, and fuch as did even Sequefter themfelves from 
 docu.Spirit. this evill World % But fo fenfible they were of their owne infir- 
 S.Bernar.m m jtjcsinit, that they feemed to themfelves uncrucified to it. 
 72. am ' Cm They wanted much of Tauls degree of Mortification, and 
 wifhed as much for it ; But it would not come with wilhing. 
 Yea JW himfelfe fellfhort of that Perfection of it, which 
 he wifhed. Indeed he freed himfelfe from Servitude to finne, 
 though not without much Labour : But with that Labour and 
 much more he could not free himfelfe from Sinne. Yet never- 
 theleiTe, but much the more,he ftrove to be as free as he could 
 from finne. And fo muft we. He did, and fuflfered much to be 
 Concrucified; Hefafted, he prayed, he watched, he laboured, 
 2, Cor. n. x7. ne was ** Marineffe and painefulneffe, in watchings often, in hun* 
 
 I 
 
 ir, 
 
Scrm.6. S. Pauls Concrucifxion. 177 
 
 ger, Attdthirft, in facing often, in cold, and nakedneffe. Yet ail 
 
 that he did, and fuflfered, would not doe it alone ; But it was i Cor-ir. iq. 
 
 by the Grace of God, that he was what he "too*. 
 
 AH our Endeavours are but in vaine 3 unle(Tc! that God vouch- 
 fafes a blefling to them. And all in vaine it is to expert a blefling 
 at hfs hands, unlefle we endeavour with our owne. It is by Grace Ephef.z.f. 
 that we may be faved ; yet mult we wor^e out our owne falvation Phil. 2. 12. 
 With fear e and tremblings And give a !l diligence to make our calling 2 Pec « * • 1 o. 
 and Eletlionfure ; we muft be awj^yot n ©'-» , workers together 
 with CjodinthU mo ft godly worke of Morall Concrucifixion, We 
 muft endeavour the effecting of it, and pray the Father of 
 Mercies to crowne our endeavours with h's blefling. 
 
 And the Difficulty of the Worke fhould make us double our ^ - 
 
 diligence to performe it. Diff cilia qua pulchra^he beft things are 
 ever dcarely purchafed , and the beft workes hardly perfected. 
 ¥ acilu eft defcenfus sAverni , It is an eafie matter t o defcend t o SmSUutu vii 
 Hell ; But very hard to afcend to Heaven. Ardua efCvia virtutS. ardl ^ cji. 
 Men may paffe in the Broad Way , and enter in at the Wide Gate 5 w ^ Us - dc 
 without contending ; But at the Straite Gate there is no entn'ng J" ^'" *' 
 without much driving. There muft be vis impreffap violent force Tom. z . 
 imprefled upon a ftone, or any heavy Body,to make it afcend j Mat. 7. 13, 14. 
 And wc muft offer a kind of violence to our ftony Hearts 3 heavy 
 with loades of (inne,or they will never afcend to Heaven. ward. 
 
 It is very difficult indeed to be concrucified , but not impof- 
 fible. Confider this Apoftle 9 and be encouraged. This was as 
 unlikely a man before his Converfion as any here.Of all men the 
 ferves were moft unlikely to tie converted unto Chrift , and cru- 
 cified with him ; And of all the feWes the moft unlikely were 
 theRulers;And of all the Rulers the moft unlikely were the Pha- 
 rifees, Have any of the Rulers, or of the Pharifees believed on him? John 7. 4?. 
 It feemes it was a thing unlikely , that any fuch fhould ever be- 
 come his Pro/elites; but unlikely things are brought to paffe 
 fometimes, and this very thing, as unlikely as it was, was more 
 then once effected, for Nicodemus was converted , yet was he a 
 Jew t i Ruler y iPharifee } A man of the Pharifees a Ruler of the feWs. John ?. 1; 
 And PWwasa Jew too,and a Pharifee too, and a kindeor'Ru- A&s 11.3,4, 
 Ier,at leaft an unkinde TJnder-officcr he was, and very pragmatT 7 ^-^ 1^10. 
 call in his Office. A new commiflioner he was made, with power p hi j 
 delegated to hira 3 to enquire after all forts of Chriftians , and to 
 perfecute them all whether thej Were men or women. A piftiler.t Ads 24.5-. 
 
 B b 2 felloW 
 
1 7 8 S • Pads concruc'ifxion. Serm. 6 
 
 /^//(9w he vviSjas that Oratour Tertmlus called him, though not in 
 his fenfe; And a mover of [edition among(l all the J ewes t and a Ring- 
 Ads 9. 1, i. /^ r of tumult! againft the Church of Chrift. £fo breathed out 
 nothing but threatmngs and [laughters againft the Difciples of the 
 . . r , . Zc^j told fear efull havoc k^it Vras that he made With the Churchy ex 
 tof'inluiquc zn{s furious Perfecutour of choleChriftians was foon turned to a 
 agmtm. zealous Preacher of Chriftianity. This Wolf was turned foon tn- 
 
 Geor. Abbot. t0 a Lamb, vea this crucifier of others was himfelf even crucified 
 Tfothtmfe with Chn fl in his Life > and hfeKt for Chrifi at his Death, 
 LmutdfiPaf' ^ et no ^ an there ^ re here exclude him felfe from hopes of 
 pone Pauli. Heaven.Let none difp^ire of his own converfion,or concrucifixi- 
 Mat. 3 . 9. on ; God is able of [ones to raife up children unto Abraham^oi 'hard 
 
 See Aichb.Ab- an£ j ft on y hearted finners,he can make mod tender heartedChri- 
 Queftiom de- ft i ans « He can make wheate of tares,corn of chafTe^oure of bran, 
 teTmin'datOx- goodofevill, gold or drofle, light of darkneflfe, life of death, 
 font at the be- grace of nature, jQu'Mtbet ex quolibet, A Paul of a Saul. This 
 ginning of the g reat Apoftle was Saul at firft, that \s 3 Superbus } proud,and lof- 
 5 rUuxQu X m C ^ as ^ ari ^ ees were vvont t0 De sBut he became a /Wat laft,that 
 Ads 1 3.9. is,6#j»j/«,humble and \ow\y ;mirabili4 } vel minimus,fo Encherius y 
 SjL\i\^butcns,vel MarvelIous,or the meaneft. Indeed he deemed himfelfe the leaH 
 abufivumemm. { all the Apoftlesjis well as the laft,not worthy to be an Apoftle, 
 Philo. interpr. f' ora f muc h as he had fo much oppofedthe truth of the Gofpel. 
 vl^iotwl " l Anc * ic was marv ellous indeed that ever hee proved fuch an A- 
 rbcologUo. pottle as he did. But fee what God can do, Thofe things that are 
 Eucherius de impoffible With men, are poffible With (jed, with him all things are 
 HominMcbuic. pfiy^Mat iQ.:6.Then be not faithlefle, but believing ; Of the 
 pfjmmhabi- cheifeft of finners,fee one of the choyceft of Saints,of a Ktfellof 
 Us vcl cIcHpa. difhonourfec now a Veffell of 'honour , vas eletlionis^ chofen veflel. 
 s! Hiaonim. Of a young Saut thit confented to the ftoning of that holy Pro- 
 Arquirius. toJW&opi&jStevenfee: now an aged Paul, that converted Sergio 
 TUdo.Viclisu^-^ff^i^ Proconfull of Cyprus, and frojn tJuu^jijTging of him 
 iTim.** 7 ?. unt0 Chriftianity had his own name cTangeTaraongft the Chri - 
 Ads 9.1V. " itians,from Saul to Taul, as S.Jerome avoucheth. Tie Name of 
 Ads S.i. Paul in theoldeft holy language foundeth wonder full pad full of 
 Philem. 9. vvonder we may be, that ever the Man was changed fo in Name 
 ^Hkronim de an( * A 7 rf/«rf.Buc let us more admire the Power of God,and god- 
 curb Saiptcrib. linefle inPW.that did fo change him in himfelf, and yet fo keepe 
 him in the change, that he might truely fay,as.hc did,/*w (fruci- 
 Vmxoi.Etimol. p ed with chrisl.ncvcrtkelejfe I live jet not /, but Chnft that liveth 
 in me, F 1 2fJ S. 
 
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