The sonne of Gods entertainment by the sonnes of men Set forth in a sermon at Paules Crosse the seauenth of October. 1604. By Richard Iefferay of Magdalen Colledge in Oxford. Jefferay, Richard, b. 1567. 1605 Approx. 88 KB of XML-encoded text transcribed from 25 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2012-10 (EEBO-TCP Phase 2). A04366 STC 14481 ESTC S103337 99839094 99839094 3490


Early English books online. (EEBO-TCP ; phase 2, no. A04366) Transcribed from: (Early English Books Online ; image set 3490) Images scanned from microfilm: (Early English books, 1475-1640 ; 1244:16) The sonne of Gods entertainment by the sonnes of men Set forth in a sermon at Paules Crosse the seauenth of October. 1604. By Richard Iefferay of Magdalen Colledge in Oxford. Jefferay, Richard, b. 1567. [2], 47, [1] Printed by T.P[urfoot] for Henrie Tomes, and are to be sold at his shop at Graies Inne new gate in Holborne, At London : 1605. Printer's name from STC. Some print show-through. Reproduction of original in the Union Theological Seminary (New York, N.Y.). Library.











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THE SONNE OF GODS entertainment by the ſonnes of men.

Set forth in a Sermon at Paules Croſſe the ſeauenth of October. 1604.

By Richard Iefferay of Magdalen Colledge in Oxford.

Iohn. 1.11.12.

He came vnto his owne, and his owne receyued him not. But as many as did receiue him, to them he gaue power to be the ſonnes of God; euen to them that beleeue in his name.

AT LONDON Printed by T.P. for Henrie Tomes, and are to be ſold at his ſhop at Graies Inne new gate in Holborne. 1605.

IN the Temple of Praeneſte amongeſt diuers other counterfeits moſt cunningly and curiouſly portrayed Deum quendam 〈 in non-Latin alphabet 〉 reperiri ferunt. They ſay there is a certaine mouthleſſe God to be found, whom the Aegyptians call Harpocrates, the Gretians 〈 in non-Latin alphabet 〉 , the Romans Deum ſilentij, we the God of ſilence; to whom they ſay, vnleſſe due ſacrifice (to wit) dumbe ſilence carefully be offered, there is no ſafetie for thoſe that ſpeake: now while I am conſtraind to neglect the rights of this prophane God, and enioynd to performe the dutie of this conſecrated place for the ſeruice of the Lord God alone; I may much feare into what dangers I may ſlippe or fall, for I cannot but acknowledge my ſelfe with Moyſes to be a man of a ſlowe ſpeech, and with Ieremie of polluted lippes, nay with Dauid a worme and no man, ſo that with Eſay my heart of aſhes, and tongue of fleſh muſt needs faile God, vnleſſe I be enabled by his holy ſpirit, and aſſiſted by your religious prayers and patience: wherefore I beſeech ye (right Honourable, Honourable: right Worſhipfull, Worſhipfull, and the reſt whome I reuerence and loue) in the name of the Lord Ieſus, Aſcendat oratio vt deſcendat gratia, compareat patientia vt conſurgat conſolatio in ſalutis opere, as Chryſoſtome ſayth, Let prayer aſcend, that grace may deſcend; let patience appeare, that conſolation may be found in the worke of our ſaluation.

The ſonne of Gods entertainment by the ſonnes of men. Iohn. 1.11.20. He came vnto his owne, and his owne receiued him not, but as many as did receyue him, to them he gaue power to be the Sonnes of God; euen to thoſe that beleeue in his name.

WHen Moyſes declared the mercie of God, and his louing kindneſſe towards his people Iſrael; then hee ſaith, The Lord came from Sinai, Deut. 33.2. and roſe vp from Seir, vnto them hee appeared clearly from the Mount, and came with ten thouſands of Angels. When Abacuck reuealed the glorie of the higheſt, and made his fauour knowne vnto the world, then ſaith he, God commeth from Mount Teman, and the holy one from mount Paran, Selah. Abac. 3.3. His glorie couereth the heauens, and the earth is full of his power. When our Euangeliſt ſaint Iohn had ſhewed the goodneſſe of our Lord and Sauiour Ieſus Chriſt in his Godhead, and the greatneſſe of his Godhead in his glorious goodneſſe, firſt by his eternitie equal with his father, Secondly, by the teſtimonie of Iohn the Baptiſt his forerunner, hee commeth to the manifeſtation of Chriſt himſelfe to the world, And ſaith, He came vnto his owne, and his owne receiued him not. He cam and was in the world, but not knowne of them that were in the world, for as a garden incloſed, a treaſure hid, a fountaine ſhut vp, ſo he remained: Hee came and was known of the world, but as the word by the voice, the bodie by the Image, the Godhead by the manhood; ſo he appeared, knowne, and not knowne, come, and not welcome into the world: and therefore vnwelcome becauſe vnknowne, to ſome yet welcome, and knowne to other-ſome, for ſome beleeued, and receiued him: and ſome were knowne and accepted of him, and beleeuing in the Sonne of God, were made themſelues the ſonnes of God.

He came vnto his owne, &c.

Three things eſpecially for your memorie, and my methods ſake, are to be conſidered in this text. Firſt the comming of Chriſt vnto his owne: a manifeſt token of his vnſpeakable loue: He came vnto his owne. Secondly, the courſe entertainment his owne gaue him, an euident teſtimonie of their inexcuſable fault: They rece ued him not. Thirdly, the effect of Chriſts comming, the certaine and ſouera gne benefite of our ſaluation. But as many as did receiue him, &c. Firſt touching the firſt, He came: Non venit qui aberat, ſed apparuit quilatebat, as ſaint Bernard ſaith, He came not as one that had been abſent, but appeared as one that was continually couertly preſent: As the day ſtarre that ſpringeth from on high, Luke 4. Mat. 4. hath viſited vs: As the Sun that neuer goeth downe: As Emanuel the ſeale on Gods finger, euen God with vs. Thus our Euangeliſt interpreteth his comming, and that by the ſame phraſe of ſpeech which he vſeth in his firſt Epiſtle. Non tanquam maieſtas impreſsa carne, ſed tanquă carne imbuta; not as a maieſtie imprinted in the fleſh, Ioh. 1. E. 1. ca. but as imbued with fleſh. Which plainly ſhewed the loue hee bare vnto man-kind, that being God became man, the worde became fleſh, glorie became infamie, to make men Gods, to bring fleſh to heauen, and ſhame to glorie, according to that of the Apoſtle. 1 Epi. Iohn 3. Iohn. 1.3. For this purpoſe appeared the ſonne of God, that he might looſe the workes of the Diuell And ſaint Paul ſaith: Tim. 1.49 This is a true ſaying, and by all meanes to be beleeued, that Chriſt Ieſus came into the world to ſaue ſinners. Tim. 1.4.9. And Chriſt himſelfe ſayth in the 15 of Luke. Luke 1.5. The ſonne of man is come to find that which is loſt.

He came; as a ſheepheard to find the loſt ſheepe; as the woman to find the loſt groat; as a father to find the loſt ſonne; the loſt ſheepe, to reſtore vs vnto perfection againe; the loſt groat, to renue vs to the Image which before wee had loſt; the loſt ſonne, to receiue vs into fauour againe.

For all this, impacient of his glorie, as vnworthy of his grace, iniurious Arius and prophane, to diſgrace the gracious goodnes of Chriſt Ieſus, ſpeaking of his comming, ſaith, He was ſent before he came, therby impairing his louing kindneſſe, in that hee came not before hee was ſent; whereto our Sauiour aunſwereth directly himſelfe, in the 40. Pſalm, lo I come; they be his owne words. Wherupon S. Cyprian ſaith, Cyprian. though ſent from the father, yet willingly of himſelf, becauſe God coequall with the Father, to will and to do one and the ſelfe ſam, eneuer diuided. Sain Baſill, Baſil. Venientem Chriſtum propria benignitas inuitauit, miſericordia traxit, veritas compulit, puritas vteri ſuſcepit, potentia abduxit, obedientia deduxit, beneuolentia conduxit, patientia armauit, charitas verbis & miraculis manifest auit. When Chriſt came his benignitie inuited him, his mercie drew him, his truth compelled him, the puritie of the wombe vndertooke him, his power foorth led him, his obedience paſt him, his beneuolence guided him, his patience armed him, his charitie reuealed him by wordes and miracles. Gregor. Cum tempus completum erat & opus compertum ſacrificio, quo veniret Chriſtus, vltro venit, & ſponte ſe hominibus videndum attuſit, occidendum obtulit, mirandum contulit, credendum tranſtulit. When the fulneſſe of time was that Chriſt ſhould come and performe the worke of ſacrifice, he came willingly, & of his owne accord, yeelded himſelf to be ſeene by men, offered himſelfe to bee ſlaine for men, conuaied himſelfe to bee wondred at amongſt men, tranſlated him from men to be beleeued Cumplenitudo temporis erat, tunc, miſsus erat Chriſtus, Chryſoſt. & venit non compulſu patris, ſed conſenſu ſui, non ex neceſsitate mandantis, ſed ex voluntate venientis. When the fulneſſe of time was, then Chriſt was ſent and came, not by compulſion of the father, but by conſent of himſelfe, not out of the neceſsitie of him that commanded, but out of the willingneſſe of him that was comming. Which Saint Auguſtine vpon ſaint Iohn makes manifeſt, Auguſt. ſaying: the father ſent his ſonne vnto vs, where wee may not thinke he ſent any thing leſſe then himſelf, for in that he ſent his ſonne, he ſent himſelfe, and ſo goeth further with the ſame maner of ſpeach. Why ſhould we wrangle, ſeeing the father in ſending his ſonne came himſelfe? The Sunne ſendeth forth his beams, yet ſeparateth not his beames from him: the Moone ſendeth foorth her light, yet ſeparateth not her light from her the fire ſendeth forth his heate, yet ſeparateth not his heate from him. In euerie one of theſe there is a ſending foorth, but no ſeparation, much leſſe in the ſonne of God, which is ioyned to the father in their indiuiſible nature, one God in glorie equall, in maieſtie coeternall; neither confounded in perſons, nor diuided in ſubſtance, but one God of the ſubſtance of the father, begotten before the worlds, & man of the ſubſtance of his mother borne in the world, one, not by conuerſion of the Godhead into fleſh, but by taking of the manhood into God, one altogither, not by confuſion of ſubſtance, but by vnitie of perſon. And ſo he came, equall to his father as touching his Godhead, inferiour to the father as touching his manhood. He came: Appio makes the comming of Chriſt three ſold Venit ad homines, venit in homines, venit hominibus. Chriſt commeth vnto men, into men, and to men: vnto men in the fleſh, Iohn. 1.14 and ſo hee came vnto his owne directly: Iohn. 1.14. Into men by the ſpirit Iohn. 14.18. and ſo he commeth to his choſen continually: Iohn. 14.1 . to men in iudgement, and ſo hee will come finally to all. Acts. Acts. 7.31. A day there is which the Lord hath ſet, wherein he wil iudge the world by that man Chriſt Ieſus, of whom he hath giuen vs aſſurance, in that he hath rayſed him vp from the dead, & made his enemies his footſtoole. S. Bernard maketh the comming of Chriſt as the numbers of Delphos fiue-ſold Venit Chriſtus, ſaith he, vel ſpiritu formante, vel verbo informante, vel cruce reformante, vel ſacramento conformante, vel carne deformante. Chriſt came by his forming ſpirit, by his informing worde, by his reforming croſſe, by his conforming ſacraments, by the deforming fleſh. He came, Venit ad ſua, for ad ſuos, as the Apoſtle ſaith in his ſixt Chapter afterward. Omne quod dat mihi pater, for omnes quos dat mihipater: All that my father hath giuen me, for all thoſe my father hath giuen me, vſing one gender for another, the Neuter for the maſculine, inſtructing vs thereby as Athenagoras makes gloſſe, that neither Maſculine, nor Feminine, male nor female, man nor woman, are happie without his comming, alluding to that of the holy Ghoſt, that without are withered branches, without are dogges, infidels, pagans, without hope, without faith, without loue, without truth, without grace, without the ſpirit of God, without the bleſsing of God, all thoſe that are without the compaſſe of Chriſts progreſſe, or circuit of his viſitation, therefore he came vnto his owne, that they might receiue allcomfort by his comming.

He came vnto his owne.

There be amongſt our new-found, now-fond Goſpellers a ſort, (I had almoſt ſaid a ſect) that chalenge to themſelues a great preheminence in this reſpect, and take vpon them of themſelues that they are theſe his owne to whom hee came, forgetting the tence and ſenſe of this pureſcripture. For they themſelues wil ſeeme ſo pure, that all their Chriſtian brethren muſt ſtand apart from them, and rather then they will looſe the propertie of this prerogatiue of being his owne, they will be tear med brethren in Chriſt, and brethren of Chriſt, nay Chriſts nowne brethren, they are ſo holy, or ſo hollow in their puritie; but ſurely I thinke they are traduced in their title, as ill as ſeduced in their opinions by thoſe that call them Puritanes, vnleſſe they take their names as Diogenes named his man, Manes a manendo, becauſe he ran away from him, or as we ſay, lucus a lucendo quia minime lucet, or Mons a mouendo, becauſe it ſtands ſtill: ſo they by the contrarie are tearmed Puritani, a puritate, quia minime puri, which in his proper place anon ſhall be declared, though they denie the Sunne to ſhine while as it dazeleth their eyes. Where as the Prophet notes all people forth of all Nations, and all kinreds of the world for Chriſt to make his owne of. God gaue him heauen for his inheritance, and the earth for his poſſeſsion. Pſal. 2. All are his but not all his owne: we are all his by nature, but not all his by grace: we are all his by creation, but not all his by election. Omnium hominum dominus quibus quid dat, ſed Iſraliet arum Deus, quibus praecipue prodeſt: God is the Lord ouer all, to whom he giueth any of his bleſsings; but he is Iſraels eſpeciall God, to whom he giueth himſelfe, & which he preferreth before all other people: they were thoſe which in the begining he called by his owne name. I am the God of Iſrael. Eſay. 43. If you will be my people, I will be your God. The great bleſsings he graced them withall, declare they were his owne; their wealth, honour, ſoueraigntie aboue all other, ſhew they were his owne: witneſſe Moyſes. Deut. 15.28. Thou ſhalt lend to other Nations, but of none ſhalt thou borrow: Thou ſhalt ſeeme ſtrong, dreadfull, terrible and glorious vnto others, but none ſhall ouercome thee, Eſay. 2. &c. The Law God gau them, the couenant he made with them, ſhew they were his owne, Acts. 2. witneſſe, Eſay. a. God dwelt with them, gaue the law to Sion, and the word of the Lord to Ieruſalem. Witneſſe Saint Peter. Acts. 2. To them pertained the adoption, the glorie, the Teſtament, the conſtitution of the law, the Couenant, the worſhipping and the promiſes. The deſcent of Chriſt ſhewed they were his owne, witneſſe Saint Paul. Rom. 9. Of them came Chriſt according to the fleſh: and therefore he is called the ſtarre of Iacob, the Lion of the tribe of Iudah, the Rod of Iſacke, the ſeed of Dauid, the ſonn of the Virgin, as of the greateſt and royaleſt blood amongſt them: to theſe he came, theſe were his owne, and had foreknowledge of his comming from the beginning. Adam in the 3. of Gen. Abraham in the 12. Iſacke in the 20. & in the 26. God told Iacob, In thy ſeed ſhall all the nations of the world be bleſsed. He bound the ſame with an oath to Dauid: whereupon Dauid did relie & preuailed: and ſo haue all they no leſſe benefite which beleeued in him promiſed, then thoſe that receyued him exhibited. He came: to Adam with the promiſe in the time of deſpaire; to Abraham with ſupplie in time of ſacrifice; to Iſacke with reliefe in the time of famine, in time of exile with honour to Ioſeph, in time of perſecution with comfort to Elias, in time of battaile with a hand in Gedeons hilt, in time of inuaſion with triumph to Ezechias: in the time of neede he came vnto euery one with ſome good or other, promiſing to all life in Ieſus Chriſt, to wit, all thoſe: Qui Christum pollicitum in carne venturum expectarunt in carne venientem crediderant in carne moriente coluerant.

He came vnto his owne.

He came vnto them in figure, before he came in fleſh, he appeared vnto them tipically, before hee came vnto them perſonally: He came in Circumciſion. Rom. 3. he came in the Paſcall Lambe. Iohn. 1.1. he came in Manna. Iohn. 6. hee came in the brazen Serpent. Iohn. 3. hee came in the Arke, and on the Altar: all theſe were figures of Chriſt He came tipically, as our reſt in Noah, our increaſe in Ioſeph, our loue in Dauid, our peace in Salomon, our ſaluation prefigured in Ioſuah. All theſe were forerunners, and foretellers of Chriſts comming: Gal. 4. and when the fulneſſe of time was that he ſhould come, as it is in the 4. to the Galathians, then came hee vnto his owne, and tooke fleſh vpon him, as the ſubſtance of the earth, and became man for their ſakes. God became man, that ſo he might make men to bee gods: the Creator tooke vpon him the ſhape of the creatures, that ſo they might become like to their maker. Mortalitie put on immortalitie, that it might ſo make that immortall: incorruption put on corruption, that it might ſo make that incorruptible: the maſter came vnto his ſeruants, that they might ſo become his fellowes, yea felow heires with him in the kingdome of his father. In all theſe kinds, and in all this kindnes, Ieſus came vnto his owne, to manifeſt and publiſh his vnſpeakable and vnchangeable loue to thoſe which he vouchſafeth to owne.

Thus hee came vnto his owne: and thus I leaue CHRIST IESVS in loue with his owne, and his owne in his loue, which is the ſcope of my firſt part, and goe to examine the fault of his owne who receiued him not, which is my ſecond part.

They receiued him not.

The courſe of his entertainment, The 2. part: courſe intertainment; the kind of his receiuing, vnkind receiuing; the maner of his welcome, vnmanerly welcome; the forme of his vſage, deformed vſage; if wee bee not like horſe and mule that haue no vnderſtanding, or like thoſe people with the braſen bone, that haue no feeling of the holy Ghoſt, will teach vs for euer to enter into a due and dutifull conſideration of receiuing ſo gracious and worthie a gueſt, as our Lord and ſauiour Ieſus Chriſt is, as he commeth vnto vs, or into vs: for who doth not bluſh with ſhame? who doth not ſwound with griefe? who doth not ſplit with ſorrow? to thinke that man, the Image of God, the purchaſe of Ieſus Chriſt, an honorable creature, inferiour only to the Angels, crowned with honour and glorie, (which is much more deare) then the fineſt gold of Ophir, that he ſhould be by the weaknes of the ſpirit ſo ignorant, as not to know, or by the wickedneſſe of the fleſh ſo ingratefull, as not to acknowledge, or by the corruption of nature ſo malicious as not to welcome the Lord and giuer of all good gifts: who can keepe their eyes from teares, their heart from ſighes, their bodies from ſackcloth and aſhes? to think, that the Iſraelites which were ſo fauoured of God, ſo renowmed amongſt men, ſo feared of their enemies, ſo furthered by their friends ſo generally graced, that nothing wanted they could wiſh for worldly power, pompe and dignitie; that they ſhould be ſo graceleſſe, as to neglect or not receiue the founder of their graces; that theſe people which were ſo neare and deare vnto Chriſt Ieſus, as the apple of his owne eye, the ſignet on his right hand, the ſoule of his delight, that they ſhould be ſo careleſſe as not to entertaine the Lord of life, in all ſolemnitie: it is for a lamentation, and will be for a lamentation to the end; it is a caution, and ought to be for a caution for euer, for all ſucceeding ages, to looke vnto the entertainment and receiuing of Chriſt Ieſus. Read the Euangeliſts, there ſhal you ſee how our Lord was accepted. At his birth, they did not ſo much as giue him lodging in an Inne, his beſt chamber was but a baſe ſtable; his haule but a houel, his cradle but a cratch; and none came forth to welcome him, nor any in to comfort him, but a few poore ſheepheards, and thoſe not of their owne accord, but by the direction of an Angel. Thus and no otherwiſe did they receiue him, O hard harted Iſraelites. And while he was yet in his ſwadling clouts Herod the tyrant ſent forth an armie of men, to kill all male childrē vnder two yeares of age, that he might be ſure to meete with Chriſt for his welcome; hee made ſuch a maſſacre of Infants, that Bethlehem the place where Ieſus was borne was made red with blood, freſh blood of ſucklings that were ſlaughtered; Bethlehem was made white with the bodies, bare bodies of babes that were murdered: the earth was watered with the teares, ſalt teares, that were ſhed by the mothers, heauē was filled with the cries outragious cries of the fathers, heauen and earth did ſound with the ſobs and ſighs, and ſkreekes of kinſfolkes, made for the children, and there was none came forth to reſcue him, ſaue the Angel that made his parents pack him away into Egypt. Thus and no otherwiſe did they receiue him: O foule hearted Iſraelits. The reſidue of his life as it increaſed in years, ſo did it encreaſe in cares; for as hee grew vp, and came amongſt them teaching and preaching, diſputing and inſtructing in their Synagogues and Temples, they regarded him not, but anon the Scribes and Phariſies infamed him, Is not this the Carpenters ſonne? ſay wee not well that thou art a Samaritane? and none came forth to comfort him? thus and no otherwiſe did they receiue him: O falſe hearted Iſraelites. The whole race of his life was but a warfare, a wauering and way faring eſtate, neuer at eaſe, neuer at peace, neuer at reſt: the foules of the ayre haue neſts, & the foxes haue holes, but the ſon of man hath not where to lay his head, but is ſtill toſt from place to place; from poſt to pillar; from Bethlehem to Egypt, from Egypt to Nazareth, from Nazareth to Capernaum, from Capernaum to Ieruſalem, from worſe to worſt of all. For there at Ieruſalem which was the citie of the great king, where a man would thinke the heyre apparant of the king dome ſhould bee royally entertayned, euen there the meaſure of his woes, and their wickedneſſe was fully fild, as ye may reade in the Goſpel of ſaint Mathew: there the diuell tempted him, his Diſciples forſooke him, Iudas betrayed him, the Souldiers tooke him, bound him hand and foote, carried him before the high Prieſts and Elders; falſe witneſſes accuſed him, the multitude cries out, Crucifie him, Pilate condemnes him, the Gouernors ſeruants conuey him to the common hall, they ſtrip him, put a skarlet robe vpon his ſhoulders, a crowne of thornes vpon his head, a reed in his hand, and then ſalute him in deriſion: Haile Ieſus king of the Iewes; they blinfold him, and their vnhallowed rabble buffet him on the cheekes, ſpit in his face, ſcourge him on the backe, and in the ende naile him on the croſſe, and crucifie him; where hanging, the proud Phariſies, falſe Scribes, hypocriticall Elders, cruell captaines, mercileſſe ſouldiers, malicious paſſengers, both great and ſmall (wagging their heades) moſt ſcornefully, crie out, Thou that ſaideſt thou couldeſt deſtroy the Temple, and in three dayes build it vp againe, ſaue thy ſelfe, and if thou be the ſonne of God come downe from the Croſse: and none there were that comforted him: thus and no otherwiſe did they receiue him; O bloodie minded Iſraelites O people Iſrael, no people of Iſrael, but a Nation prepared for the vengeance to come. O familie of Iacob, no familie of Iacob, but a generation of vipers left for the blacke day. O ſonnes of Abraham, no ſonnes of Abraham, but fruit of Nepthilim, proud workers of iniquitie, fit ſubiects of Gods eternall wrath and indignation: that ſo vnkindly intreated, and ſo inhumainly entertained him, that was ſo kind to them, as to giue them all happineſſe, and liue himſelfe in miſerie: that gaue them the earth for their poſſeſsions, and had no better then a manger for his manſion; that placed all reſt, and had himſelfe no reſting place. Was there euer ſuch ingratitude expreſt? The Sunne did hide his face, the Moone gaue not her light; the ſtarres kept not their courſe, the vniuerſall engine of the world was out of frame at this neglect, the vaile of the Temple rent in twaine, the graues burſt open, and the dead bodies roſe at this neglect: all creatures were moued with this ingratitude, mans heart alone relented not. The Text is plaine, they receiued him not. They receiued him not as man, as he came vnto them in the fleſh; they receiued him not as God, Iohn, 6, as he commeth into them in the ſpirit. It is his owne complaint in the 6. of Iohn. I ſaid vnto you, that you alſo haue ſeene me and beleeued me not.

His gracious & his graceful preſence could get him no grace amongſt them, his painfull & faithfull preaching, which was ſo praiſe-full, (that neuer mā ſpake as this man did) it could gaine him no credit amongſt them, his good life which was the light of all goodneſſe, could procure him no good liking: his actions that were wonderfull and powerfull in all things, had no power to winne him fauour amongſt them; his verie myracles themſelues preuailed not with them for him. They ſaw the ſicke healed, the lame go, the dumbe ſpeake, the blind ſee, the deafe heare, the leapers cleanſed, the dead reuiued by his power, and yet they did not beleeue: they ſaw the nets breaking, the boats ſinking, the ſtorms ceaſing, the ſeas his walking place, & yet they did not beleeue: they ſaw him caſt forth diuels by legions at once, feeding fiue thouſand with two loaues & fiue fiſhes, turning water into wine, doing many other myracles, & yet they did not beleeue. Elias came downe to attend him, Moyſes roſe vp to wait on him, Peter, Iames and Iohn, parted not from him, at his transfiguration on mount Tabor, the place ſhone with brightneſſe, and a voice the voyce of God himſelfe was heard from heauen: This is my beloued Sonne in whom I am well pleaſed, heare him, and yet they did not beleeue him; the preiudice of Moyſes, on the one ſide, and their palpable ignorāce on the other ſide, made them incredulous; they were Moyſes ſchollers forſooth, and followed him, we know that God made a promiſe vnto Moyſes, but what God promiſed vnto him we know not, and in the 4. of Iohn; they came to our Sauiour: Moſes gaue vs a law (and ſo forth) but alas ſaith ſaint Paule, 2, Cor, 3, yet the vaile was before their hearts. 2. Cor. 3. And howſoeuer they forſooke Chriſt, they forſooke Moyſes aſwell as him, therefore ſayth our Sauiour, I am come to enlarge the king dome of my father; if you had beleeued Moyſes, ye would haue beleeued mee, for Moyſes wrote of me, but ye beleeued him not, ye beleeued me not: Mat. 13 how often would I haue gathered you togither, and you would not Mat. 23. And therſore ſaith S. Peter. Acts. 13. Behold ye deſpiſers, and wonder, for I will do a worke in your dayes which yee will not beleeue although you ſee it, which is the verie ſame that here is ſpoken of


Thus much of my ſecond part, the ingratitude and iniquitie of the people, oppoſed againſt the gratuitie and goodnes of their God, that came vnto them as his owne, though they receiued him not, and gaue power to as many as did receiue him to be the ſonns of God, euen to thoſe that beleeue on his name, Notwithſtanding the hauiour of theſe creatures, a people giuen ouer to their wickedneſſe, yet doth not the ſheepeheard of their ſoules leaue them all to their wofulneſſe, but as many as do receiue him, to them he giues power to be the ſonnes of God, inſinuating by theſe wordes as many, that ſome receiue him, aſſuring vs by theſe wordes as many, the benefit of our ſaluation to ſome: the ſumme whereof is conueyd vnto vs in this ſecond verſe, by the certaintie thereof, as many as do receyue, by the ſoueraigntie, they haue power to be the ſonnes of God, by the maner of our obtainment thereof, He gaue them power, by the means wee doe lay holde thereon, euen faith to thoſe that do beleeue, by the obiect of our faith which is the name of Ieſus, to thoſe that do beleeue in his name.

The certaintie of our ſaluation is declared in theſe wordes, as many. The common aduerſarie, becauſe they be ſo many, boaſt much, & triumph in the multitude of their aſſociates, and thinke to put vs downe with the fault of our forefathers: but as it is in the viſion of S. Iohn: we ſee who glorieth in the greateſt nū ber euen Antichriſt himſelfe. Apoc. 19. and let him glorie in the rout & rabble of his vnhalowed complices, ſithence praiſe be giuen to him that ſits aboue, and ſwaies below, the harueſt of true intertainers is great, and the line of them that receiue Chriſt is ſtretched farre and wide vpon the face of the whole earth. It is not tied to the familie of Iacob, as the Iewes would haue it, nor to the ſoyle of Affricke, as the Donatiſts would haue it, nor to the ſea of Rome, as the Papiſts would haue it, but God hath choſen for the ſeede of Abraham, all which haue the faith of Abraham; and for the familie of Iacob, Iohn. 4.23. A o. 21.12. all that worſhip the Lord in ſpirit and in truth. Iohn. 4.23. And therefore in the Reuelation 21.12.13. the Church of God is compared vnto a citie hauing 12. gates, opening 3. into euerie quarter of the world. And ſaint Pau e the ſecond to the Epheſians, and the 14. ſheweth that now the wall of partition is broken downe, ſo that all the world is equally the Church of God, and ſome did faithfully receiue Chriſt, though his owne receyued him not: for ſo much do theſe wordes as many, report and import. Although for the quantitie the Church of God be counted ſmal, yet for the qualitie it is greater then the reſt, becauſe Chriſt doth more eſteem one member of his myſticall bodie, then all the number of infidels, and wicked reprobates in the world: though Chriſt call his flocke a little flocke, yet he ſayth: Feare not my little flocke, it is your Fathers pleaſure to giue you a king dome. We muſt needes confeſſe the number of the faithfull is leſſe then the number of the wicked, we cannot denie but there is more ſtore of weedes then corne in the Lords harueſt. For Noah and his family, being but eight perſons, all the world was drowned in wickednes: for Lot and his two ſonnes, Sodome and Gomorrah with all the cities round about were burned in ſinne: for one thankfull Samaritane, there were nine vnthankefull leapers: for one Elias, there were 450. Prophets of Ball. Reg. , 18. for one Micheas, there will be 400. falſe Prophets to A •• ab. 2.22. there will bee but one of a citie, and two of a tribe, which ſhall enter into Sion. Iere. 3.14. in ſteade of the two legges, and peece of the eare, which the ſheepheards ſhall ſaue from the mouth of the Lion, the whole bodie ſhall be deuoured, Amos. 3,1 . but a few names will be found in Sardi, which haue not defiled their garments. Apo. 3.4. for wide is the gate, and broad is the way that leadeth vnto deſtruction, and many there be that enter into it: but ſtraight is the gate, and narrow is the way that leadeth to life eternall, and few there bee that find it; we graunt more chaffe then graine, more tares then corne in the Lords field. We grant Chriſt came vnto his own, and his own receiued him not: yet (dearly beloued) the flocke of Chriſt is farre greater then can be perceiued by the eyes of men. For as Iohn ſayth, there are verie many wolues within, and very many ſheep without, and therefore we muſt not take vpon vs to iudge our brethren, nor deſpaire our ſelues, but leaue iudgement vnto God, and looke for mercie of the Lord: 2. Tim. 2.13. for as ſaint Paule ſayth, The foundation of God remayneth ſure, and hath his ſeale: Dominus nouit qui ſunt ſui. The Lord knoweth who are his.

There is no place, nor any ſort of people throughout the world, where the Lord hath not ſome choſen. In the wicked court of Pharo there flouriſhed godly Ioſeph: with that cruell perſecutor of the Prophets Achab, there was a preſeruer of Prophets, and a ſeruer of God Obadiah. In the houſe of Rimmon, where the king of Aram ſerued ſtrange gods, the captaine of his hoſt Naaman, ſerued onely the Lord God of Iſrael: In the campe of ſouldiers which is moſt ſuſpected, there was Cornelius moſt ſincere: In the ranke of ſinners that were moſt detected, euen amongſt the Publicanes were found Mathew and Zacheus the faithfull ſeruants of God: amongſt the blindeſt recreants the verie Phariſies, was Necodemus that refuſed his companions, and thought nothing too deare to beſtow in the honour of our Sauiour: Herod that mortall enemie of Ieſus Chriſt, had Manahen his companion, and Iohanna the wife of Chuza the ſteward in his houſe which feared God: the Iewes themſelues that were ſo malicious againſt Chriſt, had ſome amongſt them that receiued him, there was Nathaniell in whom there was no guile; there was olde Simeon which looked for the conſolation of Iſrael: there was religious Annah, that ſerued God day and night with faſting and prayer, and confeſſed the Lord Ieſus to all that looked for redemption in Ieruſalem. Thus was the ſtate of Chriſts Church for euer certaine, though the ſeate vncertaine ſometimes where to find her. This is the certaine ſeale of our ſaluation, though the ſigne vncertaine ſometimes where to finde it, becauſe wee cannot iudge with outward ſenſes who receiue, or not receue Chriſt Ieſus when he commeth; yet is it moſt certaine, that as many as do receiue him, to them he giueth power to be the ſonnes of God. Here is the ſoueraigntie of our ſaluation, following the certaintie therof, we are made the ſonnes of God by receiuing the ſonne of God comming vnto vs, and into vs.

A happie day, and a happie deed, a bleſſed time, and a bleſſed change for vs, that are by nature the ſonnes of Adam, the children of wrath, by ſuch a gueſt, by ſuch a grace ſhould be made the ſonnes of God. Filius Dei (ſaith S. Cyprian) factus erat homo vt faceret homines filios Dei, vnicus natus erat, attamen noluit manere vnus; The ſonne of God was made man, that he might make men the ſonnes of God; he was borne one, but wold not liue alone; hee loued vs ſo, that he could not leaue vs till he had made vs his brethren, ſonnes with him to God our father: neuertheleſſe there is great difference between his ſ ate and ours, he is the naturall ſonne of God, we the adopted; he begotten in eternitie, the perfect ſonne of his father, we creaſed in dew time out of the earth our mother; he borne, we made the ſonnes of God: yet ſuch his kindneſſe, that he neuer ſaith, Pa er meus & dominus veſter, ſed dominus meus, & pater veſ er as ſaith S. Greg. My father, and your Lord, but my Lord and your father. The reaſon is, as ſaint Baſill ſayth: Sic tungit vt non diſtinguit, & ſi diſtinguit vt non ſeiungit: he doth ſo ioyne that he doth not diſtinguiſh, and ſo diſtinguiſh that he doth not diuide: ſo that we are ſons, & being ſonnes are fellow heyres with Ieſus Chriſt in his kingdom, Rom. 8. as the Apoſtle ſaith in the 8. Rom. where the inheritance pertaineth not to one, as to the eldeſt ſonne in an earthly kingdome, but euerie one doth inherit all the reuenues, rents and rights of the whole kingdome, none more or leſſe then another, but all haue full poſſeſsion of all things that are all perfect. For as ••• rie ſaith, this kingdome is moſt high in dignitie, moſt free in libertie, moſt ſecure in peace, moſt glorious in honour, moſt pure in clearneſſe, moſt ioyous in the ſocietie of Angels, moſt copious in the affluence of riches, influence of pleaſures, confluence of all perpetuall graces. This is the portion of all thoſe that are the ſonnes of God: this is the preheminence, ſayth one tranſlation, the prerogatiue, ſayth another, the priuiledge, ſaith another, the dignitie, ſaith another, of all thoſe that receiue Chriſt Ieſus: but they all ſay this: He gaue them power to bee the ſonnes of God.

He gaue them power.

Here is the maner ſet downe how they come by the benefite; they do not buy it, as the Heretikes Circumſeliones thinke; they haue it not in their owne naturalitie, as the Pelagians hold; they worke it not out of their owne abilitie, as the Papiſts ſuppoſe; but they receiue it of Gods meere liberalitie. He gaue them power: It is the mercie of God, the goodneſſe of God, the bountie of God, that beſtowes this benefite vpon vs. The beſt in this caſe muſt ſay with Iacob, I am not worthy the leaſt of thy benefits. Gen. 32. Gene. 32. The beſt muſt ſay with Daniel, Righteouſneſse belongeth onely vnto thee, to vs belongeth nothing but ſhame. Dan. 9. Dan. 9. the beſt muſt ſay with Iob, If I would ſeek to iuſti fie my ſelf, I muſt needs condemne my ſelfe. If we conſider with our ſelues what we are of our ſelues, we ſhall plainly finde our ſelues, the beſt of vs all duſt and aſhes, by our ſubſtance, Gen. 3. by knowledge but beaſts. Gene. 3. Ierem. 10.4. Epheſ. 2.3. Iere, 10.4. by nature the children of wrath. Epheſ 2 13. I remember Lemnius giues a ſtrange report of fleſh: let buls fleſh lie aboue the ground in the open ayre, it turnes to Bees; let horſe-fleſh lie in that maner, it turneth to Hornets; but let mans fleſh lie in that ſort, it turnes to Serpents I will banke the application, leaſt I be taken for a Bee, or a Hornet I ſay no more, but if any chalenge any goodnes vnto themſelues, as of themſelues or of their owne power, it is much vanitie, for of our ſelues wee cannot ſo much as thinke a good thought. 2. Cor. 3.5. It is more arrogancie, becauſe we giue that to our ſelues which is proper to God: for euer e good and perfect gift commeth from aboue. Iames the 1.17. It is moſt iniquitie becauſe we doe not acknowledge the giuer thankefully, Col. 3.17. for all praiſe and glorie is to be giuen to God. Col. 3.17. Wherefore as the wiſe man ſaith, White birds with blacke feathers haue no prerogatiue; if merit then death, if mercie then life, ſaluation commeth freely from the mercie of God: Auguſt. Cant. 2. Bernard. Non per innatam, ſed per donatam iustitiam ſalui ſumus, ſaith Auguſtine: Non infixa, ſed infuſagratia, Whereon ſaint Bernard: I for my loue, and my loue for me, that ſhe may know her ſelf to be full of grace, when ſhe aſcribes all to her loue, and nothing to her ſelfe.

He gaue them power to be the ſonnes of God, euen to them that beleeue.

By grace ye are ſaued through Ieſus Chriſt, Ephe. 2.8. ſayth ſaint Paule, and that not of your ſelues, it is the gift of God: It is the gift of God taken holde on by faith, which is the meanes by which we receiue all good things, the meanes by which we are made the ſonnes of God: Galat. 3. Iohn. 1. ep 5. Rom. 4. you are all the ſonnes of God by faith in Ieſus Chriſt. And our Apoſtle himſelfe in his 1. Epiſt. 5. cap. reaffirmes his report: He gaue them power to be the ſonnes of God; not the vnbeleeuers, but beleeuers. And in the 3 Rom. It is one God which ſhall iuſtifie circumciſion of faith, and vncircumciſion thorow faith. Chpyſoſt. This faith, ſaith Chryſoſtom, muſt be ſimple, without curious ſearching, ſtrong without fearfull fainting, conſtant without doubtfull wauering: this faith will appeare by the fruites which are good workes; Gregor. by the triall which is affliction; by the ende which is ſaluation. If thou be like the Perſian Apple-tree, ſayth Baſill, that beares continually buds, bloſſoms, greene fruit, ripe fruit, ſome fruit for all winter ſtormes, or ſommers blaſts, till it be rooted vp: if thou haſt this faith, thou art ſurely the ſonne of God: for to them onely that beleeue, hee gaue power to be the ſonnes of God.

Euen to thoſe that beleeue on his name.

Here is now the obiect of our faith, which is the ſubiect of our ſaluation, the name of Ieſus, to which the mercies, merits, and mediation of Chriſt belong, which are al cōtained in his name Ieſus, which ſignifieth a ſauiour. To Abraham & his ſeed, was the promiſe made, not ſaying to his ſeed, but in his name, as of one Lord Ieſus Chriſt: to him all the Prophets giue witneſſe, that through his name all that beleeue in him ſhall receiue remiſsion of ſinnes. Act. 10.43. In his name ſhall all the Nations of the world be bleſſed: Acts. 10.43. whoſoeuer calleth vpon the name of the Lord ſhall bee ſaued: Great is the name of the Lord and preuaileth: The name of the Lord bring eth mightie things to paſſe: Mine enemies compaſſe me round about, ſaith Dauid, but in the name of the Lord I will deſtroy them. Our enemies, the world, the fleſh and the diuell, compaſſe vs round about, but in the name of the Lord, in the mercies, merits, and mediation of Ieſus Chriſt we may deſtroy them: They kept me in on euery ſide, ſaith Dauid, hell, death, and damnation, kept vs in on euerie ſide, but in the mercie, merits, and mediation of Ieſus Chriſt wee may eſcape: they came about me like Bees, ſaith Dauid, but in the name of the Lord they are extinct: they came about vs like Bees, but in the name (the mercie, merits, & mediation) of the Lord Ieſus Chriſt, they are ſo extinct, that we may boldly ſay, and ſafely crie, death where is thy ſting, Application. hell where is thy victorie.

Chriſt Ieſus is come, the king is come, and the king comming the enemies are fled. Thoſe that haue eies to ſee let them ſee; thoſe that haue eares to heare let them heare: thoſe that haue a heart to vnderſtand let them vnderſtand thoſe things that belong vnto their peace, let them ſee the loue of Chriſt in comming to his owne, and embrace it; heare the fault of his owne in receyuing him not, and eſchew it; Vnderſtand the benefit of our ſaluation, giuen to as many as receyue him, by beleeuing on his name & enioy it. Christ Ieſus is come. he that was to come to the Patriarks, is come to the Apoſtles; he that was to come to Moſes, is come to Iohn; he that was to come to the Prophets, is come to the Diſciples he that was to come to all, is come to his owne Why then farewell all Types and Figures, and welcome the ſumme and ſubſtance of our ſaluation: farewell the ſhadows of the fathers, the viſions of the Prophets, the ceremonies of the Tabernacle, the ſuperſtitions of the Iewes: farewell night, and welcome day; farewell darkneſſe, and welcome light; farewell danger, and welcome ſafetie, for the Phiſition of health, the hauen of reſt, the doore of truth the mirrour of goodneſſe, the fountaine of our redemption: Chriſt Ieſus is come: he is come at whoſe appearance the tree of Paradice was turned into the food of life: the circumciſion of the skinne into the circumciſion of the minds the golden couering of the propitiatorie into the golden crowne of glory; the rock yeelding forth water into the ſide iſſuing with blood; the coate of Aron into the wedding garment of Chriſt, Moyſes into Chriſt, the type into the thing; the ſhade into the ſhine; the ſhine into the ſunne it ſelfe. Rom. 13. Away therfore with all your ſhadowes now, for the day is come. Rom. 13. Away with all ſacrifices and fleſh offerings, for we muſt ſacrifice vnto God the ſacrifice of praiſe: Pſal. 49. Pſal. 49. Away with the lamps and lanthornes of the Tabernacles, Iohn. 1. for the true light is come into the world, Iohn. 1. Away with old baptiſme, for we muſt be borne of water and the ſpirit.

The ſuſpitious Iewes are now confuted in their ſuppoſitions; the misbeleeuing Turkes are now confounded in their expectations; the faithfull Chriſtians are confirmed in their ſaluation by this comming of Chriſt.

Cuius aſpectu diſpelluntur tenebrae, Cuius intuitu liberantur animae, Quem qui fugiunt moriuntur viuì, Quem qui ſequntur viuunt morituri. In quo qui manent nihil damnationis habent, quia ſunt in Chriſto. Sine quo, qui ambulant, nihil delectationis habent, quia ſunt ſine Chriſto.

Chriſt Ieſus is come, and he is come vnto his own, and to vs as to his owne; we are his owne and the ſame priueledges, the ſame bleſsings, the ſame fauors that is ſaid to belong vnto the Iſraelites as his owne, are common to vs of England as his owne, if we examine our eſtates of Iſrael and England, by the rules of the Prophets & Apoſtles: is it not with Englād as it was with the litle land of Goſhen, which had the light of God, when all Egypt was darke: is not the Law and the Goſpel freely and truely publiſhed in our eares? is not our ſtarre like vnto Ioſephs ſtarre, as the Moone in reſpect of our brethren? doe not all Nations creepe and crouch to vs? Doth not the Oliue with her fatneſſe, the figge with her ſweetneſſe, the vine with her fruitfulneſſe abide with vs? What benefites had the people of Iſrael immediately from God, that we haue not as graciouſly amongſt vs, to ſhew that we are his owne? Our portion is ſuch in God, and our proportion ſuch with them in all things betweene God and vs, that as we may truely ſay with Dauid: The Lord is the lot of our inheritance: ſo we may truly ſay with Lot: The Lord is the Iudge of our tranſgreſsions. As we may boldly chalenge a propertie in Chriſts louing comming, and comming vnto vs; ſo wee muſt humbly acknowledge our fault in not receyuing him: for in the ſame manner that we are approued, we are reproued with Iſrael: yet he that will take vpon him to deſcrie or deſcribe the maner of our receiuing, or not receiuing Chriſt, as he commeth vnto vs by his members, or into vs by his ſpirit, had need transforme himſelfe: for, Sitang as mont s fumigabunt, ſi aſpergas valles inundabunt, ſi calcas colles inhiabunt: ſo that the Miniſter of God that dealeth faithfully in this poynt, hath the Wolfe by the eare, which if he do not warily hold, or wiſely let go, he may chaunce to be had himſelfe by the eares, or bee ſure to bee laid faſt by the heeles, when hee is not aware: yet as Ambroſe ſayd to Theodotius ſo I humbly ſay to you.

Ne que imperiale eſt: dicendi libertatem negare, Ne que Sacerdotale quod ſentiat non dicere.

And that I may ſpeake moſt mildly of all to all that Chriſt comes vnto, I muſt ſay as ſaint Paule ſayeth to the Corinthians, the 1.11. Omnes imbecilles ſunt, & dormiunt: or as Fulgentius ſpeakes to his auditors: Quilibet piorum perfectus, et imperfectus: perfectus ſpe glorificationis, imperfectus corruptione, perfectus quia in animo ſeruit diuinis legibus, imperfectus quia ſeruit legipeccati: or as Solarius ſpeakes continually vnto the traueller, that they that plucke vp the Baaran roote are ſtifled with the ſauour: they that looke into the poyſoned poole of Babylon looſe their ſight; they that come within the aire of Sodome are infected; they that touch pitch are defiled. To the Angell of the Church of Sardi, theſe things ſaith he that hath the ſeuen ſpirits of God, and the ſeuen ſtarres. I know thy workes, thou haſt a name that thou liueſt, but thou art dead, I haue not found thy works perfect, before God, remember therefore what things thou haſt receyued and heard, hold faſt and repent. I know thy works, O Lōdon, &c. To the Angel of the church of Epheſus, theſe things ſaith he, I haue ſome few things againſt thee, thou haſt loſt thy firſt loue: remember from whence thou art fallen, repent and do thy firſt workes, or elſe I will come againſt thee, and remoue thy candleſticke. O England, O London, I haue ſome few things againſt thee, thou art fallen away from thy firſt loue with Epheſus, thy workes are not all perfect. Thy loue is not carefull, thy care is not fruitfull, thy fruit is not graceful to entertaine Chriſt Ieſus. The laborers hire kept backe, till the morning, the poore mās pledge with-holden wrōgfully, iudgment withheld frō thoſe that are in diſtreſſe: all theſe are ſeene in thee; all theſe are ſinne in thee: in all theſe are ſhowen that Chriſt is not receyued as he ought to bee. The buildings enlarged by Achabs crueltie, the coffers inriched by Achans the euerie; the ſtates maintained by Geheſies policie: all theſe are ſeene; all theſe are ſinne: in all theſe is ſhowen that Chriſt is not receyued as he ought to be. Thoſe that make widowes a pray, the fatherleſſe a ſpoile, the friendleſſe a prize, receyue not Chriſt: many ſtore-houſes ſorted with wares, many ware houſes filled with ſtore, many ſhops with falſe lights, and light waights, many cupboords garniſhed with plate, many wardrobes furniſhed with gorgious apparell, ſhew that we receiue not Chriſt as we ſhould do; thoſe byting Vſurers that deuonr the needie, and feed vpon the fleſh of them that are fallen into their nets, receiue not Chriſt; thoſe griping oppreſſors that quench their dayly thirſt with the teares of women and children, grinding the face of ſuch as are fallen into their ſnares, thoſe double dealers that giue Ioabs ſtabbe, with Iudas kiſ e, thoſe bloodie ſlanderers that make reproach, their cuſtom, and delight to die their tongues in the blood of their brethren receiue not Chriſt; the falſe witnſſe and the ſuborner, the corrupt queſts man, and the extortioner, receiue not Chriſt. Where Enuie ſtandes in the doore, where Wrath leanes in the porch, where Gluttonie ſittes at table, where Drunkennes lies in the floore, where Slouth ſleepes on the bed, where Lecherie keepes the chamber, and Pride lookes out at the window, Chriſt Ieſus hath no welcome, and thither hee will not come, the places muſt be cleane (from vice) they muſt bee garniſhed with vertue, they muſt be perfumed with holineſſe, where Chriſt Ieſus commeth; the houſes muſt be ſwept, waſhed and pared, where he cometh; ſwept from duſt and cobwebs, ab offenſis lemoribus, from ſleighter offences; waſhed from filth and ſlabbering, a delictis ſuauioribus, from ſweeter faults; pared from dirt and rubbiſh, a peccatis grauioribus, from more grieuous ſinnes: ſo that whereſoeuer Chriſt is entertained, the place muſt bee as the Sanctuarie, hallowed: the people muſt bee as the Prieſts, ſanctified; and the furniture muſt be as the veſſels of the Temple, conſecrated. If this citie, and the citizens be thus prouided, ye are fit to entertaine Chriſt Ieſus, if not, it behoueth you to looke for better furniture. I remember Euſebius the Biſhop of Caeſarea, in a certain Epiſtle of his to Conſtantine the Emperour, makes mention of a goodly citie that he paſſed thorow in his trauels called Auguſta, which before his comming to it, was reported to him to be a place very ſtately for building, very rich for furniture, very plentifull for prouiſion, very populous for inhabitants, but when he came into it, he found no people dwelling in it, but lions, tygres, dragons, camelions, foxes wolues, goates, ſwine, vnicornes, Vipers; which when the Emperour read, hee calles vnto Macarius his chaplaine, and requires his knowledge and opinion of the place and people: which Macarius aduiſedly declares, ſaying: it was true which the reuer end father had writen, both of the place and people: for the citie in his knowledge was ſuch as it was deſcribed, and the citizens in his opinion, ſuch as they were noted: ſome cruell as lions, to wit mercileſſe, preiudicant bribe-taking magiſtrates,: ſome greedie as tygres, the ſymonicall illiterate ſoul-ſtaruing miniſters: ſome fierce as dragons, the vſurious extorſiue ſtate-ſpoiling mony-mongers: ſome chāgable as Camelions, the politicall informant time-ſeruing ſtate-mongers: ſome deceiueable as foxes, the priuie Brokers, ſubordinate Scribes, and crimping gamſters: ſome rauenous as wolues, the citie ſergiants, countrie bailifes, court officers: ſome laſciuious as goats, the brothell-haunters, brothel-hunters, ſappe-ſuckers and ſoakers: ſome filthie as ſwine, the laſie licentious, inordinate taske-maſters: ſome proud as Vnicornes, the riſing courtier, ſtanding lawyer, falling merchant: ſome inhumane as Vipers, the vnnaturall children, vngratefull friends, vnfaithfull ſeruants. Thus doe theſe famous writers deliuer this infamous citie by the condition of wilde and ſauage beaſts, which is an vnnaturall and ſtrange thing amongſt men, whereas if they had deſcribed it by tame and ſeruiceable beaſts, which are familiar with men, it might haue paſſed with more eaſe, as dogges, cattes, horſes, calues and oxen, but they report it of the brutiſh & inſociable inhabitants: which is a fearefull & a ſhamefull reproach, ſuch a reproach as God forbid I ſhould conceiue of this citie! much more publiſh, moſt of all perceyue amongſt the inhabitants: yet ye muſt giue me leaue to ſay of it, as Mantuan did of his natiue citie. Quo magis approprio tanto magis omnia ſordent: the nearer I approach vnto her, the more reproach I heare of her. And by your honourable and religious patience, I may freely ſpeake what I haue plainly ſeene in the courſe of ſome trauels, and obſeruation of ſome courſes that in Flanders was neuer more drunkennes, in Italie more wantonneſſe, in France more diſsimulation, in Creet more lying, in Spaine more inſolencie, in Iurie more hypocriſie, in Perſia more curioſitie, in Barbary more crueltie, in Turkie more impietie, in Tartarie more iniquitie, then is practiſed generally in England, particularly in London: all this is ſeene, all this is ſinne, in all this is ſhowen that we receiue not Chriſt Ieſus amongſt vs.

Yet amongſt the route and rabble of vnhallowed miſcreants, or recreants, that receiue not Chriſt, there be foure ſorts of people moſt opprobrious, which I cannot paſſe without reproofe, namely the obſtinate Papiſts and malicious, the prophane Atheiſts and vnconſecrate, the diſcentious & licencious Sciſmatike, the proude and pampered worldling.

The obſtinate Papiſt, Papiſts. who hath ſayd with Nym rod, Go to, let vs build vs a Tower, whoſe, top may reach vnto the heauens, that we may get vs a name for euer, leaſt we be ſcattered vpon the face of the earth for euer. Thus they thinke to raiſe the ſtate of their ſaluation by their great workes, and mount into heauen vpon the wings of their deſerts: this they preſume ſpiritually: and carnally what do they not preſume? There is a certaine drinke which they call Catholicon, and a certaine drugge which they call Huiguiero, which the Menipized Satire ſpeakes of; whereof when they haue taken a draught or a dramme, they are ſo bolde that they dare vndertake any thing be it neuer ſo abhominable: diſturbance of ſtates: deſtruction of kingdomes: death of kings and princes themſelues; their infection is ſo venemous, that their affections can hardly be religious, what pretence ſoeuer they make of religion: inſomuch that I cannot ſee how theſe that are ſo faithleſſe in their deuotion towards God, can be faithfull in their duties towardes their king. My reaſon is, becauſe they conſecrate themſelues vnto the Pope their ſuffragan, they cannot containe themſelues vnto the king our ſoueraigne; they cannot ſerue Chriſt and Antichriſt, God or Baall muſt be God, for God and Beliall cannot be ioyned. I wonder then in what kinde of allegeance they ſtand that are reconciled vnto the Pope, they that ſubſcribe in the caſting of their king out of the Church: what ſupremacie doe they allow his Maieſtie in the Church: Cum iurauerunt in verba Pontificis maximi: In caſe of excommunication: I diſpute not what maner of ſubiects theſe are in their kindes, but leaue the conſideration thereof to whom it belonges. In the Reuelation I reade of ſeuen Angels, to whom was giuen ſeuen ſeuerall trumpets. The third Angell blew a trumpet, and there fell a great ſtarre from heauen burning like a torch, and it fell into the third part of the waters: It was called Wormewood; therefore the third part of the waters became bitter as Wormewood. This ſtarre as our beſt authours write was Pelagius a monke, the chiefe pillar of their ſide that made the waters bitter, corrupting the ſcripture with falſe doctrine, ſo that many died: he tooke away the doctrine of Redemption by Ieſus Chriſt, wherein men ſhould beleeue; he diſabled the doctrine of iuſtification by faith whereby men liue; hee would not ſuffer that Chriſt Ieſus was the Lambe of God that taketh away the ſinnes of the world, that Chriſt was the ſole and ſoule ſauing ſacrifice; once offered vpon the croſſe, neuer to bee renued, not needing helpe, but of it ſelfe ſufficient for our ſaluation, hee could not endure: and ſo made the worde bitter, whereby many ſoules were loſt. The ſeuenth Angell blew a Trumpet, and the thirde part of the moone, and of the ſtarres were ſmitten, ſo that the third part of them was darkened, and thoſe were the Arians, their great champions, who by boaſting of their workes and merits, obſcure Chriſts iuſtice and mercie, and tread his death and paſsion vnder feete; they darken the third part of the church and miniſters and teachers with their falſe doctrine; It is not vnknowne how they did monſtrouſly grow to the trouble of all Europe, and the confuſion of that citie Tranſiluania. You ſee theſe Papiſts receiue not Chriſt as he commeth vnto men in the fleſh: they ſpare neither king nor ſubiect, prince nor people that ſtandes in their way, but downe with them, downe with them as the Babilonians did, euē to the ground: they receiue him not as he commeth into men in the ſpirit. You heare how they oppoſe themſelues wholy agaynſt the doctrine of Chriſt in the Goſpel; they ſcorne the vertue of his mercie, merits, and mediation. The obſtinate Papiſt, and malicious receiue not Chriſt: they receiue him not

The prophane Atheiſt, who hath ſaid in his heart with the foole. There is no God. Like Nebuchadnezzar walking vpon the battlements of his high Pallace, breatheth forth, Is not this great Babell which I haue built for the houſe of my kingdome, by the might of my power, for the honour of my Maiestie: ſo they walking vpon the Torrace of nature, & vpō the battlements of their wittes, breath forth blaſphemie againſt God, and infamie to men, is not that which we do, done by the power of nature? haue not we wit and will, reaſon and skill, to vnderſtand and execute thoſe things that concerne our glory: and thus they make their arme of fleſh, and take no notice of the power of God. But when his name is ſpoken of, like the Adder they clap one eare to the ground, and ſtoppe the other with their taile. They learne to weaue Spiders webs, and hatch Cockatrices egges; they learne of the toad to ſwel aboue their proportion; of the wolfe to barke againſt the moone; of the wilde Aſſe to bray againſt the thunder; of the Owle to eſchew the light of the ſunne; of the Vipers to goare and gnaw the breaſt and bowels of their deareſt parents, as Epiphanius ſayth.

Latus matris ſauciunt, & ſic gignuntur, vt pater & mater eorum periunt

Saint Ierome ſpeakes of them as of the ſerpent Hydaſpis, whoſe poyſon is ſo venemous, that whoſoeuer they touch or ſting, they conſume in bodie, or languiſh in mind. Saint Baſili ſpeakes of them as of thoſe worms Hemorhoides, which cauſe althoſe they touch to bleed in all parts of their bodies vntill they die, and be diſtracted in their ſpirits while they liue. Examples where of are too freſh in our memorie, and the bleeding wounds of ſome are ſcarce yet drie, and therefore I forbeare the application. It is well if we be free from their imputation and immitation, that are ſo farre from receyuing Chriſt, that they ſay in their heart there is no God: and charme the charmer neuer ſo ſweetly, they will not receiue him. The prophane Athieſt receyues not Chriſt, they receyue him not.

The Schiſmatike which ſay with Corah, Dathan, and Abiram, Come let vs breake their bonds, and caſt away their coards from vs: are not our tongues our owne, and what Lord ſhall controll vs? Theſe appeare in the viſions of Iohn. The ſecond Angell blew the trumpet, and a it was a great mountaine was caſt into the ſea, & the third part of the ſea became blood, and the third part of the creatures that were in the ſea, and they that had life died, for by the water is vnderſtood the word of God, and by the mountaine is meant diuerſe ſects and ſchiſmes, whereof Montanus was one, with Priſca and Saliſba, two women which had led a great man Tertullian ſo farre, that he confeſſed he had Priſcam a Propheteſſe; but ſhe proued ſuch a Propheteſſe to him, as Iuno did to Hercules: The ſtorie is of Iuno, that ſhe being much diſpleaſed with Hercules, and reſolued to do him miſchief, vſed many meanes to vexe him, but could not preuaile, till ſhe had ſet Hercules againſt Hercules; till ſhee had made Hercules mad, ſhe could do him no hurt; but when ſhe had diuided him from himſelfe, had made him mad, then ſhe might do what ſhe would with him, when he did rage and raue in himſelfe, and againſt himſelf: ſuch are our Schiſmatiks, as Iuno againſt Hercules, offended with the ſtate of our church, and not knowing how to haue their will in her, and of her to obtaine her goods, & not maintain her good, to enioy her wealth, & not preſerue her weale they ſet Hercules againſt Hercules, they diuide the vnſeamed coat of Chriſt Ieſus, and fill the church with ſects and ſchiſmes, outrages and madneſſe, and ſo diſturbe the peace thereof, that while Simeon and Leui offend, good old father Iacob cannot be at quiet, and while the fathers eate ſower Grapes, the childrens teeth are ſet on edge. They haue no hoe nor hold of their affections, but condemne and contemne gouernors, and gouernment, mutter and murmure againſt the manners of gouernors, and manner of gouernment, content with nothing but their owne peeuiſh courſes, when they ſee all courſes haue beene taken that are ordinarie and lawfull for perfection. The idle and Idoll ſheepeheards haue beene ſeuerely dealt withall, the drowſie and ſluggiſh haue beene mildly handled; the blind and ignorant haue had ſpittle and ſalt, and clay, put vpon their eyes, nay their eyes haue beene rubd with the gall of fiſhes, as Tobias his was. And what would they haue more? I know not what they would haue, vnleſſe it bee the calfe with the white face. Yes marie, they would haue Biſhops to be no Lords, Archbiſhops not to be at all, for theſe lettes doe much trouble their conſciences: is it for conſcience ſake that they find theſe faults? then ſurely it is with knowledge: for Conſ ientia est quaſi ſcientia, vel conſcientia eſt cordis ſcientia: but certainly it is not for conſcience, but for cōtention ſake: can we thinke they are ſo barren in their vnderſtanding? that they doe not know that Biſhops are called Lords, becauſe they are Barons, and not becauſe they are Biſhops: and for the addition of Arche, is there ſuch great preheminence in that ſillable? I pray you what dignitie hath Arthetreclinus (hee that bringeth in the firſt diſh to the table) aboue thoſe that ſit at the table. Alas, who ſeeth not that this is to tyth Mints, and Annes-ſeede, and Commin togither, and to neglect the greater things of the law: alas who ſees not that theſe refuſe Chriſt Ieſus, which will not receiue him in that forme which he comes into his church: yea but the ſame forme which Chriſt Ieſus left in his church is not retained (ſay they) yea but the ſame forme and faſhion which Chriſt Ieſus appointed is maintained in the church, and the ſame face and faſhion which was of old is now continued amongſt vs: was not Melchiſedeck a king, and a prieſt? was not Moyſes a prophet and a gouernour? was not Elias a iudge and a prieſt? was not Samuel ſo likewiſe? was not Salomon a king and a preacher? our Lord and Sauiour Ieſus Chriſt, was not he a king and our high prieſt for euer? Whē the Arke was brought home, there was Gad & Nathan, aſwell as Dauid; there was Abiathar and Zadoch, aſwell as Salomon, in the building of the temple: and at the building of the ſecond temple, there was Zorobabel and Aggai: why ſhould not both ſwordes go togither then? Why ſhould our graceful Moyſes, our gracious ſoueraigne haue cauſe to caſt the tables out of his hand & breake thē. Vndoubtedly they that contend about this in the church, the zeale of the Lords houſe hath not eaten them vp, but their zeale would eate vp the Lordes houſe. If you waite but the ſound of the fiſt trumpet in the Reuelation, you ſhal heare and ſee what maner of people theſe are: you ſhall ſee a ſtarre fal from heauen vnto the earth, to whom is giuen the key of the bottomleſſe pit, where hence iſſued a great ſmoake, out of the which our Schiſmatiks hight Locuſts came: the forme of them is like to horſes prepared for battell: for ſo are they, proude, malicious, ambicious, diſſentious & ſtubborne, cruel diſturbers of Gods Church. On their heades they weare cronets like vnto gold: their faces are like the faces of men pretending a certaine title of ſinceritie, which indeede belongeth nothing to them; they pretende loue, and they haue haire like the haire of women, but their teeth are as the teeth of Lions, they are delicate to entice their harlots, but they haue tailes like to Scorpions, to ſting, to infect, to kill with their venemous doctrine; and at the laſt did a king creep out of the hole to rule ouer them, which was the Angell of the bottomleſſe pit, whoſe name in Hebrue is Abaddon, in Greeke Appollion, which is a deſtroyer. And this is the forme and faſhion of our Schiſmatiks, Quorum in ore Chriſtus eſt, in corde Iudas; in ore ſacrificium, in corde ſacrilegium; in ore puritas, in corde pruriens obſcaenitas; in ore reformatio, in corde deformatio; in ore euangelium, in corde ſanguis & bellum; in ore Templum Domini, in corde patibulum Domini; in ore religio, in corde proditio & perditio eſt. This is the manner of our Schiſmatikes as ſaint Baſill ſaith, Omnes amici, omnes inimici; omnes proximi, omnes aduerſarii; omnes familiares, nullifideles, omnes domeſtici, nulli pacifici. Theſe are they, as ſaint Cyprian ſaith: Qui gladium habent, quo inimicos trucident: ſed clipeum non habent, quo amicos defendant. Theſe are they that take vppon them, that Chriſt comes to none but them as his own; and theſe are they amongſt others that receiue him not: our licencious and diſſentious Schiſmatikes receyue no Chriſt: they receiue him not.

Our pampered worldling, who giues himſelfe ouer vnto pleaſure and vanitie, liues careleſſely and ſayes in his heart, I am, (with Babylon) and there is no more beſides me, I ſhall not ſit as a widow, neither ſhall I know the lacke or loſſe of children or friends. Thus doe our full gorged fat franked worldlings huggle themſelues in eaſe, they ſtretch themſelues vpō their beds of Iuorie, they inuent vnto themſelues diuerſe kinds of muſike, they drinke wine in bowles, and eate the fatteſt of the calues from the ſtall, and none of them careth for the affliction of Ioſephe their poore brethren, whoſe mouth know not the taſte of bread, ſauour of meate, reliſh of drinke, nor ſo much as of the crums that fall from their tables, nor ſo much as a cup of cold water in the name of Ieſus, they are ſo ſarre from receyuing Chriſt as he commeth vnto them, that they are deafe at the crie of the poore, they are dumbe in the cauſe of the poore, they are blind in the miſerie of the poore, they are lame in the reliefe of the poore, they are altogither dull in the entertainment of Chriſt, as he commeth vnto them in his poore members: and as he commeth into them in the ſpirit; they haue no feeling thereof; the bowels of cōpaſsion are dried vp in thē, they haue no motions towards the ſeruice of God; their feete indeede are ſwift to ſhed blood, their hands ſtrōg to do miſchief, their hearts imagine a vaine thing, and the poyſon of Aſpes is vnder their lips, they walke in the counſell of the wicked, ſtand in the way of ſinners, ſit in the ſcate of the ſcornfull, lurke in the courtes of princes, lurch in the houſes of nobles, diue in the ſtate of diuels. It is with them as it is ſtoried of cleopatra, who falling in lone with Marcus Antonius, was ſo enamoned and beſotted in his loue, that when ſhee could not enioy him as ſhee would, ſhee tooke two Aſpes and ſet them to her breaſts, which by reaſon of the coldneſſe of their natures, did ſo benumme her ſenſes, that ſhe became quite ſenſeleſſe: ſo our worldlings being in loue with their paramour Mundus immundus, the filthie world, and not able to enioy it ſo fully or freely as they would, ſet Aſpes vnto their breaſts, place the vanities of the wicked worlde ſo neare their hearts, that they become ſenſeleſſe, depriued of all their ſenſes, they proue as deafe as thoſe people Catadupi, which dwelling neare the downefall of the waters of Nilus, by reaſon of the continual noiſe therof, looſe their hearing. The ſound of thoſe temporall commodities that come by ſea and land to our rich worldlings, ſtunne their hearing in thoſe things that concerne their ſpirituall peace; they are as blind as thoſe people Hiperborei, that ſit and gaze againſt the Sunne till they haue loſt their ſight ſo our worldlings ſit and gaze againſt the ſunne ſhine of their bright eſtates in riches and glorie, till they looſe their ſight of Gods mercie that hath beſtowed thoſe bleſsings vpon them, and the beames of his iuſtice, that doth threaten his wrath and indignation againſt all thoſe that doe not vſe his bleſsings ſpirituall and temporall to his glorie, and their neighbours good; they are as vnſaciable as the Leopards that feede on Marioran till they die; ſo they be neuer ſatisfied till their mouthes bee filled with earth: they are ſo vnreaſonable that they neuer looke into the daungers they runne into for their riches, but are heedleſſe like the little beaſt Satyrus, that is not content to ſtand by the fire and warme himſelfe, but muſt leape into the fire and burne himſelfe: ſo they are not content to make good vſe of their goods and enioy them, but they will leape into the fire, euen hell fire to encreaſe them. I will not ſtay to argue this point, how many come by their goods? no, how any vſe their goods? but this I ſay with ſaint Iames, for their goods gotten by deceit, they ſhall weepe and howle, for the miſerie that ſhall come on them: their riches gathered by oppreſsion, extortion, vſurie, or any other indirect, vnlawfull or diſhoneſt meanes, it ſhall corrupt and vaniſh from their vſes, and bee as venome to their ſoules: their gold and ſiluer ſhall canker, and the ruſt of them ſhall be a witneſſe againſt them, and ſhall eate their fleſh as it were fire: theſe do forget what Epiphanius ſayth.

Aurum, voluptas, gaudium, Opes, honores, proſpera: Quacun que nos inflant, Sit mane nihil ſunt omnia que .

Gold, pleaſure, delight, riches, honour, whatſoeuer things we account proſperous, we find dangerous: they puffe vs vp, and while we thinke them all things, they flie from vs as nothing. They remember what Horace ſayth. Omnesenim res. virtus, fama, decus, diuina, humana que pulchris diuitiis parent, quas qui contraxerit, ille claruserit, fortis, iuſtus, ſapiens, etiārex & quicquid voluit. Euerie thing, vertue, fame, renowne, diuine and humane things, obey faire riches, which whoſoeuer hath gathered, he is in requeſt: he is valiant, he is iuſt, he is wiſe, yea a king, and what he liſt. This is it that makes our worldlings ſo proude, and pampers them ſo much, that they neglect God, and thinke not how ſtraight their entrance is into the kingdome of heauen which is ſtraighter then the paſſage of a Camell thorow the eye of a needle.

Our proude and pampered worldlings receyue not God.

They receyued him not.

But as mamy as did receiue him, to them he gaue power to be the ſonnes of God. To conclude therefore, if they onely that doe receiue Chriſt are made the ſonnes of God, they that receiue him not abide the children of wrath. In the 23, of Mat they be our Sauiours owne wordes, I would haue gathered you togither, but you would not, behold your habitation ſhall bee left vnto you deſolate. In ſaint Baſill his Exametron, they bee his wordes, that whoſoeuer receiue not Chriſt, as he comes vnto men, or into men, they ſhall be ſure to receiue him as he comes to men, they that receyue not Chriſt in the fleſh nor ſpirit, ſhall vndoubtedly receiue him in iudgement. A day their is appointed in which the Lord will iudge the world in righteouſneſſe, by that man whom hee hath appointed, whereof he hath giuen aſſurance to all men, in that he hath raiſed him vp from the dead, and ſet him at his right hand, where he abideth with his eyes like fire, his feete like burning copper, his face more ſhining then all precious ſtones, prepared for iudgement, againſt the time which his father hath appoynted, which time when it commeth, then commeth he not riding on an Aſſe, but on the Cherubins, not with a few poore diſciples, but with legions of Angels, not to ſeſsions to be arraigned, but to iudgement to iudge the tribes of Iudah, for then is then, he comes to folde vp the heauens togither like a ſcrowle, to turne the duſt of the earth into pitch, and to put thoſe people of the earth which receiued him not into ſcalding lime, for then is then, the moon ſhall be turned into blood, the Sunne ſhall looſe her light, the ſtarres ſhall change their courſe, the vniuerſall engine of the world ſhal be diſſolued: for then is then: hee comes with a mightie tempeſt before him, and a whirle wind round about him, and then thoſe miſerable recuſants that refuſed to receiue him as he came vnto them, and would haue come into them, cannot eſcape him as hee commeth to them, for then they ſhall ſee and feele without them the world burning with fire, within them the worme of conſcience euer gnawing aboue them, their vnapeaſable iudge condemning them; beneath them the horrible torments of hell prepared for them; at their right hand their ſinnes accuſing them, at their left hand, enraged and blood-thirſtie, any ſoule-thirſtie Sathan readie to execute Gods irreuocable iudgement againſt them, and to giue them their portion with hypocrites which Du Bartis deſcribes; for bread the gall of ſerpents, for meate the tongues of Adders, for drinke the venome of Cockatrices, for their habitation vtter darkneſſe, where there is nothing but weeping, wayling, and gnaſhing of teeth; for their comfort euer-liuing and neuer dying fire to burne, yet not conſume them: for their eaſe euerlaſting neuer-dying torments, ſuch torments as neither eye hath ſeene, eare hath heard, nor neuer entered into the heart of man. And then as it wil be intollerabile apparere, ſo will it be impoſsibile latere: as it will be intollerable to appeare; ſo it will be impoſsible to lie hid, although they call vnto the moūtains to fall on them; vnto the hilles to hide them, the woods to ſhrowde them, the deepe to ſwallow them vp, it will not ſerue their turne, although they come vnto him and ſay, that they haue caſt forth diuels in his name, hee hath no more to ſay to them, but depart from mee you wicked, I know you not, you knew not me in the fleſh, you clothed me not whē I was naked amongſt you, you fed me not when I was hungrie, you gaue me not drinke when I was thirſtie, you lodged mee not when I was harbourleſſe, you viſited mee not when I was in priſon, and therefore I know you not, I regard you not, becauſe you receyued not me, you knew me not in the ſpirit, you agreed to no holy motion whenſoeuer I prouoked you to righteous, you accepted no godly exerciſe when I mooued you to goodneſſe, either by my preaching, practizing and perſwading, you receyued not me, and therefore I refuſe you, depart from my preſence, where there is fulneſſe of ioy, prouided onely for thoſe that receiue me, no ioy, no comfort, no fauour, no pittie, no compaſsion, but annoy, diſcomfort, diſgrace, contempt, confuſion, for all that receyue not Chriſt Ieſus: this is the time of lamentation, deſolation, deſtruction of all thoſe that receiue not Chriſt: this time how ſoone it may come vnto the ſonnes of men no man knoweth, no not the Angels of heauen, ſauing the father onely: we all know that he will come, and veni s veniet, & non tardabit, and comming hee will come quickly, & not linger. The leaues of the figge tree are green, can the ſpring thē be far of, all things are come to paſſe that are ſpoken of by the Prophets and Apoſtles, touching the comming of Chriſt to men. All ye therefore that looke for peace in Sion, and hope for ioy in Ieruſalem, let me intreat you, euen in the name of him that ſent mee, which is Ieſus Chriſt the righteous, who is to come as Iudge of the quicke and the dead, that you bee wiſe and wiſer then the generation of your fore-fathers, that ye be ſo prudent and prouident, ſeeing he will come and not linger, come and not be knowne of his comming, come and not be auoyded when he doth come, to bee furniſhed with Oyle in your Lampes, Frankenſence and Myrrhe in your lappes, Balſam in your Boxes, clothed in white with the Lambe, couered in gold like the Doue, crowned in ſtrength with the Lion, bathed in blood with the Leopard, that whenſoeuer he come, and howſoeuer he come, you may boldly and gladly bid Chriſt Ieſus welcome It is ſtoried of thoſe ruder people Gaffrani, which are by nature barbarous, by education hardly euer ciuill, that when the time is that their Prieſts (for ſuch a cuſtome they haue yearely amongſt them) viſit their houſes with their gods Coloſsi, as they tearme them; the people entertaine their gods with wonderfull reuerence, and their prieſtes with great rewards. Thoſe ciuiler people Eſseni, which dwell to the weſt-ward of Iudea, are noted to be ſo zealous in the entertainment of our God, that when they ſaw the ſtarre that was ſeene to ſhine at the birth of our Lord and ſauiour Ieſus Chriſt, they did conſecrate themſelues vnto his ſeruice, and haue euer ſence beene deuoute obſeruers of him: ſo that prophane and hallowed, rude and ciuill, naturall and ſpirituall creatures, exhort vs, and direct vs to the entertainment of our God, and ſhall we be more prophane or leſſe holy, more rude or leſſe ciuill, more natural or leſſe ſpirituall, thē theſe that ſaw but through a vaile, not in a myrrour, much leſſe with open face the glorie of God as wee doe: ſhall the naturall man ſhew deuotion and graue reuerence to the falſe god which is the worke of mens hands, and ſhall not the ſpirituall man fall downe and worſhip the Lord God of hoſts that made both heauen and earth, in ſpirit and in truth: ſhall the ſpirituall man be moued with the ſight of a ſtarre to ſerue God, and ſhall the day ſtarre from on high viſit vs, and not enlighten vs to perceiue and receiue our God Chriſt Ieſus? if neither the ruder Gaffrani, nor purer Eſseni preuaile with vs, to entertaine our Lord and maiſter, let haſtie Zacheus, liberall Nichodemus, carefull Martha, ſtirre vs vp vnto our duties; if none of theſe, let deuout Symeon, zelous Nathaniell, religious Marie, that choſe the beſt part, when all the reſt did their parts to entertaine our Lord and maiſter ioyfully: If this be not inough to make vs looke about vs, and caſt about vs all to entertaine Chriſt Ieſus, I know not what to thinke, nor what to ſay, but euen to leaue you to the Ecchoing loue of Ieſus Chriſt, which alone muſt waken and quicken all deafe, dull, and drowſie ſpirits to their duties. Lo I come, come, come ye to me becauſe I come to you. Thus he inuites vs, that he may not looſe his labour, nor we his loue: come, I come: come that you loyter not by fayth, that you wander not, to mee that yee ſtagger not, to me all that ye ſtraggell not, come why ſtande you idle, to me why ſtand you doubtfull, to me all why ſtand you fearefull: come here is the courſe of thoſe that receyue Chriſt, to me, there is the way of their courſe, to me al, there is the end of their courſe, that all thoſe that receiue me may be made the ſonns of God. Which the Sonne of God grant for his mercies ſake. To whom with the Father, and the holy Ghoſt, bee all honour, glory and prayſe, for euermore. Amen.