The Joy of Jerusalem and Woe of the Worldlings, Text

The Joy of Jerusalem and Woe of the Worldlings · Text

THE Ioy of IERVSALEM: AND Woe of the Worldlings. A Sermon preached at Pauls Croſſe the 18. of IVNE. 1609.

By WILLIAM LOE Batchelor of Diuinity.

LONDON Printed by T. Haueland for C. Knight and I. Harriſon, and are to be ſold in Pauls Church-yard at the ſigne of the holy Lambe. 1609.

A SERMON Preached at PAVLS Croſſe the eighteenth of Iune. 1609.

IOHN 17. 9.

I pray for them: I pray not for the world, but for them which thou haſt giuen me; for they are thine.

WHat the Almightie God purpoſed in Dauid the fathers heart, hee performed in Salomon the ſonnes hand. Dauid voweth, his head ſhall take no reſt, nor hisPſal. 132.Ps 132 temples any repoſe, vntill he had found out an habitation for the God of Iacob. This proiect was perfected by Salomon, who built the Temple; and hauing built it, conſecrates and dedicates it with1. Reg. 8.1 Kgs 8 praier and praiſe vntounto Iohouah. God the Father, in the ſecret coū ſell of his heauenly Conſiſtorie, chuſeth a myſticall Temple vntounto himſelfe, the erecting wherof was manifeſted in his ſonne Chriſt Ieſus. Dauid vow and purpoſe, a figure of God the Fathers election and preordinate counſell: Salomons performance, and erection of the Temple, a type of Chriſt Ieſus declaration, ful accompliſhment of the promiſes, and perfect demonſtration of the predeſtinate will of his heauenly Fathers ſecret purpoſe. So that, what was Propoſitum in God the Father, is Depoſitum in Ieſus Chriſt the ſon,2. Tim▪ 4. 82 Tim 4:8 and Repoſitum in expectation of the faithfull, quibus imponetur, in that glorious day of his gratious doome. Behold now then, O yee Chriſtian people (bleſſed and beloued in Ieſus Chriſt; for I cannot giuegive you a more honourable title, be you honourable or otherwiſe, if I ſhould giuegive you tenne thouſand) behold (I ſay) your reall and royall Salomon, dedicating this myſticall and ſpirituall temple with praier and praiſe vntounto his righteous father, as in this whole Chapter it appeareth, wherein he praieth, firſt, for himſelfe; ſecondly, for his Diſciples; thirdly, for all the elect. And not onelie praieth, but alſo as a iudicious Salomon, vttereth that abſolute and moſt wiſe deſignation and diſtinction, by way of prophecie, of theſe different generations (the bleſſed and curſed) which the wombe of this wretched world bringeth forth; and being in the world, are not onelyonly diuers, but contrarie in their actions, and affections.

He praieth, and praieth not. 1.The diuiſion. I pray for them. 2. I pray not for the world. In his praying foure things remarkeable. 1. The perſon, I. 2. The pious and powerfull practiſe, I pray. 3. The parties deſigned, (for them.) 2. diſtinguſhed, (but for them.) 4. The reaſons why he praieth being two. 1. Donatiue, (which thou hast giuen me.) 2. Poſſeſsiue, (for they are thine.) In the perſon, 2. things obſeruable. 1. His name. 2▪ his Nature. In the pious practiſe, two things alſo. 1. The power of praier in others. 2. The peculiar propertie therof in him, in whom all other had their power. In the parties. 1. We will conſider their deſignement by the titles of fauor & honour ſet down in holie ſcripture. For them: that is, who are my Sons & my Saints: my Princes & my prieſts: my beloued & my Baptized mine illuminates, & mine Aſſociates. Pſal. 87. 3.Ps 87:3For theſe glorious things are ſpoken, as of the citie: ſo of the Citizens of God. Secondly in the parties diſtinguiſhment, or ſeparation, (but for them:) diſcerned and notified frō the world by three inſeparable notes, and remarkeable tokens of diſtinction. 1. A Catholike faith towards God. 2. Newnes of life in themſelues. 3. Euangelicall charitie towards others. In the reaſons. 1. Conſider the donation, how wee are giuen vntounto Chriſt by God the father (which thou haſt giuen me:) that is, to be my ſeruants In foure ſeuered and ſingular ſuits and ſeruices. 1. In religious deuotion toward God. 2. In zealous affection toward our brethren. 3. In humilitie. 4. In bearing the Croſſe. 2. Conſider the poſſeſſion, how we are the fathers (for they are thin) euen thy Saints, whether we looke backwards, or forwards. Backwards, thine they are. 1 By Election. 2. By Creation. Forwards, they are thine. 1 By Sanctification. 2. By Glorification.

In the ſecond generall part, I pray not; Three things memorable. 1. The perſon I. 2. The exception, I pray not. 3▪ The deſignation, for the world. In the perſon, his offices are to bee conſidered; as hee is a king, Prieſt, and Prophet: and how in eueryevery of theſe, it is conſonant to his perſon and office that he doth not pray: wherein the obiections ſhall be anſwered, & the text cleered. 2. In the acception, we will attend the reuealed reaſons why he praieth not for the world. And laſtlie in the Deſignation, let vsus marke. 1. who are deſined by the world. 2. Why they are ſo deſcribed; and in concluſion take a ſuruey of this preſent age, and world wherein we liue: which I feare, vppon the view, wil appeare vntounto vsus to be that world, & thoſe worldlings that Chriſt prayed not for.

But let vsus return to the firſt general head, his praying: whereunto I earneſtly deſire you to attend as to one of the Songs of Sion, and the Ioy of Ieruſalem: and therein I ſhall pray you to watch and wait the firſt houre, to the ioy of your hearts, who truely ſeeke, and ſerue the Lord. As for the ſecōd houre, the woe of the worldlings (his not praying) ſhall bee denounced, that all fleſh may tremble, and all people perceiue the glorious ſaluation of our God, and bee reſolued why the world is ſo wicked, namely becauſe Chriſt praieth not for it.

Firſt of the perſon. Many hauehave praied and not obtained: but now I pray ſaith Chriſt, whoſe name is Saluation, and whoſe power is ſafety, my name is Saluation, an AngelMat. 1. 21.Matt 1:21 ſpake it. Thou ſhalt cal his name Ieſus; the reaſon being added, for he ſhall ſaue his people from their ſins. From which Angelical aſſertion, the Diſciples conclude an Apoſtolicall: and peremptorie corallarie: There is ſaluation in no other (neither Pope nor Prieſt, Principalitie, nor power) for among men there is no other Act. 4. 12.Acts 4:12name giuen vnderunder heauen wherby wee muſt bee ſaued. My power alſo is ſafetie, for who ſo delighteth in the ſecret of the moſt high, ſhall abide in the ſhadow of the Almightie. Pſal. 91. 1.Ps 91:1Neither is this Saluation temporarie, as that of Sampſon or Samgar, Gideon or Iepthah, but I am a Sauiour once for euer, I alone for euerie one, both effectually, and eternallie.

The vſe of this is; that wee muſt inuocate this name onelyonly, and reuerence this power: this name being our citie of refuge. The name Pro. 18. 10.Prov 18:10of the Lord is a ſtrong tower, the righteous runne vntounto it, and are ſecured. This power beeing our flag of defiance againſt the Lords, and our enemies; Faithfull Dauid being a fruitfull preſident in this reſolute direction. All nations compaſſed me about, but in the name of the Lord Pſ. 118. 10 11. 12▪Ps 118:10I ſhall deſtroy them. They compaſſed mee againe, and againe: but in the name of the Lord I ſhal deſtroy them: yea, when they came and ſwarmed about me like Bees, they are quenched as a fire of Thornes that choaketh them; for in the name of the Lord I ſhall deſtroy them. I pray, that hauehave both a Deuine, and humane nature. A diuine nature, to help, and a humane to commiſerate and condole therein, hauing a ſimpathy of our miſerie, and moane I came out of the land of the liuing; to bring you happines that ſit in the ſhadow of death. I bring you rich promiſes, and precious of the glorie and grace of God the father, whereby you are alſo made partakers2. Pet. 1. 42 Pet 1:4 of that heauenly nature, not in ſubſtance, as Seruetus groſſely imagined, but in qualitie, whether therfore you reſpect my name, or my nature, ſaith Chriſt, I am both willing, and able to ſuccour, and ſaue them that ſeeke mee. Onelie this you muſt dulie remember, that your glorious name of Chriſtians, auaileth not, vnleſſe you bee alſo partakers of the gratious nature: for euerie one that calleth on 2. Tim. 2. 19.2 Tim 2:19the name of Chriſt muſt depart from iniquitie. And thus much of the perſon. Now let vsus goe on to the pious practiſe.

Secondlie I pray. He praieth as a man: hee giueth as a God: ſaith Saint Auguſtine vponupon this place. Auguſt. in Iohan.Much might here bee ſaid of praier, and not to much: for it is the pretious Iewell, and peereleſſe pearle of our chriſtian profeſſion: but I tie my ſelfe to my parts propoſed, to wit, to ſhew the power thereof in others, and the ſpeciall propertie in him, by whom, and through whom, others had, and hauehave their power. The power of praier in others, both in the old Teſtament, and in the new, is as myraculous as marueilous. In the old, Moſes and Aaron are called vponupon by Pharaoh a reprobate, at that time when the plagues & puniſhments of God lay vppon him, and his people, that they ſhould pray vntounto their God for him, and their praiers were the meanes to take away, and eaſe thoſe diſtreſſed people frō thoſe vexations, & torments. No charming of his fanatical Enchanters, no violence of his deſperate ſouldiers, no magnifience of his vaine Pyramides, although aduanced to heauen, could ought preuaile, but prayer onelyonly: yea, powerfull praier in the Faith of Gods ſeruants,Exod. 8. 9.Exod 8:9 ſtands in the gap, and turnes away the plagues euen from Aegipt. It rained not in three yeares and a halfe, and the praier of Elias openeth1. Reg. 18.1 Kgs 18 the buckets of heauen, loſeth the bands of Orion, and the bottles of the clouds, as Iob calleth them, when no other remedie nor means could be found vnderunder heauen. A ſeelie and diſtreſſed, yet faithfull woman, Anna the Mother of Samuel, openeth not1 Sam. 1.1 Sam 1 her mouth in vocal praier, but in mental eleuation vntounto her God, & ſhe obtaineth the deſire of her heart; euen a Sonne at the hands of God, when as Ely the Prieſt imagined ſhee had beene drunke, and rebuked her, but ſhe yet continued in her earneſt and powerfull petition, and preuailed.

In the new Teſtament alſo, another reprobate Simon Magus, paraleling Pharaoh in the old, had this knowledge of the power of praier; That when Peter had denounced againſt him the fearefull threats of Gods iudgements; Oh ſaith he, Pray you to the Lord for me, Act. 8. 24Acts 8:24that none of theſe thinges which you hauehave ſpoken, come vppon mee. See, Simon Magus went thus far in religion, that he knew there was no ſpedier harbinger of truſt, could bee ſent to ſtay and ſtop the paſſage of thoſe fearefull plagues, but the Praier of Gods ſeruants. Peter is caught; put in priſon; deliuered to foure quaternions of Souldiers, by mightie and malitious Herod. He ſleepeth betweene two ſouldiers, bound with chaines, the keepers before the doore, yea, the verie night before hee ſhould bee brought foorth to the people. What meanes is there now for Peter to eſcape? Behold the power of praier; Earneſt praier wasAct. 12.Acts 12 made of the church to God for him, ſaith the Scripture. This ſo preuaileth, that it procureth an Angell to bee ſent from heauen: chaines cannot detaine him, nor Priſon, nor Souldiers cōfine him: nor keepers reſtraine him: nor the Iron gate of the city ſtay him, but it openeth of it owne accord, and Peter is brought ſafe to his friends. Maruellous art thou O Lord, and glorious in thy works, but aboue all in thy merciemercy which thou ſheweſt vsus in the priuiledegesAct. 4▪ 31.Acts 4:31 of thy Church and choſen. The Apoſtles being ioyned together in heartie and holie prayer, the verie place where they were aſſembled ſhooke, and trembled, for the maieſtie of Gods preſence was there. Conſider then that the verie earth whereon we liue and mooue, quakes at the powerfull operation of praier.

If then praier bee ſo powerfull in thoſe who had their power by Chriſt, who heere praieth; How much more powerfull and pretious is his praier? who is ſo gratious with God his Father, that a voice was heard from heauen ſaying, This is my welbeloued Sonne Matt. 3. 17Matt 3:17in whome I am well pleaſed. And againe, a ſecond time a voice from heauen anſwereth, I hauehave glorified Ioh. 12. 28John 12:28it, and I will glorifie it againe, when as the people that ſtood by, thought it had thundred. Yea, and an Angel is ſent from heauenLuk. 22. 43Luke 22:43 to comfort him, when hee was to enter into that great and greeuous conflict of his bloodie agonie: yea, right powerfull muſt his praier be, that was iuſtified euenMat. 27. 19 24Matt 27:19 by his enemies. Pilates wife writeth, HaueHave nothing to doe with that iuſt man. Pilate himſelfe waſheth his hands from the guilt of that innocent. The Centurion inured to carnage blud, & butchery, pronounceth, Aſſuredly this was 54a iuſt man. The verie variable and hundred headed giddie multitude returne knocking their breaſts in remorſe of conſcience, for ſhedding that pious and pretious guiltleſſe blood of Ieſus Chriſt.

For our knowledge then, hence wee inferre, that this praier of Chriſt, is the Foundation, Firmament, and Perfection of the Church. The foundation of the Church, if wee looke backwards, for it was elected in Chriſt before the world was. This Chapter witneſſeth it, verſe 5. That Chriſt was with the father Ioh. 17. 5John 17:5before the world was. That hee came out from the father verſ. 8. And that the father loued him before the foundation of the world. verſe. 24. It is the firmament and aſſurance of the Church, if we reſpect the time preſent, for the calling of God is without recalling: the Golden Chaine teſtifieth it, Whome he hath elected before all time, he calleth, iuſtifieth, and ſanctifieth in time. So inRom. 8Rom 8 the 15. verſe he praieth not, that the father would take them out of the world, but being in the world, preſerue them from the euil therof; both, a malo culpae, from the euill of ſinne, a malo penae, from the euill of puniſhment for ſinne, and alſo, ab illo malo, from the deuill, and all his deſignements.

Laſtlie, it is the perfection of the church, if we reſpect the time to come; for hee is the ancient of daies, not to bee antiquated by length of time. He is the perfection of our ſoules and bodies, in the reſurrection; and in a word, our exceeding great reward. So he praieth verſe. 24. That we may be where he is, that we may behold his glorie which was from euerlaſting.

Of this knowledge of the power of Chriſts praier, manifold is the holie, and deuine vſe & practiſe. 1. Of hope which quickneth vsus. For while we pray heere on earth, wee knowe, and beleeue aſſuredly, that Chriſt praieth for vsus, and pleadeth our cauſe as an aduocate in heauen.

In his humiliation hee praied for vsus: in his exaltation then aſſuredlie: oh Angelicall Manna! 2. Of reuerend boldneſſe, which the ſpirit of God exhorteth. Seeing Heb. 4. 14. 15. 16.Heb 4:14Heb 4:15Heb 4:16then that wee hauehave a great high Prieſt which is entered into heauen, euen Ieſus the Sonne of God, Let vsus hold faſt our profeſsion, for wee hauehave not an high Prieſt, which cannot be touched with the feeling of our infirmities, but was in all things tempted in like ſort, yet without ſin. Let vsus therfore goe boldly vntounto the throane of grace, that we may receiue merciemercy, and finde grace to helpe in time of neede. 3. Of reſolution: if the praier of Elizeus was powerfull to reſtore2. Reg. 4. 36. Act. 20. 12.2 Kgs 4:36Acts 20:12 to life the Sonne of the Shunamite, and of Paul, to bring againe the breath of Eutychus; Why ſhould not wee reſolue to truſt in the Lord, albeit hee kill vsus, for he killeth and maketh aliue againe; he laies vsus in the duſt, and raiſeth vsus vp to euerlaſting and euerliuing glorious felicitie. 4. Of confirmation, for heere are all the bleſſings of Garazim and the dew of Hermon, which falleth vppon the hill of Sion, (which is Gods Church) where the Lord promiſeth his peace and bleſſing forZach. 2. 5.Zech 2:5 euermore: this is not murus aheneus, but murus igneus, not a wall of Braſſe, but of fire; wherein is not onelyonly protection, but terrour and vtter deſtruction. Protection to Gods Children: a terrour to their enemies, euen a far off, but if they bee ſo foole hardie, as imagining their skins to be thunder proofe, and approach to hurt his church, they and theirs ſhall bee vtterlie conſumed. 5. Of precedent. wee ought alſo to pray for our ſelues, and for our brethren, for that is a countermure againſt all aſſaults of Sathan, and therfore Chriſt our Sauiour ſo aduiſeth vsus, Pray continually. Luk. 18.Luke 18Laſtly of direction. Chriſt praieth to God the Father immediately, wee therefore in his name onelyonly ought to ſend out our praiers, not to Saint or Angell, for that is an iniurie to the whole Trinitie. Firſt, to God the father, who is the obiect of our praiers, ſo himſelfe ſpeaketh: Call Pſa. 50. 15.Ps 50:15vponupon me in the time of trouble, and I duplicate page duplicate page will heare you. 2. To God the Sonne, for he is the one, and onelyonly mediatour of our praiers. There being but one God, and one mediatour betweene God and man, 1. Tim. 2. 51 Tim 2:5which is the man Chriſt Ieſus. 3. To God the holy Ghoſt, for he is the breath of our praiers, Wee in our ſelues knowing not what to pray for, Rom. 8. 26Rom 8:26nor how to pray as we ought, but the ſpirit it ſelfe maketh request for vsus with ſighes vnutterable.

Now let vsus deſcend from the perſon, which is the Sonne of God, vntounto the parties, which are the Sonnes of men. Firſt, as they are deſigned by titles of fauour & honour. Secondly, as they are diſtinguiſhed by notes of ſeparation from the world. I pray for them which are my Sonnes by adoption, my Saintes by calling, my Princes and Prieſts by conuerſation; my beloued by decree: my baptized by inſtitution: my Illuminates by purpoſe, and mine Aſſociates by promiſe.

His Sonnes: ſo Saint Iohn ſtilethIohn. 1. 12.John 1:12 them: As many as receiued him, to them he gaue prerogatiue to bee the Sonnes of God. An heauenlie priuiledge. The Sons of men, become the ſonnes of God by knowing & acknowledging Ieſus Chriſt. The ſame diuine, in words of admired demonſtration, pointeth this out, ſaying, Behold what louelove the father hath giuen to vsus, that wee (wretches) ſhould be called the Sonnes of God. And becauſe the Euangeliſt thought it not enough, that wee ſhould be ſo called, he addeth further: Deerely beloued, now are we1. Io. 3. 1. 21 John 3:11 John 3:2 the Sonnes of God, but yet it is not manifeſt what wee ſhall bee. If then we be ſonnes, ſome vertue together with the ſeede is transfuſed. Bonus ſanguis non mentitur. Honourable blood cannot counterfeit. Whereupon the ſpirit of God warneth vsus that we ſhew our ſelues as Sonnes, not as baſtards, forHeb 12. 8Heb 12:8 whome hee praieth not.

2 I pray for them which are my ſaints by calling, whome I hauehave purged by my blood, and ſanctified by my ſpirit: The blood of Ieſus 1. Ioh. 1. 71 John 1:7Chriſt purging vsus from al our ſinnes. And Paul teſtifieth that Ieſus Chriſt was declared mightilie to be the ſonne of God by the ſpirit of ſanctification,Rom. 1Rom 1 not onelyonly in himſelfe, which was powred out on him without meaſure, but alſo vppon euerie one of his in ſome meaſure. We ought therefore to bee holy, as our heauenlie father is holie, wee beleeuing alſo a communion of Saints, which is ſeene by faith, and not by eie.

3. I pray for them which are my Princes, & my Prieſts by conuerſation. So Peter entituleth1. Pet. 29 them: ye are of the Royall Prieſthood. Royall, therefore Princes: Prieſthood, therefore Prieſts. Princes in ſwaying their affections; Prieſtes in ſacrificing their pleaſures, and in offering their daily ſacrifices to God, for themſelues, & others. In euerie true chriſtian there ſhineth a certaine princely maieſtie, ſeaſoned and ſorted with a Prieſtlie modeſtie, and humilitie. Chryſoſtome ſaith, they are knowne by their gate, by their looke, by their veſture, by their voice: Their going princely; being ſhod with theEph. 6. 15.Eph 6:15 ſhoes of preparation of the Goſpell;Pſal. 131. 1Ps 131:1 Their lookes Princely; being lifted vppe vntounto the hils, from whence commeth their helpe: Their veſture Prieſtlike, al gloriousPſa. 45. 13.Ps 45:13 within: Their voice Prieſtlike, ſoft and milde, as Iacobs voice: and theſe are thoſe for whome Chriſt heere praieth.

4. I pray alſo for them, which are my beloued by decree: Beloued before they were: Iacob hauehave I loued. Beloued when they were children:Hoſ. 11. 1Hos 11:1 when Iſrael was a childe, I loued him. Beloued when they were men: Zorubbabel, the ſonne of Shealtiel, ſhal be as the ſignet vponuponHag. vlt. my right hand. Beloued, when they are not, Right deere in the ſight of the Lord is the death of his Saints: yea albeit Beggers, yet beloued, for angels attend them, in, & after deathLuc. 16, 22Luke 16:22 to carrie and conuey them to reſt.

5 I pray for them which are my Baptized outwardly by inſtitution. Inwardly being waſhed from their blood with that clean water which Ezekiel ſpeaketh of, waſhedEz. 16. 9. in mine owne pretious blood, which maketh their garments white, contrarie to al other blood which ſtaineth: for ſo hauehave the Saints waſhed themſelues: andApoc. 7. 14Rev 7:14 their robes waſhed alſo in the lauoure of the new birth, wherbyTit. 3. 5.Titus 3:5 they are regenerate to life euerlaſting.

6 I pray for them, which are mine Illuminats by purpoſe, which once were darkenes, but now are light in the Lord, for I enlighten euerie one that commeth into the world, but not any that loueth the world. Theſe dwell in Goſhen where is alwaies light: and all other ſit in darkeneſſe, and in the Aegiptian ſhadow of death. Theſe mine Illuminates are pure in hart, being purified by faith: they therfore, ſee God in a three-folde mirrour. 1. They ſee him in his word in the mirrour of Ieſus Chriſt. 2. They ſee him in his works, (withMat. 5. 8Matt 5:8 another eye then the worldling doth) in the great diſplaied book of heauen and earth. 3. And laſtlie, heereafter ſhall ſee him face to face in heauen with Ieſus Chriſt, and the holie Angels.

7 I pray for them which are mine Aſſociates by promiſe, partaking of mine owne name, beeing Chriſtians.Act, 11. 26 At Antioch they were firſt called Chriſtians; now heere, and in all the Chriſtian world. Saint Ambroſe his iudgement of theſe Aſſociates was ſo deere, that hee reades that place, Gal. 5, 24. Qui ſunt Chriſti, in the nominatiue plurall, not as it is vulgarly taken in the genitiue ſingular: As if hee ſhould obſerue, that ſo manie Chriſtians, are ſo many Chriſts, by reaſon of this holy and heauenlie vnion and Aſſociation.

The vſe then (bleſſed Brethren) is, that wee ſeeke, and endeuour by all might and meanes to correſpond theſe gratious, glorious, and ennobled titles. Otherwiſe, what are wee with theſe pretious titles, but like the boxes and pots of the Apothecarie, which outwardly hauehave ſome goodlie exotique inſcription, when within, is ſome vnwholeſome, vnſauory drug: or like the Mahumetanes which at this day call themſelues Saraſins, as if they came of Sara the free woman, when as indeedeZozom. Eccleſ. Hiſt. 6. 38. they are Hagarines of Hagar, and Iſmael (as Zozomen a thouſand yeares agoe obſerued:) which appeareth euen yet by their wicked and diſſolute condition at this day. Or like thoſe that row in a bote, ſit with their faces toward you, but row the bote backward: ſo ſome make ſemblance of going on in a direct courſe, and chriſtian carriage, when their actions and proceedings are directlie contrariant.

With ſuch I may expoſtulate and ſay, what haſt thou to doe with the name of Sonne, when like a baſtard thy condition is to ſhame thy father, and diſhonor thy mother? Thou cauſeſt God, whome thou boaſteſt to bee thy father, to bee contemned, and the Church thy mother to be deſpiſed. What haſt thou to doe with the name of Saint, when as thou art a Slaue to ſinne, and a bondſlaue to ſathan? what haſt thou to doe with the title of Prince, or Prieſt, when as thou canſt finde in thine heart, nay boaſt of it, that thou art an agēt againſt Prince, & Prieſt in the vileſt actions. Or why boaſteſt thou of the honour of beloued, when as thou art hatefull to God & good men? or of thy Baptiſm, ſeeing thou art of that foliſhPro. 30. 12Prov 30:12 & fond generation, that are pure in their own conceit, and art not clenſed & baptized from their vncleannes? Or of thine Illumination, when as thou gropeſt at mid-day, as did the ancient heretikes, the Gnoſtikes, who imagined that they had an impropriatiō of Gods ſpirit, that none had true knowledge but they, and as the Anabaptiſts & Ieſuits with the late foūded order of the confoūded congregatio Oratorij, who at this day in this glorious light of the Goſpell of Chriſt, grope in Cymmerian darkneſſe, and gape after vnwritten reuelations. Laſtlie, what hauehave you to doe with the name of chriſtian when as ye are indeed Cretians, of whome that ofTit. 1. 2.Titus 1:2 Epimenides is fully verified: The Cretians are alwaies liars, euil beaſts, ſlow bellies.

But I am perſwaded better things of you, my brethren. Attend you therefore as Sonnes: and if ought afflict you, call and crie vntounto your heauenlie father, who doth tender you as Sonnes, and as Saints: reſolue that here we hauehave no abiding Citie, but we ſeek one to come: let your conuerſation bee therefore as they that looke for ſo glorious an eſtate in heauen. And as Princes and Priests, Pſal. 119. 164. Dan. 6. 10.Ps 119:164Dan 6:10with Dauid ſeauen times a day: and with Dauid three times a day Pray, & praiſe the Lord. You that are the beloued of the lord: let neither life nor death ſeparate you from that vnſpeakeable louelove: nor the power of darkeneſſe, nor the gates of hell, for none of all theſe preuaile againſt the beloued of the Lord. And, as truely Baptized children, and waſhed in the righteouſnes of Chriſt, ſay with the ſpouſe in theCan. 5. 7 Canticles, I hauehave waſhed my feete, how ſhould I defile them? I will by no meanes wallowe againe in the mire. You are illuminated of the Lord by the pretious eye ſalue of his truth, being blind and darkned before through the ignorance that was in you. GiueGive glorie therfore vntounto the Lord, as the blind in the Goſpel, who were reſtored to their ſight. And laſtly, as true chriſtians aſſociated to Ieſus Chriſt, bee zealous in the Lords ſeruice, as were the Chriſtians in the primitiue church, who being in perſecution, and dailie ſubiect to bloudie butcherie, yet praied and praiſed the Lord in the dens & caues of the earth, as Plinius Secundus euen their aduerſarie in the time of Traianus the emperour teſtifieth of them. But you, bleſſed brethren hauehave your oratories open, your pulpits frequented, with free and gratious paſſage; let not the feruencie of theſe diſtreſſed Chriſtians riſe vp againſt you in the day of iudgement, who are thus bleſſed euerie way, and beloued euerie day of the Lord of heauen and of earth, that he may pray for you, and ſo you may be euermore bleſſed in the ſurpaſſing fauour of Ieſus Chriſt.

Remember alſo that as you are thus deſigned, by titles of fauour and honour, that you alſo ſhew your ſelues both to your owne ſoules, & to others, as the people that are diſtinguiſhed, and ſeparated from the men of this world. For our Sauiour heere in this place, ſaith, I pray not for the world, but for them: which diſcretiue But, diſtinguiſheth, & demonſtrateth that you are not of the world, albeit you are in the world.

That you are not of the world, three infallible notes of ſeparation muſt declare. And here let no man traduce this word Separation, for I vnderſtand not thereby anie Anabaptiſticall or Browniſh ſeperation, but the ſame that Paul meneth, though in a diuers matter. For as he ſpeaketh of Separation, or ſetting apart of Preachers, foreign:Ro. 11. 19Rom 11:19 ſo I ſay, heere is a Seperation of true Chriſtians, foreign.

The notes of this diuine Separation are three. 1. A Catholike faith toward God. 2. Integritie of life and conuerſation in themſelues. 3. Euangelicall charitie toward others.

By a Catholik Faith, I vnderſtand, not a Romiſh, rotten, ragged, nouel profeſſion: nor as theſe rare illuminated Ieſuits vnderſtand Catholike, who among manie, and manifold other their trauerſing the point how to vnderſtand Catholik at laſt conclude verie holie (God wot) that none are Catholik profeſſors, and of that faith, but ſuch as are vnderunder the Catholike Biſhop, the Pope of Rome, in the gouernment and tie of their ſoules and conſciences, and vnderunder the Catholike King of Spaine, in the regimentSparing Diſcouery of Eng. Ieſuits. of their bodies & goods. And this deuice was then hatched when they intended to hauehave raiſed that Phillip of Spaine to hauehave beene the weſtern Monarch of this part of the world. Thus doe theſe Ieſuiticall impoſtours abuſe and abaſe theſe ſacred myſteries of Faith, and the ſeruice of God, to damnable and deteſtable policie. But wee (beloued of the Lord) vnderſtand a catholike faith, either as the current of the fathers, that is, the orthodoxe Faith, or as Vincentius Lyrinenſis Vincent. Contr. Hor. Ca. 3.thirteene hundred yeares agoe interpreteth Catholike, to wit, That which hath beene receiued and beleeued euerie where in the chriſtian world, in al places, at all times, and of all true confeſſors.Heb. 12Heb 12 And without this faith, wee conclude with the Apoſtle, That it is impoſsible to pleaſe God. The reſience whereof is in the heart: for with the heart we beleeue to righteouſnes. Ro. 10. 10Rom 10:10So Philip the Euangeliſt teacheth the Eunuch. If thou beleeue with Act. 8. 37.Acts 8:37all thine heart thou maiſt bee baptized.

The effects of this Catholike faith, are foure, manifeſted in the word: 1. A reſolued truſt in God. 2. A reuerend boldneſſe toward him. 3. An euidence of things not ſeene. 4. A plenarie perſwaſion and full ſetling of the heart. The two firſt are reuealed in one verſ: Seeing then that we hauehave ſuch truſt, …. Cor. 3. 12ſaith Paul, we vſe great boldneſſe of ſpeech. The fourth is verified, as of Abrahams faith, which is a perfect paterne, ſo of all the faithfull, That hee was fully perſwaded, that he Rom. 4. 24Rom 4:24which had promiſed, was able to performe it, and therefore it was imputed to him for righteouſnes. The third is poſitiuely ſet downe of the ſpirit of God: That faith is the ground of Heb. 11. 1Heb 11:1things hoped for, and the euidence of things not euident.

Thus may we diſcerne a Catholike Faith by the ſtile, and by the effects. Furthermore, we may deſcrie it by looking vponupon thoſe halfe faced chriſtians, which hauehave not this true character & ſtamp vponupon them. As firſt, thoſe are not of this Catholique Faith, who obſerue part of the commandements, & reiect the other part, as an Hypocriticall Faith doth. For the hypocrites are preciſe in the obſeruance of the firſt table, but remiſſe in the cautions of the ſecond table. And this is Sans queſtion, an infallible note of a preciſe Hypocrite, if you mark it. Secondly, thoſe that willingly beleeue part of the Articles of our creed, and neglect the other part, are not of this Catholike faith. For whereas the whole ſumme of our Faith is referred to thoſe three heads. 1. Ad eſſe Matura. 2. Ad eſſe Gratiae. 3. Ad eſse Gloriae. The chriſtiā partee perpale, as the heralds ſpeak, condiſcendeth to the credit that God made the world, which is the firſt generall head, and willingly heareth of the promiſed glory in the world to come but when he is brought to the humiliation, death, and reſurrection of Chriſt, and is bound hereby to humble, mortifie, and conforme himſelfe according to the Image of the ſonne of God, there hee faileth, and leaueth off his proceſſion, and going on in this Catholike Faith. Thirdly, thoſe are not of this Catholike Faith, who thinke they may ſerue Idols outwardly: ſo they keepe their Faith to God inwardly, like vntounto Peter in the Pallace of the High prieſt, and the ancient Heretiques the Helchiſitae who imagined they might doe as others doe in the outward worſhip, ſo that they kept their conſciences and hearts to God: as though God were not the Creator of their bodies, as well as of their ſoules; & required not the whole man to ſerue him. Fourthly, they are not of this catholik faith, who ſerue God onelyonly outwardly, as do all worldly chriſtians. Fiftly, they are not of this Catholik faith, who ſerue God onelie in their time of proſperitie; for both theſe ſorts are condemned and reiected by our Sauiour in the parable of the ſeed. Laſtly, they are not of thisLuke. 8.Luke 8 Catholike Fath, who ſerue him in certaine places, as in the court, and not in the countrie, in the countrie, and not in the court. Theſe are ſuch as Chriſt praieth not for, but are excluded from the holy Communion of his bleſſed interceſſion. Dauids ſpirit & faith was other wiſe: for he ſaith, I willPſal. 119Ps 119 ſpeake of thy teſtmonies before kings, and will not bee aſhamed. What an hideous ſhame was this, euen in the time of Chriſts Incarnation, That among the cheefe Rulers many beleeued in him; but becauſe of the Phariſees they did not confeſſe him, leſt they ſhould bee caſt out of the Synagogue: but the reaſon enſueth;Ioh. 12John 12 They loued the praiſe of men, more then the praiſe of GOD. O fooliſh and faithleſſe people, be ye Gouernors, Rulers, Iudges, or Inferiors, heare your doome; with what meaſure yee mete withall, ſhall bee meaſured to you againe▪ chriſt auoucheth it, whoſoeuer, ſaith he, ſhall confeſſe mee before men, Mat. 10, 32 33.Matt 10:32him will I confeſſe alſo before my Father which is in heauen. But whoſoeuer ſhall denie mee before men, him will I alſo denie before my Father which is in heauen. AndLuk, 9, 26 againe, whoſoeuer ſhall bee aſhamed of mee, and of my words, of him ſhall the Sonne of man bee aſhamed, when hee ſhall come in his glorie, and in the glorie of the father, and of the holy angels. Thus much of the firſt note of true chriſtianity; which is a Catholik faith toward God.

The ſecond is Sinceritie, and Newnes of life and conuerſation in our ſelues. And herein appeareth the wonderful power & maieſtie of our God, in that wee hauehave ſtrength, through him, to ſanctifie in ſome meaſure our wretched and accurſed nature. For as the true Chriſtian, for whom Chriſt here prayeth, liueth two liues, a natural life, & a ſupernatural, ſo hath god giuen him two forms whereby thoſe liues are ſuſtained. For firſt, as by the ſoule, which is the naturall forme, we liue a naturall life, in all our powers and ſences: ſo of grace which is the ſupernatural, forme proceed all the vertues, and gifts of Gods ſpirit, whereby wee liue a ſupernaturall life. This was Pauls life after he was conuerted, when as he teſtified, That he liued not, but Chriſt liued in him. In like manner the ſpouſe alſo in the Canticles expoſtulateth with temptations: I hauehave put off my coate, how ſhould I put it on againe? that is, ſhee had caſt away the works of darknes; how ſhould ſhe take them againe? I hauehave waſhed Can. 5. 3.my feete, how ſhould I defile them? that is, I am become cleane in being purified by faith in the blood of Chriſt, and hauehave done away all my former filthes, how can I now, that reioyce that I am thus deliuered, return into that bondage and ſlauerie againe?

The vſe of this then is (becauſe I haſten) that we deceiue not our ſelues: for what ſemblance ſoeuer wee make outwardly of chriſtian profeſſion, yet if we doe not ſanctifie our ſelues in ſome meaſure, there is no truth in vsus; and we doe but coſen our owne conſciences, and become traitors to our owne ſoules. For this is poſitiue; ThatPſal. 19. 1. Ioh. 3. 3.Ps 191 John 3:3 the feare of the Lord is cleane. And, he that hath a hope of heauen, doth purge himſelf. If I might craue of you (bleſſed people) to remember but this paralel of ſcripture, it ſhal be ſufficiēt for me to bleſſe (al the daies of my life) this my poore laboure and trauel. And ſo I wil deſcend vntounto my third note of Separation, whereby thoſe, that here Chriſt prayeth for, are diſtinguiſhed from the world: to wit, Euangelical Charitie, which is indeed the Cogniſance of a true Catholike Chriſtian.

So our Sauiour teſtifieth, ſaying, By this ſhall all men know you to be my Ioh. 13. 35John 13:35diſciples, if ye louelove one another: which LoueLove is not in the mouth & tong onelyonly, but in truth and veritie.

That this is the true outward diſtinction1 Ioh. 13. 3. of a true Catholike Chriſtian, it appeareth to all of vsus heere preſent. For it is common to all profeſſors, to be receiued into the Church by Baptiſme: to enter into the aſſemblies to praier and preaching: to bold vp their handes, and cast vp their eies to heauen: to crie, Lord hauehave merciemercy vppon vsus: and in concluſion to ſay, Amen. Yet many of theſe are counterſet Chriſtians, fained, and falſe diſſemblers: but Charitie, and LoueLove Euangelicall notifieth vntounto vsus the faithfull profeſſor, from the fained and falſe diſſembler.

There are foure fountaines from whence LoueLove ſpringeth: the. 1. of Nature, and that euen is alſo the inſtinct of brute beaſtes. The. 2. of Blood, and that is of Naturall men, as they are meerely naturall. The 3. of Reaſon; and that is the league and amitie of Philoſophers, who take Reaſon to bee their Pilot; and LoueLove no farther than they hauehave Reaſon. The. 4. of Grace; and that is properly of true Chriſtians, and that I call Euangelicall Charitie. The properties whereof are: 1. To ſympathize with others in their diſtreſſe: Beare one anothers burthen. 2. To pray for one another: The Chriſtian Sacrifice. 3. To ſuffer, beare and forbeare, euen with the conditions of them that hate vsus, yea, and doe good vntounto them, and this is indeed the exaltation of Chriſtian charity: which Euangelicall and gratious charitie is twofold, either in affectu, or in effectu. In affection onelyonly the poore ſhew their louelove, from whom the Lord accepts the will, euen as the deed: for he requireth not that of them, which he giueth not vntounto them: but in the rich this charitie muſt bee effectuall in diſtributing, and deſperſing the bleſſings and benefits of the Lord to his poore people.

Witneſſe therfore (bleſſed auditorie in the Lord Ieſus) this day; that it is a ſlander and calumniation of the Papiſt, who ſaith, that we teach you negatiue doctrines onelyonly, and not affirmatiue. For wee eft-ſoones proclaime vntounto you from this place, and all other the like in this kingdome, that your Catholike Faith is a dead and deſperate follie if it worke not by louelove, for louelove is the euidence to your ſelues, and to the world of your Faith to God. But alas, with horror and amazement be it ſpoken, how many are there that make profeſſion of this Catholike faith, and Euangelicall charitie, and yet are degenerated beneath brute beaſts in the courſe of nature and bloud, as becomming a cruell Oedipus to their father, and a curſed Nero vntounto their mother! Yea, euen in their reaſon become more vnthankfull then Iudas, and that to thoſe, to whom they owePhil. v. 19. in all right and reaſon, euen their owne ſoules: yet are they inhumane as the Dog, and cruel as the Lioneſſe, whereas Euangelicall charitie, as hath beene ſaid, is extended euen vntounto our enemies, after the example of our God, who ſhineth with his ſun vponupon the good and bad, and of Chriſt Ieſus our Captaine, and of the Protomartyr Saint Stephen, our fellow ſouldier, who praied for their tyrannous perſecutors; but much more then to our brethrē, to the diſtreſſed, needie, and afflicted members of our Lord Chriſt. Let it bee then a brand of impietie againſt that ſoule in the day of account, who heareth this, and regardeth it not, ſeeing it is the peremptorie and poſitiue aſſertion of the Sonne of God, That by this Euangelical charitie, Ioh. 3. 35John 3:35all men ſhall know who are his.

And thus much for the perſon, praier and parties both deſigned and diſtinguiſhed. Now let vsus proceed to the reaſons, why hee praieth for them. 1. Donatiue, which thou haſt giuen me.

This giuing of vsus to God the father, is nothing elſe but a manifeſtation of the determinate purpoſe of God in Ieſus Chriſt: for as God the father hath predeſtinated vsus to the end, which is his glory, euerlaſting life: ſo alſo hath he predeſtinate vsus to the meanes, to bring vsus therunto, & they cannot be eluded. The father hath giuen vsus to his Sonne, to ſerue him in foure eſpeciall ſuites and ſeruices: 1. in deuoted religion, euen as the ſonne himſelfe doth, who ſaith heere in this chapter, verſe 4. I glorifie the father, ſo muſt we that bee Chriſts ſeruants; Let our light ſo ſhine before Mat 5. 16.Matt 5:16men, that they ſeeing our good works may glorifie our Father which is in heauen. 2. In the zeale of ſoules. For the zeale of the Lord muſt euen Pſal. 69. 9Ps 69:9eate vsus vp. Monica the mother of Auguſtine is a rare Preſident heerein. What prayers, ſighes, and groanes did that godly motherAug. Confeſſ. make for her ſonne Auguſtine yet being a Maniche, that hee might become an Orthodox? Such was the zeale of that pious mother for the ſoule of her deere Sonne. Paul alſo became all vntounto all, that hee might winne the more: who was weake, and he was not weake? Thirdly in humilitie:Mich. 6. 8.Mic 6:8 for the Prophet Micheas expoſtulating this point, wherewithall hee ſhould come before the Lord, in the end concludeth, that a man muſt humble himſelfe to walke with his God, ſhewing that there is no other meanes whereby man may tread the ſteps of the holy ſeruice of God, but by an humble deiectment of himſelfe to the maieſty of God. So alſo our Sauiour himſelfe teacheth vsus when he ſaith, Learn of me, for I Mat. 11, 29Matt 11:29am meeke and lowly in heart, and yee ſhall finde reſt vntounto your ſoules. Laſtly, in bearing the Croſſe, not a woodden Croſſe, or a golden crucifixe, or an Agnus Dei, or any ſuch Romiſh rudiment, or guileful merchandize, but a conſtant purpoſe of holie life, which is indeed the bearing of the Croſſe: for 2. Tim. 3. 12.2 Tim 3:12whoſo will liue godlie in Chriſt Ieſus, ſhall ſuffer perſecution, and hauehave croſſe as much as his backe will beare, which croſſe wee muſt take vp, not auoide or ſhun, and follow Chriſt Ieſus.

The ſecond reaſon is taken from God the fathers poſſeſſion of vsus, in theſe words (for they are thine.) We are God the fathers, whether wee looke backwards or forwards; backwards both byIoh 15.John 15 Election, and alſo by Creation. By Election: for ſo it is ſaid, You hauehave Eph. 1. 4.Eph 1:4not choſen mee, but I hauehave choſen you, and that before the world was. By Creation: ſo ſaith the Pſalmiſt, Thy hands hauehave made mee, and faſhioned me, and in ſuch an admirablePſa. 119. 73Ps 119:73 manner, as hee hath denied to all others his creatures, for hee hath made vsus after his owne Image. If we looke forward, wee are his by Sanctification and Glorification. By Sanctification: for ſo he ſaith to the church of Laodicea▪ Behold I ſtand at the doore and knocke: If any man heare my voice, and open the doore, I Apoc. 3. 2…Rev 3:2wil come in vntounto him, and banquet with him, and he with me. What is this knocking, but his calling vntounto vsus by his word, workes and benefits? what is this doore, but the cloſet of our hearts? what is this hearing, but our obeying? what is this opening, but the readineſſe of our ſoules? My heart is ready, ſaith Dauid. This comming into vsus? but his being in vsus by his holie ſpirit, whereby he taketh liuery and ſeiſon of vsus? What this banquetting, he with vsus, and we with him, but the continuall feaſt of a good and a godlie conſcience? And by Glorification wee are his: for his wee were, we are, and ſhall be for euer and euer. All the promiſes in Chriſt 2. Cor. 1. 202 Cor 1:20being Yea, and Amen. Attend then the ſumme of both the reaſons. We are the gifts of GOD to his ſonne, therefore his freely, ſupremo iure in the higheſt right. Paul precheth it in one verſe by a moſt heauenlie and diuine ſpeech of degrees, where hee ſaith, All things are ours, and prooueth it by enumeration of particulars in an admirable gradation: Whether it bee 1 Co. 3. 21. 22. 23.1 Cor 3:211 Cor 3:221 Cor 3:23Paul, or Apollos, or Cephas, or the world, or life, or death, whether they be things preſent or things to come, euen all are yours, and you Chriſts, & Chriſt Gods. Oh holie honour! oh diuine conſolation! Behold, I ſay, and looke with your eies of faith vntounto this angelicall dignitie, and bee rauiſhed in the ſpirit with this ſurpaſſing and exceeding fauour of God, in giuing vsus (wretches) vntounto his Sonne, as if his Sonne were not compleat without vsus: as if there were no better things to beſtow in the whole frame of nature vponupon his beloued, then vsus miſerable & duſt-creeping creatures. And as though hee had forgot all other creatures of heauen and of earth, and ſet his eie of fauour and affection vponupon vsus onelyonly: Man and Angels fall; the AngelsIud. ver. 6. are reſerued in chaines of darkeneſſe, vntounto the great day of the Lord. But for man he ordained a Sauiour, remembred wherof he was made, & according to his tender compaſſion, & multitudes of his mercies ſaued him, and gaue him to his Sonne, that through him hee might hauehave fauour toward man, delight in him, and bee one with him.

O ye bleſſed of the Lord, note then in the firſt reaſon, that God giueth to his Sonne no prophane Atheiſt, curſed Achriſt, or irreligious wanton, or that perſon who ſhall ſay in his heart, religentem eſſe oportet, religioſum nefas; as if it were a piaculum to be deuoutly religious. 2. Nor any remiſſe and careleſſe companion, who hath as much care of his brothers ſoule, as of his owne, and ſaith in Cains curſed voice, Am I my Brothers keeper? no indeed, how can he bee his brothers keeper, when he hath no regard of his owne keeping? who can ſuffer Chriſt to bee crucified daily before his eies, and not bee mooued therewith? 3. Nor any imperious ruffian, for God reſiſteth the proud. 4. Nor any ſuch as flie the Croſſe, who would with Balaam die the death of the godly, but will not liue their life: would hauehave Angels in their end conuey them into Abrahams boſome, but all their life care not for God, nor Angell, Saint nor Diuell.

And further, learne out of the ſecond reaſon: 1. Of your Election: That hee hath elected you in Chriſt, which excludeth all merit.Epheſ. 1.Eph 1 2. That hee hath choſen you in himſelfe, therefore hee found nothing in vsus worthy of election or remembrance. 2. Of your Creation: that wee wholly giuegive ouer our ſelues vntounto him, who hath made vsus that we may bee guided and ruled by his holy and heauenlie directions. 3. Of our Sanctification: that wee quench not the1. The. 5. 19 ſpirit of Gods good motions that he kindleth in vsus, nor deſpiſe that bleſſed grace whereby we are ſealed to Saluation. 4. Of our Glorification, that we ſet our affections on heauen and heauenly things, & not Col. 3. 2.Col 3:2on earth and earthly things, but ſeek thoſe things which are aboue, where Chriſt ſitteth at the right hand of God. Thus by degrees hauehave we aſcended Iacobs ladder, & lifted vp our thoughts vntounto the higheſt heauens, euen to our holy and heauenly Mediator Chriſt Ieſus. And now I muſt end this Song of Sion, the diuine ſolace of the religious ſoule; and deſcend from heauen to earth, euen vntounto the ſecond generall part, the woe of the worldlings, in theſe words, I pray not for the world. Wherin note three obſeruances. 1. The perſon I. 2. The exception, I pray not. 3. The deſignation, for the world. Firſt of the perſon. As in the former part wee conſidered him in his name and nature, ſo now let vsus looke vponupon him in his offices, to cleere the obiections of Cauillers, namely, how it is conſonant to his diuine offices of King, Prieſt and Prophet, that hee ſhould not pray for the world.

Firſt then of his kingly office: How ſorteth it therewith, that he being a King, ſhould come into the world, and not pray for it? Indeede ſome erroneous Iewes dreamed that the kingdome of the Meſsias ſhould bee a temporall eſtate. And there were a rout of heretikes called Herodians, flatterers in Herods Court, who pretended Herod to bee the true and vndoubted Meſsias. Yea the very Diſciples of Chriſt alſo were in a quandarie of this ſurmiſe, when they asked Chriſt whether now he would reſtore the Kingdome to Iſrael? Act. 1. 6Acts 1:6But Chriſt himſelfe anſwereth this obiection very plainely, where he ſaith, That his Kingdome is not of this world. Therefore it is conſonant, that he as a King praieth not for the world.

As touching his Prieſthood, many and manifold are the obiections; but they may be reduced briefly to theſe foure heads: The firſt drawen from the power of his paſſion. The ſecond from the equitie of his will. The third from his owne practiſe. And the fourth from Apoſtolicall exhortation. 1. From the power of his paſſion is obiected that of Saint Iohn: He 1. Ioh. 2. 2.1 John 2:2is the reconciliation for our ſins, and not for ours only, but for the ſinnes of the whole world. Why therefore doth hee not pray for the world, ſeeing hee is the propitiation for the ſinnes of the whole world? The ſame Euangelist elſwhere anſwereth it: He came indeed vntounto his Io. 1. 11. 12▪John 1:11John 1:12owne, but his owne receiued him not. But to as many as receiued him, to them he gaue this prerogatiue, to bee the ſonnes of God. Their deſtruction and deſertion therefore is of themſelues, becauſe they do not receiue him. The ſecond obiection drawen from the equitie of his will, is that of S. Peter, where2. Pet. 3.2 Pet 3 it is ſaid that he would that all men 2. Pet. 3.2 Pet 3ſhould bee ſaued. How then can that bee, ſeeing heere hee praieth not for all men? The anſwer herevnto is, that his will is two-fold: to wit, voluntas Signi, and voluntas Beneplaciti. His reuealed will, and his concealed will. He praieth, ſaith Saint Auguſtine: thats hisAug. in Iohan. merciemercy. For he hath merciemercy on whom hee wil hauehave mercy. He praieth not: thats his iuſtice. For there are veſſels Rom. 9.Rom 9of wrath prepared for deſtruction. The third obiection is taken from his owne practiſe, for hee praied for his enemies, father forgiue thē. The anſwer: Christ was then the Lambe of God, and in his deepeſt humiliation, wherein hee ſhewed all tokens of meekeneſſe and merciemercy, but heere in the diſtinguiſhment of the ſheep from the Goates, he is the Lion, of the royall blood of Iuda, that rendeth in peeces his aduerſaries, and diuideth the ſpoile. The fourth obiection from Apoſtolicall exhortation, is, that of Saint Paul, who exhorteth,1. Tim. 2. 11 Tim 2:1 That praiers and ſupplications bee made for all men. The anſwer: This word All is not to be vnderſtood de ſingulis generum, but de generibus ſingulorum: as that alſo in our Liturgy, That it may pleaſe thee to hauehave merciemercy vponupon all men: which ſome hauehave made an nicetie of, is not vnderſtood collectiuè, but diſtributiuè, as Maſter Perkins conſenteth.

But that of Cyrill meeteth al obiections, and deſcendeth to the third office of Chriſt, as hee is a Prophet. For that ancient Father ſaith, Chriſt ſpeaketh heere ſpiritu prophetic…; for obſerue the maner: In his paſſion hee praieth for his aduerſaries; not mentioning his Diſciples: heere hee praieth for his Diſciples, and excludeth his enemies. Neither is this diſſonant from Dauid his tune, when he ſaid, Let their Table bee made a Pſal. 6 9.Ps 6:9ſnare, bow downe their backs, and let that which was for their wealth bee vntounto them an occaſion of falling, and the like: for this is no imprecation, but a prophecie, that ſo it ſhal befall the accurſed, the Lords enemies. Auguſtine is of the ſame iudgement. Chriſt might (ſaith Auguſtine) hauehave praied in ſilence vntounto his heauenlie father, but hee would not: Firſt, becauſe he might be an example vntounto his Diſciples that they might alſo pray. Secondlie, that hee might make knowne vntounto them the myſteries of the kingdome of heauen, to whom they belonged, whereof this was not the leaſt; to wit: That the vngodly had no portion with them of the praier of their Lord and Sauiour. But let vsus heare Chriſt himſelfe: Firſt excluding the reprobates in generall in this verſe, I pray not for the world: and ſecondly in particular, excepting Iudas, as you ſee, verſe 12. Where you may obſerue that he praieth not for his confuſedly, but particularly: for the Lord knoweth who are his.

Now then ye ſee that as he is a king, he anſwereth, My kingdome is not of this world. As he is a Prieſt, all receiue him not, albeit he profer & offer himſelfe vntounto all, and as a Prophet he foretelleth what ſhall bee the portion of the wicked to drinke. But if any ſhall bee yet curious, and obiect that the perſon of the Sonne of God, ſuffered which is ſufficient. I anſwer that the Paſcall Lambe profited the Iſraelites onelyonly, and not the Aegyptians.

The vſe of all this is, Firſt, that the promiſes of God doe onelie concerne the faithfull. And therefore let men remember that of Saint Auguſtine: Sperando & deſperando miſerè pereunt homines, by hoping wickedly, and wantonlie all their life in the mercy of God, & deſparing worſe in their death, by forſaking the liuing Lord, men miſerably periſh. The ſecond vſe is, that albeit Paul preach, yet Chriſt is indeed to ſome the righteouſneſſe of God, but to others the Rock of offence. So that the effect is not in the Preacher, but in the diſpoſed auditour. Laſtly, that a Prophet muſt aſwell denounce Gods iudgements, as pronounce his mercies. So did Hoſheah to the Clergie, when he cried, O ye Prieſts, Hoſ. 5. 1.Hos 5:1heare this: and to the Laitie, Harken O ye houſe of Iſrael: and to the kings Court, GiueGive eare O houſe of the king: for iudgement is toward you, becauſe yee hauehave beene a ſnare in Mizpah, & a net ſpred vpō Tabor. In like manner alſo doe al the Prophets. Fitly therefore heere doth Chriſt Ieſus, the very ſpirit of Prophecy, proclaime the wicked world to bee excepted in his holy and heauenly mediation. He therefore ſaith, I pray not.

Durus eſt hic ſermo, quia cor noſtrum durius. Did the ſunne ſtand ſtill at the praier of Ioſua? did itJoſh. 10. 12 2. Reg. 20. 11. Mat. 26. 45.Josh 10:122 Kgs 20:11Matt 26:45 retire ten degrees in the Dial of Ahas, at the word of Ezechias? And was it darkened at the paſſion of Chriſt Ieſus? No maruell then if now it had ſtood ſtill, and neuer againe mooued, or retired to the vtmoſt corner of the world, and neuer returned, or beene vtterly darkened, and neuer giuen any light againe, ſeeing the light of the world, and the Sonne of God ſaid, I pray not for the world. Ex. 19. 18.Exod 19:18Did Mount Sinay tremble at the giuing of the Law, and the wallesIoſh. 6. 20Josh 6:20 of Iericho fall downe, when the Prieſts ſounded their Trumpets? and did the earth quake at the paſſion of Ieſus Chriſt, as fainting vnderunder ſuch an hideous burthen,Mat. 26. 51Matt 26:51 that the wicked and accurſed ſonnes of men ſhould execute the Lord of life? No maruell then if the whole frame and fabrik of heauen & of earth had not beene diſſolued into their ancient Chaos, when Chriſt Ieſus by whom all things were made, ſhall ſay, I pray not for the world. But the heauens & the earth are reſerued vntounto2. Pet. 3. 7.2 Pet 3:7 the ſecond and glorious comming of the Lord, and are now preſerued, and ſuſteined only for the good of the elect, for whoſe ſake onelyonly this world continueth, that their number may bee full, and accrue vntounto the Lord. Bleſſed be the maieſtie of our God for euermore.

But O Lord, may we be ſo bold as to enquire a reaſon why thou that diddeſt ſacrifice thy ſelfe for the ſinnes of the world, wilt not pray for the world? Surely (bleſſed and beloued in the Lord) I will not conceale that from you which the Lord hath reuealed: He praieth not for the world, the firſt reaſon may be drawne from a mandatorie prohibition. The ſecond from the Communion of Saints. The third from diſtinction of diuine knowledge, and the fourth from Chriſts owne foreknowledge. Firſt therefore asMat. 12.Matt 12 there is a ſinne irremiſſible, ſo there are ſinners not to be pardoned nor prayed for. Concerning which ſinne, the prohibition is,1. Ioh. 5. 16,1 John 5:16 There is a ſinne vntounto death. I ſay not 2. Cor. 4 42 Cor 4:4that thou ſhouldeſt pray for it. Secondly, it is ſaid, That the Deuill is the God of this world. What Communion then hath Chriſt with Belial, or light with darkeneſſe?1. Ioh. 5. 191 John 5:19 Thirdly, GOD hath giuen this knowledge vntounto his Children, that they know themſelues to be of God, and the whole world lieth in wickedneſſe. What then hath1. Cor. 4. 9. 13.1 Cor 4:91 Cor 4:13 Chriſt to doe with the ſtoole of wickedneſſe? Fourthly, Chriſt foreſaw that this world ſhould murther his Saints, & make thē the gazing ſtocke of the world, & account them as the riffe raffe of the world, and treade them vnderunder foote, as the of …couring of all things. Secondly, Chriſt foreſaw that the wicked world ſhould deale more cruelly with the coate of maintenance of the Church, then did the Romiſh Souldiers with Chriſts coat, who caſt lots for it; but this world diuides, and rents, and teares it into peeces, and well is he that can get a peece, albeit it profiteth him not: nay, although all the reſt he hath be curſed for it. That coat which the ſouldiers caſt lots for, was without ſeame, wouen from the top to the bottome. The ſouldiers were wiſe, who ſaw if it were diuided, it would roue, and be to no benefit; they therefore became aduenturers, who ſhould hauehave all. But this politike world which ſeeketh to deuoure religion, delaieth not the time in lotterie, but eueryevery one ſnatcheth and catcheth, ſome by violence, as wilde beaſts and Boares of the forreſt, and cormorants of the world: ſome by craft and ſubtiltie, as Foxes nip the bloſſoms of the Lords vine, vntill it die againe. Thirdly, Chriſt foreſaw that the wretched world ſhould not onelyonly vnmannerlie exclude the Lord of life out of doore, albeit hee knocketh and deſireth entrance, but alſo that it wold deale clowniſhly with him, as did the inhumane Gergeſens, who willed him to depart out of their Coaſts.

The vſe of this exception is, that wee enter into no aſſociations and leagues with this wicked world, for it is deliuered vp into three fearefull traditions, or rather deſertions. Firſt, vntounto the luſts of a wicked heart. Secondly, vntounto vile affections. Thirdly,Rom. 1.Rom 1 into a reprobate ſenſe. The Pſalmograph therfore bids vsus hauehave nothing to doe with the ſtoole of wickedneſſe, which imagineth miſchiefe as a Law. And the Apoſtle proclaimeth the Lords will, ſaying, Come 2. Cor. 6. 17. 18.2 Cor 6:172 Cor 6:18out from among them, and ſeperate your ſelues (ſaith the Lord) and touch none vncleane things, and I will receiue you, and I will be a father vntounto you, and you ſhall bee my Sonnes and daughters, ſaith the Lord Almightie. But let vsus conſider farther: Firſt, who are here deſigned by the world, and ſecondlie why they are ſo deſcribed. Concerning the firſt, who are ſignified by the world.

As the paſſion of Chriſt: ſo the praier of Chriſt ſufficient for all, but not effectuall to all: ſufficient for all, it is the current of the fathers. That one drop of the blood of the ſonne of God, was ſufficient to expiate the ſinnes of the whole world▪ but albeit, the ſonne of God did ſweate bloud in an Agonie, yea, not drops, but clots of bloud, and that in ſuch quantitie, that it trickled downe to the ground, to bleſſe the earth, which was accurſed: Yea, and ſeas of pretious bloud iſſued in his glorious paſſion from his hands and feete, yea, and from his verie heart, yet there is a curſed and wretchedHe. 10. 29. generation, which treade vnderunder foote the Sonne of God, and count the bloud of the Teſtament as an vnholy thing, & deſpiſe the ſpirit of grace. Of theſe the bleſſed Apoſtle telleth the ChurchPhil. 3▪ 18. 19.Phil 3:18Phil 3:19 of Philippi weeping, That they are are the enemies of the croſſe of Chriſt, whoſe God is their bellie, whoſe glorie is their ſhame, whoſe end is fearefull damnation, which minde worldly things. Rightly therefore are they deſigned by the world.

So doe the ancient interpret world. For I will not detaine you with the manifold acceptions of this word world, and the promiſcuous vſage thereof. I pray not for the world: That is, ſaith Bernard, for them that wholly addict and addreſſe themſelues to the world: I pray not for the world. That is, ſaith Ierome, for the wicked, and euill men of the world. I pray not for the world: That is, ſaith Auguſtine, for theſe that follow and purſue the concupiſcence of the fleſh. In all this wee may inferre, that the world here is directly oppoſed to the diſciples, and followers of Chriſt Ieſus: and ſo Saint Iohn taketh the world in his Goſpell, where hee ſaith, Chriſt came into the world, and Iohn. 1. 10John 1:10the world receiued him not. So that nothing can be more contrariant to Chriſt and true Chriſtians, then theſe that are heere deſigned by the world: which will appeare vntounto vsus moſt euidently in the part following, wherein wee may examine the reſemblance why they are ſignified by the world. Which is, firſt, in reſpect of the parts. Secondly, in regard of the cauſe… of the world. Firſt, in the parts, both Firmamentarie, and Elementary.

In the Firmamentarie parts of the world, they are fitly reſembled vntounto the Eclipſes and Meteors. In the Elementarie parts to their corruption and rebellion. Secondly in the cauſes, to two onelyonly: the Materiall, and the formall cauſe. As for the other, as they know not, ſo they care not to know or conſider.

But let vsus returne to the Firmamentary part. In the Firmamentary world, there bee Eclipſes of Sunne and moone. For wheras the Moone receiueth her light from the ſunne, it hapneth that in the full, the Moone being in the head or taile of the Dragon vnderunder the Madix of the ſunne, that theIohannes de Sacro buſto de Sphaera. earth will be enterpoſed between the ſunne and the Moone, ſo that the ſhadowe of the earth falling vponupon the bodie of the Moone, cauſeth her not to bee ſeene in our ſight. Such is the Eclipſe of the wicked in this world. For by the Moone is reſembled the church, which is alwaies eclipſed vntounto the vngodly, by the ſhadow of earthly things, for they are put betweene their ſight, and the Church. So ſaith Saint Paul. If our 2. Cor. 4. 4.2 Cor 4:4Goſpell bee hid, it is hid to them that are loſt, in whom the God of this world hath blinded the mindes of the infidels, that the light of the glorious Goſpell of Chriſt, which is the Image of God, ſhould not ſhine vntounto them. Note, that the God of this world blindeth them, and ſo they ſuffer a fearefull eclipſe. The Sunne isIdem in tract. deſphaera. eclipſed when the bodie of the Moone is interpoſed betweene our ſight and the bodie of the Sunne, not that the Sunne loſeth any light, but is therby ſhadowed from our ſight. In like manner, the ſonne of GOD is eclipſed to the wicked worldlings by the offence that they take of the churches meaneneſſe. This is apparent by the ſpeech of the Phariſies, Doth Ioh. 7. 48. 49.John 7:48John 7:49any of the Rulers or the Phariſies beleeue in him? but this people which know not the law are accurſed. The offence they take at the church is the meannes & deiection therof, which yet is confirmed by our Sauiour, That the poore receiue the Goſpell. Fitly alſo are they reſembled by the Meteors: for the Philoſophers Ariſtot. de meteor. l. 1.tearme them the paſſions of the Elements, ſo likewiſe are theſe diſtemperatures of the world. In the Church they are Heretikes and Schiſmatikes: In the Common-wealth Traitors and Combuſtions: In ſocieties and corporations, the fire brands of hell and diſſenſion. They are Meteors of euerie element: of the fire, as tailed Meteors; for if they bee great and honourable in the world, they draw a great traine with them of Seruitors and Retainers, all which muſt bee at their beck, and inſiſt in the ſteps of their inſolencie and diuelliſh policie, many of which ſort of Meteors do fall from the firmament, and ſo do theſe, and the fal of them is great. And ſome of theſe Meteors are not indeed of the fire, but ſeeme to bee, hauing in them neither illumination nor heat, but onelie a falſe glimmering, and theſe the Naturaliſts call ignes fatui, walking fires in the night ſeaſon. So theſe wretched worldlings hauehave no goodneſſe neither effectiuè nor formaltier, neither in themſelues reallie, nor towards others indeed and verilie, but onelyonly a falſe and feigned gloſſe of goodneſſe & hypocriſie. Like alſo to the Meteors of the Ayre: For Bernard calleth them venti furentes, raging and bluſtering winds, throwing downe, and violently ouerturning whatſoeuer occurreth them. And Auguſtine calleth them venti Aug. in ſoliloquio.adurentes, windes ſcorching and drying vp by their vnthankfulneſſe, the chryſtall ſtreame of Gods merciemercy and grace, which would flow vntounto them. Like alſo vntounto the watrie Meteors, euen to thoſe Nubes pendulae, which promiſe raine, but giuegive neither drop nor dew. So Saint Iude ſtileth them, Clouds they are without water Iude 12.Jude 1:12carried about of euerie winde. Laſtly among the Meteors of the earth, to lead are they reſembled by the Prophet, for he ſaith, Iniquitie is as Zac. 5. 7. 8.a talent of lead, which if they doe not looke vntounto, it will weigh and ſway them downe to the bottomleſſe pit of hell, and heauineſſe. You ſee now how fitly the wicked are reſembled to the eclipſes, and Meteors of the firmamentarie world. Now let vsus deſcend vntounto the Elementarie: and heerein they are like vntounto them in their corruption and rebellion. Firſt vntounto the fire in vnkinde blaſtings: ſo theſe in their wilfull and wicked blaſphemies. Secondly, vntounto the Aire, when it infecteth: ſo they by their euill examples and miſperſwaſions, corrupt and taint all thoſe which are neare vntounto them. Thirdly, as the water by vncouth and vnvſual inundations doth runne ouer the land, and deſtroieth both the corne and cattel: ſo doe theſe cormorants and wretched worldlings depopulate whole countries by encloſures, & by racking their miſerable tenants. Laſtly, they are fitly reſembled▪ vntounto the Briers and Thornes of the earth: for the ſpirit of God ſaith, as is the Lilly amōg the thornes, ſo is my ſpouſe among the Can. 2. 2.daughters. As for the cauſes of the world, they know but two, & therafter they work accordingly. The 1. is, the material cauſe. They happilie credit and deeme the world to bee made of nothing: for they deſire to reduce and bring it, and themſelues to nothing. And in liuing here without Chriſt, it to thē, & they to it, are nothing, for aſmuch as without him was made nothing. For if a worldling be deuote,Ioh. 1. 3.John 1:3 his religion is an Idoll, and an 1. Cor. 8. 4.1 Cor 8:4Idoll is nothing in this world: and if hee bee irreligious, and an Atheiſt, his bellie is his God, and the end thereof is faeda annihilatio, filthie nothing. This being the difference betweene a ſuperſtitiousPlutarch. foreign. perſon & an Atheiſt, the one foreign thinks there is no God: the other foreign, wiſheth there were no God to puniſh his Idolatrie, ſo that the world to them, and they to themſelues are nothing: Their life onelyonly beeing a meere phantaſie, and their liuelihood a meere fopperie. And as the world is ſaid to be round, which is the formall cauſe, ſo theſe wretches run aroūd temporizing in the world, doing. aaOmnia pro tempore, nihil pro veritate.Al things to fit the time, nothing for the truth. bbOptat. li. 1 foreign. Chryſoſt 2. Tim. 3. 72 Tim 3:7Alwaies about the way, neuer in the way: like thoſe ſilly women that Paul ſpeaketh of, Who are euer learning, and neuer come to the acknowledgement of the truth. For if you reſpect their practiſe, they are like vntounto the Hedge-hog which hath two holes, one toward the South, the other toward the North, and when the winde bloweth in the north, ſhe ſhutteth that, and openeth the other toward the South, and turneth her ſelfe that way. If the winde blow in the South, ſhee openeth that to the North, and that way repoſeth herſelfe. Semblably doe theſe, for with euerie winde they turne, and with eueryevery note tune accordinglie. If you reſpect their heart, it is like the cart wheele which alwaies turneth round in the dirt; ſo their affections are turmoiled in the vileſt and baſeſt conditions. If you mark their thoughts, they are like a rowling axe-tree, euer deuiſing miſchief and miſerie euen vponupon their beds: for there is no pece to the wicked. In a word, if you conſider their whole life, it is like vntounto a Mil-horſe, euer mouing round, and neuer going forward, but at night in the ſame place as in the morning: ſo theſe, as religious, as godly, as well diſpoſed at thirtie as at twentie, at ſixtie, as at ſixteen: at the euening of their death, as at the morning of their birth.

And for other cauſes beſides theſe two, they neither know nor deſire to learne. For as touching the efficient cauſe which is God, they hauehave ſaid with the curſed in Iob: Depart from vsus, wee deſire not the knowledge of thy waies. And as for the enforcing cauſe which mooued God to make the world,Iob. 21.Job 21 which was his goodnes, they bid the Lord keep the heauen to himſelfe, for they purpoſe not to trouble him; as for the earth, it is their portion, and they are content therewith. Concerning the inſtrumentall cauſe, whereby the Lord made the world, which was the perſonall Word, the Sonne of God Chriſt Ieſus. They are like to the Diſciples of Epheſus, Who had Act. 19. 2.Acts 19:2not heard whether there were an holy Ghoſt or no. So theſe hauehave not heard whether there bee a Ieſus Chriſt or no; or if they did heare, they regarded it not. And laſtly for the finall cauſe, wherfore God made the world, that herein men ſhould ſerue and glorifie him, they are either mad with Empedocles, that there ſhall bee more and more worlds; or dote with Democritus, that this world was ex Contingenti, and ſo by chance and chaffer, they do & deuiſe al their buſineſſe whiles they are in the world.

Theſe are ſuch as Chriſt praieth not for, foraſmuch as they neuer ſpeake of him, or thinke on him. But it may bee verified ofGrafion in his Chron▪ them, as Queene Mary ſaid of herſelf lying vponupon her death-bed, to her friends and comforters, that if they did rip her when ſhee was dead, they ſhould ſee Callis ſtamped in her heart, intimating that ſhe conceiued ſuch ſorrow at the loſſe of Callis, that it pearced her heart and killed her. So theſe are in ſuch louelove with this world, that they onelyonly heare it, they talke and thinke onelyonly thereon, that if they were opened, you ſhould ſee the world engrauen and written in their hearts. But this is the condemnatiō of the world, That light Iohn 3. 19.John 3:19is come into it, and men louelove darkenes more thē light. Yet be you of comfort all yee bleſſed and beloued of the Lord, for you ſhall be the Iudges 1. Cor. 6. 1.1 Cor 6:1of this world. And with the reſidue Saint Iames ſhall expoſtulate: and ſo I will cōclude the examination of the reſembance why the wicked are likened to the world. O ye Iam. 4. 4.Jas 4:4adulterers and adultereſſes, doe yee not know that the amity of the world is the emnitie of God. Whoſoeuer therefore will bee a friend of the world, maketh himſelfe the enemie of God.

And is not this world wherein wee now liue full fraught with ſuch enemies of God? Is not this the world that Chriſt praied not for? behold, the ataxie and diſorder of all things. The laſt Lords day from this place, you heard the plea of the Lord againſt this age of the world, and this land, wherin is no truth nor mercy, but Hoſ. 4. 1. 2.Hos 4:1Hos 4:2ſwearing and lying, and killing, and ſtealing, and whoring, with breaking out, and blood toucheth blood: now you heare the reaſon thereof, becauſe theſe are the people whom the Lord Chriſt praieth not for. Hence is it that the life of ſome is a loathſome ſtie of impuritie and impietie, and they lie wallowing in the dung and draft of their ſinful filthineſſe. Of others, their life is a Corban of vniuſt guiles, which they falſlie call Gaines. And of others, whoſe life is an Acheldama of blood and oppreſſion, for they care not who wants nor ſtarue, ſo they may epicurize, gourmandize, & ſpend it on their vaine and vile luſts, and wilfull affections. But alas, what doe I intend to capitulate the wretchedneſſe of this time and age, wherein we now liue, which is rather to bee deteſted then commemorated, eſpecially ſeeing a godly brother did ſo earneſtly & ſo feruētly touch and taxe the particulars the laſt Lords day? to which I referre your remembrance, and at this time onelie deſire you to looke to one onelie miſchiefe and villanie, whereof this world is too too guiltie, and wherein it doth directlie oppoſe the Church of Chriſt Ieſus, and ſubiects it ſelfe to this feareful exception, that Chriſt praieth not for it. And that is in thoſe things which are conſecrated by well diſpoſed mindes out of the world, to the ſeruice of the Almightie.

The miſerie whereof, and myſterie of vngodlineſſe now buſily worketh, and is ſeene, firſt, in this worlds affection toward God in the things that belong vntounto him. And ſecondly, in the vſe thereof intended to perpetuitie. For the firſt: The affection of the former world hath beene to giuegive the beſt things to God: ſo did Abel giuegive of the fat of the earth in his deuotions vntounto the Lord; and Salomon the flowre of eueryevery ſacrifice: yea, the very heathen obſerued in their Idolatrous worſhip, to giuegive the things that were, Firſt, Pura, without blemiſh: Secondly, Proba, ſound, Thirdly, Profana, not giuen before: And laſtly, Sua, truely their owne. But the affection of this world is cleane conrrariant. For in dedicating your children to the Lord, if they bee deformed or fooliſh, then yee ſay they are good enough to become Prieſts. Of our yeeres, the worſt we giuegive to God, as our old and withered age; as for the flower of our life, wee wholly addreſſe that to the ſlauery of Satan, to ſpend it in vanitie and wantonneſſe, counting it a preiudice to our youth, & a diſparagement to our eſtate, to giuegive our ſelues to our beads before wee bee decrepit, and good for nothing elſe. And as for the things wee offer vntounto the Lord, yee make choice of the worſt, the vncleaneſt, the vnſoundeſt, or ſome pittance perhaps of a great maſſe which yee hauehave vniuſtly ſcraped, or violently, or craftily gotten, of other mens goods. Or elſe ſome taking a poore remorſe of what infinite wealth, he hath robbed the Church of, doth in his miſerable pitie beſtow ſome part of her own vponupon her again, and thinketh he hath bound God vntounto him, to bee beholding vntounto his bountie for euer. And this, beloued in the Lord, is the affection of this world, vntounto the glorie and ſeruice of the moſt High.

Now as touching the vſe which is intended to perpetuitie, two things are principallie to bee noted. Firſt, are Temples built for the publike ſeruice of God: and ſecondly, the endowments of Churches; and reuenewes for the maintenance and perpetuating of that ſacred ſeruice: not that the Lord of heauen & of earth wanteth any thing that we hauehave, but this is his ordinance whereby wee may and ought to be exerciſed in the imploiment of thoſe things, wherewith hee bleſſeth vsus to the promotion of his glorious ſeruice. Concerning Temples, the Elders of the Iewes thought they could not come to our Sauiour with a more forcible motiue, whē they intreated for the Centurion,Luk. 7. 5. 6.Luke 7:5Luke 7:6 then to ſay, He is worthy thou ſhouldeſt doe this for him, for hee hath loued our nation, and hath built vsus a Synagogue. Few either are in this our age, for whom wee may thus pleade: but it it▪ bee in the building of a fine houſe, or the deuiſing of ſundrie vanities and fooliſh pleaſures▪ thouſands are thought little enough to bee beſtowed. Witneſſe thoſe manifolde fabrikes, and ſtructures in this land, whereof many ſeueralls hauehave buried as much treaſure as would erect and found ſeuerall collegiat or cathedrall Churches. This age therefore wherein wee liue, admiring all theſe Temples and Colleges which are built, and ſee none built now doe ſay and often affirme, looking but vppon one of our Churches, If this were now to bee built, the whole land could not erect the ſame. Whereas if they caſt their eies vponupon the houſes of many Noble men, Knights and meane gentlemen, they might eaſille diſcerne where the affection reſteth. For you ſhall ſee their houſes like pallaces aduanced vp to heauen pompous—and ſpecious to behold, euerie ſmokey chimney ouertopping, and ouerpeering the Lords temple, which happily obſcurely ſtands ſtooping and drooping beceath like a rude heape of ſtones, being made the receptacles of Owles and Oſtritches, Zim Ohim, & dancing Satyres. Or if they would look vponupon the vain maskes and ſhews and frantik pleaſures vponupon which thouſands are imployed, to driue away the darkneſſe and teadiouſneſſe of winter, they might eaſily conceiue that this woful world is directly oppoſed to God, and al holy goodneſſe. This is contrarie to Dauids affection, for it was his heart greefe that hee might not dwell in the Courtes of the Lords houſe, and it was his eſpeciall wiſh, That he might beholde the beauty of the Temple of the Lord. And this is alſo far different from the deuotion of the chriſtian Emperors and eſtates of the primatiue Church, who erected Churches, built Colleges & Schooles, endowed them with maintenance, and left them to poſteritie, and they like cormorants hauehave deuoured the church reuenues, and left the children thereof to liue like Gideans ſouldiers in the lapping cold water.

Furthermore, as concerningIudg. 7. 6Judg 7:6 the endowments of the Church, this world holdes it as a granted propoſition, that non oportet chriſtum diteſc…re. Contrarie to the practiſe of the firſt church, which was founded and framed by the finger of God, whether you reſpect it in the tabernacle or in the temple. In time of the tabernacle being yet in the deſert, the ordinarie treaſure of the Church was 2400. ſhekels of ſiluer, and 120. ſhekels of golde, euerie ſhekell weighing halfe an ounce. Yea, the treaſurie was euen then a Nemo ſcit, as may be gathered out of the booke of Numbers. The treaſury of the temple was valued to be at one time laid vp in ſtore 8000. Cichars of golde, and ſeuenteene thouſand Cichars of ſiluer, euerie Cichar weighing 1800. ſhekels, beſide the oblations and gifts at the building againe of the temple in the time of Nehemias. Yea euē in the time of Sanhedrim, Mithridates had at one time 800. talentsCic. orat. pro L. Flac Ioſeph. antiq. l. 14. c. 12 of treaſure of the temple, as Cicero in his Oration for Flacous recordeth. And Craſſus a Roman Captaine had at another time of Eleazar the Prieſt, a beame of treaſure weighing 700. talents and more, as Ioſephus teſtifieth. But what do I inſiſt vponupon the Iewiſh Churches treaſurie, ſeeing the Chriſtian Church affordeth ſo pregnāt teſtimonie how diueliſh this deuice of the world is, & that the end therof (as of the poſſeſſed) is worſe then the beginning. But I may not longer detaine you with looking far backe. Recount but from the time of King Edward the firſt, when the world was inforced to enact the ſtatute of Mortmaine, whereby it was prouided that none ſhould giuegive to the church without an eſpecial licence from the king: which ſtatute is yet vnrepealed, but I thinke it may bee repealed without preiudice to the Kings Crowne, or dignity, or diſparagement to the ſtate, ſeeing the affections & diſpoſitions of this world are not toward the Church, vnleſſe it bee in ſome good words from ſome certaine ſpecious word-mongers. But what may be the cauſe that many of the houſes of the Nobilitie and gentrie of this Land, proſper not, nor beare the part & honour that their forefathers did, ſeeing ſome hauehave attempted al meanes both direct & vndirect to aduāce their fortunes to the vtmoſt? as namely: Firſt, by improuements, and racking of Tenants, that Ieſuiticall deuice, & popiſh practiſe, ſaluing it with this hypocriticall plaiſter: It is lawful for eueryevery man to make the moſt of his owne. Whereby they endeuour to ſhadow al their vnconſcionable, and vnchriſtian dealings. Secondly, by the fauours of their prince, which hath not a little lifted vp the conditions of ſome. Thirdly, by all forfeitures, morgages, perpetuall ſuites & turmoiles in the law, wreſting it out of the handes and hearts of the lawfullie poſſeſſed. And laſtly by their practiſe in claiming from the Church, by impropriations, concealements, fraudes, and other infinite ſtrange deuices and practiſes. And yet all this will not ſerue, but they are yet more greedie then before, and farre more needy then their ancient…ie. Surely, beloued and bleſſed in the Lord Ieſus, I know no other cauſe but this: your fore-fathers were neuer wel but when they were bethinking themſelues what they ſhould giuegive vntounto the Church and maintenance of the Goſpell of Chriſt Ieſus, and therefore GOD bleſſed all that they poſſeſſed: but you as directly contrarie, ſeek by all meanes to hauehave from the Church you care not how; wherof it commeth that all you hauehave is thereby accurſed, neither can you enioy it. Doe you ſee a Repreſentatiue Church vponupon the earth? who founded it? did not your progenitors? If the ſame minde had beene in them, which is in you, what face or faſhion of a Church had there beene at this day in the Chriſtian world? Nay, furthermore, becauſe couetouſnes, and Prodigalitie cannot ſweepe ſtake with the Churches goods in that poore remainder which is left, after which the world yet moſt greedily gapeth, and vnſatiablie luſteth, the Sonnes of religion ſtand vp like the agents and aduocates of deſperation, and plead that the fulneſſe of bread hath made the Church to wantonize, therefore they muſt be ſo bold as to take it from them, for feare they ſhould ſurfeit. And further, that Endowments hath poiſoned religion, and therefore they hauehave prepared an Antidote. And laſtly, that our hearts and affections we may beſtow vponupon God, but as for our goods, wee may imploy them otherwiſe, yea any waies they think well, but to the Church and Gods word: So that you ſee now (beloued) the worldlings themſelues feare not to ſurfet and die with fulneſſe, nor to be poiſoned with theſe Endowments, but ſuch is their charitie and care of Gods Church, that they would not it ſhould thus miſcarrie, and therefore they will carry what they may from it. Hence is it that your faith is ſo little, that were our Sauiour liuing on earth, hee might truely ſay vntounto you, O yee of little Faith. For what tokens remaine of your being Chriſtians in this world? but euen as the curſed complaine, their life is like a ſhip that paſſeth through the water, & maketh a noiſe with the violence of winde, carrying her ſailes, but when ſhee is paſt, no token remaines of her paſſage: or as a bird that flieth, parteth indeed the aire with her wings, and ſwift flying, and as an arrow which is ſhot at a marke, leaueth no token or note of their going through, ſo your life is ſpent in a dreame, and you leaue no print or ſignification that you hauehave liued thankfully to your God. Hence is it that your hope is leſſe, either being like the vaine hope of Abſolon, who reared vp a pillar in the kings dale, ſo you ſome pompous Pyramis, or gay tabernacle of clay in the earth: or like the hope of the Hypocrite, which is reſembled to the flowre of the poppie, which eueryevery blaſt ſcattereth, ſo all your hopefull proiects in this world, are proſtrated by eueryevery blaſt and tempeſt of aduerſe caſualtie. Hence is it that your charitie is leſſe then little, either toward God, or toward your Brethren. Frſt, toward God. Heretofore the King of the earth came to Cottages of the men of God, and called them Fathers, Oh 2. King. 13. 14.2 Kgs 13:14my Father, my Father, the Chariots of Aegypt, and the horſe-men of the ſame. But now the ſeruants of Chriſt muſt bee ſuters to the vaſſailes of Princes, to bee admitted vntounto thē. Secondly, towards your brethren, nothing but enuie, malice, and all vncharitableneſſe, againſt which we may truely pray, as the Church doth, Good Lord deliuer vsus.

The concluſion then, if you wil be pleaſed attentiuely to hearken, yea, but a very little, ſhall inſtantly follow in this one illatiue, That whatſoeuer is in this world, if it be not enioyed in Chriſt Ieſus, is anathematized and accurſed. A view heereof we may behold in Iericho: at the ſacking of which citie, Ioſhua is enioyned to beware of the execrable thing; for the whole citie and all therein was accurſed, ſauing that onelyonly which was conſecrated to the Lord: and the thing was not onelyonly execrable in it ſelfe, but it made them alſo accurſed that touched it. Semblably are all the thinges of this world, which are poſſeſſed without Chriſt, execrable, both in their poſſeſſion, vſe, imployment, and end, and the owners alſo thereby anathematized. What then, beloued in the Lord,1 Cor. 10. 11.1 Cor 10:11 ſhall we doe, vponupon whom the ends of the world are fallen? The ſpirit of God hath not left vsus either1. Cor. 7. 81 Cor 7:8 comfortles or councelleſſe. Pauls counſell and exhortation is, Vſe the world as if you vſed it not, and that both in action and affection, not in action, no not ſo much asRom. 12. 2.Rom 12:2 in faſhion. Faſhion not your ſelues like vntounto this world: for you ſee the faſhiōs of this world hath vndone many, and cauſed them to forget God their Creator, their countrie and comely faſhion, yea, themſelues and their poſteritie, ſo ſicke and frantike hauehave many beene of the faſhions of this world, which are accurſed, as it is apparant by their witleſſe and wicked ends, who hauehave turned themſelues into all faſhions like the Camelian, ſaue the good and honeſt faſhion.

Neither in your affection cleaue vntounto the world. For the beloued Diſciple forbids you to louelove the 1. Ioh. 2. 151 John 2:15world or any thing therein, vnleſſe your louelove be in God, and for his ſake. The reaſon he yeeldeth, is, a map or view of the world, which hee capitulateth in a Hypotheſis. 1. Io. 2. 161 John 2:16If any louelove the world, this louelove of the father is not in him. For all that is in the world (as the luſt of the fleſh, the lust of the eies, and the pride of life) is not of the Father, but is of the world. And leſt either faſhion, which now is accounted the forme of the world, as if it gaue that being (for many thinke they are not, vnleſſe they bee in the formall faſhion of the world) or luſt, which is eſteemed the frame of the world, ſhould annihilate or vilepend this diuine Councell, the ſpirit of God vrgeth further: Firſt, to the fanaticall faſhionable, That the 1. Cor. 7. 31 Cor 7:3faſhion of this world vaniſheth: Secondly,1. Joh. 2. 171 John 2:17 to the luſtfull, That the world it ſelfe paſſeth away, and the luſt thereof. Will any obiect that this is but heareſay? Why then, attend to an eie witneſſe: I hauehave ſeene the wicked (ſaith Dauid) flouriſh like a greene Bay tree: (there is one in the faſhion) and I paſſed by, & loe he was gone, & his place knew him no more: ther's the fall of the faſhion. The life of theſe being a very dreame, euen like vntounto a hungrie Eſa. 29. 8.Isa 29:8man dreaming: for lo he eareth: and when he awaketh his ſoule is … ptie: or like as a thirſtie mā dreameth, & loe he drinketh, but when he awaketh, his ſoule is faintie. Euen ſo is the iſſue of faſhion and luſt, vanitie of ſtate, and Imbecillitie of ſtrength. Al the followers & fauorites wherof put their gaines as the vnthriftie ſeruant did his earnings,Hag. 1. 6.Hag 1:6 euen into ſacculum pertuſum, a bottomleſſe bag, no ſooner in but out. Fitly therfore is the ſtate and cōdition of this world reſembled to Ionas gourde, quae ſtatim ſtatim perijt. And Saint Paul concludeth, That while we are in the bodie (that is attending the bodie onelyonly as if wee had no ſoules) we wander 2. Cor. 5. 42 Cor 5:4a Pilgrimage from the Lord. We muſt therefore pray that wee may goe out of the bodie, and ſo reſt with the Lord eternallie. But if Paul were in the fleſh, & did preach this doctrine,2. Tim. 4. 10.2 Tim 4:10 yet Demas will forſake him, and Chriſt to, & embrace this preſent world: as his deare darling, and ſole delight. Many and manifolde are the multitudes, which make ſuch account of this world, that they can by no meanes be wooed from it, let the melanchollie ſchollers ſay what they will. And therefore is it that ſo many hauehave turned religion into pollicy, wherby that prouerb is verified▪ The Daughter hath deuoured the Mother. Religion hath bred peace, and peace praies and tires vponupon religion. Hence is it that ſo many church-robbers, tyrannize vponupon the reuenues and goods of the…. Danaeu… …n Aphoriſm. Politic. lib. 1. Church, being indeede no better, flatter themſelues how they luſt, but Pyrats by land mother murtherers and vſurpers of others goods. Pyrats by land more inhumane and tyrannicall vntounto the Chriſtian Church, then the Pyrats by …ea Ward and Dansker to theReport of …o …ota▪ …le p…r…ts▪ Chriſtian common-wealth. Thoſe taking by open violence: theſe encroching and entring by cunning practiſe & ſiniſter pretence. Mother murtherers they are alſo. for if the church bee our mother and they take away the bread and liuely-hood from her, wherby ſhe fainteth, ſickneth, & dieth. What are they but mother murtherers, and of the generation of Vipers? Laſtly, they are vſurpers of others goods: for he is a Vſurper that appropriateth others goods vntounto himſelfe. But theſe Church robbers do claime not onelyonly intereſt but alſo lawfull poſſeſſion and vſe of Chriſts goods, in that they rob him in tythes and offerings which he calleth his, what are they then but Vſurpers, & encrochers vponupon others tenures and intereſt? But their precedent generation hath denounced a woe againſt ſaying, Woe be vntounto them that either waſh or clippe the coine whereon the Lord hath ſet his ſtampe. Yea, your anceſtours commonly vſed theſe words in their donations: Let their Ex aribiuis …alleg Gland.accoūt be without fauor in the day of the Lord, whether they be our heires or ſucceſſors, who ſhall dare to diminiſh or alter the lands reuenues and inheritance that we hauehave conſecrated to the Lord. If the iudgement of your elders be required, this impious and iniurious ſurpriſing of Church eſtates, hath beene condemned both by Chriſtian biſhops, and alſo by Chriſtian Emperors, who euer were willing rather to lay downe their liues, then that the proſperity of the church ſhould bee impeached, or the goods thereof wickedly imbeazeled, or diuerted from the godly intendments of her well diſpoſed benefactors. But you ſee beloued that Chriſts Church hath bene ſurpriſed, and diſpoyled of her poſſeſſions, that whereas the Pſalmiſt ſaith, The earth is the Lords, The men of the earth with their earthly mindes hauehave left our Lord, as the Iewes, no place to reſt his head ſo they, no land to ſet his foot vppon. Hence are your lacklatines, & your lacklearnings which you fondly and furiouſlie obiect vntounto the reuerent Beaupeers of the church, the Biſhops, whereas you your ſelues hauehave made ſuch prieſts by robbing the Church, as church-Pyrats by famiſhing the Church-men in taking away their bread and liuelihood, & by vſurping the poſſeſſion of others. For who ſhould ſerue your foure pound, fiue pound, twentie nobles cures? if ſuch were not ordained to holde your plough, your Church and pariſh would lie fallow, yea, that poor pittance which is left to maintaine a few better qualified perſons is ſo caught and dailie vndermined by bare weather beaten deſperate courtiers, forlorne Gentlemen, & Cyclop…cal ſcatizers, that al wiſdom & godlie policie of the reuerend Biſhops and faithfull councellers of ſtate, vſing their beſt endeuors & vtmoſt fidelitie is little enough to retaine it: ſo far are they from any hope of a ſucceſſion or godlie deuoted generation, who would ſtudie to promote the wealth of the Church.

But let this generation know, that the world is giuen vp to a reprobate ſenſe, and if they follow it, they alſo are in no better eſtate. Good Lord, where is the bleſſing and fruite of the ancient time? Happie is he that preacheth to an attentiue eare, and to an intelligent heart, and an obedient ſoule. Worthy Ridley in one ſermon to that famous renowned Chriſtian Prince Edward the ſixt, preuailed that Chriſt-Church hoſpitall, the Hoſpitall of Saint Bartholomews in Southwarke, and Bridewell were at once erected. But now in an hundred Sermons the miniſters of Chriſt, muſt become like to the Friars Mendicants, and yet not ſo far preuaile, euen in this place with this Hono. citie us to purchaſe entertainement. I hope I ſhall be the laſt that euer ſhall mention it. And to conclude (my bleſſed brethren) ſeeing that al the things of this world are accurſed without Chriſt, ſe… before your eies Paul and Dauid as preſidents and motiues to exhort you to reſolution. Paul was crucified to the world Gal. 6. 14.Gal 6:14and the world to him, and accounted all things as loſſe and dung for the lucre Phil. 9. 8of Chriſt. And Dauid wondred That any man ſhould deſire ought in heauen but the Lord, or eſteeme any thing in earth, in reſpect of his God. Let vsus not then bee like ſucking babes, who rather cleaue to their nurſe then to their owne naturall mother. This world is our drie nurſe, the Church is our true mother. Let vsus then that are able to receiue ſtrong meat, learne to diſtinguiſh. But if for al this you deſpiſe this counſell, & ſet at naught theſe aduertiſments, and addict your ſelues wholly to the world: liſten and heare how the world will deale with you in the end. Serue it neuer ſo long, yet as Churliſh Laban dealt with Iacob in bringing foule Leah to his mariage bed inſteed of faire Rachel, ſo the world wil promiſe you gladſomnes, but will performe loathſomneſſe: will promiſe you the fineſt and gaieſt ſpeciouſnes, but will performe with you in deceitfull ſpitefulnes. Let the experienced ſay, if by the world they found any thing but worldly care in gaining the world, wordly fear in retaining it, & worldly ſorrow in loſing it. Yea, this is the meede of their life, and in their death inſteed of Tumulus giuegive them cumulus, an heape of ſtones, as had Achan, who touched the execrable thing, ſo theſe hauehave ſome painted Sepulcher, or ſome ſpecious or pompous funerall, and there is Cataſtrophe & the guerdē that the world affords them. But you beloued and bleſſed in the Lord, lift vp your hearts to him that praieth for you, in whome you are the Sonnes & the ſaints, the Princes and Prieſts, the Beloued, and the Baptized, the Illuminates and Aſſociates of the higheſt: by whoſe ſufferings you are ſeperated and diſtinguiſhed with works of ſaluation from the reſidue of the world, & through whom God dwelleth in you by the liuerie and ſeiſon of his gratious ſpirit in this life, and will after this life is ended, be in full poſſeſſion of you both in ſoule and bodie eternallie in the glorious reſt of heauen.

To moue you now therfore to are ſolution to leaue this world, & all worldly, fleſhly, and diueliſh practiſes of the worldlings, and ſuch as are ex diamet…o contrariant to all heartie and vnfained Chriſtians, & to cleaue vntounto the Lord that doth thus pitie you in praing for you, honour you in making choice of you frō among others, and in gracing you by vouchſafeing to receiue you as pledges of his fathers louelove, and accounting you as his own. I cannot propone a more forcible motiue to ſtir vp and quicken your hearts to a ſad & ſerious thankfulnes, then to put you in minde that you certainely are the people that Chriſt hath praied for, euen you I meane, the faithfull of this Land and ſtate; who hauehave ſought the Lord in ſinceritie and hearty deuotion. And that I may not now in the Epilogue of this my weake endeuour ſend you farre backe: I ſhal deſire you to looke, and with open and diſplaied eies, beholde the louing kindenes of the Lord toward our kingdome and countrie, euen in the memory & view of our whole nation and all Chriſtendome. How eſcaped we the furious and miſcheeuous complotments of manie weightie and malitious deadly enemies in all the peaceable raigne, & moſt happie and neuer enough admired gouernment of that deere Lady, our late ſoueraine Qu. Elizabeth of pretious memorie? Did not Chriſt pray for vsus when all thoſe ſecret deſignements, popiſh thunder, Cardinal conſpiracies, Ieſuiticall proiects, and domeſticall treacheries were diſcouered, & ſet vponupon the ſtage? Did not Chriſt pray for vsus when our ſtate tottered at the deceaſe of our late Soueraigne, and to the wonder of al the Chriſtian world, did as an earthquake ſhake & ſettle in a moment? when all nations about vsus ſtood looking at the things likely to enſue?

What fruſtrated the Popiſh prophecie of Worthing tō the Ieſuit, when foreſpeaking as he (hiſpaniolized traitor) wiſhed, That the fall of one Ladie would be the raiſing of an other. Meaning that the death of Ladie Elizabeth would bee the Diadem of Izabella Infanta Eugenia Clara? who brought to ſcorne alſo the ſurmiſe of Weſton the Ieſuite, another falſe prophet, who ſeeing his fellow Worthingtōs ſpel take no effect, went on, and tooke longer time, as the manner of bankrupts is; and ſaid, That the ſinnes of England were not ripe at the death of Weſton de tripl. offic.Queen Elizabeth. But when England had fulfilled the meaſure of her ſinnes as the Ammorites did, then would the Lord vtterly deſtroy vsus. WhichGen. 15. 16Gen 15:16 prophecie of his doubtl…s intended the powder Treaſon, which if it had beene effected, then had Weſton deſerued to hauehave been notified with a red letter in the liſt of Anabaptiſticall prophets. But then euen then alſo Chriſt Ieſus praied for vsus, and Worthington with his coopſe-mate Weſton are found lyars, and we, our prince and people are maruellouſly, and miraculouſly deliuered from the ſulphurous blaſt complotted at Rome, proiected at Rhemes, fortified at Doway, practiſed in England, yea and that which was ſome certain yeeres in intendment and purpoſe was fruſtrated in a moment. Oh then ſeeing not onelyonly the whole land but euen the very particular perſon here preſent can capitulat in ſpecie, what great things the Lord hath done for them, where in we now reioice; let it be ſufficient for me to commemorate in generall, and for euerie one of vsus in indiuiduo, to commune with his owne heart, and write this leſſon there, with the pen of a Diamond that neither day nor night, tide nor time, weale nor woe may obliterate or blot out the character of his diuine leſſon, and angelicall conſolation, but reſolue that our whole life bee a deuoted ſacrifice of thankfulnes & ſeruice to the liuing God of eternal maieſtie, through Ieſus Chriſt, our faithful interceſſor, to whom with God the father, & God the ſanctifying ſpirit, be rendred al power praiſe, might, and maieſtie this day and euermore. Amen.

The very God of peace ſanctifie you 1. Theſ. 5. 23.1 Thess 5:23throughout, and I pray God that your ſpirits, ſoules and bodies may bee kept blameles vntounto ſaluation, through Chriſt Ieſus, this day and euermore.

FINIS.

End of the text · William Loe, The Joy of Jerusalem and Woe of the Worldlings (1609)