A QVATERNION OF SERMONS PREACHED IN JRELAND in the Summer season. 1624.  
BY GEORGE ANDREW Master of ARTS, and Deane of Limmericke.  
The several Titles, Texts, Time, and Place are set down in the next Page.  
DUBLIN, Imprinted by the Society of STATIONERS, Printers to the Kings most excellent Majesty. Anno 1625.   


The first Sermon.  The Title 
The Temple-purger.  The Text 
2. Chron. cap. 29. vers. 3.4.5.  Time & place 
May 16: at Dublin.   

The second Sermon.  The Title 
The Merchant commodities.  The Text 
1. King's cap. 21. vers. 2.  Time & place 
july 13. at Limmericke.   

The third Sermon.  The Title 
The Shepherd and the sheep.  The Text 
john 10. vers. 27.28.  Time & place 
july 20. at Ennis.   

The fourth Sermon.  The Title 
Zion's compass.  The Text 
Psalm. 48. vers. 12.13.14.  Time & place 
August 15. at Limmericke.    

THE FIRST SERMON, Viz. The Temple-purger, Preached at CHRIST-Church in Dublin on Whitsunday. May 16. 1624.  
Before the Most Honourable the Lord Deputy of Ireland and Council of State in that Kingdom.  
By G. A.  
Imprinted at Dublin. Anno Dom. 1625.   

TO THE RIGHT HONOURABLE LORD, HENRY CARRY VISCOUNT FALKLAND LORD DEPUTY OF IRELAND.  
Most Honourable  
THe Evangelist S. Luke mentions a quaternion of Soldiers: 
Act. 12.4.  and I a quaternion of Sermons: that is polemical, this is Theological: And out of this (which the desire of many faithful ones, & the importunity of some judicious friends have drawn from me) I have presumed to set forth two, to stand Sentinel before your Honor. The first was naturally yours, for I came from fare to give it: The last is necessarily yours: for you came from fare to take it: Both preached before you, both graced by you, your honourable presence, your attention: So both are yours, and you are Christ's, 
1. Cor 3.22.23.  and Christ is Gods. I confess they are the two extremest in this Book: (for so the order of time required) but he which is Alpha and Omega, the first and the last, 
Revel. 1.11.  no doubt will give a blessing unto them both, in regard that the extremes and the mean, and the main, and all was intended for his glory. They are my first Infants which the light hath seen: & nature bids me to seek forth a nourisher: and whom sitter can I find then him who (under God) was the chief cause of their life, 
Isa. 49.23.  and is the common nursing Father of this Church. Vouchsafe therefore Right Honourable to reflect upon him who desires to express his duty towards you, now by sight as then by speech: especially in a work that is accompanied with hope of profit and comfort to the Church of God. Even so Right Noble Lord: Ride on and prosper with the word of truth and righteousness. Keep open the doors of the Temple and repair it. 
Nehem. 2.19. Ezra 7.21. Nehem. 2.8.  Prevent every Sanballat and Geshem: and let Ezra and Nehemias' be gracious in your eyes. Reformation is the work of the Lord and therefore let not your hands be weak. You have an Hezekiah with you even the strength of God: To him I leave you, and from him I wish you all increase of honour, with external, internal, eternal peace.  
Your Honours To do you all humble service in the Lord. George Andrew.   

THE FIRST SERMON The Temple purger.  2. CHRON. CAP. 29. vers. 3.4.5. 
3. He opened the doors of the house of the Lord, in the first year, and in the first Month of his reign and repaired them.  
4. And he brought in the Priests and the Levites and gathered them into the East street.  
5. And said unto them, hear ye me ye Levites, sanctify now yourselves, and sanctify the house of the Lord God of your fathers and carry forth the filth out of the sanctuary.  
MOst Honourable, and all right dear beloved in our Lord and Saviour: I have begun already to speak unto you out of this Text, 
june. 1. 1623.  which I then styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Temple-purger: since which time our Temples were threatened to have been defiled by our Adversaries, for they had conceived hope to have set up their banners in our Congregations: 
Psalm. 74.4.  But he that sitteth in the Heavens laughed them to scorn: 
Psalm. 2.4.  and scattered the proud in the imagination of their heart: 
Luke 1.51.  The match is put out, and the Powder will not take: so that for the time past, we may comfortably say with David: 
Psalm. 114 7.  The snare is broken and we are delivered; and for the time to come, confidently say with Micah: Rejoice not against me O mine enemy: though I fall, 
Mic. 7.8.  I shall arise. I will therefore (Christ being my guide) proceed in that my Text: lest withal it be said to me, as is said in the Gospel, 
Luke. 14.30.  This man began to build and was not able to make an end.  
Now in the first place I must repeat my former division: (for the Text had naturally three general heads) Who: When: What.  
First, Who was the purger of the Temple?  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Hu. He: viz. Hezekiah King of judah.  
Secondly, When was the Temple purged?  
In the first year of his reign and first Month.  
Thirdly, What course was taken in this purging?  
A twofold course.  
First for the house of God.  
Secondly for the guides of the house.  
Where three considerations are offered.  

1. The care taken for them.  
2. The titles given them 

In the general. Priests and Levites.  
In the particular 

Priests  
Levites      
3. The pains taken with them, 

viz. What Hezekiah did: What he said:  
What he did: Two things.    
4 He brought them in  
5 He gathered them into the East street,   
What he said: Two things. 

1. For the preparation Hear ye me ye Levites.  
2. For the matter: a threefold command 

Sanctify now yourselves  
Sanctify the house of the Lord  
Carry the filth out of the sanctuary.      
Thus much for the division.  
I have already spoken (at that other season) of the first general head: viz. Who was the purger of the Temple, even He 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Hezekiah the King: where I observed, That the care of God's Temple & work of reformation, is worthy of a King, nay necessary for a King: as I then proved by five arguments, viz.  

The rule of Scripture.  
The consent of the Fathers.  
The example of godly Princes.  
The confession of our Adversaries.  
The practice of our own.   
The use whereof was threefold: viz.  
First, to show the world what is the right of Kings, and that herein Papal power is but usurpation.  
Secondly, to tell the world, 
Hart. conf with Ren. cap. 9 d●. 4.  that it is but a trick in the Papacy to draw the ground of Regal supremacy only from the time of King Henry VIII.  
Thirdly, to pray that God would stir up the spirit of Princes to make use of their own right: and that in due time he would be pleased to send a David into Spain, a jehosaphat into France, a josias into Italy, a Constantine into Germany, that (with our Hezekiah of great Britain they may pull away the vizard from the Church of Rome, 
Revel. 17.16.  hate the whore and leave her desolate.  
I than spoke also of the second general head: viz.  
When, was this purging of the Temple? viz.  
In the first year, and first Month of Hezekias' Reign: where  
I proposed Two Meditations.  
1 For them that Rule, that they may not defer, but with David, betimes cut off the workers of iniquity; 
Psal. 101.8. jerom. 3.22.  and quickly to prepare that Balm of Gilead, to recover the health of their people.  
2 For them that are Ruled: that there may be among us no evening repenters, but that this year, this month, this day, this hour, may be the year, month, day, hour, yea the very moment of their conversion.  
I began then also to speak of the third general head, viz.  
First what Hezekiah did for the house of God, in opening it, in repairing it. Wherein, I have set forth Bethels excellency, namely the title, glory and beauty of the house of God.  
I have warned you to take heed to the feet of your affections, 
Eccles. 4.17.  When you enter into the house of God, lest you turn Bethel into Bethaven. 
Hos. 4.15.   
I have commended unto you the piety and bounty of Hezekiah, in repairing this house of God.  
I have prayed you to keep open this house as long as you can, and often to tread in these Courts.  
And lastly I have exhorted you, with care & cost to maintain this house of God, 
Hag 1. ●.  a thing expected of him, and accepted by him, 
1. Cor. 6.19  especially if withal we adorn and maintain the spiritual Temples of the holy Ghost, viz. The Saints of God: And hitherto we came the last time.  
Let us now proceed to the second and last general part of the Text: viz. What course Hezekiah took for the guides and principal officers of the house of God.  
This is taught in the fourth and fift verses, being the remainder of this Text: and therein three considerations are offered.  

The care had for them.  
The title given them.  
The pains taken with them.   
In order, of these, and first, of the first,  

The care that Hezekiah had for the guides and principal Officers of the house of God.  
First he repaired the place, than he brought in the persons: imitating herein the Creator, who first made the Air for man to breath in, the Water to refresh him, the Earth to bear him, and the Heavens to cover him, and then he made Man. When his seat was prepared, than he sent Him: This was very good in God, not only for the matter, 
Genes. 1.31.  but also for the manner; for there was apta proportio & nexus (saith Mercerus) and it was good and orderly in Hezekiah, 
Mercerus in locum.  first to provide the place, than the persons: First the place, here was Policy: yet not the place alone but persons also, here was Religion. Oh that in this and in all other actions, 
USE. 1.  we would join Policy and Religion together, that they may kiss each other, 
Psalm. 85.10.  and be like the two Cherubins which look one to another, and both towards the Mercy-seat! 
Exod. 25.20.   
As for the place alone, let us not be transported with the beauty of it, lest That be verified of us, 
Hilar. lib. contr. Auxentium.  which Hilary spoke against Auxentius, Male vos parietum cepit amor: You do ill to be in love with walls: but let us be in love with the persons, 
1. Tim. 5.17.  especially with them that labour in the word and doctrine: 
Rom. 10.15.  Oh how beautiful are the feet of them that bring glad tidings of peace.  

USE. 2.  Let all those whom this concerns, (as Rulers, Patrons, Parochians) think on this point; when they have prepared the place, to prepare the persons: Provide them, provide for them: that with greater courage the Bells of Aaron may sound in the Temple of God.  
Thus much for the Care had of them.  
Now for the Title given them, (by the holy Ghost,) viz. Priests and Levites. Whereof, first I must speak in the general.  
It is certain that there were Sacrifices, Oblations, Tithes, & Priests, even almost from the beginning: witness Moses in the 4. and 14. Chapters of Genesis: 
Adrichem. in Levi.  Put the Priesthood was extraordinary, and used promiscuously by the first borne of sundry Families: especially after the time of Noah (saith Hierome) for from thence, 
Hieronym. ad Evagrium.  all the first borne were Priests to the time of Aaron.  
Then was the Priesthood restrained to the tribe of Levi, and settled in Aaron and his posterity, who were consecrated Priests unto the lord 
Exod. 28 1. 2. Chron. 29 34  But because the Priests were too few for the service of the Tabernacle, therefore the Lord added all the tribe of Levi, 
Numb. 3.6.9.  and gave them to the Priests to serve them. Of both these, Priests and Levites doth the Text speak: and of them both I observe that which God himself observeth, viz.  
The Priests are named first, than the Levites:  
The Priests as chief, the Levites as inferior,  
The Priests for government and ministration,  

Num. 4.16.27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Num. 4.24.27.  The Levites for portation, custody, Gnavodath Gnavodah, the service of the service in the Congregation.  
Now Aaron was the chief of all: Aaron as the head: the Priests as the hands: and the Levites as the feet, to go and come, to serve and bear. It is Paul's rule, 
1. Cor. 14.40. 1. Cor. 12.17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For if the whole body were an eye where where were the hearing?  
Here then is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, order, 
USE.  nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 itself  
In nature, there is superior and inferior.  
In the heavenly Hierarchy, there is Angel & Archangel.  
In the celestial Orb, one Sphere is in the circumference of another.  
In civil policy, there is supreme and subordinate: 
1. Pet 2.13.  & difference is not unfitting in the Ecclesiastical Policy: For God is not the Author of confusion but of peace. 
1. Cor. 14.33.   
But in this Order let there be no disorder.  
1 Aaron though he be the head of the Priests, yet he must not be the head of the Church, for that office doth properly and solely belong unto CHRIST. 
Ephes. 1.22.   
2 Aaron though he be the head of the Priests, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet he must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, domineer over the Priests, Levites, & the rest of God's inheritance.  
And thus much for the Priests and Levites, in the general.  
But now I must entreat of them in particular: for the Text divides them, and therefore I must give them several meditations.   

And first for the Priests.  
They were the most eminent in the tribe of Levi, 
Numb. 4.24. Exod. 29.38. Levit. ●. 6. Malach. 2.7.  and appointed by God to oversee the Tabernacle, to offer the daily sacrifice, to pray for the people, and to expound the Law unto them. Their manner of consecration, purity of their garments, sounding of their bells, shining of their breastplate with Vrim and Thummim, are described in the 28. and 29. Chapters of Exodus.   


Malach. 2 1. USE.  And now o ye Priests this is for you.  
Let us not care for the name so much as for the nature, yet the name itself is not to be despised, for the Priest by an Anagramme signifieth Ripest. Let us then (of the Ministry) be ripe scholars in the school of CHRIST, riper than others ripest of all. 
Malach. 2.7. 2. Cor. 3.20. Revel. 1.16.  Let our lips preserve knowledge, for we are the Ambassadors of Christ: yea we are stars in the right hand of God, though proud worldlings do despise us.  

Hebr. 5.4.  Only in so great honour to which we are called, let not us ourselves dishonour our calling: the more honourable, the more humble, the more great, the more good: And if we will reform others, let us first reform ourselves, our works will prevail with many before our words, and they will be ready to say to us as the woman said to Christ, 
john. 4.19.  Sir I see that thou art a Prophet.  

Philip. 4.9.  It is Paul's example, as you have heard and seen in me and the Heathen said in his Senary.  

Menander.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Suadet loquentis vita non oratio.  
In a word, remember the Bells, remember the Breastplate, that we may both sound and shine, yea Shine as lights in the midst of a crooked generation. 
Philip. 1.15.   
Thus much for the Priests.   

Now for the Levites.  

E●●d. 12 29.  In one night the Lord smote all the first borne in the land of Egypt, saving the first borne of Israel, which he spared and sanctified to himself. 
N●mb. 8. ●●.  Now in stead of these, all the first borne, he took all the borne of the Tribe of Levi, 
Numb. 8.18.  & styleth them Levites.  
Their ages, & offices, their charge and services in the Tabernacle are described by Moses, Numbers the 3. and renewed by David, 1. Chron. 23.  
The sum of all is, they were the Lords portion, sanctified by himself, separated to himself, for the work of that Ministry, Israel's Liturgy. True it is, they were inferior unto Priests, yet especially regarded of the Lord: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Rom. 1.1. a rad: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  put a part (like Paul) from the world, and according to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of their name Levi, coupled unto God.  
Oh that the Levites of our time, 
USE.  would consider of this point! Seemeth it a small thing, 
Num. 16.9.  that God hath separated you from the multitude, to take you near to himself, saith Moses to the Levites of those times: 
Directed to the College at Dublin.  and I to my brethren, the Levites of these times, the younger sort of the Lords 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lot and portion? It is a great thing that the Lord hath thus separated you, elêgit, selêgit, to train you up in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and service. Oh! With what care and conscience ought you to prepare your hearts to stand before the Lord? You walk in danger, 
Ezra. 7. 1●.  and had need to be circumspect.  
For your name of Levi, 


Levi  
●il  
vile  
lun  
live.    by an Anagramme will easily turn to evil, and once turned to evil, it will by a second Anagramme, be as suddenly turned into vile: But if you turn and tune your hearts unto the Lord, then shall you be unto the people by a third Anagramme in lieu, or in stead of God: and so by a fourth conversion your souls shall live.  
Oh! Mark, how God hath marked you: Ye are his lot, his separate part and portion: Take heed to your selves, and beware of the profane: Nec tam juvant Athenae, quàm nocent voluptates. Let neither sin nor Satan, nor any instrument of Satan rob you of your heart, the Church of her hope, of God of his inheritance.  
And thus much for the Titles of the Priests, and Levites.  
Now follows in the third place, The pains, which Hezekiah took with these persons, viz.  
What he did. What he said.  
What he did: Two things.  
And first the Text saith vers. 4.   

He brought them in.  
He brought them in, namely, into the Temple; for his father Ahaz had shut up the doors of the Temple, 2. Chron. 28.24. and so by a probable consequence, He had shut out the Priests.  
Or, He brought them in, namely, into the City, (which is most likely) for the Text saith that they being brought in, Hezekiah assembled them into the East-streete viz, in jerusalem.  

USE. Js● 1. ●●.  1 O jerusalem, jerusalem! What a miserable City art thou become, which wast once accounted faithful? The Saints did once lodge in thy bosom, but now they are cast out: The Prophets are banished, and the Priests of Baal kept in.  
2 There was a second City, like unto the first, less in quantity, but as bad in quality, it was Bethlehem the City of David, 
Luke. ●. ●.  where many a rich and churlish Nabal lodged in the Inn, 
Luke 2.7.  when poor and meek Christ lay in the Cratch.  
3 But is there not a third City in the world, as bad as these? It is the City of Rome, where the lewd strumpets, (saith their own Cardinal) did at their own pleasure, 
Baron. in an. 912. art. 8.  thrust in their (amasios) lovers, false Popes, into Peter's seat.  
O Rome! thou makest no room for those that are good. Or if thou bringest them in, thou pervertest them? and Bernard 
Bernard. de confid. ad Lugen.  wittily speaketh of thee, bonos recipit non facit.  
4 I would to God this fourth City wherein we stand, 
Dublin.  deserved not to be added to the rest, to make up the square: But; Though Israel play the harlot, 
Hos. 4.15.  let not judah sin.  
When Christ came to the house of jairus, 
Math. 9.23.25.  he thrust the Minstrels out of doors: And the Scripture saith, Put out the bondwoman & her son: So, put out the profane, 
Galat. 4.30.  the blasphemer, the fornicator, and the harlot too, the Idolater, and every unreformed Papist; (though they bring you in never so much profit) and in stead of them, bring in the Prophets, the Preachers of the word, the servants of God, and his Saints. Let such dwell in your house, 
Psalm. 100LS. 6.  in your heart. Oh! Shut not them out, neither in your action, nor in your affection, lest that you yourselves one day be shut out of doors. 
Luke ●●. 28.   
Thus much for Hezekiah, his bringing in of the Priests and Levites. Now for the next.   

He gathered them into the East street.  
Caietane saith, it was atrium templi ex Oriente, 
Caietan. in loc●  but the word will not bear it, for it is not Chatzer, but Rechob, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which latter word is directly used for a common street, 
Esth. 4.6.  & so generally all expound it, of some street on the East part of jerusalem. Yet we may not think, that this gathering into the East was for superstition, like those twenty five Idolaters in Ezechiel, for it is not probable, 
Ezech. 8.16.  that the King would nourish that superstition which he went about to abolish, but certainly it was some street, of spaciousness, 
a rad: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and roomth, as the word Rechob, doth import. Hither did Hezekias gather them.  
Colligo, is one of the works of corporal mercy, but here it is spiritual, Colligere dispersos, for a spiritual end, to gather together those which were dispersed. It was the right of Hezekiah so to do. Thus God commanded Moses the Civil Magistrate, 
Numb. 10.2.  to make to himself two Trumpets for his assembling of the Congregation. So josiah the King, 
2. King 13.1.4.  assembled the Priests and the Prophets, and commanded them.  
So Christian Kings & Princes in the Primitive Church assembled the Counsels of those times; as to insist upon the four first general Counsels, viz.  


See. lib. 1. cap. 8.  Nice the first assembled by Constantine Mag.  

Id. libr. 5. cap. 8.  Constantinople first. assembled by Theodosius. 1.  

Evag libr. 1. c. 3.  Ephesus first. assembled by Theodosius junior.  

Id. lib. 2. cap. 2.  Chalcedon. assembled by Martian.   
Let our Masters of Rome look unto this, who by Papal authority have assembled in former times so many Counsels at Rome itself, and of late that Conventicle of Trent, of all which, a man may say as Hierome said in the like case, 
Hieron. libr 2. Apolog. contra Ruffinum.  in his Apology against Ruffinus: Dic, quis Imperator jusserit hanc Synodum convocari? But enough of this; for no doubt the Princes of the earth will maintain their own right, pluck the plumes of the Babylonish strumpet, 
Revelat 17.16.  and leave her naked.  
For our parts, let us obey, when such occasion of assemblies are offered, and in the mean time, let us be gathered into the assemblies of the righteous, 
Psalm. 1.5.  and that with profit, not with hurt; and continue therein, 
1. Cor. 11.17.  until we meet with, 
Numb. 10.25.  That gathering host of Dan (even with death) who shall gather us, as scattered members unto our head: For, 
Luke 17.37.  where the dead body is, thither shall the eagle's resort.  
And hitherto what Hezekiah did to the Priests and Levites.  
Now, What he said.  
And first, By the way of preparation.  
Hear ye me ye Levites, vers. 5.  
Where I pray you to mark, Three Things.   

WHY, HOW, WHAT.  
1 First, Why doth the King speak to the Levites alone? The Answer is threefold.  
First, under the name of Levites (which did bear the name of their Tribe) the priests also were comprehended, who were of the same Tribe: The Prophet Malachy doth make this plain, 
Malach. 2.1.  for he gins with a commandment for the Priests, 
Malach. 2.4.  but concludes with the covenant of Levi, and Chapt. 3. vers. 3. Purify the sons of Levi. Yet we may not think, but that the Priests had need of purifying aswell as they. But the 16. vers. after my Text clears this point, where both Priests, 
2. Chron 20.16  and Levites are named in this cleansing of the Temple, yea our very Text itself: Lahem, to them, viz. Whom he had brought in, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and gathered together: 
vers. 5.  and they were Priests and Levites.  
Secondly, 
2. Chron. 23.28.  it was the proper office of the Levites to cleanse, therefore he names them apart.  
Thirdly, 
2. Chron 29.34.  the Levites were more zealous in setting forwards religion than the elder sort of Priests: & therefore happily he directs his speech to them. And encouragement to young Daniel and young Timothy, and to every Neophyte, 
1. Tim 3.8. Act 18.25. Eccles. 12.1. ●. Pet. 3.18.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the school of Christ, that they may the better Remember their Creator in the days of their youth: Growing in grace, and in the knowledge of jesus Christ, and endeavouring to say with David, I have more understanding than the ancient, 
Psalm. 119.103  because I have kept thy precepts.  
2 Secondly, How, speaks he unto them? Lovingly; mark the words, Hear ye me, ye Levites, nay in the eleventh verse, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  he calls them sons, yea Banai, My sons; 
Isa. 49.23.  and no marvel, for Kings are nursing Fathers to the Church.  

USE. Euod. 20.12.  Are we their Children? Let us be obedient to them: Pray for them: Bear with them: Depend on them: and Allow them a great part of that honour & love enjoined in the fift Commandment, as if they were our natural parents.  
3 Thirdly, What is That, the King saith unto them?   

Hear ye me ye Levites.  
He exhorteth them to Hear: They which should exhort others, are exhorted by others. True it is, admonition doth always profit, and oftimes from those that are our inferiors, or have less knowledge than ourselves, thus job 
job. 31.13.  did not contemn the judgement of his servant, or of his maid: and Paul directs the auditory at Colosse, 
Coloss 4.17.  to say to Archippus (their Pastor) Take heed to the Ministry. And Athenaeus 
Athenaeus.  speaks aptly in the Proverb.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The Gardener sometimes speaks opportune things.  
But admonition doth more profit when it proceeds from our Superiors, 
Imperator est à Dei secundus. Tert. ad Scap.  especially from Kings and Princes, who by a divine influence do participate with that supernatural wisdom from above, even of him to whom they are next, and with whom they do so nearly converse.  
But beware (my brethren of the Clergy) that we be not prevented in our own element, no, 
USE.  not by our Superiors, much less to be discovered in our follies by our inferiors, or through neglect of our calling, or scandal of our life, be justly disgraced by them, 
Numb. 2●. 28.  as Baalam was by his Ass.  
Thus much for the Preparation.  
Now for the Matter itself, which contains a threefold command of Hezekiah to the Priests and Levites.   

The first Command. Sanctify now yourselves.  
Herein I propose four considerations. viz. 

An Action.  
A Limitation.  
A Question.  
A Correction.    
1 The first Consideration is the Action. Sanctify yourselves, or be you yourselves sanctified: For, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the word Hithkaddeshu is in Hithpael, reciprocal in Conjugation, & immanent in signification, and the order and meaning of the word is, that first we must sanctify ourselves, before we can sanctify others.  
And good reason; 
Simil.  for if you would have water to ascend to the top of a mountain, you must bring it from another mount as high as it. 
USE.  That which we teach others, let us first teach ourselves: we are the Lords Seers, 
1. Sam. 9 ●.  and tasters for the people. Seers, lest they fall, tasters, lest they be poisoned. Oh! How many are like the Architects of Noah his Ark, they built the Ark and were drowned themselves. Take heed (my beloved brethren) lest when we have preached to others, 
1. Cor. 9.27.  we ourselves be castaways.  
2 The second is, the Limitation. Now, not put expletiuè, 
Psalm. 118 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  like the Hebrew Na, but emphati●è, Gnattah. Now, even at this time whatsoever ye did before.  
It teacheth Two things.  
1 Now, in relation to the time past, as if he should have said: My Father Ahaz silenced you, disturbed you in your calling, & you gave yourselves to other affairs, and were polluted: But Now, return and sanctify yourselves again.  

USE.  And truly while we attend not our calling we are unsanctified, peradventure there is an unwilling desertion; How much more blame-worthy are we, if willingly we forsake our calling, and blot out the character which God imprinted? This deserta militia without just ground draws on the censure of man, and the vengeance of God.  
2 Now, in relation to the time to come, as if he should have said, 
USE  Now, o Now, and defer it not, even now be sanctified while it is called Today. Delay brings danger as in other affairs, so especially in the matters of God: To morrow, 
Cra●, Cra●●●rvus ●●t. A●g. confess. lib. 8. cap 12.  is not the voice of the Dove: To morrow? (saith Augustine) and, Why not now o Lord? Why should not my uncleanness have an end this very hour?  
3 The third Consideration is a Question, Whether Priests and Levites can sanctify themselves as here they are commanded? I answer, They cannot; for it is the Lord that must purify the sons of Levi: 
Mala●h. 3.3.  yet to encourage us he gives us the honour of the work. 
1. Io. 3.3.  We have no freewill unto good, 
2. Corinth 3.5.  for we are not able of ourselves to think a good thought, much less to do a good work. It is Christ that is made unto us, 
1. Cor. 1.10. 1. Thes. 4.3. 1 Pet. 1.15. Mark 9.50.  not only justification but Sanctification; yet we are still called unto holiness and sanctification. Have salt in yourselves saith Christ, alas: Have we in our nature any seasoning, or savour of spiritual wisdom at all? No but when he said Have, than he Gave: that when we feel our wants, we may cry with that good Father, Domine da quod jubes, & jube quod vis: 
Aug. conf. li. 10  Give us O Lord what thou commandest, and then command what thou wilt.  
4 The last Consideration, is matter of Correction, Priests and Levites are here called to sanctification: yet, What grievous complaints were made against them? viz.  
Isaiah 
Isa. 56.10.11.12  saith, they were blind watchmen, dumb dogs, greedy and given to wine.  
Hosea 
Hos. 6.9.  saith, they murder in the way by consent and work mischief.  
Zephany 
Zeph. 3.4.  saith, they are light and wicked persons, and have wrested the Law.  
Malachy 
Malach 2.8.  saith, They are gone out of the way, and have broken the Covenant of Levi.  
I wish that these and the like sins may not be found in the heritage of jacob. 
USE. Ecclesiast. 23.15   
If ever there were need of sanctified Priests, it is now: Oh! How many are there, who by a dissolute life do make religion to be made a scorn? I have spoken but one word, and that somewhat secretly, because I like not to discover the nakedness of Noah, and I fear that some Church-papist did overhear me to tell it in the streets of Azkelon. But if so, I will then cry aloud and say, 
2. Sam. 1.20.  
Psalm. 75.5.  Set not up your horn on high▪ for if you do, I will pluck you down again with the hands of Ten of your own approved Authors, viz: Aventine, Albertus Magnus, Holcot, Platina, Clemangis, Genebrard, Staphilus, jansenius, Cornelius Agrippa, and Cornelius Must: all which (take them jointly together) do speak such shameful and vile things of the Popes and Clergy of Rome, that they make them the beastliest monsters that ever trod upon God's earth. And in particular thus.  

A vent. annal. libr 8. in ●nit. pag 481.  The Pope (saith Aventine) sets over the flock of Christ Goats, Woolves, adulterers, ravishers, usurers, cooks, muletors, perfidious, perjured, ignorant Asses; nay he setteth boys & wantoness to rule the Lambs: I am ashamed to say what manner of Bishops we have.  

Albert. Magn in Evang. Io●. c. 10  Those (saith Albertus Magnus) which rule in the Church, be for the most part Thiefs, and Murderers: rather Oppressors, than Pastors: Perverters, than Teachers: Seducers, than Guides: These be the messengers of Antichrist, and such as supplant the flock of Christ.  

Platin in vita Marcellim.  Sed quid futurum (saith Platina) nostra aetate arbitramur? qua vitia nostra eò creuêre, ut vix apud Deum misericordiae locum reliquerint. Quanta sit avaritia sacerdotum, & eorum maximè qui rerum potiuntur, quanta libido, ambitio, pompa, superbia, desidia, quanta ignoratio tùm suiipsius tum doctrinae Christianae? Quam parva religio, quam corrupti mores, (vel in hominibus secularibus detestandi) non attinet dicere, cùm ipsi ita apertè & palam peccent, ac si inde laudem quaererent.  

〈…〉 Sapient. se●l. 182  The Priests of our age (saith Holcot) be like the Priests of Baal, Dagon, Priapus, wicked Angels, Angels of Hell.  

〈◊〉 ange de sta●● Ecclesiae, pag. ●7. ●●. 5●. etc.  Concerning Monks, Clemangis saith, they are slippery, indisciplinated, dissolute, running up and down into dishonest places, & hating nothing so much, as their reading and praying, rule and religion. The Friars are worse than the Pharisees, making show of Austerity, chastity, humility, but secretly they go beyond the luxuriousness of all worldly men: And like Bells Priests devour with their brats the oblations of the people. And what are Nunneries now a days, but the execrable brothel houses of Venus? that now the veiling of a Nun, is all one, as if you prostituted her openly to be a whore.  
Pontifices (saith Genebrard) circiter quinquaginta, 
Genebrar. Chronolog. lib. 4. seculo. 10.  pro spatio ferè 150. annorum, a joan. 8. ad Leonen 9 recesserunt totaliter à virtute praedecessorum suorum, & fuerunt Apotactici, Apostatici uè potius, quam Apostolici.  
It is much to be lamented (saith Staphilus 
Staphilus Apol. part. 1. ) that the life & behaviour of the reverend Priesthood answers not their godly and high Profession, but is very scandalous to the world. Can this be denied? It is (alas) too true.  
Truly (saith jansenius 
jansen. concord. pag. 270. ) the greater part of Bishops & Pastors, are so infatuated, that they bewray themselves to have no corn of Salt in their life and doctrine: There is no hope, when they themselves are irrecoverably corrupted, by whose health others should be helped.  
There be (saith Agrippa 
Corn. Agrippa de vanitate scient. cap. 62. ) in the Church, Monckes, Friars, and Anchorites, but few among them are good: For hither come flocking, they which have spent their substance upon whores, dice and surfeiting. This crew hath dissembled holiness: From hence start out so many Stoical apes, patched rogues, cowled monsters: who having no credit left in things humane, yet for their monstrous habit sake are put in trust with the things of God: whose life being most lewd, and filled with all villainy, is yet left unpunished, thorough pretence of Religion.  
And lastly (Cornelius Must 
Corn. Must Conc. Evang. & de festis tom. 1. ser. 4  saith) O my beloved Rome, Thou art wholly turned away, overthrown, and perverted: Thou art become a stews, a furnace, an hell: Every order is departed from God, Religious men are become dissolute, Virgins have cast off shame, Priests their Gowns, Monks their cowls.  

Elus. l. orat in Conc. Trid. in 3. Dom. Advens.  With what monsters of filthiness is not both Priest and People defiled? Begin at the Sanctuary of God, & see if there be any hope, or help for honest life. Would God they were not fallen, with one consent from Religion to superstition: from Faith to Infidelity: from Christ to Antichrist. The sacred name of jesus, is made a jest and fable, among the jews and Pagans, by reason of us; whose wickedness with a shameful report is bruited over all the world. 
Ser. 33. in Cant. or in Conc. Rhemens'.  Yea, S. Bernard himself saith of them in his time: Many Devils are chosen to be Bishops, they are the ministers of Christ and they serve Antichrist.  

Rom. 14.4. Ephes. 4.20. Basil.  But let them stand or fall to their own Master. We have not so learned Christ. Basil saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not with words, but deeds, that is, not with words alone, lest we nourish with a word, and kill with a work. Oh!  

USE. Exod. 28.37.  Let the name of Holiness be upon us, as it was upon the forehead of Aaron, & let the Nature of it be within us and without us too, like that Vrim & Thummim upon the heart and breastplate of Aaron: and let all pray with David: 
Exod. 28.30.  O Lord let thy Priests be clothed with righteousness. 
Psal●. 132 9   
And thus much of the King's first command,  
Sanctify yourselves.  
Now for the second command.   

Sanctify the house of the Lord God of your Fathers.  
I have formerly spoken of the House of God: and therefore I shall now spare to speak. Only here by the way observe, that he calls it not the house of their Fathers (for then they would have pretended antiquity) but the house of the Lord God, that they might attend to verity: and withal, the Lord God of their fathers, that they might join both together, even Antiquity and Truth. Our boasting Adversaries, are somewhat like the Gibeonites, they pretended unto joshua that they came from fare, 
Josh 9.4, 6.  and packed up a company of old sacks and bottles, to colour their fraud, when indeed they dwelled near at hand. So these men of Rome, patch up a garment with the shreds of Antiquity, when as they are but the younger Children of Time. For, What age can that Religion be of, which was never heard of in the time of Christ, nor in the time of his Apostles? Or if they had a show of Antiquity, it were nothing; for Antiquity without Verity is but vanity: Or if they will have it in the words of Cyprian 
Cyprian. coutra epist. Stephan. Papae.  against a Pope himself, Consuetudo sine veritate est vetustas erroris, Custom without truth is the antiquity of error. But of this by the way. The main thing, that this part of the Text intends, is the Sanctifying of the Temple.   

Sanctify the house of God.  
That is, cleanse the Temple, and prepare it to a holy use: for otherwise there was no holiness in it at all. Many things in the Scripture are said to be Holy, viz. 
Exod. 3.5. Levit 24.9. Math. 4.5. 2. Pet. 1.18. Psalm. 79.1.  The Place where Moses stood. The shewbread. The City of jerusalem. The Mount Tabor, and the Temple itself is called Holy. Yet not by any inhaerent holiness, but only during the time of God's presence, Holy uses, Christ his miracles, Transfiguration, or the like.  
Oh! 
USE.  What impostures are done in the Papacy under the name of Holiness? viz.  

Holy fathers of the Church of Rome.  
Holy house, viz. The house of Inquisition.  
Holy Wells, or waters.  
Holy Maid of Kent.   
And lastly, the Holy Cross in this kingdom, but more truly, the hollow Cross, a stolen for Idolatry, an offence to God's children, and generally an impoverishing and robbing of the Subject. 
Psalm. 93 5. USE  Yet holiness becometh the house of God for ever. A lesson not only for those that are Officers in the house of God: but even for all that tread in the Courts of the Lord our God. To every man belongs some especial virtue, as Liberality to the Rich, Patience to the Poor, justice to the Magistrate, Humility to the Minister, but Holiness answereth unto all: and to show the generality of it, it was prophesied by Zechary, 
Zech. 14.20.  that holiness should be written upon the horse-bridles, yea & every pot in jerusalem should be holy, 
& vers. 21.  & the whole Nation was called holy; yea and upon the very coin itself was there stamped on one side jerushalaijm kedhoshah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Holy jerusalem. But oh! How fare are this people now degenerated? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Their kedhoshah (which signifieth Holy) quickly turned into kedheshah, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 23.17. Isa. 1.21. Rom. 11.20. Hebr. 12.14.  which signifieth an Harlot? Oh! How is the faithful City become an harlot, saith the Prophet? Be not high minded but fear. Let there be no profaine person among us, but follow holiness, without which no man shall see the Lord.  
And hitherto of the King's second command.  
Now of the last command.   

Carry the filth out of the Sanctuary.  
By the Sanctuary is not meant a place of refuge, as Isa. 8.14. 
Isa 8.14.  but it concerns the Temple of God in jerusalem, and had four parts.  
viz. 

Atrium gentium, or the outward Court, 
Adrich. theat, in jerusal. nu. 101  Revelat. 11.2.  
Atrium judaeorum, or the inward Court, 
Adricho. ibid. num. 87.  Exod. 27.9.  
The holy place, Exod. 26.33.  
The holiest of all, Hebr. 9.3.    
Among all these, by the Sanctuary, is meant commonly, the holy place or Tabernacle. But Synecdochically is meant the whole Temple, 
2. Chron. 29.16.  both the inward and the outward parts.  
And here I observe Two things: viz.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Quod & Quid. 
First, that there was filth in the Sanctuary.  
But was there any indeed? In the Sanctuary?  
What, in the Holy place? In the House of God?  
Yes, there was filth there, And it is not strange.  
The Church of Corinth, 
1. Corinth. 5.1.  was stained with the filth of Incest.  
The Church of Galatia, 
Galat. 1.6.  was stained with the filth of a new Gospel.  
The Church of Pergamus, 
Revelat. 2.15.  was stained with the filth of the Nicolaitans.  
Laodicea, was blind and naked, and Sardis was dead. 
Revel. 3.17.3.1.   
In one 

Ark  
Family  
Field  
Barn  
Net.   there was 

Cham  
Ishmael  
Tares  
Chaff  
Bad fish.   with 

Sem 
Genes. 7.13 Gen. 21.9.   
Isaac  
Wheat 
Math. 13.25.   
Corn  
good fish. 
3.12.13.48.    There is no perfection in this life: 
USE. Luke 17.10.  When we have done all we can we are all unprofitable servants. Yet under the colour of perfections want, let us not abound with folly: and though we be sinners, let us not cast away the fear of God: 
Hebr. 12.3.  We have not yet resisted unto blood, neither have we yet attained the mark: 
Phil. 2.13 14.  But we follow hard towards it, for the price of our high calling in jesus Christ.  
Secondly, What was this filth of the Sanctuary?  
It was Twofold. Proper and Metaphorical.  
Proper: viz. dust, dirt, and filth, grown and contracted by not using of the Temple: This was the sin of them in the time of Haggai, They themselves dwelled in seeled houses, 
Hag. 1.4.  and the house of God lay waste. This is the sin of our times: and to all such I will say in the words of that Prophet, Consider your own ways in your heart. Ye looked for much, 
Hag. 1. ●, 9  and lo it came to little, because of my house that is waste.  
From the Proper, we come to the Metaphorical filth, viz. The Idols, Altars, Ornaments, whatsoever were brought in contrary to the law of God: for so all Divines, both theirs, and ours do expound it; & not without reason: 
2. King. 23.13. Isa 30▪ 22. Ezech. 2 1.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezech, 8.17.  for Idols are called Corruption, yea, a polluted and a menstruous cloth. Nay more than that, they are called Gillulim, stercora, dung, and that which is worst of all, they are termed stink.  

USE.  Oh! that these things would move us to hate Idolatry from the ground of our heart, and not to think the better of it for the external pomp and beauty: though the Images be of gold and silver, and the Ornaments rich, yet the Prophet bids the faithful to say unto them, 
Isa. 30.12.  Get you hence. As an adulteress, the fairer, the fouler: So Idolatry, 
Simil. Isa. 44.9.  the more fine, the more filthy: the more dainty, the more deformed: the more delectable, the less profitable. Let our Adversaries dote if they will upon their golden Babylon: let us esteem all their Idols, Aliars, Beads, Grains, and Popish Ornaments, no otherwise then the Scripture esteems them, namely, to be filth.  
And now let me conclude with a Question. Is there any filth in our sanctuaries at all? I answer. For the main filth of Idolatry (God be thanked) it is well kept out; but let us search jerusalem with lights, 
Zephan. 1.12.  whether there be any other left. As for example.  
If there be found among us any renewing of any Popish doctrine. That is filth.  
If contrary to those religious Articles, agreed upon in a Convocation held in this City, (1615.) there be any Images of the Trinity, or expressing of God the Father, the Son, and the holy Ghost, in any outward form. That is filth.  
If in our Congregations, any thing be done without Order, and edifying. That is filth.  
If the life of the speaker be not orderly, but dissolute. That is filth.  
Out with this filth, and out with that filth, and out with every thing that doth offend, 
Math. 13.41.  that God may come to his holy Sanctuary, and find us there sitting clothed with the clean and Wedding garments of Faith and obedience.  
And to this end, let every one cast out the filth out of his own heart, which is God's spiritual Sanctuary, and the Temple of the holy Ghost: That he which hath pure eyes, and cannot abide that thing which is evil, 
Habac. 1.13.  may take delight to dwell within us, until we come to that celestial sanctuary which is above, 
Hebr. 8.2.  and to jesus the Mediator of the New Testament, 
Hebr. 12 24. Malach. 3.1. Isa. 9.6.  the Angel of the Covenant, and the Prince of Peace.    

THE SECOND SERMON, Viz. The Merchant Commodities, Preached at St. MARIES in Limmericke. In the time of the general Assizes holden for that City, july 13. 1624.  
Before the R. Honble. the Earl of Thomond And before The Lords justices of Assize, Sr. George Shurley Knight, Lord chief justice of his Highness' Court of chief Place in Ireland: and Sir Edward Harris Knight, one of his Majesty's justices in the same Court.  
By G. A.  
DUBLIN. Imprinted by the Society of Stationers, Anno Domini. 1625.   

THE SECOND SERMON, The Merchant Commodities.  1. KINGS. 21.2. 
Because it is near by my House.  
RIght Honourable, and the rest right dear beloved in our Lord, having proposed this History of Ahab and Naboth, as a fit subject for such assemblies, I came to that part of the Text which concerneth the reason, why Ahab should desire Naboths Vineyard. Which reason was Twofold, viz.  
Matter of Necessity: because he needed a Garden of Herbs.  
Matter of Commodity: because it was hard by, near his house.  
After that I had spoken of the first, I came to the second: where I proposed unto you three several meditations, viz. concerning A House, Nearness, commodiousness.  
I have spoken of the first already, and have proposed sundry abuses which men run into for a House: and withal, offered you Eight Meditations for Houses: viz. Four for Houses Material: viz. Houses of our Own: Houses of the Poor: Houses of the Prophets: and the House of Go●.  

1. Ti. 3.15. 2. Cor. 5.4. job 10.21. 2. Cor. 5.1.  Four, for Houses Metaphorical: viz. The Church of God. The house of the Body. The house of the Grave, and, The house of Heaven.  
I have also spoken of the second, viz. of the nearness of Naboths Vineyard to the Palace of Ahab: and have showed the absurdity of Ahabs' covetousness, for by the same reason he might aswell have coveted all the neighbour bounding Lands, because they were near, and Naboths Wife too, because she was near.  
Then I corrected the vanity of the world, which seek for those things that are near, and neglect that which ought to be most near, 
Rom. 10.8.  and dear unto them: and so I then concluded, that in all our actions we ought to draw to God, whether for 
a Hebr 11.6.  Direction, or 
b Ephes. 5 1.  Imitation, or 
c Psalm. 30.8.  Consolation, and this with that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or assurance of Faith, which as by a certain sprinkling, purgeth our hearts from an evil 
d Hebr. 10 22  Conscience.  
Thus much for an entrance, by way of repetition.  
Now let us proceed to the third and last Meditation: viz. Matter of Commodiousness.  
For this Vineyard of Naboth, it was not only near the house of Ahab, but it was Etzel, at or by his house, so commodious as nothing could be more devised. This day therefore I must speak unto you of Ahabs con●●●ding reason, why he desired poor Naboths Vineyard, viz. for Commodiousness which is the fair Havens where every man desire● to cast Anchor: Let us follow them, and cast Anchor too upon this Word: which though it be long, yet it is but a Word.  

〈…〉  It is the ground of Moral Philosophy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉: All things desire a certain good. Nay it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, natural, to seek for that which is good, especially if that good thing be commodious. Hereupon infinite questions are moved concerning Commodity: What place most convenient to build in? What time fittest to plant in? Where is the cheapest land, the best Company, the nearest Market, the chiefest Wares to be bought? wherein the folly and hypocrisy of the world is strangely discovered.  
They seek for land, and yet there is a land above, that is never fought for: Even that celestial Canaan, that floweth with better things than milk and honey. 
Exod. 3.7.   
They seek for good Company, and yet behold a City above, where there is better company than can be found in this world; 
Heb. 12.22.  namely the company of innumerable Angels, the Congregation of the first borne, the spirits of just and perfect men, and jesus the Mediator of the new Testament: and yet this company is not cared for. But though this seeking world be ready to faint under this endless travail and vexation, yet I will labour to correct in you this error, and unto you to propose a better commodity than ever Ahab could get by the Vineyard of Naboth: And this I will endevore to do Two ways.  
First, Negatively, what false Wares (which I may call discommodities) are to be rejected?  
Secondly, Affirmatively, what are those pure and delicate Commodities which are to be sought after by all the sons of Adam? In order of these, and first of the first.  
The Negative,  
Here I meet with 4 parcels of false Wares. viz. The false Wares of 
The World. 
A  Satan. 
B  Antichrist. 
C  Sinne. 
D    
The first parcel: the wares of the World: There is a resonabilis Echo, which in the concavity of mountains, doth render and sound back the ends of words: As for example, if there you ask, How shall I come by a benefice? the Echo will answer, buy a benefice. So if we ascend up into the mount of Contemplation, and ask, Are the things of the world commodious? The Echo will answer odious. Oh the folly of this stirring age! They rise up early, 
Psalm. 137. ●  lie down late, and eat the bread of sorrow: and when the purpose is achieved, it is but wind. They bow unto Mammon so long as they have a knee to bow: and when they come to touch it, it is but earth. They run after riches which taketh to itself wings. 
Proverb. 23 5.  and when they have caught it, it is but the children's butterfly, bedawbing the fingers of our affections. Oh! How dear is the purchase of vanity, got with cark, kept with care, lost with grief? Oh! How incommodious are the wares of this wicked world, fet from fare, held at a high rate, bought with the loss of our time, want of our quiet, weariness of our flesh, and oft the woe of our Souls, proving to the buyers no other than the reward of iniquity, 
A●t. 18.19. 〈…〉  or like another Acheldama or field of blood? Oh! Buy not repentance at so dear a rate: 
R●● 4 2● 〈…〉 2 15.  ask first with Paul, What fruit? Say with Isay: it is but a Spider's web. Hear Christ: The Gentiles seek after these things: And then resolve with john, 
● john ● 15.  Love not the things of this World.  
The second parcel: are the Wares of Satan.  
In the shop of this world, 
Palm. ●. 5. ●0.  The Prince thereof sets out his ●●nes to say: 
Ep●● 5.11.  but as in the end, they are unprofitable, so in the mean they are false: For he sells his Water for Wine, and sophisticating his commodities, he sets out vice under the colour of virtue: As Pride, he calls handsomeness: Coveteous●●sse, thirst: Prodigality, goodfelloship: Lust, recreation: Quarrelling, courage: Superstition, devotion. In all which, & the like, he keeps, but his old wont, playing the subtle Serpent, & the lying Merchant, weighing these Wares with his own weights: But (you my beloved) remember what he was from the beginning; trust not Satan, for he is your enemy, carry his wares to the light, and weigh them by the Balance of the Sanctuary, and you shall find them to be Lighter than vanity, or like the Apples of Sodom, which have a fair rind, but within, 
Solin. Polyb. cap. 38.  they are nothing but cinders and smoke.  
The third parcel, are the Wares of Antichrist. The man of sin, Antichrist of Rome is the foreman in the shop of Satan: Nay he is the grand Cape-Merchant. He acteth indeed many other Arts and parts, viz.  
He plays the Chirurgeon, 
Revel. 18.24.  for he lets blood (In her was found the blood of the Saints) and he scarifies the Princes of the earth.  
He plays the Fisherman, he hath certain escas inebriativas, baits of honour, pomp, ease, and liberty, to besott the simple, 
Revel. 17 2.  and to make them drunk with the wine of her fornication: and all must be, sub Annulo Piscatoris, The Ring or seal of the Fisher, meaning Peter, but indeed fare unlike to Peter: for Peter was a fisher of men, 
Math. 4.19.  but the Pope a fisher of Monarchies.  
He plays the Grazier, for he feeds Bulls in the Pastures of Italy, and so sends them into great Britain that they might be sold. These are bad Wares, and they are met withal now and then unto their cost, and drawn out of the doors.  
He plays the Lapidary, 
Hazzenmull. jos con. cap. 4.  for he wears a shoe of Gold, wherein there is a precious stone preservative from poison, lest he should be infected by them that kiss his soot.  
He plays the Physician, for he hath an infinite sort of Patients, to whom he ministers, before they be sick: he shows them his Drugs, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, very loathsome in taste, but in show it looks like Manna: and Pills without number, whereof one is double-gilt, and preserved in the Cabinet of the Church of Rome, viz. That same Canon: 
Creg. 7. Can. 15 q. 7. cap 4. Sir Ed. Sands his ●●Lit.  Nos sanctorum, wherewith he purges Princes of choler, predominant in their hot fevers, namely, when they begin to wax red against him, or to swell about their prerogatives. But of all trades he is the most cunning Merchant, for he discurres through all Europe, yea, Currit mercator ad Indos: and by his Mart-men, vents his apish Toys, drugs of Rome, dreggs of Superstition, counterfeit Relics, hallowed Beads, consecrated Grains, Pardons, and Indulgences, by ships lading: a share of which false Coins, do our Mint-masters of Rome, send over to their Hucksters here, to delude the people of this Land.  
But this Romish-merchant, useth one merchandise above all the rest, more great, more grievous, more dangerous, 
A●●●. ●●. 13.  more damnable; it is the merchandise of souls. Oh! Buy not any of these Wares in the shops of Rome: Avoid it and go not by it: Proverb. 4.15.  
The fourth & last parcel of false Wares, are the Wares of Sin: As we have by the way of Negation excluded the commodities of the world, and of the Prince of the world, and of the said Princes chief Merchant, Antichrist of Rome; 
●●t 3.1.  so now let us see if among us any deceitful commodities can be found Sin in general is a deceiful commodity: it promiseth unto us profit and pleasure for our work, but when it is done, he pays us with the Wages of d●ath. 
〈◊〉 6. 2●.  But from the general, let us descend unto the particular Wares of Sin: and yet here I will propose but one false pack for all, in a subject nearly allied to the Text: It is, Hope of Commodity, and unlawful Gain: which deceives many a buyer, causeth the wise to wander, & multitudes to fall into the snare. And to give you a sample, cut from this deceitful pack, understand that, viz.  
1 Hope of commodity, makes the guiltless, oftimes to be kept in prison longer than is fitting. So Felix dealt with Paul, Act. 24.27.  
2 Hope of commodity makes the guilty to be let go. Thus Ahab dealt with Benhadad, but Ahab for that, 
1. King. 20.42. 1. Sam. 15.3.28.  was appointed to die. Thus Saul spared Agag, but Saul for that, lost his kingdom.  
3 Hope of commodity, makes the Temple of the holy Ghost, the Temple of Satan: and the body to be prostituted to fornication. Thus Tamar said unto judah: 
Genes. 38.16.  What wilt thou give me?  
4 Hope of commodity, makes the Subject, to break the Laws of his Sovereign. Thus Shimei contrary to David's command went out of jerusalem. 
1. King 2.42.   
5 Hope of commodity, makes every bold sinner, to transgress the bounds of obedience to God: Such are they who think, gain to be godliness. 
1. Tim. 6.5.   
6 Hope of commodity, makes the Servant to betray his Master, as judas did Christ, or the Wife her Husband, 
Math. 26.49. judge 16.18. 2. Sam. 4.6.  as Delilah did Samson: or one friend another, as Baanah did Ishbosheth.  
7 Hope of commodity, makes the Prelate, to make havoc of the Church revenues, to the impoverishing of succession, and hindrance of the service of God.  
8 Hope of commodity, makes the Preacher, 
Ezech. 13.10.12.  to sow pillows, and to dawb with untempered mortar, and when it comes to the point, not to reprove sin.  
9 Hope of commodity, makes men to lie, flatter, 
Math. 28.15.  dissemble, bear false Witness, 
1. King 21.10.  and to tell many untruths.  
10 Hope of commodity, makes a man to war against the Orphans, Widows, poor, and fatherless, to seek Earth, and lose Heaven.  
11 Hope of commodity, makes many a man to marry his children unto Papists, yea and himself to, a thing forbidden by God in the seventh of Deuteronomie (a place reviewed of late by one of the Worthies of our Law. 
Deut 7. ●4. Sir E. C. ) Now they do but blur the world, to say, They had hope to gain them. No, it was hope to gain by them: if God be not more merciful, it will turn the edge of their Souls.  
12 Lastly, Hope of commodity, makes many a worldling to live in a place, where he shall never hear the Bells of Aaron: he sits down by wood and water, and in the mean time, 
Revel. 22.14.17  they want the Tree and the Water of life.  
Loc, I have impanelled a jury of Hopes, but make no trial of them, for they will cast you. They are called Hopes of commodities, but they shall prove unto you discommodities indeed. 
tophet. in biace.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as it is in the Greek Proverb. 
A●t 27.11. ) These hopes are worse than the Haven of Lasea, this only incommodious to Winter in, but the other incommodious at all seasons. Oh! Arrive not at these Havens: Abandon these Hopes: Pass by all these parcels of wares, they are unready, uneven, unprofitable: they are deceitful, dangerous, damnable to the Soul.  
And thus much for the Negative.  
Now for the Affirmative part. (viz.)  
What are these pure, good, delicate, and Merchantable Commodities, which are to be sought after, by all the sons of men?  
Where in the entrance, I must give this overture, that if the appetite of mortal men be not set an edge to long after these Commodities, 
1. Cor. 12.31.  and (according to Paul's rule) To Covet after the best gifts; yet We, whom the Lord hath separated for the work, 
Act. 13.2.  will offer unto men all our merchandise, and hold forth the Word of life, 
Phil. 2.16.  for it is not a thing abhorring from our element, nay it is proper unto us to play the spiritual Merchants. I know that the Magistrate is the chief Master of this Art, for he can procure The wealth of his people, 
Esth. 10.3. 2 Chron. 34.33  and speak peaceably, yea he can compel them too, to come in and buy: And it is every man's Art and part, to search for that which is most commodious for the Soul. 
Coloss. 3.1. Ephes. 5.16.  Seek those things that are above and redeem the time. But in an especial manner this Art belongeth to the Prophet, even to every man of God: Thus David, 
Psal. 122.9.  In regard of the house of the Lord, I have procured thy wealth: Thus david's Solomon: The Preacher searched forth, 
Eccles. 12.9.10.  and prepared many parables, and sought to find out pleasant words: even the words of truth.  
Now in following this, Metaphor of Merchants, I will first make a comparison between the common and the spiritual Merchant (for so I will distinguish them) and then I will vent out all my commodities at the last.  

The Comparison: Where Two things are observed, Community and Difference.  
The Community, 
Community.  or wherein they do agree.  
In Common Merchandise there is a shop to sell in, wares to be bought, light to sell by, the Market-day, the Buyers, and the Merchants.  
In Spiritual Merchandise, the Shop is the Temple: the Wares, are the precious things of the Gospel: the Light is the Word: the Market-day, is the Sabbaoth: the Buyers are O Men, Proverb. 8.4. yea and Women too: And the Merchants, are the Preachers of the Word. And these spiritual Merchants, call and cry, Come ye weary, Mat. 11.28 Come ye thirsty, Isa. 55.1. Come ye hungry, Prover. 9.5. Come ye Children, Psalm. 34.11. Come all, Revel. 22.17. The Difference, 
Difference.  or wherein the Common, and the Spiritual Merchandise do differ and disagree.  
In Common Merchandise there are Wares corrupted:  
But in the Spiritual Merchandise, they are without sophistication: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proverb. 30.5. Math. 10.16. 1. Cor. 5.8. 1. Pet. 2 2.  Tzeruphah, Pure, saith Solomon: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unmixed, saith Christ: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unleavened, saith Paul, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without deceit, saith Peter.  
In the Common, the Wares are not only corrupted but corrupting, tainting and spoiling one another: 
Math. 23.5. 2. Cor. 1.24. Genes. 50.26. Coloss. 4.6.  But in the Spiritual, there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Keepers, helpers, and edifiers one of another, like those embalmings which preserve the members, or like Salt, seasoning both body and soul to eternal life.  
In the Common, there are false Lights:  

Psalm. 119.105. 2. Pet. 1.19.  But in the Spiritual, there is the true Light, and the Light-maker john. 1.9. and waiting upon this Light.  
In the Common, nothing is to be had without money:  

Isa. 55.1.  But in the Spiritual, Come and buy without money.  
In the Common are ofttimes old & rotten commodities:  

Jerem. 6.16.  But in the Spiritual, they are old and good.  
In the Common, they are gotten with extreme toil, Impiger extremos currit mercator ad Indos.  

Rom 10.8.  But in the Spiritual the chief Wares are near, yea they are brought unto us by the revelation of JESUS CHRIST. 
1. Pet. 1.12.   
In the Common, they are bought at some low price:  

2. Pet. 1.4. Philip. 3.14.  But in the Spiritual, they are Great and precious: The price of our high calling.  
In the Common there is some want, for you shall not always meet with cloth enough of the same colour, or fit for all times, places and persons:  
But in the Spiritual, there is fullness, and largeness, 
Psalm. 36.8. Psalm. 119.96. 1. Thes. 5.17. 1. Tim. 2.8. 1. Tim. 2.4.  fit Commodities for all times: Pray continually: for all places: Let the men lift up every where pure hands. For all persons: God wills that all men should come to the knowledge of the truth: 
Isa. 55.1.  And Isaiah calls to every one to come to the waters to drink.  
Now have I ended with the comparison, and I know ye do long till I do vent the Commodities themselves: Therefore now at the last I will turn Spiritual Merchant, and as an apprentice to that divine wisdom which Solomon speaks of, I will utter my voice in the streets, 
Prov. 1.20.  and will thus cry and call to all comers. Ye Nobleses and Gentles, ye sons and servants of the Highest, What do you lack? Will you buy any good Commodities indeed, and that without money?  
Do you lack a Chain for your neck?  
Here it is, Take instruction, Proverb. 1.9.  
2 Will you have a parcel of pure fine linen?  
It is the righteousness of the Saints, Revelat. 19.8.  
3 Will you have any flowers, as Roses and Lilies? 
Cant. 2.2.   
It is the resplendent beauty of the Church of God.  
4 Will you taste any fruit, pleasant fruit? Cant. 4.16.  
There is none better, than the fruit of a good life. 
jam. 3.17.   
5 And what say you to Gain? ye are greedy of it.  
Take Godliness: it is great gain, 1. Tim. 6.6.  
6 Do you want any Garments against Winter, an excellent suit of apparel, that will last for ever?  
It is the Robe of the righteousness of jesus Christ. 
Isa. 61.10.   
7 Will you have any gold, better than the gold of Ophir? 
1. King 9 28. Revelat. 21.21.   
Aspire unto that heavenly City, the streets whereof are of pure Gold.  
8 Are you destitute of a dwelling, and will you have a good House?  
Oh! Look up unto that building above, that is given of God, 
2. Cor. 5.1.  not made with hands, eternal in the Heavens.  
9 Will you come and take part of good cheer?  

Proverb. 15.15.  Use a good Conscience, for it is a continual feast.  
10 Will you have a Commodity, that is good and lasting?  

1. Cor. 13.8.  It is Charity, it abideth, and never falleth away.  
11 In this time of infection, do you need any Incense?  
It is Prayer and invocation, Psalm. 141.2.  
12 Do you lack any Land, better than Canaan? Ex. 3.7  

1. Pet. 1.4.  It is the Land of your inheritance, immortal, undefiled, and reserved in the heavens for you.  
13 Will you have any sweet odours?  

Phil. 4.18.  Use Liberality towards the Saints of God.  
14 Do you wish for green pastures?  
They are the never fading comforts of the holy Ghost. Psalm. 23.2.  
15 Will you buy any Pearl?  
Get wisdom and understanding, Proverb. 3.15.  
16 Would you see a good salve for the eye?  
It is divine illumination. Revelat. 3.18.  
17 Do you want any Spices? Cant. 4.14.  

Galat. 5.22.  They are the Graces of the holy Spirit.  
18. 19 20. Will you have three parcels of extraordinary Commodities together, as Wine, Milk, and Honey?  
They are the precious things of the Word of God preached, Isa. 55.1. Psalm. 19.10.  
21 Would you meet with a Commodity, that when you have got it, you must never part with it?  

Proverb. 23.23  It is Truth. Buy the truth, but sell it not.  
22 Are you not angry with yourselves for a Commodity, which you slipped long ago? And would you see it once again?  
It is Time. Oh! Redeem the time, Ephes. 5.16.  
23 To draw near to a period, Will you fain have a Commodity that is good for all things?  
It is Piety, and Sanctification. 
1. Tim. 4.8.   
24 Lastly (because I have kept you long) Will you have a refresher, lest you faint by the way, a little Vsque bah?  
Oh! Drink freely of the water of life, 
Revelat. 22.17.  and at the brink of death, be revived with the Meditation of all those comforts, which are solely to be found in Christ, the Well of living waters, and Fountain of our Salvation. 
Cant. 4.15.   
Behold now, I have vented all my Commodities, and uttered two dozen of pure and delicate Wares: The best that could be found in the shop of Christ, the holy Scriptures.  
They are not like Phillip's 200. pennyworth of bread, 
Joh. 6.7.  for they were not enough that every man might have a little: But these are of that nature, that all may have every one, and every one may have all.  
And now that I have showed you all my strength, 
USE. judg. 16.18.  Come, o Come, and overcome: Come and buy.  
Ye, Bene Elim, sons of the mighty, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm. 29.1. jerem. 55.  jeremies' great ones, these commodities are for you. They will so adorn you, that they will cause you to be praised in the Gates: they will make you full of Piety, Wisdom, justice, Mercy and Truth, that you may destroy Sin, chase it with your Eye, chasten it with your Hand, 
Proverb. 20.8.  and preserve the Throne.  
Ye Daughters of Israel, these Commodities are for you: They are fare set (namely from the store-house of Heaven) and dear bought (namely w●● the blood of the immaculate Lamb. 
1. Pet. 1.18. ) They shall grace you more than that glorious raiment that David tells of, 
2. Sam. 1.24.  to the daughters of judah: they shall  you as it were with Scarlet, and hang like Ornaments of Gold upon your rich Apparel.  
Ye Sons of Levi (Merchant's Royal to the King of Kings) these Commodities, are excellent for you: they shall furnish you with that which was graven on the breastplate of Aaron: 
Exod. 28. Heb. 5.4.  and if you wear of the same piece that you vent to others, it will truly honour you, and make you to shine as stars for ever and ever. 
Dan. 12.3.   

Psalm. 49.1.  To conclude o all ye Sons of Adam, high and low, rich and poor, one with another, Harken unto me, 
judg. 9.7.  that God may hearken unto you. Leave none of these Commodities unseen, unsought, unbought: not one of them unshaken, untost, untaken. Oh! That ye would fly as Doves to the windows: 
Isa. 60.8.  and as Buyers, desirous of gain, to assemble in these shops of the Saints. Ye may go further and far worse: ye cannot be so fitted in any of the shops of the Merchants of Tyrus, of Sin, 
Isa. 28.20.  of Satan, or of Antichrist. As Isay saith, The Bed is too straight, and the covering to narrow: So I say, The Wares are too dear, and the Commodities too course: But those that I set forth unto you out of the shop of the Lord, are fair, and cheap, and profitable, are full and fine and durable; warranted to you for good, aswell in this life, 
1. Tim. 4.8.  as for that which is to come.  
Oh! That these things might move us to covet after these spiritual Wares that being furnished with them, we may find Grace with God: Favour with men: & Peace in our own souls, until we come to that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Nazianzene 
Nazianzen.  calleth God) the chiefest Artisan, even to him that is the maker & donor of these spiritual Merchandises, 
Revelat. 22.16.  jesus Ch●●●● the righteous, the bright morning star.   
FINIS.   

THE THIRD SERMON, Viz. The Shepherd and the Sheep.  
Preached, At Ennis in Thomond, And In the Diocese of Killaloe.  
In the time of the general Assizes, holden there, for the County of Clare. july the XX. 1624.  
Before the Right Honourable the Earl of Thomond, And before the Lords justices of Assize for that County, and before the Reverend Father in God, john, Lord Bishop of that Diocese.  
By G. A.  
DUBLIN. Imprinted by the Society of Stationers, Anno Domini. 1625.   

THE THIRD SERMON, Viz. The Shepherd and the Sheep.  JOHN. CHAP. X. Verses. 27. & 28. 
27. My Sheep hear my voice, and I know them, and they follow me.  
28. And I give unto them eternal life: and they shall never perish, neither shall any pluck them out of my hand.  
RIght Honourable, Reverend, and all right dear beloved in the Lord jesus: I trust that God hath given me some footing in this Diocese, and therefore hither am I come to do some part of my duty.  
I have spoken elsewhere, 
Seven days before at Limmericke. Psalm. 51.15.  very lately, in such another assembly: & if now also the Lord will be pleased To open my lips, my mouth shall show forth his praise. As in the City I turned Merchant, so now in the Country, I must turn Shepherd. And my Text (which runneth upon that subject) containeth 2. things.  

The Sum: and The Parts.  
The Sum, is the drift and scope, namely of the Sheep, 
Division.  and consequently of the Shepherd.  
The parts of the Text, contain a particular description of the Sheep; and that in Four things.  

1 The Title given them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sheep.  
2 The owner of them▪ Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mine.  
3 Their Duty 2 fold 

To hear the shepherd's voice.  
To follow him.    
4 The benefit they get from the Shepherd.   
In Two things. 

1 Affirmative: 2. fold 

He knows them.  
He gives them eternal life.    
2. Negative: 2. fold 

They shall not perish.  
No man shall take them out of his hand.       

Thus much for the Division.  
Now according to this order, I will speak, of somuch of this Text, as God's assistance, your patience, and my time, will permit.  

The sum.  And first of the Sum, scope, drift, and main subject of the Text, namely of the Sheep, and consequently of the Shepherd, that is, of the faithful, and of their chief Pastor, jesus Christ: For though the Shepherd be not named, yet the Sheep and the Shepherd are Relatives, and according to the nature of Relatives, one cannot well be defined without the other.  
But in casting up this Sum, let us see the manner of it, for it is so full, that no cipher can therein be found: & it is not calculated Contingenter, by chance, to lay down a little of the Sheep, and then to say somewhat of the Shepherd, but Providenter, of set purpose, the Lord doth so inter-lard, and mingle together the relation of the Sheep and the Shepherd, that nothing could be devised with more Art: and I think the like passage is hardly to be found elsewhere in the sacred Volumes. For mark the words, and observe.   

What do They? What doth He?  
What do they? They begin, and account themselves to be Sheep: For, the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are the beginning of the Text in the Original.  
What doth He? He professeth himself to be their Owner. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mine.  
What do They? 
They hear his voice.  What doth He? 
He knows them.  What do They? 
They follow Him.  What doth He? 
He gives them eternal life.   
What do They? They seek for no more, they are silent, lie down, and rest: being secure, and sure, that They shall never perish.  
What doth He? For their further security, he promiseth them, that no Man shall pluck them out of his hand.  
Do you not see, what an excellent frame this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Trismegistus calleth him) this public workman, 
Lactant. lib. 4. cap. 6.  JESUS CHRIST doth make?  
But is there nothing herein but Art alone? Look again; stay and wonder: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. You have found a better thing than Archimedes.  
Oh! The admirable comfort of a Christian: 
USE.  the dear and near respect that Christ hath of his Chosen for here he inter-laces and inter-mingleth himself with them: and by a sweet kind of Communion, he maketh them as it were, one with him. This is it, 
1. Corinth. 1.9.  which the Apostle saith that God hath called us unto the fellowship of his Son. 
Ruth. 2.22.  If Ruth got a blessing when she joined herself with the handmaids of Boaz: Oh! How many blessings shall befall us, being thus joined, mingled, and incorporated with JESUS CHRIST. And let this Meditation, raise us up to an high pitch of thankfulness, that the Lord vouchsafes to come so close unto us, among us, within us; and withal let it stir us up to Sanfictication, cleanness of heart, cleanness of hands, cleanness of all our members, within us, & without us, being now so nearly, so dearly, conjoined to our Head. Thus much of the Sum.  
Now to the Parts, namely, to the Fourfold description of the Sheep: 
The Title Sheep.  Where, First, in order, we meet with the Title which is given them, Sheep.  
The Faithful have many Names given to them in the holy Scriptures: viz.  

Rom. 8.17.  In respect of their inheritance, they are called Heirs:  

2. Corinth. 6.16.  In regard of the holy Spirits habitation in them, they are the Temple of God.  

Math. 13.48.  In the Net, they are good Fish.  

Math. 3.12.  In the Garner, they are Wheat.  

Cant. 6.1.  In the Garden, they are Lilies.  

Cant. 2.14.  Among Birds, they are Doves.  
And here, among Beasts, they are called, Sheep.  
And (that I may not be thought to have erred in the Metaphor) it is so expounded by the holy Ghost: And ye my Sheep, 
Ezech. 34.31.  the sheep of my pasture, are Men, and I am your God, saith, the Lord.  
Now we are set straight in the Metaphor, but beware that we err not in the Matter: Let us therefore make farther search, for here are Two Questions that do rise.   

The first Question.  
Whether there may be no deceit in this term of Sheep? And, Whether the Name, and, Nature of them, may not be Counterfeit?  
I answer, that even in Paradise, 
Genes, 3, 1.  Satan in the subtle serpent began to deceive, & by reason of his continuance in this Trade, S. john calls him, The old Serpent, 
Revil. 12 9  which deceaveth all the world. His Trade indeed is old, but his Tricks are new: even, new shreds of the old snare; and this is one, to deceive under some glorious name: Diabolus excogitavit novam fraudem, 
Cyprian. de simplic. Praelat.  (saith Cyprian.) The Devil hath invented a new fraud, to deceive the unwary, under the Title of a Christian name; and aptly to our purpose, CHRIST calleth this, by the name of sheep's clothing: Let me forearm you, 
Math. 7. 1●.  by forewarning you, for I must give you a view of Sheep's clothing outwardly, and wolvish Ravening inwardly: And that in sundry Persons: In sundry Sects.   

In sundry Persons.  
Antiochus, was surnamed Epiphanes, that is, 
1. Mac. 1.11.  illustrious, 
Dan. 11.21.  but in deed he was (by reason of his outrages to God's Saints) Nibhseh, vile and contemptible.  
Elimas', clothed with the name of Bariesus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 13.6.  but in deed he was a Sorcerer.  
Eunomius, well ordered in name, but he was leprous (saith Platina) in body and mind.  
Eusebius, Bishop of Nicomedia, 
Plat. in Foelic. 2  had sheep's clothing in his name and office, but in deed he was an Arrian. 
Soc. hist. li, 1. c. 3.    

In sundry Sects.  
The Valentinians (Anno 150.) called themselves spiritual, and without sin, 
Iren. li. 1 adverse. haer. cap. 1.  yet they were known to be Wolves, 
Euseb. hist. lib. 4. cap. 11.  and condemned for Heretics, for all their sheep's clothing.  

Cypr. ad Nou. libel. Euseb. hist. 6. cap 42.  The Novatians after them, (Anno 250.) called themselves Gold, and yet were condemned for heretics, by Cyprian, Bishop of Carthage, & Cornelius Bishop of Rome.  
The Manichees (Anno 280.) Derived their name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Alphons. adver. har. libr. 2. Euseb. 7.30. Socrat. hist. lib. 1 cap. 17.  as if they poured forth Manna (saith Augustine,) when in deed it came from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To be mad, as Manes (their Author) was in deed by nature frantic, by manners barbarous and by profession, a blasphemous Heretic.  
The Minorites (Anno 1224.) were so called, from their humility and lowliness of heart: But it was smaly regarded among them, and furthest from their study, 
Polid de inven. lib. 7. cap. 4.  as Polidore observeth.  
But of all Persons and Sects too, for sheep's clothing, our grand-masters of Rome do carry the Bell away.  
They cloth their Church, with sheep's clothing, calling it Catholic, that is to say, General, when it can be but a particular Roman Church (if it be a Church at all) and that, 
Revel. 1.9.  not the Church of Christ, but the Synagogue of Satan.  
They cloth their Counsels, with sheep's clothing, as when they call the Council of Trent, Ecumenical: when it deserves not to be called Economical, nor a Council at all.  
They cloth their Champions, with sheep's clothing, as the jesuites with the Name of JESUS: when as they are farther from him, than Dan is from Beersheba.  — Procul à jesu, ite profani. 
They cloth their Religion, with sheep's clothing, pretending that they have all Antiquity for it, when it was never taught by CHRIST, nor received in the Primitive Church.  
Lastly, they cloth themselves with sheep's clothing, and yet are ravening Wolves.  
In their names, there is Bonifacius, Vrbanus, Clemens, 
Polid. 4.7.  Innocentius, and Pius, there's the Sheep: 
Platina Luitprand. Benno.  but in their natures, they are malefactors, uncivil, cruel, nocent, and wicked, there's the wolf.  
In their Titles, they are Servi servorum, there's the sheep, but in their courses, Domini dominantium: 
L'Estat de l'Eglse. pag. 308  treading on the necks of Kings and Emperors, there's the wolf.  
In their persons, they would be the successors of Simon Peter, there's the sheep: but in their practice they are more like to be successors of Simon Magus, 
Guicciard. hist. Ital lib. 1. Platin. in Ben. 9  in their shame full buying and selling of the Papacy, there's the wolf.  
In their Mandates, Bulls, Seals, Messengers, 
Sacrar. cere. Rom Eccles. lib 1 sect. 1 5.6.8.14. Lyr. in Math. 16. Chronol. lib. 4. seculo. 10.  Palaces, and Chambers too, all must be Apostolical: there's the sheep: But their own Lyra saith, that many of them were Apostatas: and their own Genebrard, writes that fifty of them were Apostolical: there's the wolf.  
In a word, 
Bellar. in Epist.  they are clothed by others in sheep's clothing, when they are saluted with Sanctissime, or beatissime Pater: there's the sheep: when as in deed they are accursed beasts, and monsters, there's the wolf, 
Plati. in Form. 1 Id. in Ben. 4. Id in Christ. 1.  or rather a den of Wolves.  
Lo, How these instruments of Satan have taken upon them the name of Sheep, and in some things perhaps counterfeited their nature to. But be not you (my beloved) deceived by them, for they are discovered to be but counterfeits: 
john. 8.44.  The children are not more cunning than their father, & he could not transform himself, 
●. Cor. 11.14.  into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance, but only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the skimming, habit, and outside of an Angel of light.   

The second Question.  
IN this colouring, How may the Sheep be known from Wolves, or Goats?  
I Answer, it is no hard matter to distinguish Israel, from Izreel: 
Nos. 1.4.  Barak, from Balak: Elias, from Elimas': Cephas, from Caiphas: Paul, from Saul. But how? By their fruits, 
Math. 7.20.  ye shall know them, (saith Christ)  
It were needless and endless for me, to rip up all the ill fruit, which hath been sown, and grown by the means of ancient Heretics, in the Primitive Church, or by our new heresiarchs in the Papacy. If I should, it would cast out an ill savour: 
Non redolet, sed olet.  
It smells, but it smells not sweetly.  For the former, Ecclesiastical Histories are full; and for the latter, their own Merchants have vented them to the full, 
Doctor john White: Way to the true Church. §. 38. Revelat. 3.4.  and have been faithfully set to view, by one that was (while he lived) an excellent ornament in our Church, then in the White of Grace, and now in the White of Glory.  
But because that I am in the field, among the Sheep, I will therefore enlarge myself in that behalf, & tell out the properties of the Sheep: And so withal, the nature of the Goats will be discovered, for, Contraria iuxta se posita magis elucescunt.  
And that I may not wander too fare, I will draw the qualities of the Sheep to Three Places.   

Their Habits: Their Actions: Their Passions.  
Their Habits, and they are Three. 
A. B. C.  Their Actions, and they are Three. 
D. E. F.  Their Passions, and they are Three. 
G. H. I.    

First then of the Three Habits.  
The first Habit of the Sheep, is to be Harmless. They bite not other Cattle, 
Ezech. 34 19  they tread not down their Pasture, nor trouble the water of others with their feet.  
So are the Faithful, they have learned a lesson from CHRIST, to be harmless, for so he is called: 
Hebr. 7.26.  They do not bite nor devour one another: 
Galat. 5.15. Psalm. 37.16. 1. Chron. 29.13  For that little which they have, they give much thankes: and envy not, that the Sun doth shine upon others: Thus David calleth the righteous, by the name of Sheep, 
Psalm. 11.3.  in one place: What hath the righteous done? And in another, What have these Sheep done? 
2. Sam. 24.17.   
The second Habit of the Sheep is to be Patient, this property is laid down by the Prophet. 
Isa. 53.7.   
So was CHRIST, He was dumb before the shearer. 
Act. 8.32. Act. 7.60.   
So was Stephen, He prayed for his persecutors, and slept. When they are Full, they are not proud, 
Proverb. 30.9.  and when they are Empty, they are patiented. They are not too much moved at the injuries of men, 
Ruth. 1.21. 2. Sam. 16.10, Psalm 39.10.  they open not their mouth, but are dumb, because God hath done it.  
The third Habit of the Sheep, is to be Profitable, profitable to themselves, in nourishing the Wool, which preserves them from the cold: profitable to their Owners in Wool, Fell, and Flesh: Profitable to the Earth itself, where they lie, in that they fatten it with their dung:  
So are the Faithful many ways Profitable. For themselves, for their Own, for their Posterity: for their Neighbours, for the World, and lastly for their Owner, even God himself.  

1. Tim. 4.8.  1 For themselves, in entertaining Piety, which hath promises of this life, and of that which is to come.  

1. Tim. 5. ●.  2 For their Own, aswell in domestical provisions, as in bringing them up, In instruction, and information of the Lord. 
Ephes. 6.4.   
3 For their Posterity, not only by a careful foresight, to procure that it may go externally well with them, 
Deut. 5.29. jerem. 32.8.  and their Children, but much more to leave command, 
Genes. 18.19.  that their household, friends, and posterity after them, may remember their duties to God, and walk in his ways: a thing practised by the examples of Abraham and Peter. 
●. Pet. 1.15.   
4 For their Neighbours: and That diverse ways.  

Genes. 34.21. jerem. 29.7. Prov. 3.27 28.  To live Peaceably among them.  
To pray for their Prosperity, where they dwell.  
To do them no outward Hurt, but all the help and furtherance that they may.  

Hebr. 10.24.  By a good and holy fellowship, To consider one another, to provoke unto love and good works.  
5 For the World, even the most wicked thereof.  

Genes. 13, 7,  By showing them good example, for their conversion.  

Genes. 19 22, Genes, 18, 32,  By hindering the speediness of prepared vengeance  
By their prayers, keeping back the plagues of God.  
6 And lastly, these Sheep, the Faithful, are profitable to God their Owner. viz.  
In Gaining him Glory, by their Holy life. 
1. Peter 2, 12   
In Labouring to increase his Kingdom.  
In Honouring him with their Riches. 
Prover, 3, 9,   
In Providing for his Children. 
2, Cor. 9, 1.   
In giving their Lands for his service. 
Act. 4, 37 Revel. 4, 10,   
In Casting their Crowns down before his Throne. 
Act, 20.24.   
And in spending of their Lives for his Glory.  
Thus much of the three Habits of the Sheep. Now.   

Secondly of the Three Actions.  
The first Action of the Sheep, is to follow one another, Where one goes, there goes all: All in a fold.  
So the Faithful.  
1 They are all bound together in one bond of the Communion of Saints. 
1, john, 1, ●.   
2 They are knit together In one mind and judgement. 
1. Corinth, 1, 10, Phil, 3, 16,   
3 They all proceed By one rule.  
4 They all eat of the Spiritual meat.  
5 They have all One Lord, one Faith, one Baptism. 
1, Corinth, 3, 10,  
Ephes, 4, 5.   
6 They are neither divided into Fractions, nor separated into Factions.  
7 And are Followers of them, who through faith and patience have enjoyed the promises. 
Hebr, 6 12,   
The second Action of the Sheep, is observed to be this: They compass the whole ground at the entrance, but at last they lie down in a little part thereof.  
So the Faithful, they know the world, that they may not be fools. When the worldling runs at large in his boastings, works, and speeches, the Faithful by their understandings can try him well enough. 
Proverb. 28, 11,   
They hear and see, and say little.  
They know what is done under the Sun, but they say to their Souls, 
Psalms, 116, 7  Return to thy rest.  

Rom▪ 4, 13,  They find that they are Heirs of the World, but they leave it willingly, for that better inheritance which is above. 
1, Corinth. 7.35,   
In a word, they Use the World, as if they used it not: And when they have observed all things at large, they retire and wait for renovation.  
The third Action of the Sheep, is to be feeding upon an Herb: 
Serm 50, in par. Hiem.  So saith Hugo de Prato Florido: Est enim ovis, animal valdè sobrium, herbâ contentum. The Sheep is a very sober living creature, and content (as it were) with one herb. They eat little, and (it is still observed that) they drinkelesse.  
So the Faithful, in all their courses they entertain Sobriety, a virtue of great esteem,  

Math, 6.11.  They pray not for dainties, but for Daily bread. They labour to avoid Salomons curse: The Drunkard and the Glutton shall be poor. 
Proverb, 23, 21,   

1, Pet, 5, 3,  They harken unto Peter's motion, Be sober.  
They attend unto CHRIST his caveat. Take heed, 
Luke 12, 34,  lest at any time your hearts be oppressed with surfeiting and drunkenness, and lest that day c●me on you unawares.  
Thus much of the Three Actions of the Sheep. Now,   

Thirdly of the Three Passions.  
The first Passion of the Sheep, is that they are troubled of all sides, both by man and beast, they are pushed at with the Horn, 
Ezech. 31, 21, Aesop. fa●ul de ●●po & Agno.  and thrust with side and shoulder: They are falsely accused by the Wolf for troubling of the Fountain: they must needs be thought to offend, because they cannot resist. The Owner takes his L●●be: the Women take their Milk: The Shearer takes their Wool: The Glover takes their Skin: The Butcher takes their Life: and all Men take their Flesh.  
So the faithful: 
Psalm. 35.16.  on all sides they sustain the scoffs and injuries of men: 
Nazian. in Orat. 1. in jul.  They must suffer themselves to be spoiled, and to turn the other cheek, for so julian mocked them: 
1. Corinth. 4 13. Act. 24.5.  They are accounted the offscouring of the World: And even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Pestilence itself. The Extortioner takes his Goods: The Slanderer his Good name: The Pick thank takes his Place, and the Persecutor takes his Life: So true is that of the Prophet, 
Isa. 59 15.  He that refraineth from evil makes himself a prey: But the Lord will one day, set them as a blessing, 
Ezech. 34.26.  even round about his heavenly Mountain.  
The second Passion of the Sheep, is to be hurried up and down from place to place, that they might have good Pasture, and many a time, to endure the Pitch and Tar, for a preservative against the scab, & other diseases incident to their kind.  
So are the Faithful: 
Genes. 13.3. Genes. 11.31.12.5.12.10.13.3.  They have for the most part uncertain dwelling, like Abraham, in a Tent; and changing from Vr to Haran, from Haran to Canaan, from Canaan to Egypt, from Egypt to Canaan again: Confessing that they are strangers, and Pilgrims upon the Earth, 
Hebr. 11. vers. 13.14.16.  declaring plainly (saith the Apostle) that they seek a country: desiring a better, that is an heavenly.  
They willingly suffer themselves to be rubbed with the Tar of Affliction, knowing that by this means they are proved Legitimate: 
Hebr. 12.8.  kept within their bounds, 
Hos. 2.6.  when their way is hedged with thorns: and brought in again when they go astray: 
Psalm. 119.67.  And so from this fold on earth, by many afflictions they enter into God's kingdom. 
Act. 14.22.   
The third and last Passion of the Sheep, is to be compassed with Wolves: and to be mingled with Goats: For so Christ tells us in the Gospel.  
So the Faithful do not only live hard by, but even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Math. 10.16.  in the midst of Wolves, and not yet separated from the Goats, 
Math. 25.32.  but shall be at the last, even in that great and fearful day.  
Now in this last Meditation, I must observe Three Things: viz. Matter of  
Information, Comfort, Instruction.  
1 First, Information, it cannot be avoided but that the Sheep, & the Goats must here be mingled together in this world.  

Genes. 13.7.  Where Abraham lived, the Canaanite was in the land. 
25.23.  In one womb of Rebecca, was jacob, and Esau. In jacobs' flock, 
30.32.  there was both Lambs and Goats. In one valley, 
Cant. 2.1.2  do grow the Lilies, and the Thorns. This is it that Petrus de Ravenna saith, 
Petr. Raven. in. quad. Epist.  Interim, cum Hierosolimitanis, habitat jebusaeus. In the mean time, the jebusite, must dwell with the men of jerusalem. Let us not then think it strange, that in the visible Church, there will be always a mixture of good and bad. A thing that the Donatists themselves, 
August. Collat. sert. diei.  confessed, in the Council of Carthage: and let us look for none other, unless (as Paul speaks) We go out of the World. 
1. Cor. 5.10.  Mihi arrogare non audeo (saith S. Augustine) ut domus mea melior sit quam arca No: 
Aug. epist. 137. ad Hipponen.  I dare not arrogate to myself, that my house should be better than the Ark of No, where was both Cham and Sem.  
2 Secondly, Matter of Comfort; that though here we are conjoined to our loss; yet hereafter we shall be disjoined to our gain. The left hand shall be theirs, 
Math. 25. 3●.  and the right hand shall be ours. Now do we call, and they will not hear us: Then shall they cry, and not be heard.  
Now we are as a Lamp despised: 
job. 12.5. Dan. 12.5. 1. Io. 3.2.  but then shall we shine as the brightness of the firmament. Now it is not known what we are: but then shall we both know, and be known.  
When Two men walk together with one Spaniel, 
Simil.  a stranger knows not whose the Spaniel is, but when they part, than it is known, for the Spaniel will follow his Master.  
Oh! How sweet will then be the fruit of virtue, whose root in this world was esteemed so bitter? And How pleasing, after thy safe arrival in that haven of happiness, to cast back thine eyes, and view thy dangerous escaping from the Goats, and to cast forwards thine eyes, to the delighfull Company of the Saints?  
O My Soul, settle thyself in the Centre of this hope, that thy Shepherd will one day come to thee in anhappie hour, to gather thee from the Goats: and knocking at the gates of thy flesh, will call thee forth from prison unto liberty: from trouble to ease: from travail to rest: and from a living death, to a never dying life.  
3 Thirdly, and lastly, here is Matter of Instruction, namely, that while we carry about with us this lump of flesh, and until we have escaped that passion to be compassed with Wolves, & mingled with Goats, that we avoid the nature both of Wolves and Goats.  

Psalm. 49.20.  Man is in honour, and understandeth not, and is compared to the beasts that perish. For many are fierce as Lions, cruel as Tigers, envious as Dogs, wild as Bulls, ravenous as Wolves, lascivious as Goats: There are such creatures among beasts: There are such beasts among men: 
Zephan. 3.3.  For Zephany compares bad Princes, to roaring Lions: and corrupt judges, to ravening Wolves: and David compares the malicious enemies of the Church, 
Psalm. 5●. 6.  unto Dogs which bark and run about the City.  

Revel. ●2. 15,  But as S. john saith, Without shall be Dogs, so, without shall be the Lions, without shall be the Wolves, without shall be the Goats, that is, all those who are of a brutish disposition, breaking the bounds of their obedience to God, and their duty to man. But then, Happy, yea thrice happy shall they be, who have had respect unto his Commandments, 
Psalm. 119.6. Mat. 25.33.  for they shall stand like Sheep on the right hand, Yea, their right shall be in the Tree of life, 
Revelat. 12.14.  and shall enter in through the Gates, into that celestial City which is above.  
And thus much for the First general part of the Text. Viz. Of the Title that is given unto the Faithful, they are called Sheep.  
Now to the Second general part, namely, to the Owner 
The Owner.  of the Sheep, even Christ, the speaker in this Text: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mine.  
In our English translation, the words are but Two, My Sheep: but in the Original they are Four, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, These Sheep, These Mine: each of them having his Praepositive article, 
Copor. de artic. cap. 1.  which (as Grammarians speak) Certificant emphaticè: a thing remarkably to be observed, in that description of the whore of Babylon, in the Apocalypse, 
Revel. 17.1.  where within the compass of seven words, the article is six times found: There is therefore some extraordinary thing, both there and here: Let us search into it.  
Paul tells the Corinthians and us, 
1. Cor. 6.19.  that we are not our own: Now if we be not our own, Whose are we? for we must bosom bodies. He tells us, Ye are Christ's: 
1. Cor, 3.23.  and here Christ tells us, ye are Mine, ye are very Mine.  
But, How and by what right is Christ our Owner?  
In a Twofold manner.  
jure poli, jure soli: jure praemij, iure pretij. In particular, I must enlarge it into Six ways, whereof the Two first are common to all the sons of Adam, but the four last, only proper to the Sons of God.  
1 First we are Christ's, by the way of Creation, 
Genes 1.26.  for he hath made us: and in this respect, all persons are called his sons and daughters. 
Deut. ●2. 1●.  But though all men in Adam were created by God, and that according to his Image, yet this Image of his, 
Gen. 1.26.  doth principally shine in his Saints, so that this first way, 
Coloss 3.10.  we are in some respect, principally and peculiarly his own.  
2 Secondly, we are Christ's, by the way of his Providence, and Preservation; 
Job. 7.20. Math. 5.45.  thus he is called The Preserver of men: but though he cause the Sun to arise upon the evil and upon the good (as he himself speaketh) yet David in an especial manner calleth him, 
Psalm. 31.23.  The preserver of the faithful: and Paul, when he calls him in a common sense, The Saviour of all men, 
1. Tim. 4 10.  yet he presently addeth, especially of those that believe: which must make us with David, 
Psalm. 31.19.  to break forth into a loving admiration, and say, O, How great is thy goodness (o Lord) which thou hast laid up for them that fear thee before the Sons of men.  
3 Thirdly, we are Christ's, by way of Predestination, namely, in that we are chosen in him before the foundation of the world, and predestinate to be adopted through him, according to the good pleasure of his will, and to the praise of the glory of his grace (as Paul at large delivers to the Ephesians. 
Ephes. 1.23.4.5 ) This doctrine, is taught by the same Apostle, 
Rom. 8.29.  to the Romans: and is acknowledged by our Adversaries: 
Bellar. de Grat. lib. 2. cap. 10.  and though carnal Gospelers, do either make a mock at the same, or take it as an occasion to sin, yet we know it is a most comfortable doctrine to the Sheep of Christ: that according to the final cause thereof, 
Ephes. 1.4.  We should be holy and without blame before him in love.  
4 Fourthly, We are Christ's, by way of Redemption, By whom we have Redemption (saith Paul:) And again Ye are bought with a price: 
Ephes. 1.7. 1. Cor. 6.20.  If we did but enter into the consideration of every circumstance, it would drive us into an admiration of the love of CHRIST: whether in it we do observe: The Act, or the Person, or the Manner, or the Price, or the Time.  
The Act of our Redemption, was to be bought out. for we had sold ourselves to sin, 
1. King. 21.25.  like Ahab, nay unto Satan himself, than was Christ contented to be sold too, 
Math. 26.15.  into the hands of sinners, that he might buy them out again from Sin and Satan.  
The Person redeeming, was no other than JESUS CHRIST. Man could not redeem himself from sin, being a sinner: The Angels could not, for they were but creatures, and no steadfastness found in them: 
job. 4.18.  But it was his Son, his only Son, his only begotten Son. Oh! The greatness of his love, that he would send none but his Son. Oh! The guilt of our sin, that could not be expiated by any, but by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God and Man, CHRIST JESUS. 
Greg. Theol. lib. 2. de fill.   
The manner of our redemption, willingly: He offered up himself (saith the Apostle) It was man that owed to God a debt, but He became a voluntary surety, 
Hebr. 7.27.  and undertook the debts of us all: Innocence made him free, but his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, affection towards man, 
Tit. 3 4.  brought Him under the charge of our accounts: and when the Lord was ready to strike, He stepped in between the blow and us: and received it upon his own Soul, for, 
Math. 26.38.  His soul was heavy unto the death.  
The Price of our redemption was his blood: 
Ephes. 1.7.  So saith Paul, Redemption through his blood, So Peter: 
1. Pet. 1.18.  Not with silver and gold, but with the precious blood of Christ: So saith john, the blood of Christ, cleanseth us from all sin. 
1. Io. 1.7. Genes. 1.3.  But could not now a word have done it as it did at the first? If not a word, yet a work? If not some one work? yet the whole passages of his life? If not his life, yet a natural death? No, nothing could do, but Blood, For, 
Hebr. 9.22.  without blood there is no remission: Christ may say to us as Zipporah said to Moses: O bloody husband, 
Exod. 4.26.  so o bloody spouse: bloody servants: Sons and sins of blood. David would not drink of the water of Bedlam, when he saw it was got with danger of blood. Oh! 
2. Sam. 23.17.  That we would refuse the waters of Sin, which are nothing else but the price of Blood.  
The Time of our redemption: 
Rom. 5.10.  when we were his enemies. If we had been his friends, or had merited any thing at his hands, or had been first reconciled to him, it had been something: but now, whilst we are in our blood (as the Prophet speaketh) he gave us blood for blood, 
Ezech. 16.6.  
Genes. 9.6.  not by the way of a direful revenge, but of compassionate redemption. Therefore now considering the Time, 
Rom. 13.11.  we must needs acknowledge that we are his own, and until Time shall be no more, 
Revel. 10.6.  to set forth his praise.  

Rom 4, 25.  5 Fiftly, we are Christ's, by way of justification. For to that end He rose again: It is good, neither to condemn the just, nor to commend the wicked; yet Christ without sin hath done the latter, even while we were sinners to justify us: We were nothing, We were worth nothing, We were worse than nothing: We were sinners, we were sin, we were worse than sin: Yet he hath taken us by the hand, and justified, or made it good before his Father, that we are no sinners at all. For he hath made himself to be sin for us, 
● Cor. 5.21.  that we might be made the righteousness of God through him: So he hath made us his own: and we may say with the brethren of joseph: 
Genes. 5●. 1●.  We are thy servants.  
6 Sixtly, We are Christ's, by way of Glorification, this is the last, but it is the greatest of all. For he hath appointed us a kingdom, 
Luke 2●. 2●. john. ●●. 22.  and the same glory which his Father gave him, hath he given us. Oh! The greatness, the height, the depth, the degrees, the immensity of the love of Christ: 
G●n 1.16. P●●lm. 16.16. Io●n 15.15. Galat. 3.26. Rom. 8.17.  He brings us from nothing, to be men, from men, to be servants; from servants, to be friends; from friends, to be sons; from sons, to be heirs: from heirs, to be Coheires with him in his kingdom: when we deserved to be tumbled into Hell, He hath exalted us to a Throne. Then justly may Christ cry as in the Text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mine: for every way we are his own.  
Oh! That some divine light would dispel the mist, the dulness, the dimness of our understanding, that comparing all these Six ways together whereby we are his own; we may look down from this height of glory to which we are advanced, into the depth of his love: and acknowledging ourselves to be his Peculiar, to make a peculiar love to him again, 
Cant. 1. ●.  To run after him (our beloved) To lay hold on him by faith: and To cry with Thomas, My Lord and my God: 
john. 10.23.  and in all our conversation (till we come unto him) to entertain a peculiar care, that neither the world, nor the flesh, Sin, nor Satan, may rob Christ of his own, or us of our owner.  
And thus much for the Second general part of the Text.  
The Owner of the Sheep, and that is CHRIST.  
Now to the Third general part, (viz.) The Twofold duty of the Sheep: To Hear: To Follow. 
The duty of the Sheep.   
The first duty then, is to hear the voice of the Shepherd. My Sheep hear my voice.  
Here are Two Things: What? and Whom? What? To Hear: Whom? His voice.  
First, of the first. My Sheep Hear.  
The whole Scripture runs upon this Tenor, 
What? to hear  Hear the word of the Lord: Moses and the Prophets, Christ and the Apostles, they all call to Hear: Aristotle calls the Ear, the organ of knowledge: God stroke Mephibosheth lame, Paul blind, and Zachary dumb, but none of them deaf: to show that men should Hear, when they can neither go, nor, see, nor speak. Yet, o the neglect of the world in this kind, and the manifold errors which are committed in this one sense of Hearing.  
Many are so fare from Hearing the word, that they rather abuse it to jests, or superstition.  
Many are absent from Hearing, for the Devil labours to keep men (for that time) in the Shop, or in the Market, or in the Tavern, or in Playhouses.  
Many are present, and yet they err about hearing.  
For either they will not Hear, like the deaf Adder that stoppeth his ear  
Or they do not Hear, 
Psalm. 58.4.  because they fall fast a sleep, being troubled either with too much drink, or late upsitting the night before (Somno vinoque sepulti) so that the Preacher, 
Virgil Aeneid. 3.  doth as it were preach a Sermon at their funeral.  
Or if they do Hear, yet they do not hearken; the man claps himself down, and is cast into a brown study: either musing upon his suits in Law, dinner at home, or pleasure abroad, and an hundred fancies and temptations do distract him.  
Or if they harken, it is but just like to  

〈◊〉. 17.21.  An Athenian, to get some news. or,  

Matth. 22.15.  A Pharisee, to entangle. or,  
A Momus, to carp, to take no , but a stolide occasion to reject the rest. or,  
A Cham, to scoff at the preacher, either he is not learned, or he hath no elocution, or he doth not keep his Text, or he doth not follow it himself.  
So a speech comes from us, and a sound to you, and the matter is ended: all these do hear amiss, & therefore they do hear, and miss. But, How happy are they that hear with an honest and a good heart, 
Luke 8.15.  and keep it, and bring forth fruit with patience? To which end let me propose these Four rules in order.  
1 First, to prepare yourselves by prayer before you are coming to the assembly, and to say to this effect: Thou God of power, give knowledge to this man to strike me upon the vein, and to lay open my sin as if he were in my bosom, that the sore of my sin being discovered, I may be healed by the balm of thy Mercy.  
2 Secondly, to give attention, 
Act. 16.14.  as Lydia attended unto Paul; and as Benhadad's servants caught at the words of Ahab, so must thou catch at the word of the Preacher; 
1. King. 20.33  either for the comfort of thy soul, or instructing of thy ignorance, or information of thy knowledge, or reformation of thy manners, or to hear that which thou never heardest before, and perhaps shalt never hear hereafter.  
3 Thirdly, to meditate upon that which hath been spoken: 
Levit. 11.3.  Typically meant by the chewing of the cud in the levitical law, to ponder upon it ourselves, 
Deut. 6.6.7.  and to rehearse it unto others, especially to our family: For want whereof, Satan steals away all those good instructions out of our hearts, and we remain as if we had never heard them. 
Rom. 2. 1●.   
4 Lastly, to practise what we heard, for, not the hearers of the law, but the doers shallbe justified. 
john. 13.17.  And if ye hear these things (saith Christ) Blessed are ye, if ye do them. So when we have prepared before hearing, attended in hearing, meditated upon hearing, and practised after hearing, we shall be ready to hear again with advantage, and comfortably to cry with Samuel, and say, Speak Lord, for thy servant heareth.  
Thus much of the First, 
1. Sam. 3.10.  What the Sheep of Christ must do: They must Hear.  

Whom? His voice.  Now in the second place, Whom? His voice.  
It is none of those extravagant voices whereof the world is full, as namely:  

Roman. Breviar. in festo 7. war.  It is not that flattering voice which Aquinas was said to hear, when he prayed before the Crucifix: Bene de me scripsisti Thoma.  

Plarin. in Syl. 2.  Nor that aequivocating voice that was heard by Sylvester the second. Thou shalt live long, if thou come not to jerusalem.  

Plat. in Bonif. 8,  Nor that cozening voice caused by Boniface the eight, to Celestine the fift, Renounce thy Popedom.  

Revel. 13, 11,  Nor that cruel voice, The voice of the Dragon.  

Peral. sum. de fid, cap. 4,  Nor that lying voice, which was said to be heard of Gregory: Trajanus precibus tuis liberatus est à paenis infernalibus.  
Nor the voice of Antichrist, which uttereth many a toy concerning The Apostles saying of Mass, Peter's prerogative: Pope's supremacy: Brigits Revelations: and many a tale about Limbus, Purgatory, Relics, and feigned miracles.  

Vèns. de Val. de Sanctis.  Nor the voice of any dangerous discovery, as that which was heard at the time of Constantine's feigned donation, Hodie venenum effusum est in Ecclesiam Dei. In a word, it is the voice, neither of sin, nor Satan, dread nor danger: But it is the voice of the good Shepherd, and that is CHRIST.  

Psalms, 29, 3.  And yet not his extraordinary voice, The voice of thunder: nor his last voice, which he shall utter at that great and fearful day: 
john, 5, 28, Cant, 2, 8, Proverb, 1, 10, john. 1, 1,  But it is the comfortable voice of the Bridegroom: The voice of the eternal Wisdom: The voice of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that essential Word.  
Oh! But some will say, if we could but hear that voice (even the voice of CHRIST,) once speaking unto us from Heaven, the matter were soon at an end, and we would hear, harken, and believe.  
I answer, that we are not to expect any anabaptistical enthusiasms, no, nor yet any divine revelations: The voice was extraordinary that was heard by S. Augustine, Tolle, lege: Take up the Book, and read. 
Aug. confess. lib. 8. cap. 12.  God spoke unto our Fathers in old time by dreams and visions, 
Hebr. 1.1.2.  but in these last days, he hath spoken to us by his Son: He uttered his voice in the streets: 
Luke 13.26. Ephes. 4.11.  But before he ascended up on high, He gave some to be Apostles, some Prophets, some Evangelists, some Pastors, and Teachers, not only for the time present, but to stand in the continual work of the Ministry, even, till we all meet together in the unity of faith; 
Ephes. 4.13.  and until we come unto him who is our head, jesus Christ. Of all these workers, himself hath spoken, He that heareth you, heareth me: and then, 
Luke 10.16.  With what care and conscience ought we to hear? 
1. Sam. 3.5.  If Samuel had but thought that it was the Lord that called him, he would have run: but because he thought it was but Ely, therefore he slept again.  
Beloved, The case is ours; we are careless, because we think it is but a man, but know thou careless and presuming hearer, that when the Preacher calls upon thee to awake from sin, to leave thy Adultery, fornication; swearing, profaneness, oppression, and the like, it is the thundering voice of the Lord from Heaven, to rouse thee from the Den of Sin: if thou liest still in thy Sin, thy case is damnable. Oh! That at the last we would hearken to this voice of CHRIST.  
Woe be to the contempt of the world in this point, Antichrist uttereth his voice, and is heard: He speaks by his Decrees, Decretals, Clementines, Extravagants, Canons, and Constitutions: and they that have received the Mark of the beast, do lift up their ears on High. Oh! My beloved, it is dangerous to hear him: It is damnable to believe him: But CHRIST uttereth his voice, and is not heard at all. You will say, How shall we discern the voice of Christ, from the voice of Antichrist?  
I answer, The Essential Word, speaks by the Predicated Word: The begotten Word, by the written Word If the voice uttered, be according to that Word which He himself and his Apostles delivered, it is the voice of Christ: But if the voice sound forth any doctrine that was never heard of in the time of Christ, nor in the time of his Apostles, that is the voice of Antichrist: And such are the new doctrines in the Papacy. Oh! That all whom this concerns, would be deaf at the enticing voice of the whore of Babylon. But when ye are cleared from that, ye are not clear. Oh! What Sirens do daily inchant us with their voices? What pleasures? What temptation? What vanity? Sin and Satan, do but once call us, & we come and hear: Our elder Brother, 
john. 7.37. Luke 23.46.  and our loving Saviour, doth daily call unto us, nay Cry, and yet we will not hear. If we had wise hearts, we would think on these things: It would make us better to love his word than ever we did before. 
Revel 1.3.  Read at home: Hear in the Temple, a blessing shall follow both. Then let every soul say with the Spouse in the Canticles: 
Cant. 2.14.  Let me hear thy voice for it is sweet. And thus much of the first duty of the Sheep, viz. To Hear the voice of the Shepherd.  
Now of the other duty: To follow Him.  
It is not enough for the Sheep, to lie still upon the earth, and only to hear the call of the Shepherd: but they must rise up and follow him; and such must be the practice of God's Saints, that the voice of Christ uttered by his Ministers, may not be to them only, as the pleasant voice of a Sweet singer, but that by the same, 
Ezech. 31 32.  they may be raised up from all earthly meditations, to have their Conversation in Heaven: 
Phil. 3.20.  and thither to follow the good Shepherd whither He is gone before. To this end, He himself began to call, for He said to Peter, 
Math. 4.19.21.  and Andrew, and james, and john, and Matthew, Fellow me; 
Math. 9.9.  and thus daily, by his Spirit inwardly, and by his Word outwardly, doth he call to his Saints and chosen.  
But a Question ariseth, How shall we follow him, seeing He hath left us: He is ascended, and is not here? It is readily answered. 
Act. 8.32. Matth. 11.29. Luke 23.34.6.12.21.37. Math. 14.14  Let us follow him in his Patience, in his meekness, in the forgiving of his enemies, in his diligence in prayer: We, of the Clergy, in his laborious teaching in the Temple; and all men, in his compassion. Indeed the Scripture calls us in other terms to this course of following: 
Psalm. 34.14. 1. Cor. 14.1. Ephes. 4.15. Hebr. 12.14. 1. Pet. 2.21. Damasc. de ver. incar.  follow after peace (saith David) and the Apostle, follow after Love, after Truth, after Holiness: But, He is the fountain from whence all these graces flow, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Peter calleth him, Proposing himself an example to us, that we might follow his steps. Woe be to the world, because of offences in this kind: For, many errors are committed in this one action. In not following: In following: After following. First, In not following, namely:  
Either they will not follow at all, 
Ezech. 2.5. jerem. 6.7.  like the stubborn  
jews: We will not hear: We will not take heed.  

Hag. 1.2.  Or they will not follow yet: The time is not yet come, this is the sin of Procrastinators.  
Or they cannot follow, being clogged in the world: They are choked with cares, 
Luke 8.14.  and bring forth no fruit.  
Secondly, In following: But not in every place: perhaps in the Temple, but will not be seen to pray with their Family at Home.  
Not in every Time: In prosperity, they will praise God, but in time of temptation, 
Luke 8.13.  they go away.  
Not in every Thing: They will leave their Prodigality, not covetousness: Many a sin, but not their beloved sin.  
Thirdly, After following, namely, either to follow weakly or aloof, 
Luke 22.54. john 3.2. Philip. 3.14.  or fearfully, like Peter, or Nicodemus: Not pressing forwards to the mark.  
Or to follow a little, and then to stand at a stay; like Dwarves in Religion. 
1. Cor. 9.24.  So run that ye may obtain.  
Or to begin, and then fall off again; as if they repent like Demas, 
2. Tim. 4.10.  that ever they were seen in the race.  
Unto all these Three sorts of ill followers, we may add one as reprovable as the rest, namely, him that will follow Christ for gain, 
john. 6.26. Hebr. 12.16. Numb. 11.4.  these love themselves better than Christ: and are profane like Esau, or like the Israelites, longing after the fleshpots of Egypt.  
All these do err in their kind, & they have their reward: 
1. Tim. 6.11.  But thou o man of God (saith Paul) fly these things & follow after righteousness: So I say, But thou o child of God fly these things, and follow Christ thy guide, until thou come to the end of thy way, the salvation of thy soul in his heavenly kingdom: 
Math. 19.28.  For they which have followed him in the regeneration, shall follow him in the glorification.  
Thus much for the Text.  
Now, a word or two of particular Application, and that to Two sorts of Persons.  
To the Shepherds. To the Sheep.  
Shepherds of two kinds: Civil, and Ecclesiastical.  
And first, let me speak to the Civil Pastors.  
Ye Rulers, judges, and Magistrates, 
Homer. Iliad. ●.  ye are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Shepherds of the people (So the Greek Poet calleth you, and the Hebrew Prophet too. He saith unto Cyrus: 
Jsa 44.28.  Thou art my Shepherd. And in this very sense, joshua is called a Shepherd.) Then know your Sheep, 
Numb. 27.17.  search them, keep them from infection, dress them for the scab, lest they spoil the flock: nourish the weak, defend them from the Wolves, shear the wool, 
Ezec. 34.16.  but do not pluck it from the skin: & feed them all with judgement.  
From the Civil Pastors, I turn to the Ecclesiastical. Ye sons of Aaron, These things are proper for you, ye are the Shepherds of the flock of Christ. Take not to yourselves the instruments of a foolish shepherd: 
Zech. 11. 1●.  But be ye Pastors after the Lords own heart, and feed the sheep with knowledge, and understanding. 
jerem. 3.15.  Be diligent to know the estate of your flock, 
Proverb. 27.23.  and bring into the fold those that wander. If you find in your flock, a sheep untoward, unsound, unrepentant, after once or twice admonition, 
Tit. 3.10.  (when no other means will serve) Deliver him unto Satan, that the rest may feat. But, 
1. Corinth. 5.5.  if you find any sheep that is tractable, growing, ready to return, quench not the smoking flax, open the bosom, shut not up the fold lest by your severity he fall away again, and draw many after him, and so it shall be imputed to you, (as Cyprian imputed to Novatus) Propter unam sauciam multas integras ●ves perdidisse. In a word, 
Cypr. Anto. lib. 4 Epist. 2.  Carry a continual hand, and tender heart over the flock, and give them preservatives against the rot of sin. Carry them from the bogs of Popish error & superstition, to the Hill of the Lord, 
●sa. 2.5.  & to the sound, and green Pastures of the word of God: 
Psalm. 23.2.  and refuse no toil for the flock. Your charge is trebled by your Lord and Master, Feed, Feed, 
john 21.16▪  Feed. Pasce verbo, Pasce exemplo, Pasce subsidio: Verbo praedicationis, Exemplo conversationis, Subsidio charitatis: Feed by preaching, Feed by practising, Feed by hospitality: 
Aur. Rosa. tract. 4.  Or as Sylvester de Prierio, Pasce, Pasce, Pasce, incipientes, proficientes, perfectos, Feed beginners, Feed them that are grown, &, Feed them who have attained to some good measure of perfection in the school of Christ. And know, that the Owner will examine you about his sheep (as Eliab did David) 
1. Sam. 17.18.  & will require a more strict account at your hands, 
Genes. 31.39.  than ever Laban required at the hands of jacob. Oh! That every day we may be found ready with our reckonings, 
1. Pet. 5.4.  that when that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The chief Shepeheard, shall appear, we might stand Recti in Curia, and receive a Crown of Glory.  
I have done with the Shepherds, and now let me conclude with the Sheep.  
Ye Sons of God, seed of the righteous, and sheep of that great Pastor JESUS CHRIST, remember your Title: execute your task: be harmless, meek, and patiented: sound in the Faith: sober in your life. Ye shall fight with Beasts (as Paul did at Ephesus) and be infested by a thousand injuries from the sons of men: 
●. Cor. 15. ●2.  but here's your comfort: You are Sheep, They are Goats. Let neither Men, nor Angels, height, nor depth, things present, nor things to come, steal away your hearts, from your Owner, JESUS CHRIST. Hear his voice, and shun (o shun) the voice of Antichrist. Harken to the true Shepherd, and follow him in his steps, 
Guil. Paris. in Postill.  In praesenti per gratiam, in futuro per gloriam, Lay hold on him, & leave him not, till he take you by the right hand, 
Cant. 3.4.  guide you with his Counsel, and receive you unto glory: 
Psalm. 73.24.  Then shall the Servant, follow his Master: the Son, the Father: the Spouse, her Bridegroom: the Saints, 
Revel. 15.3.14 4.  their King: The Virgins, the Lamb: and the Sheep, their Shepherd, even unto the Throne, there to sit, 
1. Cor. 6.8.  and to judge the world: And (that which now must be my ending, but then shall be to you and me, and to all that love his coming the beginning of all endless Comfort) so shall we be for ever with the Lord: 
1. Thes. 4.17.  Then, Come Lord jesus, Come quickly: Make an end of these days of sin: judge between thy Sheep and the Goats: and bring us to those green pastures of Heavenly pleasures, 
Psalm. 16.11.  which are at thy right hand for evermore.    

THE FOURTH SERMON, Viz. Zion's Compass, Preached, At S. MARY'S in Limericke, August, 15. 1624.  
Before the Most Honourable, the Lord Deputy of IRELAND ..  
And, Before the Council of State, General, and Provincial.  
By G. A.  
DUBLIN. Imprinted by the Society of Stationers, Anno Domini. 1625.   

THE FOURTH SERMON, Viz. Zion's Compass.  PSALM. 48. Vers. 12.13.14. 
12 Compass about Zion: and go round about her: tell the Towers thereof.  
13 Mark well her bulwarks: Consider her Palaces: that ye may tell it to your posterity.  
14 For this God is our God for ever and ever: He shall be our guide unto death.  
MOst Honourable, it is said of jehosaphat King of judah, 
2. Chron. 19.4.6.  that dwelling at jerusalem, he rose up, and went through the people of the land, from Beersheba, to Mount Ephraim: and as he went, he cried, Take heed what ye do: You, as Viceroy of another jehosaphat, are risen up from your Metropolis, to go through the people of this Land, almost from Dan to Beersheba: & give me leave (I pray) to say unto you (as you pass along) in the words of jehosaphat, Take heed what ye do, or in the words of David, Compass about Zion, and go round about her: Tell the Towers thereof: Mark well her bulwarks: Consider her Palaces, that ye may tell it to your posterity: For this God is our God for ever and ever, he shall be our guide unto death.  
But (as that which CHRIST said to his Disciples, That which I say unto you, 
Mar. 13.37.  I say unto all men, Watch: so) this our present Text, speaketh unto all: witness for us, Tremelius. 
Tremel. & jun. in locum.  Ecclesiam hortatur, He exhorteth the Church, that is, all the members of the Church: And witness for them, jacobus de Valentia: 
jacob. de Valent in locum.  Omnibus Christianis loquitur, He speaks to all Christians: Compass about Zion, that is, observe diligently the state of the Church of God: What helps it hath received from God: What hurts from man. Behold, mark, consider, tell it unto others, for it is the work of God (even Our God) who as hitherto he hath assisted his Church, so he will assist it still: & hath promised in the Text, to be our director (aswell in this, as in all other good things) even unto the end of our days.  
This is the Sum of the Text: And now to the Parts, Which are Two: (viz.)  
A Precept: and A Reason.  
In the Precept, I observe Two things.  
The Subject, and The Action.  
The subject, : And The action, .  

The fivefold subject.  
Zion.  
Zion again.  
Her Towers.  
Her Bulwarks.  
Her Palaces.   
All which we will reduce unto One, namely unto Zion. 

The fivefold Action.  
Compass.  
Go round about.  
Tell.  
Mark.  
Consider.    
All which, we will reduce unto Two: viz.  
To Compass, and To Mark.  
Now for the Reason, it shows itself to be Twofold.  
Drawn from the cause Final, and Efficient.  
Final, in respect of man, To tell it to Posterity.  
Efficient, in respect of God, and that Four ways, viz. 

His.  
Greatness, Elohim, God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Goodness, Elohênu, our God. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
Eternity, in respect of himself, for ever and ever.  
Constant love, in respect of us: until death.    
Thus much for the Division of the Whole.  
Now unto the Matter, as it is branched into his several parts: And first, of the First, namely, Of Zion, which is the main subject of this Text: And therefore though it be but a word, yet it must take up the largest portion of our Time.  
Zion, was one of the four Mountains, 
Travel of the Patriarches. p. 7. Psalm. 48.2. 2. Sam. 5.7. Psalm. 48.1.  upon which jerusalem was situated: It was the joy of the earth. Here was the fort of Zion, & the City of David, nay it's called, The City of God. Now it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, confessed of all sides, that Zion for very many respects is accounted, The type of the Church of Christ: Witness Esay: 
Isai. 59 20.  witness David, in twenty places of his Psalms, & in this respect, He saith, Many glorious things are spoken of thee, 
Psalm 87. ●.  thou City of God. Awake o my glory, 
Psalm. 57.8.  my tongue and my heart, that I might set forth the praise of Zion.  
In handling this subject, I must propose seven Meditations concerning Zion: and so (as I pass along) to apply it to the Church of God.  
1 The first Meditation, is, The compactness of Zion, like a City: 
Psalm. 122.3.  a term used by David: who twice also in this Psalm, calls Zion by the name of a City: In every City, there is Grex, Lex, & Rex: Inhabitants, Laws, and Governors. So in the Church of God: Grex, sunt Fideles, Lex, est Charitas, Rex, est Christus: The Faithful, are the flock, Love, is the Law: and Christ, is the King.  
2 The second Meditation, is Zion's fairness, for so it is commended in the second verse of this Psalm. And in our Text, there is mention made of Palaces, which no doubt were fair: yea Zion is called, The perfection of beauty. 
Psalm. 50.2. Cant. 4.7. Cant. 1.4.  So is the Church counted fair in the sight of God. It is true, that she calleth herself Black, and no marvel, for whiles she dwells in this Cabin of the flesh, she is begrimed with the Coals of sin and sorrow: yet the compassionate Lover (even her Christ) hath washed her with his blood, 
Revelat. 1.5. Ezech. 16.14.  & made her fair and perfect through his beauty, which he hath set upon her.  

Psalm. 48.2.  3 The third Meditation, is the Form of Zion, a Hill, for so it is termed in this, 
Psal. 2.6.  and the second Psalms. The Members of the Church, 
Math. 5.14. Homil. 10. in Math.  are set upon an Hill (for so chrysostom applies it, not only to the Apostles, but ad Ecclesiam sanctorum, The whole Congregation of Saints) We are made a gazing to Men and Angels, 
1. Cor. 4 9  and it is not much amiss, there is little danger in being descried: Let them look upon us that we perish not in the works of darkness, and being set upon a Hill, we are so much the farther from the vale of death. But there is somewhat else remarkable in this Hill of Zion. Many of Christ's actions were done upon an Hill: His Preaching: His Praying: 
Math. 5 1. Luke 6.12. Math. 17.1. Math. 28.16. Act. 1.12.  His Transfiguration: His conference after his Resurrection: And lastly, His Ascension.  
And all this to quicken our dulness: We are wedded to this lump of Earth: We leave the Hill of contemplation, and run into the valley of every vanity. Oh! 
Psalm. 121.1.  That we would Lift up our eyes to the Hills, from whence cometh our help, and aspire by those same Mesilloth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm. 84.5. Colos. 3.1.  steps and exaltations, to that which is to be found above.  
4 The fourth Meditation, is, Zion's foundation, Rocky, for herein was a strong fort, 
2. Sam. 5.7. Travel of the patriarchs, p, 9 Psalm. 125.1.  and probably therefore it was rocky, and in the itinerary, it is directly said, that in Zion was a Rock: then Mount Zion, (as David saith) cannot be removed. God doth not build his Church upon the Sand. But if the Church be answerable unto Zion, Where is Zion? And what then shall become of the Church of God? I answer: 
jerem. 26.18. Micah. 3.11 12.  That corporal Zion must needs have been ploughed as a field (according to Micah his Prophecy) and that for the sins of the Princes, and Priests: but spiritual Zion stands, because the Rock stands: This Rock was not Peter, 
1. Cor. 10.4.  but the Rock was Christ; of Him, & to Him, shall always be said Eli Tzuri, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm. 18.1. john 10.28.  My God, thou art my Rock. Oh endless comfort! None of his Flock, none of the Members of his Church shall perish, The gates of Hell shall not prevail against it. 
Math. 16.18.   
5 The fift Meditation, is, Zion's fullness & plenty, 
2. Sam. 5.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aria● Montan. Travel of the patriarchs, p. 9  shadowed in the term of Millo, which signifieth fullness: Now Millo was a place within this Hill of Zion, or rather (as some think) Zion was otherwise styled Millo, because there was no want, but all abundance therein. Oh the fullness of CHRIST! In Him, For his Church. In Him, 
Colos. 2.9.  because all the fullness of the Godhead dwelleth in him bodily: 
john. 1.16. Psalm. 130.7.  & for his Church, For of his fullness we have all received: Redemption, and that plentiful: Life, & that in abundance. 
john, 10.10.  Here, is a flowing of God's graces, ever increasing, never decreasing; and therefore compared by Ezechiel to a River, 
Ezech. 47.4.  first, up to the Ankles; then, to the Knees, then, to the Loins, then, so great that none could pass over: 
Psalm. 16.11,  and in that other life, there is truly Millo, even fullness of joy for evermore. In regard of this fullness, fear not any outward emptiness. Say (if occasion be) with Naomi, 
Ruth. 1.21.  I went out full, but the Lord hath made me to return empty, but yet beware of spiritual emptiness, lest the Lord find you naked, 
Exod. 32.25.  as he found Israel, that is, empty and destitute of his Graces, with which, if you will be filled, empty your souls of every stuffing Sin, Bono implendus es (saith Augustine) sunde malum: When freed of evil, then filled with good.  
6 The sixth Meditation, is, Zion's latitude. For, from Zion, as from a Centre, went out into a circumference, the valleys of jordan, Siloe, Hinnon, Gihen, Cedron, & Baca. Thus, like many resplendent beams from the body of the Sun, 
Psalm. 134.3. Psalm. 50.2. Isai, 2.3.59.20. Psalm. 14 7.  came many a blessing out of Zion: The Lord bless thee out of Zion: for hence hath the Lord shined: in his Law: in his Lawgiver: in his Salvation. And all this is proper to the Church of God: for here is the Word, and there is no salvation out of this Ark: no comfort, no Christ out of the Church. He cannot have God to be his Father (saith Cyprian) which hath not the Church to be his Mother. 
Cyprian. de simp. Praelat.   

Psalm. 68.15. Travel of the patriarchs, p. 8 Antiq judaic. in Nehem.  7 The seventh Meditation, is, Zion's altitude: David calls it an high Hill: There were many high hills about jerusalem, but This surmounted them all: Arias Montanus saith, it was, Mons praeruptus, & ascensu difficilis: Craggie, and hard to climb: but when once we had attained to the top, it overlooked all the plains of jordan. This is our estate in the Church of God: as the Apostle saith, We have need of Patience, so I say, 
Hebr. 10.35.  we had need of strength, 
Psalm. 84.7.  till we appear before God in that Zion which is above. The Greeks' have a Proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Excellency, is joined with difficulty: Let then the promoting of true Religion, and demolishing of superstition, be always held a matter of excellency in the eyes of jeremies' great ones, 
jerem. 5.5.  though uneasy to accomplish, yet (as Zion) not so hard, as high; not so difficult, as excellent. And let the execution of the Laws, both Humane, and Divine, be unto them as their Zion, their delight, their altitude, their height, their excellency: And though (in the midst of so froward & crooked a generation) 
Phil. 2.15.  they shall meet with many pull-backes in their ascending of this height of Zion, yet when once they have attained to the top, they shall then with comfort, overlook all those carnal reasons which (in this climbing of Zion) they have rejected with so heroical a resolution. Yea let us all climb up to the top of Zion, by the steps of Piety. 
Math. 5.8. 1. Pet. 1.15. 2. Corinth. 7.1. Proverb. 22.13.  Christ calls us to Purity in Heart: Peter, to Holiness: Paul, to Sanctification. These are hard sayings: A Lion is without in the streets. But let us mount over all difficulties with the wings of Faith, and fear not to climb up to the Rock of Zion: Let our pains be endless, till we have gotten to the top, and our desires restless, till we come to him who is the Morning star. 
Revel. 22.16.   
And thus much for the First seven Meditations concerning Zion: And now behold I am entangled in my own words: For, the first seven doth imply a Second seven. 
A second septenary  I must therefore add another septenary to the former, for the greater ornament of ZION.  
1 The first Meditation, in this Second rank is, Zion's Longitude: for though Corporal Zion be confined to one side of jerusalem, yet Typical Zion, is extended fare and near: and in the Garden of the World, the Lord gathers his Lilies here and there. 
Can●. 6.1. Genes, 11.31. job. 1.1. Act. 8.27. jerem. 3.14.  Thus he gathered Abraham, from Vr of the Chaldees: job, from the land of Us, & the Eunuch from Ethiopia. One of a City (saith jeremy) and two of a Tribe, and brings them to Zion. Lift up thine eyes (saith Esay) and behold, 
Jsai, 60, 4,  thy Sons (O Zion) shall come from fare, The riches of the Gentiles, The Dromedaries of Midian, The Ships of Tarshish, The Sheep of Kedar, and the Rams of Nabajoth, shall come unto thee, 
Isai, 60, 8,  shall fly like a cloud, and like the Doves to their windows, and so shall they fear the name of the Lord from the West, 
Isai. 59, 19,  and his glory from the East. A comfort unto us that live here in this ultima Thule, 
Seneca in Medea  sometimes fare from Christ, 
Ephs. 2, 13,  but now are made near by his blood. Oh, The breadth, and length, and depth, and height of that love which indeed passeth all knowledge, 
Ephes. 3, 18,  all dimensions!  
2 The second Meditation, is, Zion's multitude. Many shall be borne in her (saith David, 
Psalms, 87, 5,  & Esay) The multitude of the Camels shall cover thee. 
Isai, 60, 6,  Thus in the Text, have we Towers, Bulwarks, and Palaces, in the Plural number. Yea, 
Revel, 7, 4,  the Angel in the Revelation did seal one hundred and fortiefoure thousand. Not that I intent (with Bellarmine) to make multitude, 
De noti, Ecclesia, libr, 4, cap, 7,  to be a note of the Church, for (when they have talked their fill yet) Christ shall have but a little flock: 
Luke 12, 32,  and He is true of his word that said, Few do enter in at the straight Gate. 
Math, 7, 14,  But yet you will say, Are they few whom no man can number? 
Revel, 7, 9,  I answer: This is spoken Hyperbolically, and by the way of Comparison: If the King would muster his Army, and gather Twenty out of every Parish in this Kingdom, it would be an admirable great Army; yet it were not a handful to those that are left behind. so are the multitude of God's Saints, little, in respect of the wicked: yet they are many & great too, in account with God: And if yet thou do contend, and think them to be but few (as they are indeed) do thou make One, and so the number will be increased.  
3 The third Meditation, is, Zions' Memorial, and that may be taken Two ways. Actively, and Passively.  
Actively, Zion hath the Art of memory, she remembreth her Creator: for the Time past, 
Eccles, 12, 1,  she remembers his wonders of old: for the Time Present, 
Psalms, 77, 11, Psalm, 71, 24,  her tongue talketh of his righteousness daily, and for the Time to come, even from generation to generation, 
Psalms, 79,13,  she will set forth his praise: and here in the Text, she tells it to Posterity: this was the practice of the Saints in the Old Testament; as Abraham, who commanded his Sons, 
Genes, 18, 19  and household after him to keep the ways of the Lord. Yea, and of the Saints in the New; for Peter's care was, that the dispersed jews, should have remembrance of his doctrine, 
2, Pet, 1, 15,  even after his departure. And seeing that Zion is so good a Remembrancer, Let our tongues cleave to the roof of our mouths, if we remember not thee o Zion. 
Psalms, 137, 6,   
Passively, Zions' memorial. Zion is remembered. If God hath made his wonderful works to be had in remembrance (as David speaketh) then cannot Zion be forgotten, 
Psalms, 111, 4.  for there is no work of his more wonderful than his preservation of the Church. Wheresoever this Gospel is preached (saith Christ) there shall this that she hath done, be spoken of for a memorial of her. 
Math, 26, 13,  That which was Mary magdalen's lot, shall befall the rest. Ever shall be remembered Abel's offering, Noah's obedience, Abraham's faith, josephs' chastity, David's zeal, salomon's wisdom. The righteous shall be had in everlasting remembrance, 
Prover. 10, 7,  but the name of the wicked shall rot.  
4 The fourth Meditation, is, Zion's privilege. There was Mount Sinai, 
Exod. 19, 1. Psalms, 87, 1, Lyrae in Psal, 86,  aswell as Mount Zion, but yet his foundation in Zion (saith the Psalmographe) that is (as Lyrae expounds it) God laid the foundation of his Church in Zion. In Sinai, was the Law given, but in Zion, the Gospel. In the Law, 
Heb, 12, 21,  God speaketh words of fear and trembling, but in the Gospel, 
2. Corinth, 5, 18,  the word of meekness & peace. When the Lord visited Elias in the Cave, there came a Wind, and the Lord was not in the wind: 
1, King, 19, vers. 11, 12.  and an Earthquake, but the Lord was not in the earthquake: and a fire, but the Lord was not in the fire: Then at last came a soft and still voice, and there the Lord was: So is the Lords love to be felt, not so much in the thunders of Sinai, as in the comforts of Zion. And though his Power is seen in the swelling waters of jordan; 
jerem 13 5. Isai, 8, 6,  yet is his delight, rather in the soft running waters of Siloe (a fountain at the foot of Zion) & therefore mount Zion above all others, is called Gods Hill. 
Psalm. 68.15.  The schoolmen do make God to be the object of Faith, and it is true in his kind; but if they mean it Personally of the Father, they rather draw wretched souls out of the way, then direct them to the mark: for without Christ, the Father is an angry judge, therefore He saith, 
john, 14.6,  No man cometh to the Father but by me. He is jacobs' ladder, 
Genes. 28, 12, Isai, 59, 20,  which joineth heaven and earth together: and this is that Redeemer which came unto Zion: So that here is our privilege, We are not come to mount Sinai, 
Galat. 4.24.  which gendereth unto bondage: but to mount Zion to the City of the living God, and to jesus the Mediator, 
Hebr. 12.22.  whose blood speaks better things then that of Abel.  
5 The fift Meditation, is, Zion's Promises: That, 
Rom. 3.1.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Paul speaks) the preferment of Zion: for the jews, they had the Adoption, and the Promises: 
Rom. 9.4. Rom. 3.2. Aug. in Psalm.  and to them were committed The Oracles of God. Augustine saith, that the jews, were the Library keepers of the Christians: and to this end it is thought, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ios. 15.15.  they had their Kiriathsepher, the City of the Book. And in the first Council of Constantinople (being the second general) by 150. Bishops, jerusalem is called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Theodor. li. 5. c. 9  or Mother City of all Churches. If such terms and promises, had been given to Rome, all the Pulpits of Italy would have rung at it: but we see there is no such thing. With what impudency then did Benedict III. rob jerusalem of her right, and give it to Rome? 
Extr. come. de elect. cap. 3. sanct. Rom.  For he decreed Rome to be first, and jerusalem the fift, among the Seas of the patriarchs: and of late, 
Trid. Conc. sect. 25. de Delect.  the Trent-Councell hath called Rome, the Mother, & Mistress of all Churches. But by this Novel Disseisin, they have weakened (nay overthrown) their pretended Supremacy.  
6 The sixth, is, Zion's Perpetuity: For, it is the Hill wherein the Lord will abide for ever, and yet we see, 
Psalm. 68.16.  that God was not eternally tied to external Zion; for now the Ways of Zion lament, 
Lament. 1.4.  and no man cometh to her solemn feasts. Let our Romanists look unto this point. They style Rome, Aeterna Vrbs: 
Am. Marcel.  and (as the jews unto jerusalem, the Donatists to Africa, so these men) would tie the Church to Rome. The Church, is called in the Creed, Catholic, and in this sense, justly styled Ecumenical, scattered over all the world: but they would bring it back into a narrow room: The Roman Catholic Church: 
Grounds of the Old and New Religion, p 1. c. 6.  and, The Catholic Roman Faith. But particulars are not generals. Object. And though the Catholic Church hath his Perpetuity, yet particular Churches have their Period, and so had Zion. Solut, But God promised a perpetuity to Zion. He did so, but it was under a condition, 
Isai. 1, 19 Jerem 18.9.10.23.38.39.  viz. The perpetuity of their obedience, as the Prophet proves at large: But if Zion be desolate: Shall God's worship cease? Christ hath untied this knot, The time shall come, when there shall be no more worshipping in this Mount (saith Christ) but the faithful shall worship God (every where) in spirit and truth: 
john. 4.11.  Every Land, is judea: 
Rom 2.28.29.  every City, jerusalem: every House, is Zion: and every Person, 
1. Cor. 6.19.  a Temple, to serve God in.  
7 The Last in this septenary, is, Zion's quality, viz. To be Holy: 
Psalm. 2.6.  My holy Hill of Zion (saith the Lord) yet not holy by any inhaerent property, but as the Place where Moses stood was Holy ground, 
Exod. 3 5.  by reason of God's presence at that time: so Mount Zion, was holy, by reason of his presence there at that time, 
Psalm. 132.8.13.  by the Ark, by his Word, by his Testimonies. But now, to hang out the Ivy, when the Wine is gone, & thither to run in pilgrimage (as many of the sons of men do at this day) it is but that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Colos. 2.23.  will worship, condemned by the Apostle. Oh! How many excellent things are spoken of thee o Zion? Yet now thou art profane: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai, 13, 21, 34 14.  Zion, is turned into Zijm, & into their brethren, the Iijm, & their companions, the Ohim. And why is all this come upon them? Even for Sinne. Takeaway the O out of Zion (to lament withal) & the remainder will show the cause of her ruin. 
SIN.  But, What were the sins of Zion? even those four sins of Sodom, Pride, 
Ezech. 16.48.  Idleness, Fullness of bread, & contempt of the poor, & those other four: Profaning of the Sabbath: Idolatry: Contempt of the Word, & defrauding of justice & judgement. Let us be warned by their harms: If the Lord have not spared the natural branches, he will not spare us: 
Rom. 11.21.  Except ye repent (saith Christ) ye shall also perish. 
Luke 13, 3.  Oh that there were in us a wise heart, to turn unto the Lord, by true repentance, lest He take away from us the Ark of his strength, his Word, and Sacraments, 
Psalm. 1●2. ●.  and cause the ways of Zion to lament.  
And hitherto I have spoken of a double septenary of Meditations, concerning Zion. And yet me thinks we are not satisfied. I see that Zion, is the sole subject of my Text, & therefore I will add one septenary more. Not that I do (with the Schoolmen, 
Dionys. Carth. in sent. lib. 4. d 2. Corn. Agrip. Occulta Philosoph. lib. 2. cap. 10. Eccles. 4.12.  and others) place any great Mystery, or Perfection, in the number of Seven; but because I am transported with the love of Zion: and Solomon tells me, that a Threefold cord is not easily broken.  
The last seven Meditations concerning Zion, are these: viz: Her Safety: Her Situation: Her Stability: Her Strength: Her Succession: Her visibility; & Her Victory.  
1 First, of Zion's Safety: David saith, 
Psalm. 74.12. Lyra in locum. Gloss. ord. ibid. jacob. de Valent. in locum.  that God worketh salvation in the midst of the earth. By the midst of the Earth, the Papal expositors, do say is meant jerusalem: and the Geographers, do place jerusalem in the midst of the earth: affirming; as the Earth to be the Centre of the World; so jerusalem, to be the Centre of the Earth. Now, though (Geographically perhaps) we may miss in this account, either in Latitude, or Longitude: yet Theologicaly, it is most certain, that the Church (which is the Typical Zion) is in Safety. Sometimes God is said to be in the midst of His, 
john 20.19. Psalm. 125.2.  and sometimes They in the midst of Him, and He round about Them. They are then in the midst: They fear not any overthrow, by tilting up on one side, neither are they over-runne by Borderers, for, 
Psal. 34.7.  The Angel of the Lord pitcheth his Tents round about them which fear the Lord, and delivereth them. Oh! That we would be content to be compassed about, and so gathered into the arms of Christ, that neither by blind Devotion, we put ourselves into the hands of Saints; nor by Sin, into the clutches of Satan.  
2 Secondly, of Zion's Situation: it was to the North-side of jerusalem (for so those words jarkethe Tsaphon, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  are expounded in the second verse of this Psalm. 
Lyra in locum. ) In times past, we were wont to say, Omne malum ab Aquilone: All evil comes from the North: but, now we must (and justly may) change our note, 
jacobi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  for we have received a Basilicon Doron, from the North: and here, Mount Zion's Situation, is to the North; and this affords Two Meditations: Passive and Active.  
Passive. The Church of God, is subject to many a blustering Boreas, storm, and rage of persecution, when others lie open to the Sunshine of prosperity: whereof, being forewarned, let us neither envy the one, nor be discouraged for the other.  
Active. As Mount Zion being on the North, kept off the bitterness of the wind, from the other parts of the City, which lay to the South: So the Church of God, doth keep both her own, and others too oftentimes, from many a storm. Propter Ecclesiam in mundo (saith one) durat mundus: 
Luther.  For the Church's sake the world is preserved, even till the number be full.  

Simile.  As the Lungs, is the Fan of the Body, so the Church is the Fan (nay the Soul) of the world. Therefore, Woe be to this misunderstanding Age. The Church is but esteemed as Chaff, 
Isai. 59 15.  & the Just, makes himself a prey. Oh! That at last we would entertain this point of wisdom, to esteem of Zion, the faithful ones, the members of the Church, whose prayers do keep back the plagues of God. 
Genes. 18.12.   
3 Thirdly, of Zion's Stability. Do you not see this to arise clearly out of the Text? Go round about Zion, than Zion stands upright by itself, & leans not to this Wall, or that Building: This is a Type of the Church of God. It must stand upright, 
Deut 5.32,  Not leaning to the right hand, nor to the left: not relying on men's traditions, superstitious vanities, foreign amities with Idolaters: 
Isai 36.6.  All which, are but as the Broken reed of Egypt: Let Zion stand by itself.  
Again, the World is round about Zion: Zion then is In, but not Of, the World. Let our Three mortal enemies the Flesh, the World, and the Devil, run ryott round about our Souls: but let Us, stand upright. Do you not observe in your journeys, that the Trees on the side of a Mountain, grow upright, though the Mount itself have never so great a fall? 
2. Pet. 3.18. Phil. 2.15.  So be you growing upright in Grace, even, in the midst of a froward and crooked generation. Be you the Lords jeshurun: 
Deut. 32.15.  that is (as Moses elsewhere where expounds it) Be you upright with the Lord your God. And though Satan rage, 
18 18.  and forage round about you; yet look unto that which is within, and say with Christ: The Prince of this world cometh, 
john 14.30.  but he hath nought in me.  
4 Fourthly, of Zion's Strength. For, Do you not hear of Towers, and Bulwarks in the Text? Towers for beholding a fare off, & descrying the approaching of the enemy: Bulwarks, for defence against the enemy's assaults. Such Towers and Bulwarks, such defence and strength (nay fare greater) hath the Church of God. And that Two ways accomplished, viz. By Mediate means, and Immediate Author.  
Mediate Means, and these of Two sorts.  

Rom. 1.16.  First, the Word preached: for it is called the Power of God unto salvation: 
Ephes. 6.17  The sword of the spirit: No carnal weapon, but mighty through God, and bringing into captivity every thought, 
2. Corinth. 10.4.  to the obedience of Christ: to which power, we may add the powerful, and comfortable Seals of his Covenant, namely, the Two Sacraments; which are like those Flagons of Wine, 
Cant. 2.5.  which revive the Church, when it is fallen into a swoone.  
Secondly, the Preachers of the Word, they are the strength Mediately, of Zion. It was a dream (and nought else but a dream) that Innocentius the third, 
Rom. Bre. in fest. Oct. pag. 762.  thought in his sleep, to have seen their S. Francis the Assisinate, with his shoulders to uphold the Palace of Lateran: but it is passed dreaming, or doubting, that the faithful Pastors of the Word, 
2. King. 2.12.  are the Chariots of Israel, and the Horsemen thereof.  
Immediate Author, of Zion's strength, is Zion's Head: He from whom the Church receiveth her influence, life, motion, 
Ephes. 1.22. 1. Corinth. 16 13  and preservation: This our Head, is Christ: In him we stand, quit ourselves like men, and are strong: and He is that El, 
Deut, 32.15,  That strong God of our salvation (as Moses calleth him.) Oh! The weakness of the Sons of men ready to stumble and to tumble, to falter and to fall, & being fallen, not able to rise again: but by his Power, & the Tower of his love, we rise, and stand, and fight, and in Him, 
Rom. 8.37.  go away more than Conquerors.  
5 Fiftly, of Zion's Succession: For, locally it was no other, then only from the Idolatrous jebusites, set forth under the terms of Blind, and Lame; 
2 Sam 5.6  and yet in that very place did David build his City, and served the Lord there, where once Satan had erected his throne.  
Two sorts of Men, do here bear their reproof:  
First, domestic Opposites (as the Brownists, & other Separatists) who shun the Place, because of Abuse: but the Place hath not offended. 
Hilar. lib. contr. Auxent.  That which Hilary spoke against Auxentius: Malè vos parietum cepit amor: we may here change into another Affection: and say, Malè vos parietum cepit odium. Ye do ill to hate the Walls. Zion was nothing the worse, that the jebusites had formerly profaned it, with Idolatry.  
Secondly, foreign Adversaries, 
Bellar. libr. 4. de Eccles. cap. 8. Aug. lib. 2. contr. Petil. Donat. cap. 51.  who do much boast of outward succession. But S. Augustine, not only mentions Anastasius, his succession in the Sea of Rome; but john, his succession in the Sea of jerusalem: even then when He wrote against Petilian the Donatist. And their own Stapleton, tells us, That the Greek Churches, 
Stapl. lib. 13. c. 6. Princip. dict.  can demonstrate their personal succession, from the foundations of the Apostles: Yea, from S. Andrew (for Constantinople) saith Nicephorus, in his Chronologie, 
Niceph. Chronol.  alleged by Bellarmine, 
Bellar, ubi supra,  in his Notes of the Church. Yet our Adversaries, will not say, that the Church of jerusalem, or Constantinople, is the true Church. And the same Stapleton tells them, that Personal succession is nothing, 
Staplet, ubi sup,  when it is not joined unto doctrine; agreeable to that of Nazianzene (which is a good ground among divines) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Gregor. Nazian, in land. Athan,  That which is of the same doctrine, is of the same Sea: but, if adverse in doctrine, it is of another Sea. Now, though our Adversaries shall produce a show of Personal succession (which yet we prove to be Improbable from Peter, uncertain in the Entrance, and interrupted often, aswell by the Papacy of Pope joane, 
Plat. in jon, 8. Anno. 855. Genebr. Chronol. lib. 4. sec. c. 10. Onuph. Chronol. pag. 47.  as by the Apostasy of fifty Popes, for 140. years, witnessed by Genebrard: as also after that, by that 29th. Schism in the Papacy, for fifty years, when Clemens VII. and many of his successors sat in Avignion, about the year 1380.) Yet they shall never be able to prove a succession in life and doctrine, which is the life of Succession. For, as for their Life, it is set out in a jest by Balthasar Castilio, 
Balih. Castili li, de aulice. Staphil. apolog. part. 1.  That Peter and Paul do blush at the wickedness of their Successors: and seriously, by Staphylus, that the life, and behaviour of their Priesthood, is very scandalous to the world: And as for their doctrine, 
Must in orat. in Conc. Trid. in 3. dom. Ad.  their own Bishop Must tells them, That Priest, & people, are fallen with one consent, from Religion to superstition: from Faith, to Infidelity: from Christ, to Antichrist. And as for both their Life and Doctrine, jansenius, 
jansen. concord. pag. 270  the Bishop of Gaunt, tells us, That the greater part of Bishops, and Pastors, have no Corn of Salt in their life and doctrine; for They are irrecoverably corrupted, by whose health, Others should be helped. The Sum of this point, is this; That as Israel was not hurt by a Local succession from the jebusite, whose Religion was left, and changed to a better: So the modern Popes, are nothing benefited by a Local succession from Peter, whose Religion is left, and changed to a worse.  
6 Sixtly, we come to Zion's visibility. For, If Zion can be marked, and her Towers told; then certainly Zion is visible. Here me (thinks) I see many weak Protestants to droop, and some ignorant Church Papist, to lift up his horn on high. 
De Eccles. milit. libr. 3. cap. 12  Be not deceived: I intent not to establish Bellarmine's opinion, concerning visibility, as a mark of the Catholic Church.  
For Zion hath Two Capacities.  
First, as it is a Type of the Catholic Church, spoken of in the Creed, so it is invisible; for That Church is believed, and therefore is not seen (as the Author to the Hebrews argueth. 
Hebr. 11.1. )  
Secondly, as it was a Particular Church, so it was visible. So were the Churches of Corinth, Galatia, Philipi, and the seven Churches in Asia. So is the Church of England, visible at this day. But some will object; where was this visibility, two hundred years ago? It was not seen before Luther's time. I answer, That the external visibility, and splendour of a particular Church, doth not always shine alike. You see Zion, in the Text, but yet in Time, it is not seen. For a long season, Israel was without the true God, without a Priest to teach, 
2. Chron. 15.8.  and without Law: and yet, it was even then, the Church of God. Do you not see that the Sun, is sometimes under the clouds? yet Who doth deny even then, the body, & light of the same? S. Augustine, 
Aug Epist. 48.  compares the Church to the Moon, which, sometime shineth out, at another time it is deprived of a great portion of her light, and sometime shineth not at all: yet it is, though it is not seen. And, do you not observe in your own Element, that the fire is raked up in the ashes, and in the silence of the night it is not seen: yet in the morning, when the ashes are removed, it is found? So, That brightness, and splendour of the Church, which shown itself in the time of Christ, of his Apostles, & the Primitive Church, was sometimes darkened, by the clouds of creeping errors, which over-shadowed it, and for many years oppressed by fraud, or force through the injury of men, &, in the time of ignorant, and sleeping Prelates, 
Math. 13.25.  Tares were sown: and all, for the unthankfulness of men, whom God gave over to believe lies, 
2. Thes. 2 10.11  because they would not believe the truth. But yet in every age (since the time of Christ, unto this day, even, in the season, when Satan was let lose) the Lord hath raised up men, 
Revel. 20.3.  of an heroical spirit, & divine understanding, who opposed them selves against the doctrine of the Papacy, and either by their preaching, or writing, or suffering, or other open testimony, gave witness to the truth. And, Though the beauty of the Church of England, in the blessed time of King Edward the sixth, was besmeared with the blood of the Saints, in the Reign of Queen Marie, that our Zion, seemed wholly to be darkened: yet, even then, such a light was kindled by the fire of their Martyrdom, that we trust shall never be put out.  
7 Lastly, we come to Zion's victory. Many are the sorrows of the righteous (saith David) so, 
Psalm. 34. 1●.  Many are the sores of Zion; but at length there is health. Many a wound doth it receive from them without, from them within; 
Psalm. 129.5.  but at last, it gets the Victory. They that hate Zion, 
Rom. 16.20.  shall all be turned backward. The God of peace, shall tread down Satan shortly under your feet: Even then, when Death, 
Revel. 20.14.  and Hell, shall be cast into the lake of fire.  
So that now, we may inscribe this property of Zion, (as David doth many of his Psalms) Lamenat seach, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Vincenti: To him that overcommeth. But, Who is this Conqueror, that overcommeth? Is there any sensible demonstration of this victory in the word? Yes, That so graphical, and lively a description, in the fourteenth of the Revelation, 
Revelat. 14.1.  that nothing can be more. jesus Christ, that Lamb, stands upon the top of Zion. What is this that we hear? We have laboured, by these XXI. steps, to climb up to the top of Zion: and now that we are come thither, Whom have we found standing there? Our elder brother, our Saviour, our Redeemer. 
Socra. Eccle. hist. lib. 1. cap. 1.  In hoc vince, In HIM overcome. Here let us cast Anchor: this is our Period, our Haven, our Heaven. That Zion, which is the subject of our Text, hath gotten such a crest, (The Lamb of God) such a Christ (even, jesus the righteous) that, nothing could be told us more to our consolation. Oh! What encouragement is this, to draw us unto the love of Zion, when Christ lieth not down as overcome, but standeth up as a Conqueror on the top of Zion, to see us, to save us, to hear us, to help us, to descry, to destroy our Adversaries, that in the fullness of time, he may reach forth his hand, and pluck us up unto the beaurie of our inheritance, even, to that Triumphant Zion which is above?  
We have ended now with all these Encomia (set out in a Threefold septenary of Meditations) concerning Zion, whereof we make a Threefold Use. 
Threefold Use.   
The first Use, 
First Use.  to outstrip the Papists, even in their own element. They are laborious in setting forth the properties of the Church, but We do sound forth the Trumpet of her praises aswell as they. It is but a jest of Campian: Audito Ecclesiae nomine hostis expalluit. No Campian, 
Campian ration red acad. rat. ●.  No: children wax not won to hear of their mother's name: but we blush to see thy vanity, being more full of Rhetorical declamation, then Theological demonstration. We know, that the Church is the Spouse of Christ, his Love, his Dove, his undefiled: 
Cant 4.7.9. 1. Tim. 3.15.  The house of God, the pillar and ground of truth: But withal, we know that a Particular, cannot be an Universal, neither can a Roman, be the Catholic Church. Oh! How many impostures, do our Romanists vent unto the world, under the name of the Church, making it (as a rich Arras) to cover the mud-walles of their deformities? 
Leo in epistol. ad Mona. in Palest.  Their own Leo, may fitly say to them in general, (as he wrote to certain Monks in particular) Ecclesiae nomine armamini: & contra Ecclesiam dimicatis. Ye are armed with the name of the Church, and yet fight against the Church.  
The second Use, 
Second Use.  to observe the extraordinary care that God hath of his Church: Zion, Zion again: her Towers: her Bulwarks: her Palaces. He commands every Tower to be told, nay to be booked (for that seems to be the Etymon of the word Sipheru) Nay, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Liber,  The Lord takes notice of every Pot in jerusalem, 
Ezech. 14.20. Exod. 25.38.  Yea, of the very Snuffers & snuff-dishes. Oh! with what precise observance ought the Princes of the earth to take notice of these things, 
Ephes. 5.1. Psal. 12. ●. 7 9  that they being followers of God as dear children, may procure the wealth, peace, and prosperity of Zion, of the house of God?  
The third Use, 
Third Use.  is to stir up the sons of men, to run into the bosom of the Church, the spiritual Zion; 
Psal. 4.8. 23, 2, & 132.8.  where they may have their safe repose, their repast, their rest: that God being their Father, and the Church their Mother, they may be nourished in his family, until they come to their (not deserved, 
1. Pet. 1.4.  but) reserved inheritance.  
And hitherto, of the Subject of this Text, namely of Zion: Now to the Action, which (being manifold) according to my first Division; I reduce it unto Two, viz. To Compass Zion, and to Mark it.  
And first of the Compassing of Zion. Hereof I must speak Two ways, Negatively, and Affirmatively.  
First, Negatively, and that Ten ways.  
Compass not Zion, with Dinahs' compass; only to see, 
Genes. 34.1.  and be seen, for pleasure, admiration, or discourse.  
Nor with the Fowler's compass; to draw into your Nets, 
Psalm. 109.  any of the Birds of Zion.  
Nor with joabs' Compass; for glory, and ambition. 
2. Sam. 24.   
Nor with Israel's Compass; 
Iosh. 6.  to overthrow another jericho, even the frame of Zion.  
Nor the Ivy, his Compass; to eat out the Oak, the sweetness, and riches of Zion.  
Nor the Sinners Compass; 
Hab. 1.4.  who goes about the righteous, only to suppress them.  
Nor the Sodomites Compass (that Moses speaks of) for satisfying of some extraordinary lust. 
Genes. 19.4.   
Nor the Thief's Compass; to rob, and kill, 
John. 10.10.  and to make a spoil of Zion.  
Nor the Pharisees Compass; which is nothing, 
Matth. 23.15.  but to make a Proselyte, and pervert the soul.  
Nor last, Satan's Compass; to destroy both soul, 
joh. 1. ●.  and body: and to bring both Zion, and yourselves to ruin.  
But, In the second place Affirmatively, against those Ten, Take me but these Five, and then  
Compass Zion with Iehosaphats compass; 
2 Chron. 19.4.  for he went about, and reform the people, causing them to return to the Lord God of their Fathers.  
Or with David's Compass; 
Psalm. 26.6.  who washed his hands in innocence: and then compassed the Altar of God.  
Or with Christ's Compass; for He went about, 
Act. 10.38.  doing good (saith Peter) and God was with him.  
Or with the Mariners Compass; that if (in your spiritual sailing unto Canaan) you meet with an Euroclydon, or storm in the East; 
〈◊〉. ●7. ●●.  you may cast about another way, until you come to the Haven, where you would be.  
Or lastly, 
●um. vir●. ac vit. lib. 1. par 3. tract. 4.  with Alexander's Compass; of whom Peraldus Lugd. writes, that he compassed a certain wood with Fire, because of the Serpents. Oh! That ye would also compass about this our Zion, with the Fire of Love, of Wisdom, and of Zeal: that God may be glorified, Zion benefited, and your Soule● saved.  
Thus much for the first Action. To Compass Zion.  

Mark.  Now to the second, and last: To mark Zion, To Tell, Behold, and Consider: For, those terms of Action, are in the Text: all which, we will reduce to a word (and that a Monosyllable) Mark. Habakkuk, 
Habak. 2.2  tells us of a writing, that He that runs may read it: But here, in Zion's compassing, let Us make a stand, and Read: Behold, Consider, and Mark.  
There are three remarkable things in Zion.  
Her endowments. Her watchmen. Her friends.  
First, mark the endowments of Zion. In times past, the Church had large Donations (not like that forged donation of Constantine, 
Distinct. 96. cap. Constantin.  the Decree, concerning which, Nauclerus affirmeth, 
Nauclerus Chro. vol. 2. gener. 11.  Paleam esse & nihil probare, to be Chaff (as the Canonists call it) and prooveth nothing: But, donations) real, & certain through the piety and bounty of Princes, and others well affected in those ages But alas, Religion brought forth riches, and the daughter hath devoured the Mother. I know that our mouths in this case, will soon be stopped by that of Chrsostome 
Chryso. Tom. 7. orat. 2.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. No man is hurt but by himself. It is fit therefore, that the Law should be unto us a bond, when our conscience hath no bound. But for all that, this shall not excuse any of you (My Christian Auditory) if ever by importunity, fair promises, or (as Luke 
Luke 19.8 Proverb. 20.25.  speaks) by forged cavillation, ye devour that, which is sanctified. If there be any here that is guilty of this sin, let them fear and tremble, lest the Lord put a hook into their nostrils, 
Isai. 37.29,  and so pluck it out of their jaws again▪ or (leaving it with them for a further vengeance) cause it to be unto them, 
job. 31, 12. Ephes, 4.20.  as a fire which shall devour all their increase. But you have learned Christ better than so: 
Prover▪ 30.  Therefore (my beloved) honour the Lord with your riches. Be bountiful unto Zion, for the repairing of her ruins, augmenting of her rents, adorning of her Libraries. 
Proverb. 3. 1●.  So shall your Barns be filled with abundance, and whensoever you seem to want, God will recompense it unto you, at the resurrection of the just. 
Luk. 14.14   
Secondly, Mark the watchmen of Zion, 
Cant. 3.5. Ezec. 3.17. Isai. 56.10.  viz. The Pastors and Preachers of the Word (for so they are termed:) Examine whether they be Seeing watchmen, and not Blind; Speaking, and not Dumb: that is, whether they give warning against the enemy's approach. Where you find good Watchmen, Mark them, Book them (and no marvel, 
Malac. 3.16  for God hath a Book of remembrance) Suffer not proud worldlings to overtop them. 
Ezech 34.21.  Balance them even. Let not great learned Augustine, be Bishop of little Hippo, and little learned Aurelius, be Bishop of great Carthage. Encourage them: Reward them: 
Hebr. 13 17.  and Grieve them not, for they watch over your souls. They are the Towers, 
2. King. 2.12.  and Bulwarks of Zion: The chariots of Israel, and horsemen thereof.  
Thirdly, Mark the friends of Zion: Such as the Centurion, who was worthy that Christ should do for him (said the jews) because he had built them a Synagogue. 
Luke 7.5. judg. 5 9,  My heart is set upon the Governors of Israel, and upon such as are willing among the people, and that do fly like Doves unto their windows, 
Isai, 60.2.  for the good of their own soul, and the increase of Zions joy. Let all such be encouraged, again, and again: Let them have greater privileges of honour and respect, than those that are drowned in the lees of superstition. And (if ever you will come, to the Celestial mount) make much of them that fear the Lord: 
Psalm. 15 4. & 16.3.  &, Let your delight be in the Saints that are upon the earth, and upon all such as excel in virtue.  
I have now told you of those Three remarkable things in Zion: but (as talk of Heaven, doth oftentimes bring in, the mention of Hell: so) speech of Zion, may worthily induce some discourse of Babylon: But that field is too large in this fall of time: Therefore I will contract myself. Only, I must needs pray you, to mark Two things which are against Zion: viz.  
The Hinderers of Zion, and, The Haters of Zion.  
First, the Hinderers of Zion, and these may be found among Two Companies of men, viz.  
Amongst the Laiety, and, Amongst the Clergy.  
Amongst the Laiety: including Two kinds of Men.  
Simoniacal Patrons, who will do nothing without a Dish of Master Latimers' Apples or letting the thing seemingly to go free, yet will retain from the Incumbent, the greatest share:  
Or, Devourers of Church live, which they get others to hold, when They themselves carry away all the gain.  
among the Clergy: including also Two sorts of them.  
First, They that want Vrim; Light of knowledge: 
Exod. 28.30.  Unpreaching Prelates: Dumb dogs: 
Isa 56.10.  Devourers of the flock of Christ.  
Then, They that want Thummim; Uprightness in their conversation: being scandalous in their lives, the bane, and shame, of Religion.  
From the Hinderers of Zion, we pass unto the Haters of Zion. For though she have all those Elogia, before named; yet, she wants not them that hate her, which labour to pull down Zion, and lay her honour, in the dust. 
Cant. 2.15.  Those wily Foxes of Rome (and these Romanized in this Land) which destroy the Vine. Builders of Babylon: Erecting Houses for Dagon, in the chief Cities of this Kingdom, and with that audaciousness, as if they had liberty to sin. A man need not now, to look into a hole, 
Ezech. 28.  & dig into a Wall (as the Prophet was commanded) for, these Houses are more eminent than so.  
In times past, there were but smoky Chemarims: 
2. King. 23.5.  but now; They are perfumed, diapered, and delicate. We may say with jacob, All these things are against me: yea, 
Genes. 42.36.  not only against us, but against the Whole Church of God: But at length (we trust, 
Psalm. 119.126.  that) God will set his own hand to work: and, in the mean time, let us wait for his promise, for He is faithful that said, 
Psalm. 129.5.  They that hate Zion shall all be ashamed, and turned backward.  
We have compassed Zion, and have Marked many a thing therein: but, there is One thing behind, which the Lord loves, above all the rest, even, The Gates of Zion; 
Psalms, 87.2.  by no means can we pass from it, without a special Mark. The Gates of Zion.  
Quat tuor, Ecclesias portis intratur ad omnes, 
Chamb. voca. iur. tit. de elect.   
Caesaris, ac Simonis; Sanguinis atque Dei.  
Prima patet Magnu: Nummosis altera: Charis  
Tertia: Sed raris, janua Quarta patet.  
I need not to English it, for, I speak to them that have understanding: 
1. Cor. 10 15.  Only this I add, that they which enter not into the Church through the Last Gate, shall at the last, 
Luke 13.28.  be shut out of doors: and not enter (through those celestial Gates) into that heavenly City which is above. 
Revel. 22.14.   
After all this, there is one word in the Text, which belongs to all: viz. That, which in the thirteenth verse is translated, Mark: The Hebrews (by an Emphatical Periphrasis) call it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Shithu Libbekem, 1. Put, to your Heart. Where (remarkably) I make this Grammatical observation: The word Put, is put in the Plural number, and the word Heart, is put in the Singular number: to teach us, That every one must take notice of Zion, and all men, as one man, with one Heart, & Affection, to procure the wealth, peace, and prosperity of the Church of God.  
But, I see that the sickle of Time, hath cut me off, that I cannot grow into any further discourse: only, give me leave to end, with a particular Application.  

Genes. 37.11.  When joseph had told his dream, his brethren envied him: but his father jacob noted the saying. The case is yours (Most Honourable, 
The Lord deputy.  & Eminent above all.) Though others do compass our Zion about, for novelty, or necessity; for attendance, or pleasure; for profit, or some other affection; do You compass it, with the Foot of Compassion: & (when others Sleep) do You Behold it, with the Eye of Wisdom.  
Set your Heart, upon the ornaments of Zion, on the right hand, and her ruins on the left: and (from this ground of the Heart) Set your Hand to work, in due-season. You are not come hither for nought, but with conscience, and care, to mark Zion: For so (by the way of an Anagramme) you shall answer to your own Name, HEREIN I CARE. 
HENRY CARRY. 1 Sam, 5, 7  And if from hence, you take away The blind, and the lame, (as David did from the Fort of Zion) even Idols, Idolatry, and every thing that doth offend; Then, shall you do a work, 
Mat: 23, 41  acceptable unto God, comfortable to your own Soul, profitable unto Zion, and exemplary to all Posterity. It is true, that this cannot be accomplished, without toil and difficulty: But remember, that there are Towers, & Bulwarks in the Text. And if all this be not enough, there is a greater strength than that; even Elohim, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Elohenu: The Lord, our Lord. His Power, shall assist you: His Wisdom, shall direct you: His Staff, shall comfort you: and (as David ends the Psalm, so I end the Time) God will be your guide, even unto death.  
FINIS.   

ERRATA.  
PAg 56. in stead of lin, 4, 5, 6, read thus: 
Platin. in Clem, 5 & Gregor 11 Onuph. Chronol. pag. 50. & 47  when Clem. 5. (An. 1306) & his six successors sat in Lions, & Avignon for 70. years, as also by those 3●. schisms (which Onuphrius acknowledgeth in the Papacy) whereof the nine and twentieth lasted 50: years) Yet they shall never, etc.