with two eies the first being like a Doues eie washt with milke the second like a flame of fire Mercy and Iustice according to whose seuerall viewes he made two Decrees the one of Election the other of Reprobation which two resemble the two streames that issue from the throne of God k Dan. 7.10 the one being all fire the other l Reuel 22.1 Water of life m Ephes 1.4 Rom. 9.16 Election is the decree of God whereby on his owne free will he hath ordained certaine men to saluation without any fore-sight of their good workes to the praise and glory of his grace n Rom. 9.21 Reprobation is Gods decree whereby according to the most free and iust purpose of his will he hath determined to reiect certaine men vnto eternall destruction to the praise of his iustice These decrees are built vpon two seuerall foundations o Rom. 11.32 Adams sinne is the ground of Reprobation of Election p Heb. 5.5 Christ Iesus is the foundation called of his Father from all eternitie to performe the office of a Mediatour that in him all those which should be saued might be chosen as then he was predestinate to be the Reconciliation betwixt God and mankinde so likewise there was preordained a Mariage or vniting of the two Natures Diuine and Humane Secondly the Bridegrome he is willing for he confesseth as much by the mouth of the Psalmist saying q Psal 40. In the volume of the booke it is written that I should fulfill thy will O my God I am content to do it thy law is within my heart Euer since the making of this decree God the Sonne and his spouse the Church like a paire of Turtle Doues haue loued and wooed each other as appeareth by those sweet passions with which this Song is full fraught and yet from the time that he was first promised till the fulnesse of time when he was conceiued r Cant. 2.9 He euer stoode behinde the wall looking through the windowes and appearing through the grates These windowes were the Sacraments Circumcision and the Paschal Lambe these Grates the Tabernacle of Moses and the Priesthood of Aaron all of them principall Types and figures of the Messiah s Cant. 2.3 Thus for a long time the Church vnder his shadow onely had delight and his fruite was sweet vnto her mouth But at length she growes loue-sicke and cries t Cant. 2.5 Stay me with flagons and comfort me with Apples for I am sicke of Loue. u Cant. 1.1 Let him kisse me with the kisses of his mouth for his loue is better then wine As if she should haue said how long will he appeare vnto me onely in types and figures when shall mine eies see the Saluation of God which he hath prepared to be a light to the Gentiles and the glory of the people Israel x Cant. 4.16 Let my beloued come into his garden and eate his pleasant fruite Let the word be made flesh and dwell amongst vs. Our Sauiour therefore y Cant. 4.9 whose heart from the beginning she had wounded with one of her eies and a chaine of her necke Because he would not suffer her to pine away and languish with expectation answeres her saying I am come into my garden my sister my spouse As if he should haue said the Contract of Marriage which by my Fathers decree was from eternitie is now consummate by my Natiuitie In which Consummation three Circumstances may be considered First the publishing of the Banes by the Angell Gabriel thus speaking to the Virgin Mary z Luc. 1.28 Haile thou that art freely beloued the Lord is with thee blessed art thou among women and hauing thus saluted her he tells her that she shall conceiue and beare in her wombe a Sonne and call his name Iesus But how shall this be saith Mary seeing I know no man this she speakes saith Theophilact not doubting of the euent but enquiring the manner The Angell answeres her a Luc. 1.35 The holy Ghost shall come vpon thee and the vertue of the most high shall ouershadow thee Vide hic saith Cyprian cooperantem simplicem trinitatem Quae est virtus altissimi nisi Christus virtus sapientia patris c. See here the whole Trinitie are at worke together what is this vertue but Christ the vertue and wisedome of his Father of whom is this Vertue but of the most high Although then the Sonne alone was conceiued and incarnate yet both the Father and the Holy Ghost were present to sanctifie his conception which is the second circumstance and the manner of the Mariage He was not conceiued of the seede of Ioseph and Mary as Ebion dreamed but by the holy Spirit of the seede of Mary alone as may appeare by these testimonies b Gen. 3.15 The seede of the woman shall bruise the Serpents head Feare not Ioseph c Mat. 1.20 to take Mary for thy wife for that which is conceiued in her is of the holy Ghost A strange conception here is Aarons rod cut from the stem blossoming and a Virgin without a man conceiuing Christ was conceiued by the holy Ghost there is an argument of his Diuinitie and borne of a virgin there is a proofe of his humanitie so he is neither God only hauing an aierie body as Apelles the hereticke thought nor meere man as the d Epipha lib. 2. tom 2. haeres 69. Arrians surmised but God and Man vnited one Christ conceiued by the holy Ghost and borne of the Virgin Mary which natiuitie of Christ is the third circumstance and the very forme of the Marriage betwixt him and his Spouse the Church Our Sauiour out of the Virgins wombe came like a Bridegrome out of his chamber full of glory and yet in all humility e Philip. 2.6.7 For being in the forme of God and thinking it no roberie to be equall with God he made himselfe of no reputation tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man This his lowlinesse appeareth further in the very choise of his Mother who was a poore Virgin betrothed vnto a Carpenter He was conceiued when she was a Virgin betrothed but hee was borne when she was a Virgin married because hee would honour both Single life and the marriage bed A Virgin she was to fulfill the Prophecie of Isaiah saying f Isai 7.14 A virgin shall conceiue and beare a Sonne Ante partum in partu post partum Virgo saith S. Ierome Before at the very instant and after her deliuerie a Virgin not past foureteene yeares of age as Augustine and Chrysostome writ Flos ipse in the flower of her youth she bore him who is the g Cant. 2.1 Rose of the field and the Lilly of the vallies A Virgin but yet very poore God euer lookes on the inside but the world on the out-side of a man Let
Ephe. 6.10 strong in the Lord and in the power of his might to be constant Souldier no faint-hearted Coward Such as be weake in faith cannot but fall because like the o Dan. 7. Beare in Daniels Vision they stand onely vpon the one side but vpon one Leg p Cant. 5.15 but such as be strong in faith haue legs like marble pillars set vpon sockets of gold permanent firme solid and vsing them both they must needs stand For the fourth my Text saith Hold that thou hast That is to say perseuere in faith and righteousnesse and Vse thy function without feare This is the Pharaphrase of our Sauiours speech the Scope whereof is to make the Angel of Philadelphia like vnto the q Pro. 30.28 Spider in the Prouerbs of which Salomon saith The Spider taketh hold with her hands and is in Kings pallaces so must he with constant faith and vndaunted courage the two hands of the soule lay fast hold vpon the Crosse of Christ and neuer let his Hold goe Hold that thou hast This Exhortation is an Antidote against the poison of Haereticks and a Shield to blunt the Sword of Tyrants which two sorts of men in the Primatiue Church like brethren in euill were leagued and linkt in conspiracie against Christ and his Ministers the One sort being Sathans Aduocates the other his Assascinates Haeretickes r Apoc. 9.3 like the Locusts with Scorpion-like tailes did not onely hurt Reprobates with the deadly sting of their contageous errour but also endeuoured thereby to kill them which had the Seale of God on their fore-heads Tyrants like the s Apoc. 12. great red Dragon with seauen heads and ten hornes neuer ceased to persecute the Spouse of Christ and to make warre with her seed what by the Impostures of Haereticks and the crueltie of Tyrants many Christians were drawen to leaue their Hold and fall backe from the Truth Against these enemies of the Gospel of Christ this good Angel of Philadelphia had hitherto according to his little strength opposed himselfe Now because hee should not faint in the middest of his conflict our Sauiour encourageth him with this exhortation saying Hold that thou hast as if he should haue said Thou hast begun in the Spirit end not thee in the flesh as yet thou bearest the Image of God then fashion not thy selfe according to the world thine Alpha hath beene Sinceritie then let not thy Omega be sensualitie without perseuerance the best Professour is a branch cut from the Vine he can bring foorth no fruit a painted Tombe full of rotten bones and a fruitlesse figge-tree with goodly blossomes Furthermore Be of a stout and valiant courage in the managing of thine office subdue feare let not the rough hand and rugged face of Tyrannie affright thee or weaken thy resolution the persecutour may destroy thy bodie but he cannot kill thy soule therefore be not dismaid for he that looseth his life for my sake shall finde it againe As Christ writes to this worthy Angel so in like maner he doth to the Angels of all Churches in the world whether they be in the Eparchia to wit Arch-angels or Monarchs or in the Mesarchia namely Cherubims and Seraphims or Bishops or in the Hyparchia ministring spirits or Preachers of the Word to euery one of these particularly he saith Hold that thou hast For neuer was there more need of Holding then in this age Indeed in the Primatiue Church Aug. in psal 58. I confesse with Augustine that the Diuell was both Leo aperte saeuiens Draco occulte insidians by open and out-ragious crueltie hee shewed himselfe a Lyon and by his secret poisoning of Religion a Dragon yet his malicious power was curbed and t Apoc. 20.2 hee himselfe bound in chaines for a thousand yeeres so that notwithstanding all his subtiltie and crueltie Trueth like a Palme-tree flourished and Christs Crosse like Aarons Rod did blossome and bring forth much fruit but now the old Serpent is let loose and of late yeares hath acted both the Lyon and the Dragon without restraint both by policie and puissance studying to extinguish the light of Truth neither haue his attempts beene effectlesse for what by Magogs sword in the East and Gogs vsurped Keyes in the West hee hath driuen Truth like a Doue into the holes of the Rocke and banished Faith from amongst men In the time of the Apostles the u 2. Thes 2. Iren. lib. 2. cap. 20. Mysterie of iniquitie began to worke by the Agencie of Haereticks such as Simon Magus the father of Deceiuers Menander Cerinthus Ebion the Nicholaitans and many other of the same counterfait stampe all which be returned to the bottomlesse pit from whence they came and in their place succeed x Apo. 16.13 Frogges vncleane Spirits whom the Dragon the Beast and the false Prophet haue sent out of their mouthes vnto the kings of the earth to gather them to the battaile of that great day of God Almightie These are the croaking frie of Iesuites and Seminarie Priests which are sent from Rome to the Courts of Princes to stir them vp to make warre against the true Professours of the Gospel these are the Leprosie of the Church and the bane of Christian Common-wealths these are the true-borne sonnes of their father the olde Serpent for as he in the subuersion of mankind began with the woman and tempted her so they insinuate themselues into our weaker vessels and lead them captiue to Babylon For reformation whereof I wish that that Edict were in force amongst vs which y Hest 1.22 Assueroh vpon the contempt of Queene Vasti made and proclaimed amongst the Meedes and Persians Namely that euery one should beare rule in his owne house In auncient time Rome was honored for a Goddesse and shee had her Temple and her sacrifice of Blood So saith Prudentius Delubrum Romae colitur nam sanguine ipsa Prud. lib. 1 Con. Sym. More Deae nomenque loci seu numen habetur And euen so is she now Idolized by these Frogges her Priests whose oblations are euer bloody if her Deitie be offended nothing can appease her wrath but death How many of Gods annointed Princes haue these Idolatrous shauelings sacrificed vpon her altar and how many treasons did they broach to entrapt that Mirrour of her Sexe Englands Debora our deceased Soueraigne From whence came the Salt-peter which made the Gun-powder was it not brought from him who challengeth Peters Chaire and should therefore like his pretended Praedecessour be the z Mat. 5.13 Salt of the earth but he hath lost his sauour and therefore he is now good for nothing but to be cast out and troden vnder the foot of men Well I may iustly say of these Frogges as the Greeke Poet did of the people of Caria Aegypt and Lydia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Locustes which did pester the Primatiue Church were venemous vermine and did much
not be saued because he respecteth a further end namely the setting forth of his owne glory which consisteth as well in Iustice as in Mercie Secondly touching the death of Christ that he dyed for all men is most certaine the Apostle affirmes it yet because else where the Spirit of God saith h Ioh. 10.15 That he dyed for his sheepe and for the i Ephe. 5.25 Church least the Word should seeme to thwart itselfe we must not take the letter but follow the Scence which is this The death of our Sauiour in respect of it's sufficiencie hath satisfied for all men but is k Mag. sent li. 3. dist 20. efficacious onely to those which were fore-ordained to life aeternall in Christ Iesus so saith Augustine l Aug. tom 7. ad artic fals imposit Quoad magnitudinem potentiam precij Sanguis Christi est redemptio totius mundi quoniā tamen non omnes captiuitate eruti sunt redēptionis proprietas hand dubipenes illos est qui mēbra sunt Christi In respect of the greatnes of the price the blood of Christ is the redemption of the whole world but because all are not redeemed frō captiuitie the proper effect of redemption is onely wrought in the members of Christ So likewise for his Birth I say with Ambrose m Amb. lib. 3. de fide cap. 4. Ille quidem misericordia sua omnibus natus est sed perfidia hocreticorum fecit vt non omnibus nasceretur qui omnibus natus est Hee in mercie was borne for all but the vnfaithfulnesse of haeretickes is the cause that he which is borne to all is not borne for all Therefore the Elect onely are the selected Guests whom Christ inuites to his banquet saying Eate O my friends drinke and make you merry O Welbeloued Secondly What is their entertainment Marueilous kind and louing as may appeare by the Bridegromes words Eate drinke and be merrie But me thinkes this is a strange speech why doth hee that saith n Luc. 6.25 Woe be to them that be full here bid vs eate and drinke Why doth he that saith Wo be to them that laugh here bid vs be merry What are God and Mammon confederate is there friendship betwixt Christ and Belial no far be it from vs so to imagine for these words are the language of the Spirit howsoeuer the flesh may mis-expound them They be like Musicke which according to the hearers disposition doth euer alter it's operation for play vpon an instrument before a Tyger and he will grow more furious and rent his owne flesh from his bones for anger but let the Dolphin or the Hart heare any melodie it so rauisheth and delights them that thereby they may be trained to their death euen so let one of those whom Lucillius calleth Venties Bellie-gods or him that Athenaeus tearmes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Wine-bottle and a Mealebarrell read these words and he will forth-with grow more luxurious for his apprehension will reach no further then the flesh-pots of Aegypt Let any of our Hermophrodites effoeminate and wanton chamberers heare them and they wil presently begin to be as mad-merrie as the o Pom. Mel. lib. 1. Tabareni of whom Pomponius Mela writes which doe nothing all day long but make merrie pipe and daunce but of the contrary part the Regenerate whose eares are circumcised they heare Christs voice and they know his heart They heare him say Eate O my friends and they know that he meanes Myrrhe and Spice the Gospel the food of the hungry soule which euery one that hopes to be saued must be willing to eate They heare him say Drinke O my friends and they know it is Wine and Milke Grace and Mercie which whosoeuer refuseth being offred him will Christ at the last day reiect with an Ito maledictie depart thou cursed They heare him say Be merrie O my welbeloued and they know it is because the Hony-combe with the honie is eaten by Christ that is to say hee hath made our peace with God the Father Eate O my friends saith Christ hee inuites all to his Table the word is preached to all but all will not heare it all will not come to his Feast for they haue either married a Wife or hyred a Farme or bought a yoke of Oxen and therefore they must be excused These are the children of Martha they are euer combred about worldly affaires and wholy drawne from God by the Diuels three golden hookes Honour Pleasure and Wealth Others being bidden in plaine wordes refuse to come for they had rather like the barbarous p Pom. Mel. lib. 1. Trogloditae feed on Toades and Serpents then Mirrhe and Spice their stomacks are onely for traditions of men their plats distaste the Word of life such be our English Recusants to whom if I were Iacob Isachars blessing should be theirs which was this q Gen. 49.14 Isachar is a strong Asse couching betwixt the burthens why may not I tearme them so seeing that Gregorie commenting vpon these words in Iob the r Iob. 1.14 Oxen were plowing and the Asses feeding in their places by them by Oxen vnderstand the Clergie and by Asses the Laytie which must feed by the Oxen and beleeue as the Church beleeues being contented with an implicite faith for Ignorance is the mother of Deuotion and so doe our Recusants whose backes are euen broken with the burthens of Antichrist and his disciples Some againe will come and sit downe at the Table of Christ and eate but they neuer disgest the Mirrhe and Spice such are they which either in heart being Romish will come to the Church to saue their Lands or else being Atheists and of no Religion come for feare of being suspected to be Papists you shall know them by their attention for like as Adders refusing the voyce of the Charmer doe euer stoppe one eare by laying it close to the ground and the other with her tayle so they barre the entrance of the Word either by worldly Cogitations or priuate Conferences but of the contrary part the Elect which are the true friends of Christ they come to the table willingly eate chearfully for they euer hunger and thrist after righteousnesse what though the Word be bitter in respect of the Profession yet it is sweet in regard of Contemplation therefore they eate it as the food of their Soules Secondly saith Christ Drinke O my friends Here our Sauiour exhorts vs to embrace his grace mercy being freely offered vnto vs. And who would not pledge this health considering that he which drinkes shall neuer thirst again s Apulei lib. 3. Apuleius reporteth an excellent speech of a certaine wise-man at his table which was this Prima eratera ad sitim pertinet secunda ad hilaritatē tertia ad voluptatem quarta ad insaniam The first bowle of wine is drunke to quench the thirst the second to prouoke mirth the third for pleasure the forth makes a
man mad But it is far otherwise in drinking this Wine and Milke for the first draught is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t Esa 53.11 a fulnesse of knowledge by the illumination of Gods spirit the second is Certitudo salutis u Gal. 4.6 certaintie of saluation reueiled vnto vs by the same Spirit which in our hearts cryes Abba Father the third is Confidentia x Heb. 4.6 Confidencie whereby we approach boldly to the Throne of Grace the fourth is y Ephe. 1.5 Adoptio Adoption by which we receiue power to be actually accounted the Sonnes of God by Christ O let vs therefore drinke this Wine and Milke that we neuer hereafter may thirst againe Thirdly saith Christ Be merrie O my Welbeloued Nay further Be drunkē for so is it word for word in the Hebrew be drunken but z Ephe. 5.18 not with Wine for that is a voluntarie madnes and the Soules corruption Be drunken but not with sin a Esay 29.9 for then the Soule staggers falles into a spirituall slumber but be drunken with ioy because I haue Eate my Hony-combe with my Honie purchased your b Ephe. 2.15 peace Be merrie because I haue bailed you out of Deaths dungeon and deliuered you from the bondage of Sathan Be merry and reioyce alwaies because your names are writ in Heauen Lastly be euen drunken with mirth and ioy because being my friends vpon earth you shall be filled in heauen with the pleasures of Gods house To which holy tabernacle he that was born for vs bring vs to whom with the Father the holy Spirit be all honor and glorie now and euer-more FINIS The second Sermon THE TRIVMPH OF CONSTANCIE APOC. 3.11.12 VER Behold I come shortly hold that thou hast that no man take thy Crowne Him that ouercommeth will I make a Pillar in the Temple of my God and he shall goe no more out and I will write vpon him the Name of my God and the Name of the Citie of my God which is the new Hierusalem which commeth downe out of Heauen from my God and I will write vpon him my new Name AT the two ends of the a Exod. 25.13.19.20 Mercie-seat were set two Cherubims of beaten Gold whose wings were stretched out on hie and their faces one against an other both towards the Mercie-seat This Seate of Mercie is b Rom. 3.24 Christ these Cherubims the Prophets and the Apostles both which in all their Writings looke and leuell their pennes at Christ who is the true propitiatorie The Prophets being the Apostles of the Law were taught of God in c Num. 12.16 Dreames Visions both that the Messiah should come into the world to suffer and also what should happen before his birth The Apostles being the Prophets of the Gospel were after the same manner instructed in all occurrences concerning the Church till the last day Christs comming into the world to iudge Of this ranck was Iohn an Apostolicall Prophet and a Propheticall Apostle as appeareth by this Booke of the Apocalyps being a Register of intricate Visions wherein there be couched as many d Hier. ad pauli Mysteryes as Words The Author hereof was Christ the Secretarie Iohn the place in which he penned it Pathmos an Island in the e Strab. lib. 13. Aegaean Sea whither hee was banished by f Eus eccle hist lib. 3. cap. 18. Domitian the Emperour The time when these Visions were seene was the Lords day and his first Vision was of one like vnto the Sonne of Man hauing in his right hand seauen starres and standing in the middest of seauen golden Candle-sticks the Mysterie hereof is reueiled by Christ saying The seauen Starres are the Angels of the seauen Churches the seauen Candlestickes are the seauen Churches of Ephesus Smyrna Pergamus Thiatira Sardi Philadelphia and Laodicia to the Angels or Byshops whereof our Sauiour writes seauen Epistles commending some reprouing others and exhorting all to Perseuerance to Patience to Repentance but to omit the rest at the seauenth verse of this Chapter begins the Epistle to the Angel of Philadelphia a Citie of Misia in Asia Strab. lib. 12. in the first part wherof he commendeth the Angels patience threatens his enemies and assureth him of ayd and assistance In the latter part which is my Text hee first exhorts him to Constancie in these words Behold I come shortly hold that thou hast that no man take thy crowne Secondly recounts the rewards of Conquerors saying Him that ouercommeth will I make a Pillar in the Temple of my God and hee shall goe no more out and I will write vpon him the Name of my God and the Name of the citie of my God which is the new Hierusalem which commeth downe out of Heauen from my God and I will write vpon him my new Name The Exhortation lies in these words which are the very Nauill of the Verse Hold that thou hast about which these two Motiues twine like the Serpents about Mercuries rod. First Behold I come shortly secondly that No man take thy Crowne Hold that thou hast Constancie and Perseuerance are in the scriptures set forth by foure Metaphors Ploughing Running Standing and Holding For the first our Sauiour saith g Luc. 9.62 No man that putteth his hand to the Plough and looketh backe is apt to the Kingdome of heauen This Plough is Gods seruice and the Profession of Christ to which when a man hath once setled himselfe hee must by remembring Lots wife take heed that he looke not backe Religion is fitly resembled by the Plough for the life of a true Professour and a Plough-man are alike both full of labour and trauaile the one eates his bread in the sweat of his face the other groneth continually vnder the Crosse To this Plough all that hope for heauenmust put their hands for the Kingdome of heauen suffers violence saith Christ therefore we must take paines for it and continue constantly at our worke without looking backe from Zoar to Sodome and from the paines of the Plough to the pleasures of the world For the second S. Paul saith h 1. Cor. 9. So runne that you may obtaine In some sort all men runne but because all doe not obtaine it seemeth there is Error either in the choice of the way or in the maner of running There is but one way to heauen i Mat. 7.13 and it is narrow and strait this is Christ the k Luc. 14.6 Way the Truth and the Life whosoeuer followeth not this Path wandereth from the Truth and therefore looseth aeternall life as the Way so the maner of running is but One it must be without ceasing stoppe or stay l Mat. 10.22 for onely hee which continueth vnto the end shall be saued For the third the same Apostle saith m Ephe. 6.14 Stand therefore your loynes girded about with Veritie Now what else is it to stand but to be n
set with the Chrisolite his bellie like white yuorie couered with Saphires his legges like marble pillars set on sockets of gold and his countenance like Libanon excellent as the Cedars Oh who then would not for a little time in this world hold fast and be constant hauing such a Patterne and such a Patron Ecce venio Behold I come These words haue a rellish both of life and death they be as sweet as hony and as bitter as worme-wood they be restoratiue to the Elect but poison to the reprobates therefore our Sauiour speakes them to comfort the one and terrifie the other To the wicked nothing is more yrkesome then the day of death and the day of Doome O mors quam amara c O death how bitter is thy memorie saith the Wise-man to him that putteth his trust in his possessions And the Euangelist tels vs that at the last day m Apoc. 6.15 the kings of the earth and the great men and the rich men and the chiefe captaines and the mightie men shall hide themselues in dennes and among the rockes of the Mountaines and shall say to the Mountaines and fall on vs and hide vs from the presence of him that sitteth on the Throne and from the wrath of the Lambe but on the contrary part Death to the righteous is euer welcome For blessed are the dead that die in the Lord for they rest from their labours and their workes follow them and for the day of Doome it is to them Mell in ore melos in aure Iubilaeus in corde the name of it is as honie the mention of it melodie and the very thought of it a yeere of Iubilie wherefore the Saints departed cry Quousque Domine How long Lord Veni domine Iesu veni citò saith Iohn Come Lord Iesus come quickely to whom our Sauiour makes this comfortable Reply Ecce venio behold I come This Venio I come may well be compared to n 1. Sam. 16. Dauids Harpe and o Iosuah 6. Ioshuas Trumpet the sweet warble of Dauids harpe refreshed king Saul in his agonie and did driue away the euill spirit the sound of Ioshuas Trumpet made the walles of Iericho tremble and leueld them with the ground the like operation proceedes either from the hearing or reading of these two words Ecce Venio behold I come Let one of the Elect heare them imagine his shoulders be ouer loaden with the Crosse his head prick't with thornes and his back embrodered with stripes as indeed in this world the righteous euer suffer affliction and persecution which like euill spirits haunt and torment them yet I say let them but heare this ecce venio and their countenances will be cheared and their hearts comforted so pleasant is the harmonie of this heauenly Harp But let a Reprobate either heare or read them suppose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the Prouerbe hee swimme vp to the very eares in riuers of gold be crowned with Rose-buddes and sleepe vpon a bed of yuorie as indeed the wicked in this life are euer most happy free from Crosses free from tribulations yet I say let them in the very surfet of their pleasures but heare this ecce venio and like p 1. Sam. 1.37 Nabal their hearts will die within them and like q Dan. 5.6 Balthasar at the sight of the hand-writing on the wall the ioynts of their loynes will be loosed and their knees smite one against another so fearefull is the sound of this heauenly Trumpet Ecce venio eitô Behold I come quickly The comming of Christ is both certaine suddaine and short first it is most certaine so we gather out of the word Venio I come for our Sauiour herein speakes of a future iudgement as if it were present Secondly it shall be suddaine for behold I come saith Christ like a theife in the night Thirdly it shall be short Behold I come shortly though his comming be certaine yet the time when is vncertaine for it shall be suddaine and short I cannot then but condemne the boldnesse of them that dare assigne the very yeare month and day of Christs comming to Iudgement considering that their assertion is flat opposite and contrary to the Scripture which saith r Marc. 13.33 that the houre and day of Christs comming is not knowen to the Angels nor to the Sonne of Man but to the Father onely and yet Cusanus like s Gen. 11.4 Nimrod to get him a name hath built a Babel of meer coniectures as first his opinion is that the world shall end between the yeere 1700. and 1734. because as Christ rose againe in the foure thirtith yeare of his age so the Church of God shall rise at the latter day in the foure and thirtith Iubile which make one thousand seuen hundreth years Secondly as after the first Adam in the foure and thirtith Iubile there came a consumption of sinne by Water for the Flood was one thousand sixe hundred fiftie sixe years after the Creation of the world so in the foure thirtith Iubile after the second Adam there shall be a finall consumption of sin by fire Other coniectures he hath but being but coniectures I let them passe saying with Augustine De saluatoris reditu qui expectatur in fine tempora dinumerare non audeo Aug. in Epist 28. nec aliquem Prophetarum hac de re numerum annorum existimo praesciuisse c. Of our Sauiours returne which is expected in the end I dare not number the times neither doe I thinke that any of the Prophets knew the number of the yeares but rather that to stand which the Lord saith t Act. 1.7 It is not for you to know the times and seasons which the Father hath kept in his owne power The Lord to great purpose would haue that day kept secret that our hearts should be in continuall expectation of it Aug. in psal 36. con 1. Ser. 6. 17. Quid ad te saith Augustine quando venies sic vine quasi hodiè venturus sit non timebis cum venerit What is it to thee when hee commeth so liue as though hee should come to day and thou shalt not be afraid when hee commeth Remember thine end and thou shalt neuer doe amisse the day of Death and the day of Doome are two Pole-starres vpon which we that be Pilgrims and trauailers vpon earth must euer fixe our eyes Ioseph of Aramathia made his Sepulcher in his Garden and the Aegyptians in their banquetting houses had euer the picture of Death so ought wee in the midst of our worldly pleasures and delights continually to cast vp our accounts daily to number our dayes What know wee when the Bridegrome will come It behoueth vs therefore like wise Virgins euer to haue our Lampes full of Oyle and to be in readinesse to giue attendance For behold Christ will come certainely suddainly and shortly Hold that thou hast that no man take
season and out of season to preach the gladsome tydings of aeternall life that all of them at the last may be made Pillars in the House of God the Father To whom with the Sonne and the holy Spirit be ascribed all honour and glorie both now and euer-more Amen The third Sermon THE BANISHMENT OF DOGGES Apoc. cap. 22. Vers 15. For without shall be Dogges THE foure Ages of the World and the foure Monarchies of the Earth are resembled by a Dan. 2.32.33 foure Mettals Gold Siluer Brasse and Iron the first Age and Monarchie were both Golden the Second worse then the first like Siluer the third Brazen and the fourth Iron b Eccles. 3.1 Thus to all things there is an appointed time and a time to euery purpose vnder Heauen a time of Doue-like innocencie and a time of Serpent-like subtiltie a time of secret crueltie and a time of open Tyrannie Now as it hath beene heretofore in the Ages and Monarchies of the world so likewise haue we seene a chaunge and alteration in the state of Christianitie of it there haue beene foure seuerall Ages the first was the Lambe-age in this liued c Ioh. 1.36 Christ the Lambe of God and the blessed d Apoc. 14.4 Virgins that followed him whither soeuer he went the holy Apostles and Disciples which were not defiled with women but kept themselues chaste and cleane both from carnall contagion and spirituall whoredome The Second was the e 2. Thes 2.7 Foxe-age when the mysterie of iniquitie began to worke by the meanes and agencie of Haeriticks who like little f Cant. 2.15 Foxes sought to destroy the Vine which our Sauiour had planted with his owne right hand Namely Simon Magus Cerinthus Menander the Nicolaitanâ— and many other of the same Leauen who though they did disagree in opinion amongst themselues hauing like Samsons g Iudg. 15.4 Foxes their heads seperated and disioyned yet were they tyed together by the Tailes for euery ones aime and inuention was with the fire-brand of Errour to make hauocke of Christs haruest The Third was the Wolfe-age our Sauiour did foresee this time and therefore he saith to his Disciples and in them to all true Beleeuers h Mat. 10.16 Behold I send you forth like Sheepe among Wolues these Wolues were cruell Tyrants such as Nero Caligula Domitian and the rest of the Ethnick Emperours all which were i Zeph. 3.3 like Wolues in the Euening that leaue not the bones till the Morrow being extreame rauenous and greedie of Christian blood The Fourth is the Dog-age and that is this wherein wee liue and therefore my Text is sutable to the Time The Astronomers call onely those fortie dayes the Dog-dayes wherein that Constellation called the Dogge meeting with the Sunne in our Meridian doubleth his heate by whose influence burning agues frenzies and such like hote diseases are bred in mans bodie but I am of a contrarie opinion euen euery day is now a Dogge-day for that spiritual Dog the Diuell is continually in our Zenith being k Ephes 2.2 Prince of this world that ruleth in the ayre in the children of disobedience and by his powerfull temptations makes vs euen runne madde with desire of Sinning so that I may confidently say that that curse is light vpon vs which Moses proclaimed against the obstinate Israelites saying l Deu. 28.28 The Lord shall smite thee with madnesse and with blindnesse and with astonying of heart I might I confesse haue done better to haue chosen a Text more plausible and of a sweeter rellish in the eare but in this seruice euery man must doe as the Israelites did in their Contributions to the building of the Tabernacle m Exod. 35.23 They that were rich brought Gold Pearles and precious stones but the poorer sort a Ramskin or a little Goates haire so I for amongst these in respect of knowledge I will ranke my selfe for want of a better present will vncase a Dogge and offer vp his skin take it in good part it is the widdowes mite let the greatnesse of my good will counteruaile the weakenesse of my performance yet will I not leaue my Text without an Apologie whereunto shall I compare it It is like the Image of Selinus which outwardly was onely rough hewen being neither curiously carued nor gorgeously ouer-guilt but there was a window in the brest thereof which being opened his golden heart might be discouered his rich intrailes so here though the words be harsh and vnsauorie yet if you looke into them with a spirituall eie you shall finde Sathans subtilties disclosed Sinne vnmask't and Hell discribed For without shall be Dogges These words are like the Angels great n Apo. 20.1 Chaine wherein both the Deuill and his followers are fast bound and fettered the Lâ—nkes whereof be three arising naturally out of the words of the Text. A Transformation A Detestation A Separation First a Transformation for the wicked are here called by the name of a Beast Secondly a Detestation for Reprobates are named Dogges Thirdly a Separation for the righteous shall be within the Citie of God but the Vngodly shall be without The Transformation Wee read in the Scriptures of two kindes of Transformations the first Corporall the second Spirituall The Corporall is when the bodie is changed from his shape putting on a new forme such was that of Lots wife who contrarie to the commandement of the Angel Looking backe became a pillar of Salt Aben Ezra flying from the letter of the Text denyeth this Transformation thinking that shee was onely consumed with a fierie shower compounded of Salt and Sulphur but not onely the words auouch this Metamorphosis but also o Thrag in gen 19. Hierosol in gen 19. Rab. in gen 19. Kimbi in gen 19. Ioseph lib. 1. antiq Vatabluâ— authoritie very authenticke affirmes the like Such likewise for the time was that Transfiguration of Christ p Luke 9.25 The fashion of whose countenance as be prayed was changed and his garment was white and glistered The Spirituall Transformation is when the Will the Minde and the Vnderstanding are changed and corrupted The first creature that was thus Transformed was the Diuell who was once q Esai 14.12 Lucifer the sonne of the Morning and an r Ezech. 28.14 Annointed Cherub walking in the middest of the stones of fire that is saith Gregorie In aliorum comparatione caeteris clarior fuit In comparison hee was more excellent then the rest of the heauenly Spirits till Schisme or Faction including Pride Malice and Lying cast him and his Adhaerents from heauen to Hell and transformed him into a Lyon a Serpent and a Dragon for so is he stiled in the Scriptures not that he bears the materiall forme of any of these three Beastes for being a Spirit hee hath neither flesh nor bones but because hee resembleth them in qualitie disposition as the s Gen. 3.1 Serpent he is subtile in his
By the second he drawes the euil thought of the hart to a Consent in sinning by sweet baites and allurements whereby the Will and the Affections are delighted bewitched and captiuated By the third Breathing Sinne is Conceiued so saith the Psalmist s Psal 7.14 He shall trauaile with wickednesse hee hath conceiued mischiefe and he shall bring forth a lie And by the Fourth Sinne is borne the birth of sinne is when by assistance both of the faculties of the Soule and the powers of the body sinne is committed thus as by the breath of God Man was made a liuing soule so on the contrarie part by the Breath of Sathan he becomes liable to euerlasting perdition being seperated from the presence of God and the glorie of his power Furthermore as God did adorne man in his Creation with his owne image to wit Diuine wisedome and perfect holinesse so the deuill in Mans transformation frameth him according to his owne shape which is directly contrary to that of God for it consisteth in folly and vanitie hence it is that all sinners are fooles t Psal 14.1 for they say in their heart there is no God and in the whole course of their life they are altogeher lighter then vanitie it selfe Lastly though Man being Created was made a liuing Soule and decked with Gods owne Image yet was it not compleat and perfect till the woman also was created So though by actuall sinne Sathan hath transformed vs and cast vs in his owne mould yet he is not satisfied vntill he hath prouided a Heuah to help vs forward to destruction When God made the first Woman hee tooke but one u Gen. 2.21 Ribbe out of Adams side but the diuell takes sixe and of them maketh so many Women all Sorceresses set on by their Founder to bewitch man and turne away his heart from God these are x Eph. 4.17.18.19 Vanitie of mind Darknes of Cogitation Ignorance of God Hardnesse of heart Wantonnesse in vncleannesse and Greedinesse in sinning Of these Sixe wee may say as Adam said of Heuah They are bone of our bones and flesh of our flesh for their Original is from our naturall corruption euery one of these is like the y Apoc. 17.4 Purple Whore for with the cup of Sorcerie they take away the heart of Man and bereaue it of vnderstanding The first two namely Vanitie of minde and Darknesse of Cogitation lead a sinner z Prou. 7.22 tanquam bouem ad lanienam like an Oxe to the slaughter this is a strange Metamorphosis that a Man should be turned into an Oxe yet so it is for as the Oxe thinks he goes to the Pasture when hee is led to the slaughter so a sinner misled by the vanity of his mind and hauing his Cogitation darkened thinketh Sathan to be an Angell of light Sinne most sweet and pleasant and himselfe in the practise of it to be euen in Paradise when as poore Soule hee is in the chambers of death The second two to wit Ignorance of God and Hardnesse of heart worke more powerfully for when they haue insinuated themselues and are growne familiar with a Man they change him into the shape of a Horse which as the Psalmist saith must be holden in with bit and bridle See here the effect of Custome in sinning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custome is the food of Sinne saith Chrisostome and as S. Bernard saith Ex ea fit quaedam peccandi necessitas it produceth a necessitie in sinning for it cauterizeth and seares the Conscience and takes away all sense and feeling The two last are Sisters indeed in euill out-stripping the former in hellish charmes and damnable witchcraft Namely Wantonnesse in Vncleanesse and Greedinesse in Sinning for when these have taken possession of a mans heart then is his Transformation made absolute euen according to the deuils owne desire for thereupon he is turned into a Dogge being giuen ouer to a reprobate sense and therefore committing sinne without all remorse The Dogge is the Embleme of two things a Pyer in Hyer Greedines and Impudencie as appeareth in the Aegyptian Hyeroglypheckes and therefore the Spirit of God calling all Reprobates by the name of Dogges intimateth vnto vs these two infallible markes of Reprobation Impudencie and Greedinesse in sinning Of all creatures two are most impudent the Dogge and the Flie and thereupon saith Pollux the Grecians vsed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie Impudencie also amongst the Romanes Cotytto the goddesse of Impudencie was painted with a dogges-head and a womans bodie whose Priests called Baptae in their sacrifices vsed most impudent gestures like Goddesse like Priests and like vnto them be all reprobates Dogges in disposition hauing the brasen forehead of a harlot which neuer blusheth at the foulest sinne b 2 Sam. 16.22 Absolon was such a dogge who went into his fathers Concubines in the sight of all Israel c Pro. 7.18 The harlot in the Prouerbs was such a dogge who caught a young man in the open streetes and kissed him and with an impudent face said vnto him Come let vs take our fill of loue vntill the Morning let vs take our pleasure in dalliance for mine husband is not at home c. Of such like dogges as these there is plentie who are so farre from confessing their sinnes with Dauid and weeping for them bitterly with Peter that they will grin and barke against him that doth but vnwittingly touch their vlcer Their sinne is like the disease called Noli me tangere Touch me not if it be handled though neuer so gently they presently either dart against the Minister the Iauelin of their malice euen bitter words or else cry out in defence of their sinnes as the d Act. 19.28 Ephesians did for their Diana in this case experience guides my tongue for I haue Preached to such dogges as like the Priests of e 1 Sam. 5.5 Dagon haue forborne forsworne the treshold of Gods Temple because in that place the idoll of their heart hath fallen before the Arke of God Is not this impudencie in sinning is not this the brand of Reprobation are not these dogges Secondly the dogge is the embleme of Greedinesse and therefore the holy Ghost cals all castawaies dogges because they be vsually greedy of sinning There is a disease saith Galen in the orifice of the stomacke called Bulimia or Bulimus which procureth in him that is diseased an vnsatiable hunger that neuer hath inough and a greedie appetite or desire of eating such a greedie worme as this haue all Reprobates in their soules which makes their appetite quite contrarie to that of the elect for these hunger and thirst after righteousnesse but the wicked thirst and hunger after sinne Thus doth Vanitie of minde and darknesse of Cogitation lead the sinner like an Oxe to the slaughter Ignorance of God and Hardnesse of heart make him obstinate like vnto a horse that must be holden in with bit and
craftinesse and craftie crueltie Againe the greedy Miser and the luxurious Epicure are named q Prou. 30.15 Horse-leaches daughters whose insatietie causeth their tongues to cry out continually giue giue because like hell mouth and the barren wombe they two will neuer say it is enough I might insist in diuers other particular Characters of this nature but let this suffice that the Spirit of God in these words calleth the whole frye of the wicked dogges to shew how much they are abhor'd and how hatefull they be in the sight of God Though the Reprobates be generally tearmed Dogges yet the Diuell hath a selected number vpon earth which may well be called Sathans Kennell and it consisteth of fiue forts of men who as an argument of their detestable life are in the Scripture stiled Dogges The first is the Infidell or the Gentile he is by our Sauiour in his speech to the woman of Syrophaenissa called a Whelp or a Dogge r Mark 7.27 It is not good saith hee to take the childrens bread and giue it vnto Whelpes see here what base account Christ makes of Infidels and vnbeleeuers hee calles them Dogges and well doth this name befit them for like beasts they are without reason else would they neuer forsake the Creator to worship the Creature Athan. in erat de Idolis Lactant. lib. 2. diuâ—inflic Ignorance of the true God and Blindnesse of heart were in the Gentiles the Nources of Infidelitie and the Broachers of Idolatrie saith Athanasius and Lactantius had there beene in them but any sparke of reason they would neuer haue committed so grosse and palpable a sinne but they were without Vnderstanding meere Dogges and therefore being strucken with a spirituall madnesse they runne headlong like the Swine of the Gergezens into the maine Ocean of all vncleannesse and filthinesse of Fornication some going a whoring after s Ezech. 8.5 Baal and Chemos as the Moabites some after t 1 Reg. 11.7 Milcom and Moloch as the Ammonites others after u 1 Reg. 11.5 Asteroth Dagon Meleketh or the Queene of heauen Tamuz x Leu. 18.21 Baal-zebub and many others nay further what more pregnant demonstration can be made of the bruitish dotage of Infidels then to take a suruay of the East and West Indians y Munst Cosm who at this day worship the Deuill himselfe represented by an Idoll of a horrible and ougly shape The second Dogge is the Contemner of the Gospel z Matth. 7.6 Giue ye not saith Christ that which is holy vnto dogges neither cast you your pearles before swine lest they tread them vnder their feet and turning againe all to rent you Here our Sauiour prohibiteth the preaching of the Gospel to such as wilfully resist the Truth and barke at the Ministers of the word Such Dogges are Papists who are not ashamed some of them blasphemously to call the holy word of God a Nose of waxe Sil. Prier in epit resp ad Luth. Tom. 1. cap. 7. Concil Trid. ses 4. pag. 11. 12. a dead Letter an Incken Gospel and a fable Were they not Contemners of the Gospel of Christ they would neuer vilifie it so much as to make it subiect to the Popes censure who may as they teach choppe and change the Scriptures at his pleasure equalizing to them his owne traditions and constitutions These dogges especially the Iesuiticall Blood-hounds are as dangerous in the Church and the common-wealth as a Iudg. 15.5 Sampsons Foxes in the Corne fields of the Philistims their barking bewraies that they are like b Act. 8.23 Simon Magus in the gall of bitternes and in the bond of iniquitie But let vs heare their mouthes Lib. Iesuit cui tit Concertatio Eccl. catholica Ioan. Mariana Iesu Toleta de rege lib. 1. c. 7. pag. 65. 67. The Pope say they is Lord of the whole earth and therefore it is in his power alone to aduance or depose whom he will bee it Emperour King or other Potentate It is lawfull say they to murther a Prince that is a Lutheran or a Caluinist either by sword or poyson Doe not these Dogs make man admirable crie but they would be trust vp because they haunt counter contrary to the expresse commandement of God who saith c Rom. 13.1 Let euery soule be subiect to the higher powers for there is no power but of God and in another place Touch not mine Annoynted and yet there bee some of these Romish Dogges that can temporize and crie Haile Caesar but it is as Gregorie Nazianzen saith As if a man with one hand should scratch a Kings head and with the other strike him vpon the cheek There is no trust to be giuen vnto them because there neuer can be any perfect and true loyaltie where there is a difference in Religion Vnus Rex vna lex vna fides One King one law and me faith is a d Eccles 4.12 threefold cord which will not easily be broken they then that professe another faith then we do depending vpon that man of sinne who challengeth power to absolue subiects from their allegiance to their Princes though they liue amongst vs yet are they not of vs they be but as e Act. 26.28 Paul was answered by King Agrippa almost Christians almost subiects or like vnto the Cofti in Aethiopia which are both Baptized and Circumcised beeing semi-Iewes semi-Christians so are they semi-English and semi-Italians from the Nauill downeward they are their Kings but all vpward is the Popes to him beeing their holy Father They giue their hearts well Clemencie is a Royal Vertue but marke Plutarckes speech It is not a fine shooe that will cure the gout nor a gold ring the crampe nor a crowne the head-ache nor is the biting of a mad dogge staid by gentle vsage to cure the stinging of the fierie Serpents Moses by the appointment of God made a Serpent of brasse and set it vp for a Signe f Num. 21.9 and when a Serpent had bitten a Man then he looked to the Serpent of brasse and liued but to heale the wounds which the venemous Teeth of these mad dogges do make no other remedie can be found but to hang vp the Dogs themselues The third Dogge is the Scismaticke of him the Apostle giueth vs a Caueat saying g Phil. 3.2 Beware of dogges beware of euill workers beware of Concision This Dogge though he be not altogether so dangerous as the Blood-hound of Babylon yet is he wondrous troublesome To him I may apply that speech of Seneca the Philosopher Sen. de rem fertu Quibusdam canibus hoc innatum est vt non proferitate sed pro consuetudine latrent Some dogges haue it by nature to barke more for custome then crueltie and so doth the Schismaticke or Brownist whose mouth filles the ayre onely little or nothing troubling the eares of wise men And yet it is well that such Barkers as these that open their mouthes against
Body can be but in a place Seeing then that the Resurrection shall be both of Body and Soule as well for the Reprobate as the Elect and that the one sort of them must enter into a b Matth. 25.34 Kingdome prepared for them from the foundations of the world and the other c Matth. 25.41 into eternall fire which is prepared for the Deuill and his angels must not both the Sheepe and the Goates be in two distinct seuerall and reall places it cannot be gaine-said but what places be these Some thinke that the Fruition and the Want of Gods presence and Glorie is that Kingdom and this Fire if it were so why should there be any generall Iudgement for in this Life the Elect enjoy Gods gracious aspect which is Heauen vpon Earth and the Reprobates are depriued of it which is a kinde of Hell This I confesse is a heauen and a hell for the Soule but take away that Place which is called Coelum Coelorum the heauuen of heauens and that Dungeon which is named Tenebrae exteriores vtter Darknesse and how shall the bodies of the Righteous d Dan. 12.3 shine as the brightnesse of the Firmament and the bodies of the wicked rise againe to perpetuall shame and contempt My conclusion then is this As God hath ordained some to be Vessels of honour some of dishonour so hath hee prepared two seuerall places for them heauen and hell the one aboue the other beneath betwixt which there is a e Luke 16.26 great gulfe so that they which would goe from heauen to hell cannot neyther can they come from hell to heauen That there shall be a Corporall Ascension and Descension into two distinct places Eliah and Corah are two figures f 2 Reg. 2.11 Eliah went vp by a whirle-wind into heauen carried in a fiery Chariot drawne by horses of fire and g Num. 16.33 Corah and his companie went aliue into hell neyther of these dyed but were changed h 1 Cor. 15.52 as the liuing shall be at the last day in a moment and in the twinckling of an eye and their bodies being corruptible did put on Incorruption sharing betwixt them Life and Death eternall both in body and Soule and all this was done to teach vs what shal become of our soules and bodyes at the generall resurrection and to informe vs that as there is a Place aboue Heauen for the Elect so there is a Place beneath hell for the Reprobates Here shall Dogges endure paines most bitter and eternall namely a fire vnquenchable and a worme that shall neuer cease gnawing of this Fire the Body shall be the Fewell and to this Worme the Soule shall be food Seeing then that there shall be a Separation a within and a without and that there is a heauen and a hell Ioy eternall and Torment euerlasting O let vs continually meditate vpon this Lake burning with fire and brimstone the thought whereof if all sparkes of grace be not quencht in our hearts will be like a Bridle to curbe vs and keepe vs from sinning Our Sauiour to disswade vs from back-sliding bids vs Remember Lots wife the Wise-man saith Remember thine end and thou shalt neuer doe amisse and so say I Remember Hell this Memento is like a Iewell made of Iacinthes to which the Lapidaries attribute three excellent effects namely to preserue a man from lightning from the Pestilence and to procure sleepe such like is the Remembrance of hell in that it is an Antidote against the poyson of sinne it saues the soule from that furnace of fire where there is nothing but weeping and gnashing of teeth and preserues it from those vnspeakeable plagues and torments which God hath prepared for the Diuell and his Angels lastly because hee that euer thinkes of Hell will be afraid to commit sinne this Memento doth disburden the Conscience of all internall horrour and Anguish which like Saules euill Spirit doe euer haunt the guiltie minde and consequently procureth spirituall peace and Rest to the Soule This Peace hee giue vs who is the Prince of Peace Christ Iesus the righteous to whom with the Father and the holy Spirit be all honour prayse power glory and dominion both now and euer Amen FINIS ERRATA For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For Arians read Acrians For Mâ—cedâ—nius read Macedenious For Seliâ—â—â— read Silenâ—e