for his fulness, Parmenides for his composition, Phocylides for his easiness, Archilochus for his argument, Sophocles for the unequalness of his style; so may men praise their preacher: he speaks pertinently, or he contrives wittily, or he speaks comely, or the man is pious, or charitable, or he hath a good text, or he speaks plainly, or he is not tedious, or, if he be, he is at least industrious, or he is the messenger of God; and that will not fail us, and let us love him for that. And we know those that love, can easily commend any thing, because they like every thing: and they say, fair men are like angels,-and the black are manly,and the pale look like honey and the stars,-and the crook-nosed are like the sons of kings,—and if they be flat, they are gentle and easy,-and if they be deformed, they are humble, and not to be despised, because they have upon them the impresses of divinity, and they are the sons of God. He that despises his preacher, is a hearer of arts and learning, not of the word of God; and though, when the word of God is set off with advantages and entertainments of the better faculties of our humility, it is more useful and of more effect; yet, when the word of God is spoken truly, though but read in plain language, it will become the disciple of Jesus to love that man whom God sends, and the public order and the laws have employed, rather than to despise the weakness of him who delivers a mighty word.

Thus it is fit that men should be affected and em

ployed when they hear and read sermons; coming hither not as into a theatre, where men observe the gestures or noises of the people, the brow and eyes of the most busy censurers, and make parties, and go aside with them that dislike every thing, or else admire not the things, but the persons; but as to a sacrifice, and as to a school where virtue is taught and exercised, and none come but such as put themselves under discipline, and intend to grow wiser, and more virtuous to appease their passion, from violent to become smooth and even, to have their faith established, and their hope confirmed, and their charity enlarged. They that are otherwise affected, do not do their duty; but if they be so minded as they ought, I and all men in my employment shall be secured against the tongues and faces of men, who are ingeniosi in alieno libro,' witty to abuse and undervalue another man's book.' And yet, besides these spiritual arts already reckoned, I have one security more: for (unless I deceive myself) I intend the glory of God sincerely, and the service of Jesus, in this publication: and therefore, being I do not seek myself or my own reputation, I shall not be troubled if they be lost in the voices of busy people, so that I be accepted of God, and found of him in the day of the Lord's visitation.

My Lord, it was your charity and nobleness that gave me opportunity to do this service (little or great) unto religion; and whoever shall find any

advantage to their soul by reading the following discourses, if they know how to bless God, and to bless all them that are God's instruments in doing them benefit, will (I hope) help to procure blessings to your person and family, and say a holy prayer, and name your Lordship in their litanies, and remember, that at your own charges you have digged a well, and placed cisterns in the highways, that they may drink and be refreshed, and their souls may bless you. My Lord, I hope this, even because I very much desire it, and because you exceedingly deserve it; and, above all, because God is good and gracious, and loves to reward such a charity, and such a religion, as is yours, by which you have employed me in the service of God, and in the ministries to your family. My Lord, I am, most heartily, and for very many dear obligations,

Your Lordship's most obliged,

Most humble,

And most affectionate servant,

TAYLOR.

SERMONS.

SERMON I. WHITSUNDAY.

OF THE SPIRIT OF GRACE.

But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his. And if Christ be in you, the body is dead, because of sin; but the Spirit is life, because of righteousness.-Rom. viii. 9, 10.

T

HIS day, in which the church commemorates the descent of the Holy Ghost upon the Apostles, was the first beginning of the Gospel of Jesus Christ. This was the first day that the religion was professed: now the Apostles first opened their commission, and read it to all the people. "The Lord gave his Spirit (or, the Lord gave his Word), and great was the company of the preachers." For so I make bold to render that prophecy of David. Christ was the Word' of God, 'Verbum æternum;' but the Spirit was the Word of God, Verbum patefactum :' Christ was the Word manifested in the flesh; the Spirit was the Word manifested to flesh, and set in dominion over, and in hostility against, the flesh. The Gospel and the Spirit are the same thing; not in substance; but the manifestation of the Spirit is the Gospel of Jesus Christ and because he was this day manifested, the Gospel was this day first preached, and it became a law to us, called "the law of the Spirit of life;" that is, a law taught us by the Spirit, leading us to life eternal. But the Gospel is called the Spirit; 1. Because it contains in it such glorious mysteries, which were revealed by the immediate inspirations of the Spirit, not only in the matter itself, but also in the manner

a Rom. viii. 2.

VOL. V.

2 D