THE Iewish Rabbines prescribed vs this excellent rule for the right vn­derstanding of euery text of Scrip­ture: Qui non aduertit, & quid suprà, & quid infrà scriptum, is planè peruertit viuentis Dei verbum: He that weigh­eth not what is written, both aboue and below, shal neuer well expound that is written betweene them. Now, if we proceede by this rule in expounding of this Scripture, wee shall finde that King Salomon in this booke of the Preacher, had a two-fold end, the one of them subordinate vnto the other. For first, if we looke vpward to the beginning of this booke, we shall there finde this sentence which I now haue read vnto you, Vanitie of vanities, all is vanity: wherein his end and scope must needs bee, to bring vs out of loue and conceit with earthly things, as being vile and vnprofitable, nay, hurtfull and damageable; which there he implieth by this title of Vanity. Secondly, if we looke downeward to the end of this booke, we shall there finde this sentence, Let vs heare the summe of al, Feare God and keepe his commaundements, for this is the whole duety of man: Cap. 12.13 wherein his end must needs againe be, to bring vs into loue with diuine and heauenly things, Col. 3.1. and (as the Apostle Paul aduiseth) to make vs seeke those things that are aboue, as comprehending in them the [Page 2] onely true felicity; So that King Salomon in this booke hath (as I said) a double end: The first is to reuoke vs from the loue of the world: The second to prouoke vs vnto the loue of God, which will certainely ensue and follow in vs, if the former obstacle be remoued from vs.

1. Iohn 4 16.For our God and Creator, who is perfect loue himselfe, hath made vs his creatures of such a louing nature, Plut. in vita Solon. that (as Plutarch well obserueth) we needes must be alwayes louing of some thing: so that if our loue bee diuerted from the world, it needes must be conuerted vnto God; or else it should lie idle, which loue cannot doe; that is against the very nature of it.

Now King Salomon to diuert our loue from the world, and the things of the world, he vseth none other argument thorowout this whole booke, but onely this one, to tel vs they be Vanity: neither could he indeed haue vsed any reason more forcible to bring them into extreame con­tempt with vs, then by calling them Vanitie: for no word in the world doth more fully expresse the vile, and the thriftlesse and vnprofitable nature of these earthly things, then Vanity doth.

And therefore seeing that King Salomon so constantly vseth the name of Vanity thorowout his whole booke, whensoeuer he speaketh of any worldly glory; calling them stil Vanity, and Vanity of Vanities, and nothing but Vanity; it shall not be amisse to enter a serious and diligent inquisition, what should be heere intended by this name of Vanity. For we must not thinke that the holy Ghost doth iterate so often and beate vpon one word, either rashly, or idlely, or casually, or vnaduisedly, but for this speciall pur­pose; that we seeing this one word to be so often inculked, and so constantly vsed in euery place, might take the greater heed vnto it, and search with greater diligence into the hidden and inward meaning of it.

Neither shall it be a vaine or a needles labour thus to [Page 3] hunt out this Vanity, but both profitable and necessary vnto our present purpose. Profitable, because if we know not what vanity meaneth, we shall neuer reape any profit by this admonition of King Salomon, in telling vs so often that All is vanity: for in the perfect knowledge of this one word, Vanity, consists the perfect knowledge, not only of this particular text, of which I now preach, but also of all this whole booke of the Preacher: which is nothing els in effect, but as it were a comment vpon this word, Vanity, as Saint Augustine obserueth. And necessary it will be, because the true knowledge of this word, Aug. lib 20. De ciuit. Dei, cap▪ 3. Vanity, is a matter of greater difficulty, and more laborious inquisition, then a­ny man would at the first imagine, as euidently appeareth out of A. Gellius: who maketh report of a notable con­flict betweene two great and professed Grammarians, A. Gel. lib. 18. cap. 4. about this word Vanity, what it properly should signifie. Their controuersie being grounded vpon a place of Salust, where he censureth Cn. Lentulus to be such a one, as it was vncer­taine whether he were, Vanior, or Stolidior; a more vaine or a more foolish kinde of man: the one of them maintayning, that both these two words did note but one vice, and that Vanity is nothing els but Folly: The other, that either of them deciphered a seuerall kinde of vice, and that Folly is one thing, and Vanity another; as hee there most plainely proueth.

But howsoever these two Grammarians dissent, as con­cerning the particular vice designed in this word, yet they both consent in this, that it is a name of vice: and that it implieth, that all those things vnto which it is rightly ap­plied, are of a reproueable and vitious nature. So thas (as I said before) this Preacher could not possibly haue vsed a­ny word which more fully layeth out and exposeth to our eyes the base and contemptible, the bad and vnprofitable nature of all earthly glories, then Vanity doth.

Saint Paul speaking of them, he vseth a very homely and [Page 4] dishonourable name to expresse their comtemptible nature by: he calleth them [...] that is, dung, or drosse, both of them, Phil. 3 8. vile and base: but yet neither of them so vile as Vanity is. For both dung and drosse may haue profitable vses, but that which is vaine, that hath no vse at all, it is vtterly vn­profitable; it is like vnto salt, when it hath lost his saltnes, which is good for iust nothing, as our Sauiour Christ tea­cheth vs. Matt. 5.13. So that this Vanity is of a more vile and abiect nature then the vilest excrements of the most abiect crea­ture: for there is none of all them, that is clearely without all vse, as Vanity is, in what significations soeuer you take it; as (if you will but looke into the diuers significations of this word Vanity, deliuered vnto vs by Heathen writers, and confirmed out of the holy scriptures) you may plain­ly see.

For I find this word Vanity, to haue sixe significations, & yet not one good one amongst them all, not one that impli­eth the least fruite or profit to be implied in it. To begin with that first, which I named last.

The first signification of this word Vanity, is al one with Inutile, that is to say, a thing without al vse, or profit, for so it foloweth immediatly after this text: Eccles. 1.3. Quid emolumenti? What profit hath a man of all his labours wherin he hath trauailed vnder the sun? He proueth al our labours about these earthly mat­ters to be therfore Vanity, because there cōmeth no profit of them: for this is one essential note of Vanity, to be fruit­lesse and vnprofitable: And therefore as God heere reaso­neth against the world, that it is vanity because it is vnpro­fitable; so worldlings els where do reason against God, that his seruice is likewise Vanity, because it is vnprofi­table: Ye haue said, it is in vaine that we haue serued God, and what profit is it that we haue kept his commaundements? Mal. 3.14. They conclude it to be vaine, because it is vnprofitable. And the consequent is good if the antecedent were true. So that King Salomons first meaning in calling these earthly [Page 6] matters Vanity, is to insinuate thus much; that they be altogether fruitlesse and barraine of all good, and that there is no profit at all to be found in them. Saint Paul ap­pealeth vnto the Romanes owne iudgement, what profit these earthly things haue brought them; What profit (saith he) had ye then in those things, Rom. 6.21. whereof ye are now ashamed? And Salomon bringeth worldlings complaning, in this man­ner, of their vnprofitable labour about earthly things: What hath pride now profited vs, Wisd. 5.8. or what hath the pompe of riches brought vs? So that when it pleaseth God to open a mans eyes, to see the true vanity of all earthly glories, in their owne proper colours, as he did the Romanes eyes, by the preaching of Saint Paul, then doe they see most cleerely, that there is no profit in them, but rather that they be such vaine and foolish things, as that they ought to be euen ashamed of them, as the Apostle Paul implieth in the fore­alleged place. And surely, the true reason, why men are not ashamed, so foolishlie to bestow their vnprofitable paines about these transitorie earthly things, is, because God as yet hath not opened their eies, to see the fruitlesse vanity of them, & how grossely they be deceiued in them, their sight being blinded by the god of this world, 1. Cor. 4.4. as the Apostle Paul obserueth.

To giue you an instance or two to this purpose: The theefe when he goeth about to steale, he hunteth after pro­fit, and thinketh it better to reach out a little, then to liue in want, because the god of this world hath blinded his eyes: but when his punishment commeth, then he seeth his owne error, and then he is ashamed of it, and then he findeth by experience, that his stealing hath brought no profit to him, but incomparable losse. The licentious worldling like­wise, when he hunteth after pleasure, he seeketh after that which seemeth good vnto him, because the god of this world hath blinded his eyes: but when his punishment commeth, then he changeth his minde, and then he seeth [Page 6] his folly, Wis. 5.7.8. and then he is ashamed of it. That he hath so wea­ried himselfe, in the waies of wickednesse, and yet hath got no pro­fit by it, as is notably declared, in the booke of Wisdome.

And euen so is it likewise in all other sinnes: though the sinner do alwaies propound vnto himselfe, (at the least in his conceit) a kind of profit in them, whereunto they seeme to answere, with appearing shewes of goodnes, yet he still findes in the end, when he hath made his triall of them, that they be indeede no better, but (as the Apostle truely calleth them) Vnprofitable workes of darkenes: Ephes. 5.11. and therefore such as (of right) wee ought to be euen ashamed of.

But here we must take heed, that we measure not our profit by wordly gaine and commoditie: For, that often­times is losse, as our Sauiour Christ teacheth vs in the Gos­pell; though a man should gaine the whole world, yet if he lose his owne soule▪ that gaine is but Vanity, because there is no profit in it. For so it foloweth in that very place: What shall it profit thee to wine the whole worlde, Mat. 16.26. if thou lose thine owne soule? Therefore, we must measure our profit, not by gaine, but by godlines: for, that is the greatest gaine: and that (as Saint Paul teacheth vs) is profitable to all things, 1. Tim. 6 6.4.8. hauing promise both of this life, and of the life to come. That which a man gaineth with godlines, that is great gaine, and great profit, though it be but a little: but that which he gaineth without godlines, that is Vanity and disprofit, though it were the whole world: because he payeth his soule for it, which is more precious then the worlde, as it followeth in the forecited place. And therefore this our Preacher, who (in the beginning of this booke) telleth vs, that all is Vanity: yet (in the end of it) he excepteth godlines, that it is not Vanity: Let vs heare the sum of all (saith he) feare God, Eccles. 12.13 and keepe his commandements, for this is the compleat duty of man. This godlinesse is not vanity, because it is full of profit: it hath a great reward (as our [Page 7] Sauiour Christ teacheth vs in the Gospell) Great is your re­ward in heauen. Matt. 5:12: The reward of godlinesse, though it be but small in earth, yet is it great in heauen; yea as great as hea­uen, for it is heauen it selfe: but the reward of earthly profit when we seeke it without godlinesse, is the losse of heauen: and therfore al such gaine is meerely Vanity, Vanity in this first sense, that is, meerely vnprofitable and damagea­ble Vanity.

The second signification of this word Vanity, is all one with Vacuity; Vanum, tanquam vacuum: that is, a thing that hath a shew, but yet taketh the true substance of that it representeth: and so indeede is nothing els but onely an empty sem­blance.

In which sense I finde this word applied three seuerall wayes: First, Vanum, I finde opposed to Plenum: and so it signifieth a thing voyde and emptie. Secondly, I finde it opposed to Graue: and so it signifieth a thing light and windie. Thirdly, I find it opposed to Verum: and so it signifieth a thing false and crafty.

For the first of these three senses, to wit, Vanum inane, That is, Cic. orat. pro. Cn. Plancio. empty Vanity: In this sense doth Tully vse that word in his oration pro Plancio, where he calleth those pro­mises that be not kept, Vana & inania, vaine and empty promises: as (contrariwise) the keeping of promises both in our English and in the Latine tongue, is commonly called a fulfilling of them; Implere promissa. Promises if they bee not fulfilled in their keeping, they be but vaine and empty in their making. In this sense doth Virgil likewise vse that word in the first of his Georgiks, Virg. lib. 1. Geor. he calleth the empty eares of corne which haue nothing but a huske, Vanas aristas, vaine eares: Expectata seges, vanis elusit aristis. He calleth such eares vaine, because they be empty. And in this same sense doth likewise the Scriptures themselues vse that word. Iob calleth the dayes of this mortal life, Iob 7.3. Menses vacuos mo­neths of Vanity, that is, voyd and empty moneths, empty [Page 8] of all stayed and solid comfort, few and euill, as Iacob com­playneth of his life. Gen. 47.9. So likewise the Prophet Dauid in the second Psalme, hee vseth the same word, in the very same sense: Psal. 2.1. Why did the heathen rage, and the people imagine a vaine thing? He speaketh in that place of the attempts of the hea­then against Christ and his kingdome. Which place of the Psalme, Saint Hierome translating, he putteth for Vana, Ina­nia: Inania meditati sunt, They imagined vaine things, saith Dauid; that is, voyde and empty things, saith Hierom, things voyd of reason and voyde of successe. For though they might seem to haue gotten a ful conquest ouer our Sauiour Christ, when they once had killed him, Plut. in vita Bruti. because (as Theodotus Chi­us once said of Pompey) Mortui non mordent, A dead dogge biteth not: yet euen then did their fulnes proue to be meere emptines, and euen then did Christ begin his conquest ouer them. He, whom (whilest he liued) they counted litle bet­ter then a dead dogge, 1. Sam. 16.9. Eccles. 9.4. Apoc. 5.5. as it is in the prouerbe, after he was dead did proue a liuing Lion, a victorious Lion of the tribe of Iuda, and conquered the whole world, according to that prophecie which he had giuen of himselfe, that If he once were lifted vp, Iohn 12.32. he then would draw all men vnto him. So that all their attempts against our Sauiour Christ, did proue, right indeede as the Prophet Dauid calleth them, but vaine and emptie imaginations: as likewise doe the attempts of like wicked persecutors against his members the Christians, Psal. 2.1. they commonly proue vaine and empty.

For when they seek to conquer them by cruelty & perse­cution, they themselues are thereby conquered; and the Christians by their torments become more then conque­rours, as the Apostle Paul teacheth vs: Rom. 8.37. Though for thy sake we be killed all the day long, yet are we in all those things made more then conquerours. Thus (as Iustine Martyr hath very well obserued) Tormenta paganismi, Iust. Mart. lib. quaest. quibus ipse se defendit, paganis­mum tollunt, Christianismum firmant: The torments of the Pagans are the nourishments of the Christians: for this sect [Page 9] of Christianity (as Tertullian truely noteth) Tunc magis [...]di­ficatur, cum caedi videtur: Tertul. ad Scapulam. The more that it is killed, the more it is increased: the blood of the Christians, as the same wri­ter noteth (in an other place) being the very seede of the Church: Idem. Apolo. cap. 50. So that all the attempts of such wicked persons doe proue meerely Vaine; that is, voyde and empty, as well against the Church as against Christ himselfe. And therefore the Prophet Isay speaking of the Vanity of those vngodly men, Isay 29.8. which seeke to deuoure and swallow vp the Church; he compareth their attempts (and that very fitly) vnto a hungry mans dreame, who imagineth that he is fil­ling himselfe at a banquet, but yet when he awaketh, his soule within him is empty and faint; and so are their hopes too, which desire to feast themselues of the spoyles of the Church, they doe vanish as a dreame, and their soules bee found empty; as (God be praised) we haue had great and gratious experience, and that very lately. And euen so is it likewise in all other earthly things, all the comfort which they yeelde vs, is but a false ioy, as it were in a dreame; but hee that is the fullest of them heere in this world, when hee awaketh and riseth vp vnto the resurrection, shall finde himselfe emptied of them all: Luke 1.53. When the hungry shalbe filled with good things, but the rich shall be sent empty away, as it is in the Gospel: Phil. 2.7. For as Christ when he came to vs in mercy, did empty himselfe quite of all his heauenly glory: so we, when we go vnto Christ in iudgement, shall likewise be emptied of all our earthly glory; we shall appeare before him na­ked, being stript of all those gay and goodly trappings, which now so much glorifie, and vanifie foolish world­lings, as euen Plato himselfe noteth. Plato, in Gorgia. And then (as I noted before out of the booke of Wisdome) wee shall truely see the Vanity of all these earthly glories, when wee see how bare, and how naked, and how empty they haue left vs. This briefly for Vanity, as it is Inanity, that is, voyde and empty of all those good things, whereof it seemeth to [Page 10] haue store and plenty.

The second branch of Vanity, in this second signification, is Vanum, opposed vnto Graue, or Ponderosum: and so Vani­ty signifieth a thing light and windy: so that Vanitas and Leuitas be in this sense Synonyma. In this sense doth Salust vse the name of Vanity, as Nonnius citeth him: Mauriva­num genus. He calleth the Morians a vaine nation: that is, Light and vnconstant; Ingenio mobili; as he noteth them in an other place. Salust. b [...]l. Iugurth. C [...]c lib. 1. de Diuinat. So likewise doth Tully vse this word Va­nity in his booke of Diuination, where he complaineth, that the notable Art of Diuination is brought into comtempt, Leuitate, & Vanitate hominum, By the leuity and Vanity of men. For, as the excellent Art of Musicke is growne in­to contempt through the basenes and lightnes of certaine vagrant musitians, which prostistute their comming at e­uery drunken feast: so likewise that renouned Art of Diui­nation, grew into great comtempt, through the vilenes of certaine roguing mountbanks, & cosoning fortunetellers, which out of mens forheads, and faces, and hands, would take vpon them to diuine, and to reade hidden destinies: and thereupon it was, that Tully so complained, that the dignity of so noble an Art, had suffered such a preiudice, through the leuity and Vanity, of certaine hir professors. Vsing Leuity & Vanity, Promiscuè, for one thing. And in the same sense, doe likewise the Scriptures vse the name of Vanity, for lightnes, and that which hath no waight or worth in it. The Prophet Moses calleth Idoles Vanity: and the Prophet Isay calleth them Wind: Deut. 32.21. Isay, 41.29. both words noting out their lightnes vnto vs; they are as light as wind, which is the lightest of all things; yea as light as nothing, as it followeth in that place: 1. Cor. 8.4. for an Idoll is nothing, as is noted in an other place. The Prophet Dauid likewise discoursing of the vaine condition of man, he vseth the same word, Psal. 62.9. in the very same sense: for he saith, that Man is deceitfull vpon the waights: Yea, and altogether lighter then Va­nity [Page 11] it selfe: Lighter th [...]n Vanity. Which must needs imply, that Vanity is a very light and windy matter, when as it is put for a principall instance and example of lightnesse, as there you see it is.

The third branch of Vanity in this second signification, is Vanum, opposed vnto Verum, and so Vanity signifieth a thing false & crafty: so that Vanitas, and Falsitas, be (in this sense) Synonyma. In this sense doth Plautus vse the name of Vanity, Most. act. 4. S [...]e. 2. in his Mostellaria, Vera cantas, Vana vellem; You speake the Verity, I would it were Vanity, opposing Va­num, vnto that which is Verum. In this sense doth Terence also vse the name of Vanity, in his Eunuchus, Si falsum, aut Vanum, Enuch. Act. 1. Scen▪ [...]. aut fictum, continuò palam est: he calleth that a Vaine thing, which is a false and a fained thing: expressing Va­num, by his Synonymon, as Plautus did by his Oppositum.

And in this sense I find the name of Vanity applied most commonly vnto three seuerall things: First (in spi­rituall matters) I find Idolatry to be called by the name of Vanity, because it is but a false religion; it is Falsum, and therefore Vanum, as you heard before out of Terence. It hath a shew of godlines (as the Apostle Paul speaketh) but yet it lacketh the power of it. 2. Tim. 3.5. In this sense doth Moses vse the name of Vanity, in the booke of Deuteronomie, where complaning of the Iewes in the person of God, he saith, that, Deut. 32.21. Ier. 8.19. They moued him to iealousie with that which is not God, they prouoked him to anger, with their Vanities. As Idols are false gods, so idolatrie is false worship: and both these called Vanity, because they be false. Hence likewise the Pro­phet Dauid calleth such heathen worship Superstitious Vanity: Superstitious, because idolatrous, and Vanity, because false. Psal. 31.6. Secondly (in common life) I find Lying to be called by the Vanitie, because it is a false speech: it is Falsum, and therefore Vanum, as before I noted. In this sense doth Tully vse the name of Vanity, in the first of his Offices, Cic. lib. 1. Offices. where speaking of the falsehood of tradesmen in [Page 12] their artes, he saith, that Nihil profic [...]unt, nisi admo [...]um menti­antur, nec quicquaem est turpius Vanitate. He saith their chiefest profit ariseth from their lying, rather then from their buy­ing. which he calleth a dishonest kind of Vanity. A good item for such men. Virg. lib. 2. Aene [...]d. So likewise doth Virgil vse the name of Vanity, for lying and faining.

Finxit, vanum etiam, m [...]ndacemque improba finget. Where (as you plainely see) he vseth Vanus and Mendax, a Vaine man, and a Lying man, as two wordes of one sense. So like­wise, that Apoliinaris in Gellius, of whom I spake before, he defineth Vanos, A. Gel. lib. 18. cap. 4. to be properly Mendaces et Infidos, that is, Liers and Vnfaithfull men. And in this same sense doe likewise the Scriptures vse the name of Vanity: O yee sonnes of men, Psal. 4.2. (saith the Prophet Dauid) how long will yee loue vanity, and seeke after lies? Where the latter word expoundeth what is meant by the former, to wit, that by Vanity, he vnder­standeth Lying. Psal. 12.2. So likewise in an other place, Vanitatem loquuntur, quisque cum proximo suo: They speake Vanity e­uery man with his neighbor: that is, they speake deceit­fully, and tell lies. Thirdly (in friendship) I find Flattery to be called by the name of Vanity, because it is but a false and a counterfeit loue. It likewise is Falsum, and therefore Vanum. In this sense, doth Tully vse the name of Vanity, in his booke De Amicitia: Cic. lib. de Amicit. Assentatio ea est molestissima (saith he) cùm ad vanitatem accedit authoritas: He saith, that Flattery is then a most dangerous quality, when as men of authority doe abiect themselues, to so vile a Vanity. In this sense doth Accius vse the name of Vanity also: putting Vanans for Fallens, as Nonnius obserueth; and he citeth this place out of his Alcmena, which notably expresseth the whole nature of Vanity, in this present sense, as it is taken for Falsity. Tanta frustrando lactans, et vanans protrahit. So that Vanum is that which doth Protrahere, and Frustrando lacta­re: A vaine thing is that which leadeth on our desire, and [Page 13] as it were suckleth it with a false and flattering hope, and yet vtterly frustrates and deceiueth it in the end.

So that (to gather all the branches of this second signi­fication of Vanity into one bundle, and to apply them vnto our present purpose) King Salomon in calling these earthly matters Vanity, (if Vanity be taken in this second signification) insinuateth thus much; that there is no­thing in all the greatest glories of this present worlde, but meere deceit and falsehood: they being empty of all those things whereof they seeme to be ful, light in all those things wherein they seeme to be waighty, and treacherous in all those things, wherein they seeme to be friendly; so that they doe nothing but delude and abuse our weaker senses, with false and flattering shewes, of a certaine pain­ted goodnes, that which indeed is not in them; and therfore those men which set their harts vpon them, and place their whole felicity in them, are as vaine and as foolish, as if they should make their felicitie of an empty bladder, which is Vanum Vacuum; or of a light feather, which is Vanum vento­sum; or of a lying picture, which is Vanum falsum; all which were great points of ridiculous folly.

The third signification of this word Vanity is all one with Frustra Vanum, quasi frustraneum, which signifieth a thing that attaineth not his end. Donat. in Eunuchum. Hence some of the anti­ent and learnedst Grammarians define Vanum to be, Quod fieri non potest: they call that a vaine thing, which cannot be compassed; as if a man should indeuour with Danaus his daughters, to fill a sieue with water: or with the foolish Ro­manes, to reach vp vnto the heauens with their finger; it were a vaine attempt, because he cannot attaine his end. In this sense doth Virgil vse the name of Vanity, in the first of his Aeneids: Virg. lib. 1. Aeneid. Nifrustra auguriū vani docuere parentes. Where he expoundeth Vanum (as you see) by Frustra. In this sense doth Accius likewise take the name of Vanity in the place that I cited before vnto you. Tanta frustrando lactans, & va­nans, [Page 14] protrahit vanans frustrando In this sense also the Scrip­tures themselues vse the name of Vanity: Cla [...]is scriptu­ra [...] for that which doth frustrate and disappoint vs of our end. Eue hoped when she had brought forth her first borne sonne Cain [...], that he had beene that promised seed which should breake the serpents head: but afterward perceiuing by his wicked life that he could not possibly be the man; she seeing her selfe deceiued in her first sonne, she called her next sonne Abel, that is to say, Vanity: because her hope in his brother had not attained his end. The Prophet Dauid likewise in one of the Psalmes, vseth the name of Vanity three times together in this third signification: Except the Lord build the house, Psal. 127.1, 2. the builder buildeth but in Vaine. Except the Lord keepe the city, the watchman watcheth but in Vaine. Except the Lord giue his blessing, the plowmans toyling is in Vain; that is, without the grace & blessing of God, neither the Carpen­ter in his building, nor the Watchman in his watching, nor the Plowman in his toyling, can possibly attaine vnto his end: and therefore he calleth their indeauours Vaine. So againe in another place: Psal 33.17. A horse is but a Vaine helpe to saue a man. And why is he but Vaine? the reason followeth in the very same place, because he cannot deliuer any man by al his great strength. That is, he cannot attaine his end in sauing of a man, and therefore he is said to be but a Vaine helpe. So a­gaine in another place: Psal. 60.11. Helpe Lord, for Vaine is the helpe of man. That is, mans helpe attaineth not his end, but is like vnto the rotten reede of Egypt, which pearceth the hand that leaneth vpon it, 2. Kin. 18.21. if ( helpe Lord) be not ioyned with it. So like­wise Saint Paul, If Christ be not risen, then is our preaching in Vaine, 1. Cor. 15.14. and your faith, that is likewise in Vaine. That is, they can­not attaine their end.

So that if Vanity be taken in this third signification, then the end of King Salomon in calling all things Vanity, is to insinuate thus much; that no earthly thing can attaine vn­to his end; but that when a man hath euen tired himselfe [Page 15] and wasted out his strength in hunting and pursuing after them, yet shall he neuer finde that end, nor that glorious good which he seeketh for in them, but shall (in the end) be driuen to complaine, that he hath wasted & wearied him­selfe in Vaine; as he himselfe professeth in the booke of Wisedome. Wisd. 5.6, 7. Take himselfe for an example, how greatly he abounded with all the greatest glories that the earth could yeeld, Wisdome, Honour, Riches, Pleasure, & what­soeuer worldly good the hart could desire: all which when hee had so fully attained, that hee was euen glutted with them, yet could he no where find that end which he sought for [...]n them, to wit, any setled contentment and comfort. [...]nd therefore first he was driuen to shift and change his desire from one thing vnto another, being still wearied, but not satisfied nor contented with the fruition of them. And after, he finding them euery one to be alike deceitfull, hee generally pronounceth of them al, without exception, that they haue nothing in them but Vanity and Vexation; as is largely declared in the second chapter of this booke.

The fourth signification of this word Vanity, is all one with Fragile or Mutabile; that is, A thing fraile and weake, and of no firmnesse nor continuance, and so Vanum is opposed to Firmum or Constans.

In this sense doth Tully vse the name of Vanity in his se­cond booke De natura Deorum, Cic. lib. 2. de nat. deor. Nulla in caelo Vanitas inest, sed contra summa ratio atque constantia. He saith that there is no Vanity in the heauens, but contrariwise, all firmnesse and constancy. So that he maketh Vanity and constancy to be opposite and contrary. Hence the Latines vse Vanesc [...] ­re, and Euanescere, for a thing that quickly changeth, and cannot continue in his state. In tenuem e [...]anuit auram, sayth Virgil. Virgil. lib. 4. Aeneid. When a thing is easily dissipated (as smoke is into ayre) then doth it Euanescere, that is, turne into Vanity, in the Latine tongue, to wit, into this fraile and fleeting Va­nity. And in the same sense doe we vse the word Vanish [Page 16] in our English tongue likewise when a thing is quickly dissipated, and passeth out of sight, then is it sayd to Va­nish away; Iob 27.12. that is, to be turned into this fading Vanity. In this sense doth Iob vse this word in his booke, where he sayth of his fickle and deceitfull friends, that They Vanish into Vanity; noting thereby, their inconstancie, and referring the word Vanish vnto his true originall, from whence it is descended: to wit, onely from this Vanity. The Prophet Dauid likewise vseth the very same word, in the very same sense: for he saith, that Man is like to Vanity, because his daies Vanish like a shadow. Psal. 144.4. And all the old Translations (as Saint Ierom obserueth) except onely The Septuagint (to illustrate this Vanity by a liuely example, and to set the true nature of it, as it were before our eyes) in stead of, All is Vanity, they translate, Hier. in Eccle. All is smoke, because nothing vanisheth so quickly as smoke: it riseth vp very stately, as it were a tower, and it mounteth vp aloft, as if it would reach vnto the very heauens, and yet euery little blast of wind disper­seth and driueth it away. This is the vnstable and fraile nature of Vanity, it is as weake as smoke: and therefore the Apostle Iames compareth the life of man, Iam. 4 14. for the Va­nity and the weakenes of it, vnto a Vapour or Smoke, which sodainely appeareth, but presently vanisheth. And the Prophet Dauid (as you heard before) compareth it vn­to a Shadow, Psal. 144.4. which is lesse then Smoke: so that nature it selfe can hardly fit any paterne, or find any comparison, to expresse vnto the life, the fraile and fleeting nature of this vnstable Vanity.

Now Vanity (in this fourth sense) hath two branches, or degrees, the one of them a steppe vnto the other: the first of them is Vanitas mutationis: The Vanity of alteration: The second, is Vanitas corruptionis, The Vanity of corrup­tion, or dissolution. Of the first of those Vanities, to wit, the Vanity of alteration, Iob. 6.16, 17, 18. Iob speaketh in his booke, where he compareth the friendship of this present world, vnto [Page 17] ice and snow, which with the least heat of the sunne, va­nisheth away: that is, altereth and changeth into an other nature. Of the second degree or branch of this Vanity, to wit, Rom. 8.20, 21. the Vanity of corruption, the Apostle Paul speaketh in the Epistle to the Romans, where he pronounceth of all Gods visible creatures, that They be subiect vnto Vanity, that is, the Vanity of corruption, as he himselfe expoundeth it, in plaine and expresse words, Primas. in cap. 8. Rom. for Quicquid finem habet, Vanum est: as Primasius glosseth vpon that place.

So that if Vanity be taken in this fourth signification, (as S. Ierome thinkes it is, who saith, vpon these wordes, that Caducum quiddā in hoc verbo Vanitatis oftenditur, that Va­nity implieth a weaknes and fragilitie) then King Salomons meaning is, that all these earthly things are so fraile and so momentary, that they be as wauering as the wind: hauing no constancie, no firmnesse, no stabilitie in them, but are changed in a trice, as easily as smoke. And it is most true indeed, as we may euidently see in euery one of them, if particularly we doe looke into them. For what other thing is honour, but onely a light blast of the peoples breath, which vanisheth in a moment, Pro. 31.30. Isa. 28.4. as the sound of a tinckling Cymball in the ayre? What other thing is beauty, but the weake paint of a false colour, Pro. 23.5. which with one shake of an ague is blasted, and so fadeth? What other thing are ri­ches, but a heape of shining dust, Isai. 40.6. which with euery blast of winde is puft away and perisheth? Finally, what thing is all liuing flesh but only grasse? (as the Prophet Isai teacheth,) and what all the glory of it, but the flower of the field? the grasse withereth, and the flower fadeth, if the breath of the Lord doe but blow vpon it, as it followeth in that place. So that no globe of smoke is more quickly dissipated, no blast of winde more quickely changed, then the weake vnstable nature of all earthly matters is.

Yea, and though they had some stability in themselues, yet haue we no whit of stability in our selues, but euery day [Page 18] and houre are subiect vnto Vanity, not onely to the Vani­ty of mutation, but also to the Vanity of corruption. So that though they could not be taken away from vs, yet may we in a moment be taken away from them, as Belshazzar was from the middest of his pleasure, euen whilest he was floting in his greatest iollity: Dan. 5.4, 5. and Herod likewise in the middest of his honour, euen whilest he was extolled with his greatest glorie: Act. 12.22, 23 and the rich man likewise from the middest of his treasure, Luke 12.20. euen whilest he was saying, Anima quiesce. So that both in respect of their frailty and of ours, neither hath the rich man any cause to reioyce in his riches, Ier. 9.23, 24. nor the strong man in his strength, nor the wise man in his wisdome, nor any man in any thing, but onely in the Lord. For Mundus transit, 1. Iohn 2.17. The world vanisheth away as it were a little smoke, with al the concupiscences of it: but God is al­wayes, I am, he is euer the same, and in him is no change, as the Prophet Malachi noteth: Mal. 3.6. Iam. 1▪ 17. no, not so much as a shadow of change, as the Apostle Iames addeth.

The consideration of this transitory Vanity of these earthly things, ought to worke in our hearts those same two good effects, which I mentioned in the beginning of this speech: f [...]irst to loosen our affections from the world: And secondly, to knit them vnto God. The first of these two vses Saint Hierom maketh of it in his comment vpon this place: Hier. in Eccle. Aspiciens elementa (saith he) & rerū multiplicē varietatem, admiror quidem operum magnitudinem: s [...]d recogitan [...] omnia haec transire, solumque Deum idem semper esse, cogor, non semel, sed bis exclamare, Vanitas Vanitatum! When I consider (saith he) the heauens and the elements, and the wonderfull vari­ety of creatures in them both; I stand almost astonished at the won­derfull maiesty and greatnes of the worke: but when I consider a­gaine, that all these things are but transitory, and that onely God himselfe hath stable perpetuity, then am I forced againe, (in as great a contempt of them) to cry out, not once but twice, O Vanity of vanities. He calleth them Vanity, because they [Page 19] be transitory, and therefore of our loue thinketh them vt­terly vnworthy. The second of those vses doth the Apo­stle Peter make in his second Epistle: Seeing then (saith he) that all these things shall be dissolued, 2 Pet. 3.11, 12. what manner of persons ought we to be in godlines and holy conuersation of life, looking for, and hastning the day of Gods comming? The consideration of the frailty and Vanity of all earthly things ought to make our affections to mount vp into heauen, and to setle themselues there vpon stable and eternall things: to wit, on God him­selfe, in whom is no change, as you heard before. This is the right vse which we ought to make of considering the frailty of our earthly state.

The fifth signification of this word Vanity is all one with Iniquity; so that Vanum and Iniquum be (in this sense) Synonyma: a Vaine thing is nothing but a lewd and a wic­ked thing. In this sense doth Pacuui [...]s vse the name of Va­nity, as Nonnius obserueth: Ne tu turpassis Vanitudine aetatem tuam. Turpassis Vanitudine: See that thou defile not thy youth with Vanity: that is, with Wickednesse, as with lust and filthinesse, and such like vices; which (our Sauiour Christ telleth vs) doe defile the man. Mat. 5.19, 20. In this sense doe also the Scriptures vse the name of Vanity, as well as in the for­mer: The Prophet Dauid desireth the Lord to turne away his eyes that they behold not Vanity; Psal. 119.37. that is, Wickednesse. And King Abiam calleth Ieroboams followers Vaine and wicked men. 2. Chro. 13.7. Vaine and wicked, expounding by the latter word what he meant by the former. And the holy Ghost cal­leth the sinnes of the Gentiles, 2. Kin. 17.15. the Vanity of the Gentiles. And againe, God knoweth the thoughts of men, that they be but Vaine: that is, Psal. 94.11. Wicked. For so it is expresly affirmed in the booke of Genesis: All the imaginations of the thoughts of mans heart are onely euill continually. Gen. 6.5.

So that if Vanity bee taken in this fifth signification, King Salomons meaning is, that all earthly things bee not onely Vaine in all the forenamed kindes of Vanity, but [Page 20] also in this too (which is worse then all the rest) that they be occasions and inducements vnto wicked Vanity. They draw on iniquity with the cart-ropes of their Vanity, as the Pro­phet Isai teacheth vs. Is [...]i. 5.18. Hence riches are called wicked Mammon, because they bee occasions of wickednesse vnto vs. Luke 1 [...].9. 1. Tim. 6.10. They be the roote of all euil, as the Apostle Paul teacheth vs. And the like may be said both of honour, of knowledge, of pleasure, & of all other worldly goods whatsoeuer. There is as it were a secret hooke conueyed closely into euery one of them; Quo homines Capiantur, tanquam hamo pisces, as Tully obserueth out of Plato: Cic. lib. de Senec. whereby those men which chop greedily at the bait, are by & by taken with the hook, and so drawne on by the cordes of their Vanity, first vnto sinne, and then vnto misery: and therefore Saint Augustine in one of his Sermons, hauing entred the consideration of the dangerous and insidious nature of these earthly goods, he crieth out twenty times in detestation of them, Aug. Serm. 31. ad fratres in eremo. O munde immunde, fallax & proditor, qui homines illaqueare non desinis, quiescere non permittis: O the Vanity and villany of this pre­sent euill world, which with one and the same breath, both flattereth & betraieth vs, neither suffering vs to sit stil, with out hir allurements, nor yet to escape the snares of hir pu­nishments. So that (to gather all these significations of Vanity together) you now may see how vile the nature of it is. It is Inutile; it is Fucatum; it is Inane; it is Falsum; it is Leue; it is Simulatum; it is Mendax; it is Frustraneum; it is Inconstans; it is Caducum; it is Iniquum; and it is Stultum. These be the materiall partes of Vanity. Wherein you may plainly see, what King Salomons true censure is of all these worldly things, which seeine so specious vnto men: first, that they be altogether without all fruite and profit; which is the proper adiunct, or rather indeed the essentiall forme of Vanity. Secondly, that whereas they haue a shew of profit, yet is that nothing but euen a shew indeede; yea and that an emptie shew, a flatering shew, a lying shew. [Page 21] Thirdly, that if they could haue any profit in them, yet were it but a light profit, not worth the accounting of, be­cause it neuer attaineth that end which it maketh shew of. Fourthly, that though all those things should attaine their end, yet could they not possibly retaine their end, they be­ing so fraile and so brittle, that they be more easily broken then a bubble. Fiftly, that they doe not onely disappoint and defeat vs of their hoped end; but also they mislead vs to a wrong and a worse end: namely, to sinne and iniqui­ty, the end of which is death and vtter misery. And thus all the greatest glories and good things of this world, be not onely fallacia, quia dubia: but also insidiosa, quia dulcia, as Lactantius truely noteth: Lactant. lib. de opific. dei. cap. 1. They be not onely deceitfull, because doubtfull, but also dangerfull, because delightfull.

Now all these worldly things being thus many wayes Vanity, it followeth by a consequent of vnauoydable ne­cessity, that if man doe stil set his heart vpon them, he him­selfe should be Vanity in the sixth and last sense, that is, blind and foolish Vanity.

For in that sense sometimes do I find this word Vanity to be taken. Salust. lib. de bello Iugurt. In this sense doth Salust vse the name of Va­nity in his Iugurthine Warre, expounding Vanitas to be im­peritia: that is, Vnskilfulnes and Ignorance. In this sense also did that Grammarian take it, who contended with A­pollinaris about it, as I noted before out of A. Gellius. Hee confidently maintained that Vanus and Stolidus were all one: that is, that a Vaine man is nothing but a foolish man. In this sense doe likewise the Scriptures themselues vse the name of Vanity. Iob 11.12. Vaine man (saith Iob) would faine seeme to be wise: that is, Foolish men do affect an opinion of wisdome. So likewise doth Salomon vse the same word: Pro. 12.11. He that fol­loweth the Vaine, is voyd of vnderstanding. And so likewise doth Saint Paul vse it, Ephes. 4.17, 18. interpreting Vanity to be nothing but the darkenesse of vnderstanding. So that man if he set his heart vp­on these Vaine and foolish things, which be inthralled and [Page 22] subiect vnto so many Vanities, then must needes hee him­selfe be Vainer and foolisher then they: and so be altoge­ther lighter then Vanity it selfe, Psal. 62.9. as the Psalmist speaketh.

Thus haue I largely shewed what Vanity is, and what parts it hath: and that though it be a word of many signi­fications, yet that there is not one good one amongst them all, as before I noted: but all of them implying, that that which is a Vaine thing, must needes be a vile thing: a false and a flattering, a fraile and a fleeting thing, and such a thing as hath no kind of good thing in it.

Let vs now see in a word (for the conclusion of this Ser­mon) why King Salomon hauing thus brought all earthly things into extreame contempt with vs, by calling them not Vaine, but euen Vanity, in abstracto, is not yet content with that, but calleth them still further, The Vanity of Vani­ties. For we must not thinke that euen this is done in Vaine. Of which point I find three differing opinions, which I will dispatch in three words.

The first is S. Hieroms, that this Vanity of Vanities is spoken onely per exaggerationem, by way of amplification, to note out the greatnes and the excellencie of their Vani­ty. For the Hebrewes, because they lacke the highest and superlatiue degree of comparison, they do vsually expresse it by ingemination & doubling of the positiue: as Dominus Dominantium, The Lord of Lordes, for the greatest Lord: Canticum Canticorum, The song of songs for the excellentest song: Seculum seculorum, The worlde of worldes, for the world Eternall. And so Vanitas vanitatum, for the greatest and excellentest Vanity of all other. So that Vanitas Vani­tatum goeth as farre beyond common Vanity, as Canticum beyond Verbum, and Verbum beyond Silentium: or Seculum beyond Momentum, Hugo. de S. Victor. in Eccles. and Momentum beyond Nihilum: as a learned Father noteth. Then the meaning of King Salo­mon in calling these earthly matters the Vanity of Vanity, is nothing else, (in S. Hieroms opinion) but to note out vn­to [Page 23] vs, Hier. in Ec­clen. Magnitudinem Vanitatis, the greatnes of their Vanity: and that they be of all other things the most excellent Va­nity. For as the blackenes of blacke is the most excellent blacke, and the whitenesse of white is the most excellent white: so the Vanity of Vanities is the most excellent Va­nity, as it were the sublimation and quintessence of Vanity; as if all the Vanities of the world should lay their heads together, to make but one peereles and excellent Vanity, that should be this Vanitas Vanitatum; and yet euen that could not be Vainer then these earthly things be, as I haue formerly shewed. This is the first opinion.

The second opinion is Hugoes de Victore, who thinketh, that this Vanity of Vanities, Hugo. de S. victor. in Ec­clen. is rather spoken per inculcati­onem, that is by way of repetition, to note vnto vs, not the magnitude, but the multitude of those deceitfull Vanities, which euery where lie hid in these earthly things. For in all these earthly glories which we thinke so goodly of, if we throughly would search and looke into them, we assu­redly should find a whole nest of Vanities, (as it were of serpents) to lie lurking in them which lead vs, like brute beastes, from one Vanity to another: first drawing vs to iniquitie with the cart-ropes of their Vanity, and then vnto miserie, with the cart-ropes of their iniquity, as before I noted. So that this Vanitas Vanitatum (in Hugoes opinion) doth Omnem Vanitatem contiuere, quasi genus [...]mnium gene­rum. This Vanity of Vanities is rather referred to the number and variety, then to the greatnes and quantitie of these earthly Vanities.

The third opinion is grounded vpon both the former; which I find in Hugo too: to wit, that this patheticall in­gemination of Vanity of Vanities, is yet rather spoken Per admirationem, by a way of wonder and admiration: that King Salomon considering, in the deepnes of his wis­dome, both the magnitude and the multitude of these earthly Vanities, and yet, how greedily Vaine men pur­sue [Page 24] & follow after them: Admirans & stupen: ait, Vanitas Vani­tatum. He crieth out as euen astonished with admiration, O Vanity of Vanities: that euer any man should be so grosly blinded, as to be deceiued by them. For this repetition and doubling of the word, as he noteth in that place, Et re [...] mag­niudinem, et admirationis significat nouitatem. It noteth out vnto vs, both the wonderful greatnes, & the maruelous strange­nes of that we wonder at. And surely though the prouerbe be, that Sapiens nihil admiratur: that he which is a wise mā wil wonder at nothing; yet in this case, of the wonderful Vani­ty of the world, the wisest man is alwaies the greatest won­derer; when he considereth, Psal. 39 6. How vaine men walke in a Vaine shadow (as the Psalmist speaketh) striuing with infinite la­bor, vexation, & trouble, to get vnto themselues, a thing of nothing: which first they are vncertaine whether they can obtaine; and yet, by & by, most certaine that they can not long retaine, for the vnstable condition, both of it and of them selues So that, though all other worldly things be no better then meere Vanity, yet man himselfe (of all other things) is the greatest Vanity. He is a world of Vanities, yea a world of wicked Vanities, Who drinketh vp iniquity, as a beast drinketh water, as Iob noteth in his booke: yea he is indeed, Iob 15.16. this Vanitas Vanitatum: he is [...] this Vanity of Vanities, which the Preacher here speaketh of: not one single Vanity (as other things be) but an vpheaped masse of many Vanities together: His cogitations, consul­tations, and contemplations, Vanity: his proiects, acti­ons, and indeuors Vanity, his life Vanity, his death Va­nity, nay Vanity of Vanities, as Hierom collecteth; Si vi­uus homo Vanitas est, certe mortuus homo, Vanitas Vanitatum est. Finally, Hier. in Ec­clens. all the creatures of God (for his sake) be Vanity: and hee (amongst the creatures) is the greatest Vanity; whose beginning was with the Vanity of Mutability, Gen. 3.6. Iob 15.16. in desiring to change and to alter his estate: whose continu­ing is in the Vanity of Iniquity, which (as you heard euen [Page 25] now) he drinketh in like water; Rom. 6.23. and, whose ending will bee with the Vanity of Mortality. For, the certaine wages of his sin shalbe death. Isa. 5.18. Thus drawe we (like to beasts) in the cordes of many Vanities, from our birth vnto our death. So that man (as I said) is not onely Vanity, but also Vanity of Vani­ties: that is, Psal. 38.5. vniuersa Vanitaes, as the Psalmist calleth him: Vni­uersa vanitas omnis homo, Man is an vniuersal Vanity, & as it were a Compendium of al the Vanities of the world together: of the Vanity of Mortalitie in his body; of the Vanity of Iniquitie, in his soule: and of the Vanity of Mutability in them both. Yea and further to expresse the vnexpressible Vanity of man euery way, he saith (in an other place) that, Man is altogether lighter then Vanity it selfe: Psal. 62.9. so that no Vanity can compare with the Vanity of Man; no lightnesse with his lightnes. If it should be demanded, what is lighter then wind, we might answere, that Vanity is: for so the Prophet Isai affirmeth in his prophecy. Isa. 41.29. If it should be demanded, what is lighter thē Vanity, we might answere, that Man is: for so the prophet Dauid affirmeth in the Psalme. But if it should be demanded, what is lighter then Man; we must answer that Nothing is. Isa. 40.17. For so the prophet Isai affirmeth in an other place, where he saith of Man, that he is lesse then No­thing; nay, Nothing is not lighter thē Man, but Man is ligh­ter then Nothing. For, he is not only Vanity, which is as lit­tle as Nothing, but he is Vanity of Vanities, which is lesse then nothing. Gen. 18.27. Thus pleaseth it the holy spirit of God, to humble the haughty & proud spirit of man, by making him the meanest & vilest of al creatures: yea, as vile as dust, or ashes, as A­brahā acknowledgeth: that so, he finding nothing of worth in himselfe, nor in any of those earthly things whereunto he addicts himselfe, he might be led by the hand, from all liking of himselfe, and of the things of this world, to be­stow his loue on God, where it ought to bee placed: for this is the true end, Aug. lib. 20. de ciuit. dei. cap. 3. whereunto this whole booke driueth, and this so often repetition of Vanity of Vanities, as S. Augu­stine truly noteth: Non vti (que) ob al [...]ud, nisi vt eam vitam deside­runt, [Page 26] qua Vanitatem non habet sub hoc sole, sed veritatem sub illo qui fecit hunc solem. Which the Lord grant vnto vs, for his deere Sonne our Sauiours sake, to whom with the Father and the holy Spirit, be all honour and glory both now and for euer. Amen.

I Haue (partly here, and partly elswhere) vnfolded the whole substance of this present Scripture; yea, and that in ma­ny Sermons, as you may remember, de­liuering in all of them such profitable doctrines, as I thought best befitted the nature of the hearers: which I purpose not at this time to rehearse againe vnto you, but onely to offer vnto your considerations, a modest defence of some speciall doctrines, which haue beene much traduced, as false and erroneous: that so, those questions which arise in the Church may peaceably be, both heard and determi­ned, not in any blind and obscure conuention (as some of them haue beene) but, in a learned and a lawfull congre­gation.

For our fitter ingresse into which discourse, let me onely repeat thus much: That, the generall partes which I con­sidered in this Scripture, were in number two: The Author, [Page 28] and the Matter: or his Doctor, and this Doctrine. The Author is heere called by the name of a Preacher; Saith the Preacher: The Matter is deliuered in the forme of a censure; defini­nitiuely pronouncing of all earthly glory, that it is indeede nothing but Vanity of Vanity.

In the Author of this doctrine I made this obseruation: that hee calleth not onely himselfe A Preacher, who spake this Sermon with his liuely voyce as Athanasius affirmeth; Athanas in Svnop. Psal 19.3. but he calleth this booke A Preacher too, though it haue neither voyce nor language, as the Psalmist speaketh. From whence I then collected these three positions, for the clee­ring of certaine truths, which haue beene greatly obscu­red, Atramento Sepiarum, as the Orator speaketh: by the writings of certaine troublers and disturbers of our peace. Cic. lib. 2. de Nat. deor.

First, that all the bookes of the Scriptures are Preachers vnto vs, which teach vs most plainely the way of Saluati­on; not onely when they bee expounded, but also when they are humbly and faithfully read. This position I then proued: first, by the authority of king Salomon in this place, who calleth this booke (as you see) A Preacher; which had beene an vnfit, & a misapplied title if the books them­selues did not preach vnto vs.

Secondly, I proued it by the authority of S. Iames in the Actes of the Apostles, Act. 5.21. who calleth Reading expresly by the name of Preaching. Moses (saith hee) hath them that Preach him in euery citie, seeing he is read euery sabboth day. He saith that he is preached, because he is read: Because: for euen Beza himselfe in his translation expresseth that place by this causal, cōiunction Quum, Because. So that he which de­nieth the reading of the Scripture to be a preaching to vs, he denieth the authority both of the old and new Testaments. For Salomon affirmeth it in the old, & Iames affirmeth it in the new: yea, & (as Eusebius noteth of the Metaphrasis of Ta­lianus) hee putteth the holy Ghost himselfe to schoole, Euseb. lib. 4. Eccles. hist. cap. 27. and wil teach him how to speake more fitly & exactly, though [Page 29] Sus. Mineruam. Cic. lib. 1. Acad. For the holy Ghost, as you see, calleth a booke a Preacher: and hee calleth Reading Preaching, which certaine men amongst vs count an absurd kind of speaking: nay, a false and an erroneous doctrine, blas­pheming therein euen the Spirit of truth himselfe.

The second position which I deduced out of the former obseruation, in his calling a booke by the name of a Prea­cher, was this: that this Reading is not a faint or a feeble kind of Preaching (as some men affirme of it, who call bare reading but bare feeding) but it is a mighty and a powerfull kind of preaching; both sufficient, and efficient to beget in our hearts both faith and all other spiritual ver­tues: if wee rightly come prepared vnto the reading of them, and if God vouchsafe his blessing vnto our labours in them; two necessary conditions vnto our profitable [...]eading: the first of them giuen by S. Augustine; the se­cond by S. Chrysostome; Aug. lib. de vtilit. credend. cap. 6. Chrys. hom. 21. in Gen. yea, and both of them no lesse ne­cessary in preaching, then in reading: without which it is no more in the Preachers power then it is in the Readers, to beget any good in the hearts of the hearers. But these two being granted, euen bare reading (as some scornefull spirits doe in derision terme it) may be as actiue a kind of preaching, and as operatiue of all true Christian vertues, as their most adorned or impassioned Sermons. This posi­tion I proued: first by the authority of the Prophet Moses, who ordained in the booke of Deuteronomie, Deut. 31.11, 12. that the booke of the Law should be read vnto the people: yea, and that vnto them all, men, women, and children: yea, and that eue­ry time that they appeared before the Lord. Now to what end must all this reading be? yea, and reading so of­ten of one and the same thing? He telleth vs in that place, that these three effects shal insue & follow of it: the know­ledge of God, the feare of God, and the faithfull keeping of the commandements of God. All which notable effects (as there he noteth) the bare reading of the word shal effect [Page 30] and bring forth; yea, and that not onely in men of vnder­standing, but also euen in women and children: yea, and that not onely in the Israelites, but also in the Heathen and stranger that should heare it. Which point I pray you di­ligently to note: that euen bare reading is able of it selfe, not onely to nourish faith in the heart of the faithfull, but al­so to beget faith in the heart of the infidell, and such as be­fore did neither know God nor his word.

Secondly, I proued the same position by the authority of Ezra, Nehem. 8.9. who found by his experience, the former pre­diction of Moses to be true: for when as he had but onely read the booke of the Law vnto the people, it was of so mighty & powerfull an operation, that it cast them all into mourning and weeping: yea, and that so excessiue, that he himselfe was constrained by a publique edict and com­mandement to restraine it. Now though in that place there be some mention made of exposition, and giuing the sense; yet note, I pray you, that this notable effect of their mour­ning is not there ascribed vnto the exposition, but onely to the reading; for it is said that it was the wordes of the Law which wrought this vehement passion, and not any glosse which was made vpon them.

A like effect also did the bare reading of the Law pro­duce in King Iosias: 2. King. 22.11, 19. it had so powerfull an operation in him, that it caused him to rend his clothes off from his backe, and his heart to melt away within him: and yet was there heere no exposition, but onely bare reading. The same points I yet further backed by the testimonies both of Ieremie and Baruck: The first of whom foretold as much as Moses: Ier. 36.6, 7. and the second sound performed as much as Ezra in the bare reading of the word: Baruck. 1.5, 6 for it made the people both to fast, and to pray, and to weepe, and to giue almes vnto their needy brethren. Now what or whose preaching could haue wrought more worthy and noble effects then this bare reading did?

[Page 31]Thirdly, I proued the same position by the testimony of S. Iohn, who ascribeth euen faith it selfe (which is the chiefe point in question) vnto this action of reading. Iohn 20.31. These things (saith he) are written, that ye should beleeue. Now, that which is written cannot make vs beleeue, but onely by rea­ding. Finally, I confirmed it by the testimonie of our Sa­uiour, in bidding vs Search the Scriptures, that is, to read it, and adding, Iohn 5.39. that so we should find eternal life in it. So that, by the forecited Scriptures you see, that both The knowledge of God, and The faith of God, and The feare of God, and The obedience of God, and Eternall life with God, (which is the highest reward of all vertues) is expresly ascribed vnto the bare reading of the word. And therefore those men which deny reading to be an effectual kind of preaching, & disable it, frō begetting either faith, or any other spiritu­all vertue in vs, they make Moses and Ieremie two false pro­phets: Nehemiah and Baruck, two false historians: S. Iohn a false Apostle: and our Sauiour, a false Christ; for all these affirme it.

The third position which I gathered from the former obseruation, in calling a booke by the name of a Preacher, was this: That Preaching is not alwaies more effectual then rea­ding. This position I then proued by two speciall instances: The first of them out of Tully; Cic. lib. 2 ad Attic. Epist. 12. who found his vnderstand­ing (the first part of his minde) a great deale more instru­cted by reading a short letter, sent vnto him from Atticus, then it had beene by hearing a long discourse of Curioes, vpon the selfe same points: whereupon he cried out, vbi sunt, qu [...], [...]? where be they now (saith he) who say the word spoken hath greater power in it, then hath the word written? He there confuteth that opinion, by his owne experience: Quanto [...]agis vidi ex tuis literis, quam ex illius sermon [...], quid a­geretur? The second instance was out of S. Paul: whose ad­uersarie found his affection, 2. Cor. 10.10. (the other part of the mind) a great deale more touched, by the bare reading of his letters [Page 32] (which he plainely confessed, to be strong and mighty) then euer it had been, by the hearing of his Sermons, which he despised, as light, and things of no value. His letters in­deed (saith he) are sore and strong, but his bodily presence is weake, and his speech of no value. This is truely and ingeniously the summe of that doctrine, which heretofore I haue deliuered as concerning the comparison of Reading and Preaching.

In all which, what was spoken, that could giue the least offence, vnto any well meaning, or but indifferent mind? What that any way offended, either against any article of our Christian faith, or any duty of godly life: or, against any other point of sound and wholesome doctrine? Nay, what but iustified by the authoritie, both of the old and new Testament, and ratified by the testimonie of the holy ghost himselfe. Nay, yet further, what, but auouched for a sealed truth, by al true Protestāts, against the Papists? who teach vs, that the Scripture is darke and obscure, and such as cannot preach vnto vs. With whom I did neuer looke that any of our men (professing themselues, to be such re­formed and reforming Protestants) would euer haue ioy­ned hands as we euidently see (by the writings of some and the speeches of others) they apparantly doe. For, those three forenamed positions of mine, which (I am sure) would greatly haue offended the Papists, if they had bin my hea­rers, and beene censured of them as hereticall doctrines, haue likewise displeased some, that call themselues Prote­stants. Who haue (in their ignorance) traduced all those three former positions, both farre and neere, and howted them vp and downe, not onely as three false and erroneous doctrines: but also, as doctrines dangerous, and such as tend directly vnto the disgrace of preaching, and making it of none effect: though no word were spoken vnto any such purpose, no, nor yet, that could bee forced vnto any so badde a sense, vnlesse it were this one (which must bee done with a wrinch too) that they which preferre any prea­chers [Page 33] Sermon, either in excellencie, or in effecacie before the holy Scriptures, they preferre this word of a man, before the word of God: which I take to be no heresie, but an impregnable verity, and so I hope to make it to appeare most plainely to you.

And therefore, I must craue your Christian patience, that I may clere the former doctrines, from the two former imputations; especially, from that imputation of false­hood: which is the greatest infamie, if it be true, and the greatest iniurie, if it be false, that can possibly be cast vpon a Preacher: yea a farre greater iniurie, then to call him ei­ther a murderer, a theife, or a traitor. For to be a false tea­cher, is to be all these together; it is to be both a murde­rerer of mens soules; a theefe, vnto Christs fold: and a tra­tor to Gods honour. And therefore, Saint Hierom saith, that Neminem decet in suspicione baereseos esse patientem. Hier. Epist. ad Pammach. That no man ought to be patient, when his doctrine is impea­ched. And Ruffine though his aduersarie in some other matters, yet in this agreeth with him; That he which can in­dure the suspicion of an heretike, it is vnpossible for him to be a true Catholicke. And therefore, I must pray your licence, that by a modest and a Christian Apologie, I may vindi­cate these doctrines into their natiue verity: and not suffer such tried and approued truthes, to runne vp and downe, so branded for errors, but freely and sincerely to discharge that duty, which I owe both vnto God, and to his truth, and to the Church, and to my selfe. All whom I should betray into the handes of the wicked, if I should permit such innocent truthes to be any longer so scourged and whipped, as they haue lately beene, and not doe my best indeuour to rescue and deliuer them.

First therefore, as concerning those three positions which haue bin so mightily resisted, you are to know thus much: (which I doubt not, but the greatest part of this graue and learned auditore, being the flower of our Clergy, doth suf­ficiently [Page 34] vnderstand) that there is none of them all which is any nouelty of mine owne inuention, but are all of them maine and beaten grounds of religion, expresly and posi­tiuely set downe, by all our learned Protestants, in their disputations (vpon these pointes) against the Papists. Breut. prico­pe tertia. Of which I wonder, that some of the reprouers of those do­ctrines, should be so vnlearned, as to be ignorant.

For first, whereas the Papists teach vs, that the Scrip­tures of themselues, are darke and obscure, & such as can­not teach vs, much lesse preach vnto vs, because they lacke a voyce; whereupon they call the Scripture, in a kind of derision, but Mutum magistrum, that i, sa dumbe Teacher: we positiuely set downe both the contraries against them. First, for their position, That the Scriptures in themselues are but darke and obscure, and such as cannot teach vs: we set downe this [...] against them, 2. Pet. 1.19. that The Scripture is as cleere, and as bright as a light, which shineth in darkenes, as the Apostle Peter teacheth vs: Chriso. hom. 1. in Iohan. nay, as bright as the sunne beames, as Saint Chrysostom auoucheth; they being in them­selues so facile and euident, that they are able to instruct euen the simple and idiot, in all doctrine necessarie vnto their saluation: Hom. 21. in Gen. Adeo vt diuina scriptura opus non habeat hu­mana sapientia, vt intelligatur: as he writeth in an other place. So that (as the Apostle Paul affirmeth) If the doctrine of the Gospell be hid vnto any, 2. Cor. 4.3. it is but onely vnto such as perish. And this truth we proue against the Papists by many great and strong arguments, grounded partly vpon the authority of the holy Scriptures; partly vpon the concludencie of ne­cessarie reasons: and partly vpon the testimonie of the an­cient Fathers, Whitak. cont. Bellarm. quaest 4. de Script. cap. 4. being twenty sixe in number, as I find them collected by a learned Writer: and all of them most ex­cellent, answering fully all obiections which are vsually brought, either by Papists or Schismatikes against those positions. Which because they are all of them most wor­thy your hearing, and yet the time will not now allow me [Page 35] their speaking, I referre those that be learned vnto our mens disputation against Bellarmines fourth question vpon the Scriptures: where they shall euidently see, that there is no point of doctrine necessarie to saluation, but that it is most plainely and familiarly deliuered in the Scripture, euen to the capacitie of euery simple Reader, yea euen the simplest of all: Etiam Publicanis, Piscatoribus, Fabris Pastori­bus, Illiteratis, Chris hom. 3. de Lazaro. & Idi [...]tir, as Saint Chrysostome noteth. Vnto which his induction, Saint Agustine addeth his generall conclusion, Aug. lib. de Vtili creden. cap. 6. Nec in caeteris contrarium est videri; though in somewhat other words, Vt nemo sit (saith he) quii [...]de haurire non possit, quod sibisatis sit. That for their false position.

Now for their friuolous reason, why the Scriptures can­not teach vs because they lacke a voyce, wee set downe this position: That the Scriptures haue not onely a liuely voyce in them, as birds and beasts haue, but also a spea­king voyce too, as men and Angels haue, whereby they doe both teach vs, and preach vnto vs. And this wee proue by many sound reasons: whereof I will giue you a tast but onely of some one or two, because the Arguments be long and the time is short.

Our first argument is this: which (because I am now as it were in the Schole, and as in a Colonie of both the V­niuersities) I will conclude in Scholasticall forme. It is in effect thus much.

If the Scrptures instruct vs with a speaking voyce, then doe they likewise preach vnto vs: For what other thing is preaching but instructing with the voyce? But the Scrip­tures instruct vs with a speaking voyce: Ergo, They preach vnto vs.

The Assumption we proue by manifold texts of Scrip­ture, where the Scripture is expresly affirmed to speake vnto vs. As namely in that place vnto the Romanes: What­soeuer the law speaketh, Rom. 3.19. it speaketh vnto them that are vnder the Law: where the Law is said to speake vnto vs. So likewise [Page 36] in another place vnto the Hebrewes: Haue yee forgotten the consolation which speaketh vnto you as vnto children? Heb. 12.5. where the Prouerbs of Salomon are said to speake vnto vs. For from thence is that testimony fetched. So likewise in another place vnto the Romanes: What saith the Scripture? where the Scripture in generall is said to speake vnto vs. Rom. 4.3. And di­uers other such like places there bee, alledged by our men against the Papists in discussing the fifth question vpon the Scriptures. Wherein we labour to proue it as a ground of our religion, against the Papists hereticall doctrine, that the Scriptures in themselues doe both speake and preach vnto vs.

Our second argument is this: That if the Scriptures do expound the Scriptures vnto vs, then do they also preach vnto vs. For what other thing is preaching, but expoun­ding of the Scriptures? But the Scriptures expound the Scriptures vnto vs; Ergo, They preach vnto vs.

The assumption of this argument we proue by many ar­guments, euery one hauing the strength of a firme demon­stration, and containing sufficient matter to furnish a whole Sermon: being all of them deduced, either from ex­presse Scriptures, or from necessarie reasons; or from the concurring iudgements of the ancient fathers. Yea, and (that you may perceiue how far a learned iudgement doth differ from an ignorant) that man of worthy memory M. D. Whitaker (whom for his godly labors against the Papists all posterity will reuerence) hee deliuereth his iudgement vpon this question in these words: Whitak. in Bellarm. quaest. 5. de Scrip. cap. 8. which I pray you to marke diligently.

First he affirmeth, that God speaketh vnto vs as plain­ly in his word as euer hee spake vnto Moses in the cloude when he talked there with him face to face. Secondly, he affirmeth that the Scriptures doe preach so plainely and so excellently vnto vs, that if God should speake vnto vs from heauen in his owne liuely voyce, hee neither would [Page 37] deliuer any other matter, nor yet dispose it in any other forme then hee hath already deliuered in the Scripture. Thirdly hee affirmeth of the contrary opinion, that it is & falsum, & impium: That is, not onely an erroneous but also an impious kinde of doctrine. And fourthly, he affir­meth of the defenders of it, that they be & inepti & audaces, that is, not onely an ignorant, but also an impudent kinde of persons. This is his iudgement of the reprouers of my doctrine.

So that, for the first of my three positions: That the Scriptures in themselues doe preach vnto vs; you see that it is no such strange and vncouth monster, as some men (in the deepenes of their ignorance) haue imagined it to be, preparing thēselues with no lesse folly to fight against it, then the souldiers in Pacu [...]ius did against a Snaile, which they thought to be some Monstrum borrendū, informe, ingens, as the Poet speaketh; Virg. lib. 3. Aeneid. that is, some fierce and terrible mon­ster, when they heard it thus described; Animal terrigenum, tardigradum, Cic. lib. 2. de Diuin. Domiportum, sanguine cassum. Thus ignorance and blindenes, there faineth many monsters, where true and solid knowledge findeth none at all.

But let vs now proceede vnto our second position: that Reading is an effectuall and a powerfull kinde of Preaching. For which point; whereas the Papists teach vs that the Scriptures as they be darke, and cannot teach vs, so they be weake and cannot moue vs; whereupon they call the Scripture but literam frigidam, and egenum elementum; that is, a weake and beggerly rudiment: we positiuely set down these Theses to the contrary: First, for the plainenes and perspicuity of the Scripture: that Deus nobis in Scripturis pla­nissime loquitur: that God speaketh vnto vs most plainely in the Scripture; which is Iewels position in his Apologie. Se­condly, for the power and efficacie of the Scripture, that Sacra scriptura, vel cum ligitur, vel cum auditur, est ordinarium organon, quo spiritus sanctus mentes lectorum & auditorum rege­nerat [Page 38] illustrat, viuificat, & caelestibus virtutibus ornat. What can there be more plaine, or more full, or more direct vnto our purpose? And this is the categoricall position of Bren­tius in his learned disputation (vpon this point) against So­tus: hee expresly affirmeth, that the very Scriptures, not onely when they be Preached vnto vs, but also when they be but onely Read by vs are an ordinarie meanes to rege­nerate mens soules, to inlighten them, to quicken them, and to beget all heauenly vertues in them; and all this it effect­eth, Ve [...] cùm ligitur, when it is but onely Read. Wordes of great force and great power, and such as proue the Scrip­tures to be neither dumbe, nor yet dull teachers, but indeed most powerfull, and mouing Preachers.

For proofe whereof (amongst other arguments) we vse these Scriptures following. First, that place of the Psalme, where the Prophet Dauid ascribeth vnto the word of God, not onely to bee able to inlighten the minde and vnder­standing, but also to worke vpon the hart and affection. He saith that it is able, Psal. 19.7, 8. both to giue light vnto the eyes, and wise­dome to the simple: yea and further to comfort the hart, yea and euen to conuert the soule. What can there be more, either per­formed by the Preacher, or desired by the hearer, then here you see most plainely ascribed to the Scripture?

Secondly, we alledge that place of the prophet Ieremie, where he compareth the worde of God vnto a fire and a hammer, Ier. 23.29. which is able to breake euen the strong rocks a sunder, and (as Iohn the Baptist speaketh) euen out of very stones to raise vp children vnto Abraham. Mat. 3.9. I trow, it must haue no smal strength and power in it, that is able to cleaue and to break a stony rocke.

Thirdly, we alledge that place of the Epistle vnto the Hebrewes: Heb. 4.12. The word of God is liuely and powerful in operation▪ and sharper then any two edged sword, that it pierceth euen to the diui­ding of the soule and the spirit, the ioynts and the marrow, and is a­ble to discerne, euen the very inward thoughts and intentions of the [Page 39] heart. A notable place indeed, and which euidently pro­ueth, that the Scripture is not either a dumbe teacher, nor yet a dull worker, but a mighty and a potent preacher, euen to the very harts of men.

Neither be these places to be vnderstood of the worde Preached onely, (the onely euasion of our ignorant aduer­saries) but of the word Read also. For to that onely end they be alleaged by vs Protestants against the Papists, and o­therwise they should be alledged beside the purpose. The question being betweene vs, not of the Preaching of the Scripture, but of the Reading of them: of the natiue and in­herent perspicuity of the Scripture, and not of that acci­dental light, which is brought vnto them by our expositi­ons: as they that be learned and conuersant in the con­trouersies, doe right well vnderstand.

Let vs therfore now proceed vnto our third positiō which was thought the greatest monster: that Preaching is not alwaies more powerful then Reading. For that point, let me giue you but onely this one watch word: that it is knowne to be a notable Art and cunning of the Papists, to ioine vnto their former disgraces of Reading, an excessiue and hyperboli­cal commendation of Preaching: that so, they hauing wea­ned the people from the reading of the Scripture, whereby their errours might bee discouered, and brought them on wholly to depend vpon their Sermons, and as it were to hang vpon their lippes, that their Ipse dixit might passe for demonstrations, they might so leade them more easily (as it were hooded and blindfold) into all kind of errours. I pray God it bee not also the drift of some others, that would seeme to be farre vnlike vnto the Papists. But to re­turne vnto our question.

Whereas Petrus a S [...]o, a notable Papist, setteth downe the whole summe of papistical doctrine, as concerning the comparison of Reading and Preaching, in this short posi­tion: that Praedicatio viua, longè superat scripturam mortuam, [Page 40] that, Liuely [...]reaching is farre more excellent, then is dead Rea­ding: that position doth Brentius, a very learned Protestant, confute and refell, as a popish errour, in his Defence of the Confession of Christopher, Duke of Wittenberge, where hee handleth this point both fully & substantially, both larg­ly and learnedly censuring this forenamed position of So­tus, to be a contumely and reproch, not only against the ho­ly Scriptures, but also against our Sauiour Christ himselfe. Againe, whereas Hossius an other papist affirmeth vnto the same effect, that the Scriptures are but bare and naked elements, but Preaching is indeede the liuely word of God: that position doth Iewel (the iewel of our Church) most earnestly con­fute in his learned Apologie; affirming it to be a speech (in effect) as blasphemous, as the horrible heresie of Montanus, who presumptuously vaunted of himselfe, that hee could speake better then the holy ghost himselfe: which is indeed both a true and a wise censure of it. For what is it els, to prefer our Sermons before the holy Scriptures, but to prefer mens speeches before the holy ghost? Therefore, this doctrine of the Papist, the Protestants confute, by many strong rea­sons: which proue vnto vs plainely, that the Scriptures of themselues are both in Teaching and in Meaning, of farre greater power, then any mans expositions, how artificiall soeuer. I will giue you but a taste of some one or two of our mens reasons, and so passe on to the second of their scruples.

First therefore, for the first point, that the Scriptures haue in themselues, a greater power to teach and instruct vs, then any preachers Sermons, Luther proueth it by this reason. Because all Preachers and expounders of the Scriptures doe proue their expositions to bee true by Scriptures. But euery proofe must be a Notiori, as those that be learned know. Er­go, the Scriptures be Notiores, that is to say, More knowen and more plaine, then any Preachers expositions. This is Luthers opinion, confirmed with his reason, which the learnedest [Page 41] on our side haue allowed for a good one: yea, and doe vse the same themselues against the Papists.

Now secondly, for the second point, that The Scriptures haue also greater power to mooue vs, then any Preacher Sermons: that most graue and learned father Brentius, (for so it plea­seth Bishop Iewel to honour him, Defes. Apol. p. 520. yea and very worthily too, for his great learning and wisdome) he, not onely af­firmeth it, as his opinion, but also confirmeth it by good and sound reason: and he citeth for this purpose, that say­ing of our Sauiour; Luke 16.31. He that will not harken vnto Moses and the Prophets, he will neuer be perswaded, though a man should be raysed from the dead to speake vnto him. Which is a notable place indeede, for the power and efficacie of the written word, and such, as euidently proueth, that he which will not be moued with the reading of the Scriptures, he will neuer be reclamed by hearing any Sermons, be they neuer so patheticall, neuer so effectuall. Which our Sauiour Christ himselfe doth likewise acknowledge in plaine and expresse words: Iohn 5.47. If you beleeue not Moses writings (saith he) how will ye beleeue my words? So that euen he himselfe ascribeth greater power of working faith in our hearts vnto the writ­ten Scriptures, then vnto his owne most liuely and excel­lent Sermons: Iohn 7.46. though it be affirmed of him, that neuer did any man speake as he spake.

Thus as concerning those three forenamed positions, which were thought by some to bee such great nouelties, you se that there is nothing in the at all contained, but that which is both said and proued by vs Protestants, and gain­said by none, but either Papists, or Schi [...]matikes: and ther­fore I hauing now obtained a fit opportunity (which hi­therto I lacked) for the deciding of these questions before competent Iudges, I thought good to permit them vnto your graue and learned censures; and so in peace to dis­misse their reprouers: For whom I doubt not, but I may truely pray, as our Sauiour Christ doth for his persecutours. [Page 42] O father forgiue them, for they know not what they doe: they all of them being no better then ignorant and blinde guides, Luke 23.34 which lead you after them like blind followers into the very ditch: I speake of the lay part of this auditory. For as once the prophet Elizeus, when hee saw that the Aramites were smitten with blindnes, came vnto them and told them that they were out of the way, and so made them follow him out of the way indeed, 2. King. 6.19. vntill he had brought them into the middest of their enemies: so certaine of your false and se­duced prophets, perceiuing your blindnes in such questi [...]ons as these, haue likewise told you, that you are out of the way, and so inticed you to follow them, vntill (as you now see) they haue at last brought you into the tents of the Pa­pists, and there they leaue you: which may bee a good ca­ueat for you to take heed what maner of men you follow as your guides hereafter, lest, whilest you thinke they lead you into the gates of Sion, they lead you indeed (through their ignorance and blindnes) into the gates of Babylon, as you see that these haue done.

But let vs now proceede vnto the second of their scru­ples: That this doctrine tendeth greatly vnto disgrace of Prea­ching, and making it of none effect: because I preferre reading, in calling it the worde of God, and make preaching to bee but the word of man. For so it hath pleased some men to collect, though without all due consequent. For if any man doe construe my commendation of Reading to bee a disgrace of Preaching, he may by the same reason (or rather lacke of reason) condemne of the same fault, euen the Apostles thē ­selues. The Apostle Paul compareth Faith and Hope, 1. Cor. 13.13. and Charity together, and he preferreth Charity before both the other: shall we therefore affirme, that he disgraceth both Faith and Hope? or that he maketh either of them vnnecessarie for a Christian? God forbid. To come a little neerer vnto our owne question: The Apostle Iames biddeth vs, that If any man lacke wisedome, hee shll aske it of God. [Page 43] Whereby he implieth that spirituall wisedome may be at­tained by prayings. Iam. 1.5. Shall we therefore say that S. Iames disableth Preaching, & maketh it vnnecessary to the attai­ning of wisedom? Nay, (to come home vnto the ve [...]y point of our question) the Apostle Iohn telleth vs that wer need not that any man should teach vs any thing, 1. Iohn 2.27 because the holy ghost him­selfe doth teach vs all things. This cōmeth very neere vnto that which they reproue. And yet (as I think) there is no man so gracelesse, as from hence to collect, that S. Iohn disgraceth Preaching, or maketh it vnneedful vnto our saluation: yet may that be wrested out of the words of S. Iohn with a great deale lesse violence then it could be out of mine. Chrys. hom. 3. in 2. Thes. S. Chry­sostome hath a notable place to this purpose, wherin he per­stringeth the folly of those phantasticall persons, which wil neuer come to the Church, but onely to heare Sermons, telling them plainely, that if they would bee such Readers as they ought, they shoulde not stande in neede of any Preachers at all. I will set downe his words, because they be most pregnant, and deliuer most plainely his resolute iudgement. Ad quid, inquis, ingredior (saith he in the person of those conceited auditors) nisi aliquem Sermocinantem an [...]ie­ro? What should I doe at Church (say they) if there be no man there to preach? There is their obiection. Now heare his answere to them. Istud omnia perdidit & corrupit: This is that (saith he) which hath marred & spoyled all. Quid enim opusest cō ­cionatore? Per nostram negligentiā necessitas ista facta est: [Haue ye not neede of a reader saith he] for of reading he speak­eth in that place. Nay, there is indeed no true need of a Preacher, It is but only our negligence in reading, which maketh vs so much to stand in neede of Preaching. Why so? He addeth in that place: Omnia clara sunt & plana ex Scripturis. Quacunque necessaria sunt, manifesta sunt. Sedquia delicatuli estis auditores, delectatio­nem audiendo venantes, propterea & ista quaeritis. All things (saith he) are open and easie in the Scripture, and whatsoeuer is necessary vnto saluation, the same is euident and plaine. But because we are [Page 44] wanton and delicate hearers, hunting onely after pleasure and de­light in our hearing, that is it which maketh vs runne so fast after Preaching. Heere is Chrysostomes iudgement as concerning Reading and Preaching, wherein hee goeth very farre in aduancing of Reading, & yet hath no purpose to depresse or disgrace preaching, which no man vsed more diligently.

These things haue I noted to rectifie the errour of such malignant interpreters, and to exemplifie vnto the sim­pler hearted hearers, that spirituall things may be compa­pared together, without any wrong or disgrace vnto ei­ther, yea, Tertul. lib. 1. cont. Marci. cap. 29. euen then when as one is preferred before ano­ther. Because (as Tertullian very aptly distinguisheth vnto our present purpose) Non praeferrimus vt malo bonum, sed vt bono melius. Wee doe not preferre them as a good thing before an euill, but as a better thing before a good. And it is a rule of Rhe­torike (yea and of reason too) as concerning such compa­risons, Cic. lib. 2. ad Heren. that Non necesse est, in rebus comparandis, vt alteram vi­tuperes, si alteram laudes: and therefore as S. Hierom reaso­neth against Iouiniam: Hier. lib. 1. cont. Iouin. Nunquid argentum non erit argentum, siaurum argento pretiosius dicatur? Is therefore siluer made no siluer, if a man chance to say that gold is better? So may I like­wise reason in this our present question: Is therefore Prea­ching made no preaching, if in some points it be surpassed by Reading? Or must Preaching of necessity be disgraced, if Reading in any respect be preferred? Hee must needes be a man of a deplored blindnes, vnto whom things so distant doe seeme to haue coherence.

Then why should my commendation of eading, which I gaue, both according to the holy Scriptures, and to the ancient fathers, and to the professed doctrine of all true Protestants, be rather accounted a disgrace of Preaching, then their excessiue commendation of Preaching bee ac­counted for a disgrace vnto reading? or vnto praying, both which they haue iustled out of the Church by their Prea­ching, to vse Cartwrights owne wordes. This forsooth is [Page 45] the matter: that in comparing a Sermon with the Scripture, I called Preaching but, The word of a man; which they confidently hold to be truely and properly the very word of God: and resolutely affirme that it ought to find the same credit and authority with all men. A very vntrue and an vnsound position, that I say no more of it.

And therefore I pray so much equity of you that be vn­learned (which I doubt not to obtaine of those that be lear­ned) that that which shall be spoken against this false o­pinion, may not be so peruerted as if it were spoken simply against all Preaching: which euery good Christian must of necessity confesse to be a necessary duety in the Church of God, and a powerfull instrument to draw mens soules vnto him. But yet for all that, as Preaching may bee too much depressed, so may it be likewise too much aduanced, euen to the dishonour of God himselfe, whose owne worke it is. For as Iob noteth in his booke; that a man may speake wickedly euen in defense of God, Iob 13 7. so may a man speake wicked­ly euen in defence of Preaching. Which surely is then done, when we make our owne sermons (which are but mens in­uentions) to equall in authority Gods diuine and holy Scripture.

And therefore that you may the better perceiue the monstrous absurdities of this foolish opinion, giue me leaue I pray you (in a word or two) to set before your eyes that strange kind of doctrine, which these men haue deliuered, as concerning Preaching: for so you shall a great deale more easily discerne whether such kind of Preaching be the word of God or no.

First, they openly denie that the Reading of Gods word is a Preaching of it: because this lacketh exposition. And yet S. Iames telleth vs, Act. 15.21. that Moses is Preached, whensoeuer he is Read; euen without exposition. In which onely instance of Reading the Scripture, Preaching may truely and proper­ly by called The word of God. But yet this Reading though [Page 46] it be of all other (in this one respect) the most diuine and au­thenticall kind of Preaching, because it deliuereth the word of God, most simply and sincerely in his owne proper forme; without either any mixture of humane inuention▪ or any tainture of humane corruption: yet this do they first of all, and most of all cast away from being Preaching, and call this no better then playing vpon a Stage. D. Whit­gift. P. 579. They be the very words of some of our chiefe reformers; though I know there be many which will hardly beleeue that so leaud and prophane a comparison, should euer proceede out of the mouth of a Christian, especially of so purified and refined Christians as they would seeme to be.

Secondly, they exclude from Preaching, all those discour­ses which are made by any other persons then onely by our selues. Whether it be by way of explication of a text, as the Comments and Sermons of diuers great Diuines, both ancient and recent: or by way of Common place, without any certaine text: as the Homilies of our Church, which be indeede most learned and most godly Sermons, howsoe­uer disgraced by those scornefull spirits, which spare not (as you see) the word of God it selfe, but blasphemously compare the Reading of it, vnto the playing vpon a Stage. But yet neither of these kindes doe they allow for Preach­ing, because they be not of our owne, but of another mans making. Ier. 36.7, 8. And yet Baruk was commaunded by the Pro­phet Ieremie to Read his prophecy vnto the people; that is, to Read a Sermon of another mans making: and was told that it should worke an excellent effect in them, as it did in very deed, Aug. lib. 4. de doct. Christ. cap. 29. as before I haue shewed. But yet this will not those men allow for Preaching, though Saint Augustine doth, yea & sheweth great vse of it in the Church of God. Whereupon there doeth follow this euident absurditi [...]e, which I pray you well to marke: That if a simple and vn­learned Minister shall happily meete with a most learned Sermon of another mans (namely Caluines or Bezaes) and so [Page 47] shall rehearse it vnto the people, that must not be counted Preaching, because it is not his owne; but his own is Prea­ching, because it is his owne; be it neuer so vnlearned, neuer so confused.

Thirdly, they reiect from Preaching, euen these Ser­mons that be our owne, vnder two conditions: First, if they be read out of a paper, as the weaknes of some mens memories compelleth them to doe, who yet may be profi­table members in the Church of God. But this (with them) is no preaching, though it be our owne inuention: and yet Baruk did read, Ier. 36.8. Baruk 1.5. not onely the Prophet Ieremies, but also his owne Sermon too, Out of a paper, vnto the people, as he professeth of himselfe: yea, and he found that his Reading to be an effectuall kind of Preaching, though it were, Out of a paper. 2. Kings 22.11, 19. For it caused both Prince and People, both to fast, and to pray, and to weepe before the Lord. As likewise did the reading of the law (euen Out of a paper) vnto King I [...]si­as, as you heard before.

Againe, euen our owne proper Sermons they reiect from being Preachings, if euer they haue beene Preached be­fore, though in an other place, and to an other audience. And yet Saint Paul confesseth vnto the Philippians, that He was not ashamed to speake the same things diuers times vnto them; Philip. 3.1. adding, that for them it was a sound way of instruction Thus you see how great a chaine of errors this one opini­on hath linked together: and all of them, Ex diametro, op­posed to the Scripture. Reading of the Scripture is no Preaching, because it lacketh exposition: Expositions of ei­ther the ancent fathers, or moderne writers they be not Preaching, because they be not of our owne making: Our owne Sermons be no Preachings, if we speake them not by heart: Nay, though we so rehearse them, yet be they no Preachings if euer they haue beene Preached before.

So that now you see what maner of Preaching that is, which must be counted equall vnto the word of God, and [Page 48] may not, without blasphemic be called The word of man. It must onely be our owne, be we neuer so ignorant: it must be none other mans, be he neuer so learned: and it must be our owne, not by ordinary course of reading attained, ei­ther from old or new writers; neither yet, by often iterati­on decocted; but (in a sort) after the Anabaptistical man­ner, both sodainely infused, and effused. This is, (with those men) that noble and that worthy kind of Preaching, which must, in credit and authority, equall the holy Scrip­tures, in power and perspicuity farre excell them. A very blind and a bad kind of doctrine.

For these great inconueniences must needes insue of it: First, if our Sermons be truely and properly the worde of God (as they comonly affirme) it will from thence follow, that the Preacher in his Sermons cannot erre. For, The word of God can not erre. And so, we who haue taught all this while, that the Fathers can erre, the Pope can erre, the Coū ­cels can erre, shall now teach, with the selfe same mouth that We our selues cannot erre. Which were both an impu­dent and an impious assertion. For what is that which can priuiledge vs from errour in our Preaching? The Chaire of Moses could not priuiledge the Pharises from errour: the Chaire of Peter cannot priuiledge the Pope from errour: the earthly Paradise could not priuiledg the first man from errour: nay Heauen it selfe could not priuiledge the An­gelles from errour; and can onely the Pulpit priuiledge vs from errour? Is not Papistry Preached? is not Heresie Preached? is not Schisme, and contention, and all errour Preached? doe not all these find Pulpits, to vent themselues out of? Why then it is apparent, that a Sermon may not onely bee the word of a man, but also sometimes the word of a wicked and vngodly man; the word of a Schismatike, the word of a Papist, Greg. hom. 9. in Ezech. the word of an Heretike. For as Gre­gory truly teacheth vs: Si desit spiritus, nihil adiuuat locus: It is not the place can helpe vs, if the spirit be not with vs.

[Page 49]Secondly, if Preaching be truely and properly the word of God, as they affirme, it will from thence follow, that all our glosses must needes be canonicall Scriptures. For the word of God is canonicall Scripture: and so wee who haue taught, all the expositions of the Fathers, to be but the bare opinions of men, shall foolishly now teach of our owne expositions, that they be the very word of God: which is to set the Preacher not vp in Moses chaire, but to plucke downe God himselfe, and to set him vp in Gods chaire.

Thirdly, if Preaching be truely the word of God, as they affirme, then if I expound the Scripture one way, and another man an other way, both these must bee taken for canonicall senses, and both be true meanings of the word of God: though the one of them should be cleane contra­ry vnto the other, as they be but too too often. And so, euen we our selues should make the holy Scriptures, to be in­deed no better then a very nose of waxe, to be bowed eue­ry way, though we bitterly and worthily reproue it in the Papists.

Fourthly, if Preaching be the very word of God, and the sole ordinary meanes to beget a true faith in vs, as they af­firme; then will it from thence follow, that the Scriptures of themselues, are not sufficient to saluation; but as the Pa­pists adde vnto them their apocryphal and vnwritten tra­ditions; so we must adde vnto them our vocal and speaking expositions, to make them perfect. These and diuers such like false & dangerous consequents must necessarily follow that phantastical doctrine, that Preaching is properly the very word of God: Aug. lib. 4. cont. Iu­lian. Pe­lag. cap. 3. of which I may truely say (with S. Augustine) Pi­get metā dicere, quàm muita eos v [...]sana sequantur, talia sentientes, talia dicentes. A new and a strange opinion, which only doth proceede from humaine pride and ignorance, and from an arrogant conceit, of men which dote vpon their owne giftes.

[Page 50]Why? is not all this enough which we ascribe vnto Ser­mons, when we acknowledge them to be Gods owne ho­ly institutions: to be necessarie meanes of our instruction; and powerfull meanes of our conuersion: to be truthes, which ought of all men to be accepted and honored: when they consent and agree with the holy word of God? Is not all this (I say) enough, which we lawfully may, & willingly do ascribe to Sermons, but that we must needs make them the very word of God it selfe? The Apostle S. Paul, though he spake all by Gods owne holy inspiration, yet doth hee twice professe in one and the same Chapter, that This hee speaketh, 1. Cor. 7.12, 25. and not the Lord. He is very well content (though hee were an Apostle) that where he lacke the warrant of the expresse word of God, that part of his writing should be held and esteemed but as the word of a man. But some men now adaies, are so farre inamored of themselues, and so vainely conceited of their owne gift in Preaching, as to obtrude all the idle fancies of their owne addle heads, vnder none other title, but the very word of God: Purum pu­tum, flat contrary to the doctrine of S. Paul in an other place, 1. Cor. 3.12. who telleth vs expresly, that a Preacher may take for the foundation of his Sermon, The very word of God: and yet, build vpon it, as well Clay and Stubble, as Gold and Siluer. But these men do tell vs (if we will beleeue them) that they do build nothing but only pure gold. Belike they would faine haue vs to take all for gold that glitters.

Beloued, though we ought (in all true sincerity) to giue all due honour and reuerence vnto Sermons, when they be truely made according to Gods word, yet must we alwaies put this difference betweene Sermons and Scriptures; The Scriptures we must know, 2. Tim. 3.16. Psal. 12.6. 2. Pet. 1.21. to bee Gods owne diuine and holy word, containing nothing but pure and tried truthes, being all of them writ and penned by Gods holy spirit: and by him so commended vnto his holy Church: and there­fore of all the true members of the Church, to be reuerently [Page 51] accepted, without all exception. But for Sermons, we haue an other rule and direction: we must in them, both examine the spirit of euery speaker, 1. Iohn. 4.1. & exact the matter of euery speech vnto the strict rule of the scripture: as the Bereans dealt euen with the Apostle Paul himselfe. Act. 17.11. So that Sermons ought to haue no greater credite with vs, then they can gaine vnto themselues by their agreement with the Scriptures: if they dissent from them, no pulpit can sanctifie them, no spirit can make them to bee the word of God: Gal. 1.8. if they consent with them, yet (the Canon of the Scripture being now sea­led vp) the Truth of God, or the Doctrine of God, they may be called: but The word of God they cannot, but onely by some Metonymie, or Synecdoche, or some other such vnproper and figuratiue speech.

Therefore, it is as true a position, to say, that a Sermon is the word of a man, as it is to say, that a House is the worke of a man. For as in building, though both timber, and stone, and iron, and lome, and all other the materials be the workes of God, yet the house it selfe (in respect of the forme) may both truely and fitly bee called The worke of a man: 1. Cor. 3 10. so is it also euen in Preaching too (which the Apostle Paul cal­leth a Spiritual kinde of building) though both the Sentences and Testimonies, and Similies, and Examples, yea and Po­sitions too, be the very word of God; yet the positure and placing of those things so together, and the disposing of them in this and that order, and so consequently the whole frame and structure of that speech which we cal a Sermon, that is truly and properly the worke of a man. The Inuen­tion is mans; the Disposition mans; the Elocution mans; the Action mans; the Application, and Allusion mans: and the ioyning of all those things together, in one artifici­all body (which giueth to the whole speech the name of a Sermon) that likewise is mans. Chrys. hom. 7. in 2. Cor. And therfore as Chrysostome affirmeth of Reading, that Lectio est legentis actio: so may we likewise affirme of Preaching, that Praedicatio est Pradi­cantis [Page 52] actio: as Reading is the action and worke of the Rea­der, though the thing which is Read be the word of God: so Preaching is the action and worke of the Preacher, though the thing which is Preached be the trueth of God.

Which argument howsoeuer it may distaste the eares of some ignorants which are without iudgement, yet must it needes seeme very milde and gentle, euen to the reprouers, if it be compared with some of those speeches which haue beene deliuered by some of their owne chiefest authors. For Cartwright in his answere vnto the preface of the Rhemists, hee calleth the very translation of the Testament but the word of a man: as though all the Scriptures which conti­nue not in their originall languages, did presently cease to be the word of God, & immediately become but the word of a man. This is harsh indeed, to call the Gospel it selfe but the word of a man, when it is translated. We goe not so farre by many degrees (and God forbid we should) we call but those glosses and expositions which are made vp­on it, The word of a man, which is a farre more tempered and qualified speech.

Which censure notwithstanding, lest any wicked hea­rer should wrest and peruert vnto the despising of Prea­ching, as some haue done the like vnto the despising of Reading; let him vnderstand thus much: that when wee call a Sermon the word of a man, we take not the word of a man in the worst sense: as S. Bernard doth; who writeth thus of it: Res vi [...]is & volatilis est verbum hominis, nullius pon­deris, nullius pretij, Bern. serm. 2. in Solen. Pet. & Paul. nullius soliditatis: The word of a man is a thing vile & wauering, of no waight, of no worth, of no estimation. In this sense we take not the word of a man, for so it is in a kind of contrariety vnto the word of God, as appeareth by those titles which the Prophet Dauid giueth it in the nineteenth Psalme. But when we call a Sermon the word of a man, we take it not by way of opposition to the word of God: but by way of distinction from the worde of God. A [Page 53] Sermon is the word of a man, not opposed, but supposed vnto the word of God.

Which distinction I pray you diligently to marke: for in that onely consisteth the whole resolution of this knotty question: That a Sermon rightly made is the word of a man, not opposed vnto the word of God, but distinguish­ed from the word of God. A Sermon is not so the word of God as the text it selfe is, but a discourse framed vpon it by the wit of man.

Which action notwithstanding, (lest any wicked spirit should draw it into contempt) we acknowledge it (as I said before) to be Gods owne holy institution, & one principal meanes of procuring mans saluation; as likewise is Rea­ding, Meditation, and Praying, which are no lesse to bee practised, though in many places they bee too much neg­lected. We further confesse, that though in outward forme it differ from Gods word, yet in substance of matter it agreeth with it, if it be rightly made, and that therefore though it bee not (in propriety of speech) the word of God it selfe: yet because it is a trueth agreeing with Gods word, there can no man despise it, but he despiseth God that sent it. For as if a faithfull messenger deliuer the true sum and substance of his Masters minde, though he vse not pre­cisely all his Masters owne wordes, yet is it to be taken for his Masters message; and he that despiseth him in that mes­sage, despiseth not the messenger, but the Master. So is it likewise in our Preaching: though the forme of our mes­sage be of our owne making (as it commonly falleth out in an Ambassadors Oration) yet because the matter is of our Masters sending, you cannot despise vs, but you despise him that sent vs, as our Master himselfe testifieth: Hee that heareth you, Luke. 10.16. he heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him that sent me.

And thus much I thought good to speake at this time, in iustification of my former doctrine: That a Sermon may [Page 54] be the word of a man, and yet the truth of God. And that this neither was intended by the speaker, nor yet ought to be extended by the hearer, as implying the least disgrace vnto Preaching, as certaine malignant and captious hearers snatching at my words, and affixing their owne senses, haue indeuoured to inforce; to whom I wish a better mind, and a more Christian dis­position in the hearing of a Sermon.

THe Psalmist well perpending and recounting with himselfe in a hea­uenly meditation, the blessed estate where in he then liued in the land of promise, & wisely cōparing it with that wretched estate, wherein his forefathers liued in the land of E­gypt, how that he was now blessed, both with wealth and honour; and (that which is a great deale more precious then they both) with the free and safe vse of Gods holy seruice, whereas they were vexed, both [Page 56] with want and labour, yea and (that which is a great deale more grieuous then they both) with a cruel restraint frō the seruice of their God: For (as Moses recordeth in the booke of Exodus) they could neither serue their own God without danger to their bodies, Exod. 8.26. because they must offer vnto him the abomination of Aegypt; nor yet see them serue their gods, without griefe vnto their soules, because they offered vnto idoles, the abomination of Israel. This Psalmist therefore, ballancing those two estates together, and find­ing how graciously God had dealt in his time, by multi­plying and vpheaping all his mercies on his Church, more then he had done in the time of old, he was so rauished and transported with that heauenly contemplation, that hee doth, as it were, Excessum pati; he is carried, as it were, cleane out of himselfe, as S. Paul was in his spirituall exstasie, who, whether he were in the body, 2. Cor. 12.2. or out of the body, he himselfe could not tell: calling here vpon the whole Church, in a vehe­ment passion, to come and assist this his godly affection, and to helpe him, with all sorts of musicall instruments (as though humane voices were too weake for his purpose) to sound out the praises of so gracious a God: as wel for their exemption from that grieuous captiuity, as for their adop­tion into so glorious a liberty: wishing, that the day of that blessed redemption might annually and eternally bee obserued in the Church, with all kind of religious and fe­stiual solemnity, as if it were enacted by a statute and a law, In perpetuam rei memoriam, that so the remembrance of it might neuer fade or perish.

Hence breaketh out that vehement and patheticall Ex­ordium of this Psalme, To sing, and sing againe: to sing ioifully, and cheerefully: to bring out their timbrels, their harpes, and their viols; and to blow vp their trumpets, as in the new Moone. Where­by it appeareth, that the whole scope and purpose of this religious Psalmist, in this his so passionate exhortation, was indeed nothing els, but only to rowse vp the drowsie spirits [Page 57] of the people, by the helpe and assistance of these musicall instruments, and to waken them to a holy and religious a­lacrity, that so they altogether (like so many seueral pipes in an organe) might sound out with ful noise the praises of God, as being the chiefest end for which they were created.

For a man (as Clemens Alexandrinus noteth) is not onely Templum, Clem. Alex. in Protrept. but also Tibia Spiritus Sancti: Hee is not onely a Temple, wherein the holy ghost dwelleth, but he is also a timbrel, whereupon he playeth the praises of God. Which comparison of his hath much fit matter in it, whether wee respect the disposition of mans soule: or, the composition of his bo­dy: or the natiue or destinate end of them both.

First, for the Soule; wee see by dayly experience that the mind of a man, if it be indeed a mans mind, if it be not a brutish and an inhumane mind, not the mind of a beast in the body of a man, it hath such a Sympathie and coaffecti­on with the musicke which it heareth, that (like Hippocrates his Twinnes) they doe alwayes either mourne or reioyce together: imbracing still the same passion, as though they both were ruled by one heauenly constellation, and had but one spirit diuided betweene them. In so much that (as Aristotle reporteth in his Politikes) there were diuers of the ancient and learned Philosophers, Arist. lib. 8. Pol. cap. 5. Item Cic. lib. 1. Tusc. who being euen astoni­shed at this admirable Symphonie and Concent of the Mind and Musike; and not finding any good and sufficient reason for it, they haue thereupon concluded, That the very soule it selfe could not possibly bee any other thing els, but onely a kinde of Harmony and Musike. And indeede there is so neere a kin­dred and affinity betweene these two things, betweene Anima, and Musica, that alwayes, for the most part, that proueth euidently true, which is vsually current in our prouerbialll speech, that Vt modus citharae, sic motus animae: As the Harpe is tuned, so the heart is moued: it giueth ouer it selfe, euen into captiuity and bondage vnto Musike, to be sway­ed [Page 58] and ouerrated to what affection it is pleased. Two no­table examples and experiments whereof, the Scriptures themselues offer vs, to let passe all prophane stories, which be of infinite variety. 1. Sam. 16.23 The first is of King Saul: in whom the rauing of a wicked spirit, was by the force of Musike al­layed and calmed. The second is of the Prophet Elizeus, in whom the drooping of a good spirit, was by the force of Musike excited and quickened. 2. Kings 3.15. Two contrary effects, and yet both of them wrought by the power of this one cause. Whereby it appeareth, that all the powers of mans soule, yea & all in his soule, are subiect to the power & command of Musike. Cic. lib. 2. de orat. So that the title of Flexanima, which is giuen vn­to Rhetorike, may by farre better right be ascribed vnto Mu­sike: so soueraigne an empire hath it ouer the soule, as Tully obserueth out of Plato.

Philo. lib. de Sacerdot. honor.Now for the body: Philo Indaens compareth the body of a man vnto a Musicall instrument: and the resemblance holdeth well in very many straines: especially in these compounded instruments which are now so much in vse, wherein there is both Pulsus and Flatus ioyned together. Theodorit: Serm. 3. de prouiden. For first, the strings be the Heart-strings: the bellowes, bee the lungs: the wind-pipe, the throte: the sound-bord, the pal­late: the keyes, the teeth: the Plectrum that striketh them, the tongue: Cic. lib. 2. de nat. deor. as Tully fitly calleth it: Quo percutiente omnia voci [...] in­strumenta consonant, as Philo writeth in the fore-alleadged place. Thus the whole structure of mans body is framed in such sort, as though he were made vnto none other end, but onely to be [...], Athenag. orat. pro Christian Item Aug. tract. 9. in Epist. Iohan. as Athenagoras calleth him, that is, a wind instrument, for that [...], the holy Ghost, to breath into, and so to sound out the praises of God.

Yea, and this is indeede his very naturall end: the very end of mans creation, both in body and soule, is, in trueth, nothing else but to sing and [...]ound out the praises of God: in this life with the Saints, as the Prophet Dauid teacheth vs: Psal. 30.4. Psal. 132.9. and in the life to come, with the holy Angels, as the [Page 59] Apostle Iohn teacheth vs: where it shall be his euerlasting, and neuer-ending worke, to Sing, as is expresly declared in the booke of the Apocalyps. Apoc. 5.9. Apoc. 15.3. So that this holy Psalmist ex­horting vs heere with such a [...], to powre out by sing­ing all the powers of our soules in the praise of God; hee therein exhorteth vs vnto none other worke, then that which is the principall end of our making.

Thus you see what the occasion was of the making of this Psalme: and withall, what the summe is of all those fiue first verses, which I now haue read vnto you. Whereof I doe not purpose to deliuer at this time any curious analysis: nor yet precisely to stand vpon the exact distinction of those seuerall Musikes, whereunto the Psalmist heere so ve­hemently exhorteth vs: but onely to point downe vpon one especiall point, more eminent then the rest, which will occupie the whole time.

Only here let me giue you this one general note, to make the way more plaine vnto that particular subiect, whereup­on I purpose somewhat longer to insist: that wheras there be but three kindes or formes of Musikes, Isidor. lib. 3. orig. cap. 18. as Isidore obser­ueth; the first, Harmonicall, which is expressed by Voyces and Singing: the second Rhythmical, which is expressed by Strings and Strikings: the third Organicall, which is expressed by Pipes and Blowing: Aug. in Psal. 149. Or, (as S. Augustine distinguisheth them, in somewhat other wordes, but to the same effect) Cantus, Flatus, Pulsus: Cantus, iu choro: Flatus, in tuba: Pulsus, in ci­thara: the Psalmist heere calleth for euery one of them, and will haue none left out, as S. Augustine there obserueth. He calleth for ioyfull Singing, and loud Singing, which is Harmoni­call Musike: He calleth for Timbrell, Harpe, and Viol [...], which is Rhythmicall Musike: and he calleth for Trumpets, which be Organicall Musike. All these he heere calleth for, vnto none other end, but onely that (as the booke of the Psalmes is concluded) euery thing which hath breath might praise the Lord. Psal. 150.6. Iansen in Psal. 150.

[Page 60]For the first of those three Musickes, to wit, Harmoni­call musicke, he nameth in the first verse two seuerall kinds of it. The first is Ioyfull singing, which is called Exultation, and respecteth the springing and motion of the heart: The second is Loud singing, which is called Iubilation, and respecteth the tuning and modulation of the voyce. But yet so that neither Exultation is without the voyce of the body; nor yet Iubilation, without the ioy of the soule: but be only so denominated from that which is predominant, being otherwise in vse, almost neuer asunder; & therefore in this place they be ioined both together: Exultate Deo ad­iutorinostro: Iubilate Deo Iacob: exultate, iubilate. As like­wise againe in the ninety fiue Psalme: Exultemus Domino, iubilemus Deo: and in diuers other places.

Of the first of these two singings, to wit, of Exultation, I haue already spoken in another place, vpon the like occasion which is offered at this time: and therefore, with­out either any repetition, or further circuition, I will now come to the second, to wit, to Iubilation, and shew you what that is. Which point I am induced the rather to discusse, yea and that somewhat largely, because I find it so often, euen incullced vnto vs, throughout the whole tract of this booke of Psalmes: Psal. 95.1. Reioyce, and iubilate, in one place: Psal. 81.1. Sing and iubilate, in another: Play and iubilate, in another. Psal. 150.5. And so euer (for the most part) when there is any exhortation vnto spirituall reioycing, 2. Sam. 6.15. there still is ioyned with it, this Iubilation, as though our inward ioy could not be rightly tempered, vnlesse this Iubilation were therewith intermixed. Let vs therefore now consider what this Iubilation is, whereunto the holy Scriptures doe so often times inuite vs.

Iubilation (as some thinke) is an Hebrew word, indeni­sed and made free amongst the Latines, as diuers other strang words be: because otherwise they could not (with­out long circumlocution) expresse the full power and sig­nification [Page 61] of it: a worde more familiar amongst Diuines, then amongst secular writers, it being cōmonly applied vn­to the expressing, of a spirituall and heauenly reioycing.

In which word, there be diuers of the ancient Fathers, which thinke there lieth hidden some Diuine and Hea­uenly mysteries: and therefore it is a matter that is wor­thy the noting, to see what strange speculations they haue deuised in it, and how greatly they haue laboured and toyled themselues to giue vs the full signification of it. Origen, Orig. hom. 7. in Iosua. when he commeth to expound this word Iubolare, professeth, that he feeleth himselfe to be inwardly tou­ched, he knoweth not by what secret and extraordinarie motion, to search into the secret meaning of it: hoping verily there to find, Thesaurum magnum in parua dictione, as Saint Chrysostome writeth in another like case; Chrys. hom. 15. in Gen. that is, Some great treasure couched in this little word. And the ra­ther is he so conceited of this word, because he findeth a place in the Psalmes, Psal. 8.8.15. where it is thus written, Beatus populus, qui intelligit Iubilationem: Blessed is the people which vn­derstandeth that reioycing, which is called Iubilation: and there­fore he saith, that he cannot but search out, quid istud tan­tum operis sit, quod populum possit beatum facere: What great and hidden mysterie (or rather indeed, what treasurie) this Iubilation is, which is able to make blessed, not onely the practisers but also the very vnderstanders of it. Saint Augustine in like sort, whether it were, that he had read this place of Origen, and so, by imitation, borrowed his conceit from him; or whether, by the light of his owne vnderstanding, he light into the same conceit with him, I know not; but he also handleth this same word Iubilare after the selfe-same man­ner. Aug. in Psal. 99. For when he commeth vnto the exposition of it, he likewise professeth, that he cannot, by any meanes, ouer­passe it: finding himselfe instiged by an inward inspirati­on, to search into the inward and hidden meaning of it. And he alleadgeth for his reason that same place of the [Page 62] Psalme, Beatus qui int [...]lligit Iubilationem: Adding further, (as Origen did before him) that it needs must be some great and weighty thing, and very worthy to be searched, whose bare knowledge is able to make all his knowers blessed, as it is said of this word: concluding with this praier, to at­taine vnto the right vnderstanding of it, Det mihi Deus no­ster intelligere, quod dicam; Det vobis intelligere, quod audiatis: God giue me vnderstanding to know what I speake, and God giue you knowledge to vnderstand what you heare. Vnto both parts of which praier I doe hartily say, Amen; as handling now that sublime and difficult argument, which hee then so greatly feared. Let vs therefore now approch vnto the se­crets and mysteries of this Iubilation, vnto which we haue made so great a preparation.

Hil. in Psal. 65. Hilarie saith, that this Iubilare is, vox agrestis & pastoralis, a word that is borrowed out of the countrey: but how, or by what reason, he expresseth not. Onely thus much he seemeth (by the forenamed titles) obscurely to insinuate, That Iubilation is a voice which represents that ioy, which Shepheards vse to make when as they sheare their sheep; Psal 4.7. or, husbandmen, when as they inne their fruit; which commonly they doe with great gladnes and reioycing: as the prophet Dauid noteth in one of the Psalmes, where he compareth his owne ioy, for the fulnes of it, vnto the husbandmans ioy, when his corne, and wine, and oyle increaseth, which he insinuateth to be great. Isay. 24.13, 14. The prophet Isai likewise vseth that same compari­son, to expresse that great ioy wherewith God would re­compence the sorrow of his people: he saith, that there shalbe such a ioy, and such a shouting in the land, a [...] is commonly v­sed at the shaking of the oliues, and the gathering of the grapes, when the vintage is ended. Whereby it is euident, that that worke was alwaies done with great mirth and iollity. Of which kind of reioycing, the eight Psalme may serue vs for a pregnant illustration, as appeareth by that Inscripti­on which is prefixed vnto it; where it is intituled, Psalmus [Page 63] Calcantium in torculari, A song of the treaders in the winepresse: the very title of this Psalme too, Theod. in Psal. 80. as Theodoret noteth out of the Septuagnit. And this country singing (as Hilarie thin­keth) is indeede the true and the right Iubilation. Of which opinion also is that learned Romane Varro, Var. lib. 5. that great master of words, who thus distinguisheth of this word Iubilare; that Quiritare, is Vrbanorum: but, Iubilare, Rustico­rum. Saint Augustine giueth some light vnto this forena­med opinion, Aug. in Psal. 99. by adding a familiar example to illustrate it; but yet he goeth far more cunningly about it. As country men (saith he) when they gather in their fruites, doe vse to sing for ioy, and in their song, which consisteth of words, doe intermixe certaine other voyces, which he indeed no words, but notes and in­teriections of their inward affections; These voyces (saith he) doe properly expresse that inward passion, which we commonly doe call, by the name of Iubilation. Such voices were those medleys, which the Athenians vsed in their solemne sacrifices called Ostophoria, Plut. in vit. Thesei. wherein they were wont to adde vnto their songs, as the foote and keeping of them, Eleleu, Iu, Iu: which words haue no certaine and fixed signification but onely be notes of their inward passion, as Plutarch no­teth in them. The first, being the Iubilus of their Peans and mirth-songs; the latter, the Iubilus of their Threni and mourning songs. For, Iubilus serueth for this vse also, as wel as for the former. The voice of Iubilation, is sometimes the voice of tribulation, yea and of Iugulation too, as euidently appeareth in the prophecy of Amos, Amos 2.2. where hee threatneth the Moabites, that they shall die with the voice of shouting and Iubilation. So that this Iubilation hath not onely his Ca­norum, and Blandulum, but also his Tremulum, and Queru­lum too, not only his Hypertidion, but also his Hypodorion too, as Isidore teacheth: Isid lib. 2▪ orig. cap. 19. that is, not only his light and glad mu­sicke, but also his heauy and sad musicke too; though the vse thereof most frequently be in the former sense. Such voices likewise be those Iöes, which the Romanes were ac­customed [Page 64] to mingle with their songs. Iö paean: Iö triumphe: Iö Hymen, and such like. And (to illustrate it by a domesti­call and familiar example, because Iubilus is a domesticall and familiar country-song) such voices bee those Faiaes, which are oftentimes vsed and intermixed with our songs: wordes of no proper and determinate signification, but on­ly intimations of our inward affection, which they argue to be full. Whereunto euen the Greeke word which is vsed for Iubilation, doth seeme to haue a kind of allusion: for it is [...], as it were a composition of Fa, la, la, nomine fictitio; by a word which is made to the similitude of the sound: as Balatus ouium, for the bleating of sheepe: hinnitus Equorum, for the neying of horses, and such like. The licence is well knowen vnto such as bee learned, yea euen vnto euery meane Grammarian, vnder the figure [...]. These musical interiections be (as they thinke) this Iubilation, in the first signification.

Now other of the Fathers doe take this word otherwise: affirming it to be, not Agrestis, but Militaris vox; Not a voyce which is borrowed out of the field from Farmers, but a voyce which is borrowed out of the campe from souldiers: this Iubilus beeing drawne from that Hebrew Iobel, Lyra in cap. 25. Leuit. which signifieth (as is no­ted) A Trumpet, or a Cornet, a warlike and a souldiers instru­ment.

But yet the opinions of those Fathers, doe euen in this same point, not a little dissent. Origen saith of this Iubilation, that it is Clamor exercitus, Orig. hom. 7. in Ios. vnanimiter se ad pugnam cohortantis: Iubilation (saith he) is the voyce of an armie, wherein euery man exhorteth and hearteth on his fellow to march valiantly forward, and to set vpon the enemie. With whom likewise agreeth Hi­larie in the forealleadged place; taking now this Iubilare, by a second cogitation, in a new signification.

Plut. in vit. Marij.Such a Iubilus was that, which the Germanes vsed when they set vpon the Romanes in Marius his armie, crying one vnto another, Ambrones, Ambrones; hauing that then for [Page 65] their Watch-word, as we commonly at the charge, vse to crie out, S George; and the French men, S. Dionysse; and so euery other nation on that Saint which is their patron: au­spicating the beginning of the fight with his name, as it were with an Omen, and so incouraging, yea & after a sort, euen inraging themselues with that militarie Iubilation. Such a Iubilus was that likewise which the Romanes themselues vsed, Plut. in vit. Romul. when they set vpon the Latines, ad caprae paludem: wherein euery one incouraged his fellow by his name, On Marcus, on Quintus, on Decius, and so forth, euery man bid­ding his brother be strong, Isay 41.6. as the Prophet Isai speaketh, and to make all speede possible to assaile them on the sud­daine. And therefore after their solemne sacrifice in nonis capratinis, which was purposely instituted in remembrance of that victorie, the people were inioyned to vse this Rite and Ceremonie, to runne from the place where their sacrifice was made, as fast as they could: and in their running, to call out, Mar­cus, Quintus, Decius, and diuers such like names: which they did to this purpose: First to admonish them, how no­table a victorie they had once obtained, by vsing that mi­litarie iubilation: and secondly, to premonish them, how notable victories they may afterward obtaine, if they re­member but to vse the like imbulation againe. A memo­rable example, 1. Sam. 4.9. both of which Iubilation, and also of this no­table effect that it wrought, there is set down vpon record in the first booke of Samuel, when the Arke of God was brought into the host of Israel; the Philistims then hea­ring that ioyfull [...], which the Israelites then made for the comming of it, when they shouted so for ioy, they were suddainly so terrified and appalled at the matter, that they were brought to the point almost to flie for feare: but yet (onely by the strength and power of this militarie iubilation) they gathered vp their spirits, and stood man­fully vnto it: as appeareth in the storie; where the verie words of their incitement & militarie cohortation be pur­posely [Page 66] registred, that so they may the better bee both ob­serued, and remembred. Be strong, O ye Philistims, and play the men (say they) iest ye become slaues vnto the Hebrewes now, as heretofore they haue beene to you. Be valiant therefore, and fight it out. By which onely incouragement and exhortation, they then got the day of them: and wonne that same famous and renowned victory, wherin God himselfe (as they thought) was led into captiuity, being taken a prisoner in the field. This military cohortation is Iubilation in the second signi­fication.

Basil. in Psal. 94.Now Basil, though he agree with Origen, that this Iubila­tion is a militarie word; yet doth hee disagree in this, that he saith it is a voyce, not of Exhortation, but of Gratulati­on: it is vox vincentium, not praeliantium, as he writeth in that place. It is not the voyce which souldiers doe vse, to ex­hort one another when they go to fighting, but rather such a voyce as they doe expresse, when the victory is gotten, and they haue done fighting. With whom likewise con­sent, both Nys. orat. profe [...]to paschae. Nyssen, Theod. in Psal. 94. Theodorite, & Euthym. in Psal. 94 1. Sam. 4.5. 1. Sam. 4.3. Euthymius, who al of them affirme that Iubilation is a voyce of a triumphant reioycing, which presupposeth a victorie. Such a Iubilus was that which the Israelites made, when the Arke was brought into their campe, as you heard before, it is said that they shouted with a mighty shout, so that the earth rang againe, imagining that then they had gotten the victorie into their owne hands, as is noted in that place: and therefore it was that they shou­ted so for ioy, Plato in Lyside. triumphum canentes ante victoriam, as it is in the prouerbe. This shouting and this triumphant reioycing, is Iubi­lation, in the third signification.

Isai. 9.3.The Prophet Isai in his Prophecy, seeemeth wholly to allow both the former significations of this word Iubilation, as indifferently representing the true nature of it. For then he compareth the ioy of the Iewes, which they shall haue by the comming of their great Messias, to the reioycing of farmers, when they gather in their fruits, and to the tri­umphing [Page 67] of souldiers, when they diuide their spoiles: therin plainely alluding vnto both the forenamed significations of this word, that it is both Agr [...]stis and Militaris vox. But the Prophet Moses seemeth partly to reiect them both, as somewhat defectiue, and not sufficiently expressing the whole nature of it. Exod. 32.17.18. For he, describing the Iubilation of the children of Israel, whē they sang their ioyful Pean vnto the molten Calfe, when as Ioshua told him that it was the sound of warre, There is a sound of warre in the hoste: no, no (sayeth Moses to him) this noyse is neither the voyce of them that flie, nor yet the voyce of them that follow, nor of any such tumultuous and militarie velitation, but it is the voyce of Singing and Iubilation. Whereby he insinuateth, that there is a Iubilation, which is not like any noyse that is vsed in warre: neither the voyce of a fight, nor the voyce of a flight (though both these may be called Iubilations too, as you heard before) but there is a Iubilation of a more diuine and heauenly nature, like that religious and holy singing, which is vsed by the Church in the seruice of God, and in setting out of his praise, either by the Saints heere in earth, or by the Angels in heauen, when they sing their Allelu-iah, vnto the Lord their God.

In the former of which senses, for the Singing of Saincts in the Church of God, is this worde Iubilare vsed in the ninth Psalme, Venite exultemus Domino, iubile­mus Deo salutari nostro. O come let vs Sing vnto the Lord, and let vs Iubilate vnto the rocke of our saluation. The first word expounding what is meant by the latter: the [...] (as it oftentimes falleth out) being placed in the former place. And where must this Iubilation be vsed? It followeth in the next words, Let vs come before his presence, that is, into his Church, by the consent of expositors. In the second of these senses, for the singing of Angels, is this word iubilare vsed, Iob 38.7. in the booke of Iob: Where wast thou (saieth God vnto him) when the starres of the morning all together did praise mee, and when the sonnes of God did Iubilat vnto me? Cùm Iubilarent [Page 68] omnes fuij Dei. Meaning heere by them, the Angels: as S. Hierom expoundeth it. Hier. in cap. 38. Iob. And this religious Melody and holy Singing is Iubilation in the fourth signification.

Now, if a man desire to vnderstand more particularly what the nature of this kind of Iubilation is, because the singing and reioycing of Angels is a thing vnknowen vn­to vs; S. Augustine giueth vs this adumbration of it. Iubi­lare, saith he, Aug. in Psal 94. Est gaudium verbis non posse explicare, sed ta­men▪ voce testari. He saith, that Iubilation is a kind of vnex­pressible ioy, which may, in some sort, be vttered by the voyce, but yet cannot be expressed by any words. With whom likewise Saint Gregory consenteth most fully, Greg. lib. 28. Moral. cap. 14. defining Iubilation to be nothing els, but Cordis laetitia, quae oris efficacia non expletur vt cùm gaudium quis nec dicere potest, nec tacere: This Iubilation (saith he) is such a flood of ioy, as a man can neither let out by vtterance, nor yet keepe in by silence, lest he be ouerwhelmed with it: A. Gel. lib. 1. cap. 15. but hee is brought to such a passe, that (as Epi­charmus speaketh) hee is [...]: He is made by it, altogether vnfit to speake, yet altogether vnable to hold his peace. Anonymus, in Psal. 46. He can neither Reticere, nor yet Recitare gaudia mentis ▪ as another Father writeth: He hath neither in himselfe a possibility to vtter, nor yet a power to smother that ioy which is within him. And therefore Saint Augustine saith in another place, that in this iubilation our hart doth Partu­rire, quod non potest parer [...]: Aug. in Psal. 32. Our heart (saith he) in the tr [...] passion of Iubilation is so passingly surprized and ouerchargd with ioy, that it laboreth no lesse then a woman in her trauell, and yet cannot be deliuered of that which it conceiued. Wherupon he in­ferreth: Et quem decet ista iubilatio, nisi ineffabilem Deum. Then to whom can belong this vnspeakeable reioycing, but onely vnto God, who is himselfe vnspeakeable? And he thereupon concludeth, Quod si illum fari non potes, & tacere non debe [...], quid restat tandem nisi vt iubiles? If then thou neither canst ex­presse him, nor oughtest to suppresse him, what other thing remai­neth, but to iubilate vnto him? Which is (as you haue heard) a [Page 69] meane course betweene both. It is a kind of speech, be­cause it is a voyce: and it is a kind of silence, because it is an insignificant voice. And therefore, he saith in another place, Aug. in Psal. 101. that Iubilare, est ructare Deo laetitias nostras: To Iubilate, is not to speake out, but to belch out our ioy vnto God; as it were from a full stomacke: and in another place, Quod poteri­tis explicare, Aug. in Psal. 80. clamate: quod non poteritis, Iubilate. So that this Iubilation, is a farre more Diuine and Heauenly re­ioycing, though it be but onely in our hart conceiued, then any that can by our words be expressed: and therefore of God is much better accepted, as Saint Bernard teacheth vs: Bern. Serm. super Salue. regina. Plus valet Iubilus cordis, quàm strepitus oris: motus gaudio­rum, quàm sonus labiorum, consonantia voluntatum, magis quàm vocum. Thus you see, both how manifold, and how pro­found a sense, there lieth hidden in the name of Iubilation: which I haue insisted the longer vpon, because I obserued, so many fathers, and so ancient, so wise, and so learned, to be brought by this one word, into so great a muse, and al­most into a maze. And therefore I iudged that not vnwor­thy your hearing, which so many graue fathers and of so great learning, haue iudged to be worthy their inquisiti­on and searching, yea and that with such infinite and vn­exhausted paines and diligence, as this treatise must needs represent, and subiect vnto the eies of all men, that are of any iudgement.

Now the end of all this long amplification, is no more but onely that one short lesson, which the Apostle Iohn gi­ueth vs, 1. Iohn 1.4. in the first of his Epistles, to wit, that in this our reioy­cing vnto God, our ioy must be full, Ful, not faint, not formal, not hypocriticall; but true, sincere, effectuall: that it may be in­deed, as it is in name, a Iubilation: that is, a full and harty reioy­cing. Then to come now somwhat lower from this seraphi­call discourse, wherein I haue spoken but onely to a few; and to descend vnto more familiar and popular matter, and to apply all this treatise vnto our present purpose.

[Page 70]In vaine doe wee now celebrate this feast of mirth and ioy, if we haue no ioy of it: and if we haue ioy, we haue it in the hart, and not in the lippes onely. For Ioy, (as the Stoiks note, who are the most accurate definers of passions) is in­deed nothing els, Cic. lib 4. Tusc. quaest. but Cordis dilatatio, that is, an inlarging and spreading out of the hart; as Sorrow is nothing els, but onely a contracting, and a pressing it together. And surely the Lord, in this point, hath done graciously his part, that our ioy may be full. For he hath euen dilated and inlarged our heart, as the prophet Isai speaketh, Isai. 60.5. that we may largely reioice: yea and further, he hath also inlarged the matter and subiect of our ioy, and made it proportionable vnto our heart, that our ioy on all sides, may euen ouerflow: and that our re­ioycing (as here he requireth) may be indeed a right Iubi­lation. For in what sense soeuer we take this Iubilation, the Lord hath giuen vs as great occasion to vse it, as euer hee did the Iewes, who be here called to it.

For first, if Iubilation be taken for the country mans sing­ing, occasioned by the plentifull increase of their fruites, (as it is in the first sense) then neuer had any countrey men in the world, Psal. 4.7. greater cause of Iubilation and harty reioycing, when their corne and wine and oyle increased, then our whole country hath, by those many, both peaceable and plentiful yeeres, which God (of his goodnes) hath now a long time giuen vs: wherein we haue attained that happy coniuncti­on, which Dauid prayed for vnto his beloued Hierusalem, Psal. 122.7. that there is amongst vs, both peace within our walles, and plenteousnes within our palaces; yea, and within our cottages too: yea and that both these so great, as the world hath no where seene, in this our present age.

For first, as concerning the Peace we haue inioyed, it may truely be called The peace of God which passeth all vn­derstanding. Phil. 4.7. For it passeth indeed all humane vnderstand­ing, that so many plots being daily deuised, so many snares being secretly laid, and so many engins being cunning­ly [Page 71] applied, by our restles and erreconcileable enemies, for the breaking of our peace, and the vtter rooting out of Gods religion from amongst vs: yet that (maugre all the malice of all the limmes of satan) our Church should still continue in a sweete and constant peace, and that all the gates of hel should not preuaile against it: but that, (notwithstan­ding all their wicked machinations) our Church should not onely inioy peace in it selfe, Mat. 16.18. but also should giue peace vnto all her bordering neighbours: being erected as a Sanctuary for all the afflicted members of all other Chur­ches, to flie vnto, as birdes vnto their hill, as the Psalmist spea­keth, there to shroud themselues amongst her greene and dourishing branches, Psal. 11.1. from all those greeuous tempests which at home in their owne countries haue fiercely bea­ten vpon them, and forced them to take their flight a­way from them, finding heere that blessed peace and tranquillitie in our Church, which in their owne they haue sought for, with the spending of their deerest blood, and yet could neuer get. So that for this our Peace wee must needs conclude with the poet, that Deus vobis haec otia fecit: It is onely God himselfe, Virg. Eclog. 1. yea euen the God of peace, that hath made this peace amongst vs. Our peace is the Lords doing, and it i [...] wonderful in our eies, considering the opposition: 2. Cor 13.11. Psal. 118.23. It is (as [...] said before) The peace of God which passeth all vnderstanding And therefore vnto him, for this his gracious fauour, we ought to offer vp our hearty Iubilation.

Now for our Plenty, which is Gods second blessing vpon this our nation, & the second argumēt to excite vs vnto this country-iubilation; that hath beene so wondrous great a­mongst vs, as though God himselfe had made windowes in heauen, 2. King 7.2. to raine it downe vnto vs. For what one is there of al our neighbour nations, whose indigencie and want hath not beene supplied by our Plenty and abundace? France, Spaine, Germanie, yea, and Italy it selfe, though it stand so distant from vs. So that the title which Cato giueth vnto [Page 72] Sicilie, Cic. orat 4. in Verrem. to be the chi [...]fest barne, nay the very nurse of Italie, that calla penaria, & nutrix Italiae, that may in some degree be ap­plied vnto our land, aswel as to that Island: who haue from hence nourished some of the very chiefest Principalities of Italie, euen then, when the breasts failed of their ancient nurse Sic [...]ie, & were vtterly dried vp. So that as once the lād of Egypt in the time of Ioseph was a common storehouse vnto all her neighbours, to relieue them with her Plenty in their great necessity: so hath our land oft times beene, through Gods mercie and goodnesse; with which euen Egypt it selfe cannot compare in fruitfulnes: Gen. 47.19, 20. for Egypt hath suffered ma­ny famines, yea and those great ones too: so that her inha­bitants haue been forced, both to sell themselues, and their wiues, and their children, and all that euer they had, to buy themselues bread, and so of subiects to become slaues and seruants, and that onely for the necessity of their famish­ed belly: but our land hath neuer sustained any famine in any mans memorie; the hardest that it hath at any time indured, is but Annonae Caritas, it is not Fames; it cannot bee called Famine, but onely a little Dearth: yea and euen that Dearth also, Stow. Annal. p. 1147. rather growing (often times) from those cor­morants our Cornemongers, then from the fault of our earth. Which Dearths of ours, notwithstanding when they be euen at the dearest, yet may be counted Plenties, if they be but compared with the ordinarie haruest of other coun­tries. It is noted amongst vs as a very great Dearth, and is put into our Chronicles amongst our rarest accidents, Stow, ibid. p. 423, 622, 865. if wheate bee but brought vnto some forty shillings or foure markes a seame; and that not often neither: which in di­uers other countries, is very farre beneath the ordinarie prices, as our Merchants daily find by their owne experi­ence.

So that all the world may beare vs witnesse, that as once the dewe of heauen fell onely downe vpon Gedeons fleece, Iud. 6.37. when as all the earth beside was hard and dry about it; so [Page 73] the dewe of Gods blessing hath onely fallen one our land, when all our neighbor countries haue beene destitute of it, lying dry and vnfruitefull, and being vtterly vntilled by the hand of the farmer, but yet euery where harrowed by the hand of the Souldier, & rent almost in sunder, with all those great calamities, which fire and cruell sword could bring vpon them, and that for many yeares together: whilest we, in the meane season, haue sit quietly at home, Euery man vnder his vine and vnder his figtree, Micah. 4.4. as the Prophet Micah speaketh, without all manner of feare; hauing our sonnes and our daughters like the polished corners of the Temple: Psal. 144.12, 13, 14. our Oxen strong to labour: Our Sheepe bringing foorth thousands and ten thousands of increase: Our garners stuffed full with all manner of store: hauing no inuasion, nor leading into captiuitie, nor no complayning in our streets. So that all the world may iust­ly say of vs, ver. 15. O happy are the people that be in such a case: and we may as iustly sing againe vnto them, Yea, happy are the peo­ple that haue the Lord for their God: for that is indeede the true cause of all our happines, if wee truely looke into it. And therefore vnto him for this his great mercy, we ought hartily to Iubilate. But surely our vnthankfulnes in this point hath beene exceeding great: we haue not offred vn­to God this Iubilation of thankefulnes in any meane pro­portion, as his goodnes deserueth: but abusing those fore­named great blessings of God, both of Peace and Penty, vn­to our own lusts, we grow wilde and wanton by them, like vntamed heifers: and so run on directly into the sinnes of the Sodomites, Ier. 31.18. into Pride, Lust, and Idlenes, & fulnes of bread: these be the true effects, which (in steade of true thankfulnes) our Peace and Plenty haue produced in vs: Eze. 16 49, 50. We call for the tim­brell, the harpe, and the viole (as the Prophet Isai noteth in the Iewes) and for all those other istruments, Isa. 5.12. which heere you see consecrated vnto holy Iubilations, and these wee daily abuse in our vnholy feasts and bankets, where we Iubi­late vnto our bellies, as though we made them our Gods, [Page 74] forgetting God himselfe, who is the fountaine of all mer­cie: and therefore (saith the Prophet) my people are le [...] into captiuitie. Therefore: that is, for their vnthankfulnes in for­getting of God, the giuer of all goodnes: a great, and a iust cause: Which iudgement I pray God to turne away from vs, and to forget all our vnthankfulnes; who surely haue matched them in their sinne, yea & outmatched [...]hem too; and therefore haue great and iust cause to feare, lest we be matched with them in the punishment of their sinne. For what meaneth this hanging & this lingering plague, which houereth so long (like a sad and threatning cloud) ouer the heads of vs all, in all the corners of this land? Somewhere rayning downe sadly, somewhere drizling but softly, the droppes of Gods displeasure: what meaneth it I say, but that seeing God perceiueth how negligent we haue beene to Iubilate in our Hymnes the tunes of thankesgiuing for his benefits receiued, he will now make a triall whether we wil be more diligent to iubilate in our Threnes the teares of repenting for his iudgements threatned.

If by neither of these two meanes we can be wonne vn­to God, but that, like those peruerse and froward children, of whom our Sauiour Christ complaineth in the Gospel▪ we wil neither be brought to dance when God pipeth vnto vs nor yet to lament, Luke 7.32. when he mourneth vnto vs, there is doubtlesse yet behind, in the bellie of this blacke and slow-mouing cloud, that fierce and grieuous tempest to be rained down [...] vpon vs, wherof the prophet Dauid speaketh in the Psalme, that God will raine downe vpon the heads of the wicked, both snares, Psal. 11.6. and fire, and brimstone, and plagues, and stormes, an [...] tempests, this shalbe the portion of their cuppe. For it is a sure rule and of vnchangeable verity, which S. Augustine giueth v [...] that Si non reddis Deo faciendo quod debes, reddes ei patiendo qu [...] debes. Aug. lib. 3. de libero arbit. cap. 15. He that payeth not God his right, in doing that he ought: Go [...] will pay him his right, in suffering that he ought. But to proceed [...] to the next point.

[Page 75]If Iubilation be taken for a militarie cohortation, exci­ting and stirring vp one another to alacrity (as it is in the second sense) then haue we both great and iust cause, to vse euen this kind of Iubilation too. Who, though we haue now made a new, and a true peace (as we are perswa­ded) with those old aduersaries of ours, with whom we haue had a long & a strong iarre, (a iarre indeed more tru­ly then a warre) though (I say) at this present, we count all to be sure, and sing nothing but Peace, Peace, as it is in the Prophet: Ier. 6.14. yet ought we not in reason to be so lulled asleepe, and as it were bewitched with the sweete and charming name of Peace, as vtterly to forget the time of war. It is no ill policie, whilest the weather is calme, to prouide for a storme. For though the tempest of all their old displeasure be now for the present well blowne ouer: yet haue we not a Rainbow, to giue vs full assurance, that the like storme shall neuer arise againe from that quarter. And therefore, though we haue great cause of reioycing in this our pre­sent peace, and iust cause to iubilate vnto God for the same, as before I noted: yet ought we not so securely to be reposed in it, as to thinke, that this our state, cannot be changed from it: lest if we be too supine & too carelesse, as the men of Laish were, we be also taken tardie, as they were. The storie is well knowne. It is a good rule which the Apostle Paul giueth vs, Iudg. 18.7.27. 1. Cor. 10.12. not onely in sprituall matters, but also in ciuill too: That he which now standeth, should take heed lest he fall. And it is no euill rule which Epicharmus gi­ueth vs, [...]: that, Cic. lib. 1. ad Attic. epist. 14. watchfulnes, and distrustfulnes, be the very sinewes of wisdome and prudence. Which I speake not, to buz into the heads of the people any vnnecessarie iealousie and suspition, which were contrarie vnto charitie: but to rowze and stirre them vp vnto necessarie vigilancie and circumspection, that they sleepe not in security: that they be not too forward, (as the most men are now adaies) in cashiering of their ar­mour, [Page 76] and in Breaking their swords into sithes, Micah. 4.3. and their speares into spades, as the Prophet Michae speaketh; lest the time do sodainely fal vpon them, (yea and that ere they be pro­uided for it) when they would wish them brought backe into their old formes againe, Ioel 3.10. as the Prophet Ioel noteth. I will not Malè ominari, because I see no iust cause: but yet thus farre I hope I may safely goe with Saint Augustine, Aug. Epist. ad Macedon. as to giue you this one watchword, for your better caution, and to shake off too much presumption: that Nemo potest veraciter amicus esse [...]ominis, nisi ipsius fuerit primitus veritatis: that Those men can haerdly be truely friends to any, Hier. Epist. ad Paulin. that be not truely friends vnto the truth it selfe. For (as Saint Hierom well obserueth vnto the same purpose) it cannot be Vera ami­citia, if it be not Christi glutino copulata; There cannot be possi­bly any true and sound friendship, whereas both parties be not glued together by Christ. Those ciuil and politike respects, where­by nations are commonly cemented together, they be but Cementum malè temperatum, Eze. 13.10, 11. as the prophet speaketh, they be but a kind of ill-temperd mortar, Arena sine calce, as it were sand without lime, if that Gluten Christi, the truth of Christ re­ligion, be not mixed with them. And they be commonly no better then a dawbing ouer of a matter, as it were the parieting of an olde rotten wall, whose swelling breaketh sodainely, Isai 30.13. Hier Epist. ad Demetriad. when as no man looketh for it, as the Prophet Isai noteth. But a word of this point (I hope) will be sufficient. For (as Saint Hierom apologiseth in a like slippery argu­ment) Haec dicta sint non infausto contra vos vaticinio, sed paui­di cautique monitoris officio, vel ea fortasse, quae tuta sunt formi­dantis: Let these things be interpreted, not as ominously fore speaking that which certainely will be: but, as carefully forecasting, that which possible may be: The tendernes of my loue being happily, there afraid where, it may be, there is indeed no true cause of fear. But yet stirring you vp vnto a carefull circumspection, which (I am sure) can doe no harme.

For be it, that we lacked the feare of all forraine enemies, [Page 77] yet lacke we not the danger of domesticall and intestine, which are more to be feared: yea and so much the rather too, because they can so cunningly disguise & mask them­selues, and seeme to giue so little an outward cause of feare. For how many be there now amongst vs, not onely of our secret Papists, but also of our open Recusants too, which doe seeme to reioyce and to iubilate with vs, in the commemoration of this happie day, and to celebrate the festiuall solemnity of it with as great a zeale, as the best of vs all, giuing place vnto no man, in ring­ing, singing, feasting, bonefiring, and in all other complements of outward reioycing? but yet for all this, they haue inwardly great griefe, to see the remembrance of this ioyfull day so honoured: their ioy is nothing els but Ementita frontis serenitas, The false glimpse of a lying counte­nance; they reioyce in the face, 2. Cor. 5.12. but not in the hart, as the Apo­stle Paul speaketh. For surely, if they haue any ioy at all in their hartes, Gen. 27.41. it is none other, but onely that cruell ioy which wicked Esau had, that (yet for all this) they hope, that The time of mourning will one day fall vppon vs, Hab. 2.1. and then will they kill their brother Iaacob. And therefore great cause haue wee to Iubilare, yea and to Vigilare too, to stand vpon our watch, as the Prophet Habakuk speaketh: yea, and vpon our guard too and to cheere vp one another to watchfulnes and circum [...]spection, that we be not taken sleeping by our waking ene­mies, who are like to God in this, Psal. 121.4. that they neither slumber nor sleepe: but like the diuell in this, that they apply all their watching, not vnto good, but euill. They watch not, as the keeper of Israel watcheth, Iohn 10.10. who neither slumbreth not sleepeth ▪ to preserue and maintaine vs; but they watch as the thiefe watcheth, to spoile and to destroy vs, as our Sauiour Christ teacheth vs. And therefore good is that counsell which in an other place he giueth vs, that seeing we know not certaine­ly when the thiefe will come, Mat 24.42, 43, 44. that therefore we should constantly watch for his comming.

[Page 78]To shew you the necessity of this good aduice, To watch, in that one example, whose memoriall we now celebrate: you may call to your remembrance (and you ought neuer to forget it) how neere we were al of vs almost ouertaken, for lacke of this watching: nay, vtterly ouerthrowne by our deepe security, in that damnable plot of the gun-pow­der conspiracy: how the plot was contriued, the matter congested, the worke finished, and that there lacked no­thing vnto the very perfecting of our destruction, but one­ly the giuing of fire vnto the engine. So that as the prophet Dauid speaketh) there was but one steppe betweene vs and death: 1. Sam. 20.3. but onely that one; which also might haue beene as easily finished, as it was so farre ripened, if our gratious protec­tor, The keeper of Israel, had not watched a great deale more carefully for vs, then we did for our selues: but that ne­uer-sleeping eie of Gods mercifull prouidence (of whose vnspeakeable goodnes wee haue had so great experience) that waked, when we slept, and beheld all the working of those hellish pioners, yea and laughed euen to skorne all their wicked indeuors. For when they themselues thought all to bee cocksure, and were euen putting of the fire vnto their infernall powder, he vtterly defeated all their pur­pose and indeuour; by snatching vs as a firebrand out of the fire, Zach 3.2. and causing the flames therof (as the flames of Si­drachs fire) to issue out vpon themselues, & to deuoure those that sought to deuoure vs. Dan. 3.22. So that we haue as great a cause to Iubilate vnto God, as euer those three children had, when they sung their renowned Psalme in the fiery ouen. For surely, their deliuerance was neuer more miraculous, then was that of ours: who were both designed to as cruell a flame, and as strangely deliuered from the same, euen by the immediate hand of God, he being, as it were, in the middest of the flame with vs, as he was with them.

For in that miraculous deliuerance of ours, there be two points most remarkeable: in both which the hand of God [Page 79] may be sensibly felt, yea and his pre [...]ence (in a sor [...]) may be visibly seene, there shined so great an euidence of Gods prouidence in them.

The first of them is this, Terent. Eu­nuch Act. 5. See. 6. that he made their owne tongue the instrument to bewray them: that so they should, Suo indicio, quasi sorex, perire: as the Comike speaketh; that they should perish, as the rat doth, by bewraying of themselues: and that so their owne tongue should fall vpon them, Psal. 64.8. as it is in the Psalme. For the same tongue which could contriue the treason, could not conceale the treason; but though it inioyned dumbe silence vnto others, yea euen vnto their owne pestiferous confederates, yea and that vnder the sacrament, or rather indeede vnder the excrement, of an othe (to vse S. Augustines Paranomasie) yet could it not performe the same silence it selfe▪ Aug. lib. de haere s [...]b. Sec. 46. but as though there had beene Flamma, ore in ardent [...] as Ennius speaketh▪ as though the traytors mouth had beene burnt with his owne flames, Cic. lib. 2. de Orat. or his tongue had beene bigge with the scorching coales of Iuniper, so labo­red it of that mischief which it had cōceiued, & could find no rest, nor no ease, vntil it was deliuered, and had brought forth that same damnable birth into the open world. Psal. 118.3. This was the Lords doing, and it is m [...]rueilous in our eyes.

It hath often times occasioned me to meditate very se­riously vpon that place of King Salomon: Eccle. 10.20. Curse not the King no not in thy thought: for the fowles of the aire shall carry the voyce and that which hath wings shall declare the matter. Pl [...]ut. lib. de Garrulitate. Which point we see verified in the discouerie of this matter, That which had wings bewrayed it. Plaut. in Am­phit. Act. 1. Scen. 1. Not Ibici grues, nor Bessi hirundines, though both these haue beene discouerers of very heinous treacheries; but volucris vox, as the Comike speaketh, cer­taine winged words: certaine words which came out of the wing of a bird: the quill of a gooses wing, bewrayed this whole treason. So that, as once the Romane geese preser­ued their capitol from surprizing; so now againe one of the same kind, hath likewise preserued our Capitol from [Page 80] burning, yea and our Capita too, the chiefest heads of al our nation That which had wings bewrayed the treason: which one would little haue dreamed to haue beene ordained to so great a good. This is the former point of Gods mercifull pouidence, and in a sort of his presence in discouering this treason, and deliuering vs from that great destruction; that he brought the matter so about, that Their owne tongues be­wrayed them.

The second is this: that though they speake their mind as it were in a strange language, & deliuered their meaning but onely in parables; yet that God so inlightned the roy­all heart of our King, with a bright shining beame of his heauenly wisedome, that notwithstanding all their obscu­ring of their inward meaning, yet he should point downe directly vpon the very mystery of their iniquity, & present- (like an Oedipus) dissolue all their Sphingas: or rather indeed (like a Salomon) find out all their riddles. This hath likewise oc­casioned me, 1. King. 10.3. to ruminate very often vpon an other place of King Salomon: that surely there is a sentence of diuination in the lippes of a King: Pro. 16.10. 1. Sam. 10.9. and that his heart is not as another mans heart is: but indeed a most rich treasurie of profound and hidden wisedome: God himselfe by imparting of that di­uine and heauenly blessing, seeking to honour himselfe (in their person) amongst men. But to proceede. If Iubilation be taken for the triumphing voyce of souldiers, hauing vt­terly defeated and vanquished their enemies (as it is in the third sense: then haue we (euen in this respect) as great a cause to vse this Iubilation, as euer yet had any people or nation, since the world first began: who (by the assistance of Gods mercifull prouidence) haue so often times defeated so many plottes and engines, deuised by our enemies for our vtter subuersion: wherein alwayes their snares haue fallen vpon their owne heads, and wrought their own con­fusion; giuing vs a farre greater and iuster occasion to sing vp and downe all the streetes of our cities, as once the Ro­manes [Page 81] did: A. Gel. lib. 4. cap. 5. that Malum consilium, est consultori pessimum: as the detectation of so many and so notable treasons, com­plotted by our enemies, both against our late dread soue­raigne Queene, and against our most gracious King, and (in them both) against all vs, hath notably declared to the wonderment of the world. Wherein still those our ene­mies did fal into that pit, which they digged for vs, and we were saued from it, as it were on Eagles wings, as the Prophet Moses speaketh. Exod. 19.4. And yet haue wee beene forced to passe both throrow fire and water vnto our deliuerance, as the Psalmist affirmeth of the Israelites: Psal. 66.12. by both which our enemies haue endeuoured to intrap vs; and yet in both our God hath most graciously deliuered vs. His name be prai­sed for it.

For the first, to wit, our deliuerance in the waters, in the time of our late Queene: let vs but cal to our remembrance that same wonderfull deliuerance which from heauen was sent vnto vs, in that wonderfull yeere of Anno. 1588. when all our seas were ouer-spread with the sailes of our enemies, and all our waters couered with the ensignes of those that came to fight against vs. A benefit whose memory ought neuer to die amongst vs, neuer to decay. For though wee now be at one with that nation, which at that time most earnestly endeauoured our destruction; it followeth not, that because they be now (as wee hope) our friends, that therefore it should not be lawfull for vs, to remember the great mercie and goodnes of God towards vs, when as we are sure, that they were our enemies.

Let vs therefore (I say) but call vnto our mind with what a strong desire and mighty preparation they came as then against vs, and how great a perturbation their com­ming then wrought in vs, terore, not panico, but Hispanico; and we shal find that we had as great a cause to vse that feareful lubilation, which is recorded in the Psalme, as euer the Iewes had in their like trepidation: Psal. 124.1. If the Lord himselfe had [Page 82] not been on our side, if the God of heauē had not been on our side, they had swallowed vs vp quicke, when they came against vs, they were so wrathfully displeased with vs. The floods had surely drowned vs, and the waters had passed euen ouer our soules. But the Lord strong in battell was our refuge, the God of I [...]akob was our defence. Yea, and he armed forth all his creatures in the day of our battell, to fight for our defence, and our enemies offence, that we might be deliuered, and they destroyed. The winds fought against them, and against their shippes, as they did against the shippes of A hasia. 2. Chron. 20.37. The sea fought against them and against their host, as it did against the power and host of Pharao. The starres fought against them, and against their horses, Exod. 14.27. as they did against the horses and chariots of Sisera. Iudg. 5.20. All the elements in their courses fought euery one against them, as they did against the Canaanites, vntill they had brought them vnto vtter confusion. Now (as it is in the booke of wisedome) By all the same meane▪ Wisd. 11.5. wherby our enemies were destroyed, were we (through Gods goodnes) miraculous­ly deliuered. So that it might fitly be said vnto vs, which the Poet saith vnto the Romane Emperour:

And therfore we haue great cause to Iubilate vnto God, and to sing out vnto him, that same Iö triumphe, which the Israelites did in their like deliuerance out of the waters. The Lord hath triumphed gloriously ouer his enemies: Exod. 15.1, 5. the horse and his rider [the ship and his sailer] hath he ouerthrowne in the middest of the sea. The waters haue couered them, the floods haue ouerwhelmed them, they sanke vnto the bottome as a stone. There­fore blessed be the Lord for thus auenging of Israel. Iudg. 5.2. This cause haue we to Iubilate vnto the Lord our God, if we remem­ber his great mercies in that memorable yeare, & the won­derfull deliuerance which he then brought vnto vs out of those great waters, which had almost ouerwhelmed vs.

Yea and neuer a white lesse haue we (nay ten thousand [Page 83] times greater, if we call vnto our mind, our miraculous de­liuerance from that raging fire, which was prouided to de­uoure vs: (the second of our instances) wherein we might truely haue sayd, Isa. 1.9. with the Prophet Isai, that, If the great mercie of the Lord of hostes had not beene, we should surely haue beene made, euen like vnto Sodome, and to Gomorrah. Like vnto them indeed, yea and not onely like vnto them, in the ge­nerall state of our destruction, Plaut. Rud. Act. 3. Sce. 6. being vtterly destroyed as they were; Cum ramento & puluisculo, as it is in the pro­uerbe: but also, like vnto them, in the particular meane of our destruction, being destroyed by fire, as they were. Our Towers, our Princes, our Churches, our Priests, our Cities, our Houses; of all which we might haue said, if their plot had preuailed:

and all reduced to the true face of Sodome. But yet here is one difference, wherein the malice of our enemies did as it were erect it selfe, that they had prouided for our de­struction, a farre more base and vnworthie fire, then that wherewith the Sodomites themselues were destroyed. For their fire was the fire of God, Iob 1.16. as it is expresly called in the booke of Iob: but our fire should haue beene the fire of of the diuell. Their fire came downe from the bosome of Heauen: but our fire should haue come vp from the bo­wels of hell. So that, by this difference, their fire was farre more noble then ours. But yet, there is another difference, wherein (maugre all the malice of our hellish enemies) yet our fire had beene more noble then theirs: that their fire, descending downe from Heauen, and tending towards hell, did certainely beat downe with it, those cursed bodies thither: but our fire, ascending vp from hell, and tending towards Heauen, had (doubtles) carried vp those blessed soules thither; whom our enemies had appointed as [Page 84] sheepe vnto the slaughter, and intended to haue sacrificed, as a burnt offering vpon an altar. A burnt offering in­deede, burnt euen to coles and ashes: but yet for all that, a sacrifice, which (no doubt) but God would graciously haue accepted, in respect of the innocencie of those lambes which were offered; though vtterly detested and abhor­ [...]ed, in respect of their cruelty by whom they were slaugh­tered: as he did the sacrifice of Abels holy blood, though offered by the vnholy hands of his cruell brother Caine. But yet for all that, Psal. 124 6. Plaut. capt. Act. 3. See. 4. Gen. 22.10, 12 thrice blessed be the name of the Lord our God, Who did not giue vs ouer as a pray into their teeth, but miraculously deliuered vs, euen inter sacrum & saxum, as he once deliuered Izaack, euen as the stroke was in stri­king. So that, we haue great cause to iubilate vnto God, and to sing that ioyfull melos which the Isralites once did, in their like deliuerance from their imminent danger: Our soule is escaped as a bird out of the snare: Psal. 124.7, 8. the snare is broken, and we are deliuered. Deut. 33.29. Our helpe is onely in the name of the Lord. And againe, that in another place: Blessed art thou O Israel, who is like vnto thee, O people saued by the Lord?

To conclude: If Iubilation be takē for the Ecclesiasticall psalmodie and musicke of the church, whether militant, or triumphant, when they make their holy melody, and praise the name of God, In Hymnes, and Psalmes, and Spirituall songs, (as it is in the fourth sense) then euen in this respect also, Col. 3.16. haue we great and iust cause to iubilate vnto God; who hath most graciously deliuered this famous church of ours, not onely from those our forenamed enemies, which open­ly oppugne hir, but also from others vnnamed too, which secretly vndermine hir: indeuoring, by a colourable pre­tence of reformation, to bring it vnto vtter desolation and destruction, and to make it an habitation for ostriches and dragons, Isa. 13.21, 22. that Zijm and Iim may dance in our palaces, and the Sa­tyr call out vnto his fellowes: that whereas now there is heard the voice of holy singing and iubilation, there might be no­thing [Page 85] seeme, but onely The abomination of desolation.

Notwithstanding all whose malice, and secret vnder­working, yet hath God here established a most glorious church amongst vs; Apo. 21.11, 19 not vnlike vnto that New Hierusalem, which came downe from heauen, made altogether of Car­buncles and precious stones, Isa. 54.11. as the prophet Isai speaketh: so that the glorious beauty of our church this day draweth all mens eyes vnto it, as it were a blazing starre, yea and euen perstringeth and dazeleth them, with the shining brightnes of it. Neither is there any thing (God be pray­sed) in this worthie church of ours, which so greatly need­eth to be reformed, as that such vncleane and filthie birds be chased out by whom it is defiled, and by whose iarring sounds, as it were by the yelling of Mewes, and the scrit­ching of Owles, the holy musicke of our church is greatly disturbed. And therefore, that our church may be glori­ous within, as well as without (as it is required in the spouse of Christ) we ought continually to furnish it with the voice of iubilation, Psal. 45.13. that the praises of God and of the Lambe, may perpetually sound in it, and neuer die.

Th [...]s in what sense soeuer we take this Iubilation you see, how great a cause God hath giuen vs all to vse it▪ no sort of vs excepted, Courtiers, nor Carters, Souldiers, nor Citizens lay men, nor Ministers, but that euery one of vs in our seue­ral callings, haue waighty cause to Iubilate vpon special oc­casions: but all of vs in generall vpon that great occasion wherby we are now called vnto this present Iubilation; be­cause euery man hath his share in this cause of our reioyc­ing. Psal. 148.12, 13. And therfore (as the psalmist in this place exhorteth vs) let vs take vp the Psalme bring out the timbrell, the pleasant harpe with the vio [...]e; sound vp the trumpet, as in the new moone▪ that yong men, and maidens, old men and babes, may Iubi [...]ate and praise the name of the Lord. Psal. 118.24. For this is the day which the Lord hath made: therefore let vs be glad and reioyce therein. A day where­in the diuell contended with God himselfe, about the body [Page 86] of our King; Iud. 9. and in him about the body of our whole kingdome too: as once he contended with the Angel Mi­chael about the body of Moses: hoping to haue gotten the honour of this day, and to haue glorified himselfe against God himselfe by it, in the ouerthrow of his Church. But God was too strong for him, and so hath gotten the day from him: making this day for euer, both honourable to himselfe, and comfortable vnto vs, by our preseruation, which he thought to haue made most horrible & dismall, by our vtter destruction. And therefore, as the Iewes, vp­on a like occasion, haue eternized the memorie of their Purim by making it A statute in Israel, He [...]. 9.17, 22. and a law in Iacob, as the Psalmist speaketh in this place: so is it both wisely and religiously ordained by vs, that it should be both a Statute and a Law in England too, a Statute-law, to nobilitate and eternize the blessed remembrance of this holy day: which I pray God may for euer be better ob­serued then many other of our good sta­tutes be, which haue formerly bin made. And so for this time I here con­clude.

OVr Sauiour Christ affirmeth in the Gos­pel of S. Luke, Luke 18.8. that when the Sonne of man shall come to iudge the world, there scarcely shall be found any faith vpon the earth. A heauie censure of these times of ours; but yet tha [...] prophecie of his is notably confirmed by the testimony of his owne disciple in this place. For the A­postl [...] foretelling in the beginning of this chapter, what the state and condition of the world shall be, in this last and worst age of it; hee numbreth vp sinnes and iniquities so fast, and packeth them so close together, that a man would indeede thinke it were vtterly vnpossible, for so excel­lent a plant as the vertue of faith is, to spring and grow vp in so great a throng of vices, which (like noysome weedes) so thicke shall ouerspread the face of the whole earth, and choke vp whatsoeuer is wholsome in it.

In which catalogue of the Apostle, you may obserue this difference; That all other sinnes are but onely named by [Page 88] him a word for sinne, and so away: as though hee hasted forward vnto some greater matter: and so be continueth a short conglobation for the space of foure whole verses to­gether, the foure first of this chapter; Men shall bee louers of themselues, couetous, proud, boasters, heady, haughty, treacherous, and so forth, with as great a Laconismus, and as perfect a breuity as can possibly be deuised: but when he commeth to the sinne of Hypocrisie, he doth not so sleightly passe it o­uer; but there sets downe his foote, and to the full descri­beth it: pai [...]ng out all the guises of these disguised Hypo­crites, which in these latter times shall abuse the world, and seduce the simple people with their fained shewes of god­lines, being notwithstanding destitute of al the power ther­of as the Apostle expresly and in plaine wordes affirmeth.

Ver. 5.So that he bestoweth more cost, & more paines, to make vs know this one sinne of Hypocrisie alone, then to know all the sinnes of the whole world beside. For in them he reci­teth but onely their bare names, in a short enumeration, as fast as one word can follow after another: but in this hee representeth the whole and perfect nature, in a long de­scription, continued in fiue whole verses together.

The reason of which his paines-taking is this: Because the sinne of Hypocrisie is (in some respects) both more hate­full vnto God, and more hurtfull vnto men, then any other sinne in the whole world is. More hatefull vnto God; be­cause (as S. Augustine noteth) Simulata sanctitas, Aug. in Psal. 63. est duplex ini­quitas; quia & iniquitas, & Simulatio: Fained holines, is double wickednesse: because there is both wickednesse and a faining ioyned with it: Ecclus. 7.8. two sinnes bound together, as the wise man speaketh More hurtfull vnto men, because (as S. Chrysostome noteth) Malum. sub specie boni celatum, Chrysost. in cap. 7. Matth. dum non cognoscitur non cauetur: Whilest wickednesse is couered with a fained shew of godlines, be­cause it can not be descried, it cannot be declined. And such a sinne is the sinne of Hypocrisie: It is indeed true wickednes, which is couered ouer with a false shew of godlines: It is [Page 89] sinne in a mysterie, 2. Thes. 2.7. as the Apostle Paul speaketh: It is mas­ked vngodlinesse; and therefore can hardly be descried.

For which cause the Apostle (to helpe vs in this point) hath taken great paines to describe this sinne at large, and to represent vnto vs (as it were in an Embleme) the true and perfect nature of those men, which in these latter dayes shall be resisters of the truth, disturbers of the Church, se­ducers of the people, and opposers of themselues vnto the Prince and ciuil Magistrate, speaking euill of all those men which are in authority, Iude 8. as S. Iude noteth directly: and yet couering all this foule masse of corruptions vnder a most specious vi­sar and shew of religion. And this he performeth from the beginning of the fifth verse, vnto the end of the ninth, in fiue whole verses, as before I noted. Of which, though I purpose to insist but vpon one; yet must I pray your li­cence, to recite them all; that so I may shew you more ful­ly and plainely that whole mysterie of iniquity, which the Scripture noteth vnto vs by the name of Hypocrisie. The A­postle in this chapter descibeth it in this manner:

They haue a shew of godlines, Ver. 5. but haue denied the power there­of. Turne away therefore from such. For of this [...] are they, that creepe into houses, 6. and lead captiue simple women, laden with sinnes, and led with diuers lustes: Which are euer learning, and yet neuer able to come vnto the knowledge of the truth. 7. As Iannes and Iambres resisted Moses, so doe these men also resist the truth: men of corrupt mindes, 8. and reprobate concerning the faith. But they shall preuaile no longer: 9. for their madnes shalbe euident to all men, as theirs also was. Thus farre extendeth the Apostles description, most graphicall and liuely.

Which discourse of his consisteth of three partes: The first is A definition of the nature of an hypocrite, in the fifth verse of this chapter; which may be thus collected: An hypocrite is a man that hath a shew of godlines, but yet denieth the power ther­of. A definition so exact and so exquisite in all his partes, that if it were examined by the strictest rules of Logicke, I [Page 90] doubt whether any could be found more perfect.

The second is An admonition to decline and auoyde them; giuen in the person of Timothy, vnto all the godly; in the same verse, Turne away therefore from such.

The third, is A description of a double conflict, which the hypocrite entertaineth with two sortes of people: the first of them with women, in the sixth and seuenth verses: the second of them with men, in the eighth and ninth.

In both which his conflicts, the Apostle setteth downe and obserueth foure things: First, who be the persons, whom the hypocrite singleth out to make his incounter with: which (if you marke them) be of contrarie disposi­tion and quality.

His first conflict and incounter, is but onely with women, yea and those also such, as for witte, be Simple: for life, Sinfull: for capacity Doltish, and vtterly Ind [...]cible. For all these Epithites, you see in this place to be giuen them: Sim­ple women, laden with sinnes, euer learning, and yet neuer able to come vnto the knowledge of the truth. This is the Hypocrites beginning, degenerous, and abiect. But his proceedings be of a more elated and lofty spirit. For his second incoun­ter is with Men; yea and those no common men: but euen with such persons, as for authority be Princes; for vnder­standing, Prophets; for integrity of life, Gods pincipallest seruants. For al this is implied in the person of Moses, whom, and whose like, those Hypocrites doe most ambitiously af­fect to resist.

So that you plainely see, how quickly such Hypocrites will take hart and courage to them: and, if at first they be backed, and but a little fleshed, though it be but by sim­ple sinfull women, they will by and by after not sticke to incounter, euen with the greatest men, and of cheefest place, both in the Church and Common-wealth: yea and that, they count their glorie. For (as the Comicall Poet hath very well obserued) Est stu [...]tis thesarus in lingna situs, Plaut. Paenul. Act. 3. Sce. 3. [...] [Page 91] quaestui habeant, ma [...]e loqui melioribus: Such men haue a whole treasurie of euill words in their tongues: and they commonly be­stow them vpon their betters, thinking, so to improue them to their better aduantage. Which quality of theirs, The Apostle Iude likewise expresly obserueth in his Epistle, where he giueth this for one note to know these Hypocrites by, Iud. 8. that they al­waies be euill speakers, against men in authoritie. Note such, that you be not deceiued by them.

The second thing which the Apostle obserueth in the Hypocrites conflicts, is His manner of incountring with both those sortes of people: which is very differing and vnlike vnto it selfe. In this first conflict with women, he Creepeth like a micher: They creepe into houses. In his second con­flict with men, hee standeth vp like a Souldier: [...], They stood vp against, euen Moses himselfe. This may seeme a strange course, and almost ridiculous, that he should so stoope to women, that is so stout to men; yea and men of place too. But yet, euen herein the hypocrite declareth himselfe to be very wise, in his owne generation: imitating precisely the auncient policie of his Father the diuel; who, that he might winne Adam, Ghrys. hom 2. de lapsa Adae. he layd his battery vnto Eue, as Saint Chrysostome obserueth, and euen so doth likewise the subtill hypocrite, his sonne: he knoweth well enough, that in gaining of the woman, he commonly gaineth two; he gaineth the husband also, especially if he be an vxorious man: and therefore he still seeketh to lay the foundation of his credit in the minds of women, that so he may be sure to haue Patrones satis dicaculos, Plaut. Asim. Act. 3.50.1. as the Comicke speaketh; that is, such patrones as will pratle enough in his cause, though it be without all reason: which without such sub­misse and pleasing behauiour, he could neuer obtaine of them. For it is commonly true, in such friends as women be, that Obsequium amicos, veritas odium parit: Fauning findeth their fauour, Terent. Au­dria. Act. 1.50.1. but plaine dealing their displeasure. Which as it is generally true in their sex, so is it most specially true in [Page 92] their sect. For it once they doe growe to to be sectaries and humorists, they must then needs be humored, or els all is marred. Hier. Epist. ad Demetriad And this is the reason, why he creepeth so to women. Serpit in paucis, vt perueniat ad plurimos, as Saint Hiaerom writeth in an other case.

Now on the other side, the reason why he standeth vp so stoutely against mem, yea and men of that high ranke, is to venditate himselfe vnto his complices, by seeming not to be a regarder of mens persons, be they neuer so great, but so farre to be possessed with zeale and sincerity, as euen to haue neglected the regard of his safety, by hazarding himselfe too farre in speech against them. For by this kind of rebelling against such great men, he expecteth to gaine no lesse reputation, then by pleasing the forme [...] simple women: who (as Saint Hierom writeth, against Ruffinus) doe Procacitatem, Hier. apol 3. cont. Ruffin. disertitudinem, & maledicere omni­bus, bonae conscientiae signum arbitrari: They in their sottish sim­plicity, doe verily beleeue, that such their procacity, and satyricall uberty in reprouing of great persons, must needs be a sure argument of the sincerity of their consciences. And surely you shall see diuers of those painted hypocrites, who when they haue lauished beyond all bounds of reason, of sobriety and mo­destie, against both Moses and Aaron, that is against both the Ciuill and Ecclesiasticall Magistrate, in publike places; yet can they be content to creepe and crouch most base­ly vnto very simple women, in their priuate houses: much like vnto Hercules, who abroad amongst men, was very fierce and terrible; but within dores amongst women, he would permit his mistres to combe his head with her pan­to [...]le: Terent. Eu­nuch. Act. 5. Scen. 8. as the Comike speaketh; Commitigari sandatio ca­put.

The third thing that the Apostle obserueth in the hypo­crites conflicts, is the euent & successe of his incountering with those persons: which is as diuers and vnlike, as his incounter it selfe was. For in his first conflict with the [Page 93] women, he preuailed against them, and led them captiue, as the words of the text shew: They lead captiue simple women, laden with sinne. But in his second conflict with those men, he is preuailed against, & himselfe led captiue by the Truth, whilest it gloriously triumpheth ouer his detected false­hood: They shall preuaile no longer, but their madnes shall be eui­dent.

The fourth and last thing which the Apostle obserueth, is the instrument and meanes whereby this successe is ob­tained in both conflicts. In his first, he preuailed against those women, because he was able to lead them captiue after him, with diuers lusts. With diuers: Gloriae pecuniarum, iactan­tiae, deliciarum, fortassis, & foediores concupiscentias signat, as S. Chrysostome numbreth them. Chrys hom. 8. in 2. Tim. In his second, he is preuailed against by those men, because they are able to lay before him his madnes: Their madnes shall be euident to all men, as theirs al­so was. This is the true coherence of this text with the for­mer Scripture; and withall, a short Epitome of the generall doctrine of it.

The particulars that we haue to consider in it, may sum­marily be comprized in these two short Aphorismes: First, That the truth shall alwayes be resisted: And secondly, that it shall in a certaine method and order be resisted: namely after the selfe same manner, that Moses was resisted by Iannes and Iambres.

For the first of those positions, That the truth shall be resisted; het Apostle heere confirmeth it by two notable in­stances: the first of them Historicall, taken from the former times: Moses was resisted by Iannes and Iambres, two notable inchanters: the second of them Propheticall, giuen to the latter times: So shall the truth also be resisted by these men: that is, inchanting hypocrites. Which two examples the Apo­stle onely nameth, not for lacke of other store; for the con­tinued succession of Romane Bishops (which is so much stood vpon) hath beene oftener interrupted, and for longer [Page 94] space, then the succession of Heretickes, and Schismaticks, and such like resisters of the truth hath beene, as appeareth by Chronologistes and writers of stories. But he setteth down these two by way of Synecdoche, putting a part for the whole, and a few examples for a many, to avoyd prolixity. In which few notwithstanding, by this his comparing of the first times with the last, and of that which hath beene, with that which shall be, this appeareth to be an irrefraga­ble Axiome, that The truth shall alwayes be resisted.

For first, if we take the name of Truth, in his largest and most extended sense, for the generall speaking of the truth, as the Apostle Paul doth in his former vnto Timothie, 1. Tim 2.7. I speake the truth in Christ Iesus, and lie not: the truth in this sense is so commonly resisted, that it passeth in euery mans mouth as a common prouerbe, that Veritas odium parit: The reward of speaking the truth is onely hatred. Of which vnequall measure the Apostle Paul complaineth vnto the Galatians: Am I therefore (saith he) become your enemie, Gal. 4.16. because I haue spoken the truth vnto you? And our Sauiour Christ likewise vnto the Iewes: Iohn 8.40. Ye goe about to kill me, a man that haue spoken the truth vnto you.

Secondly, if we take the name of Truth in a particular and more restrained sense, for the truth of Gods religion, and the doctrine of his word, as our Sauiour Christ doeth in the Gospel of S Iohn; Iohn. 17.17. Sanctifie them with thy truth; thy word is truth (in which sense I take it to be taken in this place:) the Truth is in this sense, so naturally resisted, by all that are not the Truthes owne naturall children, that Ter­tulian hath giuen vs this generall obseruation: Tertul. Apo. cap. 7. Simulat­que apparuit veritas, inimica esse coepit: The truth (saieth he) no sooner peeped out and appeared, but by and by it began to be hated: yea and that by two contrarie sorts of people, as hee noteth in that place: Extranei, à quibus quotidie obsi­detur: and proprij, à quibus quotidie proditur. The first sort of those resisters of the truth, are strangers and aliens from the [Page 95] common wealth of Israel: such as openly professe, not on­ly the resisting, but also the vtter subuerting of it; such as were Nabuch [...]donoser, and Antiochus in the time of the law; the persecuting Emperours in the time of the Gospel; and the Turke in our time; professed and sworne enemies, not onely of the faith, but also of the very name of Christians. The second sort of those resisters of the truth (and they much more dangerous) are dissembling Hypocrites, of whom this text more poperly speaketh: such as pretend to assist the truth, but intend to resist it; by secretly supplan­ting it, and planting manifold errours vnder the name of it. Act. 20.30. Of which sort of persons, the Apostle Paul foretelleth vs, that euen of our selues, there shall such men arise, speaking per­uerse things, to drawe disciples after them. Such as doe verita­tem, non veritate docere, Aug. lib 4. de doct. Christ. cap. 27. as S. Augustine speaketh: They some­times speake the truth, but seldome truely: which is a peruerse thing: for as Tertullian noteth in the forealleadged place; Ne tunc quidem cùm aliquid veri afferunt, sine mendacij vitio sunt: They seeke to deceiue, euen whilest they speake the truth; because they speake the truth but with a lying heart, as they did in S. Paules time, Philip. 1.16. who preached the truth but onely for conten­tion; and a many like in our time, who oftentimes abus [...] the speaking of the truth, but onely to the venting of som [...] priuate affection: which preuaricating kind of speaking of the truth, is indeede nothing els but a resisting of the truth: it is nothing els but only ars fallendi, vt per bona, facilius per suadere possint mala, Vincent. cap. 17. as Vincentius Lirinensis noteth: that is, an Arte of deceiuing, that so vnder the countenance of a few smaller trueths, they may bring the better credit to a many greater errors.

Of which hypocriticall resisters of the truth, there be two diuers kinds. The first of them are such as hold the truth in small things, but resist it in greater matters, as euen now I noted: such as were false Prophets in the the time of the law, and deceitfull heretikes, in the time of the Gospell: both which the Apostle Peter yoaketh together in [Page 96] one sentence: As there were false Prophets amongst the peo­ple, so shall there be also false teachers amongst you, 1. Pet. 2.1. which priuily shall bring in damnable heresies.

The second sort of hypocriticall resisters of the truth, doe seeme to be cleane contrarie vnto the former: for they hold the truth in greater matters, but resist it in smaller: about which (notwithstanding) they stirre vp no small stirres. 1. Cor. [...].10. 1. Cor. 11.18. Such as the Chuch calleth Schismatikes, who con­tend for trifles, as it were for life and lims, making a great cōscience where they should not, but none at al where they should: as diuers men amongst vs doe; who for Cappes, and Surplices, Holy daies, and Crosses, and such like smaller matters, belonging only vnto order, & external regiment, haue made in our Church a dangerous faction and rent: making head against their heads, and crying out like vnto Libertines, (or rather indeede like seditious Tribunes) that all our Christian liberty is vtterly betraied, because in these matters the priuate fansie of euery idle head may not coun­termaund the authority of a publike law: and yet coue­ring all this their grosse disobedience vnder an outward cloake of religion and conscience.

But howsoeuer those men may seeme to please and ap­plaud themselues, in making a conscience to resist the Ma­gistrate, Rom. 13.5. whom the Apostle Paul cōmandeth them euen for Conscience, to obey: yet sure I am of this, that Saint Augustine is so farre from allowing of this their disobedience to be conscience, that he openly pronounceth it to be indeede nothing els, but onely a true resisting of the truth: Cui nisi ipsi veritati resistitur (saith he) cum regi, Aug. li. 3. cont. Epist. Parme­nian. ex veritate iubenti, resistitur: What doe men resist, but onely the very truth, when they resist the lawfull commandement of their Prince? A wise and a true censure.

Thus you see that the truth shall surely be resisted, both by many men, and by many meanes. And therefore, no man ought to be so weak minded, as to cal the truth of the [Page 97] truth in questiō, because he seeth it to be resisted, or heareth it to be boldly contradicted. Hier. in cap. 4. ad Galat. For (as S. Hierom truely noteth) Haec est conditio veritatis, vt eam semper inimicitiae per sequantur: This is the state, yea, and the fate, of the truth, that it alwayes shalbe persecuted by the tongues of his enemies. And this con­tradiction against it, is one speciall note to know it. And therefore the speaking against the truth, (though with ne­uer such confidence and vndertaking) yet ought not either to scandalize or discourage any man, which truely and sincerely seeketh after the truth. Because if you examine the reasons of such contradictors, (as euery wise Christian ought to doe) you shall find them Most deceitfull vpon the waightes, 1. Iohn 4.1. Psal. 62.9. yea and altogether lighter then vanity it selfe. As no­tably appeared in that renowned Conference, which was held for the reducing of our resisters of the truth: wherin all the great chalenges of their greatest vndertakers, were found to be iust nothing, Persius. Sa­tyr. 4. but swolne and windy bladders; Builatae nugae, as the Poet speaketh. This briefly for the first position, That the truth shall alwayes be resisted.

Let vs now come to the second: How the truth shall be resisted: which (as you see) must be done, by a kind of pa­terne; As Moses was resisted by Iannes and Iambres.

Let vs therefore now examine, who this Iannes and Iam­bres were, and after what manner they resisted Moses: for it is not throughly agreed vpon by all expositors.

Some take this Iannes and Iambres, to be Corah and his consorts, Aret. in 2. Tim. 3. who resisted the authority of Moses in the wilder­nesse. Now the manner after which they resisted him, was this: they being high minded and ambitious persons, and euen burnt vp with enuie of other mens honours and preferments, which they themselues affected, and thought themselues more worthie of, if they might be their owne Iudges, they made a great Schisme, and a dangerous com­motion about the rule and authority of Moses and Aron: and so gathering a great companie of their owne condition [Page 98] and quality, they intended flat rebellion, if God himselfe had not stayed them: Num. 16 3. telling Moses and Aaron, that they tooke too much vpon them, in making themselues Lordes ouer the rest of their brethren. And adding this, for a reason; that the whole congregation, was as holy as they, and that God was with one man, as well as with an other. Yea and one of their grand exceptions was this (as Iosephus reporteth) that they did, Ioseph lib. 4. Anti quit. cap. 2. Sacerdotium absque Populi suff [...]agio gerere: That they were not elected to their places by the people: though they could not be ignorant, but that they both had beene ele­cted by God himselfe before. So that the maine ends which especially they aymed at, were principally two, Parity, and Popularity: the two deadly banes of all good order, and of ciuill policie, and the beaten pathes to confusion and A­narchie.

In which their commotion, this is worthy the noting: that those great reformers, which sought thus to pull downe both Moses and Aaron, as two vsurpers, sought to set vp themselues into the selfe same places, as Moses di­rectly obiecteth vnto them: Seemeth it a small thing (saith he vnto Corah) that God hath seuered thee from the multitude of Israel, Ver. 8, 9. and all thy brethren, the sonnes of Leui with thee; and do ye also seeke the office of the priest? Marke, the Leuites cry out against pride and ambition of Priests; as certaine male con­tented Ministers doe likewise against Bishops, whom God hath made their rulers: but what is the drift and end of such their declamations? onely that which was theirs: that these being displaced, they might creepe into their roomes. So that it is not humility, but it is another pride, which driueth such men, so hotly to declame against pride. And this was the resisting of Iannes and Iambres, in the for­mer times, if by them be meant Corah, and his mutinous companions.

Let vs now looke downe into those latter times, and see whether the truth hath not beene resisted, after the selfe [Page 99] same manner with vs heere at home, that it was then with him. Haue there not stood vp amongst vs, certaine ambi­tious and seditious Corahs, of the tribe of Leui, who bursting with enuie at the honour and preferment of the reuerend Fathers and Gouernours of our Church, who sit in Moses chaire, haue both by word and writing indeauoured to resist them, and thereby to extenuate, or rather indeede exterminate all their lawfull authority and iurisdiction, vn­der the pretence of a new reformation? Haue they not told them plainely, that they take too much vpon them, in setting vp themselues aboue their fellow Ministers, who ought to be al equalles? 2. Haue they not brought for thē ­selues the same allegation that those seditious persons did, that al the people of God are holy, and that euery Minister is as good as a Bishop, and ought to haue as great authority as he? Is it not one of their chiefest greeuances, that the election of Ministers is not subiected vnto the peoples suffrages, who are their great masters, and whom they seruilely obserue with all addicted obsequiousnes? Haue they not made as great and as dangerous a schisme in this owne Church, about these matters, as euer the other did in the Church of the Iewes? And (that which is the prime point of all the rest) doe not their owne writings declare, that all that rule and authority which they would take away from our reuerend prelacie, they would assume againe, and cunning­ly conuay vnto themselues, vnder the name of the Presby­terie? All this is more then manifest, vnto men of any reach if they haue but with halfe an eye lookt into the peremp­torie dealing and practice of their presumptuous Consistorie, and of that enormous and vnlimited claime, which it lay­eth vnto all authority, both Ecclesiasticall and Ciuill.

But the same God which denied successe vnto that Schisme, hath also restrained the proceedings of this: (his name be praised for it:) for the very ground & foūdation whereupon these men builded their imaginarie Babel and [Page 100] towers in the aire, hath begunne long agoe, to sinke vnder their feete, as it did wiih those mutiners: so that a great part of them are swallowed vp by it; and the rest are fast fol­lowing vnto the center of Shisme: onely the cry of a few of the hindmost may still be heard amongst vs, as they are in sinking downe: which can not much longer be irksome and tedious because they be in the way to silence. And thus much for the former application of this storie, if by Iannes and Iambres bee vnderstood Corah and his seditious com­panie.

Now other expositors (and those the greater number) doe expound this otherwise: affirming this Iannes and Iam­bres, to be those two Egyptian sorcerers which resisted Mo­ses in the presence of King Pharao. Now the manner after which they resisted him, was this: When as Moses & Aaron were sent into Egypt to deliuer the Israelites from their slauery and bondage, they auouched to King Pharao, that The Lord God of Israel had sent them on that message; and for the proofe of their assertion, they confirmed their Am­bassage by diuers signes and strange wonders, which could not be wrought, but by the finger of God. Against whom there stood vp this Iannes & Iambres: two brethren against two: and they vndertooke that all their signes and won­ders were but meerely sophisticall, and that themselues (by inchantments) could doe as great things as any they had done.

In which their incounter, they seemed (in three miracles) to haue gotten a kind of conquest and victorie ouer them: In turning their roddes into serpents; in bringing in of frogges; and in changing their water into blood: all which those inchanters did, as well as the Prophets.

Hugo Car­dinalis.Vpon which accident, a learned Father hath allegorized in this manner: This threefold attempt of these sorcerers against Moses shadoweth out a threefold engine, whereby the truth shall be resisted in these latter dayes. First, by the subtilty of serpents: [Page 101] Secondly, by the garrulity of frogges [...] and thirdly, by the cruelty of blood. By all which meanes indeede the trueth hath beene resisted, euen in these our dayes, as well as in his: as if we shall but call to mind the proceedings of those Hypocrites, which haue resisted our Moses we may well perceiue.

For first, as concerning the subtilty of Serpents. The Serpents policie is this: when hee seeketh to creepe and winde himselfe into any place, he will first beginne to trie whether he can wrest in his head: which if he can effect, he will by and by draw his whole body in after it: and e­uen so those subtile and those venemous Serpents, which haue of late so stung this worthie Church of England, and like a cruell generation of Vipers, haue gnawne euen in sunder the bowels of their mother, they began their pre­tended reformation at the first but with a few smaller mat­ters.

All was well a great while, but the cap and the surplice: whilest the Serpent had thrust and wrung in his head; but when he saw that this was hearkned to a while, then drew he in a greater part of his body: then was our whole Leitourgie nothing but a masse of corruption; & our Com­munion booke nothing but a Compendium of the Masse booke. When this was listned to a little, then must the whole forme of our Church gouernement be changed: for our Clergie were nothing but an Antichristian hierarchie. Heere the Serpent had wrested in almost all his whole body. When this a while had beene admitted, then by and by after was our Church counted no Church, but a companie of reprobates, and a very denne of theeues. No Church, no Word, no Sacraments amongst vs, as there ought to bee. Our Priests, they were counted but for idle Priests, and our people, they not counted as a flocke of Christs sheepe, but as a herd of silthie swine; for euen vnto this height and extremity of madnesse haue some of our reformers grown, vpon the same grounds and principles that the first refor­mers [Page 102] laid downe, as their owne maine foundations.

And this is the bringing in of the Serpents very taile. For the taile doth not follow the head more naturally then this conclusion followeth vpon their premisses, if they once be admitted: as they that be learned do right well vnder­stand.

And now I permit it vnto your owne iudgement and wisedome, to consider, whether these be not the men of whom this Apostle speaketh in the chapter next before; that their words shall spread and frette like a canker: 2. Tim. 2.17. which eateth further and further, vntill it haue eaten and consumed the whole body, as ths doctrine of these men hath the bodie of our Church, vntil at last they haue brought it (as you see) to be no Church.

And surely these men be indeede the very Gangrens and Cankers of our Church, which will neuer leaue fretting vn­till they be cut off (the proper cure of that euill) though ne­uer so many medicines be applied vnto them, as we see by experience. And therefore that those fierie Serpents may be rightly charmed, it is almost necessarie, that (as the Pro­phet Isai speaketh) both head and taile of them bee cut off: Isai. 9.14. and that the rod of Aaron, that is, of the Magistrate should euen eate them vp, as it did the Serpents of Iannes and Iambres; otherwise they will neuer leaue both hissing and sting­ing.

I speake not this to exasperate authority against such as be cureable, nor to stirre vp against them any cruell perse­cution; of which they still complaine: though indeed they themselues be the true persecuting Isma [...]ls: who (for lacke of greater power) doe still infest their brethren with all the seuerall kindes of verball persecution, Slandering, Scof­fing, Threatning, Dangerous positions. lib. [...]. cap. 11.12, 13. Rayling, Libelling, and what not? But yet for all that, I wish that this cutting-off might be such (if it may be) as our Sauiour Christ himselfe exhorteth vs vnto, when he willeth vs to cut off our hands and our feete, that is, so to [Page 103] seuer the vice or the errour, that wee may saue the member. But if this fretting canker haue so farre possessed them, that they be growen incurable, Marke 9.43, 45. then is it neither against Policie, nor yet against Charity, for the safety of the whole, to cut off such festered and infected partes: but rather, it is great cruelty not to doe it. As notably appeareth, euen in the Apostle Paul himselfe; Rom. 9 3. whose Charity, though it were so exceedingly abounding, or rather indeede ouerflowing, that he wished euen himselfe to be cut off, Gal. 5.12. for the found parts of the Church: yet for those cancred and infected parts, which tended vnto the destruction of the whole, (being in very deed, Cic. lib. Epist. ad Brutum. Epist. [...]. rather Vlcera, then membra) he wish­eth, on the other side, Vtinam abscindantur, qui vos inquietant: Would God they were euen cut off, who seeke to disquiet you. Whose godly example, is patronage enough: it making both a wise and a necessarie distinction betweene true Christian charity and vain: foolish pity, of which the Ora­tor truely writeth, that Salutaris seueritas vincit inanem speci­em clementiae: Wise and wholsome seuerity, is far more profitable, then that vaine and foolish pity. And this breefly for the first engine of those inchanting hypocrites, wherby they haue indeuoured to resist the truth: which is, The subtiltie of serpents.

The second, is the croking and garrulity of frogges, as that Father termeth it, by which meanes they haue likewise attempted to resist it. Apo. 12.8, 9. For when that old serpent, the deadly enemie of the Church, found that by open op­pugning it he could not preuaile against it, he spued out of his mouth, a swarme of frogges, as that other serpent did, which we read of in the Apocalpys: Apo. 16.13. that is, a frie of yong Schismatikes; who being as bold as the frogges of Aegypt haue not only infested the whole land with their croking, but haue also climed vp into the chamber of the King, as impudently as they did: yea they haue crauled vpon his sacred person with their dirty feete, and haue crept vp [Page 104] into his very crowne, where they haue blotted out the fai­rest of all his titles, I meane the title of his supremacie, and ascribed the same vnto their Presbyterie, as their writings shew most plainely.

Yea and being yet more mad, and swelling (like Aesops frogge) with greater pride of themselues, euen to the crac­king of their skinnes, they haue challenged to the combat, euen Moses and Aaron, to dispute the case before the King himselfe, and all the Princes of the land as Iannes and Iambres did. But being vndertaken, they haue beene found, vpon the trial, to be as blind as bold: and all that they could say to be indeed nothing els, but a [...], as Aristophanes speaketh, Aristoph in Ranis. Act. 1. Scen 5. that is, A hoarse and harsh croking of vnreasonable frogges. Who though they were at that time, as soundly charmed, by some of our most reuerend and learned Bishops, as certaine frogges in France were once by Bishop Regulus, Marul. lib 3. cap. 4. which haue continued dumbe & silent euer since, like Seriphian frogs; yet, our frogs (lesse modest) continue stil to trouble the whole land with their croking: Suidas. as though nothing had euer beene spoken against them. Notwithstanding, that action was both begunne and proceeded in, with as great a solemnity and preparati­on, as euer was any since the time of great Constantine: our Constantine himselfe, in his owne royall person, vouch­safing to sustaine the greatest part of the burden; and with admirable dexteritie to confound their garrulity.

The third and last meane, whereby the truth shall be resisted by this brood of hypocrisie is, The cruelty of blood. Of which although it may truely be sayd (Gods name be praised for it) that As yet we haue not resisted vnto blood, Heb. 12.4. as it is in the Epistle vnto the Hebrews: yet that must be ascri­bed, rather vnto Gods most merciful dispensation, then vn­to their merciful disposition. For that they intended blood, yea and blood vpon blood, Daug. posit P. 144.145, 147, 170. their diuulged libels shew, threatning Fistes, and Clubbes, and Bickerings, that shall [Page 108] make all our harts ake, yea and Blood spilt by butchers. They be their owne words, and I gather no more then their owne pennes haue skattered: and that they were not in ieast when they threatned these thinges, their owne ouert acti­tions commenting vpon their inward intentions, haue no­tably declared. Their strength was suruayed, their ar­mie mustred, Ibid. p. 141. and found to be an hundred thousand hands strong, as they themselues haue boasted, if happily their muster-maister was not deceiued. Nay the sword was al­most drawne, to haue struck a deadly stroke, yea and that euen at our soueraigne head. The signe was giuen by them, and the trumpeters themselues were mounted vp aloft, but it was but in a cart (a worthy chariot for such worthlesse persons) but yet euen there they sounded vnto the battaile, proscribing by name diuers honorable Coun­sellers, and intending, by a more effectuall Metamorphosis then euer Iannes and Iambres did, to haue turned the water of our riuers into blood. All this is well knowne vnto those that doe remember the furious commotion of Hac­cket and Copinger; which (as all men know) was not done in a corner, but proclamed in the open streetes of our chie­fest citie, and all this for the furthering of the new preten­ded Discipline. But it pleased the Lord in mercie, to con­found their conspiracie, and by the blood of a few to spare the blood of many in powring that blood which they thought to haue shed, by his mercifull prouidence, vpon their owne head. And so be it vnto all that seeke the trouble of Israel. Whereunto let euery true hart say, Amen.