THere are two Volumes propounded to us Men, wherein God readeth Divinity-Le­ctures, and instructeth us in the glorious My­steries concerning the eternall Power and Godhead: The Word of God, the Scriptures; and the Work of God, the Creation, are so ma­ny Tutors to the world below, teaching sundry lessons in rela­tion to the world above.

And these two books so exactly parallel each the other in their structure, frame, and constitution, that they cannot in reason but be looked upon as arguments of much strength and conviction to prove that they were both cast into the same mould, and the one came from the hand of the same workman with the other. The [...] and temperature of the Scripture so proportionably answering the composition and modell of the Universe, is a great demonstration, that one and the same hand was the Architect and contriver of them both: For as in the workes of God, we have high Mountaines in one place, and valleyes, and plains in another; flats and shallowes in one place, and heights and depths in another; some places altogether impregnable, and others againe easily accessible: We shall see the like Checker-wortk interwoven in the Word of God, and all beautifully conspiring to render the Fabrick of them both, suitable to the wisdome of him, who was their Au­thor and Artificer. The body of the Scripture is made up of depths and shallowes, of things neer at hand, and things a­farre off; of things mysterious and profound, and things [Page 2]plain and obvious: There are contained in them some things whereof the weakest cannot likely be ignorant, and other things againe which the strongest are not able to understand. God may be said to dwell in the Scriptures, as in the Scri­pture he is said to dwell. Sometimes he is said to dwell in light, 1 Tim. 6.16. and elsewhere he is said to dwell in dark­nesse, 1 Kings 8 12. So in some passages of Scripture, God comes forth and shewes himselfe in cleere and perfect beauty unto the world, as in a Vision at noon day: Otherwhere he retires and hides himself behind the dark clouds of obscure and difficult expressions, where we may seek him long, and not be able to finde him. In some veines and places of the Scripture, God sits as it were, upon the very Superficies, & Surface of the Letter, where even he who runs may read it; he speaks plain­ly unto men, and speaketh no parable at all; in others again he drawes the Curtaines between us and himselfe, or deales with us as he did with Moses; he puts us into the Cleft of the Rock, and covers us with his hand whilst he passeth by. There is a path (saith Job) which no fowle hath known, neither hath the Vultures or the Kites eyes seen it, it is as yet hid from the eyes of all living, and kept close from the fowles of the aire, Job 28.7. Men who soar aloft, and fly the highest pitch of reason, wisdome and labour, yet fall short in giving us a perfect account of the Divine meaning in severall passages of the Scriptures. And amongst the rest this parcell of Holy writ, penned by Saint Peter, and [dictated] to me for this dayes employment (without any sinister construction be it spoken) is not the most inconsiderable, wherein God hath made dark­nesse his secret place, his Pavilion round about are dark waters, and thick clouds of the skie, Psal. 18.11.

The Rabbins have a saying, there are four Keyes in Gods keeping: The key of the Clouds, the key of the Womb, the key of the Grave, and the key of Food. I may adde, that there is a fifth key in Gods bestowing likewise, which is the key of the Scriptures; and when we attempt to search into those Arcana Dei, we had need to pray that God would deale with us, as he did with the Apostles, To open our understanding, that we may understand the Scriptures, Luke 24.45. Since it [Page 3]is He alone who hath the key of David, that openeth, and no man shutteth, that shutteth and no man openeth, Rev. 3.7.

I speake it not to monopolize any vaine applause to my self (for I finde not in me the least temptation or itching desire after ostentation) neither yet to discourage my selfe from a modest, reverend scrutiny into the meaning; but there is scarce a Text of greater difficulty, whereon more various, and divers expositions are fastned; so that I may take up the same language of Saint Paul, though uttered upon another case, Speak I these things of my selfe, or doe not others say the same also? Saint Austin being consulted by Evodius about the meaning of the place, confesseth it did exceedingly puzzle him, and that he durst not affirme any thing about it: Will you heare him in his owne Dialect? Quaestio (saith he) quam mihi proposuisti, ex Epistolâ Apostoli Petri, solet nos (ut te non latere arbitror) vehementissime commovere. And again, Vides quam latebrosum sit, & quae me moveant, ne affirmare hinc aliquid audeam: And the Jesuite Lorinus in his Commen­tary upon it, calls it, Difficilimum locum, a most difficult place, and rehearseth ten severall expositions. And so Estius also upon the place saith, Locus hic omnium penè interpretum judi­cio difficilimus varieque expositus, &c. This place, in the judg­ment of almost all Interpreters, is most difficult, and is so di­versly expounded, that Lorinus reckons up nine interpretati­ons of it, to which he addes his owne for the tenth, and yet hath not touched all neither. And both Estius and Lorinus note, that onely Arias Montanus did think the place easie to be understood, but withall his exposition of it is such, that o­thers will not easily embrace it. For as they relate, Arias by the [...], by the Spirits in Prison, doth un­derstand those eight persons shut up in the Arke, which was a prison to them: Bellarmine also upon occasion of the Contro­versie, about Limbus Patrum, and Christs descention into Hell, treating of this place speaks thus; Ʋt autem hic locus qui semper obscurissimus habitus intelligatur. So that è confesso on all sides, this place hath been accounted most obscure: One sense pleaseth Origen, it dislikes another; Hillary approves one Paraphrase, another rejects it; Zwinglius and Aretius [Page 4]concurre in one opinion, there are more oppose it than sub­scribe unto it. Calvin and his followers would have their meaning take place, and others no lesse eminent in judge­ment and learning refell it. I should exceed the bounds of Discourse, should I present you with each particular mentio­ned, together with what is requisite to be delivered in the re­mainder.

In such a Sea of Controversies, and variety of Expositions, I confesse my selfe sometimes almost at a losse, when I would resolve where to begin, & what method to prosecute for your present entertainment. But to avoide prolixity, there are onely two I meet with which are most considerable; the former is that of the Romish Church, who thus comment upon these words, that Christ did free those antient Fathers from Pur­gatory, wherein they remained imprisoned till at, or by his death, he paid their ransome, and satisfied his Fathers justice. But this glosse of theirs being founded upon a false Hypothe­sis, is deservedly rejected as spurious and fictitious: but me­thinkes I heare some say, how? is it founded upon a false Hy­pothesis? [...], it is easie to create an adversary in a mans fancy, and afterwards foile him at pleasure; this sounds to the eare, but doth not satisfie the judgement. In examination therefore of this quarrel between us, I shall deal fide Romanâ, & fide Anti-Romanâ: with a Roman faithful­nesse, but an Anti-Roman Faith.

The nature of a channell is best discovered by retiring back to the fountaine, and it will not be a little conducible to our purpose, ot enquire after the Authors, who first laid the foun­dation of this opinion, and how, and in what manner, in after­times it gathered so much strength, that to keep fuell at Pur­gatory-fire, it hath put all Christendome into a Paroxisme, and inflamed the whole world in an unextinguishable confla­gration.

Chemnitius a learned Author, who gives us the Narration, or if you please, the History of Purgatory, tells us that he findes Plato, who flourished about 400 years before Christs incarnation, to be the first who laid the structure of Purgato­ry; and afterwards, when the Platonick Philosophers began to [Page 5]be in admiration with the Ecclesiasticall Doctors, this Thesis of his had so much liberty, as to be controverted in the Church. Now nothing else but humane Inference, and Phi­losophical ratiocination inclined Plato to broach this opinion; Eusebius in his book, De praeparatione Evangelica, having transcribed a large dispute of Plato, out of his Tractat. de Anima, in reference to a future life, informeth us, that Plato believed, that such men who seemed [...], insanabiles esse, to be incurable (as such who committed murder praeme­ditately, or the like) were cast into a place of torment, from whence they never were to be set at liberty. Such who com­mitted great sinnes, but were [...], Medicabilia, crimes curable (as if out of sodaine passion, they committed Man­slaughter, or such like) but yet spent the rest of their life, [...], in sorrow and repentance; they propor­tionably to their crimes were cast into flames, but of a diffe­rent nature from the former, and after a yeares expiration in sufferance, approached to the Lake Acherusias, where they im­plored mercy from him whom they had offended: And if they would intreat their Adversary to be reconciled, they were free, otherwise there to remain till they had sued out their pardon. On the other side such who lived transcendently pious, ascend­ed to a place of bliss, there to reside without disturbance: Those whose conversations in this world were of a different nature, neither reaching to a full measure of perfection, nor tending to downe-right profanenesse passed by Acheron into a Lake of Fire, and [...], being purged, [...], are absol­ved, and afterwards receive a remuneration for their good deeds: Thus Plato. And it is observable that when Eusebius relates some opinions of Plato, and that purposely too, to shew Philosophers held some tenents not dissonant from the doctrine of the Church, he makes mention of two places one­ly for the dead, as agreeable to Scripture, adding nothing of a third place, or of Purgatory, which questionlesse he would not there have admitted had the doctrine of Purgatory then been known or received in the Church: And Saint Austin does not dissemble it in his booke, De civitate Dei; that punishment in Purgatory after death, was the position of [Page 6] Platonick Phylosophers, and the same Saint Austin rehearsing that verse of Virgil, ‘Quique sui memores alios fecêre merendo,’ wonders to meet with such an opinion in the Poet, that the dead received comfort by the merits and suffrages of the li­ving; adding moreover, that without any authority of Scri­pture this Thesis crept from the Schoole of Plato into the Church of God.

I should trespasse too much upon your patience to enlarge my self in this particular; but if I doe not too much flatter my self, nor too fondly indulge mine own credulity, I have alrea­dy produced enough to clear it, that Pontificiall Purgatory received its Originall light from Plato's dim lampe; So that Tertullian upon mature deliberation pronounceth, Philoso­phos esse Hareticorum Patriarchas, that Philosophers were the Patriarks of Hereticks. Thus backed by no other authority, did this doctrine at first advance it selfe into the world, when the Jewes being mingled with the Gentiles, learned their work as the Psalmist speaketh: For the Israelites seeing how Hea­thens expressed their Philostorgie, and naturall affections to­wards their dead friends, in superstitious Sacrifices and Exe­quies, this practise begun in the declining of Judaisme to take place amongst them. And on that account, after the time of the Prophets, the Jewes introduced Prayers and Sacrifices for the Dead; about 170. yeares before Christs Incarnation; the first President and Example whereof we meet with, is the 2 of Macchabees 12. with which book whosoever is acquain­ted, shall finde the whole frame and fabrick of the Jewish Go­vernment perturbed and disordered, the face of it, both as to Ecclesiasticall and Civill relations quite changed: Israel had lost her former beauty wherewith she was renowned, and the whole state of affaires depraved and corrupted; Their Empire ruinous, their Doctrine unsound, their Manners, their Rites, their Langnage, their Names all extinguished, and in one word, in affection of conformity with two other Nations, they were wholly degenerated into Heathenisme. No war­rantable [Page 7]rantable President or Example had they, no precept, no pro­mise encouraging this action of theirs, onely what them­selves had copied forth from the custome of those Gentiles, amongst whom they had their conversation; whereas neither in the books of Moses, (which are, as I may so terme them, the Head-Quarters of the Scriptures) nor yet in the Prophets, we shall not finde the least syllable, tending to advantage their opinion or practise, nor doe the Romanists themselves stick to assent to us in this Position: And should I tell you, that those books of the Macchabees are not Canonicall, and by conse­quence, no infallible standards for Speculative or Practicall Theologie, it is no more than what I am able to justifie, having the suffrages of learned and judicious Authors, corrobo­rating this assertion; To omit Lyranus, who sayes, Non sunt in Canone, leguntur tamen per constitutionem Ecclesiae Romanae: But withall, ut sobrie legantur. S. Austin in his second Book De Doctrinâ Christianâ, Chap. 8. reckoning up the Books ac­counted Canonicall, omitteth these books of Macchabees in his Catalogue, so that it seems that learned Father esteemed them Apochryphall. And Saint Jerome saith expresly, Legit haec ad aedificationem plebis, non autem ad authoritatem Ecclesiastico­rum dogmatum confirmandam. The Church reads them indeed for instruction of the People, but not to confirme any Eccle­siasticall Tenent; moreover adding, Eorum quippe authoritas, ad roboranda ea quae in contentionem veniunt, minus idonea ju­dicantur. Their Authority is insufficient to decide a Contro­versie. To this agreeth Saint Cyprian, Lege quidem in Ec­clesia, volui non tamen proferri ad authoritatem ex his fidei confirmandam. This now was the sense of the antient Fa­thers.

I might expatiate my discourse, to shew the vast difference in manner of composing those two books, the Genius running through the veines of the one, being altogether unlike that of the other: But he whosoever was the Amanuensis of the se­cond book, hath given occasion enough to suspect it, ac­knowledging he had Epitomized it into one volume, from the works of one Jason of Cyrene, who had degested the History in five books, as in 2 Macehabees 2.23. you may at lei­sure [Page 8]peruse, which place, when you consult, be pleased to take a view of that slender, and childish Apologie, made at the end of the Story, which scarce relisheth of a masculine temper, much lesse of a Divine inspiration; 2 Macchabees 14. ver. 38, 39. And it is not unworthy of our observation, that in all Histories it cannot be proved; after the time of Maccha­baeus till our Saviours dayes, that this custome of Sacrificing or Praying for the Dead, was retained or used amongst the Jewes: Indeed the Rabbins after Christs time, having their eyes blinded, and their hearts hardned, renewed it afresh, and ( Lyranus relating it) as from the example of Razis killing himselfe, they counted it an Act meritorious, to be felones de se, their owne Executioners; so from the practise of Mac­chabaeus, the Rabbins instituted Memorialls for the Dead: And to this day in their Synagogues, they have Memoriales Libellos, out of which twice every yeare, from their Pulpits, publickly they rehearse the names of the deceased: And at the close, prayer is made, that God would in mercy remember their Souls and place them in Paradise, with Abraham, Isaac and Jacob. Thus have I dealt impartially in this History, which how much, or how little it patronizeth Roman Purgatory, I leave it to the arbitration of any indifferent Judge; and whereas our adver­saries confesse, that they cannot produce any other place spea­king plainly to strengthen their Doctrine; manifest is it, how ruinous is their structure, whose very basis and foundation is so infirme and tottering. Having now cleered it, that the Aca­demies of the Gentiles, were the Seminaries of this opinion of Purgatory, teaching it the Jewes, when their Religion was de­caying under the Law; it now remaineth to be treated, how it had its entrance amongst Christians, under the time of the Gospell: That Christ and his Apostles propounded no such Doctrine, might be insisted on, did not the time prevent me. But if we examine the Spring-head of it, whence first it did descend, we shall finde the occasion of its Introduction into Christian Churches, was no more warrantable, than of old into the Jewish, both of them alike invalid: I can now stand but onely to present you with a short view of it, which in briefe was this; Presently after the Apostles were taken out of the [Page 9]world, there went abroad some Apocryphall Comments under their names, which being dissipated, began to be obtruded, if not to be believed, yet to be disputed, and in processe of time, gathered strength under the arrogated title of Apostoli­call Tradition: Amongst the rest, one Hermas, whom report maketh to be Saint Paul's Scholar, and he onely averreth it as being dictated to him from the vision of an old woman, where the relation is so weak and ridiculous, that it is beneath seriousnesse to repeate it: Whereupon Chemnitius maketh this Animadversion, Et haec lector benè notet quod: Purgatori­um quando sub novo Testamento primum quasi de longè emi­care caepit anile commentum ab anu personula profectum fuit. I shall not need to English it. The like spurious stuffe is Father­ed on Saint James, and Saint Andrew, to the former where­of, is imputed a Masse, wherein is contained prayer for the Dead, and a namelesse Author, penning a book of the Acts of the Apostles, mentioneth, that S. Andrew interceded for an old dead Man: And Irenaeus writeth that there were some Hereticks in his time, who pouring Oyle and Water with some certain invocations, upon the head of the deceased, thought thereby they mitigated their paines, if any were inflicted upon them, I should be too prodigall of my time, in pursuing the series of the History, how Clemens Alexandrinus and Origen were somewhat tainted with an opinion concerning Purgato­ry, but so, that it was quite of a different nature from that which the Romanists endeavour to propagate; For Origen's Purgatory admitteth no ease, relaxation or redemption, by the prayers or workes of the living, but that every one expi­ateth for himselfe, and therefore indebted to none but them­selves for their releasement. And Clemens Alexandrinus affirmeth it very dubiously, (if we may give credit to Chem­nitius) who onely sayes, Forsan cessabunt supplicia post hanc vitam; So that at best his is but conjectural, and (it may be) this in succeeding generations, was controverted in the Church, till the Grecians seeing how apt such disputes were to concili­ate secret approbation, in a Councell about the yeare 550. by publick authority exploded it, so that never after did the Ea­stern Churches receive it, untill about the yeare 1430. Greece [Page 10]being infested by the attempts of the Turkes, in hopes to pro­cure assistance. Paleologus Emperour of Constantinople, en­deavoured to make up the breach between them and the La­tines: To which purpose at Ferrara and Florens Agents met on both sides, to compose the difference, where the great Controversie betwixt the Eastern and Westerne Churches, concerning The Procession of the Holy Ghost, was fully discus­sed and desided, but their concurrence in this was not satisfa­ctory to the full; the Bishop of Rome presseth strongly, that amongst the rest of the Articles of Faith, there should be a subscription likewise to Puratory, to the Supremacy of the Roman See, and to Transubstantiation in the Eucharist: The Grecians reply, their Commission extended no further than to treat with them, concerning the Procession of the holy Ghost, & as for any other Questions newly stated, they could come to no positive determination, without license from the Easterne Churches: If Greece will withdraw her hand from subscribing, Rome is resolved to hold her hand in furnishing them with Auxiliary supplyes: At last necessity tyrannizing upon Pa­leologus, they are forced to joyne with Rome, which accor­dingly was done in the yeare, 1439. but scarce were 14. years expired, viz. in the yeare 1453. when behold Mahumet Em­perour of the Turks surprizeth Constantinople, and with a pu­issant Army, invading the Grecian Territories, subdues all the Eastern Empire to his Dominions, which sad and Tragicall passage the Grecians interpreted as the effects of a just judge­ment from Heaven upon them, persecuting them for their base dissembled compliance with the Latins, and therefore broke off all league and familiarity with them, and as for­merly, so to this day constantly and stoutly renounce and dis­claim Purgatory, resolving rather to suffer slavery under the Turks, where they enjoy their Religion, than submit themselves to the unbounded, unlimited, usurped jurisdiction of the Roman Patriarch.

In sum, therefore (for I take no delight in Polemical Discourses) [...], Old womens Fables, Apparitions, & Spectrums of the dead, consultation with, and answers from Devilish and Heathenish Oracles, these at first created Purgatory for Orthe­dox [Page 11]Divinity, which Rome must now stickle to uphold, especially since the revenues coming in thereby warms her Bishops Kit­chin, & if fame belies him not, provides him his second Course. I am now sensible, that by reason of the straitnesse of the time, I must necessarily retract my first resolutions when I propounded to my self the method in handling this branch of holy Writ, which was then to have alleadged the Latine Fathers, where I finde some affirming Purgatory, others re­maining Scepticks in their judgements, suspending their Ver­dicts either Pro or Con, others againe down-right denying it: As for citations of Councels, themselves have given me occa­sion enough to spare that labour, not denying but that the four first Generall ones were ignorant of Purgatory, nei­ther was its doctrine ratified by any other antient one till that of Florence celebrated in the yeare 1439. where the Gracians reduced to Exigencies were compelled to assent, though af­terwards they did Palinodiam canere, repenting themselves of their cowardly Pacification, as hath already been spoken. If the Councell of Trent be further alledged against us, the whole world hath had sufficient notice of those juglings, impostures and bribings of suffrages used in their proceedings, we can therefore without much astonishment, heare their Anathema's thundring against us, whilest we heare God him­selfe pronouncing, That if we or an Angell from Heaven preach any other Gospell, let him be accursed, Gal. 1.8. But to what purpose should I fight a duell with a Cloud, when by our lear­ned Adversaries acknowledging the difficulty of the Text, and the rehearsall of the variety of sences, whereof it is capable; thus much is obtained, that the words have not in them such an undeniable, unquestionable meaning, as to promote Pur­gatory, but that other expositions may reasonably be inferred from them.

The second interpretation I meet with, be pleased to take with this short Paraphrase; that Christ from the beginning being Head and Governor of the Church, came in the dayes of Noah, not in Body, which then he had not, but in Spirit, and preached by the mouth of Noah, for the space of 120. yeares, to the disobedient, which would not repent, and [Page 12]therefore are now in Prison reserved to the last judgment: Thus Beza.

Now I am the more willingly inclinable to embrace this ex­position, because (besides the agreeablenesse it hath with the precedent and consequent verses) S. Austin in his fore­mentioned Epistle to Evodius renders it, if not in the same words, yet in effect to the same sense: By the spirits in Prison he conceived to be meant men that lived in the dayes of Noah, whose soules were in their mortall bodies as in prisons, to which men Christ in his Spirit by Noah preached, though ne­verthelesse they would not believe: Bellarmine and Estius ac­knowledge this to have been the opinion of Saint Aug. con­cerning these words of Saint Peter, and that it concurreth very nigh with Beza's exposition.

This interpretation is embraced not only by Bede whom Bel­larmine mentions here in following Saint Aug: but also by Aquinas, and others, as Estius observeth, who also addeth that Hesselius (a Romish Authour) doth understand the place much after the same manner: And as Lorinus relateth Diegus Paiva one who wrote in defence of the Councell of Trent doth directly expouned the words as Beza doth, though he would not have it thought that Paiva received it from Beza.

But against this interpretation it may perhaps be objected, that the Spirit by which Christ went and preached to the Spirits in Prison, is opposed to the Flesh, and must therefore signifie Christs Soule, not his Divine Nature.

I answer, that Christs Divine Nature is most fitly under­stood by the word Spirit, even as by the word Flesh, is to be understood, not onely his Body, but his whole Humane Na­ture: in respect of which Nature, Christ was put to death, and was quickned by his Divine Nature: Thus Oecumenius ex­pounds it, [...], [...]; put to death in the Nature of the Flesh, that is, Humane Nature, and raised againe by the po­wer of the Divine Nature, by which he went and preached, &c.

And why should this Exposition seem strange, when as Flesh is put for Christs Humane Nature, and therefore on the o­ther side, the word Spirit may denote his Divine Nature? [Page 13]But againe it may be objected, that Saint Peter saith, Christ [went] and preached, &c. Therefore it is meant of the Soule, not of his Divine Nature, in which respect it cannot be said, but improperly, Christ [went] and preached.

I answer, there is no necessity to take it properly in the words of Saint Peter, more than in the words of Saint Paul, Ephes. 2.17. When he saith Christ came and preached peace un­to the Ephesians, which must be meant of Christ coming and preaching by the Apostle, for otherwise he in his owne person did not preach unto them. And thus Estius notes it to be ex­pounded by S. Ambrose, the interlineary glosse, Aquinas, Lyra and Cajetan: it is objected again, that by Spirits in Pri­son, cannot be understood Living Men, except Saint Peter should on purpose speak improperly, and obscurely.

I answer, not Living Men, but the Soules of Men separated from their Bodies, are termed Spirits in prison, as being in the Prison of Hell, when Peter wrote of them, though they were not so, but were joyned to their Bodies, and so both Soules and Bodies joyned together, were living men, when Christ preached unto them by the mouth of Noah. For the [...], Spirits in Prison or Custody, [ [...]] signifying any kind of receptacle, Rev. 18.2. are those Soules of Men that lay so sheathed, so uselesse and unprofitable in their Bodies, immersed so deep in carnality, as not to performe any service to God, who inspired and placed them there, and 'tis elsewhere a figurative speech, to expresse wicked men, who are called Prisoners and in Prison, that is, [...]; Isa. 42.7. and Isa. 49.9. and bound in Prison, Isa. 61.1. to these Christ, that is, God eternall, who was yester­day, and to day, and forever, [...] went and preached, in or by that Spirit, not personally, but by Noah the Preacher of Righteousnesse, to the old world, by whom he gave those treatable warnings, to them who made no use of the light of Nature, premonishing them of that Deluge of wrath, which God was preparing against impenitent and obdurate sinners. Taking this to be the true and genuine meaning of the words, (for you will much assist my modesty, if you please to call it sa­tisfaction) [Page 14]there naturally arifeth this ensuing Corol­lary. That

God, before he proceedeth in judgement against a People, giveth some signall premonitions, to forewarne them of their intended ruine.

Christ here by his Spirit went and preached to the Old world, before he brought upon them the Deluge, and inundation of waters: God is not in this case like the Cannon, which first Executes, and then Reports, but he first makes the Report, that afterwards there may be no need of the Execution. God needed not to have given these men any warning of his judgment, they gave him no warning of their sinne, no respit: Yet that he might approve his mercies to the very wicked, he gives them one hundred and twenty yeares respite of repent­ing. How loath is he to strike, who threats and treats so fruitlesly, so ineffectually? Had he delighted in revenge, how ea­sily, how justly might he have surprized them unawares? where­as giving them warning, it was a sign he desired to be prevent­ed: The same Method doth he observe towards Sodom, display­ing his white flag of Mercy, before he hung forth his black flagge of Defiance; just Lot warneth them like a Prophet, ad­viseth them as a Father: Nineveh had Jonah dispatched to her, to stand Sentinell, yet within forty dayes, and Nineveh shall be destroyed. Nor was Israel exempted, from being par­taker of this royall favour: God sent his Prophets to warn her to repentance, Judges 6.1. And he sent them Prophets to bring them back again to the Lord, 2 Chron. 24.19. [...], saith Saint Chrysostome. He foretelleth what he will bring upon us, for this end, that he may not bring it upon us, and warneth before he striketh, to make us carefull to avoid the stroke: Peruse all the Prophets of God in former dayes, employed for Israel's reducement, and we shall finde Promises mixt with threats, and still, Thus saith the Lord, or, The word of the Lord came unto me, is prefixed in the Frontespiece of all their Embassies. She had her sedulous watchment standing upon the top of her Towers, striking up Alarums at the approach of dangers. Nor doth he onely premonish by the voice of his [Page 15]word, but his workes likewise have oftentimes a language in them, calling upon men to provide for their safety and secu­rity: Jerusalem may bear me witnesse in this particular: The prodigious Earthquakes, the portentous Eclipse of the Sun, the Comet like a flaming Sword hanging over the City, and con­tinuing a yeare, the great Light shining about the Altar, and the Temple, about nine a clock of the night, upon the Feast of unleavened bread, the Meteors seen through all her Regions; the apparation in the clouds, of Chariots and troops, of armed men encompassing her walls, and many such things of the like nature, Eusebius calls them, [...], and againe, [...], Prodi­gies and Sermons of God himselfe, manifestly fore-signifying the approaching desolation: Thus God dischargeth these warning-pieces over our heads, before he gives fire to the Murdering-pieces at our Hearts, and in briefe, these three en­suing Reasons may be given:

• 1. Ad benevolentiam indicandam.
• 2. Ad apologiam tollendam.
• 3. Ad vindictam acuendam.

1. Ad benevolentiam indicandam, to declare his loving kind­nesse to the Sons of Men, God who is rich in Mercy, Eph. 2.4. and delighteth to be stiled the God of Mercies, Nehem. 9.31. and the Father of Merciet, 2 Cor. 1.3. abundantly manifesteth his mercy in dealing thus graciously, in giving such timely notice of his approaching judgement, and therefore is it he that doth arripere ansam, take all advantages as it were, and lay hold on all occasions to doe good, but to punish and take vengeance is opus alienum, as some expound that in Isa. 28. His strange worke, his strange act, an employment wherein he taketh no delight: As I live, saith the Lord, I have no pleasure in the death of the wicked. Hence proceed those debatements, those rowlings and soundings of bowells, those yearnings within him to shew compassion, as if it were possible he could, he would reconcile his Justice and Mercy, to be Just to the Sinne, and yet be Mercifull to the Sinner: O Ephraim what shall I doe unto thee? O Judah how shall I entreat thee? and [Page 16]why will yo dye O house of Israel? These are the Expostulations God useth with men, whereby they may discerne how they have provoked an unwilling inflicter: Vengeance cometh on heavily, and drawes a sigh from God, when he is necessitated to prepare his Rodde, to unsheath his Sword, to bend his Bow, and make ready his Quiver: Heu consolabor! Ah I must, I see there is no remedy, ease me of mine Adversaries, and avenge me of mine Enemies. Slow to anger, and loath to strike.

But gracious and mercifull, and of great kindnesse, abun­dant in Truth, Joel 2.13. which is the first reason assigned for our Doctrine.

2. Ad Apologiam tollendam, to cut off all manner of ex­cuse, to elide all their Apologies, to evacuate all the evasions which the wits of men are apt to frame and contrive in their owne behalfe. If I had not come and spoke unto them (saith our Saviour) they had not had sinne, but now they have no cloak for their sinne, John 15.22. Here is that which shall stop the mouthes of all prophane men, that neither would Judge­ments drive them, nor Mercies draw them to repentance. Whosoever heareth the sound of the Trumpet, and taketh no war­ning, his blood shall be upon him: Ezek. 33.4. God demands, What could have been done more? Isa. 5. as if he would have been better to us, had we been better to our own selves.

Sinners standing out against all admonitions, weave the web of their owne ruine, and are the unhappy Artificers of their own destruction; Julian gave for his Armes in his Escutcheon an Eagle struck through the heart, with a flight Shaft feathered out of her own wings, with this Motto: ‘—Propriis configimur alis.’ [Page 17]A perfect Embleme of depraved man. Our Death flyes to us with our owne wings, and our owne Feathers pierce us to the heart: Perditio tua ex te, O Israel; thou hast destroyed thy selfe, O Israel: we must say with Jerusaleus, The Lord is righ­teous, but we have rebelled against him; which may serve as the second Reason for confirmation of the Doctrine.

3. Ad vindictam acuendam, when these distributions of favours prevaile nothing but to encourage and harden men in their sinnes: it exasperates judgement, and sharpens re­venge against them. Laesa patientia fit furor, Love neglected, turnes into the most desperate Hatred, as the sweetest Wines make the tartest Vinegar: The more bonds of Duty, the more Plagues for neglect: This was it which aggravated Is­raels sinne, that God had known her of all the Families of the Earth, therefore he would surely punish her for all her ini­quities, Amos 3.2. When wisdome had made her unsuccesse­full addresses to the world, in the first Chapter of the Pro­verbs, when her warnings were all slighted, her invitations neglected, as if her eyes had flashed like Lightning, her voice ecchoes and resounds like Thunder; Because I have called and ye refused, I have stretched out mine hand, and no man regar­ded; but ye have set at nought all my Counsell, and would have none of my reproofe, I will laugh at your calamity, and mock when your feare cometh; and to the end of the Chapter, she goes on enraged with an holy fury; which things being premised; I shall give you one or two inferences, with which I shall put a period to my present employment.

First, Gratitudinem suadet, It strongly obligeth us to grate­full returnes of Prayers, and Praises: God though he hath put a cup of affliction into our hands, yet is it sweetned with some ingredients of Mercy; though he hath fed us with bread of Adversity, and waters of Affliction, yet are not our teach­ers removed into Corners, Isa. 30.20. we need not with E­lie's Daughter, name England, Ichabod, the Arke and glory of the Lord is not as yet, God be thanked, taken away from us. Even amidst the neighing of Horses, and ratling of Ar­mour, amidst the sound of the Drums and Trumpets, still have we those who blow the Trumpet in Sion, and sound an alarum [Page 18]upon Gods holy Mountaine. Speak O Son! whether in all thy travels from East to West, from one quarter of the Heaven, even to the other, did thine eyes behold such an illightned Goshen, blessed with the number of Gods Embassadors, faithfully dis­charging their Ministeriall duties? let us therefore labour to live answerably and proportionably to this Mercy, let us walk as becometh the Gospell. It is storied of Marcus Manlius, having deserved well of the Roman state for defending the Ca­pitoll, afterwards upon occasion, fell into disfavour with the people, was adjudged to death; however, their gratitude prompted them so farre, as that they would not execute him in any place, from whence they might discover any part of the Capitoll: at last in the Peteline Grove, from whence no Pi­nacle of that Edifice could be discerned, he was put to death; It is a wonder men can finde any corner to sinne in, any place to let loose the reines to a licentious exorbitancy, especially since which way soever men turne their eyes, they meet with some signall objects of Divine favour, and should be en­gagements to stop and check us in our full carriere of sinning: nay yet more, to take up the Prophets Hallelujah; O enter into his gates with thanksgiving, and into his Courts with praise, be thankefull unto him, and speak good of his name; For the Lord is gracious, &c.

Lastly, (though many more might have been added) excitet industriam, let these premonitions have what they chiefly call for, and that is our amendment and reformation, ‘Discite justitiam moniti non temnere divos.’ Sure I am, every one of us, have had our hands in pulling down judgments, we are therefore deeply concerned to prevent them for the future: From the highest to the lowest, we have contributed our Talent, and cast in our Oyle to encrease the flames: Let us at last after so many warnings shot off from Heaven, bring our buckets to extinguish them. To what pur­pose thinke you is it that God all this while hath not stopt the mouths of his Harbingers, nor yet cancelled their Commissi­on? These Olive-branches in their Mouths, are reall invita­tions [Page 19]to reconciliation: We wooe, and we wooe, we entreat, and we threat, and all [...], and will neither move or conquer us?

I believe there is none such a stranger in our Israel, but knowes how it fareth with us, and that the time is come, that God arise and have Mercy upon us, yea the time is come: For why her Servants thinke upon her stones, and it pittieth them to see her lying in the Dust.

That which remaineth for us to performe, is, that we entreat Almighty God, that being taught by his Word, and admo­nished by his Rod, and humbled under his correcting hand, we should flye to his Mercy, acknowledge his Justice, implore his Favour, for the pardon of our Sinnes, for the amendment of our Lives, and for the Salvation of our Souls, and all for the merits and mediation of Jesus Christ the Righteous: To whom with the Father, and the Holy Ghost, be all Honour and Glo­ry, Praise, Power, Might, Majesty, Dignity and Dominion ascribed. Amen, Amen.