CHRISTS COVN­SELL FOR ENDING, LAW CASES.

1 THese words (Worship­full and Beloued) are a part of that large and heauenly Sermon, which our Sauiour made in the Mount to his Disciples, and a great multitude, as appeareth in the first verse of this Chapter. A learned man cals it,Perkins in his exposition of Christs Sermon in the Mount. the key of the whole Bible; because by it is opened the summe of the Old and New Testament; and in that sense my text may be tearmed, the chiefest ward of this key; as being that which first disclo­seth the corrupt Glosses of the Pharises, and whereupon our Sauiour especially insisteth: Who hauing shewed before, that the sixth Commande­ment, [Page 6] not onely forbiddeth actuall murder, (as the Pharises would grosly haue it) but also rayling words, Ver. 22. [...], vid. Bezae An­not. ibid. discontented gestures, rash anger, (as the se­uerall punishments declare, to which these things are liable) inferreth thereupon an effectu­all exhortation, to concord, loue, and charitie, and first with their Brethren, in the two verses going immediatly before.Ver. 23. If then thou bring thy gift vn­to the altar, and there remembrest, that thy brother hath ought against thee; 24. leaue there thine offerring be­fore the altar, and goe thy way, first be reconciled to thy brother. And secondly with their Aduersa­ries, which is a higher step to perfection, in the words I haue read vnto you: Agree with thine aduersary quickly, whilest thou art in the way with him, &c.

2. The learned seeme not to agree altogether about the sense and scope of these words.In hunc locum. Saint Chrysostome takes only the letter, and extends it a­lone to such contentions, as happen betweene party, and party, here in this world, before a ciuill Magistrate; and of this mind also are Theophy­lact, and Euthymius, among the ancient; Brentius, Pellican, and Kemnitius, with some others, among the latter writers.Vid. Thomae Caten. But Cyprian, Hilarie, Ambrose, Hierome, and Augustine, with the rest of the Fa­thers and Schoolemen, expound parabolically, the way, In 5. Math. this life, the Iudge, Christ, the Sergeant, the An­gels, the prison, Hell. Both sence are true (saith Abulensis) but the latter more principall; whose opinion I the rather imbrace, because it tendeth to agreement, for which I labour. To omit there­fore [Page 7] the curious discussing of the poynt, how, and by what reasons, both interpretations may stand, as fitter for the schooles, then this place: I take the words to be vttered by way of a similitude, whose substance, or latter part, commonly called [...], is here omitted, as easie to be gathered, by the shadow, [...], or former part expressed; it being vsuall in Scripture, and common talke; and in this particular enlarged, may carry this sense: If a creditor of thine, to whom thou art falne in band, should thereupon put thee in suit; the law is o­pen, the Iudge must doe right, the penalty is imprison­ment: were it not wisdome, therefore for thee to ha­sten, and agree, before it come to a triall, that so by drawing the Court, thou mightst withdraw thy selfe from danger? The like is thy case here in this world, for brotherly reconciliation; whether thou be wron­ged, or haue wronged, seeke peace, and ensue it, and that now, in the acceptable time, speedily without de­murres. For thou art way-laid by death, and knowest not how soone thou shalt be arrested. If thou come out of charity before Gods tribunall seate; the Angels are his Sergeants, hell his prison, diuels his hangmen, fire and brimstone his racke; iudgement must passe, and execution shall follow, and then to desire a compo­sition will be too late. So that here you see (Belo­ued) what both opinions yeeld, to further, and perswade this Christianlike agreement: the first from the words, in regard of temporall damage, the second from the meaning, to auoid eternall vndoing.

3. The summe is an earnest motiue to Brotherly reconciliation with all men, [Page 8] and cōsisteth as it plainely appeareth, of these two parts:

• 1 A Precept. Agree with thine aduer­sary quickly, whilest thou art in the way with him.
• 2 A reason thereof, in the words ensuing, lest thine aduersary de­liuer thee to the Iudge, and the Iudge deliuer thee to the Sergeant, &c.

The precept (whereof only at this present, by Gods as­sistance & your Christian patience I intend to en­treat) containeth in it these foure circumstances, the

• 1 Matter whereof. Agree.
• 2 Party with whom. Thine aduersary.
• 3 Time when. Quick­ly.
• 4 The place where. Whiles thou art in the way with him.

Agree with thine aduersary quickly, whilest thou art in the way with him.

Agree, as becommeth a man, with thine aduer­sary, as it behooueth a Christian, Quickly, to shew thy willingnes, and whilest thou art in the way, to ex­presse thy carefull prouidence. For by Agreeing, thou imitatest thy Sauiour, with thine aduersary, thou excellest the Scribes and Pharises, quickly, thou out-strippest the sluggard, and whilest thou art in the way, thou preuentest the danger that is to come. And therefore giue me leaue once more to inculcate, and repeate againe Agree, to saue thy selfe, with thy Aduersary, to win thy brother, quickly, to redeeme the time, and whilest thou art in the way, to speed the better at thy iournies end.

[Page 9]4 Agree: The originall hath it in two words [...]. Which translators contend, who should expresse most significantly. The vulgar Latine giueth it to this sence.Esto consenti­ens. Consent or thinke the same things with thine aduersary. Erasm{us}, Habeto bene­uolentiam. Beare him good will. Castalion, Compone. Compound. Vatablus, Fac conuenias. See thou come to an agreement. The Syriac, [...] Be desirous of his friendship. An old translation which Saint Au­gustine seemeth to approue,Esto concors. accord, compound, or, make a full atonement: which is also liked by Be­za, and in effect is the same with his:Esto amicus. Nec monet tan­tum vt animo benè velimus aduersario, sed vt cum eo transiga­mus, &c. Luk. 12.58. be friends let there be a perfect reconciliation, see there be an end of all brabbles betwixt you. For wee are not onely aduised (saith he) to wish well to our aduersa­ry, and there let it rest; but to go to him, talke with him, conclude with him, and as Saint Luke hath it, Chap. 12.58. Deliuer our selues from any thing he hath against vs. All which is included in this one word agree, & yeeldeth this maine doctrine be­sides many other.

That it is a necessary duty for euery true Christian to seeke reconciliation:

A necessary duety (I say) of euery true Christian, not onely coldly to admit, or to be content it should be so: but also earnestly to seeke, faithful­ly to bring about, and ioyfully to embrace an absolute, hearty, and brotherly reconciliation.

5 The proofes wherof are so many, and preg­nant throughout all the Booke of God, that whatsoeuer is there written, may serue for a testimony. All the long art of Diuinity, is comprised in this one short word, loue. As the A­postle [Page 10] obserueth, Ga1. 5.14.Gal. 5.14. Loue the Lord thy God, is the first and great commmandement; and loue thy neighbour, is the second like vnto this; vpon which two hang the whole Law and the Prophets, Mat. 22.40.Mat. 22.40. In regard whereof, the chiefe subiect of our Saui­ours praier, was vnity, Ioh. 17.21;Ioh. 17.21. his chiefest le­gacy, peace, Ioh. 14.27.Ioh. 14.27. And by this shall all men know (saith he) that you are my disciples, if you loue one another. Ioh. 13.35.Ioh. 13 35. For as there is one body, one spirit, one Lord, one faith, one baptisme, one God and Father of all, Ephe. 4. vers. 4, 5, 6. who is aboue all, and through all and in you all: so it behoueth the members of this body, the guided by this spirit, the seruants of this Lord, the partakers of this faith and baptisme, the worshippers of this God, and children of this Father, Jb. ver. 2. with all humblenesse of minde, & meekenesse, and long suffering (as the Apostle exhorteth) to support one another through loue, endeuoring to keepe the vnitie of the spirit in the band of peace. Chap. 25. 1. Three things (saith the wise son of Syrach) reioyce me, and by them, am I beautified before God and men: the v­nity of Brethren, the loue of Neighbours, and a man and his wife, that agree together. And therefore e­uer wil be remembred that good minde of faith­full Abraham, Gen. 13.8.Gen. 13.8. who to cut off all de­bate betwixt his heardmen, and Lots; disdained not to goe, the elder to the yonger, the vncle to the Nephew, the worthier to the inferior, in this kindest maner. Let there be, no strife, I pray thee, betweene thee and mee, neither betweene mine heardmen, and thy heardmen, for we are brethren. The like was Io­sephs counsell to his departing brethren, Act. 4.32. Gen. 45.24.Gen. 45.24. [Page 11] Fall not out by the way. And the multitude of the first Christians, Act. 4.32. are said to be of one heart, and one soule, in regard of the faithfull agreement which was betweene them. Whereupon the Au­thor of the Sermons ad fratres in Eremo, Ser. 2. Qui pacem cor­dis, oris, & ope­ris, non habet, Christianus dici non habet, &c. sticketh not to inferre, That he that in heart and word, and work, contendeth not for this agreement, cannot be called a Christian. He that resteth not on this foundation, setteth his life and foote in slippery places, sayleth in a tempest, walketh in a ruinous cliffe, soweth on the sand, the new Ierusalem being not a place for quarrellers (as Saint Basil grauely obserueth) but an inheri­tance and reward for gentle natures.

6 A lesson (Beloued) for these contentious times, and dog-daies of ours, to remember vs, what wee are, whom we serue, what is expected of vs, and how little we performe. The mercilesse debtour in the Gospel, should bee a patterne vnto vs all: Who for taking his brother by the throat, and ex­acting (as it should seeme) no more, but his owne, receyued this doome of his Master,Mat. 18.32. O euill seruant, I forgaue thee all the debt because thou pray­edst me: shouldst not thou also haue had compassion on thy fellow seruant, euen as I had pitty on thee? But wee are so farre, either from fearing such Iudge­ments, or imitating this pittie, that like Ishmael (almost) we are become Wilde men, Gen. 16.12. his hand a­gainst euery man, and euery mans hand against him. So farre from seeking this brotherly reconciliation, that being sought vnto, we will scarce heare of it. But alas (selfewild and inconsiderate man!) little dost thou marke the steps thou treadest, or the [Page 12] downefall of this way, wherein thou postest. Shall thy God bee called the Author of peace, and wilt thou continue a maintainer of dissention? shall he receyue thee, who reiectest thy Brother? or suppose thou wilt agree with him, who quar­rellest with his, and thine owne fellow members? No, no, (Beloued) he hath taught vs otherwise. Our trespasses are forgiuen vs, but with this con­dition, as we forgiue them that trespasse against vs. Where is thine aduersary (saith he) whose iniu­ries like the bloud of Abel cry vnto me for ven­geance?Gen. 43.3. neuer looke me in the face, except your brother be with you. So true is that which Pel­lican hath on this place obserued: Non experieris Deum tibi propitium, nisi proximus sentiet te sibi pla­catum: Thou shalt not find that God is pleased with thee, before thy neighbour perceiue, thou art reconci­led vnto him. For as the spirit of man (it is an old Authors similitude) neuer quickneth those members that are cut asunder or broken, Serm. 2. ad fra­tres in Erem. vntill they bee iointed againe, and set together: so the Spirit of God neuer giueth life to vs, except we be bound together in the bond of peace. This prepareth vs to prayer, which must be without wrath, 1. Tim. 2.8. Iam. 1.21. it fitteth vs to heare, which must be with all meekenes, it prouideth vs for the Lords Supper, who accepteth no ghest without this Wedding garment. Mat. 22.12. 1. Cor. 13. Though thou speake with the tongs of men and Angels, hast the gift of prophe­sie, knowest all secrets, canst remoue mountaines, giuest thy goods to the poore, and thy body to be burned; all this is but sounding brasse, and tinckling Cymbals. Vaunt of no such offerings at the Lords Altar, [Page 13] before thou go, & be reconciled to thy brother. Go (I say) not expect when he will come vnto thee, nor tarry till thou happen to meete him; but seeke him out of purpose, enquire for him, commune with him. And where thy presence cannot, thy desire of peace (saith Gregory) must performe that office. Satisfie him in thought,Dialog. l. 4. whom thy thoughts haue wronged; in words make amends, for thy iniurious speeches; as also for thy deeds, let thy deeds recompence. For why should our stubbornness so farre ouermaster vs; as to make our best seruices vnacceptable to our King and Master? [...]; O the admirable benignitie, and vnspeakable goodnesse of God (saith that golden-mouthed Father Chrysostome on this place!) Hee despiseth his owne worship, to main­taine thy charitie, he will not be found of thee, till thou hast sought this reconciliation. Neuer pray, come not at Sermons, worship me not all (saith our Lord God) what haue I to doe with your ap­pointed feasts and solemne assemblies? my soule ha­teth the oblations of such as foster, or bring with them hatred in their soules. Wherefore (Beloued brethren) let vs study to agree, that we may be beloued, and seeke peace here, that wee may enioy it in heauen. Prou. 30.27. The very grashoppers can goe forth quietly altogether by bands (as the Wiseman telleth vs) and the kingdome of Satan is not de­uided against it selfe. Mat. 12.26. Now, if you will further know the party with whom wee are thus to agree, it followeth: Thy Aduersarie] which is the second circumstance I before proposed, [Page 12] [...] [Page 13] [...] [Page 14] and commeth here in order to bee likewise handled.

7 Agree with thine Aduersary.] The word [...] in the originall is not so largely taken, as aduersarius in the Latine, which may signifie any kinde of enemy: but rather as we tearme in Eng­lish in our Law matters, the plaintife, in regard of the defendant; or the defendant, in respect of the plaintife, Lib. 1. de pur­gat. c. 7. to be an aduersarie. Aduersarius litis (saith Bellarmine in a passage vpon this place) non iniuriae: an Aduersary, not so much for an iniurie offered, as in a triall to be had; and therefore may not so properly be expounded an enemie, as a friend or neighbour of ours, with whom we haue a case in controuersie. What is answerable to this in the similitude, diuers are of diuers opini­ons. Some would haue this Aduersary to be the Deuil, Vid. Bucaseni. Enarrat. in. 5. Math. & Beaux-am. Har­mon. Euang. Tom. 2. pag. 20. 2. Lib. 1. de. serm. Dom. in. mont. cap. 22. as Origen, Euthymius, Theophylact, with whom we are to agree, (as S^t Hierome expounds it) by renouncing him wholy, as our promise was in baptisme, and so shaking him off, that hereafter before the Iudge of heauen, he may haue no acti­on against vs. But Caluin confutes this mainely; following herein Saint Augustine, whose argu­ment is from the Greeke word [...], be friends, or a well-willer: but betweene the Deuill & vs there should be no such commerce, or familiari­tie. Others by aduersary vnderstand the flesh. This also liketh not Saint Augustine, neither Saint Hie­rome, who thinke it hard, that the spirit should a­gree with the flesh, which euer lusteth, and re­belleth against it. Saint Ambrose would haue [Page 15] this aduersary to bee sinne. But what peace, or composition should be with that, which wee are bound by all meanes, to root out, and extinguish? Others therefore come neerer the truth, as Atha­nasius, Augustine, Gregory, and Beda, who would haue this aduersary to be either God, or his law, or our owne consciences. And surely the best way it is for vs to curry fauour with these; whiles op­portunitie and time is granted vs. Yet I take the exposition of Hilary; Anselme, and Saint Hierome, to bee more naturall for this place; who go no further then the letter, but by Aduersary vnderstād Dominū litis, quod est commune nomen vtrique parti litiganti, as (Tremelius notes on the Siriack word,) any man that hath ought against vs, or we against him; importing no other thing, but that the of­fender should seeke, and the offended embrace, any Christianlike agreement, without running to extremities. Whereupon I ground this gene­rall doctrine.

That the goint to lawe of Christians, where a good end in priuate may be hoped for, or had, is contrarie to that course of proceeding, which our Sauiour here pre­scribes in Iudiciall causes.

8 A doctrine depending on the former, but yet in such a sort, that wheras there I insisted in generall, vpon the matter to be fought, here I de­clare in particular, the manner how to find it: e­specially in such cases, as breed the greatest iarres. Wherein I would not be mistaken, as though I went about to taxe such courses, or vocations, as our Common-wealth alloweth; or held all pub­like [Page 16] trials before a ciuill Magistrate, vnnecessary. No, my text cleane dasheth such Anabaptisticall conceits, wherein I finde an accuser, a Iudge, a Ser­geant, a prison, and all approued. My purpose is therefore only to shew, what mutuall moderati­on should bee practised of vs all; in our priuate differences, and affaires. For as not to agree in such, dissolueth the bands of charitie: so in wick­ednes to consent with any, is felony, treason, or conspiracie. So Herod & Pilate were made friends, Luke 23.12.Luk. 23.12. but yet continued enemies to our Sa­uiour. Cutpurses consent, Pro. 1.14.Prou. 1.14. but it is to do a mischiefe; and such cordes neuer hold longer, then the strangling of their masters. But our causes should be lawfull, in which we should agree, and personall, which wrong not estates, and of that na­ture, which need not so tedious a trauersing. Of which the Apostle speaketh, 1. Cor. 6.7.1. Cor. 6.7. Now there­fore, there is vtterly a fault among you, because you go to law one with another: why rather suffer you not wrong? why sustaine you not harme? See how ear­nestly he presseth that, which our Sauiour before had preached, Mat. 5.40.Mat. 5.40. If any man will sue thee at the law, and take away thy coate, let him haue thy cloake also. That is, rather then seeke priuate re­uenge, which belongeth vnto the Lord, and not to thee, bee content to lose a garment, or more of thy temporall goods: for hee easily contemneth such (saith Chrysostome) who hopeth for eternall treasures in heauen.Jn Mat. c. 5. hom. 11. Gen. 39.12. Hee will leaue his garment with Ioseph, in the hand of his mistresse, to escape vnspotted with the vaile of honesty. And if wee [Page 17] must forgoe such necessaries, (saith SaintSi de necessa­rijs imperatum est, quantò ma­gis superflua contemnere con­uenit? De Ser. Dom. in mont. l. 1. Augustine) as coat or cloke, or the like for qui­etnesse sake: how much more should wee con­temne things of lesser value, especially at the command of such a Lord and Master, who will certainely see we shall be no losers by it?

9 This is counsell (Beloued) of the Great Law­giuer, not varying with the times, but as a law of the Medes and Persians, that altereth not. Hest. 1.19. Which if we could be content to follow, by curbing and ouertopping our impatient affections, would saue vs much trauell, great charges, hot bicke­rings, infinite discontents, & euer end our causes to our truest aduantage.Plutarc. in Pyrrh. Wee read in Plutarch in the life of Pyrrhus, of one Cyneas, a man of great imployment about that King, who vnder­standing that at the Tarentines entreatie, the King his master was resolued to make war on the Romans, tooke occasion to discourse with him in this sort: It is reported (O King) (saith hee) that the Romans, are great Warriers, and haue large command of puissant nations; put case wee ouer­come them, what benefit shall wee get thereby? Pyrrhus answered, That is question, which few wise would aske: why then, all Italy and Greece are straight at our command. Cyneas pawsing a while, replied: But when wee haue Italy, and Greece, what shall wee doe then? Pyrrhus not finding his meaning; Sicily (saith he) thou know­est is hard adioyning to vs, and verie well may be our next conquest. But hauing that (quoth Cyneas) shall our warres bee ended? That were a [Page 18] iest (quoth Pyrrhus) for who would not then to Af­fricke, and so to Carthage? the passage is not dange­rous, the victorie assured. True indeed (saith Cyne­as) but when we haue all in our hands, what shall we doe in the end? Then Pyrrhus breakes out a laughing. We will then, good Cyneas (quoth he) be quiet, and take our ease, and make feasts euery day, and be as merry one with another as wee can possibly. Then Cyneas hauing that he would, thus closeth with him, And what letteth vs now (my Lord) to be merry, and quiet together, sith wee enioy that present without further trauell, and trouble, which we are now a seeking with such bloudshed and danger; & yet we knowe not whether euer wee shall attaine vnto it, after that we haue suffered, and caused others to suffer infinite sorrowes and calamities? The application is so manifest, that I neede not stand vpon it. For aske but our contentions wranglers what they ayme at by their going to law, and their vexing one another: their answere can be no other but to right themselues, that at length they may liue qui­etly. But quiet thy bosome enemies at home (whosoeuer thou art) and thy cause shall be en­ded, before the action be entred. For through pride man maketh contentions, Pro. 13.10.Pro. 13.10. Couldst thou but once take order with this malicious af­fection, 'twere easie to compound with thy grea­test aduersarie?Discordia filia inanis gloriae, Greg. Mor. l. 13. c. 31. Aquin. 2. 2 ^ae. q. 37. art. 2. But thou canst not be so base as to yeeld vnto him; and yet wilt thou be so base as to yeeld vnto the Diuell? Harken to the blessed Apostle: Let not the sunne goe downe vpon thy wrath, Eph. 4.26.Eph 4.26. and it immediately followeth, Neither [Page 19] giue place vnto the Deuill. But thine aduersary pro­uokes thee to strife, and thou canst not endure it. But thy Sauior commands thee to agree, and wilt not obey him? But should I lose mine own, to buy his fauour? But wouldst thou wreak thy anger, to lose a Kingdome? Loue suffereth all things, 2. Cor. 13.7. it belee­ueth al things, it hopeth al things, it endureth al things, it seeketh not its owne, but the things that are of God. If thy cause be good, and thy conscience vnspotted, thou hast an Aduocate with the Father, 1. Ioh. 2.1, 2. Iesus Christ the righteous. This was the Kings Attorny, that Da­uid retained, Psalm. 35.1. Plead thou my cause (O Lord) with them that striue with me, and fight thou against them that fight against me. But we must haue writ vpon writ, and Action vpon Action, to vndoe our selues, that we may vex our brethren: Eseck, and Massa, Gen. 26. Exod. 17. Esa. 8.6. and Meribah, the waters of strife and contention, are those we delight to drinke of, the gentle Shiloah runneth too softly for our turbulent humours: whose counsel doe we follow in this (Beloued) but his, who was a liar and a murtherer from the ve­ry beginning? Are we Sheepe of the Lords pasture, Psalme 100. and yet like Dogs, and Swine will bee barking, and biting one another?Math. 24.29. and shall that seruant speed well at his masters comming,Luk. 12.45. who is taken molesting and smiting his fellow seruants? Hence therefore let Tale-bearers, and those Attournies learne, who set neighbours together by the eares, & egge them onward to contentions, whose Ap­paritours and Agents they be. For if blessed bee the Peace-makers, Mat. 5.9. for they shall hee called the children of God, then cursed be such Brawle-makers, for they [Page 20] shall be called the Children of the Diuell. Mat. 5.9. But of you (deare Christian brethren) I am perswaded better things; you haue learned of the Wise man, Prou. 17.14.Pro. 17.14. that the beginning of strife is as the opening of waters, which will quickly drowne, if they be not stopped. Take vp therefore such contentions, as now, or at any time shall arise a­mongst you; conferre together, lay aside all ma­lice, vse the helpe of your neighbours, and all o­ther good lawfull meanes. What? is it so, that there is not a wise man among you? no not one that can iudge betweene his brethren? but a brother goeth to law with a brother (as the Apostle complaineth of the Corinthians: 1. Cor. 6.5.) and I may adde, most common­ly for a matter of small moment. Rather make a friend of thy aduersary, to ioine with thee in league against thy spirituall enemies, & that effectually, and that quickly, without any further prolonging; which is the third circumstance I obserued in the precept, & will quickly here, by Gods grace, and your Christian patience, indeuour to run it ouer.

[...].10 Agree with thine Aduersary quickly] Maturè, saith Castalion: citò, say the other interpreters: all cōmeth to one, seasonably, or presently, the present being euer most seasonable. Because in actions of this nature, the contrary to our common prouerb is found most true, the more haste, the better speed: whence I gather, that delay in any Christian duty is alwaies dangerous. To die wel (saith one) is a long art of a short life, and a speedy beginning, is the shortest cut to this longest art. 2. Cor. 6.2. Behold (saith the blessed A­postle) now is the accepted time, behold now the day of [Page 21] saluation, and to day if yee will heare his voice, har­den not your hearts, but exhort one another daily, while it is called to day, Heb. 3.13.Heb. 3.13. There is a [...] or a [...] to day, or now, in all the mandats almost of the King of heauen. So the Prophet Esaiahs search, Esai. 55.6.Esa. 55.6. our Sauiours Watch. Mar. 13.37.Mar. 13.37. the Wisemans memento, Ecclesiast. 12.1. con­taine no other thing, then that wise sonne of Sy­rach so much beateth vpon, Ecclesiast. 5.7.Eccle. 5.7. Make no long tarrying to turne vnto the Lord, and put it not off from day to day; All excuses are refusals, and delayes are denials, when our Sauiour saith vn­to vs, Come and follow me. For though his mercy afford vs often-times many yeeres to repent; yet his Iustice permits vs not one houre to sin. Peccan­ti crastinum non promisit (saith Gregory:) he promi­seth not to morrow to the offender, who is al­waies ready to forgiue the penitent. And there­fore Matthew was no sooner called, Mat. 9.9.Mat. 9.9. but presently hee arose and followed. Hastily came Za­cheus downe from the Tree, Luk. 19.6. and receyued our Sa­uiour ioyfully, when notice was once giuen, that hee would bee his ghest that day: and no sooner had hee looked back vpon Peter, Matthew 26.75.Mat. 26.75. but hee went out (saith the text) and wept bit­terly.

11 I will not stand longer, for the proofe of a point so euident, but come to apply it to our selues. These things are written for our instruction, to admonish vs to beware, how we deferre our re­pentance. It is strange to obserue our shifts here in, how cunningly we can coozen our selues, and [Page 22] abuse Gods long suffring, for our longer sinning. But had we but the grace to consider what true conuersion is, and the manifold difficulties that alwaies crosse it; most euidently it would ap­peare, that all these are augmented, and streng­thened by delay, and that by this deceit, more do perish, then by all the guiles and subtilties of Sa­tan besides. For better considereth that old ser­pent, then we do, how that one sinne draweth on a­nother, how he that is not fit to day, will be lesse fit to morrow, how that custome groweth into nature, and old diseases are hardly cured. He knoweth, the long­er we persist in sinne, the more God plucketh his grace and assistance from vs. Our good inclina­tions are the weaker, our vnderstanding the more darkned, our will the more peruerted, our appe­tite the more disordered, all our inferiour parts and passions, the more strengthened, and stirred vp against the rule of reason; whereby his foot­ing is the stronger, and our case the more despe­rate. Last of all, hee is priuy to the vncertainty, and perils of our life, to the dangers that may be­fall vs, to the impediments that will alwaies crosse vs: so that if once he winne vs to delay a little, he doubteth not but to gaine our whole time frō vs. Now shall we see this net, Prou. 1.17. and yet be entangled? knowe this guile of this old writhing serpent, and yet neuer endeuour to preuent it? Most com­monly there is no man so yron-hearted, but hee hath a purpose in time to amend his life. And when hee seeth another to liue religiously, and heareth the commendation of the Saints of God; [Page 23] he wisheth in his heart he were also such a one,Numb. 23.10. and groneth oft-times in conscience, that he hath ne­uer endeuoured so to bee. But alas (my good Christian brother) what letteth at this instant, that this course should not be taken? What in­conuenience would follow, if presently this were practised, which for euer should doe vs good? Thou shouldest preuent the euill day, which sud­denly may ouertake thee: thou shouldst haue thy lamp ready, whensoeuer the Bridegroome passeth by thee: thou shouldest be furnished of a wedding gar­ment, when the Master of the feast commeth to take notice of thee. The outward pleasures which thou seemest here to abridge, should be recom­penced in this life, with the peace of conscience, and hereafter with eternall felicitie. And if for the present by such meanes, thy gaine be negle­cted, thou shalt surely finde the increase another where. Now, can there be a waightier matter then thy saluation? Seest thou not by others ru­ines, the vncertainty of thine owne estate? And are not these things true, which out of Gods sa­cred Word I haue proued vnto you? What sens­lesnesse is it then for vs (Beloued) to make that the taske of our old age, which should bee the practice of all our life, and to settle our euerla­sting, our only, our surest making or marring, vpon so tottering, and sinking, and sandy a foundati­on? We see, and know by experience, that a ship, the longer it leaketh, the harder it is to be emptied: a house, the longer it goeth to decay, the worse it is to repayre: or a nayle, the farther it is driuen in, [Page 24] the harder it is to plucke out againe. And can we perswade our selues, that the trembling ioynts, the dazeled eyes, the fainting heart, the fayling legs, of vnweildy, drouping, and indisciplinable olde age, may empty, repayre, plucke out the leakes, and ruines, and nayles, of so many yeeres, flowing, fayling, and fastening? But suppose we came to that age, (which is an extraordinary bles­sing of God, and not granted to many) and re­tayne in it that vigour, which happeneth to very few, and enioy that grace of God, which now and heretofore we so often haue despised: Imagine (I say) the best that may be hoped for, that thou mayest haue time hereafter to repent, and ability to vse that time, and desire to vse that ability, and grace to prosper that desire: whereby thou mayest vanquish Satan at the strongest, when thou thy selfe art at the weakest; yet consider herein thy foolishnesse, which in matters of lesse moment, thou wouldest bee loth to commit; each day thou knittest knots, which once thou must vndoe a­gaine; thou heapest that together, which once thou must disperse againe; thou eatest and drinkest that hourely, which once thou must vomit vp againe, to omit thy vngratefull dealing with thy Lord and Master Christ Iesus, whom thou seruest thus at length with the Diuels leauings, and then (for­sooth) we will turne to be religious, when time will scarse permit vs to bee wicked any longer. We see therefore (beloued brethren) the waight, and importance of this one vvord quickly. Though there be twelue houres in the day, Ioh. 11.9. wherein men may [Page 25] walke, no vvisedome it is for vs, to post ouer our repentance to the last cast. Non semper manet in foro paterfamilias (saith Saint Augustine:) The Lord of the vineyard is not alvvaies in the market, to set thee a-worke: Ser. 1. de sanctis. and no maruaile (saith Saint Gregory) if at the last gaspe he forget himselfe, vvho in all his life neglected to remember God. Let vs at­tend therefore to open, vvhen it pleaseth him to knocke. Act. 24.26. And not (as Felix did Paul) so ansvvere his messengers; Goe thy way for this time, and when I haue conuenient time, I will call for thee againe: but rather vvith Dauid to bee ready, vvhen hee saith,Psalme. 40.7. Come, presently to reply, Lo, I come. When he saith,Psalme. 27.8. Seeke my face, to eccho immediatly againe, Thy face (Lord) will we seeke. Samuels ansvvere must bee ours at the first call, Speake, Lord, 1. Sam. 3.10. for thy seruant heareth: and that not only quickly, but also vvhen vve are in the way, vvhich is my fourth and last cir­cumstance, before obserued, and commeth novv briefly in the conclusion to be considered.

12 Agree with thine Aduersarie quickely] [...], vvhich all translate, whiles thou art in the way with him. Alluding perchance, to countrymen (saith Illyricus) who came some distance for iudgement, from their houses into the city, in which they had fit opportunity be­tweene themselues to discusse and take vp all matters. But citizens (in my opinion) haue no lesse, they dwell neere together, and may more conueniently meete, and dayes of hearing come not so fast, but space, and place may bee had, to compose in good sort such businesse. But figura­tiuely [Page 26] in Scripture, this word way hath three espe­ciall significations. First, it is taken for doctrine, as Psalm. 23.3.Psalm. 23.3. Shew me thy wayes, O Lord, and teach me thy paths. Which Hebraisme the Schoolemen haue taken from the Arabians, when they put viam Thomae, or viam Scoti, for Thomas, or Scotus doctrine. Secondly, it signifieth the manner of liuing, counsels, behauiour, or endeuours of men: so Gen. 6.12.Gen. 6.12. All flesh had corrupted his way: that is, their manners: and the Lord knoweth the way of the righteous, Psalm. 1.6.Psalm. 1.6. that is, the counsels, actions, or endeuours of the righteous, or wicked. Lastly, it is taken for a mans life, Iosh. 23.14. as Ioshua 23.14. This day I enter into the way of all the world; and so in this place, whiles thou art in the way with him: that is, in the dayes of this thy pilgrimage, whiles thou art aliue. Which directeth vs especially to this conclusion, that ‘After this life there remayneth no place for repen­tance, or reconciliation.’

12 For alia est (saith Musculus on this place) praesentis, alia futurae vitae conditio. The condition of this life, and the next, are not both alike. Here there may be had a composition; but there the Iudge will proceed according to law; as the next words following my text doe sufficiently confirme, thou shalt be cast into prison, and thou shalt not come out, vntill thou hast paid the vtmost farthing. Here is no mention at all of pardon, but all of payment; pay, or stay: infinite hath been thy offence, and so must be thy punishment: not a dogge to licke a sore, not the tip of a finger dipt in water, to coole a tongue, [Page 27] can be there obtained with an Ocean of teares: How much lesse Indulgences, or pardons, or Mas­ses, or Pilgrimages, or any Intercession of the liuing, can alter the estate of the dead? But of this here­after in the reason, when we come to speake of the prison which the Papists imagine to be their pur­gatory. Now a word or two by the way, for ap­plying this doctrine taken from the way men­tioned in my text, and so I will commit you to God.

13 This may serue (beloued) to hasten that speedy conuersion, which in the poynt before I so earnestly vrged. For if this life be the appoynted place and no other, wherein this quicke reconcilia­tion is to be sought, and wrought; then all excu­ses are cut off, whatsoeuer the Diuels sophistry, or mans backsliding tergiuersations can ima­gine. Otherwise, some peeuish conceit might hu­mour it selfe with such an idle contemplation. There is a great space betweene Heauen and Earth; Gods iudgement seate, and the place wee goe from; and can this bee passed in a moment? Besides, who can tell, whether my iudgement shall bee immediate vpon my departing? May not others be first examined? May not I be re­priued, till the last day of iudgement, and hauing that respit to be reconciled, so sue out a pardon? But our Sauiour meeteth with all such humane fancies, and earthly cogitations. No (saith hee) this agreement must not onely be quickly in regard of the time, but also in this life, whiles thou art in the way, and thy aduersary with thee, both together, [Page 28] in respect of the place. Iust as that noble Romane Popilius dealt in his ambassage with King An­tiochus (the history is recorded by Liuie) he ma­keth a circle with his rod, Decad. 5. l. 5. and passe we must not the compasse thereof, till we haue fully resolued on an absolute answere. Such a circle we are all in at this present (Beloued) and behold an vrgent am­bassage from the King of Kings. Peace, or warre, life, or death, hell, or heauen, are to be determined on of vs, in this instant and place, and therefore let vs bethinke vs (I beseech you) what to doe. We finde here no certaine habitation, but onely (as my text intimateth) a way to passe: this pas­sage hath all the dangers, and more then can bee imagined: The Diuell as a thiefe, the world like a bawd, the flesh like a false brother, to assault, entrap vs, and leade vs into vtter darknesse: euery breath­ing we make, is the shortning of our life, and euery step we goe, is the hastning to our graue. Sands of the Sea, or Gnats in Summer, or leaues in Au­tumne, are not more innumerable, then the heaps, and swarmes, & mountaynes of calamities, vvhich are euery moment ready to fall vpon vs. And yet we like those outragious Sodomites, Gen. 19.9.Gen. 19.9. will not suffer our brethren to host quietly by vs, but will haue them out, to quarrell, and deale worse with them, though fire and brimstone fall on vs the next day after. Good Lord, that man should so hardly be brought to consider himselfe, and re­member thee! and yet so quickly to ioyne with his enemy, and maligne his brother; to forget, whose he is, whence he is, where he is, and which [Page 29] way he tendeth. We account him an idle-headed fellow, that will be building in euery Inne, where hee may not dwell: a foolish Pilote, that will bee anchoring in euery creeke, where his businesse lies not: and a most desperate, and impudent thiefe, that will stabbe when he passeth along, from the prison to his triall. Our practice is the like, but wee will not thinke of it. Wee build where wee may not inhabite, anchor where we may not har­bour, quarrell and fall out in that very way, nay in the very presence of that greatest Lord chiefe Iustice, who hath bound vs to the peace, both with our brethren, and aduersaries. And now consider, I beseech you (Beloued) would true men fall out in that way amongst themselues, where from euery bush they may expect a thiefe? or souldiours be tumultuous, in such a garrison, where they euer stand in danger of their mortall enemies? That be farre from vs who march vn­der the banner of the King of peace. Let it be the infamy of Cain, to rise against his brother: Gen. 4.8. and the curse of the Midianites, Iudg. 7.22. to sheathe euery man his sword in his neighbours side: and a iust imputation laid on Ahab, 1. King. 18.18. that he and his fathers house had troubled Israel. But let vs (Beloued) according to our Captaines command, and precept, loue one ano­ther, as he hath loued vs. We are all children of the same heauenly Father, children must dwell toge­ther; members of the same body, members must grow together; sheepe of the same pasture, sheepe must feed together; souldiers of the same army, souldiers must march together. Seest thou there­fore [Page 30] a bruised reed? breake it not: or smoaking flaxe? quench it not: or a fainting soule? thrust it not: or one that is falne? trample him not. Reioyce not at anothers crosses, but feare what thou hast deserued, and what may befall thy selfe. Hearest thou of a Saul's ouerthrow? bewayle him with Dauid: though perchance he hated thee, and sought thy vtter vndoing. Hath a Lyon kil­led a disobedient Prophet? affoord him in com­passion, Alas, my brother. Brethren, and children, and beloued, and babes, and friends, are the most frequent titles we are called by in Scripture. O let vs curbe our swelling affections, and ende­uour to be answerable to such excellent appella­tions. Archidamus (as wee reade in Plutarch) being chosen an vmpire to reconcile two parties, who had sworne solemnly to stand to his avvard, gets them into Mineruaes groue, and there en­ioynes them, that they should neuer depart thence, till they had reconciled themselues. O that my intreaty novv, might bee as his policie then, to bring you all here present to the like exi­gent, that this moment might be the quickely, and this Temple the very way, out of vvhich you might neuer passe, vvithout a full resolution for this Christianlike agreement. But this is his on­ly to effect, who hath commanded it should bee so. Paul may plant, and Apollos may water, but it is thou (O Lord) that must giue the increase. O thou therefore that art the Author of peace, and lo­uer of concord, who giuest vnto thy seruants that peace which the world cannot giue, Incline (vve be­seech [Page 31] thee) our stubborne, and carnall affections, so to loue one another, as thou hast taught vs: that thy eternall peace, which passeth all vnderstan­ding, may keepe our hearts and minds in the know­ledge and loue of thee, and thy Sonne Iesus Christ our Lord: that the blessing of God Almighty, the Father, the Sonne, and the holy Ghost, may be amongst vs, and remaine with vs now and euermore: Amen.

CHRISTS COVN­SELL FOR ENDING LAW CASES. THE SECOND SERMON.

SVch is the seruile dispositi­on of the sonnes of Adam, that in the ordinary passa­ges of this life, feare more auayleth then loue, to worke a consideration of their owne estates: according to that of the Prophet, Psalm. 119. Before I was troubled, I went wrong, Ver. 67. but now haue I kept thy Word. The reason I take to be, the sharpnesse of our senses, and dulnesse of our vn­derstanding; this being more apprehensiue of bitter, then that of sweete. In regard whereof, an iniury more galleth, then a benefit contenteth, and [Page 34] we remember to reuenge the one, when we forget to be thankfull for the other. So sicknesse more than health, crosses more than courtesies, im­prisonment, more than liberty, make a deepe im­pression.Aquin. 1^a. 2. ae. q. 25. ar. 4. ex Boctio. And feare (as the Schooles obserue) is is one of the foure principall passions, that vsually o­uerswayeth all our deliberations. Whereupon the holy Ghost, the deepest searcher, and expertest applyer, in all our affections, imperfections, infe­ctions, and defections, annexeth a penalty to his chiefest mandates.Gen. 3.3. Leuit. 20.5. Eate not, lest yee dye, Gen. 3.3. Commit not Idolatry, lest thou be cut off, Leuit. 20.5. Watch, lest he finde you sleeping, Mark. 13.36.Mark. 13.36. Take heed, lest he spare not thee, Rom. 11.21.Rom. 11.21. It is his or­dinary stile, to rowze our security, and is here the burden of this song of iudgement. Agree with thine Aduersary quickly, whilest thou art in the way with him, lest thine Aduersary deliuer thee to the Iudge, and the Iudge deliuer thee to the Sergeant, and thou be cast into prison.

2 In the vnfolding of the former part of this Text, it may be easily recalled, that it was diuided into a Precept, and the reason thereof. The Precept was there enlarged, according to these foure Cir­cumstances. The matter whereof, Agree] the partie with whom, thine Aduersary] the time when, quickly] the place where, whilest thou art in the way with him. The reason now followes to be further followed, carrying with it (as it were) threats, and whips, to scourge onward the assent; as though in more words our Sauiour had thus vrged it:Iohn. 9.4. I haue adui­sed you quickly to agree, whiles space, and place is [Page 35] granted; to take order in the day, before the night ap­proach, and not to suffer your brabbles to come to a scanning after this life: but if your frowardnesse be such, as to admit no good counsell, see what will be the issue. Appearance without delay, iudgement, without partalitie, imprisonment, without baile, wil be strict­ly exacted, and inflicted. Aduersary, Iudge, Serge­ant, Prison, no way to be shifted, or escaped, twice de­liuered, then cast, neuer to bee repriued, or eased. Thinke vpon these damages, before the action bee en­tred, for all this will befall, if agreement preuent it not. And this I take to bee the drift of our Saui­our, in the words I haue read vnto you: The sum whereof is ‘A Declaration of the exceeding danger, which at­tendeth the neglect of reconciliation.’

And is here exempli­fied by three circum­stances, drawne from the rigorous procee­ding of the

• 1 Aduersary: in these words; lest thine Aduersary deliuer thee to the Iudge.
• 2 Iudge: And the Iudge deliuer thee to the Sergeant.
• 3 Sergeant: and thou be cast into Prison.

Lest thine Aduersary deliuer thee to, &c. The first includeth an accusation, exhibited by the Aduersa­rie. The second, a condemnation, pronounced by the Iudge. The third, an execution performed by the Sergeant. Facilis descensus Auerni. Hee tum­bleth with a witnes, whom the Lord forsaketh, and the Diuell driueth. From Aduersary to Iudge, from Iudge to Sergeant, from Sergeant to Prison: so one in the necke of another; that the first may checke [Page 36] our impatience, for abusing our neighbour; the se­cond, our arrogance, in presuming on God; the third, our securitie, for not considering what may fol­low, all our dulnesse, coldnesse, and benumb'dnesse, in maters of the waightiest importance, that euer may concerne flesh and bloud. Giue me leaue therefore (Right Worshipfull, and Beloued) to sum­mon our startling meditations, to take some view before-hand, of these fearefull Assises; where wee know not how quickly we all are to haue a triall. It is Syracides good counsell,Chap. 7.36. Eccles. 7.36. Remem­ber the end, and thou shalt neuer doe amisse. Some­times Boanerges, Mar. 3.17. the sons of thunder (who preach iudgement) must as well be heard;Mat. 16.17. as Bar-iona, or Barnabas the sonne of a Doue, Act. 4.36. or consolation. Let vs take therefore a copie of the Declaration, that our defence may be the directer and first of the first, which is the rigorous proceeding of the Aduer­sarie, in these words, lest thy Aduersary deliuer thee to the Iudge.]

3 About the first particle in my text, which in the originall is [...], some scruple ariseth, both for the reading, and meaning. The vulgar ren­dreth it, by ne fortè, which the Rhemists retaine, in their, lest perhaps. Preferring such broken cesternes, before the fountaines themselues. But this is well corrected by Erasmus (saith Beza) both here,In v. 25. and in diuers other places: the word signi­fying properly, ne quando, lest at any time (as our last Translatours expresse it, and our former vn­derstood it) without any fortè's, or peraduen­tures, Lib. 1. cap. 1. for which Saint Augustine first censureth [Page 37] himselfe, in his Retractations. Howsoeuer this difference may seeme exceeding nice, yet vpon it, are grounded two seuerall interpretations. Sic tempe­rauit, (saith the ordinary glosse, which Hugo, Jn hunc locum. and Ly­ra follow) such a moderation is intimated, by this particle fortè, that the penitent may hope for an after remission, & ideo dicit fortè (saith Gorram) quia potest fieri quod non. Auendado wheeles on the same bias, with Thomas, and the rest of that side, In textum. except the learned Abulensis, who mainly stops it. This fortè (saith he) is not put by way of doubting; Ver. 3. but as that in the third of Genesis; ne fortè moria­mur, or the like: in the seuenth of Matthew,Ver. 6. Cast not pearles before swine, ne fortè conculcent eas; where there could be no doubt of consequence, but that man should dye, and swine would trample such treasures. I should bee loth, by playing too much the Critick on these particles, to be thought to read Grammar Lecture. The reconciling (in my vnderstanding) is very euident, if wee take the exposition of the first, with Chrysostome, Theophi­lact, and Euthimius, in the literall sense, and of the latter, with Cyprian, Hilary, Ambrose, Hie­rome, and Augustine, with the rest of the Fathers, and Schoolemen, in the parabolicall. For in the processes of this life, friends may interpose, or mo­ny preuaile, or pitie sometimes hinder a iust pro­secution; and therefore in regard of men, a per­haps may haue his place: but in reference to that greatest, and last account, Ne fortè, is as much as aliàs, which [...] in the Hebrew, and [...] in the Syri­ack translation, may very well also beare; as [Page 38] though the whole had beene thus connected: Agree with thine Aduersary quickly, whiles thou art in the way with him: otherwise, or if thou neg­lect to doe it, thy Aduersary will deliuer thee to the Iudge, Ʋid. Buccasen. & Beaux-am. &c. Secondly, by Aduersary I vnderstand, not the deuil with Tertullian, Hom. 35. in Lu­cam. Origen, andIn cap. 12. Luc. The­ophylact; nor the flesh with others mentioned by SaintLib. de serm. Dom. in monte. Bellar. l. 1. de purgat. cap. 7. Augustine; nor conscience, with Athanasi­us; nor Sinne with Saint Ambrose; nor the Holy Ghost, with Chromatius; nor God, or his Law, with Gregory, Augustine, and Beda: although all these (as Buccasenus at large declares) may haue a good meaning; But (as I tooke it in the precept) with Hilary, Ʋbi supra. Anselme, and Saint Hierome, [...], Dominum litis, either party contending, plaintiffe, or defendant. But here Saint Augustine obiecteth, I see not by what meanes one man should deli­uer another to that Iudge, before whom all are culpable: besides, put question I kill my Aduer­sary, can I then agree with him whiles wee are in the way, whom by such meanes I haue made out of the way?In hunc locum. The answer of Abulensis, and Maldo­nate sufficiently cleereth the first; Lest thine Ad­uersary deliuer thee, that is, lest hee be the occasi­on thou be deliuered. Non repraesentatiuè (saith Buc­casenus) as though hee personally there should present thee with a Corpus capias, Ibid. sed occasiona­liter, which is Hugoe's word, be the occasion why Christ should passe sentence vpon thee. For do not the teares oft run downe the widdowes cheeks, Ecclesiasticus.Ecclus. 35.15. 35.15. and from thence goe vp into heauen? So Iohn 5.45. Moses is said to accuse: [Page 39] and Saint Hilary on this place,Hilar. Manens in ea si­multatis ira arguet. The hatred shall accuse that re­maines vnpacified. Which if the case so stand that thou canst not personally appease, by reason of his death with whom thou shouldst agree; true re­pentance (saith Abulensis) may obtaine so much of God, who accepteth, in such necessities, the will for the performance. Which answereth fully Saint Augustines latter obiection, and giueth cleere passage to this doctrinall proposition, that The breaking of Gods Law, by any sinne whatsoeuer, maketh vs lyable to eternall damnation.

4 For if the last iarre with our aduersary will beare such an action, what breach of Gods Com­mandement can be exempted? Marke but the na­ture of the most petty fault that euer was commit­ted, and we shall finde it high treason against an infinite Maiestie. For whether sinne be a word, or deed, or thought against the eternall Law, Vid. Aquin. 1. 2. q. 71. ar. 6. as Saint Augustine; or a reuolting from our alleagiance to Gods edict, as Saint Ambrose; or a straggling from a prescribed course to a due end, against nature, reason, or Gods Word, as Thomas, and the Schooles define it; euer it includeth a rebellious contempt, which by breaking the least commandement, set­teth vp (as it were) a Flagge of defiance against the Commander himselfe. Faile but in one point of the Law, Iam. 2.10.Iam. 2.10. and thou art guilty of all.Aquin. 1. 2. q. 73. art. ad 1^um. De operib. Redemp. lib. 1. cap. 8. ad Thes. 2. Though non quoad conuersionem ad creaturas, (as the Schoolemen restraine it) yet quoad auersionem à Deo; (as Zanchius helpes them out) qui tàm con­temnitur in vno praecepto, quàm in caeteris omnibus. [Page 40] Wherefore the wrath of God is reuealed from hea­uen against all vngodlines, Rom. 1.18. because such a one hath stretched out his hand against God, and made himselfe strong against the Almightie. Iob. 15.25. This will further appeare, by con­ferring but the backe parts of Gods Maiestie, with mans vnworthinesse, and the seuerity of the Iudge, with the respectlesse presumption of the of­fender. For seeing that euery sinne is to be e­steemed, according to the worth of the party against whom it is committed, (as the same iniurie offered to a peasant and a Prince stan­deth not in the same degree) hence it follow­eth, that the disobeying of an infinite Comman­der, is an infinite offence, and consequently de­serueth a correspondent punishment. And how­soeuer,Psal. 92.6. an vnwise man doth not well consider this, and a foole doth not vnderstand it: yet cer­tainely that is most true, which is obserued by one, out of Saint Augustine, that in euery sinne we commit, as also in all other elections, there is ballanced (as it were) in the scales of our rea­son, here, an Omnipotent Lord, commanding, for our eternall good, and there a deadly enemy, alluring to our vtter destruction. Where notwith­standing, such is our damnable ingratitude, and malicious stupidity, we will fully reiect the Lord of life, Act. 3.14. Lam. 1.12. and preferre a murderer, Haue yee no regard, all yee that passe this way, behold and see, whom yee dayly pierce, and then tell me, what disgrace may be viler then this, or punishment too heauy for such a contempt. The incomprehensible Anci­ent [Page 41] of daies, Almighty Iehouah, who made all things of nothing, by his Word, and by the same can reduce them to worse then nothing againe: whose looke drieth vp the Deepes, and whose wrath, maketh the Mountaines to melt, the Earth to tremble, the Rockes to rent, the Heauens to shiuer, Diuels and Angels to quake before him. Before whom all Kings are as Grashoppers, all Monarchs, as Molehils, all beauty, base, all strength, feeble, all knowledge, vaine, all light, dimme, all good­nesse, imperfect; in such a case, with such an oppo­site, by such a creature, as man is, so extraordina­rily graced by him, to bee weighed as Belshazzar, Dan. 5.27. in the ballance, and found too light. This is that, which vrgeth his mercy, and kindleth his Royall indignation. Sometimes (as it were) passionately to expostulate,Ier. 2.31. What iniquitie haue your fathers found in me? Or haue I beene a wildernesse vnto Is­rael, or a land of darknesse? Then to exclaime, Heare, O heauens, and harken, O earth; Esay. 1.2. for the Lord hath said, I haue brought vp children, and they haue rebelled against me. And goe to the Iles of Chittim, and behold, and send to Kedar, hath any nation chan­ged their gods, which yet are no Gods? Ier. 2.10.11. But my peo­ple hath changed their glory, for that which hath no profit. Last of all, if a man will not turne, he will whet his sword [...],Chap. 21.9. (as Ezechiel ingemina­teth) A sword, a sword, both sharpe, and fourbished, and the strings of his Bow make ready against the face of the rebellious.Psal. 21.12. Thus saith the Lord God of Hosts, the mighty one of Israel, Ah, Esaiah. 1.24. I will ease me of mine aduersaries, & auenge me of mine enemies. All [Page 42] which doth iustifie God in his saying, Psal. 51.4. Mat. 10.30. and cleare him when he is iudged. For as his Prouidence numbreth our haires, so doth his Iustice our sinnes; whereof as none is so waighty, (without finall impenitency) that may not be forgiuen: So none so slight, (if he once enter into iudgement) that weigheth not downe to hell.

5 This may be a caueat for vs, (Beloued) first to beware of the leauen of the Romish Synagogue, who frame indulgences for Gods Law, & come with Peace, peace, when death is in the pot. Which that we may the more vnderstandingly deeme of, it shall not be amisse to touch a little on the positions, of their chiefest patrones. In which I intend to be excee­ding briefe, as ayming rather at our owne reconci­ling with God, then quarrelling with such obsti­nate aduersaries.Lib. 1. c. 2. Lae­thalia, quae ho­minem planè a­uertunt à Deo. Ʋenialia, quae nonnihil impedi­unt cursum ad Deum, non ta­men ab eo auer­tunt, & facili negotio expian­tur, &c. Lib. 1. de Amis­sion. grat. & sta­tu peccat. cap. 14. Bellarmine de amissione gratiae, & statu peccati, besides other foure diuisions of sin, which he there relateth, hath this for the fifth, which he onely standeth vpon throughout that whole booke. Of sinne (saith he) some are deadly, and diuert a man wholly from God; others, veniall, which hinder him only a little: and those hee tear­meth not so, ab euentu, (with Saint Ambrose, and Augustine) because it pleaseth God in mercy, vpon repentance through Christ, to pardon them (as Wickliffe, Luther & Caluine most strongly euer maintained, against the Schoolemen:) but ex na­tura sua & ratione peccati, being such, as crosse not charity so in their nature, vt si vellet Deus non con­donare, (it is the very vpshot of the booke before cited) that if God would not pardon them, but (as it [Page 43] were) in iustice doe his worst,Poenam tempo­ralem tantùm, non autem sem­piternam exige­re possit. he could punish them no further, then with temporall afflictions. They stand with perfect charity, saithIn 4. sent dist. 17. Scotus: Re­mitted they may be without any infusion of grace, asTom. 4. disp. 7. q. 4. part. 2 Gregorius de Valentia the Iesuite peremptorily defineth; they make vs not spotty, or odious, in the sight of God, according to the gentle Censura Coloni­ensis. censure of the Diuines of Collaine, & therfore deserue not hell, but Purgatory, ifIn quartum sent. d. 21. q. 1. Aquinas may be beleeued. And to make it yet more plaine, how bold they can be with Gods Iustice! We neede not repent for them, saith Andradius, with Bonauenture, in his fift booke of the defence of the Councel of Trent; neither say to God, Forgiue vs our trespasses, as the Rhemists would father on Saint Augustine, at the 8. verse of the 7. chapter of the Epistle of Saint Paul to the Romanes. When God had giuen a Command to Adam, Gen. 2.17. Of the Tree of knowledge of good and euill, thou shalt not eate: for in the day thou eatest thereof, thou shalt die the death; Cap. 3.4. the Serpent comes with a countermand, Ye shall not die at all: as though Gods meaning, and his words, had beene cleane contradictory. And is not this the dealing of our Aduersaries in this present controuersie? For if euery one be accursed, that fulfilleth not all the Commandements, Leuit. 26.14. all his Ordinances, Deut. 28.15. whatsoeuer is written, Gal. 3.10. if hee violate the first, and greatest Commandement, Mat. 22.37. who loueth not God, with all his heart, and with all his soule, and with all his minde. And [...]. 1. Ioh. 3.4. euery the most in­sensible staggering, (as Caluine soundly vrgeth) [Page 44] commeth within the compasse of one of these circumstances; what presumption is it then in a­ny Baalamite, Num. 23. to be hired to blesse, where the Lord hath cursed, 1. Kings 22.6. and to say with Ahabs prophets, Go vp and prosper, when Gods Word hath told vs, we shall surely fall? Lib. 1. de Amiss. grat. & statu peccat. cap. 12. But Bellarmine hath deuised certaine shifts, to delude all these euident places, as first properly, and of themselues. These are not mandats (saith he) but degrees of the same com­mandement. Secondly, such places are not to be in­terpreted of veniall sinnes, but of mortall onely, where finding in his owne conscience, these Fig-leaues too narrow to couer such apparent naked­nesse; he addeth thirdly, that we must not so strict­ly vrge whatsoeuer the law hath enacted against veniall sins, because (which is his fourth extraction out of the Schoole limbiques) these are not against, but besides the law: and lest all this should faile, he strikes it dead at the last, with such a qualificati­on:Quamuis pecca­ta venialia, si cum mortalibus conferantur, non sunt perfectè peccata, absolutè tamen peccata nominari pos­sunt, vt in sacris literis nominan­tur: lib. 1. de Amiss. grat. & stat peccat. cap. 12. Though these veniall faults may be absolutely called sins, and are so tearmed in holy Scripture; yet perfectly they are not so, being conferred with mortall sinnes, & idcirco ex solis istis vocibus, de re­bus ipsis non est pronunciandum. And therefore wee must not speake of such matters, as the Word of God di­rects vs, but attend (as it should seeme) such cir­cumstances as the consistory of Rome shall prescribe vs. But can such huskes satisfie any one that hath a father to goe vnto? The Iewes Massoreth are thought too saucy, for disliking some words in the old Testament, as offensiue to modest eares, and adding their corrections in the margent, as [Page 45] though the holy Ghost had not knowne how to expresse his minde. But these are piddling criti­cismes to the Cardinals animaduersions. With him, mandates must be degrees of mandates, and contra, shall be praeter; he will haue a milder censure for veniall sinnes, or the text shall stretch for it. God saith plainly yea: he saies expresly no. But if such chaffe hold out waight in the ballance of the San­ctuary, what proofes may Scripture yeeld to con­uince heretiques? or heretiques not peruert, to maintaine their owne fancies? The Arke and Dagon, Christ and Belial, Bethel and Bethauen may bee so vnited together. Antiquitie (I am sure) was little acquainted with such subtilities. [...]; who dares to tearme (saithRegul. Breuior. ad Interrog. 4. [...] Ibid. Interrog. 193. Basil) any fault little: & vae vniuersae nostrae iustitiae (saith S.Confess. lib. 9. c. vlt. Augustine) woe to our best works, or righteousnesse, if without Gods mercy, they come to a scanning. Euery offence (according to Gregory Nazianzen) is the death of the soule, and clippeth it (in the Latine Gregories opinion) frō soaring aloft. And howsoeuer Bellarmines former shift may wind from these also: yet his owne men in reason should sit neerer to him. Gerson de vita spirituali Anim. Lect. 1^a. opposeth himselfe purposely against this absurd distinction of the Schoolemen. Richar­dus seconds him: Almaine thinks no otherwise: 2. Sent. dist. 42. q. 6. Roffensis ioines with them both: Durand so proo­ueth, that euery sinne in his owne nature, is not only besides, but against Gods Law: Caietan. in Aq. 1.2. q. 88. art. 1. that Caietane is faine to come with this old Catholicon, simpliciter, and secundum quid, to helpe out Thomas his Ma­ster, [Page 46] 1. 2. q. 88. art. 1. & yet all will not serue. To ha­sten to a more profitable vse, Michael Baius, not long sithens professour of Diuinitie in Louaine, ac­knowledgeth iust so much, that euery sinne is mor­tall in its owne nature, as we contend for. And all the world may see, that these Task-masters can shew no other warrant, for gathering this stubble of ve­niall sinnes, in the sense they vrge it, but only from the Romane Pharaoh, to make bricke in Purgatory. But this auailes not in Gods Court (Beloued) and therefore oure plea must be cleane altered.Chap. 25.5, 6. For his thoughts are not our thoughts, nor his wayes our wayes: Esay. 55.8. Behold (saith Bildad in the Booke of Iob) the Moone hath no light, and the Starres are vncleane in his sight: Psal. 130.3. and will a worme, or a shadow, a bottle in the smoke, stand vp to try titles with him in iudgement? If thou, Lord, wilt bee extreme, to marke what is done amisse, O Lord, who may abide it? That which vineger is to the teeth, smoke to the eyes, a carcase-smell vnto the nose, a na­ked dagger to the heart: more is the smallest faul­tring of mortall man to the infinite iustice of Al­mightie God. Neuer can there be the like antipathie, or deadly feud, betwixt the most hostile creatures that euer were created, as betwixt the Author of al goodnesse, and this Diuels brat, sinne. It crosseth his very nature, and he must needs crush it; it contem­neth his prerogatiue, & therefore may not be to­lerated.Iude. 6. Gen. 3.24. Gen. 19.24. 1. King. 15.29. 1. King. 16.12. 2. King. 10.11. It threw the Angels out of heauen, Adam out of Paradise, burned Sodom, disinherited Sauls posteritie, plagued Dauid, rooted out the whole families of Ieroboam, Baasha, and Ahab, plucked at [Page 47] length the most beloued Son out of the bosome of his Father, to die ignominiously in the habit of a seruant. And yet such is our sensles stupidity, and vngratefull peruersnesse: we drinke iniquity like wa­ter, and distaste it not; acknowledge Gods heauy indignation against it, and regard it not; see the dungeon ready to receyue vs, the scourges to tor­ment vs, the plagues to befall vs; and yet by any maner of repentance shunne them not. Who presumeth not on Gods mercy, as though hee were not iust? and is not bolder to offend this King of Kings, thē the meanest neighbor or friend he hath? what examples terrify vs, or terrours effect, or effects declare, that we incline not to the position of Dauids foole, who hath said in his heart, Psal. 14.1. that there is no God? After so long teaching, & often hearing, many threats, and often punishments by fa­mine, pestilence, & waters, remaine there not Chams amongst vs, who dishonour their parents? Ismaels that mocke, and Esaus that vow reuenge against their fellow members, and naturall brethren; Ioabs, to kisse, and stab, Absolons, to flatter, and rebell, Pharises for outsides, and Sadduces for beliefe, that rate at a messe of pottage, their heauenly birth-right? Iudas once sold his Master for thirty pieces of siluer: but we often part with him, and commonly for halfe the mony. What sophistications vse we not to gild ouer, and extenuate sinnes: not only to poyson our selues, but also to draw on others? To be drunke, and frequent lewd company, is now to be sociable and Iouial: swearing, a note of resolution: gulling, of a good wit: cheating, of a tried expe­rience: [Page 48] extorting couetousnesse of a carefull pro­uidence, and damnable dissimulation of a notable headed politician. How many of our greener yeers affect not rather the name of a good fellow, then of a good Christian? come at Sermons as at plaies, to censure, rather then to practise; and take vp all new fashions, both in garb and complement, except that newnesse of life, which our Sauior commendeth. But I tell thee (my good Christian brother) these leakes are not so little, but they may quickly sinke thee; the very touch of this pitch is sufficient to de­file: and thou tread but on the egges of this wily coc­katrice, thou shalt presently perceyue that there lurketh a serpent. Were the Angels punished eter­nally for sinning once, and thinkest thou to stand out in iudgement with so many transgressions? must our thoughts be scanned, & shall our words escape? or our words be condemned, and yet our acti­ons pardoned? Be not deceiued, God is not mocked. Inclinations, motions, intentions, our most se­cret, and lightest sinnes, are as Elies sonnes, they will breake our neckes, if wee breake not off them. Gods Word is a two-edged sword, which must kill our faults, or vs; and if we stumble, & dash against the Corner stone, Mat. 21.44 it will fall vpon vs, and grinde vs to powder. For as one sparke of fire may burne a whole Citie, and one naked place in an armed man (saith S. Chrysostome) giue way to a deadly wound:In Matth. Homil. 35. Vid. August. in Iohan. tract. 12. so the least graine of sinne vnrepented, may draw such mountaines of miseries vpon vs, which all that we can doe, or say, (without Gods infinite mercy) shall neuer be able to remoue. O [Page 49] that we would therfore deale with these vanities, as Ioseph did with his Mistris, and breake out at the first assault, into this or the like contemplation: Thus and thus hath the Lord done for me; he brought me into this world, to ouercome this world, that by contemning this, I might enioy a better. Doe not all creatures serue me, that I should serue him? and haue I ought of mine owne, but onely by his bounty? how then should I doe any wickednesse, and sinne against him, who beholdeth my least backslidings, and will surely punish them? He spared not the naturall bran­ches, and shall I haue an indulgence? hath his Sonne suffered to redeeme his enemies, and shall his enemies escape that contemne his Sonne? No certainely (Be­loued) hee is iust, as well as mercifull: if thou turne from his statutes, thou shalt be ouerturned. In a day that thou lookest not for, Math. 24.50. Psal. 18. and in an houre that thou art not aware of, the snares of death shall ouertake thee, and paines of Hell shall compasse thee round about. Thine Aduersarie shall not one­ly deliuer thee to the Iudge, but the Iudge deliuer thee to the Sergeant: which is the second circumstance I before proposed, and followeth to lead further your iudicious considerations.

7 The Iudge shall deliuer thee to the Sergeant. This Iudge all consent vpon to be Christ, to whom the Father hath committed all Iudgement. Ioh. 5.22. For though the Apostles are said also to iudge, Luk. 22.30. and the men of Niniueh, Math.Aquin. supplem. q. 89. ar. 1. Lomb. lib. 7. c. 18 12.41. yet this is but by way of assession, or appro­bation, as the Schoole-men expound the former; or exemplarily, as produced to conuince others, who [Page 62] haue lesse profited by greater meanes (as Beza and Piscator intimate of the latter) none hauing ab­solute authority, In 12. Mat. Luk. 12. v. 58. but he to whom all power was giuen, Math. 28.18. Next, what this word [...] should signifie (for which Saint Luke hath [...], the Sy­riack, [...], the Rhemists and our last Translation, Officer, D. Fulke, Minister; some old Translations, Doomesman, Ʋid. Bell. lib. 1. de Purg. c. 7. and we here Sergeant) there is some small difference. S. Ambrose & S. Augustine would haue it to be the good Angels, because these are said, to minister to our Sauiour, in the former Chap. at the 11. verse; to come with him, Chap. 16.27. to ga­ther the tares, Chap. 13.30. But Chrysostome, Gregory, Theophylact, Hugo, and Abulensis, together with the Ordinary glosse, doe thinke it rather the Diuels office. Ibid. For these are the cursed Iaylers of the dam­ned, which must accompany them eternally in euerlasting fire, Math. 25.41. Both opinions are probable (saith Bellarmine. In hunc locum.) Piscator ioynes them together: and Buccasenus shewes the reason. The Goates (saith he) are deliuered to the good Angels, to be separated from the Sheepe, and from thence to the euill, to be tortured for euer. Whence I gather in stead of many, this one generall obser­uation:

That there shall be a Iudgement hereafter, wherein euery man shall receiue according to his workes.

8 I need not be curious in prouing this point, which is receiued as a principle, in the Articles of our faith. That Sadduce, which denies it, de­nies also God, and shall sooner feele it, then haue time to preuent it.1. Cor. 15.22. In a moment, in the twinkling [Page 51] of an eye, at the terrible sound of the last Trumpet, the sonne of man shall come in the cloudes of heauen, Math. 24.30. with all his holy Angels in power and great glory: when the Sunne shall be blacke as sackcloth of haire, Reu. 12.5. the Moone like bloud, the Starres fall vnto the earth, as a figge tree casteth her leaues, the heauens depart as a scroll rolled, and euery mountaine and Ile moue out of their places; when the earth melteth, the sea roareth, the elements dissolue, nations howle, all the world flasheth with the terrible and all-con­suming flames, mentioned by the blessed Apostle S^t. Peter; 2. Pet. 3.10. then shall we all appeare before the Iudge­ment seat of Christ, Rom. 14.10. that euery man may receiue according as he hath done, 2. Cor. 5.10. And here (beloued) in a matter of so serious impor­tance, it should be idle for me, to breake out into the mazes, and vagaries of the Schoole-men: as to determine with the master of the Sentences, 4. Sent. dist. 47. Ibid. that this last fire shall, as the first floud, rise iust fifteene cu­bites aboue the tops of the highest mountaines; or with Nicholas de Orbellis, that the materiall Crosse, whereon our Sauiour was crucified, should be car­ried (as a Mace) before him, when he commeth to Iudgement,In supplem. q. 88 art. 4. or with Aquinas and the rest of that side, that the place of this Iudgement shall be in the ayre, right against mount Oliuet, ouer the valley of Iehoshaphat. Well saith Artemidorus in his One­rocritiques, No dreames of a priuate man may haue a publike interpretation. For what should we speake in such obscurities, that the Lord putteth not into our mouthes?4. Sent. dist. 47. Epist. 24. ad Hieronym. That which Lombard hath of the authority of Angels in this businesse, Puto hoc non [Page 52] arte sciri, quàm videatur. I thinke it cannot be knowne, before it be seene, or at least reuealed; and S^t. Augustine somewhere of originall sinne, Neuer be so inquisitiue, how thou hadst it from thy pa­rents, but labour to be cleared of it by the merits of thy Sauiour; may serue vs heere, to curbe our curiosity. Let it not be thy care to conceiue, where, and when, and with what circumstances, this iudgement is to be holden, but there, and then, and by good assurances, to bee deliuered from the horrible dammages thereof. Two kindes of Iudgements the Scripture mentioneth, on which wee may safely build. The first a particular, the second a generall. This for the soule alone, at euery mans seuerall departure, as that of Diues ad Lazarus, Luke 16.22.23. That for the soule and body, and all men together, at the last day, after the vniuersall resurrection, Heb. 9, 27. The first respect­eth vs (saith Aquinas) as priuate persons; Vbi supra q. 88. ar. 5. the second as parts of mankind: neither shall that be recalled, or mitigated in the second, which was determi­ned in the first: but rather published, what there was priuatly passed, and what was in the particular begun, in the generall shall be consummated, by reuniting the soule and body euerlastingly to­gether.

9 In both which, could we but thinke of with deliberation, the most strict, and seuere procee­ding of Gods vnmoueable iustice, it would coole our courages, and take downe the presumption, that now so lauishly runs on in the score of Gods mercy. For though in this life, his eares be open [Page 53] to the petitions of the penitent, yet hereafter when hee returneth to execute Iudgement, Math. 25.26. hee acknow­ledgeth that he is a hard man, Math. 18.6. reaping where he ne­uer sowed, and gathering, where he strowed not. Who for offending a little one, will inflict a heauier pu­nishment vpon the guilty, then the casting him in­to the Sea, with a milstone about his neck, and for de­fect alone of a wedding garment, wil adiudge an in­uited ghest, to vtter darknes. Math. 22.13. And now (my beloued brethren) was Adam so hardly censured, (as it is thought) for one Apple? The Angels, for a thought: Moses and Aaron for once doubting: all Israel, for A­chans taking one wedge of gold: the whole Tribe of Beniamin, for forcing of one woman: and shall we thinke, in that terrible Day of the Lord, a day of darknesse and dimnesse, a day of clowdes, and stormes, before so iust a Iudge, so many accusers, for so hay­nous, voluntary, and continued crimes, it is possible for vs to escape vnpunished?Act. 24.26. Foelix trembled when Paul preached of iudgement: and Lemnius reports of a young man of the Emperour Charles his Court,Lib. 2. de com­plex. cap. 20. who for horrour of the execution hee was the next day to suffer, in one night became white, both in his head and beard. But could wee but restraine a little our thoughts, to the medi­tation of these fearefull Assises, it would stop our lewd courses (as the light from heauen did Sauls) and make vs to cry out with him, Lord, Act. 9.6. what wilt thou that we doe? For alas, how will all our Gal­lants and Swaggerers behaue themselues in that perplexity? all our hypocrites and extortioners? all our drunkards and Adulterers, when the Iudge [Page 54] shall come in this terrible maiestie, this to fanne, this to purge, this to separate the corne from the chaffe, the wheate from the tares, the Sheepe from the Goates, without pity, pardon, or partiality? which way will they beturne themselues? what Apologies will they make? whose helpe and coun­sell can they vse, in so desperate and suddaine an extremity? who? where? what thing can yeeld consolation? when the Lord once bloweth against them (as the Prophet speaketh) with the fire of his wrath? Ezech. 21.31. Aboue them (as Anselme describes it) an angry Iudge, ready to condemne them, beneath, a gaping Chaos, with grisly fire and brimstone, eter­nally to ingulfe them; on the right hand, their sinnes accusing; on the left hand, vgly fiends to dragge them to execution; within, a gnawing con­science; without, lothsome companions, the world burning, all creatures amazed, the last sentence thundred out in this dreadfull manner:Math. 25.41. Goe yee cursed of my Father, into euerlasting fire, prepared for the Diuell and his angels. Vpon the pronouncing of which, what imagination can conceiue, or tongue of men and Angels expresse the ruthfull and dismall departing of the damned reprobates? Parents, from their Children, Husbands from their Wiues, Brothers and Sisters from each other, so to be sundred, that neuer pity, or com­fort may afterward be expected? this is that which should sticke closer to the brawny hearts of our carelesse worldlings,Iudg. 3.21. then Ehuds dagger did to fat Eglons: and awake them to looke about, whiles space, and place is granted. O my deare Chri­stian [Page 55] brother, then thou shalt truly finde, that this is no Bugbeare, wherewith wee are threatned at this present: one cup of cold water giuen, Math. 10.42. one plea­sure abandoned, one iniury indured here in this world for Christs sake, but especially the treasure of an vnspotted conscience, shall giue thee at that in­stant greater comfort, then all the dignities and delights of a thousand worlds. But thou suppo­sest this farre off, and therefore the lesse regardest it. Senselesse, and inconsiderate as we are! haue we beene so often deluded, and yet discerne not this last, and deadliest bait of that old Serpent the Diuell? It is not for vs (I confesse) to know the times and seasons, Act. 1.7. which the Father hath put in his owne power: and therefore to particularize with some, that theBrightman in c. 9. Apocalyps. Ann. 1696. vl­timus est termi­nus Turcici no­minis. Turkish Monarch shall haue its period, iust 81. yeeres hence, and the Papacy 71. or withNapeir prop. 14. c. 116. Alsted. praecog. Theol. cap. 16. vbi vid. plura de fine Mundi pag. 526. others in like curiosity, that the end of the world shall fall, within the compasse of those doozen yeeres betweene 1688. and 1700. is more then my Algorithme findes demonstration for: yet if by a cloud, we may coniecture of a storme, and by the budding of the figge tree, that Summer is neere at hand, warrantable it is to teach at this present, which the Apostle S. Iohn did 1500. yeeres sithence, that these are the 1. Ioh. 2.18. last times, which how much longer they are to last, neither theMath. 24.36. An­gels, nor any creature can exactly assure vs. Ionas had for the Niniuites, Cap. 3.4. yet forty dayes: but for ought we know, within forty houres, this time may come, when time shall be no more. For what signes thereof are mentioned in Scripture, which are not [Page 56] already fulfilled, or what summons haue beene omitted to warne vs to prouide? False Christs were to come, and they haue beene discouered; persecutions to arise, and they haue beene endured; Antichrist to be reuealed,2. Thess. 2.8. and behold, hee is con­spicuous, with his Locusts and followers: warres, and rumours to trouble all the world, and they haue beene felt, and heard: pestilence, and famine, earthquakes, and strange prodigies, false prophets, and false brethren, increase of iniquity, and frozen­nesse of charity, what man so simple that speakes not of, and daily almost complaines not? Two signes onely remaine which can be doubted of: The preaching of the Gospell throughout the world, and the Conuersion of the Iewes to Christianity. But the first (according to most Writers) was ac­complished in the Apostles time. For went not their sound out thorow all the earth, and their words vnto the ends of the world? Rom. 10.18. or at least now is, as Io. Fredericus (in a peculiar tract) hath shewed, by spreading the Gospell amongst the East Indians, Vid. Pareum in 11. cap. ad Roman. Dub. 18. Vid. Marlorat. in Rom. 11.26. and Americans. And for the latter, though Chrysostome, Hilarie, Ambrose, Hierome, and Au­gustine, with diuers of our new Writers, very pro­bably collect, that before the end, there shall be a generall conuersion of the Iewes: yet Caluin, Bucer, and Musculus, with diuers others of good note, expound that Israel of God, Rom. 11.26. (the onely place that intimates such a matter) either allegori­cally, of the faithfull, or of some persons, to be conuerted in all ages of the Iewish Nation: All fal­ling at length on Origens vncertainty in this point. [Page 57] Quis autem sit iste omnis Israel: what all that Israel is, that shall be saued, He onely knoweth, and his Sonne that saueth them. Small hope may there­fore be grounded on such ambiguities. To these if we further adde the Prophesie of Rabbi Elias, not disliked by most of the Ancients, and the Ca­bala of Rabbi Isaac on the first verse of Genesis, re­lated by Genebrard, Chronol. lib. 19. which all driue at the period of 6000. yeeres. By the Septuagints, Iosephus, Eusebius, Augustines, Isidores, and Alphon­sus the Astronomers account, this date is out al­ready. And according to the truer supputation of those that follow the Hebrew text, not far from finishing; the times for the Elects sake being to be shortned. What is left therefore (B.) for vs, but to watch, and be ready (as our Sauiour counselleth,) lest our Master come, and the Bridegroome passe, and this day as a Thiefe ouertake vs, when wee are least prouided of it? S^t. Hierome professeth, that whe­ther he eate or drinke, or did any other thing, this voyce did alwayes seeme to trumpet in his eares, Surgite mortui, & venite ad iudicium, arise you dead, and come to iudgement. And nothing can better vs more, then the remembrance of this like sen­tence, vttered by our Sauiour: Come, giue an ac­count of thy Stewardship, for thou mayest be no longer Steward. Certainely there can be in this case but two kindes of deliuerings; the first, from our sinnes, to a better estate; the second, for our sinnes, to an in­censed Iudge. If the first befall thee, no happi­nesse can be greater then thine; but if the se­cond, without redresse thou shalt be cast into pri­son: [Page 58] which is the last circumstance I before propo­sed, and will hasten by reason of the time briefly to conclude.

10 And thou be cast into prison. [...] saith the Syriac, domum vinctorum; to wit, by the Sergeant, to whom the Iudge deliuered thee. That which breeds here a scruple, is what this word prison should signifie. Conueniunt similitèr omnes (saith Bellarmine, lib. 1. de Purgatorio, cap. 7.) All Interpre­ters concurre in this, that by this prison is meant hell: and thus farre he speaketh ingeniously. But marke the poore shifts of so great a scholler, to set vp his Dagon againe, that hath so often falne, before the Arke of God; hee is faine to rake hell it selfe, to finde out Purgatory. For this hee goeth onward, In quo tamen multae sunt mansiones; aliae pro damnatis, aliae pro his qui purgantur. In this hell notwithstanding are many mansions, some for the damned, others for them which are to be purged. But a more ample map of this place, we haue in his second booke of Purgatory, and cap. 6. where hauing reiected 7. opinions, concerning this sub­terranean Geography, the eighth he borroweth frō the Schoolemen, and seemeth to approue, that this infernum, or hell, is a place within the bosome, or bowels of the earth, diuided (as the higher regions) into foure parts, whereof the lowest sincke, or coalehouse, is hell; next aboue that, Purgatory, then Limbus infantum, where children go, that die vnbaptized; aboue all, Limbus Patrum, where the Patriarkes were faine to lodge, before Christs Passion; but then were remoued, and the place [Page 59] left empty. This scantling of time will not per­mit me to examine all particulars, how our ad­uersaries could come to so perfect notice of all these places, as also so distinctly to vnderstand, what persons are there to be purged, and for what sinnes; how grieuous the punishment is there in­flicted, by deuils, in a corporall fire, Vid. Bellar. vbi supra. how long it shall endure, what suffrages, masses, or indulgences will asswage it, or remoue it, that the soules can nei­ther merit, or demerit in such a case, that they are alwaies certaine of their eternall saluation, and this to be firmely beleeued as an article of faith; It will aske (I say,) more time, then your patience can allow me: I will strike therefore at the roote, and so passe along. To make all this good vnto vs, Bellarmine produceth 10. places out of the old Testament, and so many more out of the new. To all which in generall I answere: First, out of Bellarmine himselfe in the last chapter of his first booke of Purgatory: Where being vrged by Peter Martyr, and our men, that Purgatory is not found in scripture, and therefore can be no matter of faith; hath nothing to say but this, Ad primum ergo respondeo, Non est necesse vt Scrip­tura vbique omnia dicat. It is not necessary that the Scripture should euery where mention all things, espe­cially where it may be patched vp with Aposto­licall traditions. On which when Bellarmine also relyeth, for the proofe of this Ignis Fatuus; what doth hee,In eundem locū. but in effect (as Iunius well notes against him) ouerthrow his scripture forces? Sith traditions take no place, but where scripture [Page 60] faileth,Lib. 4. de verbo dei non scripto. Lib. 2. Epist. L. 12. Deipnosop. Conuenit inter nos & aduersa­rios ex solo lite­ralis sensu peti debere argumēta efficacia. Bellar. l. 3. de verbo Dei. cap. 3. Lib. 1. de pur­gat. c. 7. by his owne doctrine in his first generall Controuersie. But as that lunaticke Thrasylaus mentioned by Horace, and Athenaeus, thought all the ships to bee his owne, that arriued in the Ha­uen at Athens: so wheresoeuer there is fire doubt­fully mentioned of in Scripture, our aduersaries straight conuey it, to heate Purgatory kitchin. Se­condly, I answere in particular, to the words of my text, which he especially buildeth vpon. First, that they are symbolicall (as himselfe confesseth) and therefore according to Aquinas and their owne Schooles, proue nothing. Secondly, whereas this particle [...], or vntill, may seeme to enforce a deliuerance from this prison, and so by some shew of consequence, their Purgatory, the argument be­ing thus framed: Thou shalt not come out, vntill thou hast paid the vttermost farthing; therefore, af­terward thou mayest come out. Saint Augustine (as he acknowledgeth) instanceth against this, both by that place of the Psalmist, Psal. 110.1. Sit thou on my right hand, vntill I make thine enemies thy foot-stoole; as also in that of the Euangelist, Mat. 1.25. Ioseph knew not Ma­ry, vntill shee had brought forth her first begotten. Where the first implyeth not, that after Christs enemies were subdued, hee should sit on Gods right hand no longer; nor the latter helpeth the inference of Heluidius, that after our Sauiours birth, Ioseph knew his wife. Saint Augustine therefore concludeth, that donec in this place signifieth, non finem poenae, sed continuationem miseriae: not an end of paine, but the continuance of misery; Semper so­lues (saith Hugo out of Remigius) & nunquam per­solues. [Page 61] Thou shalt euer be paying, yet neuer satis­fie. Which exposition Caluin, and Bucer, and Musculus doe not only embrace: but Anselme, and Beda, Thomas, and Gorram, Ammonius, and Auendado, Maldonate, and Iansenius, with I know not how many of their owne consorts. But Bel­larmine vrgeth this further, and therefore we must further follow him.Ʋbi supra. Exempla B. Augustini non sa­tisfaciunt (saith he.) S. Augustines examples, or in­stances satisfie not. For in the first; Sit thou on my right hand, vntill I make thy enemies thy footstoole, although I cannot inferre, therefore afterward Christ shall not sit on Gods right hand; yet this is a necessary consequence, therefore there shall a time come, when Christs enemies shalbe made his footestole. So in the second, hee knew her not, vntill she had brought forth. Though I cannot ga­ther, therefore he knew her afterward, yet this I may argue, therefore she was to bring forth. And no other is the consequent in this place, thou shalt not come out, vntill thou hast paid the vtmost far­thing. Therefore there shall be a time, when the vt­most farthing shall bee paid. But to this vtmost straine of Bellarmines sophistrie, a meane Logician may easily answer; that all this concludeth but a a necessitie of the thing to be done, not a possibility of the party to be able to doe it.In. 26. ver. 5. cap. Mat. Ostendit debitum soluendū (which I take to be the meaning of Pisca­tors answer) non debitorem soluendo: If it argue the debt to be paid; it inricheth not the debtour to be able to pay it. So that by equipollency it falleth to be such a connexiue proposition: If thou pay the vt­most [Page 62] farthing, then thou maist be deliuered; which I deny any man can euer pay (hauing, by offending an infinite God, deserued an infinite punishment) and therefore must alwaies lie by it. For if some paines may satisfie Gods Iustice in Purgatory, for a small offence; should not greater paines proportiona­bly in hell, do the like for a greater offence, and so by consequence, the deuils themselues (which was Origens errour) in time might bee freed? The Fa­thers father not (howsoeuer Bellarmine martiall them) this glowing, and locall Purgatory; but right­ly vnderstood, are as far from it as it from truth. For they make it not a hot-house for the soules of the elect, farmed by the Pope to the Deuill at a yeerely racke rent: but abdita quaedam receptacula (as Lombard hath rightly deliuered out of ancient learning) certaine vnknowne places of repose, 4. Sent. dist. 45. where purged at their dissolution from the body, by vertue of Christs passion, they rest from their labours in ex­pectance of the complement of that ioy, which they shall receiue together with the body, at the reuniting againe, in the generall Resurrection: wherefore Saint Augustine concludeth,Lib. de peccat. Merit. & Re­miss. cap. 28. Ʋid. Tabulam. Mercat. vniuers. Non est vllus vlli locus medius, vt possit esse nisi cum diabo­lo, qui non est cum Christo. Iust therefore as some Geographers, for proouing of a blacke rocke many hundred miles about, directly vnder the North Pole, send vs to Gyraldus Cambrensis; he to a Priest of Norway; the Priest to an Oxford Ma­gician, who was carried thither to see it by the Deuill, if wee will beleeue the narration: So the best proofes of our aduersaries for their Subterra­nean [Page 63] Purgatory, come by many deductions, from the same Author; as it appeareth by the diuers ap­paritions they so confidently alleage for it. But we taking parabolically this prison, for no better place then Hell, may resolue without difficultie on this position,

That the wicked shall be turned vnto Hell, and all the people that forget God.

11 I take it in the words of the Prophet, Psal. 7.19. to cut off all occasion of farther proofe. The vse is a terrour to carelesse worldlings, that runne the broad way spoken of by our Sauiour, and neuer marke where it leadeth. Come on therefore, thou inconsiderate and retchlesse Christian, and looke before thou leapest, and if thou wilt needs to this prison, see thy entertainment. Horrible (out of doubt) was that storme of fire and brimstone, which consumed Sodom, and the Cities of the Plaine.Gen. 19.3. And fearefull was that seuenth plague of Egypt, Thunder, and Haile, Exod. 9.23. and Lightning run­ning vpon the ground. And inferiour to neither, was that prodigious death of Corah, Dathan, Num. 16. and Abiram, when the earth opened her iawes, and swallowed them aliue into the pit with all their goods and families: but these are but a preface, a sparke, a droppe, a nothing to the euerlasting tor­tures of Gods extremest vengeance. Neuer eye hath seene, nor eare hath heard, nor heart of man hath conceiued the infinite bitternesse of these last vials of wrath. A bottomlesse dungeon, a lake of Gods wrath, a poole of fire and brimstone, a gast­ly [...], pitchy mysts, deadly fogges, [Page 64] hideous confusion, chaines of vtter darkenesse. Tophet prepared of old, deepe, and large, burning with fire, and much wood, and the breath of the Lord kindling it as a riuer of brimstone. These very names of this Prison, mentioned in Scripture, should daunt, and amate the most presumptuous worldling, that by altering of his course of life, he might auoide the thing it selfe. Of which, should I but farther relate the fearefull descriptions, fre­quent in Fathers, and Schoolemen, (wherein all notwithstanding come too short) I should not much racke your patience with horrour, by rea­son of mine owne insufficiency, as abuse it with prolixitie, by going beyond my time. O God! to depart from thee, to accompany the Deuill and his angels, to bee excluded from heauen, into euerlasting fire, alwaies scorched, and neuer consumed; euer dying, and neuer dissolued; sink­ing eternally, and neuer come vnto the bottome; weeping, gnashing, freezing, frying, without the least drop of hope, or hope of pity; I quake, and stop, and dare to go no farther. O indignation of the Almighty, fall not vpon vs: for our flesh trem­bleth for feare of thee, and we are afraid of thy terrible iudgements. Wee acknowledge our lightest offences, to deserue thy eternall anger, and this prison to be due for our dayly transgressions: but spare vs, good Lord, for thy Sonne, who sparedst not thy Sonne for vs: let not the thought of our last end be so the last end of our thought, that by forgetting thy iustice, we neglect thy seruice, & presume in the least sinnes, to offend thy infinite Maiesty. Heare vs, good Lord, for thy [Page 65] Church, and thy Church for thy Sonne, and thy Sonne, for both; to whom with thee, and the holy Ghost, three persons and one God, be ascribed all honour, power, and dominion, both now and euermore. Amen.

EPHESVS BACK-SLIDING: CONSIDERED AND APPLYED TO THESE TIMES.

THere is nothing so dange­rous to the estate of a Chri­stian, that trauaileth heere from Egypt to the heauenly Canaan, as spirituall pride, and carnall security. For see­ing that all our life is but a temptation, (as SaintNemo securus esse debet in ista vita, quae tota tentatio nomi­natur, vt qui fieri potuit ex deteriore meli­or, non fiat etiā ex meliore de­terior. lib. 10. Confess. cap. 32. Augustine confesseth;) great heede must be taken, lest he that should grow on from worse to better, by his carelesse negligence fall away from better to worse. This was the Angels case of Ephesus, as myVer. 1. Text sheweth; whom he that holdeth the seuen Starres in his right hand, and walketh in the midst of the seuen golden Candlestickes, [Page 2] (that is,Seb. Meyer apud Marlorat. in hunc locum. Rhemist. Anno­tat. Viegas in 1. cap. Apoc. Sect. 14. Ribera ibid. Bul­ling. conc. 7. v. 5. vpholdeth the Ministers of his Word, and continually suruayeth his Churches, to repaire defects) vouchsafeth in this regard to rowze by an Epistle. That seeing vnsensible decayes continued, in time proue great breaches, slyding leades to falling, coo­ling to benumb'dnesse, drowzinesse to sleepe, slack­nesse to defection, indifferencie to sencelesnesse, and a loathing of all Religion; Ephesus might looke about from whence shee had falne, and repent, and doe her first workes: lest the suddaine approach of her Lord should take her loytring, and by remo­uing her Candlestick, preuent her conuersion.

2 For the clearer passage to the words, some difference must bee reconciled among Inter­preters, who are meant especially by the seuen Angels, to whom these seuen Epistles are in gene­rall directed.Vestigat arcan. sensus in Apoca­lyp. Antuerp. 1614 lib. 2. No­tat. 1. Alcazar the Iesuit, in his new painted bulke vpon this Reuelation, sayes, the Bi­shops; Jn hoc cap. disp. 2. Foxe, Fulke, Bullinger in hoc caput conc. 6. Viegas in hoc caput, sect. 1. Perer. in cap. 1. disp. 15. Pererius his fellow (together with some Ancients, Arethas, Andreas, Ansbert, and An­selme,) think rather the people; S. Ambrose, Haymo, and Beda, ioyne both together: and this is best approued of our reformed Interpreters. For how­soeuer the inscriptions be to the Angels onely, who signifie (according to most) not celestiall spirits, but the Pastors of those Churches, yet the contents concerne theirIn tantum Angelorum no­mine Ecclesias Catholicas vo­luit intelligi, vt iubeat Angelos poenitentiam agere. Aug. in Apoc. Hom. 2. flockes as neere as themselues, and therefore in the former Chapter wee haue, verse 11. What thou seest, write in a Booke, and send to the seuen Churches which are in Asia. Not that it is all one to write to the Church, and to the Head and Gouernour thereof, (as theIn ver. 1 ^um. not. marg. Rhemists hence would [Page 3] gather, to scrue in, and interest their Pope to dis­pose of all things:) but rather to expresse the bond betwixt the people and Pastor, whose faults he is to reproue, or answere for; and there­fore it stands him vpon, to communicate what hee receiues. Now this particular Pastor heere of Ephesus, In hunc locum. Comment. in ver. 1. Lyra would haue to be Timothy. Ri­bera labours to refute that out of Metaphrastes; but Pererius and Alcazar take Lyra's part. Others name Onesimus, some Tychicus. Be it either, or neither, it matters not, the Spirit of God being silent. For the best may grow remisse, and neede dayly inciting. As Ephesus here,Vid. D. Ioach. Vadian. in epi­tom. 1. Nat. Hist. li. 36. cap. 14. Euseb. lib. 3. Hist. Eccles. cap. 18. Baron. Annal. Anno Christ. 98. ver. 2. ver. 3. the Metropolis of little Asia, and glory of Iönia, famous amongst the Gentiles, for her situation, and Temple, which (as Plinie reports) was 220. yeeres in building; fa­mous amongst Christians, for Saint Iohns resi­dence, and Saint Pauls Epistle vnto them; nay, which our Sauiour here commends in such ample tearmes, for her forwardnesse in labour, for her con­stancie in patience, for her zeale in reforming man­ners, for her discretion in dismasking Heretiques, whose constancie, patience, labour, and that for a right end, for his names sake, and that without fai­ling or fainting, are ingeminated with good ap­probation, immediatly before my Text; may haue somewhat notwithstanding, that is out of frame; their friends may ouer-see it, themselues may scarce perceiue it,Chap. 1. v. 14. which the flaming eyes of Christ will pierce thorow to censure, Neuerthe­lesse I haue somewhat against thee, because thou hast left thy first loue.

[Page 4]3 As though with his beloued Spouse he had thus debated the matter: Thinke not, Ephesus, but I take notice of all thy doings and sufferings; thy labours please me well, I approue thy works, I pitie thy patience, and cannot chuse but com­mend thy discipline; but O that this first affecti­on were seconded with the like alacrity! for doe not I perceiue thy coldnesse in deuotion, thy carelesnesse in Preaching, thy slacknesse in per­forming any deede of charity? Hast thou not be­gun in the Spirit, and now art sinking backe to end in the flesh? Ephesus, I loue thee, and therefore may not sooth thee; much good (thou seest) I speake of thee, yet somewhat I haue against thee. I remember the kindnesse of thy youth, it was hearty and thorow; but time hath cooled it, and thou art growne remisse.Cant. 2.6. Jbid. v. 5. My left hand is vnder thy head, and my right hand doth embrace thee, I dayly stay thee with Flaggons, and comfort thee with Ap­ples, Cant. 1.7. as thou hast occasion; but thou hast turned aside to the Flockes of thy Companions, so that when I come with my bedewed head, Cant. 5.2. and dropping lockes in the night, to finde my accustomed entertain­ment, saying, Open vnto me, my sister, my Loue, my doue, Ibid. ver. 3. my vndefiled: thou tellest me, thy coat is off, and thou canst not put it on; that thy feete are washt, and thou art loth to defile them: such excuses thou hast to put me off, and make mee withdraw my selfe. Ibid. ver. 4. Whereat though thy bowels are sometimes moued, yet stirring not to giue entrance as thou wert wont to doe; pretend what thou mayst, say what thou wilt, dissemble how thou canst, it is [Page 5] manifest thou hast left thy first heat of affection. And this I take to be the complaint of our wron­ged heauenly Salomon, included in the words I haue read vnto you. The summe is,

4 An Inditement of Ephesus for backsliding and security.

Wherein ob­serue the

• 1 Exception, Neuerthelesse;
• 2 Accusation, I haue somewhat against thee.
• 3 Fault, because thou hast left thy first loue.

A Church militant cannot be without Excepti­ons; where exceptions are to be taken, Christ stick­eth not to accuse; and accuse he doth neuer without a fault. The first sheweth our infirmity; the se­cond, our Sauiours integrity, and the third, sinnes malignity. That wee may be humbled in the first, and directed by the second, to correct the third: Within these bounds I shall endeuour, by Gods assistance, and your Christian patience, to con­fine my meditations. He that hath an eare to heare, Reuel. 2.7. let him hearken what the Spirit saith vnto the Chur­ches; to the Churches, as well of great Brittaine, as those of little Asia. For howsoeuer we flatter our selues, our defections are more deepely to be ac­cused, and perfections as subiect to a Neuerthelesse, the note of exception to Ephesus, notwithstanding all it's good parts; which falleth here in order to be first considered. Neuerthelesse.

5 As in Arts, so in Acts of morality; few ve­rities are so generall, that admit not exception. If a Church might plead immunity, Ephesus might [Page 6] here stand vpon our Sauiours testimony. For are not her labours in peace, and patience in trouble, (as Aretius well obserueth) once and againe repea­ted,In hunc locum. and commended? Euill men should haue little ease in her,ver. 2. for she could not beare them. Dis­semblers should not deceiue her, for shee would try them, 1. Cor. 15.32. and finde them lyers. The beasts that as­saulted her, Act. 20.29. shee fought with; the greeuous Wolues that were prophecied to enter amongst them, shee endured and resisted.ver. 20. Chap. 3.1. ver. 14. Iezabel preuailed in Thya­tira, Sardis had a name without life, Pergamus was taynted with Baalisme, and Laodicea's luke-warme­nesse, was lothsome to Gods stomake. Ephesus notwithstanding escapes all this, nay, her hate to the Nicolaitans for their community of wiues, Chap. 3.16. and promiscuous lusts (as Irenaeus and Theodoret obiect vnto them) is registred afterwards as an especiall commendation.ver. 6. Lib. 1. cap. 27. vid. Euseb. lib. 3. hist. Eccles. ca. 26. Theod. He­ret. Fab. lib. 3. Ignat. Epist. 9. What could a man here picke out, that hee might iustly censure? who would not esteeme such a Church, to be in the rode way to happinesse? yet when Christ comes with his Fanne, there is Chaffe found amongst the Wheat. Much is well, yet somewhat worse then it was, or ought to be; the good is fostered, the ill excep­ted at. Neuerthelesse.] Many things might be here gathered for our instruction; one especially from our Sauiours manner of reproofe, Richard. de Sanct. victor. Viegas. which may be a patterne vnto vs all in that behalfe: first, to take notice of, then ingenuously to confesse Gods graces in any (if any be found at all) before we be too busie with the imperfections of our brethren. For this puts the faulty out of suspition of bitter­nesse [Page 7] in the Reprouer, it encourageth men to do more, when somewhat is commended, & keepes them from desperate resolutions, by retayning them in a hope of a possible recouery.Aretius. It breedes a loathing of sin, by ranking it by vertue, whence it's vglinesse is the more discouered, and his iudgement the sharper censured, that embraceth so foule a Monster, to the blemishing of those good parts, which otherwise might highly grace him. Those that will fish for mens soules, must looke how they bait their hookes: and too harsh an increpation (saith Gregory) is like an Axe,Ferrum de ma­nubrio prosilit, cum de correp­tione sermo du­rior excidit, &c. Curae Past. part. 2. cap. 10. that flyeth from the handle, it may kill thy brother, when it should onely cut downe the bryers of sin. But this I note onely by the way, not purposely follow, as not so necessary for these soothing times, wherein most are rather too pleasing, then piercing. Ephesus here so commended, and yet ex­cepted at so mainely, directs vs more vsefully to this obseruation:

That the best Churches may be subiect, and are ly­able to exception.

6 It is vsuall with the Fathers to compare the Church to the Moone, Ambros. lib. 5. Epist. 31. Aug. in Psal. 10. & 104. in regard of her visible chan­ging, like to the others waxing and waning. But the similitude holds as well, in respect of her bor­rowed light, and spotted face; all the beames she reflecteth to the world, are darted vpon her by the Sunne of righteousnesse; and yet by reason of her vnequall temper, in her brightest shining, she appeareth spotty. Her selfe acknowledgeth so much, Cantic. 1.5. I am blacke, but comely (O yee [Page 8] daughters of Ierusalem (as the Tents of Kedar, as the Curtaines of Salomon. Lib. 3. de Doc­trin. Christ. c. 32. Whereupon Saint Augu­stine commendeth this rule of Ticonius the Do­natist, which hee calleth, De permixta Ecclesia. Whereby (saith he) the Scripture, by reason of the temporall communion betweene the godly and wicked, attributeth that promiscuously to either, which originally groweth but from the one. Sa­lomons Curtaines (indeed) belong to the Church, but Kedars Tents are Ismaels, who may not inherit with the free borne: yet the Beloued consisting of both, hath the titles of both, those spots will not out; there will be such a speckled breed, as long as the flockes cast their eyes on motly vanities, in the gut­ters of this world. All the types in holy writ, whereby the Church is shadowed vnto vs, most euidently shew so much. The floore hath in it Wheat and Chaffe, Math. 3.12. The net good fish and bad, Math. 13.47. See but into the nuptiall banquet of the Sonne, is not there one found without a wedding garment? Mat. 22.11. Was there not a Cham and vncleane beasts in the Arke? Gen. 7. foolish Vir­gins amongst the Brides Attendants? Mat. 25.2. Ibid. ver. 32. Goates in the great Shepheards Flocke? And in his stately Pa­lace,2. Tim. 2.20. vessels as well to dishonour as seruice and glo­ry? 2. Esd. 8.2. So that, that of the Angell to Esdras, may here passe for Canonicall, when thou askest the earth, it shall say vnto thee, that it giueth much mold where­of earthen vessels are made, but little dust that gold commeth of: euen so is the course of this present world, and the Churches case in this present world.1. Cor. 5 1. Ibid. cap. 15. Thus the Corinthians were polluted with an ince­stuous [Page 9] person, and troubled with Sadduces; Gal. 3. Rom. 12.2, 16. Coloss. 3.8. 2. Thess. 3.6. ver. 6. & 15. ver. 9. & 13. ver. 14.20. ver. 24. cap. 3.1. cap. 3.16. the Galatians bewitched, the Romanes, Colossians, and Thessalonians, had haughty spirits, brabbling Sophi­sters, brethren that walked disorderly, crept in amongst them. But what neede I looke back so so farre? Appeare there not heere amongst these seuen Asian Churches, an odious company of Nico­laitans? Hath not Satan here his Synagogue and seat? Balaam and Iezabel, their Bawdes and Pan­ders? Reade we not of depths of Satan? Names of those, that make a shew to liue, without life? Luke­warmnesse, and vaunting, and senslesnesse, among so many especiall commendations? The Fathers testimonies for this point, are not sentences, but volumes. It is the maine scope of SaintTom. 2. Ortho­dox. & Lucife­rian Dial. Hierome against the Luciferians, and of SaintTom. 2. Epist. 164. ad Emeri­tum Donatist. Tom. 7. Contra epist. Parmen. lib. 3. tom. 7. cont. Crescon. grammat. lib. 3. cap. 37.38. lib. 1. de ciuit. Dei ca. 35. & passim alibi praecipuè tom. 7. Can. 2.2. Augustine, against the Donatists, and Pelagians, to proue that it is a poore pretence, to make a Schisme in the Church, in regard of some dislikes, which might, and should be amended. For at what time was it euer so free, that no exceptions could be taken? As a Lilly among thornes, so is my loue among the daugh­ters. Non dictum est (saith SaintIn Psal. 99. Augustine) in medio alienarum, sed in medio filiarum; It is not said amongst strangers, but amongst the daughters. The sonnes of her mother against her, Esaiah 9.21. Ephraim against Manasses, and Manasses against Ephraim, in one Nation; theMath. 10.35. father against the sonne, and the mo­ther against the daughter, in one house;Gen. 25.22. Esau struggling with Iacob, in one wombe; nay, theRom. 7.23. naturall man against the spirituall, in the same members. And yet if we would goe farther, wee [Page 10] may chance to meet with [...],Iames 1.8. a double-soul'd man (if I may so speake) by reason of vnstable di­stractions in the same minde. To such a lunacie are subiect all things vnder the Moone. Whiles wee dwell with Mesech (as Dauid complaineth) some enemies to peace will bee sure amongst vs.Psal. 120.5. There will be alwayes tares to be weeded, vlcers to be cured, ruines to be repayred, rents to be amen­ded, sinkes to be purged, Leapers to be clensed, manners to be reformed, controuersies and heart­burnings to be taken vp and composed. And the rea­sons for it are diuers; that the Elect might be im­ployed and tried, 1. Cor. 11.19. Rom. 2.1. Reprobates left vnexcuseable, Gods strength appeare in our weaknesse, & his mercy, and Iustice, in such variety of obiects. Otherwise how should the Church be militant without an Aduer­sarie? Or why should it daily pray, Forgiue vs our trespasses, if here it might attaine to be freed frō all exceptions? Go therfore (saith the Lord to Ezechiel) and set a marke vpon the foreheads of the men that sigh, and that cry for all the abominations that be done: not about the suburbs onely,Zanch. lib. de Relig. Christ. cap 24. thes. 11. Aug. lib. 2. Re­tract. cap. 18. cap. 9 4. Aug. Tom. 2. ep. 164. ad Emeri tum Donatist. Mat. 24.40. In Psal. 99. Luke 17.34. but in the midst of Ie­rusalem? For how should Ierusalem be vntainted? seeing of two men together in the field, the one should be receiued, the other reiected, of two women grinding at the Mill, the one should be taken, the other left. What place more secure then our beds? (as S. Augustine sweetly amplifieth) yet thence it also followeth, that of two men lying together, the one shall be taken, and the other left. Thus the Church must beare those whom she cannot discerne; and lament, what shee cannot amend: shee must not [Page 11] make a rent in the coate that is seamelesse; it is re­serued for the Angels only at the last day, Mat. 13.41. & 25.32. betweene the Sheepe and Goats to make a separation.

7 How then can some fanaticall spirits of our daies,See Bernards separatists schisme & plain euidences, toge­ther with D^r. Hals Apologie against Brow­nists, Lib. de Baptist. Donatus sepa­rated for some bad ones in the Church. Nouatus and Lucifer, for want of strict discipline. Au­dius for some lesser abuses as Epiphan. witnes­eth, Haeres. 70. Mornaeus de Eccles. cap. 2. with any shew of reason be excused (Belo­ued) who, vpon dislike of our discipline, and some ceremonies they fancy not, retire themselues to con­uenticles, from their naturall mother; where they haue almost, as many sects, as sectaries, one testifi­ing (as they speake) against another, with no lesse gall, then giddinesse? But these Saturnine, and me­lancholy-complectioned wanderers (as Zuinglius iust­ly tearms them) are fitter for a Physician to purge, then a Diuine to confute. Their reasons are long sithence answered by the Fathers, against Dona­tus, Nouatus, Lucifer, and Audius: I will touch therefore at them only, and so passe along. They reckon vp disorder in our Discipline, corruption in manners, superstition in Ceremonies, and the vnwor­thy comming of all sorts to the receiuing of the Sa­craments. But these things can only be matter of reproofe, not sufficient, or efficient causes of se­paration. When from the sole of the foot, to the crowne of the head, no soundnesse was found in Israel, did Esaiah flye to rayle, or rather stay to preach? All the wayes (crieth Ieremiah) are polluted with the whoredomes, and filthy lusts of Iuda; where he continueth notwithstanding to lament, not per­swadeth to forsake. So our Sauiour balked not the proud Pharises, or poore Publicanes, Esa. 1.6. Ierem. 3. Mat. 9.12. Mat. 2.17. that needed the Physician; and S^t. Iohn leapt out of the Bath, (as Irenaeus reports it) not out of the Church [Page 12] wherein he foundAuthors differ in this Relation see Iren. l. 3. c. 3. Euseb. Hist. lib. 3. cap. 22. Theod Haeret. fabul. lib. 2. Hieron. in scrip. Eccles. de Ioh. Baronium Tom. 1. anno. 74. either Ebion, or Cerinthus the Heretike. But the Church (say they) must be pure without spot or wrinkle, Ephes. 5.27. True (sayth S^t Lib. 1. Retrac. c. 19. &. l. 2. c. 18. Augustine) ad hoc est electa, non, vt iam sit ta­lis, sed quae praeparetur. It must striue so here to be, and shall be so hereafter; but yet it is not; saue onely in desire, and Christs acceptation. So SaintSer. 3. de Fest. omnium Sanct. Bernard out of SaintJn Hieremi. cap. 31. Hierome, the Apo­stle speakes not of the Church which now is, but of that which shall be after the Resurrection. The end is here expressed, which Christ driues at, (saith iudici­ousJn hunc locum Caluine) not that which is performed for the Church already. But doe not theEsai. 48.20. Ier. 50.8. & 51.6. Reu. 18.4. Prophets (say they) charge vs to fly Babylon, and all the abomi­nations of Antichrist, lest we bee partakers both of her sinnes, and plagues? Most true; and we haue done it, not so much by aJunius in lib. singular. praepos. controu. 4. gene­ral. Bellar. c. 17. A papatu, non Ecclesia; ab Ido­lis, non templo; à tyrannidè, non republica; à pe­ste, non vrbe, re­cedimus, planè coalituri quam­primum Anti-Christum cum prauis humorib{us} euomuerit. Mornaeus de Eccle. cap. 10. locall separation, as a necessarie renuntiation, not of the good shee hath, but of the poyson shee hath added. Here then com­meth their Hebrew song, which they sing in a strange land, being the maine obiection they al­waies harpe on: If you (sayAinsworth against Bernard. Robinsō against D^r. Hall. they) might shake off Rome for the Antichristian leprosie, whereof shee would not be cured; why might not we doe the like by you, for the Babylonish garments, which yet you retaine as the execrable thing amongst you? The case would proue farre different (Belo­ued) if these reformers dad but the patience to discusse it. For first, our refraining, rather then separation, from Romes communitie, was for knowne, and conuinced abominations, ofArmin. thes. 22^a. pro­digious tyranny, manifest heresie, open Idolatrie, [Page 13] whereunto we were commanded by the holy Ghost, directed by the Fathers, and Councils, admonished by their owne men; asLib. de Reli­gione, cap. 24. thes. 17.18, 19. Zanchius iudiciously proues, and these our wayward brethren cannot choose but acknowledge. Betweene whom and vs, the quarrell is farre otherwise; we say, for things meerely indifferent; they finde very doubt­full and controuersiall. Secondly, our reformati­on was orderly by the Magistrate, authorized by God in that behalfe: theirs tumultuous, as neere to rebellion, as without warrant. For as in Re­ligion, the body is one thing, the skirts and out­ward gouernement another; so in reformation, priuate profession is one thing, and publike in­iunction another. Professe the grounds of Reli­gion I may and must, either without, or before, or against my Prince; but to reforme in publike gouernement, where something is truly amisse, who giues mee warrant?2. Chron. 34. Nehem. 2. Ezra. 1. Did the Israelites at­tempt it without Iosiah? or Nehemiah without Artaxerxes? or Zerubbabel against Cyrus? In those times (indeed) the Prophets prophesied, but built not, they directed, but corrected not. Euer their hearts smot them, in but meddling with the skirt of the Lords Anointed in this be­halfe. Whom if they could not win to redresse all abuses; they held their duties discharged, and the fault transferred on the hinderers; whom they staid to pray for, not forsooke to disgrace. Whence ariseth a third difference betwixt our renouncing Rome, and these mens leauing vs. Wee were neuer the Popes subiects, as they were [Page 14] Queene Elizabeths, and are now King Iames'es. Our Forefathers (indeede) acknowledged a cer­taine preeminence of that See; but it was but as a matter of course, and courtesie, at most of humane constitution, not of necessity, or obli­gation by the Word of God. And is it all one to shake off thy lawfull Magistrate, to whom God subiecteth thee, and thy debosht compani­on, or whorish neighbour, with whom thou mightest euer haue stood in equall tearmes? Adde to this the incroaching of the Papacy, as much vpon the Prerogatiues of Commonwealths, as the Liberties of the Church: If the like could be obiected to vs, wee should be content to har­ken. Last of all, wee were pressed in Popery, to assent to their blasphemous heresies,Zanch. de relig. cap. 24. thes. 16. and dam­nable Idolatry; no man might be safely silent, or refraine in those acts, which were most against his conscience. Now these men cannot com­plaine of the like hard measure amongst vs. The refusall of conformity brings no man to the stake; it stops only in some courses, some dan­gerous priuate Spirits, D^r. Hall Decad. 6. Epist. 5. from wrangling about circumstances, to vnite all against the common aduersarie, that strikes at the foundation. For who euer tooke discipline to be more essentiall to the Church, then Order in an Army, or a Hedge to a Vineyard, or Proportion in a Body, or a Hemme to a Garment? An Army, Vineyard, Bo­dy, Garment, may be, but perfect and well it cannot bee, without these things. Now a disci­pline they acknowledge amongst vs, but not [Page 15] right. Say it were so, (which they shall neuer be able to proue) wilt thou forsake thy house, be­cause the wall is mudde? or leaue thy vineyard, because the hedge in some places is ruinous? doth a ghest inuited to a banquet, straight leaue the table in a fume, for the misplacing of a tren­cher, or napkin, or because some dish is not serued in aright? Diuers moderate spirits there remaine among vs, who perchance approue not all our ceremonies, yet runne not to Amsterdam, as holding such a remedy moreNulla potest à schismaticis tanta fieri cor­reptio, id est, e­mendatio, quan­ta est schismatis pernicies, Ter­tul. de Praescrip. cap. 60. 1. Iohn. 4.1. 1. Cor. 14.32. dangerous then the cause. The disciples of Christ (I am sure) tooke wiser courses, when the brethren had a contro­uersie amongst them about legall Ceremonies, Act. 15. the Apostles and Elders came together to consult, that priuate spirits might be tried, and the Spirits of the Prophets subiected to the Prophets. Who if they giue no satisfactiō (as too oft it hath falne out in Popish conuenticles,) a faction cry­ing downe the truth, and the most, the best, no posting is prescribed to the Popes inerrability; or separation allowed, to the wronged partyes; but the Apostles rule is to bee followed, Philip. 3.16. First the ground must be searched,Vid. Parei. Iren. cap. 12. [...]. wherein the agreement is, and whereto we haue already attai­ned; then followeth walking so farre by the same rule, minding the same thing. In which walke when we come to the point of parting, crosse waies must not be taken, or schismes raised, but the perfect must forbeare the weaker, and expect Gods good pleasure,Ver. 15. who will reueale in due time (as the Apostle there promiseth) to those that [Page 16] are otherwise minded, as much as concerneth his children to vnderstand.Vid. Aug. Tom. 7. in Donatist. sparsim per li­bros sex. Thus Cyprian behaued himselfe, in regard of the Donatists: who, though he dissented from the Catholikes in the point of rebaptization; yet hee forsooke not the vnity of those Churches, which censur'd his opinion, to associate himself to a company of Schismatikes. Saint Augustine saith, that God permitted him so to fall,De Baptismo contra Donatist. lib. 7. cap. 49. that his example might more benefit the Church, in maintaining vnity, then his Iudge­ment hurt it, in defending the errour of rebapti­zing heretikes.

Aug. de vera Religione, Tom. 1. cap. 6.8 Thus he that bringeth light out of darknesse, maketh scandals, the triall and triumph of his chosen. Infidels he proposeth to be conuerted by them, Heretikes to be the touchstone of our doc­trine, Schismatikes to be the credit of our constancy, Iewes to bee the foile of our beauty; some must be inuited, Idem. ibid. some excluded, some left, some led on by our euen carriage: so many taskes are laid vpon the few labourers, who in the Lords great haruest shall euer finde no lesse to suffer, then do; both scowring them from idlenesse, and ministring matter of conquest, according to that of Saint Augustine; Open enemies, and false brethren, benefit most commonly the Church by the pro­uidence of God;Jbid. cap 8. Non verum docendo quod nesci­unt, sed ad verum quaerendum carnales, ad verum aperiendum spirituales Catholicos excitando. It was Lucifer the heretikes peruersenes, that drew S. Hierome vnto the stage; the wickednesse of Iulian that brought Cyrill to write; Arius stirring, that [Page 17] cleared the article of the Trinity, by Great Atha­nasius; Pelagius wilfulnesse, that edged on Saint Augustine to sift and discouer so narrowly the frailety of mans free will. And to touch a little on our latter times, were it not the Munkes absurdi­ties, that first set Luther a-worke? the Schoole­mens mixtures, & brabbles, that occasioned Caluin, Martyr, and the rest of our worthies, more close­ly to sticke vnto the text? Seldome there threat­neth a Goliah, but a Dauid ariseth; or a false heart forsaketh his station, but presently some one or other is ready in the gappe. So our Harding yeel­ded vs a Iewell, our Campion an Humfryes, our Stapleton a Whitaker, our Martin a Fulke, our Hart a Rainolds: to spare the modestie of the li­uing, who take the same courses. And I make no doubt, but that Socinus blasphemies, Armini­us subtilties, Vorstius nouelties, Bertius quiddities, shall rather bee an occasion of farther clearing, then shaking the settled truth amongst vs; as the clamours of the Vbiquitaries haue beene, for the Sacrament, grace, and predestination in the refor­med Churches of Germanie. Courage, courage therefore (my deare Christian brethren) we see the ground whereon our lot is falne. Whatsoeuer now hapneth, hath beene foretold, and fore­sampled, and therefore should be the lesse offen­siue, because so well foreknowne. Our taske re­maineth, to gather with Christ, Luk. 11.23. not scatter with the enuious, or separate with the male-content; and when we haue done our best, yet somewhat may be obiected, that maketh against vs. The accusa­tion [Page 18] of Ephesus, and second member of my text; whereof I will endeuour to gather somewhat.

9 [...]] by an vsual Ellipsis, for [...], I haue against thee, In hunc locum, vid. Bezam in Mar. 6.19. de phrasi [...]. for I haue somewhat against thee, or to accuse thee of: as both Beza and Camerari­us obserue. Men may ouersee much, or dissem­ble what they see, or please themselues with the present, or be misinformed by others; but our Sa­uior deales more roundly & soundly. I haue (saith he) not a suspicion only, but somewhat, as before for Ephesu's commendation, so here against her. Sweet Iesus! art thou become an accuser? wilt thou our onely Aduocate bee extreme to marke what is amisse? Luk. 22.31, 32. It's Satās office to winnow; thy pray­er was wont to be, that the faith of thine might not faile: and may somewhat now incense thee, that hast paid the ransome for all our sinnes? But feare not little flocke; he that strikes, will heale. This somewhat through his mercy will proue as much as nothing. Satan accuseth through malice, to condemne; but Christ through loue, to amend thee.In textum. Non deserit ad poenam, (saith Richardus à Sancto Victore) sed monet ad poenitentiam. His ac­cusations are instructions, his chastisements peace, his precious balmes shall neuer breake our heads. As a Surgeon being to lance his best-belo­ued child,Jn Ezechiel. homil. 11. Non parcit, vt parcat, non mi­seretur, vt ma­gis misereatur, Hieron. in Ezec. cap. 7.4. he long handleth softly (saith Gregory) before he strikes, and then cutteth and weepeth, and weepeth, and cutteth againe, (as Saint Bernard feelingly expresseth it;) otherwise spa­ring would bee spilling, in such a pleurisy, which cannot bee cured without letting blood; so [Page 19] this great Physician of our soules will not sticke to reproue any thing, where something may grow, to set all things out of order. Whence I infer, that

10 As the plague is in the body, so is sinne in the soule; nothing sooner infecteth, spreadeth, killeth: being like a bemired Dogge, that in fawning, defileth;Mat. 13.31. speedier then a graine of Mu­stard-seed, from the least seed, becomming the greatest amongst hearbes. Not to quash therefore in the egge this venomous Cockatrice, is to foster it against our selues, till it be vnconquerable; and not to purge the least leauen thereof, is to endanger, and corrupt the whole masse of goodnesse. In re­gard whereof, the walker amongst the Candlesticks, with the two-edged sword in his mouth, hath fur­nished out his Prophets to be fit for such a pur­pose. One hath his forehead as an Adamant, har­der then a flint, not to be dismayed at mens proud lookes, howsoeuer they be hard-hearted, and impu­dent, Ezech. 3.8. Another is a fenced brazen wall, not to be preuailed against, Ierem. 15.20. And hence grew the resolution of poore silly Prophets, not to fauour the least offences in the greatest per­sons. Samuel is bold with Saul, Wherefore didst thou euill in the sight of the Lord? 1. Sam. 15.Verse 19. Na­than with Dauid, Wherfore hast thou despised the commandement of the Lord? 2. Sam. 12.Verse 9. So Hanani [Page 20] to Asa, Verse 9. Thou hast done foolishly, 2. Chron. 16. Aza­riah to Vzziah, It pertaineth not to thee, Vzziah, to burne Incense to the Lord, Verse 18. 2. Chro. 26. Iohn Baptist to Herod, It is not lawfull for thee, to haue thy bro­thers wife, Verse 4. Math. 14. No sinne in his owne nature, may passe heere for veniall; (as theBellarm. lib. 1. de Amissione grat. & statu peccat. cap. 9. & seq. Romanists sooth there Popelings;) nay concupiscence it selfe, so extenuated by theThom. 1.2. q. 85. ar. 3. Bonau. in 2. Sent. d. 32. q. 1. Schoolemen, and pargetted ouer by theBellarmin. de Amiss. grat. & statu pecc. lib. 5. cap. 5. Greg. de Valent. in 1. 2. q. 82. disp. 6. q. 12. punct. vnice. Iesuites, must here come vnder the lash. For Gen. 6.5. is not exception taken to the very imagination of the thoughts? Doth not Dauid acknowledge the wickednesse of his shaping, and pollution of his conception, Psal. 51? And that cho­sen vessell S. Paul, fiue times in the sixth to the Ro­manes, sixe times in the seuenth, and three times in the eighth, disclaime, by the name of sinne, our originall corruption? What fault more pardonable in these our dayes, then the remisnesse of a father to vntoward children? Or the carefulnesse of a young man, to hold his owne? Or the forwardnesse of a man of parts to purchase preferment?1. Sam. 4.18. Mar. 10.21. Yet Eli smarted for the first, and the young man in the Gospell (otherwise commended) was touched by our Sauiour for the second,Act. 8.23. and the gall of Si­mon Magus was broken for the third. The reason whereof is pregnant. The commandement is peremptory against all (as the Apostle vrgeth it) Thou shalt not lust. Rom. 7.7. Now a Botch is neuer cured, as long as the core remaineth. Excrements grow in dead carkasses,Scintilla erat Arrius, &c. lib. 3. Comment. in Galat. c. 5. while the humour lasteth. And the fire increaseth, as the fewell is ministred. Arrius was but a sparke in the beginning, (saith [Page 21] Saint Hierome) but being not then troden out, it cost the world a groane to quench his heresie. The least cranny or hole vnstopped (as Saint Chryso­stome well aduiseth) is sufficient to sinke the largest ship. Wilt thou then except at a moate in thy bro­thers eye, and canst thou fauour a sinne to fester in his conuersation?In cap. 2. Apo­calyps. 1. Vnhappy friendship (saith Car­thusian) quae illum quem diligit, tacendo tradit dia­bolo! God saue euery good Christian from such a friend, who by soothing and forbearing, will damne his soule! He betrayeth therefore his bro­ther, that fauoureth his eares, to breake his necke, seeing somewhat vncontrolled, may grow to any thing, Math. 12.45. & one diuell finding entrance to an house swept and garnished, will quickly get a company farre worse then himselfe.

11 If then no fault in a Church, in a family, in a priuate person, in substance or circumstance, whether it be much, or somewhat, must be suffe­red vnchecked; what impudencie armes our ad­uersaries the Papists, to mention a toleration of their superstition, especially amongst vs, whose eyes God hath so farre opened to see their abo­minations? Hath the Lord so mercifully freed vs from this spirituall Egypt, and shall we againe be longing for their Pepons and Onyons? Hath hee enlightned vs so clearely by the lanthorne of his Word, not to make vse of it our selues, but to see how grosly our aduersaries are misseled to crosse it? It cannot be the conceit of a true Christian, to be so false-hearted to his Lord and Master. If Baal be God, professe it wholely; but if the Lord [Page 22] be God, Deut. 22. Ver. 11. cursed be such halting. A plow of an Oxe and an Asse, a garment of Linsie-woolsie, Mermaids halfe fish and halfe flesh, Centaures halfe horse and halfe man, are monstrous and abominable in his iealous affection.Deut. 7. ver. 1. & seq. When the Lord thy God shall bring thee into the land (saith Moses to Israel) which thou goest to possesse, thou shalt make no couenant with the people thereof, but downe with their Groues, and burne their Images with fire: no marriages must be made betweene them and Gods people: and reasons are giuen;Exod. 23.33. It will turne thy children to serue other gods; It will be a snare vnto thee. And did it not proue so to strong Samson, to wise Salomon, to vxorious Achab, to all that euer were drawne to this indifferencie? It is not for nothing then, that Esay and Ieremy were so earnest with Israel, Esai. 52. Ierem. 51. 2. Cor. 6.14. to se­uer themselues from Babylon: Saint Paul with the Corinthians, not to beare the yoke with vnbelee­uers: [...]. 2. Ioh. 10. Saint Iohn with all, not to afford as much as an Aue, good day, or good night to an obstinate Heretike. And not to tire your patience with examples in this kinde;Bellar. in Praef. ad primam con­trou. Theod. lib. 4. hist. cap. 14. the very Boyes of Samo­satene, solemnly cast into the fire a Tennis-Ball, in the midst of their Market place (as Bellarmine himselfe relates out of Theodoret) because it had but touch­ed the foot of the Asse, whereon Lucius rode, their hereticall Bishop. But what neede I instance in Christians? The Heathens themselues haue been euer scrupulous, not rashly to allow of such a blending, or mixture of Religions. It is the an­cient Latine of the old Law in Tully, Lib. 2. de legib. Nemo ha­bessit Deos nouos & aduenas, nisi publicè ascitos: [Page 23] priuate men, must submit themselues, to publike conformity: new gods, and strange gods, must come in vpon examination. In regard whereof Atilius Regulus by a decree of the Senate (as Liuie testifieth) was to gather all bookes of Ceremo­nies, at a certaine day,Lib. 25. to stop variety of Religi­ons. So Herodotus reports, that the King of Scy­thia slew Anacharsis the Philosopher,Lib. 4. for worship­ping the mother of the gods after the Athenian manner. Heliogabalus (indeed) with Adrian, In Heliog. & Adrian. Iouinian. Socrat. lib. 3. cap. 21. Valens Arianus Theod. l. 4. c. 22. Nicephor. libr. 10. cap. 32. and some other Romane Emperours (as Lampridius re­cords it) commanded all manner of worship in one Temple; but it tended to no other purpose, then the like stratagem of Iulian the Apostata, who gaue heretikes freedome amongst right belee­uers, not that hee cared for either, but that by their mutuall distractions, hee might destroy both. Tum enim reddidit Basilicas haereticis (saith Saint Augustine) quando templa Daemonijs. Epist. 166. Such a good commodity came by the toleration of here­tikes, that they that could endure it, should take Diuell and all for company. Excellent therefore is Saint Basils resolution to the President of Valens the Emperour; Theodoret. lib. 4. cap. 17. Those that are throughly seasoned with true Religion, will rather suffer all kindes of death, then giue way for the altering of one syllable. A man would thinke that there were but small difference (it is but a little Iota) betweene [...],Lib. 2. cap. 18. & 19. & Hist. Tripart. lib. 5. cap. 21.33. Vid. Bellar. de laicis, l. 3. c. 19. and [...], yet the right beleeuers could neuer be brought, (as Theodoret witnesseth) either to omit the one, or admit the other. Syluanus and Eustathius boldly told the Emperour himselfe (it is [Page 24] recorded in the 5. Booke and 24. Chapter of the Tripartite Historie) Power thou hast (O Emperour) to punish vs, but neuer to driue vs from the tenents of our fore-fathers. To adde politike considerations, I list not. The world seeth how little, Polonia and our neerer neighbours haue gotten, by practising this Alcoran Diuinity of tolerating diuers Religi­ons:Azoar. 2. & 119. which howsoeuer Parsons, with others of our homebred vipers, in their diuers supplications to His Maiestie, Lib. 3. de Tri­plic. homin. offic. cap. 14. haue presumed most impudently to plead for: yet Weston their owne man, most earnestly detests it;Promp. Cath. ser. 6. post. Pasc. Stapleton rayles atLib. 3. Polit. cap. 7. Vers. 5. Bodin, for but mentioning such a liberty; the Rhemists conclude out of Cyprian, and Hilarie, vpon the fourth to the Ephesians, that it is not to be en­dured. And marke but BELLARMINES owne words (who is of the same opinion, in the nine­teenth Chapter of his booke de Laicis) Catholici non patiuntur in suo grege vllos, qui ostendunt vllo signo externo, se fauere Lutheranis. The Catholikes (saith hee) doe not suffer any in their flocke, that shewe by any outward signe, that they doe but as much as fauour the Lutheranes. And would they expect that of vs, which they themselues pro­fesse, to be impious to aske, and irreligious to grant? or should wee endure such impudencie, that offereth to propose that which supposeth vs to be Atheists? What doe they then but betray Religion, and expose themselues to all sides ha­tred, who in such a case, but stagger, or expresse not themselues? If therefore thou be on our side, tumble out the Romane Iezabel at the window, [Page 25] howsoeuer shee be painted. Babylons Brats must not be dandled, but dasht against the stones. Psal. 137.9. Phynea's zeale, Iehu's march, Iosiah's resolution, Luther's heroicall spirit, haue euer best preuailed against the mysterie of iniquity. For who findes not that Rome is as a nettle? it stings where it is gently handled; and prouideth powder, and poysoned kniues, where she is not manacled. The voyce of more then man, and lowder then a Trumpet, is therefore necessary for you (fathers and brethren) in these dangerous times, to be inquisitiue for the truth, and to speake home, and resolutely, that somewhat be not defectiue, through our de­fault. Hath God enioyned vs to be watchfull Pa­stors, and shall we sleepe, or flye, or take no notice, when the Wolfe commeth? Are wee seers, and shall wee winke at any thing? Especially seeing that a cloud rising from the Sea, 1. King. 18.44. but as bigge as a mans hand, may soone ouercast the heauen, and procure a storme; and a few runnagates com­ming from beyond the Seas, may quickly infect a whole Country of weaklings, neuer fore-stal­led by true grounds, but naturally carried to sen­suality, and superstition. Who if they dare set foot somtimes in such places as this is, (for where will not the Deuill intrude, and his Impes fol­low?) to the intangling of some vncatechiz'd giddy-braines, with shewes of learning, and coun­terfeit antiquity; let vs haue somewhat against them to nip them in the bud,Psal. 58. that ere euer their Pots be made hot with thornes, so indignation may vexe them, as a thing that is raw.

[Page 26]12 Last of all, for the rest of you (my bre­thren;) If somewhat may not be amisse, but all meanes must be vsed, for the redresse thereof: suffer your selues to be led with all alacrity, and meekenesse, either by the gentle, or rough hand of those that are your Teachers. You must not thinke (with Ahab) that we trouble Israel, 1. King. 10.17. when we permit you not to settle on the least dregs of your sinnes; or to cry out with him, when wee speake plaine vnto you,1. King. 21.20. Hast thou found me, O mine enemy? Frantike man! because I tell thee the truth, am I become thine enemie? Art thou so possest, that when thy Sauiour comes to free thee from legions, wilt thou exclaime outragiously,Mark. 5.7. What haue I to doe with thee, thou Iesus, thou Sonne of the most high God? I should sticke on this point (Beloued) which is a great stop to the progresse of the Go­spell. For, when the Preacher brings the words of the wise, you come not prouided with the eares of the attentiue. Euery learner will be a censurer, and an offender, a correcter. All are gone out of the way, there is not one that doth good, no not one, and yet (as the Lord complaineth by his Prophet Hosea) no man must striue, Hosea. 4.4. or reproue ano­ther, for the people are as they, that striue with the Priest. And is not this a iust cause, why (as here he taxeth Ephesus) so our Sauiour in like manner should haue somewhat against vs? And because we may presume to expostulate with the Iewes in Malachi, Cap. 1. Ver. 2.6. Wherein and wherein doe we so much transgresse? Let me thrust into this great Haruest a little farther my sickle, to remember our natu­rall [Page 27] dulnesse with a therein & therein. Atheisme and flattery are eminent in the Court; therin our Saui­our hath somewhat against vs: Sacriledge grates the Church, Symonie is forced vpon the ministerie, therein and therein our Sauiour hath somewhat a­gainst vs. In the whole Cōmonwealth when vsury growes a vocation, drunkennes & whoredome, the practice of good fellowship, stabbing and swearing, a note of resolution, oppression a kinde of Iustice, & tythes the Preachers portion, the de­maines of such men, who commonly are worst-af­fected to Church or Religion; be not herein and herein many somewhats which our Sauiour may most palpably vrge against vs? Ieremie's booke, Chap. 36.8. Chap. 2.1. and Ezechiel's role written within and without, cannot containe the particulars I might here descend vnto. Somewhat might be had against Husbands, that suffer their wiues & children to be Recusants, when they themselues can straine to professe any conformity. Somewhat against wiues, 1. Cor. 14.35. who cōman­ded to hearken at home, will needes be Teachers abroad, being Antichrists chiefest factors, to vent his superstitions; who should be as the fruitfull vine vpon the house; Psal. 128.3. but proue the twyning Iuie that plucketh downe the wall. Somewhat against Ma­gistrates, and Officials, who are luke-warme, or false-hearted in Gods cause, to the deluding of good lawes, and increase of superstition. Some­what against Reformers, who busying their tongues most commonly in things that pertaine not to them, disable themselues through faction, to doe good in greater matters. Beloued bre­thren, [Page 28] paritie is not puritie, nor the wisest preach­ing, the wrangling about ceremonies, nor the vili­fying of faulty Ministers, the profitablest lesson the ignorant people can heare: zeale may runne without discretion, and doe more hurt then good. Then straine at Gnats, and tythe mint and cummin, when thou hast reformed the greater breaches of the Law. And here if I should goe fur­ther, more might be had against sacrilegious hy­pocrites; who pretend purging, and intend spil­ling; who are sweeping Gods House, and prying into euery corner, not to restore the groat that is lost, but to take away the penny that is left. Achan's stoning, and Belshazzar's doome, and Iudah's hang­ing might lesson these men sufficiently, from such dangerous meddling with consecrated things: whereto the old Embleme may serue for illustra­tion; If thou snatch from the Lords Altar, with the rauenous Eagle, but a gobbet of a sacrifice to cramme thy young ones, some coale (perchance) may stick vnto it, which brought to thy nest, will set all on fire. And to draw to an end in this point; who seeth not what a great deale more might be had, against parents for indulgence, children for ryot, masters for hardnesse, seruants for vnfaith­fulnesse, young men for idlenesse, old men for couetousnesse, Tutors for carelesnesse, Schollers for dissolutenesse, Pastors for coldnesse and non­residence, people for contempt and prophane­nesse, many for pride and luxury, all for vnthank­fulnesse; who in so great plenty haue stored vp so little, in such continued peace, haue made so [Page 29] small profit, vpon so good aduantages, haue gai­ned no more ground of our aduersaries. Alas (be­loued) with what nayles or goades shall I fasten this doctrine to our consciences? Plenty, peace, meanes, will all one day accuse vs, for looking backe with Lots wife, when we should haue hastned forward; which was the fault of Ephesus (as the sequell sheweth) wherein I will labour to preuent your wearinesse.

13 Because thou hast left thy first loue, [...]. The Rhemists giue it, Because thou hast left thy first Charity. Some Critikes put a difference, betwixt dilection, loue, and Charity, making loue more then dilection, Polon syntag. lib. 9. cap. 10. Illiricus. (as Cicero seemes to doe) and Charity more then loue. But this cu­riosity is here needlesse, especially to set loue and charity by the eares, which so well agree in [...] the originall. The time permits me not to sift things narrowly. Not to trifle therefore on the word: Loue, according to Saint Augustine (as Lumbard cites him in the 27. dist. of the 3. of the Sentences) is the most right affection of the minde, by which God is loued for himselfe, and our neighbour, for and in God. I include not here that incompre­hensible loue, which is in God, or rather God him­selfe, essentially, notionally, and personally, conside­red (as the Schoole-men haue ventured to specu­late) but content my selfe with an habite, infused by God, effused in good workes,Vid. Altenstaig in verbo chari­tas. diffused amongst our neighbours. Whose efficient, end, and obiect, is God himselfe; subiect, mans heart; fruits, obedi­ence, patience, and the not-seeking of our owne; com­panions, [Page 30] sincerity and constancie; opposites, distrust of our selues, Diligens non di­ligenda; aut ae­què diligens quod minus vel amplius diligen­dum est, aut mi­nus vel amplius quod aequè dili­gendum est; con­tra ordinem charitatis dili­git. Bonau. & Gabriel ibid. ex Augustino. and a hard conceite of our brethren. This loue is as orderly, as forward; and heedy, as hasty in her proceedings. For things not to be be­loued, it loueth not; things of different worth, it loueth not alike; things of equall esteeme, it esteemeth not partially; (as Saint Augustine wittily obser­ueth) but aboue vs, it findeth God; in vs, our owne soules besides vs, our friends and enemies to spend its strength vpon. Thus our Angel here of Ephe­sus began to doe, and continued to doe, for ought I finde obiected. For it followeth not, thou hast runne into ill courses, thou hast shaken off all goodnesse, thou beginnest to be hatefull and lothsome: neither read wee absolutely, (as Ioa­chim, Jn textum. Lyra, and the best Interpreters obserue) Thou hast lost thy charity; no (saith Thomas, Ansbert, and Richardus,) it was not the habit that was extinguished, but some degrees slaked, the fault was in the manner of doing, thou hast not lost thy loue; Aretius. Bright­man. Viegas sect. 7. Perer. in Apoc. cap. 2. disp. 5. but [...] (too true an allusion to the name) thou hast remitted, thou hast diminished, thou hast cooled, not that thou now hast, but that which thou had'st, not thy loue absolutely, but thy first loue. Whether this happened, through the instability of free will, which headlong to ill, is drawne onely to good, whereby as in violent motions, the progresse is slower then the begin­ning; or because Gods grace is supernaturall, and resteth in man as in a strange subiect, vnprepared and opposite to it's sweet motions; or that the flesh with Amalech, sometimes gets ground, to [Page 31] force the soule in ieopardy, to lift vp the hands for helpe; or for that our course is a race, or day­ly striuing against the streame, where tripping, or failing in a stroke, doth quickly cast vs backe; or that our spirituall life in some sort is answera­ble to our carnall, full of heat and humors in our first growth, which afterward in age are cooled and dried vp; I stand now not to discusse. What this first loue should here be, and wherein it con­sisteth, some difference may be found among In­terpreters. Arias Montanus fetcheth it farre,In textum. as though it should signifie the loue receiued in the first creation; Hugo holds it a defect in preaching; Arethas a neglect of almes-deedes. But what neede such scruples? Why might it not rather be a de­caying in all the vertues before mentioned; as Saint Ambrose, and Richardus, with our latter Writers, more iudiciously take it? The first loue therefore that euery Conuert hath,Heb. 6.4. is his ardent affection at his first inlightning, and tasting of Gods holy Spirit; whereby the ioy for his freedome from sinne and Satan, carrieth all his faculties to adore the Author of it. The markes whereof are, the renouncing all things, in comparison of it;Mat. 13. the induring of losses and afflictions to retaine it;Ioh. 6. the reuerencing of Gods Word and Ministers, Coloss. 3.1. for increa­sing of it; a struggling against sinne, the flesh, and world, that they may not hinder it;Luk. 19.6. 1. Thess. 1.9, 10. a relie­uing of Christs needie members for the expressing of it; a continuance in the powerfull meanes of praying, preaching, harkening, meditating, con­ference with good company, for the continuall [Page 32] renewing and preseruing of it;Heb. 10. not quenching the motions of the holy Spirit, flying all occasions of back-slyding, suspecting especially these foure ene­mies, spirituall pride in the best, carnall policie in the greatest, worldly prosperity in the richest, and abuse of Christian liberty in the gallantest. In all which, or in most, or at least in some, our Angell and Church (as it should seeme) had beene here defectiue. They halted in their march, abated their edge, began to be weary of well-doing, and like as the children of Ephraim hauing their Bowes bent, Psal. 78.9. turned themselues backe in the day of battaile. Which our Sauiour here taxing, for a sinne not to be suffered, it directs vs to this conclusion; which I propose in Saint Bernards words, ‘In Purificat. B. Mariae, Serm. 2.In via vitae, non progredi est regredi,’

In a Christian course, to bee slacke, or at a stand; is a falling away, or a turning backe a­gaine.

14 The walke of a Christian shews it, which must be from strength to strength, Psalme 84.7. His path as the morning light, that shineth more and more vnto the perfect day, Prou. 4.18. Hee runnes in the sauour of his Sauiours Ointment, Cant.2. Sam. 3.1. 1.4. For as the house of Dauid, in the long warre betweene it and Saul, euer grew stronger and stronger; Ezech. 47.3, 4, 5. Luk 14.10. the waters in Ezechiel, deeper and deeper; the word to the humble ghest in the Gos­pell, Sit vp higher: so in this warfare vnder our heauenly Generall,1. Tim. 1.18. we must alway fight, in his vineyard alwaies worke, Mat. 20. 1. Cor. 9.24. in the race he hath ap­pointed vs, alwaies run, vntill wee obtaine the [Page 33] victory, the penny, the Crowne, which is laid vp for vs in the world to come. For the motion of a Christian must not be like that of the planets in their epicycles; now ascending, then descending, sometimes stationary, anon retrograde; but rather as the beasts mentioned by Ezechiel, Chap. 1.9. Leuit. 6.12. who passing forward, returned not againe: his charity is as fire vpon the Lords Altar, alwaies kindled, and neuer extinguished; his grace not as a standing puddle, that quickly putrifieth, but as the fountaine of liuing water; Iohn 4. that bubbleth,Ver. 14. and springeth vp to euerlasting life. He reuolts not with Demas, 2. Tim. 4.10. disappoints not which Meroz, Iudg. 5.23. stands not still with the idlers in the Gospell, Mat. 20.3. nor followeth afarre off with timorous Peter: but thrusts himselfe forth with Dauid in to euery good action, O God, Psal. 108. my heart is ready, my heart is ready. I will sing and giue praise, with the best member that I haue. Psal. 63.5. And as long as I liue, will I magnify thee in this manner, and lift vp my hands in thy name. For what great mat­ter is it (saith S^t Augustine) to begin well, and not to hold on? Like a meteor, to giue a blaze,De bono Perseu. c. 1. and sud­denly to vanish without heat, or light; like a Locust (saith Gregory) to flyrt vp, Locustarum sal­tus, Gregor. Mo­ral. l. 31. cap. 12. 1. Sam. 10.7. Act. 8.13. Mar. 6.20. 1. King. 21.27. Luk. 18.10. Act. 24.25. and presently to fall on the earth againe. Saul at his first entrance behaued himselfe well. Simon Magus beleeued, Herod harkned, Ahab fasted, the Pharises prayed, Felix trembled, andSocrat. lib. 3. c. 1. Iulian the Apostata in the beginning made a faire shew: But minimè certè est bonus, qui melior esse non vult; good he cannot be (saithEpist. 9.1. Bernard) that will not be better; and si dixe­ris sufficit, perijsti; say but once thou art good e­nough, [Page 34] and SaintLib. de Cantico Nouo. Augustine will pronounce thee in a manner vndonne. For faintnesse in this case, is fayling; loytryng, leauing; standing, or stag­gering, an absolute starting backe. Ephesus here but trips, and the spurre (you see) is presently in its side: Thou hast left thy first loue.]

15 In making vse of which doctrine, the time will scarce permit mee to point at particulars. For how fitly would come here to be taxed, luke­warmenesse in our profession, dulnesse in our calling, deadnesse in our charitie, repining in our patience, remisnesse in our discipline; from many of which, Ephesus (as you haue heard) was free. What a gulfe (if comparison were made) would too plainely appeare, betweene the first onset of our heroicall reformers, and the flagging seconding of them in these our daies: as also to encourage the true hearts, that striue as yet amongst vs, to ex­presse their first loue; what exhortation could bee earnest enough? what commendation correspon­dent? what thankes, and prayers to God suffici­ent, for the continuance, and increasing of his blessings vpon them? But I must not trespasse so farre on your patience. I will but lappe therefore with Gedeons souldiers at the riuer, Iudge. 7. 1. Sam. 14. or touch the hony, as Ionathan, with the tip of my rod, and leaue the farther applying to your priuate religious meditations.

16 Where first (If I listed to be contentious) the Rhemists note on these words of my text, might giue sufficient occasion. For Ephesus being here accused, to haue left her first loue; By this (say [Page 35] they) is plainely refuted that, which some heretikes hold; that a man once in grace and charitie, can ne­uer fall from it. Onely to cleere the place, and passe by purposely what otherwise might here be sifted; I answere briefly, This note is a notable instance of the ignorant and peruerse dealing of these glossers, who either vnderstand not vs, or the text, or their owne men, or else of purpose catch at any thing, to delude their simple Proselytes. For doe not their owne men distinguish, be­tweene the habit of charitie, and the act, the cause, and the effect, the essence, and the degrees, the action, and the maner of performing? And haue not our men made it plaine enough, that the grace we affirme cannot bee lost, is [...], not [...], Gods working fauour, not mans inconstant worke, depending not on mans free will, but Gods free e­lection, whose decrees are vnalterable, and gifts without repentance? But Satan may be here set a­gainst Satan; the Iesuites against the Rhemists. Vi­egas words are, Non amisit charitatem, In textum. ibid. sed de cha­ritatis feruore nonnihil remisit; the Angell fell not here from charitie, but was not so hot as before. It was not priuatio (saith Pererius) but a kinde of Laodicean lukewarmenesse. They performed not, duly, dayly, often, earnestly, to so many, in so many things, the good they were wont to doe: which they further confirme to be the exposition of Are­thas, Abbas Ioachim, Richardus à sancto Victore, Ly­ra, Pannonius, Hugo Cardinalis, Carthusian; and that deduced manifestly from the very text. For loue the Angell did, but not as at the first; grace [Page 36] hee had, but not so working, as at the beginning; worke hee did, but not with that alacritie and zeale hee was accustomed to doe. Tzebi was flourishing,Dan. 8.9. Deut. 32.15. but faultering; Ieshurun was fat, but lazy.

17 A reproofe as necessarie for our times, as our times are farre from the first reformation. When the chiefe of the Fathers and ancient men, that had seene the first Temple, beheld how much the second was inferior to it; howsoeuer some Iu­niors sang and shouted, they wept aloud (saith the text) Ezra 3.12. More our good Fathers would now lament, if they liued but to see vs their dege­nerate posterity. Mee thinks we should stand to­gether in this comparison, as the men of Chica in the Maps, neere the straights of Magellane, by our trauellers of Europe: they as the sonnes of Anak, we as Grashoppers; so farre from attaining their forwardnesse in Religion, that diuers account it their glory to be snarling at them. But such com­parisons would proue odious to be farther prosecu­ted. To say no more; If Luther's zeale, or Cal­uine's Iudicious painefulnesse, could be found in some mongrell temporizers, that are so forward to censure them; I should thinke among some pro­fessors, our first loue were in some measure reco­uered. Fathers and brethren, is this a time to make a doubt, whether the Pope be Antichrist or no, seeing his hornes and markes are so apparantly discouered? And must we now fall backe to bee catechized by Lumbard, and Aquinas; as though our owne mens doctrine, so euidently grounded [Page 37] on Scripture, not refusing the touch of pure anti­quity, or any true schoole-learning, were not con­clusiue, and acute inough, for our abstractiue ca­pacities? Our first loue to Gods Word was a great deale more feruent; when so many burned in de­fiance of Romish mixtures. O that the considerati­on hereof, would rowze vp euery one of vs in our seuerall places, to remember, whence wee are falne, and to doe our first workes! How happy would it bee for Ministers, to shew their first loue to the truth! for hearers, to make good their first loue to their Ministers! for both, to ioine together, in an holy emulation, to professe, and expresse, the first loue of our zealous predecessors? And if euer the Lord marched before his Church in a piller of clowd and fire, Exod 13. to guide them in the way they are to walke; now he doth before vs (Beloued) to minde vs of our vngratefulnesse, and to set vs in a course, to returne to our first loue. What a blessing is it to haue a Royall King, so able and resolute to withstand Popery! a Clergy so emi­nent, a People (for the most part) so forward, that maugre Achitophels proiects, Sanballets stops, some Wolues among the Pastors, some Foxes among the Lambs, the maine notwithstanding goes con­stantly forward for the pursuit and recouery of this first loue. Distractions (I confesse) may dis­may, & discontents affright the godly, to make vs the more sollicitous to hold fast that we haue; but comparing our helps, with the assaults, and our case, with our neighbours that dwell about vs, we shall finde cause to confesse with Dauid: [Page 38] Truely God remayneth yet louing to this our Israel; Psal. 73.1. Psal. 147.20. and hee hath not done so to any nation. For to re­turne home to our selues of this place, doth not the late bounty of so many famous benefactors, so fresh in our memories, so obuious to our sen­ses, put all good men in comfort, that this first loue, in diuers of our daies, is not altogether ex­tinguished?By that Knight of immortall me­morie S^r Tho­mas Bodley. I cannot expresse it sufficiently; Our Library built, and furnished, our Schooles mounting, so many Colleges inlarged! what arguments can bee more euident, that this first loue is reuiued in some, to strre it vp in others, and to maintaine it in vs?19. Doctors of Diuinity Pro­ceeders. At this present, the Lord hath giuen the Word, and behold the company of Preachers! who, as that Angel that came vp from Gilgal to Bo­chim, Iudges, 2. will for the most part (I make no doubt) be shortly amongst you (Beloued) to stirre and set you a weeping after your first loue. And to end with that which followes my text, Often to remember from whence we are falne, Vers. 5. and repent, and doe our first workes, is the path our Sa­uiour here prescribeth to lead vs to our first loue. The meditation of his sudden comming, and the indangering of our present happinesse, are the mo­tiues to hasten this first loue. To hate the abomi­nations of Popery, Vers. 6. (as the Ephesians did here the deedes of the Nicolaitans) is an euidence of a soule prepared, for the entertaining and rellish­ing this first loue. Hast thou a mind to the Tree of life, Vers. 7. which is in the midst of the Paradise of God? O hearken then to striue, and striue to ouercome! for this is the price, that our Sauiour here proposeth [Page 39] to them that perseuere, to retaine their first loue. O Lord, thou art acquainted with our backslidings, and seest the rubbes that are cast athwart vs: Draw vs therefore, wee beseech thee, that we may follow thee; turne our brawnie hearts, and wee shall bee conuerted; that acknowledging our many imperfections, and the necessitie of reproouing them, wee may shake off all worldly incumbrances, to recouer and imbrace our first loue; through thee the best-beloued, our only Saui­our and Redeemer: to whom, with the Fa­ther, and the holy Ghost, be all ho­nour and glory, both now and for euermore. Amen.

A CHRISTIANS FREEWILL OFFRING. AS IT WAS DELIVE­RED IN A SERMON ON Christmas day at Christ-Church in Oxford.

THis Psalme is an euident pro­phecy of our Sauiour Christ, our Sauior himself so inter­preting it, Mat. 22. Marke 12. and Luk. 20. Some Iewes would make it to be Eliezers gratulation for his master Abrahams victory against the fiue Kings, Gen. 14. Others, Dauids thankesgiuing for his escaping Saul, and settling in the kingdome. But the wiser Rabbins referre it no otherwise then wee doe, to the Messias alone, (as Lyra on this [Page 2] Psalme noteth:) and that Caluin euer went a­bout to wrest, or apply it to Dauid, is a malicious slander of Hunnius and Gesner, as Pareus sheweth at large, in his second booke Caluini orthodoxi, cap. 41. Now this Prophecy fore-describeth, first, the calling of the Messias to the Office of the Mediatorship, both Kingly and Priestly, in the foure first verses: and secondly, the admini­stration of his Kingly Office in the three following verses to the end of the Psalme. His calling to this Kingly Office, is solemnized first by a Com­mission: Secondly, by a promise. The Commission graceth him first with Title, my Lord; secondly, with Peace, Sit thou on my right hand. The Pro­mise: assureth Him first of the crushing and trampling of his enemies vnder foot in the resi­due of the first verse. Then, of the generall spread­ing of the Gospell from whence, and among whome; verse. 2. Lastly, of the condition of the beleeuers, who should be willing in their offrings, holy in their worship, innumerable for their mul­titude, verse. 3. The Priestly Office succeedeth, confirmed, first, by an oath, The Lord hath sworne: and further illustrated by the type of Melchizedech, verse 4. on which the Author to the Hebrewes at large commenteth, chap. 7. To this the administration of his Kingly Office is annexed, and further amplifyed, first, by the suc­cessefull onset, The Lord shall wound Kings, iudge the Heathen, fill places with dead bodies, smite in sunder the heads of diuers Countryes; verse 5, 6. Then by his triumphant victory in lifting vp the [Page 3] Head to raigne, after he had passed the brooke of all tribulations and crosses, with resolute expedition according to his Fathers appointment, verse the last. Thus wee haue the generall view of the whole Psalme, which (according to Cassiodore) is the absolute summe and comprisall of th Messias doings and sufferings, manifested at large in the Old and New Testament;Totum hic sum­matim dicitur quicquid in v­troque Testamē­to continetur. so that this third verse falleth out to be a particular touch of the Belee­uers application; the former exhibiting the Kiegs Due, this the Subiects Duty: In which may it please you to obserue the circumstan­ces,

• 1. of the time,] In the day of thy Power.
• 2. of the Persons] amplified by their,
  • 1. Deuotion,] The people shall offer thee freewill offrings with an holy Worship.
  • 2. Hidden increase & innumerable mul­titude, The dew of thy Birth is of the Wombe of the Morning.

The first may be referred to the solemnity of this Time: the second may minde vs of our du­ties in celebrating this Times solemnity. The third may rest as a comfort to the afflicted Church: whose lot though it sometimes fall as a Lilly among Thornes, Esay. 1.8. or as a Lodge in a Garden of Cucumbers, or as a besieged City: Yet it will prooue at length to bee a goodly heritage, through the good will of him that dwelt in the Bush, Deut. 23.16. who shall water her Furrowes with the [Page 4] deaw of heauen, and leade her forth by the ri­uers of comfort.

The points therefore I am to stand vpon, may be reduced to these three heads,

• 1. The Incarnation of Christ.
• 2. The duty of Christians.
• 3. The hidden and fruitfull propa­gation of the Church of Christ.

Which may be connected thus for our better memory, and more ready practice. The Sonne of God (as vpon this day of his Power) manifested himselfe in our flesh for our Redemption: there­fore let vs offer vnto him freewill-offrings with an holy worship, that so amongst vs the multitude of the faithfull may increase, as the numberlesse drops of deaw from the mornings wombe. Of which high mysteries if my discourse come short (as needs it must) of your expectation, I trust, my knowne distractions in another kinde, and small time allotted for a businesse of this consequence may be in stead of an apologie. That which shall be now defectiue in me, may be made vp hereaf­ter (when God shall giue leaue) byD^r. Godwin the Reuerend Deane of Christ-Church. him whose turne in a case of necessity I now supply. For the present, I shall be forced from my wonted me­thod of Doctrines and Vses, to propose what I haue to say by way of explication and application, which experience will teach a man to be the readiest course, though both in effect come to one. First then, of the Incarnation of Christ manifested to [Page 5] the world, especially vpon this day, and here fore­told in generall in these words of my text, In the day of thy Power.]

2. The exception that may here be taken to the reading (which is according to the most common translation of our Church Bookes,) will prooue vpon scanning to be nothing materiall. The originall indeed hath it in this order, as our last translation sets it: Thy people shalbe willing in the day of thy Power. But no man (I trust) will be so Criticall, to put any great difference betwixt, In the day of thy power shall thy people offer thee free­will offrings; & The people shall be willing in the day of thy Power. In the day of thy strength, sayth the vul­gar: of thy force and valour, In die virtutis, fortitudinis, ex­ercitus. say Tremellius and Iunius: Of the assemblies, say they of Geneua: of the Armies (sayth Munster;) at such time as thou shalt bring thy bands and ioyne battell, as Vatablus, Castalio, and the Chaldy Paraphrase haue it. All which the original [...] may beare without any strayning. Now the better to ga­ther the meaning, wee are to consider, thatVid. Pelbart. Ros Theolog. l. 3 Altenstaig. verb. Aduentus, Hospinianum de Origine Festorū Christian. pag. 131. Diuines doe mention a fourefold comming of Christ: the first in the flesh; And the Word was made flesh, Ioh. 1.14. The second, into the harts of the faythfull; Behold, I stand at the doore and knocke; if any heare my voyce and open the dore, I will come into him and suppe with him, Reuel. 3.20. The third, at the houre of euery mans death: Watch ye therefore, for ye know not when the Master of the house commeth, Marke 13.35. The fourth, at the vniuersall and dreadfull day of Iudgement: For [Page 6] then shall ye see the Sonne of man come in a cloud, with power and great glory, Legenda aurea in principio. Luk. 21.27. In reference to these foure commings of Christ, the Church, by a laudable custom, hath anciently celebrated the foure Sundayes, immediatly going before the feast of the Natiuity, by the name of Aduent Sun­dayes, that prepared before-hand, with the due meditation of so inestimable a benefit, we might solemnize the Natiuity, with the greater triumph. Which here to be meant certainely (though not onely) by the day of power, The Church read it for one of the Psalmes ap­poynted for Euening prayer for this day. may be easily gathered by the former verse: For when began the root of Iesse apparantly to sprout, or the rod of power to be sent from Sion, among the middest of the Gen­tiles, Christes enemies, but at the breaking downe of the partition wall, published first in Ierusalem, and from thence to all the world, by the Apostles preaching? All which notwithstanding (saith Lumbard) had ground and beginning from the comming of our Sauiour in the flesh.3. Sent. d. 1. Whence we are to conceiue somewhat more to be meant by the day of Christs power, then by power in it selfe, considered without this adiunct of day. His power indeed from the beginning was euer suffi­ciently manifested by the Creation of the world, preseruing of the Church, conuersing with the Patriarkes, entring into league with Abraham and Isaac, wrestling with Iacob, leading his peo­ple thorow the Wilderness, (he beingGen. 14. Moseses Deut. 18. great Prophet, Iosh. 5.13. [...]. Iosua's Captain of the Host of the Lord, Iob's Iob. 19. [...],Chap. 7. Esayes Immanuel, Chap. 3. Zacharie's Ioshu­a, Dan. 8.13. [...] Daniel's Palmóni, as here Dauids [...] to whom [Page 7] all the Types and Sacrifices of the Law had refe­rence; and therefore in Iury must needs be well knowne, whose name was so great in Israel:) Yet to vs, to vs (I say) the Gentiles that sate in darke­nesse, and in the shadow of death, the manifesta­tion of this power neuer appeared, before this fulnesse of time, this acceptable yeere, this day of Christs power springing from on high had visi­ted vs, as it is fully,Plenè & breui­ter de Incarna­tione. though shortly here set downe (saith Cassiodore) in the doctrine of the Incar­nation.

3. In which, for the farther inlarging of our meditations, as this time occasioneth, wee may obserue first, the conception, secondly, the natiuity of our Sauiour; his conception shewes him to be the Sonne of God, his Natiuitie the Sonne of man; another manner of conceiuing could not haue beene voyd of sinne, another kind of birth had called his Manhood in question. In this con­ception we shall most profitably inquire, First, who tooke our nature vpon him: Secondly, how: Thirdly, by what efficient it was immediatly brought to passe. Who? the second person in the Trinitie, Ioh. 1.14. The Word was made flesh and dwelt among vs. That the Incarnation was most agreeable to the second person in the Trinity, theIn 3. Sent. d. 1 Schoolemen labour to shew: First, out of the pro­perties attributed to him in Scripture; (and if I may so translate their terme appropriata;) Second­ly, out of his approprieties. The properties are foure. First, he is called the Sonne: and who so fit as the Heire to fetch home the lost prodigals, [Page 8] and make them coheires with him. Secondly, he is termed the Word, as readiest at all assayes to de­clare his Fathers will, preach his Law, Ps. 2. and manifest his name: Ioh. 17. Thirdly, in that he is the expresse image of his Fathers person, Hebr. 1. who could more conueniently restore the image of God which was declared in vs. Lastly, the Mediatour­ship best sorted with the middle person in the Trinitie, to take our nature, and to become a meane for reconciling vs with God. The Approprieties which are also foure, Wisedome, Strength, Equality, Pulchritude, (obserued by Saint (Augustine and Hilary to bee attributed to the Sonne,) doe further cleare the conueniency of his Incarnation. The Wisedome of God was fit­test to restore the things that were made in Wise­dome, Psal. 104. The strength of his arme, to triumph ouer Hell and Death: Turrecremata, Dom. 1. Ad­uent. q. 3. True equality, to rectifie them who ambitiously had lost them­selues by affecting to bee as Gods: and beauty to couer their deformities, whose gayest flourish is but as a menstruous garment. The Father could not so conueniently haue assumed mans nature, by reason of his internall attribute of innascibility: and lest there should haue bene two Sonnes in the Trinitie. Neither could this haue bene perfor­med by the Holy Ghost, without the communi­cating of the name of the Sonne (saith Lumbard) to moe persons then one. Thus the Schoolemen had leasure to contract that which the Fathers by subtill search in this poynt had hammered out a­gainst the old heretiques, who now beginning to [Page 9] reuiue againe in our new Arians and Samosate­nians, it stands vs vpon to bee catechized in these (otherwise needlesse) subtilties, that some may al­wayes stand in the gap, and the truth bee not wronged by our slight and negligent maintay­ning of it.

4. It appeareth by that which hath beene briefly touched, who tooke our nature vpon him. It wilbe harder to expresse that which followeth, the manner, how? for who shall declare his gene­ration? Esay 53.In vigiliâ Nata­lis Domini. In the assumption of our flesh (sayth Bernard) three mixtures, the omnipotent Maiestie of God made so admirably singular, and singularly admirable, that the like were neuer done, or euer shall be vpon the earth. For there were married as it were, & linked together Deus & homo, Virgo & Mater, Fides & cor humanum, God and Man; a Mayde and a Mother; Faith and mans heart: euery word in this poynt inuol­uing a mystery, and noueltie, or misplacing of a phrase in the ielousie of carefull antiquitie, hath beene censured for an heresie. For they euer wa­rily affirmed the humane nature to be assumed, but the Diuine to bee vnited. They constantly main­tained the distinction and integrity of both na­tures against Eutyches confusion; vnited notwith­standing in one and the same person, against Nestorius distraction. Alex. ab Hales, sum. Theol. part. 3. q. 7. m. 1. art. 1 This person the Schoolemen more nicely pronounce to be one, not by that in­comprehensible vnitie which excludeth all multi­tude or multiplicitie: for that belongeth onely to the persons in the Deity: but by an vnion which [Page 10] requires a composition, In 3. Sent. d. 6. q. 3. not huius ex his, (as Durand speaketh) but huius ad hoc; not a framing of a third thing out of diuers parts vnited; for so the Godhead and the manhood must not be sayd to con­cur as parts for the making vp of this person, but such an adioyning of the things vnited the one vnto the other, that the natures remayning di­stinct (asLib. 3. cap. 10. Agatho rightly teacheth) and all their properties and operations, the subsistence notwith­standing is but one, and in this case (according to Athanasius) one, not by the conuersion of the God­head into flesh, but by taking the manhood into God. The Fathers haue much laboured to ex­presse this popularly.Lib. de recta fidei Confess. Iustine Martyr andJn Symbol. A­thanasius bring the similitude of the Soule and body. SaintEp. 99. Augustine andIn 3. sent. d. 1. Scotus of two acci­dentall formes in one subiect, as of the same man, who is both a Lawyer and Phisician. Peri Archon. lib. 2. Cap. 6. Origen, Orat. in Na­tiuit. Basill, andOrtho. fid. lib. 3. Cap. 11. Damascene of a piece of glowing Iron, to which the fire is incorporated: and this is best approued by Brentius and Kemnitius. Ibid. lib. 3. ca. 5 Damascene againe andIn vigil. Natal. serm. 3. Bernard compare the mysterie of the Incarnation with that of the Trinity; that as there wee beleeue three persons in one nature: so here wee should acknowledge three natures, of flesh, Soule, and Deitie (as SaintDe Trinitat. lib. 13. cap. 17. Augustine spea­keth) in one person. But the most expressiue is that of a tree and a Siens ingraffed to it, which becommeth one with the stocke, yet retayneth it's owne nature and fruite. ThusIn 3. sent. dist. 1. Lib. 3. de Incar­nat. Cap. 8. Aquinas, Bo­nauenture, and with them most of our orthodoxe writers: all which notwithstanding (as Bellarmine [Page 11] in this poynt truely sheweth) come short of the thing. Wherein our Lutherans are furthest out, by grounding the hypostaticall Vnion on the transfusion of the proprieties from one nature into another, and not (as they ought to doe) on the communication of the subsistence from the Deity to the Manhood. This onely is sufficient to make good these harder speaches in appearance. God hath purchased the Church with his owne blood, Acts 20.21. And where the Sonne of man being vpon earth, is affirmed to be in Heauen, Ioh. 3.13. for subiects of a looser composition afford in a manner the like Synechdochicall predications in the concrete (to speake with Logicians) not the abstract. So a Philosopher dyeth (saith Saint Augustine) but not Philosophy; in his 89. Epistle. The Man Christ is euery where, but not the manhood; and with these generalities wee rest informed of the manner of this conception. The efficient succee­deth, which is the Holy Ghost; Matthew 1.20. Much remaineth to be spoken, and the time wea­reth: I can but touch therefore at matters, and so away.Vid. Turrecrem. in vigil. Nat. Dom. q. 4. The action of the Incarnation being opus ad extra, or external, belongeth (as you know by a receiued rule in Diuinitie) to all the three persons in the Trinitie, though it be terminatiuely in the Sonne (as the Schooles speake) and appropri­ated here to Holy Ghost: To the Holy Ghost (sayth Saint Augustine) by reason he is the conuei­er and distributer of all the boundlesse graces and mercies, that flow to vs from the Deitie, among which, a greater, then this of the Incarnation can­not [Page 12] be conceiued. Some haue laboured to open this more plainely by this obuious comparison: Three sisters (say they) concurre to the weauing of one seamelesse Coate, which the Second onely weareth, and the third immediately setteth on: So mans nature was assumed onely by the Sonne, vnited by the Holy Ghost, though wrought by all three. But in such profundities it is dangerous ventring further then the text inlightens vs. This we haue expressed by an Angell concerning the se­cret of this conception:Luke 1.35. The Holy Ghost shall come vpon thee] as for a worke that goeth beyond all substitution of any created Excellency: And the power of the most High shall ouershadow thee] either as a shelter to free the sacred Embrio, from origi­nall infection, to which Adam's flesh was liable, and actuate it in the wombe by an vnconceiueable operation; or as a cloud to ouershadow it from our ambitious prying (as Caluin and Stella take it) who neglecting and loathing that wee are bound to learne,1. Sam. 6. will endanger our selues with the Bethshe­mites to looke too farre into the Arke.

5. Thus farre of the Conception of our Saui­our, being the dawning (as it were) of the day of his power, which hath brought vs to the Natiuitie, wherein this Sunne of Righteousnesse appeares a­boue the Horizon. Here the natiuitie must be said to be (with Damascene and Aquinas) of the person, Lib. 3. part. 3. q. 35. art. 1. and not of the humane nature, as some will speake vnaduisedly. For the humane nature is onely the terme of this action,Actiones sunt suppositorum, non naturarum. the Person the subiect: who was borne of a Virgin, that yet euer remained [Page 13] a Virgin, Maria virgo an te partum in partu, post par­tum erat porta clausa. Augu. ex Ezech. 44. vid. Turrecrem. in vigil. nat. Dom. q. 3. (howsoeuer Heluidius dream't the con­trary;) and that by opening the wombe, not v­tero clauso, as the Papists imagine, to make way for their poeticall transubstantiation: (for not the bea­ring of a childe, but the knowing before of a man is opposite onely to virginitie) as true philosophy and sence might teach them. Now in this blessed Natiuitie of this Virgins Sonne, we are briefly to take notice of these foure circumstances; the time, the place, the manner, the manifestation. For the time we need not trouble our selues with the dif­ferences of Chronologers, Hebrew and Greeke, Ʋid. Sleidan. de 4. Imper. lib. 1.—Gene­brard. lib. 1. Chronolog. Greeke and Latine, old and new, wherein, two scarce meet in one reckoning, either for the yeere or moneth, much lesse for the day, as diuers haue laboriously shewed: but rest our selues on the generall cer­tainties which the Scripture affords vs. When the Scepter therefore was departed from Iudah (according to Iacobs prophecie, Gen. 49.) when the first Temple was destroyed and the second was yet standing, foretold by Zacharie and Aggie, Hag. 2.7. vn­der the last Monarch in the last of Daniel's weekes, which some would haue to end precisely at Christs passion; others, as the ouerthrow of Ierusa­lem by Titus and Vespasian: Origen, Driedo, Vid. Willet in Daniel pag. 295. Iohn 1. Ianse­nius, and Melancthon, at his Natiuitie, when the Romans out of their Sybills, Herod from the Iewes, the Iewes out of their Prophets, the Easterlings from Balaam's starre, were so possessed with expectati­on of such a King to be borne, that it was not the question of the Iewes alone, but the inquisition al­most of all the world, Who art thou? Art thou E­lias? [Page 14] Art thou that Prophet? Art thou he that should come, or doe wee looke for another? Then in this fulnesse of time appeared the morning of the day of His power, Gal. 4.4. wherein the seede of the Woman aduanced forward to breake the serpents head. The place which He honoured with His birth, was not ruling Rome, or glorious Ierusalem, but little Bethlem, Mich. 5.2. little in comparison of many thou­sands of Iudah. Hieronym. in 2. Matth. There was another Bethlem in Ga­lilee, neere Nazareth, where Ioseph and the Blessed Virgin great with childe then dwelt, but all the world must be taxed by Augustus that ruled all,Luke 2. to occasion a remouall of this holy couple, that so prophecies might be accomplished by Gods secret hand, that guideth the proiects of the greatest, and Statesmen vnwittingly bring to passe what he had before determined. That which politique Au­gustus and cruell Herod neuer dreamt of, and the proud Scribes and Pharises would haue held madnesse to haue noted poore Ioseph and Mary for, King Dauid foresaw in the Spirit, and truely gaue notice of it: Psal. 132. Loe, we haue heard of it at Ephrata, and found it in the fields of the wood. And where could this bread of life be more con­ueniently borne (sayth Gregory) then at Bethlem, which is by interpretation the house of bread? in little towne and houell, to shew the vanity of pom­pous and luxurious buildings: as a pilgrim in an Inne and stable, to minde vs of our condition in this life, from whence he came to reduce vs to the many mansions of his Father. Psal. 22.6. Esay. 53.2. Thirdly, the maner of his birth was so meane; that the Scripture [Page 15] might be fulfilled, that from the bottome of hu­mility, he might the more gloriously ascend to the toppe of power: that the great ones of this world may be hence lessoned not to swell in such outward vanities, and disdaine their poore bre­thren. That the difference might be the more conspicuous and apparent betwixt his First and his Second comming, & to teach vs to expect our portions and diuidends, not here, where he had no­thing, but hereafter, where in all abundance he hath prouided for vs. Last of all, the manifestation of this gloriously meane Natiuity, was so disposed of by the Fathers prouidence, that though the most neglected it, all notwithstanding had that notice, which might leaue thē vnexcusable. The Shepheards in the fields, and the wise-men of the East, Iewes and Gentiles, Herod and all Ierusalem were troubled at it, King and Subiects; Bethlem and all those coasts were filled by the relation of the Sepheards, Towne and Countrey. In the Temple aged Simeon and Anna spake to all that looked for redemption in Ierusalem, men and women. Luke 2. And it is worth the noting, to consider how it pleased God to vary the manner of this manifes­tation, and to fit it according to mens diuers conditions and capacities. The Easterne Astro­nomers shall haue directions from a Starre, Herod a stranger from strangers, the Priests and Scribes from the Prophets wherein they were best studied, holy Simeon and Anna in the middest of their deuotions, had a Reuelation from the holy Ghost, which best fittted them. But the ruder Shepheards [Page 16] had the plainest message both by word and to­kens, as being vnfittest to beleeue, or to bee be­leeued without vncontroleable euidence.

6. I neede to hold you no longer in the point of the Incarnation, so wonderfully foretold, so pre­cisely effected, so plainely manifested in this day of the Lords Power, which here our Prophet speak­eth of: the application now should follow of all the circumstances, if I thought your godly me­ditations in this behalfe had not preuented mee. And yet (I know not how) Knowledge and De­uotion are sometimes so farre sundred and estran­ged, that the further we wade in the one (with­out the especiall operation of Gods Spirit) the lesse wee respect the other. A man would haue thought the Iewes had had fayre warnings i­nough of this day of this power, to haue daunted them at least from such violent oppositions, and persecutions; and we are hot vpon the Scribes and Pharises, as they were vpon their Ancestours, Math. 23. If wee had beene in their dayes, and case, we would haue hastened with the Sepheards, followed the Starre with the Wise-men, beene at Bethlem, spent our dearest bloud, to conuey the Childe with his Mother from Herods tyrannie; told the Scribes and Priests to their teeth, that they were Serpents and Vipers. Thus we crac­kle what wee would haue done, in a wandring kinde of speculation; but from performing at home what we should doe, the very same tempta­tion now hindereth vs, which then inueigled, and ouerthrew the Scribes and Pharises. S^t. Augu­stine, [Page 17] in his tenth booke de Ciuitate Dei, and 29. chapter, indeuouring to expresse the cause why Porphyrie and the rest of the Platoniques, should be so auerse from Christianity, seeing they belee­ued in their owne Philosophy, things of as great impossibilitie, falleth at length vpon this issue; Huic veritati vt possitis acquiescere, humilitate opus erat, quae ceruici vestrae difficillimè persuaderi potest. For the receiuing of the Christian Truth, humility must be a preparatiue; but that you hold a yoake too vneasy for your neckes. Vpon which hee presseth them further: You can beleeue (sayth he) Porphyrie in his booke de regressu animae; and Plato shall haue credit in his assertions, that the World, and Sunne, and Moone, are liuing creatures, and haue soules: but when Christians tell you of a Resurrection, you straight forget your selues, and your owne Tenents. But what is the cause of this diuersitie? No other surely so apparent as this; Christus humilitate venit, & vos superbi estis: Christ came humbly into the World, and you are proud. This was also the very stumbling blocke of the Iewes: They were so fastned to the earth, and to the conceit of an externall Monarchy here below, that it could neuer be beaten into their braynes but their Messias should be an earthly Conquerour, who should aduance his followers to be Magni­fico's, and Rulers ouer all the earth. This conceite seemed also to haue possessed Zebedees children, and therefore their mother must put in for a pro­mise of places like to be about our Sauiour in his expected temporall Kingdome; and the Disciples [Page 18] after the Resurrection, were casting about some such matter:Acts 1.6. Lord, wilt thou at this time restore the Kingdome to Israel? So naturall a thing it is for flesh and bloud to plot for somewhat, especially how to become great here, howsoeuer it lose by the bargain hereafter. Thus we can obserue, (B.) and reprooue in others, but yet goe on to practise it our selues, as though our estate and case were of a different nature; otherwise why cannot a little content vs, who shew our selues in the managing of that we haue, to be worthy of nothing? or why should a meane estate be the subiect of scorne, sithens our Sauiours choyce hath thus graced it in the day of his power, but that (as Saint Augustine hath it) He was humble, but we are proud? Should it not make vs tremble, to cloath our selues with the Fleece, and not feed the Flocke? make it dainty to trouble our selues with winning soules, which Christ hath purchased with his dearest bloud? plot more for a poore preferment here, then for a Kingdome hereafter? take the purple robe vpon vs, but turne off the Crosse, to be vndergone by any Simon of Cyrene, whom we happen vpon in the way, but that (as S. Austin hath hit the right veine) our pride looks ascue vpon our Masters humility? It this statelinesse that makes vs vnlike our Sauiour, and all his true Disciples, that haue followed him, and gone before vs. For to speake nothing of the Fathers, and those men (as it were) of ano­ther world, what is the reason we come so farre short in learning, gifts, and zeale of our Reformers, and Masters, who haue gone (as it were) but ye­sterday [Page 19] before? why is there such a sensible decay of Doctrine, and Discipline, among the best, but for that we vye, who should be greatest, and not who should be holiest, ayme more at the esteeme of men, none the praise of God, and still forget this lesson of our Sauiours humility. Hee was humble in the day of his power; we account our selues disgraced, if wee be told fully of our faults. The remedy for all this is the direction which followeth, Thy people shall offer thee free­will offrings with an holy worship; which is the du­ty of the faithful, and second member of my text, that followeth novv in order briefely to bee con­sidered.

7 Thy people] Thy, implyeth a propriety, People, a Congregation, at least a multitude: except the people be Gods, in vaine a holy worship is expect­ed, and singularity in this thing is not so accepta­ble, or fit, as the vnited deuotions of a Congregati­on, or people. This people shall offer] Here is their externall forwardnesse, exemplarie, to draw on o­thers. They shall offer to The] Not to others, Saints, Angels, much lesse their shrines. Our Prophet seemes not to be acquainted with any such doctrine. They shall offer thee free-will offrings] This is the inward ground which He espe­cially here respecteth, that giueth to will and to doe, and onely searcheth the hearts and reines. With a holy worship,] composed of inward synceri­tie and outward decency, according to the first and second Commandement. Thus I paraphrase the words as they lie in my translation. Those [Page 20] that read it otherwise, may frame some other de­ductions, but in substance not much different. The vulgar Latine is here wholly wide from the originall, in rendring it Tecum principium, which the Schoole-boyes of Doway (for their chil­dish translation out of the Latine, credits them no further) construe, With thee, the beginning. The errour (as it should seeme) of the Greeke gaue some way to this, [...], which diuers of the Ancients afterward tooke for a ground to proue the Eternitie of the Sonne of God: but by a meere mistake, both in the pointing of the Hebrew, and then reading [...] with thee] for [...] thy people] and next, [...], which may signifie, principality, not beginning (as the vulgar) for [...], deuotionum, sayth Pagnine, and Montanus: spontanearum vo­luntatum, according to Leo Iuda, Munster & Vata­blus. Ingenuitatum, addeth Iunius, and the rest dissent not, which is sufficiently expressed in both our English translations: Thy people shall be wil­ling, or offer thee free-will offrings. It may be (as Moller on my text coniectures) that the vulgar mistooke ח for ח letters much alike, and so came in the difference. In hunc locum. Bellarmine would faine iustifie that reading, by chopping and changing poynts & letters at his pleasure, but his own men cōcurre not with him. Such Criticismes (I know) are harsh in a Sermon, but the text must be cleared, that the ground be sure. That which followes with an holy worship] some read, in ornatibus sanctis, refer­ring it to the Priests Robes, or garments: so Mol­ler and Piscator. Others in decoribus, or decoris [Page 21] locis Sanctuarij, in relation to Ierusalem, and the Temple, as Bucer, Iunius, and Caluin. Saint Ie­rome seemes to mistake ד for ד, and therefore in stead of [...], reades [...], in the mountaines of holinesse, all which our last translation very well compriseth, In the beautyes of holinesse. To fa­sten then vpon some certaintie: Two things may be hence gathered, as the graces and luster of all Christian worship; Chearefulnesse in the vnderta­king, & syncerity in the performance. Both which, as they concerne a settled Church or congregation, must be set forth vnto the world in regard of the place, the Temple appointed for that purpose, for the more solemnity. In respect of the administra­tion, in vestures or gestures, or some marke of diffe­rence, which shalbe thought fittest, for decency and edification, betweene the Priest and people. There may be a holinesse without externall beautie; and there is externall pompe inough, not grounded vp­on inward holinesse. But such vnlawfull diuorces should not dismay vs, from a ready, and voluntary striuing, for regaining, and maintaining, this bles­sed match of beauty and holinesse. This was Gods own precept, 3. times repeated in one chapter, Deut. 12. The free-will offrings, & the rest of that nature, must not bee huddled vp in priuate, but brought to the place, which the Lord had cho­sen, and there must they eate before the Lord, and they must reioyce in all that they put their hand vnto, they, and their house-holds, vers. 7. which is againe repeated to the like purpose, vers. 12. And ye shall reioyce before the Lord your God, you, and your sons, [Page 22] and your daughters, and your men seruants, and your mayd seruants, and the Leuite that is within your gates; And the third time at the 18. verse, And thou shalt reioyce before the Lord, in all that thou puttest thy hand vnto. Surely, dulnesse, or murmu­ring, or coldnesse, or externall formalities aiming ra­ther to please the world, or stop mens censurings, then proceeding of inward willingnesse, is so farre from acceptation at the hands of God, that hee pronounceth it worthy of all reproch and punish­ment. What a volley of curses are there thundred forth, Deut. 28. but when or for what offences, are they especially inflicted vpon Israel? The cause is playne in the 47? verse, Because thou seruest not thy Lord with ioyfulnesse and gladnesse of heart for the aboundance of all things. Agreeable to this, was dying Dauids exhortation to his heire appa­rant Salomon, 1. Chron. 28.9. And thou, Salomon my sonne, know thou the God of thy Fathers, and serue him with a perfect heart, and with a willing minde. The reason he addeth, is pressiue, For the Lord sear­cheth all hearts, and vnderstandeth all the imaginati­ons of the thoughts; If thou seeke him, he will be found of thee, but if thou forsake him, he will cast thee off for euer. And what need wee in this point goe fur­ther, then this our kingly Prophets royall prac­tice? Good God, how extaticall in this kind are the flashes of his deuotions? sometimes, in chearing vp his owne dulnesse, Why art so vexed, O my Soule, and why art so disquieted in me? Sometimes, in exci­ting others, O clap your hands together, blow vp the trumpet in the new moone, in our solemne assemblies, [Page 23] bring hither the lute and harpe. The Church could neuer meet with the like inuitatiōs as his, O come, let vs sing vnto the Lord, let vs heartily reioyce in the strength of our saluation: Let vs come before his pre­sence with thankesgiuing, and shew our selues glad in him with Psalmes. And, O be ioyfull in the Lord, all ye lands, serue the Lord with gladnesse, and come be­fore his presence with a song. In the virgin puritie of the Primitiue Churches deuotion, (when plaine Honestie was held the best policie, and formality without sincerity, as borrowed too scandalously from the stage, was denyed institution and induction into the Church of God) then these things were as re­ligiously applyed, as now they are often repeated. But the world is altred, though God, Heauen, and the way to it, remaine continually the same. The more to blame are those humorous schismatiques, that snarle at this, and the like festiuals, and are come now at length to that Iewish nicenesse, as to deny the dressing of meat vpon the Sabbath day; I say no more, from such the poore may expect poore Christmasses. Another sort runne in oppo­sition, to take vp all such times with gourmandi­zing, and gambols, in stead of these free-will Offe­rings in the beauty of Holinesse; but neither of these are worthy to be further mentioned. Our course must be in the meane, according to Nehemiahs direction, Chap. 8. verse 10. Who when the people that returned from the captiuity, wept at the rea­ding of the Law which they had so carelesly transgressed: Goe your way (saith he) eate of the fat, and drinke the sweete, and send portions vnto them for [Page 24] whom nothing is prepared. And his reason is re­markable: For this day is holy vnto our Lord, nei­ther be ye sorry, for the ioy of the Lord is your strength. This course if we tooke, on such, and the like Holy dayes, the fruit would appeare at length, in the se­cret increase of the Faithfull, which I haue signified to be meant in that which followes.

8. The deaw of thy birth is of the Wombe of the morning.] The exact vnfolding of which words, may yeeld matter enough for another Sermon: but I presume not so farre to trespasse vpon your patience, and therefore will onely touch them, and so conclude. The differences that at the first entrie doe here arise, are first, concerning the rea­dings, then, the sence. In the reading, there growes a diuersitie both in the poynting, and words. For some would haue the kingly accent Athnach (which is here vnder the word [...] the morning) to supply (as vsually it doth) the place of a colon, or middle distinction: and then the reading may Be (as our last translation hath it, with Iunius) In the beauties of holinesse, from the Wombe of the mor­ning, and there stop. Others take it, as a note of the sentence onely inuerted: so Piscator, Munster, Moller, and the most that I haue seene. And Gesner giues instances of this reading, which I fol­low without preiudice to the other. The vulgar here againe is strangely besides the text. For in stead of, From the Wombe of the morning, thou hast the deaw of thy birth; it hath it, (as the Doway ren­ders it.) From the wombe before the day-Starre I begate thee. No colour is for it, but from the [Page 25] Greeke. I cannot stay to sift the ground of this mi­stake. Reade but onely Epiphanius in his 2. booke, the 65. Heresie, against Paulus Samosatenus, and you shall see the inconuenience, of depending too much vpon other mens references, and taking vp things at the second hand. That good Father in that place, conferring all the Greeke copies, of Aquila, Symmachus, Theodotion, the first and sixt e­dition; at last falls vpon the originall, which he sets downe in Greeke letters with his owne interpreta­tion, word for word, but his Hebrew is such that I thinke few Iewes would euer vnderstand, or ac­knowledge. For in stead of [...] from the wombe] he hath [...] for [...] the morning, or from, the mor­ning.] [...] for [...] to thee the deaw.] [...]] One word, which he sets downe as Hebrew for deaw: And last of al for [...] thy birth] he hath put [...], a word neuer heard of. Which I mention not for any disgrace to that learned Father, who hath so wel deserued of the Church: but that it may ap­peare, how much we are beholding to those Lin­guists, that haue spent their labours, to make these fountaines more cleare for vs. For vpon these di­uersities of readings grew diuers expositions, some, referring it to the person of Christ, others, to his members. In regard of the person of Christ,Lib. 5. aduers. Marcion. Dialog. cum Triphon. Ter­tullian and Iustine Martyr, vnderstand it of his Incarnation, as if by the wombe of the morning, were meant the Virgins wombe, wherein Christ was conceiued without the helpe of man, and borne in the night before the rising of the day-Starre. Me­lancthon and Gualter mislike not this,Ʋid. Moller. but deduce [Page 26] it in another maner. Athanasius, Hilary, Ambrose, Augustine, with most of the Ancients who follow them, interpret this onely of Christs eternall gene­ration, and Bellarmine with Gesner, striues to make it auaylable against the old Heretiques. In which case I say no more, but wee haue no need to de­pend vpon such deductions, Part. 1. q. 32. art. 1. Et ibid. q. 46. art. 2. but that Aquinas his rule is good (which Caluin of some hath bin tax­ed for following) Cùm quis ad probandam fidem Christianam adducit rationes quae non sunt cogentes, cedit in irrisionem infidelium; credunt enim quòd hu­iusmodi rationibus innitamur, & propter eas credi­mus. Such arguments therefore are better spa­red, in a choyce of diuers more vrgent. In re­gard whereof, I take this, with the current of our later writers, to be rather vnderstood of the pro­pagation of the Church by the seede of the Word. Of which two things, are here intimated, first, their secrete increase, as the morning deaw, which is found vpon the grasse, though no vapour or cloud appeares from whence it hath descended; and secondly, their multitude, which as the morning drops, in euery age more multiply, then man can take notice of. The Spirit of God therefore ne­uer ceaseth from the propagating Christs Church, though men neglect their duties, & all the world oppose it. And here I might take occasion to dis­course how the Church is sometimes inuisible, and yet euer fruitfull: sometimes, personated by hypocrites, and yet springing still as the corne a­mong the weedes, in persecution flourishing, in exile from one place, entertayned euer in another, [Page 27] knowne still to bee by her members, but onely knowne to God, how many the members be. But I perceiue the time hath preuented me. The ap­plication of the whole is: This is the day of Christs power, wherein we are to tender our free­will offrings, prayers, prayse, and thankesgiuing, vnto the Lord of Hostes, in the beauties of holinesse, now he commeth downe vnto vs (as our Prophet spea­keth) like the raine into a fleece of wooll, euen as the droppes that water the earth. Let vs conclude ther­fore with the end of that same 27. Psalme, Blessed be the Lord our God, euen the God of Israel, which onely doth wondrous things: And blessed bee the name of his Maiestie for euer; and let all the earth be filled with his Maiestie. Amen, Amen.

THE FIRST FRVITS OF THE RESVR­RECTION.

THis day is this Scripture ful­filled in our eares, (B.) and contayneth the happiest tidings that euer was im­parted to flesh and blood. For fiducia Christianorum (as Tertullian begins his booke de Resurrectione car­nis) is Resurrectio mortuorum. The chiefest string that Christians haue to their bow, is their vndoub­ted perswasion; that the dead shall rise againe. This the truth (sayth he) constraynes vs to beleeue; this truth is reuealed in Gods Word; this Reue­lation is no where exprest in shorter and plainer tearmes, then in these words of the blessed A­postle, which now I haue read vnto you. I shall [Page 2] not need to waste time, or suspend your pati­ence with an ouer-logicall demonstration of the coherence with that which went before It may suffice by the way, only to take notice of First, the Apostles auditory▪ Secondly, his manner of procee­ding. His Auditors were the Corinthians, great Critikes, prone to factions and emulations, stan­ding much vpon their Philosophy and straines of subtilities, whereby the Apostles plaine course of teaching was contemned as vulgar, his Person vn­derualued, his Followers esteemed weake and sim­ple, as his apologie discouereth in the foure first chapters. Besides this, they had gotten a tricke to bolster out one another, for what misdemea­nour soeuer, and to vndergoe rather the frowne of any forraine iurisdiction, then quietly to haue matters composed among themselues, chap. 5. and 6. And how could this chuse but draw on greater scandals, as quarrelling about virginitie and marriage, which should haue the preemi­nence? chap. 7. Abuse of Christian libertie to the ouerthrow of their weaker brethren, chap. 8. and 9. Irreuerent behauiour both of men and women at Prayers, Sermons, and receyuing of the Sacraments, chap. 10. and 11. Odious compari­sons betweene Preachers and Linguists, tongues and miracles, miracles and other spirituall gifts, as if any of these were our owne, or of other vse then to edify one another, from the beginning of the 12. to the end of the 14. chapter. No maruaile then if in a Church so tainted, some fell, out of their presumptuous profanenesse, to question al­so [Page 3] the Resurrection: which, how the Apostle here meets with in this 15. chapter, may be noted far­ther as a patterne for disputants in diuinitie to i­mitate. For first he comes not vpon them with Philosophicall Quiddities, or apocryphall frag­ments, to iustifie an article of such consequence. Nay (sayth he) I haue deliuered vnto you, first of all that which I also haue receyued, how that Iesus Christ died for our sinnes according to the Scriptures, and that he was buried, and that he rose againe the third day according to the Scriptures, verse 3, 4. The Scriptures therefore are the grounds, and foun­dation of Apostolike building. And that ac­cording to the Scriptures, all things came to passe, hee bringeth in eye-witnesses, verse, 5.6. Cephas the Foreman, and if his word would not bee taken, an eleuen more of the same ranke to iustifie it. And in case also that these should bee excepted against, vpon a suspition of par­tiality; there are ready fiue hundred brethren be­sides, which all saw Christ at once, after his Re­surrection, and diuers were aliue at that time to witnesse it. And lest our Apostle might bee no­ted, as too confident vpon heare-say, last of all he was seene of mee also (sayth hee) as of one borne out of due time, the last and the least; but all comes to one, for whether it be I or they, so we preach, and so yee beleeued.

But heere the Corinthians might except, ad­mitting these proofes as strong for the Resur­rection of Christ: Doth it thereupon also follow, that our bodyes shall likewise bee raysed? Yes [Page 4] (sayth the blessed Apostl)e otherwise there were no auoiding of those prodigious absurdities; preaching and fayth should be vaine, the Apostles found false witnesses, the liuing, in their sinnes, the dead, perished, Christians, of all professions the most miserable. Let a Scholler then gather the arguments, and he shall finde the first fairely categoricall: That which the Scripture hath ex­pressedly deliuered, and so many eye-witnesses beyond exception are readie to auouch, must needes be true without contradiction, and can­not be denied without impiety; But Scriptures and witnesses are cleare for Christs Resurrection: therefore that is an argument beyond all excep­tion. The second is Hypotheticall, forcing a num­ber of intolerable absurdities. If Christians are not to rise againe by vertue of Christs Resur­rection, as Christ did, then the Preaching of the Apostles is a fopperie, the fayth of Christians, vaine, the forgiuenesse of their sinnes, a fancy, the hope of their dead, a delusion, their estate in this life, beyond all others the most wretched; but such inferences are no way to be indured; there­fore it must be euer firmely held, that not onely Christ rose againe, but that Christians by vertue of his Resurrection, are also to be raysed. Vncon­troleable therefore is this minor proposition, which the Apostle here assumeth, But now is Christ risen from the dead, and become the first fruits of them that slept. I could not passe along this goodly Field of Corne (B.) without plucking some eares, which were eminent aboue the rest: for where may a [Page 5] man presume rather then in such an Auditorie as this, where Knowledge, and Humours abound, and the deuill is most busie? that some are proud, and factious, standing vpon their gifts, to the vilify­ing and discouraging of their weaker brethren? others profane & peremptorie, to reiect all good order, irreuerently to abuse the Word and Sa­craments, and turne all Gods graces in a customa­rie wantonnesse? On the other side, what hearers may be imagined to be more vnderstanding of the Apostles Logike, for settling of their owne consciences against all Atheisticall opposers, and the profitable imparting of it to the strengthe­ning of others? Euery one therefore in his pas­sage may rubbe out the Corne of such eares as hee liketh. I shall deale with the whole heape, which the Apostle hath here in good measure, and run­ning ouer, shaken together, in this narrow vessell: But now Christ is risen againe, and become the first fruits of them that slept.

3. The words, as you see, of their own accord, fall asunder into these two parts. First, the ground of our Resurrection, in these, But now Christ is risen from the dead] Secondly, the Fruits of this rising of Christ, And is become the first fruits of them that slept] The first includeth the cause, the second the effect, of the greatest good that euer befell mankind. Ioyne both together, and no Logike euer instanced in the like Enthymeme: Christ is risen againe, therefore we shall also rise. That Merchant can neuer breake, who hath sold all to purchase this Plot of ground; and thrice happy is [Page 6] that beneficed man, who hath so payed his first fruits. When the witty Athenians heard this doctrine of the Resurrection of the dead, Act. 17. howsoeuer some Epicures, and Stoicks gaine-sayd, verse 18. others mocked, verse 32. yet the wiser sort were desirous to haue it repeated againe, and certaine claue vnto Paul, and beleeued, of the Noblest and best ranke amongst them, as Dionysius the Areopagite, and a woman named Damaris, and others of both sexes, by their good example. We are all Christian Peripatetiques (B) and there­fore as our Apostle elsewhere admonisheth vs,Rom. 13. [...], must walke honestly as in the day, and be armed against the Epicurisme and Stoicisme of such brutish opposers. Now the custome of the place will shortly call for a repeti­tion, and I make no doubt, but many a Denys and Damaris will sticke to that which shall be spo­ken. This is a day of good tidings, and better then the Lepers could bring to the almost starued Samaritanes, of the flight of their besiegers, and the plenty left behind them, and therefore wee should not doe well to hold our peace; for now is Christ risen from the dead] the ground of our for­mer freedome and future happinesse, which com­meth now in order to be first thought on.

4. But now is Christ risen from the dead] If I did not purposely now abstaine from controuersies, I could here from this particle [...], referred to the word [...], now is Christ the first Fruites, take occasion to discusse against some needlesse mut­tering in these dayes. First, what became of the [Page 7] Fathers before the Resurrection of Christ? whether they were in Limbo (which Bellarmine in his ser­mons of the Resurrection, takes for a ground, and Rhetorically descants vpon) and many of the Fa­thers and Schoolemen giue way to it: or else enioy the presence of God, in a degree of happinesse, com­petent to soules separated, as also from the word Christ, referred to [...] Christ raised, to require whether this were done by his owne Power as Re­deemer, or else by Gods Omnipotencie, helping His inferioritie, as a distinct Agent, with that ability that he wanted in himselfe, for such an atchieue­ment. Besides, a doubt might be also moued concerning the obiect raysed, whether it were the person intire, or natures disseuered; and if so, whe­ther the Godhead, or manhood? or if the manhood, whether the body only, or Soule, or both, or how? The Schoolemen you know make worke for such spe­culations, vpon the 3. of the sentences, the 21. di­stinct: & the 3. part of Aquinas the 53. question. The practice whereof we haue in Abulensis on the 22. of Matt. spending at least 24. disputations vp­on this and the like curiosities. And lastly, quarrels might arise, and are pickt, from the words [...], from the dead, what should be the terminus, or bound, from whence the Soule of Christ retur­ned, whether from Purgatorie, or the prison of the Patriarkes? (as too many haue ventred to define) or from Paradise, or Hades of Blessed Spirits, as o­thers would haue it; or that his descent was no farther then the graue, and the passion torments, as a third sort stifly defend. But this dayes solemni­tie, [Page 8] houres compasse, places custome, your expe­ctations, should be wronged, to bee so entertai­ned, being content (I trust) to take by the way in grosse: First, that the Fathers before Christ, and those that follow, like the Cherubims within the vayle, looke vpon the same Mercy-seate: For Christ was the Lambe slayne from the beginning of the World, Apocal. 13.8. in Gods immutable purpose, and therfore takes away the sinnes of the World, as well before, as after this actuall Resurrection. 1. Cor. 10. Brethren, I would not haue you ignorant, (sayth our Blessed Apostle) that all our fathers were vnder the cloud, and in the Sea; and were all baptized vnto Moses, in the cloud, and in the Sea, and did all eate the same Spirituall meate, and did all drinke the same Spirituall drinke; for they dranke of the spirituall Rocke that followed them, and that Rocke was Christ. Secondly, that the Person of this Christ was raysed, the Godhead (one with the Father and the Holy Ghost, and the same Actor in all externall effects) reducing, and conioyning the soule againe to the body,Iohn 10.17. I haue power to lay downe my life and to take it. Thirdly, that this returne both of soule and body, was from the state of the dead, by loosing the fetters of death and Hell, in which it was impossible hee should be withholden, Acts 2.24. This may satisfie for the present, those that can content themselues to bee wise with sobrietie. My progresse therefore shall rather touch on these especiall passages, that con­cerne the mayne. First, how this resurrection of our Sauiour in the old Testament was prefigured and fore-prophecied. Then, how manifestly fore-told [Page 9] by himselfe, and shrewdly feared by his persecutors, before his death: Afterward, how vncontrolea­bly witnessed, both on the present day, when it was done, as also in the forty dayes, wherein he con­uersed with his Disciples, before his ascension. For this especially maketh for the settling of our Faith in this grand Article. This is opus diei, the worke of the day, which Satan cannot indure we should take due notice of: we are all negligent (beloued,) and neede remembrancers to minde vs of that which wee know in the most receiued points of Christianitie: tis to good purpose therefore, though no new thing may bee brought to in­forme the vnderstanding, to set the meditations notwithstanding on working, to recount with Selah's and Halleluiah's, Tehillah's and Tephillah's, all prayses and thankes-giuings for the infinite benefits we haue receyued.

5. And here for the old Testament, if the brin­ging of Ioseph out of the pit and prison, Moses from among the flags; Samsons rising at midnight from the middest of his enemies, and carrying away the gates of Gaza on his backe: the quitting of the three Children from the furnace, and Daniel from the Lions denne (which the Fathers take as Types of the Resurrection) should be called in que­stion. I shall proceed more vrgently, to demand with Isaiah, Chap. 53.1. Who was he that came from Edom with died garments, from Bosrah, glorious in his apparell, and trauelling in the greatnes of his strength? What is meant by his treading the Winepresse alone; and stayning all his rayment with the blood of the [Page 10] trampled, but the victorie of Christ ouer death, and hell, in this day of his Resurrection? This the Father himselfe acknowledgeth, Psal. 2.7. Thou art my beloued Sonne, this day haue I begotten thee: which according to the Apostles comment, Acts 13.33. is referred not to his Eternall generation, or temporall incarnation, but to this (hodiè) of his resurrection. Of the same, the Sonne interprets the being of Ionas in the Whales belly, Matt. 12.39. And who knowes not that the holy Ghost by two Apostles, both Saint Peter and Saint Paul, denyes that text in the 16. Psalme, Thou shalt not leaue my soule in hell, to be properly meant of Dauid, but prin­cipally, (though Typically) of that holy One, who lay not so long buried as to see corruption. Such euidences the old Testament affords vs, which are notwithstanding but glimpses, and shadowes, in comparison of those we haue in the new; where it is obserueable as a thing extraordinarie, that this article is cleared more, then any of the rest. That the Disciples might no way doubt of it, he foretells then in plaine tearmes, Matth. 20.18. Behold, we goe vp to Ierusalem, and the Sonne of man shalbe betrayed vnto the Chiefe Priests, and vnto the Scribes, and they shall condemne him to death, and shal deliuer him to the Gentiles to mocke, and to scourge, and to crucifie him, but the third day he shall rise a­gaine. And howsoeuer the Iewes tooke aduan­tage of a speach of his to this purpose, Destroy this temple, and in three dayes I will rayse it vp, Iohn 2.19. and made it the chiefe ground of their accusation against him, Matth. 26.61. Yet their importunity [Page 11] with Pilate, to haue his Sepulchre sealed, and their care to set a watch about it, of their owne faction, discouered their more then suspition, that hee might rise againe, as they remembred that it was giuen out when he was aliue, that hee had fooretold himselfe. All these assurances before his Passion, make for the certainty of his Resurrection. But greater euidences follow after, that admit no delusion. If a man should but deale with the fee'd Ianizaries of the High Priests and Scribes, vpon their owne grounds, their owne testimonie were inough to conuince them.Mat. 28.13. His Disciples (say they) came by night, and stole him a­way while we slept. Mentita est iniquitas sibi. O the sottishnes of humane policie, when once it be­gins to tamper against the determinate counsell of the Almightie! His Disciples, a few, and silly vnarmed men, that were at their wittes end, to thinke what should become of themselues, a poore sort of scattred sheepe of a smitten Shepheard, that fled from him when he was yet aliue, would they vpon the sodaine bee so hardy, as to venter their dearest liues, to recouer a mangled carcase, in so desperate a piece of seruice, so vnlikely to take effect, so hazardous to the vndertakers, so lit­tle beneficiall, if they had successe? why had they not then attempted to doe it (as Chrysostome well obserueth) the first night, before the Guard of Souldiers was set? for the text is plaine, Mat. 27.62. It was the next day following his funerall, before the souldiers came, and so long the stone and seale had remained vntouched. To omit the vn­likelyhood [Page 12] of vnbinding him, and leauing the lin­nen clothes behind, in a case requiring so much dispatch; they are manfestly taken in their owne tale: For if the souldiers were asleepe (as they blanch the matter) quomodo furtum viderunt? Tom. 10. Ho. 26. (sayeth Rhemigius out of Saint Augustine) how could they witnesse that his Disciples stole him? But if they were waking, and saw it, what letted them to hin­der it, and apprehend the attempters? No: if they had made inquiry, and desired to be rightly informed, many in Ierusalem would haue told them of opening of other graues besides this,Matth. 27.52. for companie, and that of knowne and holy Saints, long before that time buried, and their bodily ap­pearing vnto diuers, to shew there was some­what more then the theft of a few poore fishermen, which was accompanied with the strangenesse of so great a miracle. All which circumstances notwithstanding, might be spared in regard of the proofes that follow, which doubtlesse are so distinctly registred by the Penmen of the Holy Ghost, not to be taken in grosse, but particularly considered, for the stirring vp of our faith and deuotions.

6. Some later Diuines, for order and memorie, ranke them into Apparitions, and Testimonies. His appearances afore his Resurrection were either the same day it was done, or in the forty dayes follow­ing, before his Ascension. The same day, we read that he appeared fiue times. To Mary Magdalen, out of whom he had cast seuen Deuils, making so notorious a Conuert, the first Euangelist of his [Page 13] Resurrection, Mar. 16.19. To her againe, and the other Marie, admitting them then to touch his feete, and worship, and to carry newes thereof to the Disciples, Math. 28.9. Thirdly, to Cleophas and his fellow, as they were going to Emmaus, instruct­ing them first as a stranger in this very point, and afterward, discouering himselfe in breaking of bread, Luk. 24. Fourthly, to Cephas or Peter alone, as you haue in the fift verse before my text. And last of all, to all the Disciples, (Thomas only wan­ting) where they were assembled together, the doores being shut, shewing them his hands, and his side, for their more assurance, that it was no delusion; and taking them so together, that if one would not trust his owne eyes, he might be con­firmed by his fellowes, who saw it as well as him­selfe, Iohn 20.19. So speedily, the very same day, with such euidence, so often, was the Article of the Resurrection confirmed. In the fortie dayes after, we haue sixe of the like appearances. To the Apo­stles, (and Thomas beeing among them) eight dayes after, whose doubting gaue occasion for the farther instruction of all, Iohn. 20.27. To Peter, and sixe more of the Disciples, as they were a fi­shing at the sea of Tiberias, Iohn 21.2. To Iames, (as some coniecture) for the strengthning him a­gainst his martyrdome, being the first of the Apo­stles that was to suffer, Acts 12. To the eleuen Disciples vpon a mountaine in Galilee, to make good that he had promised by the women, Matt. 28. To more then fiue hundred brethren at once, mentioned here by our Apostle. And to all those [Page 14] last of all, that were present at his Ascension, from the mount of Oliues, Actes 1. To which eleuen Apparitions, before his Ascension, if wee had that to Saint Paul, Actes 9. it will make vp the full doozen or Iurie, to quit our cause, and cast opposers. But if apparitions should seeme to any too subiect to counterfeiting, we haue a cloud of witnesses besides to confirme it. From heauen, of Angels, Hee is risen, hee is not here, satisfie your owne eyes, Come see the place where the Lord lay, Matth. 28. From women in earth, who were vn­like in such a case to vent a gull, because they scarce beleeued it themselues, They haue taken a­way (sayth Mary Magdalen, who little thought of his rising) the Lord out of the sepulchre, and I know not where they haue layd him, Iohn 20. From the Disciples, who had eyes inow vpon them, to trippe them for fayling in the least circumstance: whereupon they esteemed the first relation of the women,Luke 24.11. as idle tales, before experience had taught them that the Lord was risen indeed, and had appeared to Simon, Lu. 24.34. These things were so sifted, so euident, so manifest on all hands beyond exception, that impudency it selfe might stand amazed, not daring in any sort to disauow it. It was made apparant to Iewes and Gentiles of both professions, to Disciples and Souldiers, Clergie and Laity, to men and women, both sexes were satisfied, in the Euening and Morning no time excluded. In the garden, vpon the way, in the Citty, at the sea, vp­on a mountaine in Galile, vpon another, ouerloo­king Ierusalem, within doore, without, no place euer [Page 15] shunned. They could not bee deluded by heare-say, for their eyes saw him, a mist was not cast be­fore their eyes, for their eares heard him. As neere as might be he came to their smelling, Luke 20.22. (if such a sence were fit to discerne in such a case) for hee breathed vpon them, they beheld him eate and drinke with them, of such meate as was by miracle prouided for them, wherein taste might haue his portion in the discouerie. But more then all the rest, hee shewed them his hands and his side, Luke 24.29. told them, that a spirit could not haue flesh and bones, as he had, wished them to handle him, caused Thomas to thrust his hand into the wound in his side, for his owne and the fuller satisfaction of them all. It were strange therefore that touching, and handling, the sence of feeling, so often, so freely, by so many admitted, to make experiment about it's proper obiect, should in so mayne a point be deluded. Out of all which premises you see the Apostles conclusion, and the ground of our faith inferred in the very words as my text hath it: Now is Christ risen from the dead] which I haue labou­red so fully to declare, not so much to conuince opposers, as to confirme the weake beleeuers.

7. For here I make no doubt (B.) but all good Christians will bee forward for application to themselues. Some vpon the consideration of Satans absolute ouerthrow, hells harrowing, deaths swallowing vp in victorie, will follow the conquerous triumphs, with their heartyest ac­clamations. Others in a sort deiected, with the meditation of his former passion, will now cheere [Page 16] vp their thoughts in this glorious amends; As the Israelites for their escape from Pharoah, Debo­rah for the defeating of Sisera, the Israelitish women for the ouerthrow of Golias, expressed their ex­ceeding ioy in set songs, and thankes-giuings: Much more euery one in this case, should turne sacred Poets, and make holy Anthems, to their owne soules and consciences, to celebrate the solem­nitie of this Festiuity. O what ioy must it needes be to a good heart, to recount, that when the de­uill and his complices had spit all their venome, a­gainst the only meanes of our Redemption, when they had (as they supposed) taken the Lion in a trappe, deliuered him to the Iaylour Death, (if I may so speake) without bayle and mainprise, shackled him sure with bolts and seale, for euer stirring to disturbe them againe; That then the Lord awaked as one out of sleepe, Psalme 7.5. and like as a Gi­ant refreshed with wine! He smote his enemies in the hinder parts, and put them to a perpetuall shame. Then the huge Stone was rolled away, the Seales bro­ken, the Guard frighted, the whole plot spoyled. What ayled thee, O thou Earth, that thou so trembledst, & thou Stone, that thou wast so driuen backe? yee Souldiers, that ye fled like cowards, and ye graues of the Saints, that ye could not keepe in your dead? It was the Lord that retur­ned from the slaughter, leading captiuitie captiue, and now hauing drunke of the brooke in the way, lifted vp his head to be Ruler in the middest of his enemies. Long was it before his dearest Follow­ers could be possessed with this truth, but ha­uing [Page 17] once the hynt, how their hearts burned with­in them to impart it to others.Mat. 28.8. Mary ranne to bring the Disciples word:Ioh. 20.3. Peter and Iohn ranne to see whether it were truth or no.Luk. 24.33. The two Disci­ples could not rest in Emmaus, (howsoeuer like to be benighted,) but backe they must the same houre to Ierusalem, to acquaint their fellowes what had befalne them in their walke:Luk. 24.34. Their fel­lowes preuented them with the same newes, be­fore they could haue time to speake. Amongst all which congregations, no doubt but the blessed Virgin his mother bare the most affectionate part, which notwithstanding is no where here mentioned: to shew, that this Spiritual Iubile was beyond the taking notice of the neerest earthly relation. No (B.) we need not faine the Suns dan­cing, or Hermes vision, or Paschasinus holy well that was filled of his owne accord euery Easter day, or the annuall rising, as vpon this day, of certaine bodies of Martyrs, in the sands of Aegypt, which some friuolously maintained, to amplifie the glo­ry of this Resurrection.p. 3. q. 53. ar. 1. Aquinas giueth fiue rea­sons of it: The commendations of Gods Iustice, which was to recompence so great humiliation with the like exaltation: the strengthening of our fayth: the assurance of our hope: the reforming of our liues: the complement of our Saluation. Hee might haue added for a sixt out of the blessed A­postle, His mightily declaring himselfe to be the Sonne of God, Rom. 1. But all these are in a man­ner comprized in the part of my text that fol­loweth, being the effect and fruit of Christs Re­surrection; [Page 18] which succeedeth now in this place to be likewise discussed.

8. And become the first fruits of them that slept.] I cannot more fitly enter vpon this second part of my text, then with the words of the Psal­mist, Psal. 126. When the Lord turned againe the captiuitie of Sion, then were we like vnto them that dreame: As olde Iacob at the relation of his sonne Iosephs be­ing aliue, Gen. 45. the newes was beyond ex­pectation so good, that he tooke it for a dreame, rather then a true narration. Then was our mouth filled with laughter, and our tongue with ioy. Then sayd they among the heathen, The Lord hath done great things for them, yea the Lord hath done great things for vs alreadie, whereof wee reioyce. The ground whereof is this, whereof I am now to speake: Christ is risen from the dead, and is become the first fruits of them that slept. [...] made, become, not in acceptation only, in regard of Gods mercy in admitting his sufferings for our sins, but by desert also, in satisfying the Iustice of God the Father, and paying the vtmost farthing, wherein mankinde had runne into arrerages. Become the first fruits] Like vnto that is the old Testament sanctifying al the after-haruest, Leu. 23 Rom. 11. not of al without a differēce, lying vnder deaths custody, but of them that slept, in expectation of him before this Resur­rection; and those y^t follow, who shal awake by ver­tue therof,Psal. 141.8. Ezech. 37.3. & as mēbers, follow the Head. Our bones lay scattered before the pit (saith Dauid) like as when one breaketh & heweth wood vpon the earth. And now, Sonne of man, thinkest thou that these bones can liue? [Page 19] I haue warrant to prophecie vpon them that they shall liue, and to make good what I say, out of this ground of our Apostle: Christ is risen from the dead, and by vertue of this Resurrection they shall surely liue. You know (B.) by that which hath beene spoken, the antecedent being cleared, that Christ is risen againe, the consequent might be called in question,De Christo Seruat. p. 2 cap. 3. (& is by Faustus Socinus) how thence it should follow that wee shall also be raysed? This the Apostle wisely foresaw, and therefore maketh it good, by three inuincible arguments. Two are couched in these few words, He is be­come the first fruits of them that slept. As the first fruits are accepted, so the whole masse speedeth, and those only that sleepe, shall haue a time to a­wake. The head aboue the water, the members can neuer be drowned. The third argument in the two next verses following, is of like force: As by man came death, so by man came the Resurrection, and if in Adam mans nature offending, became the prisoner of death: why in the same restored by the Son of God, y^t assumed it to that purpose, should not al in the like sort be made aliue? It is true that some bodily rose againe before this Resurrection of Christ, as in the old Testament, the widowes son of Sarepta raysed by Elias, the Sunamites son by Elisha, and another also at the touch of the same Prophets bones in the Sepulcher, long after he was buryed: as also in the New, the Centurions daughter, the widowes son of Naim, putrified Lazarus, the brother of Martha and Marie: But the case betweene their Resurrection and Christs, is much different. [Page 20] First, in the effect, these rose not to liue immor­tally, but to die againe, as the Schoolemen giue the reason. Secondly, in the efficient, Christ rose by his owne victorious power, but these by vertue of this Resurrection of Christ, as our reformed Writers more fully haue declared.

9. The order in which this shall come to passe, and how the dead shall be raysed, what dif­ference there shall be betweene these corruptible carcases of ours, and the same refined by this Resur­rection, how in the Resurrection, one Starre shall differ from another in glory, and what shall be­come of those that are found liuing vpon the earth, at the Lords comming, is fully added by our Apostle, in that which followeth my text, but without the compasse of my intended scope. These texts sufficiently illustrate the point I haue now in hand. Christ is the beginning, the first borne, Colos. 1.18. the first begotten of the dead, Apoca. 1.5. The fayth in whose Resurrection shall saue vs, Rom. 10.9. And therefore if wee beleeue, that Iesus died, and rose againe, euen so them also which sleep in Iesus, will God bring with him. Which conclusion is in the words of the Apostle, 1. Thes. 4.14. And this he so insisteth vpon in al his trials, as though the Creed of a Christian had consisted of no more articles. In his tossing betweene the Pharises & Sadduces, Men and brethren (sayth he) I am a Pharise, the sonne of a Pharise, of the hope & Resurrection of the dead I am called in question, Act. 23.6. After, before Felix the Gouernor, I haue hope towards God, which they themselues allow, that [Page 21] there shall be a resurrection of the dead both of iust and vniust, Act. 24.16. before Festus and A­grippa, Why should it be thought a thing incredible with you, that God should rayse the dead? Chap. 26.6. And hauing therefore obtained helpe of God, I conti­nue this witnessing both to small and great, saying none other things then these which Moses and the Prophets did say should come, that Christ should suf­fer, and that he should bee the first that should rise a­gaine, and should shew light vnto the people and to the Gentiles, verse. 22.23. He had reference no doubt to that of Isaiah: Thy dead men shall liue, together with my dead body shall they rise: awake and sing, ye that dwell in dust, for thy dew is as the dew of hearbs, and the earth shall cast forth her dead, Chap. 26.19. But what seeke wee a surer discharge, then the Master himselfe of this first fruites Office affords vs, I am the Resurrection, and the life: Hee that beleeueth in me, though he were dead, yet shall hee liue? Iohn 11.25.

10. For farther amplifying of this point, I will not spend much time, to take notice of the ancient heresies concerning it, reduced to fiue heads, and refuted by Alphonsus de Castro. The first (granting the soules immortality) denyed only the bodies restoring, as Simon Magus, and his adherents, the Ophytes, Valentinians and Car­pocratians. The second, admitting the Resurrecti­on of the bodie, imagined it to be so altered, and turned it a Spirit, that it could not be sayd to be the same. To refute this fancy, wherewith Eutychus Bishop of Constātinople much troubled the [Page 22] Church, Gregorius (before he had the title of Great or Pope) made a iourney thither from Rome, and handled the matter so wisely before Tiberius the Emperour, that Eutychus booke de Resurrecti­one was adiudged to the fire. A fit dispatch also for the Diuelish pamphlets of Ostorodius and his damnable associates, which now in this Sunshine of the Gospell, (among diuers farre worse) set a­broach the same opinion. And the Arminians (as the world seeth) are too ready to take after them. The third heresie is layd to the charge of Origen by Theophilus Aleaxandrinus, Paschal. 2. as though he should hold the Resurrection of body with such a clause, that after it had risen once, and so flourished for certaine ages, it should againe be dissolued, and brought to nothing: but Epipha­nius cleereth Origen for this, burthening him with the flat deniall of the Resurrection of the body. In regard whereof, Alphonsus will credit neither of the relators, because their testimonies (sayth he) concerning Origen, doe not agree. As little heede is to be giuen to the imputations of Guido Carmelitanus against the Arminians, putting on them, that they hold Christ rose vpon the Satur­day, which Alphonsus makes the fourth Heresy. For who findes not by Fryer Waldensis, and Widdiford, against Wickliff, Peter Cluniacensis, a­gainst the Petrobrusians, Bernard of Lutzenburg and others, against the Waldenses, what small trust is to be giuen to such relators, when the authors cannot be had, to speake for themselues? Last of all, there wanted not those who affirmed, that in [Page 23] the Resurrection no women should be found, but all then should be turned into men; abusing that place of the Apostle, Ephes. 4.13. of the growing of all vnto a perfit man, vnto the measure of the ful­nesse of the stature of Christ. But Saint Augustine elegantly refutes them De ciuitate Dei, lib. 22. cap. 17. interpreting man in that place to include, as homo, both sexes, and wittily concluding out of the 22. of Matthew, where our Sauiour tells vs, that in the Resurrection they neither marry, nor are giuen in marriage: erunt ergo qui vel nubere hic so­lent, vel ducere vxores, sed ibi hoc non faciunt. Therefore shall then (sayth he) be the parties which on earth were married, or marriageable, but there they shall be freed (as the Angels) from any such relations of man and wife. Now partly to giue some satisfaction to curious demaunders, but more I thinke out of their itching humours, to make worke for their wit; the Schoolemen haue presumed to define of the qualities of those that shall rise againe, of their stature, age, place, appea­rance, crownes, and coronets, more then our Apo­stle, after his returne from the third heauen, euer thought fit to acquaint vs with. To better pur­pose a great deale the Fathers presse this point; Iustine Martyr, Athenagoras and Tertullian, to con­uince the Gentiles; Irenaeus, Ephrem, and Augustine, to stop the mouthes of Heretikes, Gregorie Nissene; Chrysostome, Cyprian and Ambrose, labour es­pecially in a concionatory and Pareneticall kinde of straine (wherein they were excellent) to settle the conscience, perswade the will, and strongly [Page 24] to worke vpon the affection. Saint Hierome bynds himselfe against the particular errours of Iohn, Bishop of Ierusalem: Damascen the Greeke master of the sentences, is full of collections out of the Ancients. Lactantius, Prudentius, Hilarie and Paulinus, tooke a delight to hallow their diuine straine in Poetrie with so sacred a subiect. Seduli­us thought it not inough to in title the memora­ble Story of the Bible, which he had comprised in verse in foure bookes, Opus Paschale, Easter worke: but needes he must repeate the same againe in prose vnder the same title; which the last Bibli­otheca Patrum hath now also taken in, from the library of Peter Pithaeus. The time allotted will scarce giue leaue, to point but at the scope of each of them. They neuer thought this doctrine of the Resurrection inough repeated, or suffici­ently taught, or learned. Their Philosophicall answers out of the grounds of the Physikes, to shew the possibilitie of it, their reasons borrowed from the Ethikes, to proue how it stands with conueniency and iustice, and their excellent simi­litudes of the Phenix, corne▪ the rising of the Sunne after his setting, and the like to illustrate the same, are testimonies of their extraordinary lear­ning, paynes, and piety, and patternes for vs to follow, in the due consideration of so Sacred a Mysterie.

11. But alasse (B.) our thoughts (for the most part) are taken vp with other matters: the com­monnesse of this great treasure, maketh vs all to vnder-value it; wee can talke of it vpon occasion, [Page 25] acknowledge it to be an especiall Article of our Creede, brand with the deserued note of Infidell, him that in any sort should question it: and yet come too short (God wot) in the due esteeme of our Sauiours conquest of death, the primarie and meritorious cause of it, or of the vertue of the first fruits, whereby the whole masse is hallowed, or the happy condition of those, who are not dead, but sleepe, and reposed in their graues, as in a bed, at the voyce of the last Trumpe to awake againe. Surely our Apostle accounted all things but drosse and dung, in regard of this Knowledge of Christ, and the power of his Resurrection, Philip. 3.10. But our auersnesse, and neglect is such in this be­halfe, that I feare me, such spirituall themes are least studied vpon, and the Apostles price of this knowledge, amongst the wits of this age, held somewhat too deare. The consideration of our Forefathers deuotion, should set an edge on our dulnesse. Good God! what adoe there was be­tweene the East Church, and the West, about the precise time of this solemnitie? all were for the thing, but the emulation was about the time, who in euery circumstance should be most exact. Pope Victor and his adherents were for the Sunday, in regard that it was the day of the weeke, that our Lord rose from the dead. Polycarpus and those of the East Church, tyed themselues to the time of the Iewish Passeouer, which might fall vpon any day of the weeke besides. These pretended tradi­tions from Iames and Iohn: the other from Saint Peter and Saint Paul: And when Irenaeus and other [Page 26] good men that interposed, were not able to take vp the matter, the Councell of Nice became so far vmpire for the Sunday, (as we finde related by Athanasius and Eusebius,) and Constantine the Emperour, so strongly backed it with his Imperi­all letter, (which is yet to shew in Socrates and Theodoret) that the not-conforming to the Coun­cels ordering in that behalfe, was made a branch of the Quarto-decimanian heresie. How iustly this was done, and vpon what grounds, I censure not; those that desire to bee farther informed in the point, may read what Hospinian de origine Festo­rum: Bellarmine in his 3. booke de cultu Sanctorum, cap. 12. Morney in the beginning of his booke of the mysterie of iniquitie, haue gathered out of the Ancients: only I may not omit that which a reue­rend Bishop of our Church hath farther obserued: Should we esteeme so highly of euery Lords Day, that it may not be prophaned, or (because it is de iure diuino) by the Church altered? And should Easter day, which conteineth the ground of the change, from the Iewish Sabbath, to our Sunday, the archetype (as he calls it) or the prototype of all Sun­dayes in the yeere, bee in any sort scanted of its due celebration? What should I speake of the Cycli Paschales, or the golden number, sent by the Alexan­drians to the Romans, as a rare inuention in golden letters, for a directiue calender, to find out the true seat of Easter, when Hyppolitus, the martyrs Prime (for now wee so commonly call it) was found er­roneous? Dyonisius (also a martyr) and Bishop of Alexandria, was ready to mend it; and as farther [Page 27] processe of time discouered any sensible diffe­rence, there wanted not care and studie to set all right againe: so Eusebius corrected Dionysius; The­ophilus of Alexandria, Eusebius; Prosper, Theophilus; Victor of Aquitayne, Prosper; Victor, Capuanus; and Dionysius Exiguus, the former Victor. And when about the yeere 454. neere vpon the Councell of Calcedon, Easter fell so high in Aprill, that they doubted they were in the wrong, what adoe keepes Leo in his Epistles to Paschasinus of Lilibae­um in Sicily, to Iulian Bishop of the Ile of Coos, to the Emperour Martian himselfe, and his wife Eu­doxia, to sollicit Proterus, Bishop of Alexandria, to set all right againe. Where I inquire not why the Popes infallibility should not serue him to keepe a true account in Ecclesiasticall matters, as well as others? The like thing fell out in Saint Ambrose's dayes, and likewise in the time of Innocent the first. Vpon which occasion, we haue that Fathers 83. Epistle, to the BB. of Aemilia, and Innocents letter to Aurelius, Bishop of Carthage, intreating him to call a Synode, that the matter might be more fully bated. So highly they valued this times solemni­ty, in regard of the first fruits consecrated in Christs Resurrection, that they held the fayling in the smallest circumstance, a note of ingratitude, and a kinde of sacriledge. To preuent therefore such inconueniences in calculation, the taske at length was layd on those of Alexandria, as held the best Mathematicians after Ptolemies time. And hence we haue the Paschales, as yeerely Almanacks sent abroad by them, to informe all other Chur­ches, [Page 28] and mayntaine vniformitie. Eusebius men­tioneth some of these Epistles, sent first by Diony­sius euen vnder the persecution. Three of that kind are now extant vnder the name of Theophi­lus Alexandrinus, translated into Latine by Saint Hierome, and lastly reprinted in the last Bibliotheca Patrum at Colen, containing, besides the eui­dence of the custome of keeping Easter, matter well worth the reading. And to intimate that onely, which time will not suffer me farther to en­large, a man shall hardly turne ouer the An­cients, but euer and anon hee shall fall vpon Sermons, or Homilies for Easter, questions and answers concerning the exact forme of keeping Easter: Hymnes and Anthems composed for the celebration of Easter: Facts of greatest consequence reserued, as Baptizing, of the Catechumenie, Absoluing of the Excommuni­cated, Receiuing of the Lords Supper, in most so­lemne manner; and all for the honour of this great Day. The feast of first fruits, this rosh hashanah, (containing many mysteries, besides common solemnities) this holy time of Easter: It is strange, to obserue how many bookes wee finde written together, by the most deuout men, euen in times of persecution, by Anatolius Bi­shop of Laodicea, Theophilus, of Caesarea, Baccillus, of Corinth, Melito, of Sardis, Irenaeus, of Lions, Hyppo­litus, the Martyr, and the great Doctor Clemens Alexandrinus; and all for the due maintaining of this custome of keeping Easter. Chrysostome de­posed, and Athanasius wanting a fit place, would [Page 29] needs notwithstanding keepe Easter: the one, in a spacious roome built for the publike Baths of Constantinople; the other, in a Church at Alexan­dria not consecrated: So hainous a matter they thought it to neglect the due obseruing of Ea­ster.

12. And to come at length to our owne selues, and customes, deriued from sacred anti­quitie, what meanes our preparation by a Lent-fast, the solemne repetition of these Easter Ser­mons, rather then any other, the extraordinarie concourse to the Lords Supper, at this time of the yeere especially, but to draw vs by all circumstan­ces, to reckon with him for our Easter duties, that hath so effectually payed our first fruits for vs, at this holy time of Easter? What these duties are, our Apostle elsewhere sheweth. As Christ was raysed vp by the Glorie of the Father, so we also should walke in newnesse of life. Rom. 6.4. And if wee be ri­sen with Christ, why seeke we not those things which are aboue? Col. 3.1. Our dulnesse in our vocations, deadnesse in our deuotions, faintnesse at the approch of death, and the graue, are arguments that these Resurrection Sermons cannot be too often repeated. Wherefore, brethren, be ye stedfast and immoueable, alwaies abounding in this worke of the Lord, for as much as you know that your labour is not in vaine in the Lord. For what crosse or temptation can amate a Christian soule, that can make but the true vse of this short text, Christ is risen againe, and become the first fruites of them that slept? Turne such a man to fight with beasts, after the manner [Page 30] of men; present before him the stake or tortures; the assurance of his restoring by the Resurrection, is a Supersedeas to him in all his trials. Vpon this af­fiance he will professe with old Ignatius, that it belongeth to Gods wheate, to be ground with beasts teeth: he will resolutely, with Saint Laurence on the Gridiron, offer both sides to be broyled. In losses, in sicknesse, in disgraces, in all assaults of Satan, in the pangs of death, he will be alwaies repeating with Iob,Iob 19. I know that my Redeemer li­ueth, and that he shall stand at the latter day vpon the earth, and though after my skin, wormes destroy this body, yet in my flesh shall I see God. Last of all, in the death of our parents, and children, brethren, sisters, or friends, or any other, who are neere and deare vnto vs, what comfort so present as this, so surely grounded, so fit to be applyed, That Christ is risen from the dead, hath satisfied the vtmost far­thing, hath broken vp the prison, turned the death of the faythfull into a sleepe, out of which, by ver­tue of his Resurrection, they are to awake againe, vnto a farre more happie estate. Seeing there­fore that Christ our Passeouer hath beene thus sacrificed for vs, and payed the first fruits whereby wee are restored, and reconciled to God the Fa­ther, let vs keepe this feast not with old leauen, neither with the leauen of malice and wickednes, nor dicing, nor absurd dancing, or ridiculous legend-preaching to make the people laugh, which Du­rand and Beleth commend in their popish Bishops, as Hospinian at large declareth, but with the vn­leauened bread of sinceritie and truth: This is the [Page 31] day which the Lord hath made, let vs reioyce and be glad in it. Let our hearts dance for ioy, and in our songs let vs prayse him. Tell it out among the heathen, and when our children or Iuniors shall aske, what meane these solemnities at this time that the Church is so carefull to obserue, be­fore any other; let vs amply relate vnto them, how we were vtterly lost in Adam, and became the prisoners of sinne, death and hell: but now is Christ risen againe, the first fruites of them that sleepe, for their euerlasting recouerie; the benefit whereof, by no triumphs, laud, and thanksgiuing, can be sufficiently expressed. O thou therefore that of stones canst rayse vp children vnto Abra­ham, and reuiuedst Lazarus when he stanke in his graue, make our dead hearts sensible of the vertue of thy Resurrection, that seconding thy first fruits with a serious awaking to righteousnesse, we may triumphantly meete death in the face with this happie [...], O death, where is thy sting? ô graue, where is thy victorie? Heare vs, ô Lord, for his sake, who dyed for our sinnes, and rose againe for our iustification: to whome with thee and the blessed Spirits, be all prayse and glory both now and euer. Amen.

GOWRIES CONSPI­RACIE.

THere is no state so settled vnder the Sun, but subiect it is to manifold alterati­ons. S^t. Ambrose giues the reason in his sixth booke and 39. Epistle, because true Rest and security keepe their residence in heauen onely, and not here on earth: and therefore (as Saint Augustine writes to Celestinus in his 63. Epistle) in this world are not any way to be expected. If any might pre­sume to speed better then others, Kings might [Page 2] plead their Prerogatiue: but being in the same ship with their inferiours, they are forced to runne the hazard of the same tempests. So gene­rally that old verse falleth out to be true, ‘Interdum pax est, pacis fiducia nunquam.’ Aboue many others, a man would haue thought King Dauid, a King of Gods owne making, a man after his owne heart, so beloued at home, so feared abroade, so compassed on euery side with inward and outward blessings, had at length beene sufficiently guarded from any extraordi­nary attempts of traytours or treason. Hee had so miraculously escaped Saul, subdued the Phili­stims, recouered Ierusalem from the obstinate Ie­busites, the finger of God appeared in all his acti­ons, and victories, he wanted not friends, and kinred, his Captaines and Souldiours were ter­rible, his sonnes many and towardly, his trea­sure boundlesse, and his owne valour and expe­rience famous amongst his subiects and borde­rers, so that desperatenesse it selfe might haue trembled to haue giuen him the onset: Yet the text here sheweth, that as the best men haue their faults, so Gods dearest children want not their crosses. In the matter of Vriah, Dauid in three respects had beene scandalously too blame, in murder, adulterie, and the vnder-hand betraying of a poore Innocent. The first whereof, God repayed by the murder of his owne sonne Ammon, and the death of the childe begotten in adulterie. The second, by the deflowring first of his daughter Tamar, by her owne brother, and [Page 3] then of his owne wiues, by his incestuous son Ab­salom; who as he raised out of his owne bowels to turne traytour against him, (as appeareth in the fiue former chapters) so here he ordereth the malice of Sheba to rayse another commotion, iustly punishing sinne by sinne, and working his owne ends, by such peruerse instruments. The brand therefore of Absalom is scarce here quench­ed, when Sheba steps forth to blow new coales of rebellion; Of which trecherous attempt of a disloyall and false-hearted subiect, against his most religi­ous and lawfull Soueraigne, I haue taken in hand vpon this day and occasion, especially to treate of.

2. Where not to burden your attentions with vnnecessary curiosities, obserue, I beseech you, with me in the generall,

These three cir­cumstances:

• 1. The occasion giuen by a contention betweene the Israe­lites, and the men of Iuda, in the former Chapter, and here acci­dentally embraced by a trea­cherous disposition, And there happened to be there.
• 2. The traytour liuely deci­phered in his colours, a man of Belial, whose name was Sheba, the sonne of Bichri, a Beniamite.
• 3. The treason it selfe, first, confusedly breaking out in the doubtfull sound of a Trumpet: And he blew a trumpet. Second­ly, distinctly vttered in expresse [Page 4] rebellious termes: & he saide, We haue no part in Dauid, neither haue we inheritance in the son of Ishai; Euery man to his tents, O Israel.

The occasions, aduantagious, the traytour, malicious, the treason, perilous. As the occasi­on vnexpectedly, drawes on the traytour; so the traytour violently sets on foote the treason. Whence we may easily gather, the danger of oc­casions, the rancour of disloyalty, and the vncon­stant leuity of an incensed multitude; And for memory we may thus connect it: When occasi­on is offered, (howsoeuer they otherwise striue to appeare good subiects) traytours will bee euer ready to vent their treasons. Of all which, whiles I shall plainely discourse according to my tumul­tuous prouision, I trust, my occasions shall priui­ledge me from those sinister censures which passe vpon matters without due notice of circumstan­ces. But be the manner of propounding taken as it may be: the doctrine (I am sure) will not be gainesayd, being occasioned by this dayes cele­bration, against traytours and treasons, of which my text containeth a notable example, with the occasion intimated in the first words.

3. And there happened to be there] Casu, sayth Iunius, with the Chaldy paraphrase. Accidit, sayth Castalio. Forte fortunâ, sayth Vatablus. The Greekes haue a double rendring, [...], cal­led hither as it were by chance, (as some would haue it) which others expresse by [...], occur­rit, as being an aduenture, which was occa­sionally [Page 5] met with. Whether this Sheba were a party in Absaloms rebellion, and then came in with Amasa, vpon the ouerthrow in the wood of Ephraim, Chap. 18. or that afterward he thrust in among the tenne Tribes at Gilgal, to congratulate the Kings victorie, to conduct him backe with ho­nour vnto Ierusalem; the text expresseth not, and I hunt not after coniectures. Once this is mani­fest, that here he was; for so runne the words in the originall [...] ibi euenit, vel casu erat, there he happened to be (as Arias Montanus with Pagnine expresseth it word for word) which inti­mates, that his being there was meerely acciden­tall. And howsoeuer Saint Augustine mislike in his writings, the name of chance, and fortune, in regard it might be offensiue, by a customary heathenish interpretation: Yet the Scripture appli­ed to our capacities, often hath it; forasmuch as things most certaine by Gods disposition and prouidence, in respect of mans circumspection, may be termed casuall. God (out of doubt) here had a purpose, (as Brentius and Peter Martyr well obserue) either to make a further triall of Dauids fayth and patience; or to curbe him from being too presumptuous vpon the strange recouery of his state, and Kingdome; or to lesson him in the variable ficklenesse of a wauering multitude, and teach him to depend wholly on him, and none other. As on the other side who seeth not, that Sheba's inueterate malice was ordred to be dis-vi­zord, and punished, by such a publike attempt, and shame? Howsoeuer this, we may build vpon [Page 6] by the connection of these words, with the latter end of the former Chapter, that the heate be­tweene Israel and Iuda, who should seeme most officious to their King, gaue the hint to a false-hearted traytour, to rayse a new rebellion. Whence I inferre, That hypocriticall traytours watch their times, and are readie to vent their villanie, vpon the least aduantage.

4. So Cain sets vpon his brother Abel, when he had seuered him from his parents, and they two were alone in the field together, Genesis 4.8. Simeon and Leui, brethren in iniquitie, take their time to murder the Sichemites, when they were sore of their Circumcision, Gen. 34. Dalilah knew well enough, that there was no shauing of Samson, till he was thorowly lulled asleepe, Iudg. 24. But the most vnnaturall treason that a man in this kinde shall euer light on, was that of Adra­melech and Sharezar, Sennacheribs sonnes, who tooke the vantage of their father at his deuotions, in the house of Nisroch his god: the story is set downe, 2. Kings. 19.37. Where in stead of the word [...], his sonnes, in the originall, we finde the vowels set in the text (which is somewhat strange in that tongue) without their consonants: Per­chance to intimate closely, that so many circum­stances, concurring otherwise for the aggraua­ting of the offence, as subiects to lay violent hands on a King, and that in the Temple, and that at his deuotions, to adde further, that it was done by his owne sonnes; howsoeuer it be more vocall then the bloud of Abel; yet the manner of setting it [Page 7] downe, should shew it also to be scelus infandum, a wickednesse too monstrous to be fully exprest. And yet we neede not goe farre, to find the like among the people of God; so farre doth Satan preuaile with the ambitious humours of irreligi­ous miscreants. Two sonnes there were, that Dauid had, whom he especially (as it were) doted vpon, aboue the rest of his children, beautifull Absalom, and gallant Adoniah, and both of these take their vantages (as farre as in them lay) to tumble their aged Father downe from his throne, and bury him aliue, to make way for their prodigious, and pre­posterous purposes. The former, by the peoples fauour, which he had gotten by his hypocriticall po­pularitie; the latter, by his fathers feeblenesse, back­ing himselfe by the countenance of violent Ioab, and disloyall Abiathar. This hard measure re­ceiued good King Dauid, at the hands of those, of whom he best deserued. He saw the law of na­ture, violated, conscience of so hainous a fact, con­temned, his indulgence repayd, with monstrous in­gratitude, his tryed valour, outbraued by his owne subiect, who could not be ignorant of it. But that which touched him neerest, was, that in his person, and through his sides, Religion, and the name of God was blasphemed among the heathen: in comparison of which, he held the virulent ray­lings of damned Shimei, too slight to bee taken a­ny notice of. Behold, Chap. 16.11. (sayth he to Abishai and the rest of his seruants) my sonne, which came foorth of my bowels, seeketh my life; how much more now, may this Beniamite doe it? Let him alone, let him [Page 8] curse: for the Lord hath bidden him. Thus a broken and contrite heart, standing at the barre of Gods Iustice, and daunted at the multitude of it's owne inditements, is willing to put vp any thing, in lieu of his owne satisfaction. Hee will speake for the diuellish traytour, persisting in the height of his villany, Intreat the young man Absalom gently for my sake. He will lament his death, as vntimely, and vndeserued, O my sonne Absalom, my sonne, my sonne Absalom, would God I had died for thee, O Absalom, my sonne, my sonne! But the Iudge of all the World is not subiect to such passions, nor satisfyed (most commonly) in such a sort, without exemplary pu­nishment; none shall touch his Anointed for euill, but euill shall hunt those wicked persons to destroy them. The traytour here in my text, could not be ignorant of this. For if he had neuer taken no­tice of Corahs conspiracy, and the punishment thereof:Chap. 4. Baanah's and Rechabs betraying of Ishbo­sheth, and the end of it: Yet Absalom's fact, and iudgement, could not be vnknowne vnto him; Euery one of the people could haue told him, how miraculously his huge army was defeated, by a small number, with the losse of twenty thou­sand; how strangely the Wood deuoured more people that day then the sword. It must needs then be in the mouth of euery one, that a sencelesse thicke-bough'd Oke performed the part of a good subiect, to apprehend the traytour, that his Mule left him to the gallowes, who had renounced his allegiance to his King, and Father; that the earth refused to receiue him; Heauen, was shut against him; none [Page 9] of all his troupe left to guard him, who had in so high a nature wronged the Creatour of all, in his Anointed Vicegerent. Last of all, I make no doubt, but diuers also obserued, and spake of the extra­ordinary hand of God, expressed in Ioab's vio­lence, in the speedy dispatching him, notwith­standing the Kings expresse charge to the contra­ry, accompanied with his infamous buriall, in a great ditch, or pit, like a carrion, vnder a heape of stones: whereas formerly he had ambitiously pro­uided a stately monument for that purpose, to wit, a Piramis, or pillar in the Kings dale. Some of which expresse tokens of Gods vengeance against such Rebels, at the least, all ioyned together, so lately acted, so freshly bleeding, so notoriously spred abroad & knowne, might haue amated this tray­tour in my text, from venturing again so soone, if he had had the least sparke of grace, or cōmon hu­manity, or policie in him. But malice is blind, despe­ratenes admits not of discourse: he must needs on, whom the diuell violently pusheth: an oportunity was giuen, Sheba's false heart was tender, and must needs take fire. Seing he hapned to be there, whē such an occasion hapned to fal out, he would take aduā­tage to vent his malice, whatsoeuer became of it.

5. A lesson first for Kings, and Magistrates, not to rely too much vpon those that are of none, or a suspected religion: For howsoeuer they kisse, & cry, Master, with Iudas, or professe they haue somewhat to say from God, as Ehud told Eglon: Iudg. 3. yet they car­ry a two-edged dagger vnder their rayment, (as there he did;) which is too loose in the scabberd, [Page 10] (as Ioabs was) and will bee the readier to strike you vpon any aduantage giuen them. Godoliah was too confident on his owne innocency, and the loyalty of those that spake him fayre; whereupon when hee was truly informed by Iohanan and o­thers, that Ismael the sonne of Nethaniah, was suborned by Baalis King of Ammon, to slay him, he beleeued them not; but answered Iohanan in anger, Thou speakest falsly of Ismael; Ier. 40. and the last verse. But the euent prooued it too true; for his security gaue the aduantage, which the traytor taking, performed that most wicked de­signe; which made all the miserable remnant of Israel to smart for it. In consideration whereof, no doubt, Zerubbabel, and the chiefe of the Fa­thers returned from the captiuity, tooke after­ward a better course, Ezra 4. For when the trea­cherous enemies of the Church, made a proffer to ioyne with them in the reedifying of the Temple: No (say they) you haue nothing to doe with vs to build a house vnto our God, but we our selues together will build it to the Lord God of Israel. So suspicious were they, that they who remayne false-hearted to God, would neuer prooue trusty to his faithfull seruants. Dauid himselfe in diuers places complaines of such kinde of people, in the fiue and thirtieth Psal. When they were sicke (saith he) I put on sackcloth, and humbled my selfe with fa­sting; I behaued my selfe as though it had been my friend, or my brother, I went heauily as one that mour­neth for his mother. But in mine aduersitie they re­ioyced, and gathered themselues together, yea, the very [Page 11] abiects came together against me, and that vnawares, making mowes at me, & ceased not. In the 41. Psalme he taketh vp the same theame againe, and display­eth their hypocrisie: If he come to see me, he speaketh vanity, & his heart cōceiueth falshood against himself, and when hee commeth forth, he telleth it. And this he takes most vnkindely of all in the 55. Psalme: For if an open enemy or aduersary had dishonoured, or magnified himselfe against me, I could perchance haue borne it, at least hid my selfe from him: but when they that professe religion, and fidelity, shall proue the vilest miscreants, this is that the earth will groane to beare; and heauen will not suffer vnre­uenged. Now if euer there were a generation of vipers, that vnnaturally make their passage to light, thorow their mothers bowels; our treache­rous fugitiues, and home-bred Papists, may most iustly be esteemed such, whom no benefits can winne, no allegiance binde, no hazzard deterre from attempting (on the least aduantage) the vt­ter ouerthrow of their Prince, and Countrey. I need not to goe beyond sea for instances. Were they euer quiet in Queene Elizabeth's dayes? or hath the mercy of our gracious Soueraigne (whom God so miraculously hath so often freed from their villany) wrought in them any remorse of conscience? No surely (Beloued,) for seeing the Pope himselfe hath mounted to this height, onely by such treasonable practices against his owne Prince and others; when they hold such grounds in their Schooles, that the Pope may loose, and make voyde the oath of allegiance that subiects haue ta­ken [Page 12] to their lawfull Princes: that vpon a pretence they are falne from the Church, and are turned heretiques; hee may depose them from their Thrones, and dispose their kingdomes to others; that the excommunicated, or deposed, in such a case, may be lawfully murdred by their subiects, and the children for euer disinherited, though no way in­uolued in the Fathers fault; that such powder-plots vndergone for the sea of Rome, are so farre from treasons, that they are iustly termed martyr­dome, and often are rewarded with canonization, or the like. What hope (I say) may remaine that such, so bred, so taught, so beleeuing, will euer proue Loyall? When they confesse their poore conformitie, they yeeld for the time, to be for want of strength, which should soone appeare in other colours, if Sheba's aduantage were once giuen: The more it stands good Subiects vpon, to be soli­citous, and watchfull for their Princes safetie. Nets, and snares, and ginnes, and pits, and traps, were not onely layd for Dauid, but are renewed daily, against such religious Princes, as make conscience to treade in Dauids footsteps. And to what shall we attribute the miraculous escapes of our Religious Soueraigne, with the confusion of their enginers? hath there bene any circum­spection vsed extraordinary? or retyrednesse, for preuention? or a guard, to keep off? or new law to cut off al such fals-hearted Sheba's, who may happē to be amongst vs, to doe a mischiefe? The world seeth, that with vs it is farre otherwise. It is there­fore onely Gods extraordinary protection, that [Page 13] hath hitherto freed him from such apparant, and remedilesse dangers. The Gowries had dispatched him; Watson and his complices had surprised him; the Powderplot had blowne vp him and all his, if this mercy of God onely had not preuented the diuels malice, and our securitie. O then how should this stirre vs vp, to commence our suites to the same Protectour, for the continuance of his fauours in this behalfe! For let vs depend vpon it (Beloued) as long as there is a Pope, and deuill; Princes professing the Gospel, shall neuer bee secured from Gowries and Garnets. Some malecontents will lurke in the throng, among bet­ter-affected subiects, who haue swallowed a mor­sell either of ambition, with Absalom, or of reuenge, with Bigthan, and Teresh, or of couetousnesse, with Iudas, or out of an old grudge, with Sheba will bee houering for their aduantage, who commeth now in the next place to be personally indited, and ar­raigned by name for a traytour.

6. A man of Belial, whose name was Sheba, the sonne of Bichri, a Beniamite] The traytour here is deciphered by foure notable circumstances: First, by the character, or badge of his profession, he was a man of Belial. Secondly, by his proper name, whose name was Sheba. Thirdly, his parētage comes in question, the sonne of Bichri: and lastly,Jemini & Ben­iamin idem sunt: vel sal­tem, temini e­rat magnus Princeps inter Beniamitas: Abulen. is men­tioned his Tribe, a Beniamite, or (as the originall hath it in the same sense, as Abulensis sheweth) a man of Iemini. That which wee translate to the word, out of the originall, A man of Belial; Iunius, renders Nequam: Castalio, improbus: others with [Page 14] Saint Ierome, Vir sine iugo disciplinae, an Apostata, that would not conforme himselfe to any good order: With which accord the Greeke; [...], say the 72. [...], say others: all which ioyned together, scarce expresse the thing, hee being a lewd, vngodly, dissolute, pestilent sonne of the Deuill, which could endure no law, or to liue within any compasse, brother to Elie's sonnes, 1. Sam. 2. which are thus described in the text, Now the sonnes of E­li were sonnes of Belial, and they knew not the Lord, that is (as Abulensis glosseth on it) Howsoeuer they professed him for a fashion, yet in heart, and other actions they flatly denyed him. This name Sheba in the Hebrew signifieth seuen, or the se­uenth; perchance because hee was the seuenth brother, and therefore presumed further vpon the strength of his family.Celebris, nobi­lis: Osiander. But the same word signify­ing also an oath, might as well haue minded him of his oath which he had taken to obey his King, and was vpon no occasion to bee violated. That which followes, The sonne of Bichri, Strigelius, (I know not vpon what ground) would change into [...] vnus è proceribus, a great Noble man, for birth, meanes, and authoritie. True it is, that [...] or [...] which signify the first borne, or the first fruites, with a little inflection may be varied to that purpose; but what need change of the text, if the collection may bee had without it? Farre more passable is the inference of Abulensis, that except he had beene some great man, he would neuer haue ventured for such a purpose, to haue blowne a trumpet, and the multitude would rather [Page 15] haue slayne him outright, then vpon such a mo­tion, to haue giuen eare vnto him. Well there­fore he may be presumed to be a man of eminen­cy, as Catiline among the Romans, or Gowry a­mongst his countrymen, of greater nobilitie and note, then desert, or honesty, which the circum­stance following doth more then intimate; A Beniamite, or a man of Iemini: for why should this be added? but (as most Interpreters take it) to shew the ground, why Sheba was so ready to reuolt from Dauid. Euer there remained a sting betweene the Beniamites, and Dauid; especially of those that were any way kin to Saul, for the translating of the Kingdome from Saul's posterity, to Dauid. And howsoeuer the expresse disposall of good was knowne to all Israel in it; yet malicious men will take no satisfaction, especially where a kingdome is the obiect of their difference. So Shimei, which reuiled him in the 16. Chapter, is sayd to be of the family of Saul, that we might take notice of the reason why he did it. Dauid was easi­ly induced to beleeue Ziba, grosely belying Mephibosheth, for aspiring by tumult to the kingdome, as hauing experience of the inward grudg, that most of Sauls family bore him; which here breaking out in Sheba, he is tearmed a Ben­iamite, to make it the lesse strange to them, who desire to know the reason. In summe thē, howso­euer these words may seeme to import nothing further then a bare narration; yet vpon waigh­ing, and laying circumstances together, here appeareth, first, the ground of treason, whence [Page 16] it generally ariseth: and secondly, the disgrace, that it necessarily draweth with it. The ground is twofold; first, a rotten heart fully possessed by Belial; for no man becomes a traytour, that hath any relikes of grace in him: The second ground is most commonly hatred, accompanied with ambition, and desire of reuenge for some wrong receiued. The disgrace is likewise double; first, striking to the actour himselfe, that vndertakes so foule a fact; and next, to the family, whose bloud thereby is taynted. All which the text affordeth; A man of Belial; behold the heart corrupted: a Beniamite, there's the reason of the grudge. In like manner the name of Sheba chronicleth the personall blot: and the sonne of Bichri, the impu­tation sticking to the family. All which, in stead of a doctrine, yeeld this essentiall definition of a a traytour: A traytour is a man of Belial, who to the disgrace of himselfe and his whole family, impi­ously conceiueth, and rebelliously venteth his ha­tred and disloyalty against his lawfull Soueraigne.

7. The meanest Logician will here easily finde the genus to be [...], a man of Belial, and the difference drawne partly, from the proper obiect, his lawfull Soueraigne, and partly, from a necessarie adiunct, the infamy both of person, and family. The grounds whereof are so cleare, that it needes no further illustration: Proofes there are plentie, if it were my purpose to vse them: Curse not the King, no not in thy thought: Eccles. 10.20.1. Pet. 2. Rom. 13. But feare God and honour him, not only for wrath, but for conscience sake, as Saint Peter and Saint [Page 17] Paul ioyntly teach vs. Certaynely he that faulte­reth in his allegiance to man the deputy, manifest­ly reuolteth from God, the deputer. And he that shaketh off this sacred bond of obedience, hath first resigned heauen, and made shipwracke of a good conscience. I neede not cast about in this for any further confirmation: the other particles in the de­finition are no lesse euidēt. For why is Sheba here named so precisely with his Father and Tribe, but to be left as Pilate in our Creede, gibbeted vp (as it were a carcase) for detestation to all posteritie? It was a heauie doome for Amalek, to haue his re­membrance to be vtterly put out from vnder hea­uen, Exod. 17. as also for Ieroboam and Baasha, to be grubbed vp by the rootes with all their off­springs. But the curse seemes farre more disas­trous, to be remembred with a brand of infamy, and to be chronicled with Bigthan and Teresh, as blots to their name and family. Thus Iudas wel­treth in Aceldama, and no man pitties him: Achi­tophel hangs himselfe so politikely, that no man, so much as in conceit, will cut the halter. God would not haue the names of such to putrifie, with their carcases, but posteritie shall euer bee tossing them to their euerlasting infamy. So ge­neral is that of the Wiseman applied particular­ly to an adulterous woman, Ecclus. 23.25. His children shall take no roote, and her boughes shall bring no fruite. A shamefull report shall shee leaue, and her reproach shall not be put out. For as the righteous shalbe had in euerlasting remembrance: their name shall be called vpon, that is,Psalme. 112. Gen. 48. continu­ed, [Page 18] & aduanced in their issue:Esay. 56. Psalme 10.7. nay their Eunuches, that keepe Gods Sabbaths and please him, shall haue a better name then of sons and daughters. So the name of the wicked shall rot: It shall be left as a curse vn­to Gods chosen, Esay, 65.15. The sinnes of their fa­thers shall be had in remembrance, and the sinnes of their mothers shall not be blotted out, Psal. 109.14. So Ieroboam is seldome named, but Nebat is fetcht in, to beare a part of the reproch and scan­dall. Seuen times in this Chapter, mention is made of Sheba, and so often the sonne of Bichri is added. Such a stayne, one false traytour leaues vpon a whole family. Vlisses in the Poet, by the light of nature could well vantage his cause by it: where to iustifie his owne pedegree, and girds at Aiax, he could handsomely say of his ancestours, ‘—Ne{que} in his quisquam damnatus & exul.’ Treason is of a deeper tincture, deseruing a hea­uier doome, and therefore of all true Christians the more earnestly to be detested. It shall be needelesse to make further application of that which hath beene in this part deliuered, except it would please more particularly, first, parents, hence to be admonished, for the bringing vp of their children in obedience in their tender yeeres, lest their after-rebellions reflect, to the blemish­ing of their whole families. Next, kinsfolke, to proclaime such degenerate, and race them out of their genealogies, that shall so farre linke them­selues with Belial, as to be accounted his children. Last of all, all sorts may iudge how to esteeme of such, that vnder pretence of Religion, sow the seed [Page 19] of flat rebellion, and learne of Dauid a subiect, how to behaue themselues towards their Kings, such as Dauid was, who whē he had Saul at an aduantage, that against all right, and Iustice sought his blood, and might haue had him slayne, but by a words speaking:1. Sam. 26. As the Lord liueth (sayth he) the Lord shall smite him, or his day shall come to dye, or he shall descēd into battell and perish: The Lord forbid that I should stretch forth mine hand against the Lords Anoynted. To which purpose he had spoken to Abishai be­fore, whose fingers itched to smite him, Destroy him not; for who can stretch forth his hand against the Lords Anoynted, & be guiltlesse? In which doc­trine if Bichri had well catechized his son Sheba, it might perchance haue restrayned him from blow­ing a trumpet, & stirring rebellion, by such a dam­ned outcrie, or proclamation, We haue no part in Dauid, neither haue we inheritance in the son of Iesse; Euery mā to his tents, O Israel. Which is the treason it selfe, the last member of my text, wherein I will striue to recompence my former tediousnesse.

8. Those whom Belial once possesseth with Iudas, and winnes to bee traytours, shall haue counsell crafty inough suggested by the same master, which in all likelyhood might bring a­bout their diuelish designes. But he that dwelleth in heauen, hath such a hooke in their nostrels, that he twines them in and out, as he sees most con­uenient: So that commonly their policies stead them no farther then Achitophels, by an orderly disposing of all things, to hasten their shamefull execution. Sheba here is not to seeke for the ma­naging [Page 20] of matters to his best aduantage. Where­fore first hee blowes a trumpet, the vnexpected sound of which, in so clamorous a tumult, and bickerings (as was formerly shewed to bee be­tweene Israel and Iudah) was the onely meanes to procure him audience. That being once gotten, he presently falls to a forcible perswasion, sorting it to the exasperated passions of the men of Israel, which notwithstanding he groundeth vpon the harsh speeches vsed by the men of Iudah. This cannot be better vnderstood, then by reflecting our eyes to the 3. last verses of the former Chap­ter. Dauid being freed from Absalom, is to bee brought backe by his subiects with honour vnto Ierusalem. Cap. 19.11, 12. Now he had secretly sent to the men of Iudah, that they should be the formost. The other Tribes, in an officious emulation, take this vnkindly, and thereupon expostulate with the King, Why haue our brethren, the men of Iuda, stolne thee away? Doe they not thinke that we are as faythfull subiects, and affect our Soueraigne, as well as they? They of Iudah reply, The King is neere kin to vs, and in that respect we challenge a preeminence. Yea, (say the Israelites) haue not we ten parts in him, and in that respect more right? why then did ye despise vs, that our aduice should not be first had in bringing backe our King. How the men of Iudah put this off, the text men­tioneth not, onely it followeth [...] harder or fier­cer were the words of the men of Iudah, then the words of the men of Israel: It might be, they vsed some opprobrious speeches, which the Israelites [Page 21] being great in number, thought very disgracefull to endure: Where the King holding it not safe to interpose, he being so lately shaken, and the humours not throughly settled. In comes this Sheba vpon the nicke, and sets all againe in a combustion. Doe the men of Iudah (sayth he) thinke so basely of vs, as though we being ten to one, must giue way to them? Can not we make good our owne parts, without dependance on them for King, or counsell? seeing they so arro­gantly stand vpon, that Dauid is their Kinsman, and therefore wholly theirs by inheritance, so that our interest in him is a farre off, or none at all: let vs leaue him to them, and let them know, that whole Israel hath as fit men to raigne, as that one Tribe of Iudah: for what part may we challenge in him, who is wholly for his own kinred? & what was Ishai his father? was he not an obscure mā yon­der at Bethlem Ephrata, and this Dauid his shep­heard? shall we then, better descended, continue to bee his vassals, as though the father had beene King, and the man succeeded as his lawfull heire apparent? Iudah tells vs we haue no part in Dauid, and we know that the kingdome of Israel was not Ishai's sonnes Inheritance. Euery man therefore to his tents, O Israel, and stand vpon his owne guard: we shall quickly prouide for our selues, without being beholding to them. And to this sence most Interpreters doe paraphrase Sheba's seditious speeches: from the drift of which, and effect, we may deduce this obseruation, That there is not a more dangerous inducement to damna­ble [Page 22] Rebellion, and Treason, then to bee possessed with a conceite, that a lawfull King, and his liege people, may be in any case parted; or, that kingdomes are from the peoples choyce, and not from Gods appoyntment made hereditary.

9. This lesson of Sheba here first proposed to malecontents, those men of Israel afterward in Rehoboams time had gotten by heart, and there­fore when their young King answered them not according to their mind, in the matter of taxes and subsidies, which wicked Ieroboam had set on foote, euery one had ready at his tongues end, 1. Kings, 12.16. What portion haue we in Dauid, or what inheritance haue we in the sonne of Iesse? To thy tents, O Israel: Now see to thine owne house, Dauid. But had these men but remembred so well, that which their wise King Salomon, long after Sheba's destruction, had left them for a better direction, Prouerbes 8. (where hee bringeth in the wise­dome of the most High thus proclaiming, By me Kings raigne, and Princes decree Iustice: By me Prin­ces rule, and Nobles, euen all the Iudges of the earth:) they might haue found, that the bond of obedi­ence to Princes, is not so loosely knit by God, that subiects may dissolue it at their pleasure, or vpon any discontent, or iniury, whatsoeuer cry, We haue no part, and renounce our inheritance. For as a head neuer so rhumatike, and the fountaine of all diseases in the rest of the members, may not bee therefore parted from them, for feare of a worse inconuenience, neither can the members vp­brayd it, (as the Apostle and Nature teach vs) [Page 23] with these contemptuous termes, I haue no need of thee: So the head in the body politique, must keepe his place howsoeuer, till that highest autho­ritie take it off, who first set it on, to change it for a better. The more pernitious in reformed States and Common-wealths, is the wicked band of An­tichrist, who take vpon them to seuer those, whom God hath so linked together, where fin­ding it too hard a taske against conscience and nature, to perswade the thesis, That subiects may rebell against those, whom God hath aduanced to be their lawfull Kings; they come in with the hypothesis, to inueigle the weake or malecon­tents, that Kings excommunicated by the Pope, are deuested of that dignity, as Samson was of his strength by the shauing of Dalilah; and therefore they may be dealt with, as other men, who are publike enemies to Christianity. Thus they cease not most diuelishly to spread in their slaun­derous pamphlets, virulent libels, and secret whispe­rings, which must goe by tradition from hand to hand, to mislead simple women, and worke on despe­rate humours, who discontented that all things runne not as they would haue it, assure them­selues of redresse in any change whatsoeuer. Now what is this in effect, but to preach on Sheba's text, We haue no part in Dauid, nor any inheritance in the sonne of Iesse? What other conclusion doe they driue at in all their Volumes, against the Kings Supremacy and subiects Oath of allegi­ance, but to make their followers conceit, that they haue no part in King Iames, nor any inheri­tance [Page 24] in the lawfull Successour of blessed Queene Elizabeth? This doctrine (it should seeme) the Earle Gowrie had learned, and brought from Italy, who in many things may be paraleld with Sheba, to make vp the conclusion.

10. As Sheba was vnus ex proceribus, accor­ding to Strigelius, Nobilis and celebris, saith Osian­der, nobly and honourably descended; so was Gowrie. Sheba liued in place of note, and credit, amongst those of his Tribe and Countrey: Gowrie herein was not much inferiour. There neuer ap­peared other then good correspondence before, betweene Sheba, and King Dauid: the like was betweene Gowrie, and our Soueraigne. For after the iust execution of his father, in his Maiesties minoritie, he restored (this traytour his sonne) his lands and dignities, aduanced two or three of his Sisters to waite on the Queene in her priuie cham­ber, vsed that wretch Alexander graciously, who so wretchedly was the chiefe actour in the plot. But fauours rather exasperate, then winne, where a poysoned heart turnes all to the worst. For as Sheba (as it should seeme) euer bore a secret grudge to Dauid, for a wrong conceiued, offered to the house of Saul: So did Gowrie to the King, for the death of his Father. Thus both played the hypocrites, both watched but the opportunity, both violently tooke it being offered, both at­tempted, and both by the prouidence of the King of Kings were wonderfully defeated. Sheba is set downe in my text to be [...] a dissolute sonne of Belial, moulded in gall and venome, without [Page 25] conscience to vndertake any villany. And what can we make better of Gowrie, a meere Atheist, without any sense or touch of Religion, as Sprott afterward confessed at his arraignement 1608? his complices, Rashtiltaig, and Bowre, of the same stampe: his recourse to Necromancers, and In­chanted characters found at his death about him, testify no lesse. So that Sheba here comes be­hind him (for ought wee finde) as being not lin­ked to Belial in so firme a band. Last of all, as Sheba sped afterward, so Gowrie had his due, at the first onset, King Iames being deliuered, (as Da­uid,) to magnifie the Deliuerer in the imitation of Dauid, which he there did presently vpon his knees, in the midst of his owne seruants, they all kneeling round about him in the place of his de­liuerie, and hath celebrated this day euer since, for a thankefull remembrance. And now (Beloued) what remayneth for vs, but to vnite our hearts and prayers in a thankefull congratulation? Dauid will well help vs to expresse our selues, as in most of his Psalmes of thankesgiuing, so most com­pendiously, for this purpose, in the 21. The King shall reioyce in thy strength, O Lord, exceeding glad shall he be of thy saluation. His honour is great in thy saluation, glory and great worship shalt thou lay vpon him. And why? Because the King putteth his trust in thee, O Lord, and in thy mercy (we trust) he shall neuer miscarry. Let all his enemies (O Lord) feele thy hand, let thy right hand find out them that hate him. Make them like a fierie ouen in the time of thy wrath: Thou (Lord) shalt destroy them in thy displea­sure, [Page 26] and the fire shall consume them. Their fruit shalt thou root out from the earth, and their seed from among the children of men. For they intended mis­chiefe against thine Anoynted, and imagined such a deuice as they were not able to performe. Therefore hast thou put them to flight, and the strings of thy bow were made ready against the faces of them. Be thou therefore exalted (O Lord) in thy owne strength, that wee may euer sing, and prayse thy power. To whom, three persons in one Deity, Father, Sonne, and Holy Ghost, bee ascribed all Honor, and Glory, Might, Ma­iesty, and Dominion both now and euermore. Amen.

HIGGAION ET SELAH.

THere is no man that com­pares the words of my text with the occasion of this dayes assembly, but will straightway acknowledge the fitnesse of this acknow­ledgement, as at all times neuer to bee forgotten, so especially vpon this day and occasion, with an Higgaion and Selah to be remembred, The Lord is knowne by the iudgement which hee executeth; the wicked is snared in the worke of his owne hands. This perchance will receiue the more life, when it shal appeare, that Dauid in this whole Psalme may well bee made our spokes-man, as composing it for a celebration of some extraordinary deliue­rance, and leauing it to the Church as a patterne [Page 2] for imitation. And so much may bee collected from the title it selfe, that in the originall is [...], which our last Translatours (as you may see) frame to the chiefe Musician, and his instru­ment; Iunius, to the tune of treble, or counter-tenor; an excellent applying of such faculties, which now most commonly are abused. But others either by disioynting the words, or strayning the poynts, or taking vantage of inuersion of letters, and diuers significations of the same roote, (asIn hunc locum. Moller and Lo­rinus at large informe) bring it about either to be a thankesgiuing for Pharaoh's destruction, and the first borne of Egypt, or Goliah's ouerthrow, or Nabals fall, or Hanun's discomfiture, for abusing Dauids messengers; or according to Saint Hie­rome, and Aquinas, expressed in the vulgar editi­on out of the Septuagint, pro occultis filij, for the discouering and punishing of the secret plots of Absalom his sonne. For those that expound it of Christs Victory ouer death and Satan, mistake an application, for an interpretation, (as Burgensis well taxeth Lyra:) And others obserue not the difference in the genders, that would make [...] to signifie the Flourishing estate of the Church, Iuuentutem candidam, and so gratifie their mother by a broken title. Out of all which differences, this consequent may be picked for our purpose, That for any notable deliuerance, either from tyrants, as Pharao, or terrible inuaders, as Goliah, or chur­lish neighbours, as Nabal, or open truce-breakers, as Hanun, or bosom traytors, as Absalom, the Church is to expresse her ioy and thankefulnesse in an ex­traordinarie [Page 3] manner, as receyuing herein an ear­nest, that the time at length shall come, wherein the ouerthrow of Antichrist by the Lambe, shall be celebrated in heauen, with euerlasting Halle­luiah's. This the Papists themselues cannot com­plaine to be wrested: for whereas we translate (ac­cording to the Originall) the last verse of this Psalme; Put them in feare, O Lord, that the hea­then, or nations, may know themselues to be but men; they say according to the vulgar, out of the se­uenty Interpreters, whichIn hunc locum. Bellarmine takes vpon him to make good; Appoint (Lord) a Law-giuer ouer them. And this Law-giuer, their Doway Di­uines with the Interlineary glosse, acknowledged to be Antichrist; the heathen, to be men of heathe­nish conditions: Gentiliter viuentes (saith the Glosse.) So that to make, by way of application, the Pope, this tyrannical law-giuer, the Gentiles, his sedu­ced assasinates, this deliuerance, the powder-plot, or a treason of the like nature, is but to take the hint, that they themselues haue giuen, and the insist­ing on a notorious instance, included in the gene­rall. It would set an edge on our deuotions, and excellently direct our meditations, but to take a viewe in the passage, of our Prophets carriage in the whole frame of this thankesgiuing, how heartily he begins to vow prayses, and reioycing, and singing, and euery kinde of setting forth Gods maruellous workes in this behalfe; how syncerely he acknowledgeth his iustice, his vprightnesse, his care of his Chosen, his curbing of the aduersary. For when he ascendeth his throne, to make inqui­sition [Page 4] for bloud, out-goe the names of the wicked, their destructions haue a period, downe they sinke into the pit, turned they are into hell, their owne Lawgiuer shall play the tyrant, to set them on­ward with a mischiefe, so that wofull experience at length shall teach them, to know themselues to be but men, whereas the innocent on the other­side, shall bee wonderfully deliuered, to shew forth all Gods prayses in the gates of the daughter of Sion, and reioyce in his saluation. Of all which my text is (as it were) the morall, comprizing the pith of all: The Lord is knowne by the Iudgement which he executeth; the wicked is snared in the workes of his owne hands; Higgaion Selah.

2. The words include in them without for­cing, three parties, The Lord, the wicked, and the godly, with their seuerall attributes, Execution, punishment, and triumphing. Which connected together as they lye, yeelde vnto vs three poynts, especially at this time to be stood vpon: The

• 1. Iudgement of God.
• 2. Successe of traytours.
• 3. Churches applause, both for the one and the other.

The Iudgement, knowne, the successe, fit, the ap­plause, tuned to the highest key. So that in the first, wee haue Gods Iustice, in the second, his Wis­dome; in the third, his Mercy, presented to our considerations in a most heauenly order. All which, if it please to haue in one word, and conceit as an arraignement, the awe of the Iudge, will commaund attention, who first takes [Page 5] his place to execute his authority, in these words:

3. The Lord is knowne by the iudgement which he excuteth] The wonderfull euents which the ig­norant attribute to fortune, the superstitious, to Saynts and Idoles, the politicians, to their plots, some, to their owne worth, most, to the meanes, and the extraordinary concurrence of second causes, the Penmen of the Holy Ghost ascribe euer vnto the Lord: they held it the best Analytiques, to resolue all such effects into their first principle. In describing of the like matters among other wri­ters, you shall finde Alexander did this, or Cae­sar thus behaued himselfe, Nestor gaue this coun­sell, and such effects ensued vpon it: But when Moses and Ioshuah handle their weapons more valiantly, then any of these, Abiah and his sonne Asa, ouerthrew greater forces, then euer any of these incountred. Chusai, for counsell, and Salomon for wisedome, had neuer their paralels among any of the nations. The text most com­monly thus expresseth it:Deut. 1.2. and 3. Iosh. 10.42. The Lord deliuered Sihon and Og into the hands of Israel. Israel ouercame, because the Lord fought for Israel. The Lord smot that huge army of a thousand thousand Ethiopians, 2. Chro. 14.12. before Israel and Iudah. And howsoeuer Chushai playd his part,2. Sam. 17.14. 1. Kings 3.28. yet the Lord is sayd to defeat the counsell of Achitophel: and Salomons famous decision betweene the two harlots, is sayd to be the wisedome of God. Such preuention is vsed against selfe-conceit, and vayne-glorie, and simplicity, in referring honour to it's proper obiect, that wee [Page 6] should not assume to our selues, that which be­longs to him that made vs, but in all such bles­sings, and fauours, endeuour with all alacrity, that the Lord may euer be knowne to be the first mouer, and principall effector. Now as the Lord is knowne to be omnipotent by his workes of creation, mercifull in our redemption, infinite, wise, and pro­uident, in composing and disposing all to his owne glory, and the good of his Church; So his Iustice can bee neuer more conspicuous, then by the iudgement that he executeth] Men may be often wronged by their carelesse security, or preuen­ted by celerity, or mistaken in the carriage, or ouertaken through ignorance, or seduced, by flatte­ry, or deluded, by equiuocation, or perchance abu­sed, by credulity, or outfaced, by brauery, or terri­fyed, for feare of a worse inconuenience: But when the Lord ariseth to execute Iudgement, and when his glorie shall appeare, the fiercenesse of man shall turne to his prayse, and the fiercenesse of them shall he re­frayne. The drowning of the old World, the bur­ning of Sodom, the rooting out of so many nati­ons, to plant his chosen Israel, sufficiently makes in the execution, that many things which escape, in this life, mans controule, finde at length a Iudge, that will be knowne in their punishment. If Pharao will not know the Lord, at the mouth of his seruants, he shall feele him at length to his cost, in the bottome of the water: and if Herod so forget his Commission, as to rob God of his ho­nour, such a iudgement may presently seise on him, as to make his chiefest flatterers to loath [Page 7] him. All the World almost is a mappe of instan­ces in this kinde: it were but following of a com­mon place to repeat them, and to cloy your Christian attention with that you know.

4.1. Sent. d. 18. Bonauenture distinguisheth of two sorts of iudgements, the first, in this World, which he cals iudicium Poenitentiae, inflicted especially to draw all to repentance: the second, in that to come, from which there is no declining. My text dea­leth only with the first, not as it properly signi­fieth the distinct apprehension of an obiect, or a true conclusion, from certayne premises; or a definitiue sentence according to law, or the authority of the Iudge to determine, or power, to execute, or the cause, that comes in question, or a custome, that hath gathered strength by long acceptance, or the Text of Scripture, that giueth direction how to iudge: vpon which diuers significations, Scotus and Illiricus plentifully inlarge themselues; but by a metonymie for the punishment, y^t is inflicted vpon iust grounds. For herein the execution ma­nifesteth the iudgemēt, and by this iudgement espe­cially, the Lord is knowne. The causes of it, are sin; the subiect, notorious offenders; the effects, gene­rally, amazement, specially, comfort to the inno­cent, and horrour to their aduersaries. This the Lord taketh vpon himselfe to execute, as often as his Ministers, either for want of power, or courage, or information, are driuen to a stand: and for these purposes especially, that the Church might haue a breathing in her continuall combats, and her persecutours, a taste of the anger that is to [Page 8] come. According to the sentence of this Iudge­ment, Corah's conspiracie was plagued by the earths opening, Absalom hanged by the hayre, Sennacherib had a hooke put into his nostrilles; Ieroboam's, Ahab's, and Baasha's families, were grubbed vp by the rootes, for their treasons, and idolatrie. And as old Babylon's stately Palaces were turned to disconsolate habitations, for Zijm and Ohim: so new Babylon's redoubled abomi­nations must looke for no better issue: For though shee haue a long time raysed mists, to dazle the eyes of her followers, the Scriptures haue beene lockt vp in an vnknowne tongue, Idoles, and heathenish ceremonies, obtruded in stead of preaching, implicite fayth, for playne catechizing, Princes, terrified with the bug-beares of briefes, and bulls and excommunications, traytours, ho­noured with martyredome, all villanies iustified, vnder the maske of zeale, and ignorance commen­ded, as the mother of deuotion: Yet the Lord will euer be knowne by the Iudgements which he execu­teth, when shee commeth in remembrance before God, to giue her the cup of the wine of the fiercenesse of his wrath: Reu. 18. as a mil-stone throwne into the bottome of the sea, so shall shee sinke downe into the pit of destruction. In an houre shall her Iudgement come vpon her, the Kings of the earth, and Merchants, shall take notice of it, with wayling and alasse, and the Saynts with a double Halleluiah, whiles her smoke ariseth vp for euer and euer.

5. This doctrine of Gods Iudgements, so playn­ly deliuered in his Word, so effectually vrged, [Page 9] and so often repeated, vpon any notable occasion; as it should strike a terrour into the wicked, not to kicke against prickes; so should it animate the god­ly in all extremities, with the assured depen­dence vpon a happy issue. But alasse (Beloued) these things sticke with vs most commonly, no longer then they are in acting. Three impediments may be obserued aboue the rest, which frustrate in diuers the good vse of this doctrine, Contempt, neglect, and mis-interpretation by soothing our selues in our owne courses, and turning the streame of Gods Iudgemēts another way. Of the first humour are those, which our Prophet describeth in the next Psalm: The vngodly is so proud, that he ca­reth not for God, neither is God in all his thoughts; His wayes are alwayes grieuous, thy iudgements are farre aboue out of his sight, and therefore hee puffs at all his enemies. If you vrge vnto the like Iudgements, executed vpon others for the same offences, his contemptuous answere is ready, Thus I shall neuer be cast downe, there shall no harme happen vnto mee. This is the resolution of Antichrist and his fol­lowers, as most Interpreters with Saint Ierome and Saint Augustine note vpon that place. Iudge­ments neuer so knowne, executions neuer so eui­dent, shall no way deterre them from their dam­nable proiects. But this is the greatest iudgement of all,Epist. 55. (as Saint Cyprian well obserueth) Non in­telligere delicta, ne sequatur poenitentia; not to take notice of our faults, lest repentance should thereupon follow. Secondly, the neglect of Gods Iudgements appeareth in those men, who are truely affected [Page 10] at the first, but as a pang, tis quickly past ouer, and as newes, it soone growes out of date. Pharao was no sooner quitted from one plague, but pre­sently his heart was hardned, to draw on another: and the Israelites that were so much affrighted at the horrible end of Corah, Dathan, and Abiram, euen the morrow after fell vpon Moses and Aa­ron, & vpbrayded them for killing of the people of God; such smal impression is left on vs by the stripes of others. Birds and other brute beasts, most commonly auoid that place where they are sensi­ble by a token that their fellowes haue miscarri­ed: but we looke on others iudgements, as furnish­ed with a supersedeas from all arrests, and argue from their punishments how well they haue de­serued, without the least reflex vpon our owne mutable condition. A third sort play with such examples, and shift off the application from themselues. These will rather ascribe Noahs flood, to an extraordinary aspect or concourse of watry planets, or the drowning of Pharao's host, to the inconsiderate venturing vpon an high tide, ra­ther then to Gods wrath for sinne, who sendeth such iudgements on some, to make all the rest a­fraide. So our Italianated fugitiues passe ouer the powder-plot, by terming it onely the rash attempt of a few poore vnfortunate Gentlemen; by means whereof, their proselytes; are hardened to the like courses; whereas such terrible iudgements should teach them to know the Lord: and executions make them sensible,De Ciuit. Dei, lib. 2. cap. 33. how desperately they are se­duced. But perdidistis vtilitatem calamitatis (as [Page 11] Saint Augustine iustly vpbraideth the Pagans) miseri facti estis, & pessimi permansistis. Where­fore should ye be smitten any more? The whole head is sicke, and the heart is faynt. Those that con­tend so much for a Iudge of the controuersies betweene them and vs; why obserue they not out of Gods Iudgements, which side the Lord fa­uoureth? Haue any of their damnable proiects by Summeruile, Parry, Babington, and his com­plices, Lopez and his abettours, Campion, Parsons, and their adherents, taken any expected successe? Haue the Popes bulls and curses wrought any strange effects? Haue Watson and the Powder-miners attayned to the end they sought after? If God then haue euer defeated such malicious designes, and shewed by his Iudgements vpon the actours, how much he detesteth such practices; they might well gather, that their courses are not warrantable, or that (as some of them in indig­nation haue blundred out) the Iudge of all the World is become a Lutherane. For what vertue haue they euer found in their Agnus Dei's, Medals or superstitious reliques, to make their plots suc­cessefull? or truth, in the promises of their ghostly Fathers? May they not easily perceiue them­selues to bee made the miserable instruments of Antichrists ambition, who sells the soules of men, Apoc. 9. to buy himselfe reputation? If we are such damnable heretiques, as they would make vs, how comes it about that the Lord so takes our part? Is it possi­ble, their doctrine, that is so Catholique, or those Catholiques, that are guided by an infallible head, [Page 12] should venture so farre, and attayne so little? pro­fesse such infallibility, and be so often deceiued? If men were not drunke with the wine of Sodome, or nursed with the blood of Dragons, or steeped in the gall of bitternesse, such palpable tokens of Gods Iudgements so directly against their proceedings, so mainly in fauor of their opposites, might breed at least a suspition that something is amisse, and returne them to a serious examination, to know where the fault resteth. But Leopards change not their spots, Apoc. 9. deafe Adders heare no charming. Trum­pets may be sounded out against them, and vialls powred out vpon them, yet their Idols shall not be left, nor their sorceries, thefts, or fornications a­bandoned. Being scorched with the Sunne-shine of Gods Word, in stead of repētance, they turne to blaspheme: and when Egyptian darkenesse hath no­toriously inuironed the seat of the Beast, they will rather gnaw their tongues for payne, then acknow­ledge Gods arrest that seizeth vpō their Abaddon. But behold, all yee that kindle a fire (saith the Lord by the Prophet Isaiah) and that compasse your selues about with sparkes; Chap. 50. walke in the light of your fire, and in the sparkes that ye haue kindled: but this shall ye haue of my hand, yee shall lye downe in sorrow: the snare that ye layd for others, shall intrap your selues, which is the successe of the wicked, and comes in the next place to be considered.

6. The wicked is snared in the workes of his owne hands.] As before, the Iustice of God appeared in the execution of his Iudgements; so his Wisedome here may be obserued in the manner of punish­ment. [Page 13] The wicked] not simply [...], as the Se­uenty: or generally peccator, a sinner or an offender, as the vulgar: but [...], impius, improbus, irrequie­tus, vagus, as the root in the Originall will beare; vngodly, lewd, turbulent, wauering, irreligious to­ward God, debosht in manners, turbulent in the Common-wealth, vnsettled in all things. Such a one is snared] as a fellow that digges a pit, and falls himselfe into the midst of it (for so the similitude runnes in the former verses, and Interpreters a­right apply it.) Or as one that prouideth powder to doe a mischiefe, and himselfe is blowne vp with it, so they are plagued, so they are payd home in their owne inuentions. And this is a plot, a worke, a matter of payne, and charge, and a vexation vnto them, not begun or continued by others, but con­triued by their owne hands. A wonderfull iudge­ment of God to inform his Chosen, that his Wis­dome disposeth all for their good; and a terrour to the wicked, to daunt them in the like proiects, and make others take heed by their example. This the heathen themselues haue obserued, [...]. Chiliads of their pro­uerbs testifie so much; [...], Thou hast playd the Politician, to vndoe thy selfe. [...], buzzing as a Flye about the candle, to sindge his owne wings. So in the Scripture Adoni­bezek confesseth, Threescore and ten kings hauing their thumbes and their great toes cut off, gathered their meat vnder my table; as I haue done, so God hath requited me, Iudges 1.7. Pharao tooke an or­der for the making away of the Hebrew Infants; [Page 14] and was requited at length with the death of his first-borne. Hamans gallowes set vp to hang Morde­cai, serued for his owne strangling. Herod slew the infants of Bethlem, and was punished in the end, by murdering of his owne children. When Hildebrand had suborned a villanie to prouide a great stone, to let fall on the head of the Emperour Fredericke, as he came to doe his deuotions, ac­cording to his accustomed maner in the Church of Saint Mary of mount Auentine, the fellow making more haste, thē good speed, tumbled down with the stone himselfe, and there was broken in pieces by the same engine, wherewith he treache­rously would haue crushed his Soueraigne. The story is distinctly set downe by Benno the Cardinal in the life of Gregory the seuenth. And who reads not, how Alexander the sixt was poysoned with the same liquor he had prouided to make a­way some of his Cardinals? This measure had A­gag by Samuel; 1. Sam. 15.13. As thy sword hath made women childlesse, so shall thy mother be childlesse among wo­men. Psal. 137. It was wished to old Babylon, Happy shall he bee that rewardeth thee as thou hast serued vs: And must befall the new; Reue. 18. Reward her as she hath rewar­ded you, and double vnto her double, according to her workes: in the cup that she hath filled, fill to her dou­ble. How much she hath glorified her selfe and liued delitiously, so much torment and sorrow giue her. This cannot bee expressed in playner tearmes, then our Prophet hath it in the 37. Psalme: The vngodly hath drawne out the sword, and bent their bow, to cast downe the poore and needy, and to slay such [Page 15] as be of a right conuersation. But their sword shall goe thorow their owne heart, and their bow shall be bro­ken. Which before, more directly to our pur­pose, wee may finde set downe in the seuenth Psalme, The vngodly hath grauen and digged a pit, and is falne into the destruction that he made for o­ther. For his trauell shall come vpon his owne head, and his wickednesse shall fall vpon his owne pate. And did not this showre of snares, to the amazement of themselues, and their adherents, by the iust iudgement of God strangely accompany the work of our powderplotters? Who knows not, that Cates­by, Rookwood, and Grant, (the principall actors in that hellish designe) as they were drying pow­der at Holbeck in Worcester-shire, were disfigured, and maimed, by the fiering of the same powder? and not long after how the same Catesby, and Per­cy desperately were slaine at one shott, proceeding from powder? So iustly they were snared in the worke of their owne hands, that themselues vpon their knees were forced to confesse it. This is registred by the hand of a King, who had best meanes to know it, and greatest reason to relate it, to the terrour and shame of all such diuellish assasinates. Now let their Apologists returne from beyond the seas, grin like a dog, and put on the impudency to smother it.

7. They will tell vs that their Catholique doct­rine in no sort countenanceth it; and the faults of some malecontents, are euer to be distinguished from the equity of the cause. But this is but a gil­ded pill, compounded onely for those of their [Page 16] owne complection, a sophisme, a shift, an after­reckoning; which is as soone discouered, as their bookes are opened. We are not such dastards (sayth Gretser in his vespertilio haeretico-politicus) that wee feare openly to affirme, Pag. 159. that the Pope of Rome may (if necessitie so require) free his Catholique subiects from their oath of fidelity; if their Soueraigne handle them tyrannically: & further he ads, If it be done discreet­ly and warily, it is a meritorious worke. But say now, that subiects should proceed to execution, vpon such way made by the Pope, should they not (thinke you) therefore bee iustly punished as tray­tours? Aphoris verbo Clericus. No, sayth Emanuel Sa. especially if they be of the Clergy: for the rebellion of a Clarke against a King, is no treason, in as much as he is not subiect vnto him. Then perchance the Laity is left only to the stake, as hauing no such warrant to exempt them from King-killing. Instit. tit. 23. 5. 11. Simancha will helpe that too: As soone as a Christian King becomes hereticall, forth­with his subiects are freed from his gouernment ouer them. This is short worke indeed. But may he not then be left to Gods Iudgement, vntill it shall please him in mercy to free the people from that yoke? No sure (sayth Bellarmine) especially if he go about to infect his subiects: De Summo pont. lib. 5. cap. 7. De visib. monar. lib. 2. cap. 4. Pag. 194. Then they are bound (ads San­ders) as soone as may be, to set another in his place. They ought to expell him (sayth Philopater) as the e­nemy of Christ, from hauing authority ouer Christian people. And this he affirmes to be the vndoubted doctrine among the learned, and agreeable to Apo­stolicall truth. Here is Apostolicall truth with a wit­nesse. But suppose the Popes Apostolicall transcen­dency, [Page 17] either in pitty, or policie, hold such a King fit for a time to be spared; I trust then, good Catho­lique Subiects may not venture to stir. Yes but they may (sayth Bannes) Etiamsi Pontifex tolera­ret Regem Apostatam; In secundam secundae, q. 12. art. 2. tamen Respub. Christiana possit illum pellere è regno, quoniā Pontifex sine ratione per­mittit illum impunitum. Though the Pope himselfe should be neuer so indulgent, the people, if they list, may vn-king him, because the Pope vnreasonably is slack in his office. Well then, no remedie is left amōg these men for Protestant Kings, but downe they must. If their holy Father make scruple to correct thē, their owne vassals may take them in hand. Perchance this will worke with them to be reconciled to the Church, and then it is likely they shal be restored to their estates. Simancha wil tell them also in that case, wherunto they shal trust: Nec ius hoc recupera­bunt (saith he) quamuis postea reconcilientur Ecclesiae. Once gone, & for euer discarded. Nay their chil­dren, though innocēt or Catholikes, must be puni­shed for their fathers errors, & be excluded for euer frō successiō, to giue way to whō y^e Pope pleaseth.

8. I haue gleaned these few scatterings by the way, (Beloued) to make it appeare to those that would willingly be better perswaded of their do­ctrine, that the doctrine it selfe directly warranteth treason, let the traytours be what they will, and that none can bee an absolute Papist, but (if hee throughly vnderstand himselfe, and liue vnder a Christian Prince that hath renounced the Popes authoritie) must needs, being put vnto it, bee an absolute traytour. The Popes infallibility hee [Page 18] assumeth to make heretiques, and punish them by vertue of his Supremacie: The exemption of his Clergie, to act their owne designes; the inter­esting the people, in the right of making of a King (whom they define,De iusta autho­ritat. pag. 8. 1. with Apostate William Rei­nolds, in scorne, to be but a creature of mans creation) how can it stand with loyall obedience, that God and nature haue prescribed? And now (Beloued) if these were speculations onely in their schooles, or some few mens ouerlashing, in an emulation to vphold their owne hierarchie, or some doubtfull deductions, only taken by our men at the worst, their doctrine were the more excusable, and their followers more to be borne with. But when practice shall follow vpon such diuelish positions, and apo­logies bee published to the world to maintaine that practice: then cursed be they as Meroz, cursed bitterly be all such subiects, and inhabitants that take not the Lords part against such miscreants. For what eares would not tingle to heare, that Pope Sixtus, the fift, in the consistorie of his Car­dinals, should paralell the murder of Henry the third, King of France, by that desperate vil­laine Iames Clement, with the fact of Iudith, and conclude it to be a little lesse mystery then Christs Incarnation? For defending of the same fact, though Iohn Guiniard a Iesuite were executed: yet Richeome in his apologie excuseth him. Clarus Bonarscius in his Theatrum honoris, extolls him to the skies. Such tokens these Ignatians leaue to Princes, of their submission and fidelitie. What should I speake of Francis Verona Constantinus, [Page 19] who wrote an apologie for Iohn Castile, to iusti­fie his stabbing, and hurting of Henry the Great? Wherein hee concludes, that notwith­standing the decree of the Councell of Constance, it is lawfull for any priuate man to murder Kings and Princes, condemned of heresie and tyranny. And to come home neerer vnto our selues:Anno 1587. Stanlies trea­cherous giuing vp of Deuentrey, had it not Cardi­nall Allen to defend it? Had not Oneile before, and Tyrone afterwards the determination of the Vniuersity of Salamancha to animate them on­ward in their rebellion? What maruell is it then that Garnet, and the powder treason, had Eudae­mon-Ioannes his apologie? Claudius Aquauiua's ap­probation, Bellarmines excuse, Hamond the Iesu­ites absolution, as Barrier in France had the Iesuite Varrad's, to confirme him in his purpose, to pre­uent Rauilliac? No better fruit is to be looked for vpon such wild-figtrees, who care not what they say or doe, and turne off all such prodigies with a sleight or scorne. Because the Scythians shew their King Scyle, for fauouring the strange rites of Bacchus, Simancha infers that Iure and Merito, Inst. Cath. 23. ser. 12. 13. such Princes are to be made away, as receiue any kind of doctrine differing from the papisticall. De reg. instit. lib. 1. cap. 7. Mariana accounts it a moderate course, to poyson a chayre or garment for the killing of a King: but marke his waighty reason fot it; Because (saith he) I find the Kings of the Moores haue often vsed it. Where­upon Hoffeus the Iesuite was wont to say (as Hasen­muller, Histor. Iesuit. cap. 6. who liued amongst them reports it) that they dragg'd any Lutheran they could find, strait­way [Page 18] [...] [Page 19] [...] [Page 20] to the fire, vt sic anima eius in curru igneo ad inferos feratur, that so his soule in a fiery chariot might bee hurryed to hell. Worse then all this: they hold it a case of Conscience, not to spare their owne side, to doe ours a mischiefe. Garnet the Pro­uinciall being questioned by Catesby, whether with a safe conscience, they might proceed in their pow­der-proiect, seeing in the blowing vp of the King, and Protestants, diuers also of the Papists must necessarily goe the same way? replies very pro­foundly, that no doubt it might well be done, see­ing it should redound to the good of the Catho­lique Church. And this Eudaemon defends with great earnestnesse. Which puts me in minde of a story related by Platina in the life of Iohn the foure and twentieth, when one Facinus Canis was hired by the Gibellines, to suppresse their contrary factions of the Gwelphes, in the city of Papia, and the couenant was, that he should haue the goods of the Gwelphes for his pay. Hee obtayning the victory, falls a rifling of the Gibellines also, with­out distinction: and being accused therefore, as not standing to his promise, replies, That them­selues indeed were Gibellines, and should be safe; but their goods were Gwelphes, and must goe to wrack, as well as those of their aduersaries. So assure your selues (Beloued) if Italians and Spaniards should once come, (which God of his infinite mercy forbid,) to compose the differences be­tween vs, and our home-bred Recusants, howsoeuer our blood should pay for it, yet their estates might perhaps be confiscated, as infected by our heresie. [Page 21] Garnets decision would be of force; such matters must not be stood vpon, when the good of the Ca­tholique cause is thereby aduanced. O that religi­on should euer be made a cloake for such atheisti­call practices! What hard measure had bene offe­red by our King and State, that these traytours should be so exasperated? Were they hurried to the fire, as in Queene Marie's daies? or was there a new Inquisition erected, in imitation of that of Spaine, with tortures and racks to rectifie them? Nay, were they not tolerated at a small rate, or none at all, to enioy their possessions and liberty, graced with titles of Honour, admitted to be about His Maiestie, and haue the protection of his lawes, without any violence offered? From whence then came the powder-plot, but from the deuill him­selfe, and the malice of the whore of Babylon, which delighteth to carouse in blood? But God hath snared the wicked in y^e work of his owne hands, the snare is broken, and we are deliuered. Isaiah 47. Come down therefore and sit in the dust, sit on the ground, sit silent, O daughter of Babylon. Is not thy nakednes vnco­uered, thy shame seene? art thou not taken in the crafty wilines that thou hast imagined? O that our poore besotted recusants would but be brought to an ingenuous examination of these things, whe­ther it were likely they would lead thē to heauen, who deuise and allow of such powder-stratagems from Hell? Whether true Religion haue bene euer aduanced by such bloudy and treacherous snares and engines? Then would they surely afford their Higgaion & Selah to celebrate with vs this day, [Page 22] this thrice-Happy Deliuerance. Which is the duty left for vs in the last place to conclude with.

9. Higgaion, Selah] Few words, and obscure; yet importing more matter, then could be well expressed in any other tongue. And therefore, as they are omitted in the Greeke and vulgar La­tine, as also in our Church-Booke translation, by reason of their obscurenesse, and remotenesse from popular capacities, especially in a continuate reading without interpretation: so are they faith­fully restored by our last Translatours, as inte­grall parts of the text, which are not to be left out, though the greatest skill of the Learned may be stagger'd at their meaning. Needelesse therefore was the exception of some Critikes, to our Church-Booke, for not reading commonly those words to the people, seeing they haue them otherwise in a more exact translation, and reser­ued to the exposition of a learned Preacher. Some there be that slight both the words as interiecti­ons, expressing onely a sudden passion, vnder an imperfect sense. But others diue deeper, whom we haue good reason to follow. Higgaion is but twise, besides in this place, found in the Scripture, and that onely in the Psalmes; once in the 19. Psalme: Verse vlt. Let the words of my mouth and [...] the meditation of my heart be alwayes acceptable in thy sight, O Lord, my strength and my Redeemer. And a­gaine in the 92.Verse 3. It is a good thing to giue thankes vnto the Lord, and to sing prayses to thy name, O thou most high: To shew forth thy louing kindnes in the morning, and thy faythfulnes euery night; [...] [Page 23] [...] Vpon an instrument of tenne strings, and vpon the psalterie, vpon the harp with a solemne sound. The word Selah we haue 92. times, but but Higgaion and Selah together, onely in this place; which argueth more then an ordinarie re­ioycing, proportioned to the Prophets deliue­rance, which (out of doubt) was extraordinarie. All that I read, deriue the word Higgaion from the roote [...], which signifieth to publish with the mouth, to meditate with the heart, to rowze vp all the faculties, with the most serious intention. A­greeable to this is the word Selah, either from the roote [...] (as R. Kimchi would haue it) to lift vp, to rayse, properly a way to make it the more passable, or [...] to tread downe, to make plaine. To the same purpose, Auenarius sayes, that in all the Commentaries of the Rabbines, he could obserue no certayne signification of this word: and Buxtorfius is of the minde, that it sig­nifieth nothing but onely a tone, peculiar to the Musicians of those dayes. It were endlesse to heape vp all varieties, which either word bree­deth among the learned. Iunius makes both ioy­ned in this place, to signifie, rem meditandam summè, a matter to be especially thought on. Vatablus, with the Rabbines, and the Chalday Pa­raphrase extend it to an euerlasting Meditation. They that restrayne it to song, or instruments, dif­fer not in a manner from them vpon the poynt, for that which the former obserue in the subiect, they afford vs in the tune. All concurre in this, That the greatest deliuerances, are to be celebrated [Page 24] with the greatest thanksgiuing: no cheerefulnesse must be wanting, no laudable solemnity of mu­sike: assembling, feasting, congratulation, neg­lected, in performing such religious duties. Pri­uate, and dayly, or ordinary blessings may be priuately, and dayly, or ordinarily recounted, at least with a single Selah, a stirring, or chearing vp of our particular deuotions: but for such de­liuerances as that of Eighty eyght, and this pub­like and extraordinary freeing of the Church, the whole State, the preseruation of King, Queene, Prince, all the Nobles, all the Iudges, the Reuerend Clergy, & Lawyers, the Worthies of all our Country and Corporations, vpon the poynt to be blowne vp, and dismembred by the Deuils engine, to­gether with the vtter desolation of so flourish­ing a Kingdome; here a Higgaion & Selah must be ioyned together; Halleluiahs added vnto it; Trumpets and Shalmes must be wynded aloud, Asaph's and Idithu's must shew their skill, new songs, new cantica canticorum, whole new sets of canticles, Micthams, and Mismors, Neginoth's and Mahaloths, Tehilla'hs and Tephilla'hs must be fra­med by the Learned. Let euery thing that hath breath, prayse the Lord.

10. And here if the matter it selfe rowze not your meditations, little help can be expected from any vncomposed straines. You y^t haue read of so many heathenish tyrannies, and Turkish cruelties; you that haue had occasion to trauel amōgst any barbarous nations, or sauage Canibals; you that haue heard of the most prodigious treasons and massacres that [Page 25] euer were attempted, or thought on vnder the Sun; haue you euer read, or seene, or heard of any monstrous immanity, comparable to this of the Powder-treason? Haue euer Turkes, or Tartars, any Nero'es or Caligula's made vse of powder, or such engines of furie, to ruine whole States at one blow? Nay, to blow vp their owne darlings, their own Patrones, their owne innocent kinred that ne­uer offended them; but onely these spuria vitu­lamina, these bastard imps of the Whore of Baby­lon? If the ruine of your liuing Countrymen had no way affected you, what had the monuments of the dead deserued, that so many sepulchres of an­cient Kings must be layd on heapes, and vtterly defaced? what fault was in the dumbe stones, and stately Edifices of your Forefathers, that they should bee left as spectacles of your mercilesse cruelty? But now perchance they repent it, and are ashamed of the Actors, and their courses. O no; that scarlet Harlot hath not learned to blush. They are pictured for Confessours and Martyrs, their zeale is commended, the State condemned for punishing their Ringleaders vniustly, and their Proselytes here amongst vs (which I grieue to speake of) follow the same doctrine that led them vnto it, and are animated to the like attempts, when their ability shall grow sufficient. For marke but these few words of Bannes a Spanish Schoole­man, (whom a man would take to be none of the worst, especially in comparison of the Iesuites) Angli (sayth he) sunt excusandi, quia non se ex­imant à Superiorum potestate, nec bellum contra [Page 26] eos gerunt, quia non suppetunt illis vires ad consequen­tia pericula: In 22. Aquin. q. 12. art. 2. The English Catholikes are to be excused for not taking armes a­gainst their Superiours, because they want sufficient power to goe through with the businesse. Tolerate them then but to grow to a head, and to make their party good, and their naturall bond to Prince or Countrey, should little dismay them, from venturing vpon the like Powder-plots. Where be then our Higgaions & Selah's (Beloued) for the stopping of this broode of vipers, that their force should not be answerable to their malice? As the Israelites had their Pascha and Purim, Holydayes set apart for the acknowledgement of their grand deliuerance from Pharao, and Ha­mans treason: why should not this dayes solemni­ty bee continued with euerlasting thankeful­nesse, for the miraculous discouery of the Powder-plot? Let the people learne from our Pulpits, with what kinde of Salt-peter their Catholicisme is powdred; let our children vnderstand in our streets, the barbarousnesse of the plot, the professi­on of the actours, the danger that would haue falne on their innocent heads; If the Lord in Iudgement to the enginers, and in mercy to vs, had not pre­uented it, and snared the wicked in the worke of their owne hands. At the mentioning of our Church or King, at the beholding, or remem­brance of our Parliaments, and chiefe places of Iustice, let the villany of the Powder-proiect be ne­uer forgotten. In the celebrating of the holy Eucharist, let our thankefulnesse for this deliue­rance [Page 27] be an especiall part of our Sacrifice: Finally, let vs ioyntly conclude, as our Prophet here be­ginneth this Psalme: Wee will prayse thee, O Lord, with our whole heart, we will shew forth all thy won­derous Works. We will be glad and reioyce in thee, we will sing prayse to thy Name, O thou most High. For our enemies are turned back, they haue falne and perished at thy presence; for thou hast maintayned our right and our cause, thou sittest in the Throne, iudg­ing right. Now to this God the Father, God the Sonne, and God the Holy Ghost, three Persons and one Lord, who is knowne by the Iudgement which he executeth, and hath snared the wic­ked in the worke of his owne hands, be ascribed with Haggaion & Selah all prayses, power, and glory from this time forth for euermore. Amen.