A SERMON PREACHED at Paul's Cross the third of March, 1610.  
By Theophilus higgon's.  
In testimony of his hearty reunion with the Church of England, and humble submission thereunto.  
Published by Command.  MICAH 7.8. 
Rejoice not against me, o mine enemy: though I fall, I shall rise again; when I shall sit in darkness, the Lord shall be a light unto me.  
AT LONDON Imprinted by WILLIAM HALL., for William Aspley. 1611.   

GEntle Reader, whereas in the former impression, by reason of importunate haste of the Work, some few faults escaped, and especially, page 4. l. 22. in this second thou shalt find them corrected. Farewell.   

A SERMON PREACHED AT PAUL'S Cross, the third of March. 1610.  EPHES. 2. vers. 4.5.6.7. 
4 But God, who is rich in mercy, through his great love, wherewith he loved us,  
5 Even when we were dead by sins, hath quickened us together in Christ, by whose grace you are saved,  
6 And hath raised us up together, and made us sit together in the heavenly places, in Christ jesus,  
7 That he might show, in the ages to come, the exceeding riches of his grace, through his kindness towards us in Christ jesus.  
THere is a fourfold condition, or estate of man.. The first of Innocency: the second, of Sin: the third, of Grace: the fourth, of Glory. The first, by creation from God: the second, by propagation from our Parents: the third, by regeneration from the Spirit: the fourth, by real possession of Heaven.  
Now as the substance of my text leadeth me to entreat, peculiarly, of the third condition, or estate (which is the state of Grace) so the very first word, and entrance thereof [BUT: a discretive particle] directeth me unto a consideration of our second estate; to wit, the state of Sin: which the Apostle describeth in this manner.  
1. And you hath he quickened, that were dead in trespasses, and sins.  
2. Wherein, in times past, you walked according to the course of this world, and after the Prince, that ruleth in the air, even the spirit, that now worketh in the children of disobedience:  
3. Among whom we also had our conversation, in times past, in the lusts of our flesh, in fulfilling the will of the flesh, and of the mind, & were, by nature, the children of wrath, as well as others. It followeth, now, in my Text: But God who is rich in mercy, etc.  
This is the connexion, and dependency of these words. Before, there was the state of Sin, here is the state of Grace, the one opposed unto the other; whereby the deformity of the first, & dignity of the second, doth more spectably appear. For in the former, we learn what we were by nature (corrupted, not created nature) in the other we learn what we are by grace. In the former we behold our own misery: in the second we contemplate the mercy of God. In the former we see our captivity: in the second our deliverance. In the former we see our death in sin: in the second, our life in Christ. Therefore excellently saith our Apostle: Where sin abounded there grace abounded much more: that, as sin had reigned unto death, so might grace also reign, by righteousness, unto eternal life, through jesus Christ our Lord: Rom. 5 20.21.  
Thus the state of sin, in time, and order, is before the state of Grace: as the evening was before the morning (Gen. 1.5.) and the darkness before the light. You were once darkness: but now you are light in the Lord. Ephes. 5.8.  
For some lived without the Law, as Gentiles: some under the Law, as jews: now both are under grace. But it is one thing to be in grace, another thing to be under grace. Many live now under grace, but not in it: many lived heretofore in grace, but not under it. For (properly) to live in grace, is opposed unto the state of sin: to live under grace, is opposed unto the state of the Law. The first is the state of persons, who have grace dwelling in them: the second is the state of time, wherein grace is offered unto all.  
Both are joined here together in my Text. The state of time; we are under grace: the state of persons; we are in grace: so that we are delivered from the power of the law, and of sin; from the condemnation of the first, and from the dominion of the second. Sin prevaileth not to dominion: why? we are in grace. The Law prevaileth not to condemnation: why? we are under grace. And this is the scope of my Text.  
Wherein there is such amplitude, and variety of matter, that plenty itself hath made me poor, it being hard to say, where, and whence I should take the beginning of my discourse: as also it is hard to say, where I may conclude the same. But since the time hath power over my thoughts (at the least over my words) and boundeth them within the limits of an hour, or two; I cannot speak all of a little in my Text, as I would: therefore I will speak a little of all therein, as I may; observing five general circumstances, as they present themselves in order unto your view.  
The first is, the Author of our salvation; God: or God in Christ. For God was in Christ, reconciling the world unto himself. 2. Cor. 5.19.  
The second is, the causes, which moved God unto this excellent work: and they are three. First, Mercy: v. 4. not bare mercy, but with an addition, rich in mercy. Secondly, Love: and that not a naked love, but with an addition, great love. Thirdly, Grace iv. 5. not simply grace also, but with an addition, exceeding riches of his grace. v. 7. And here, with this motive, or cause, I will join the effect also: by grace you are saved.  
The third is, the persons, or subject, upon which the benefits are conferred; Vs. Wherein you may observe; First, the extension of the subject: to wit, jews, and Gentiles, both included therein. Secondly, the condition: dead in sin.  
The fourth is, the benefits bestowed upon us: and they are three. First, vivification of the spirit: He hath quickened us together in Christ. vers. 5. Secondly, resurrection of soul, and body: He hath raised us up together: vers. 6. Thirdly, Session of both in heaven: He hath made us sit together in the heavenly places, in Christ jesus.  
The Fifth, and last is, the end, and final cause of all this happiness towards us, and indulgence from God: That he might show in the ages to come, the exceeding riches of his grace, through his kindness towards us in Christ jesus.  

First of the Author.  
THe Author of our salvation is he, that is the author of our creation; God. Non est qui reficiat, nisi qui fecit, saith S. Bernard. None can make us good of evil, but he that made us something of nothing. It is he that, in my creation, dedit me mihi, gave me unto myself, by creating me after his own image. It is he that, in my Redemption, dedit se mihi, gave himself unto me, by redeeming me with his own blood.  
But you must understand, that this sacred name of GOD, is taken sometimes essentially, sometimes personally: and this is necessary to be known in the explication of my text. Essentially it includeth the three persons, subsisting in one undivided nature: as Gen. 1.1. In the beginning, GOD created the heaven, and the earth. Therefore the original hath it thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: creavit Dij: the Gods created. The noun is plural, the verb singular; to show a trinity of persons, in the unity of essence.  
Sometimes this sacred name is taken personally; importing one person of the divine nature: as john 1.1. In the beginning was the Word, and the Word was with GOD: That is, the Son was with the Father. With him, because from him. With him [Deus apud Deum] by eternal coexistencie: from him [Deus de Deo] by personal procession. In which respect, precisely the Father is not with the Son; the Father, and the Son are not with the holy Ghost; but the Son is with the Father, and the holy Ghost is with them both.  
For as God is the God of order in all his creatures, and external works; so he is a God of order in himself also, and in his internal works. There is a priority of order in the Father before the Son, and in them both before the holy Ghost. So that the Father, being the fountain of the other, hath a prerogative of order in his person and consequently a prerogative of order also, in this glorious name of God.  
And thus it is in my Text: GOD, who is rich in mercy: that is, the Father. For though it be true in faith, that every person is equally merciful, loving and gracious; yet, in this place, it is proper to say that God the Father is rich in mercy, and great in love, and exceeding in grace. For here is a necessary relation of one person to the other: God quickened us in Christ: that is, the Father in the Son.  
Now to the matter itself. It is God that quickeneth us, raiseth us, etc. not Angels, not Man, not his own Works, not his own Will. Not Angels; they are ministering spirits, Heb. 1.14. not quickening, not raising spirits. Suggerunt bonum, non ingerunt: hortantur ad bonum, non bonum creant, saith S. Bernard: They may exhort unto good, by their suggestion, they cannot power it into us, by infusion: they may persuade it, they cannot create it in us. Not Man himself: for the wandering sheep sought not the shepherd, but the careful shepherd sought out the sheep, Matth. 18.12. Not the Works of man: for can a dead tree bring forth living fruit? or an evil tree good fruit? Matth. 7.18. Finally, not the Will of man: for we did not prevent God in desire, but it is he, that worketh in us both the will, and the deed, of his own pleasure, Phil. 2.13. For though in actions natural, and civil, man hath a liberty of will, yet in actions spiritual, and supernatural, his will is dead, until it be revived by God.  
Thus, all other means excluded, God is the only Agent in this great, and glorious work. Salvation is of the Lord, jonah 2.9. Therefore saith God unto his people: I, even I, am he, that putteth away thine iniquities, for my own sake, and will not remember thy sins: Esay 43.25. I, with an ingemination, even I; excluding all other means: for mine own sake; excluding all other motives.  
And this point is excellently enforced by Moses, speaking thus unto the children of Israel, lest they should attribute that unto themselves which was due unto God alone; The Lord thy God hath chosen thee to be a precious people unto himself, above all people, that are upon the earth. The Lord did not set his love upon you, nor choose you, because you were more in number then any people: for you were the fewest of all people But because he loved you, and because he would keep the oath which he had sworn unto your Fathers, Deut. 7.6.7 8. No merit in them, but grace in him: that so they might truly say; Not unto us, o Lord, not unto us, but unto thy name give the glory, Psalm 115.1.  
Now if the jews could plead nothing, but the love of God, for his peculiar favour, what can the Gentiles plead for themselves also, but the same love of the same God? Therefore saith our Apostle; God, who is rich in mercy, etc. he hath quickened us, etc. So that now we are come from the Author, which is GOD, unto the Motives, which are, Mercy, Love, and Grace in him.   

Secondly of the Motives.  
IN these also there is an order, as well in the attributes of God, as formerly in his name. Here is Mercy relieving us, and caused by his love. Here is love embracing us, and caused by his Grace. Here is grace saving us, and caused by his Goodness. For some learned Divines observe that these four properties, Mercy, Love, Grace, and Goodness, as they are very like in their effect toward us, so they are all one in God, but yet with a difference of order. Goodness is the cause of all the rest, but immediately of Grace; Grace is the cause of the other, but immediately of Love: Love is immediately the cause of mercy. So, in God, his Goodness is a cause only, and his Mercy an effect only: the other are causes and effect too. And this is a golden chain: the first link whereof is Goodness in God: the last is Mercy, which reacheth unto us.  
First, then, of MERCY, as it is here first placed in my Text. GOD who is rich in mercy.  
That there is mercy in God, it showeth the compassion of his nature; that he is rich in mercy, it showeth the abundance thereof. In both we have a singular comfort. For be it, that he hath mercy, that is a comfort: but our comfort is greater, because dives est, he is rich in mercy; for with him there is plentiful redemption: Psal. 130.7. Or be it, that he is rich, it showeth an abundance, and sufficiency in himself. But where is our comfort? even this: Dives est in misericordia, he is rich in mercy; the sweetest propriety of his divine nature. So then: He is not simply rich, but in mercy: nor hath he simply mercy, but is also rich therein.  
Which as it is abundantly discovered unto us by the effects thereof, so it is testified unto us by his own mouth: and we know, that his testimony is true. For when God descended from heaven (which descent was not by mutation of place, but by exhibition of presence) and proclaimed his own name, see what a style he giveth himself: The Lord, the Lord, strong, merciful, gracious, slow to anger, abundant in goodness, & truth, reserving mercy for thousands, forgiving ininquitie, transgression, and sin, not making the wicked innocent, visiting the iniquity of the fathers upon their children, unto the third, and fourth generation: Exod. 34.6.7.  
Consider here, first, the proprieties themselves: merciful, gracious, slow to anger, abundant in goodness, reserving mercy, forgiving iniquity: unto all these he opposeth two other; the one, negative; he maketh not the wicked innocent: the other, affirmative: he visiteth iniquity. Consider, secondly, the extent of the one, and other. His mercy extendeth unto thousands: his judgement, unto three, or four generations.  
Here is mercy, and riches of mercy. This therefore being so peculiarly annexed unto the divine nature: the Church, for many hundred years, hath used that excellent Collect; O God, whose nature, and property is ever to have mercy, etc. And this bringeth unto my remembrance the saying of Tully (so much applauded by S. August. lib. 9 the civit.. Dei) when he pleaded before Caesar, for the life, and liberty of Ligarius, his friend: O Caesar (saith he) none of thy virtues is more admirable, or gracious than thy MERCY. Men come near unto God in nothing so much, as in saving the afflicted. Thy fortune hath nothing greater, then that thou hast power; thy nature nothing better, then that thou hast will, to show mercy, and to save others. So I may say: of all God's proprieties none is more admirable, and gracious, than his mercy. It is not his power, it is not his knowledge, it is not his wisdom, but it is his Mercy, wherein we chiefly rejoice. I should despair, if there were not mercy in him, since there is so much iniquity in me. But, because of sinners, he shall be called merciful: 2. Esdr. 8.31.  
Thus his mercy hath an advantage, by our sins, to declare, and to express itself. For though, in him, there is an habit (if I may so speak) of mercy always; yet the act of mercy requireth sin precedent in us, which giveth matter, and occasion unto the same. There is a double matter of mercy: the one, whence it proceedeth: the other, where it is showed. The first is in God only, the second in us. The heavens need not the mercy of God (saith August. in Psal. 32.) because there is no misery in them: but the earth needeth it; and where the misery of man hath abounded, there the mercy of God hath abounded much more.  
If therefore, I have committed sin, than I have fit matter for the declaration of his mercy. In this, o Lord, thy goodness shall be praised, if thou be merciful unto us, who have not the substance of good works: 2. Esdr. 8.36. In truth, many have the shadow, not the substance of good works.  
Now though it is an evil cause (saith Seneca) which requireth mercy, yet there is no cause so evil, which can despair of mercy. For as I have the matter of, or for mercy in me (to wit, my sins) so, if I have the means to apprehend this mercy (which means is faith alone) the mercy of God shall be commended through mine iniquity, and my own sin shall turn to my own safety. All things work together for the best unto them, that love God, even to them that are called of his purpose. Rom. 8.28. Omnia cooperantur, saith S. Augustine, all things work: etiam peecata Domine, even our sins also, o Lord. For by sin, we have experience of our infirmity; our infirmity draweth us unto humility; humility lifteth us up unto God: in God every man hath his quietus est, perfect rest, and endless peace.  
Thus it is true, that sin, which naturally, and of itself, worketh damnation, may occasionally, and by accident, work salvation also: but by his power, who brought light out of darkness, and worketh our good out of our own evil.  
I dare not, therefore, add this grievous sin unto my other sins, to despair of mercy. For as to commit a sin, it is the death of the soul, so to despair of mercy, it is to descend into hell. And some fear not to affirm, that judas sinned more, by despair of mercy, then by treason against his lord For what is more sacrilegious (saith Fulgentius) then to deny God's mercy in forgiving our sins? If he be a skilful physician, he can cure all our infirmities; if a merciful God, he can forgive all our sins. Therefore David (Psal. 103.) exhorteth his own soul to praise the Lord, and again to praise the Lord. Why? He forgiveth all thy sin, & healeth all thine infirmities. If this be so, let no man despair of the physician, and remain in his sickness; let no man extenuate God's mercy, and pine away in his sins. For Christ died for sinners: Rom. 5.8. And Christ came into the world to save sinners. 1. Tim. 1.15. If I were not a sinner, he were not a Saviour.  
Qualecumque fit ergopeccatum etc. Whatsoever then thy sin be, God can and will pardon it, if thou, by despair, dost not close up his hands, and shut up the gate of indulgency against thyself. Finally, he concludeth his exhortation out of the prophet Esay 55.7. Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord: and he will have mercy upon him: and to our God, for he is very ready to forgive. Yea, multus ad ignoscendum: as he rendereth it nearer unto the original text. In hoc multo nihil deest, in quo est omnipotens misericordia, & omnipotentia misericors. He can pardon: for his mercy is omnipotent: he will pardon; for his omnipotency is merciful. Therefore let no man despair.  
Thus much of the first motive, or cause: to wit, the mercy of God. And so I come unto the second, which is his LOVE, as it followeth here in my Text— through his great love, wherewith he loved us, even when we were dead by [or in] sins.  
Here is love the cause of mercy. I have loved thee with an everlasting love, therefore with mercy have I drawn thee: jerem. 31.3. The river of mercy issueth from the fountain of love. But of this I have spoken 
* Pag. 8.  before.  
Now for the Text itself, you may observe: First: that this affection, or attribute, is comfortable, because it is love; specially in God. Secondly, that this love is commendable, because it is great. Thirdly, that this greatness is admirable, because it is toward us.  
Concerning the First, to wit, the affection, or attribute, love in God; the beloved disciple teacheth us, that God is love 1. Io. 4.8. And so love is attributed unto him in the abstract, because it is in him, not as an accident, and by participation, but by essence, as S. Bernard speaketh divinely of this, & other properties in God. He loveth as charity, he knoweth as truth, he fitteth as equity, he ruleth as majesty, he governeth as the beginning, he defendeth as health, he worketh as power, he revealeth as light, he assisteth as piety. All these things the Angels do, yea we also do, but yet in an inferior manner: not by that good which we are, or have in ourselves, but which we participate of him. But it is otherwise in GOD: whatsoever is attributed unto him, is God himself. For he is a simple, uncompounded being, in whom all things are one. So that the variety of his attributes is not from a diversity of affection in him, but of effects unto us. But I am confined unto his Love, therefore I will speak particularly of it.  
He hath an immanent love dwelling in him: & so he loveth himself, by the necessity of his nature. He hath a transient love proceeding from him: and so he loveth his creatures, some more, some less, by the liberty of his will.  
He hath a general love unto all: for all are his creatures, the works of his own hands. He hath a special love unto some, according as his Image, in respect of their substance, is stamped in them; and as his likeness, in respect of their qualities, is represented in them. For likeness is the cause of love.  
So then God loveth us, as his creatures; but more as men. He loveth us as men; but more as elected. He loveth us, as elected; but more as justified. And this love, which he beareth unto us, as actually justified by Christ, he declareth more in his work of our sanctification by the Spirit. Finally, the more holy we are, the more he loveth us. Whereupon S. Augustine doth excellently observe (tract in joh.) that God loveth the Humanity of Christ, more than any man, because it was full of grace, and truth. joh. 1.14.  
If therefore, we will obtain and retain the love of God, we must be as he is; conforming our wills unto the obedience of his will, and be like unto him in all things: merciful, as he is merciful; loving, as he is loving; gracious, as he is gracious; yea perfect as he is perfect: Math. 5 48. Not by adequation; that is beyond our power: but by imitation, that is our duty. Be holy for I am holy: Levit. 11.44.  
In the second place. As before, this love in God was a special, and not a general love, so here it is not a little, but a great love. For he is a great God, and a great King above all Gods. Psal. 95.3. Likewise his love is great above all loves. Therefore the vulgar readeth it thus: propter nimiam charitatem: for his over much love.  
In truth it is over much; beyond our desert, and beyond our comprehension too. For what love shall I compare unto his love? The love of a WOMAN? It is great indeed: but yet the love of jonathan unto David was greater than it. Thy love to me was wonderful, yea passing the love of women: 2. Sam. 1.26. The love of a MOTHER? Here is a greater degree, then in the former: but yet this love is not so certain, and infallible, as God's love. Can a woman forget her child, and not have compassion upon the son of her womb? If they should forget (as some may be, yea some have been so unnatural) yet will not I forget thee, saith God unto his disconsolate, and afflicted Zion. Esay 49.15.  
Therefore, till you can find, whom you may compare with God, you shall find no love, to be compared with his love.  
But now, to come unto the third point. As the love of God was commended before, from the quantity thereof, it being a great love; so it is yet further commended from the object thereof; Vs. Who? jews and Gentiles. Of what condition, or estate? Dead in sin. This was 
* Pag. 5.  designed by me to be the third general circumstance of my Text, but I will entreat of it here, because I am so happily invited thereunto.— his great love, wherewith he loved us, when we were dead by sins.  
First, I will consider the Object itself, Us: which, in extension, doth include both jew, and Gentile. Secondly, the quality thereof, dead in sin, or by sins. And first of the Object; Vs.  
O blessed S. Paul! Quid tibi, & nobis? what hast thou to do with us? It was thy privilege, & not ours to say, They [the Jews] are Hebrews, so am I: they are Israelites, so am I: they are the seed of Abraham, so am I: 2. Cor. 11.22. But so were not we; the Gentiles. What is the reason, then, thou shouldest here include thyself in this extensive particle; us?  
The reasons are many, but specially three. The first is, the charity of S. Paul. For the voice of Faith is, EGO, I; with an appropriation unto ourselves. Faith draweth the circumference of God's promises unto the centre of our hearts. But the voice of Charity is, Not, we; with a communication unto all. Therefore it is one note of charity, assigned by S. Paul, 1. Cor. 13.5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it seeketh not her own things.  
Secondly, the special interest of S. Paul in the Gentiles; whose Apostle he was by way of excellency, and prerogative, above all others. He is a chosen vessel unto me, to bear my name before the Gentiles: Act. 9.15.  
Thirdly, our communion in Christ. For, now, the stop of partition-wall was broken down: Ephes. 2.14. Now there was one shepherd, and one sheepfold: joh. 10.16 Now God had persuaded japhet to dwell in the tents of Shem: Gen. 9.27. So that, now, there was no difference, no distinction; as our Apostle divinely saith: There is neither jew, nor Grecian, there is neither bond, nor, free, there is neither male, nor female; for you are all one in Christ jesus: Galath. 3.28.  
Why, then, should one nation despise another, or why should one man contemn an other? For as we are all one, by nature, in the first Adam; so we are all one, by grace, in the second. The nobility of stock, the antiquity of descent, the abundance of wealth, the excellency of wit, the comeliness of body; finally, no external glory of temporal things maketh a difference, or an acception of persons in the sight of God.  
Now to proceed unto our own unworthiness, whereby the worth of God's love is amplified; be we jews, or be we Gentiles, great was the love of God, which was extended either to the one, or other.  
As for the jews; the whole course of the old Scriptures doth so demonstrate their ingratitude, and rebellion against God, that it must needs be a singular, extraordinary love in him to vouchsafe them any grace, or favour at all. For instance, I remit you unto the 78. Psalm, where the Prophet David doth illustrate the benignity of God, by the iniquity of this people: to wit, how he brought them out of Egypt by a miraculous power, divided the sea for their protection, brought water out of the stony rocks for their consolation, went before them in a cloud for their direction; yet they sinned still against him, and provoked the Highest in the wilderness, verse 17. Notwithstanding, he reigned down Manna upon them, he reigned flesh also upon them, as dust; yet, for all this, they sinned still, and believed not his wondrous works. vers. 32. Notwithstanding, he forgave their iniquity, and restrained his anger from them, upon their submission unto him: yet they returned, and tempted God, and limited the holy one of Israel, vers. 41. Notwithstanding, he cast out the Heathen before them, to receive them into their inheritance: yet they tempted, and provoked the most high God, and kept not his testimonies. vers. 56.  
But as for us Gentiles, what could we plead? We were not the seed of Abraham: we had not the seal of the covenant: the promises appertained not unto us: at least, according to the letter. All which things the jews might plead, as peculiar unto themselves alone. Therefore S. Paul having demanded, What is the preferment of the jew? and what is the profit of circumcision? answereth, Much every manner of way, and chief, because unto them were committed the oracles of God: Rom. 3.1.2.  
But since we Gentiles were not privileged by any of these graces, but were strangers from the covenant, and wholly enthralled into the captivity of sin and Satan: herein the love of God is more spectable, and more commended in us, then in them, because he quickened Us also, when we were dead in sin. So that now we are succeeded into the state, nay more, into the very name of the jews themselves. For he is a jew, who is one within: Rom. 2.28. And we are the circumcision, which worship God in the spirit. Philip. 3.3.  
For it is true (my brethren) that God delighteth not in outward things, without an inward affection; not in Ceremonies, not in Sacraments, not in Sacrifice, not in his own People. Nay more: Christ acknowledgeth not the blessed Virgin to be his Mother, if she hear not his word, and keep it, Luke 8.21. Whereby he did not reprove her, but instruct others, in this behalf.  
It is not therefore, succession from worthy persons, it is not birth from religious fathers, it is not the splendour, and dignity of a particular place, upon which we may securely rest: yet these, these are things, and principal things too, wherein the Church of Rome doth so confidently repose. And as the literal Babylon (Esay 47.8.) so she, the mystical Babylon (Apocal. 18.7.) glorieth in this manner, and saith; I sit being Queen, and am no widow, and shall see no mourning. Howbeit her destruction is ordained of old, the sentence of condemnation is past, the writ of execution is gone forth; The Kings of the earth shall hate the whore, [the sometimes Mother Church now become a whore] and make her desolate and naked, and shall burn her with fire: Apoc. 17.16.  
I come, now, from the Object, us, unto the quality thereof; dead in sins.  
There is a spiritual death of the soul: a temporal of the body: an eternal of both. I speak not of the two latter, they are deaths for sin, not in sin: of which, alone, my text doth here peculiarly entreat.  
This spiritual death therefore of the soul in sin, is sometimes in Thought only; when we yield not consent thereunto. For there is first, suggestion (either externally from Satan, or internally from our concupiscence) than delectation, and finally, consent which properly bringeth sin unto her birth. Otherwise. S. Bernard asketh, in the person of a regenerate man; An fort iam non ago illa, sed patior? si utique non consentio. Mea dixerim peccata, non quia facio, sed quia sustineo: I am rather a patiented, than an agent in my sins, etc.  
Sometimes this spiritual death is in Action; to wit, transient action; for there was an immanent action before. For a sin may be actual in the mind, though not acted in the body.  
Sometimes this spiritual sin is in Habit, and custom; when sin is not only inhabitant (for so it is in all, though not imputed unto all: it remaineth in act, not in guilt) but regnant in our souls. Of which our Apostle speaketh in this manner: Let not sin reign in your mortal body, that you should obey it in the lusts thereof; neither give you your members, as weapons of unrighteousness, unto sin: Rom. 6.12.  
All these deaths of the soul are figured, and represented in certain persons, whom our Saviour raised up from the death of the body. The first, in the Centurion's daughter: Mark. 5.40. Her body lay yet in her father's house; and there she was raised up unto life. The second, in the widows son: Luke 7.12. His body was carried forth into the City, and there he was raised up unto life. The third, in Martha's brother: john 11.39. His body was laid in the grave, and there he was raised up unto life.  
Now our spiritual death was of the last, and worst sort. We were dead in the habit, and custom of sin; dead in all our faculties and powers. Dead in the Will, which is the Queene-regent of the soul; dead in the Understanding, which is her Counsellor; dead in the Memory, which is her Secretary; dead in the Affections, which are her messengers, and servants. So dead in all, that sin reigned, and grace was extinguished in our souls.  
And yet o Lord, didst thou love us when we were dead men? Even thou also, who art the God, not of the dead, but of the living?  
He did so, Brethren: our great sins could not evacuate his good purpose. He loved us in his election; then by manifestation: the first, before all time; the second, in time. And thus he was not changed by having love now, which he had not ever, but we were changed by receiving grace, which we had not before.  
Wherefore God loved us, when we were spiritually dead: he loved us, I say, in respect of his own purpose, not of our works.  
And now as the Prophet jeremy spoke literally of his own grief, but typically of Christ's: Was there ever Dolour, sicut dolor meus, grief as my grief? Lam. 1.12. So I may truly say of God's love: O Lord, was there ever Amor, sicut amor ●uus, love as thy love? No man hath greater love than this, that he lay down his life for his friend: john 15.13. It is true, no man hath greater: but thou, my Lord, hadst greater; for thou laidst down thy life for thine enemies. Therefore saith S. Paul; God setteth out his love toward us, seeing that, while we were yet sinners, Christ died for us. Rom. 5.8. While we were yet sinners; dead in sin, and had no means to relieve ourselves.  
For, if in our restitution unto life, we had prevented God in desire, or cooperated with him in act, his love had not been so set forth, as now it is. But the truth is, we were passive, not active, in this excellent work; and so passive, that there was nothing in us, to concur with God. It was not a slumber, and so we were awaked; it was not a wound, and so we were healed; but it was death, and so we were raised up again: not by any virtue within us, but by an external power. For what motion, or activity is there in a dead body, to raise up itself? None. Therefore, as, in his creation, A dam was made a living soul, when God breathed the breath of life into him: Gen. 2.7. so, in his renovation (for he was an old Adam, as soon as he was a new) God inspired grace into him, and Adam was quickened again from the death of the soul.  
Whereby, as we learn, how much we own unto God, & how little unto ourselves, in this work of our restitution unto the life of grace; so we may behold, and hate the turpitude, and deformity of sin, from this one effect, that it putteth us in the state of dead men: as S. Paul speaketh of the widow, living in pleasure: she is dead even while she liveth. A spiritual death in a natural life. Thou hast a name (saith God unto the church of Sardis, Apocal. 3.1) that thou livest, but thou art dead. And so I may say unto a sinful man: it is but a name, a shadow of life, which thou hast: for though thy body live by thy soul, yet thy soul liveth not by grace: and consequently, thou art separated from GOD, the author and fountain of thy life.  
Thus a sinner is far from God, and God is far from a sinner: the first in grace, the second in mercy. But from whom God is far in mercy, he is near in justice, for their destruction sleepeth not. 2. Pet. 2.3.  
So much of the second motive, or cause, to wit, the great love of God, wherewith he loved us when we were dead in sin.  
Now ensueth the third, and last; namely GRACE.; for so it followeth— by grace you are saved. Whereof I will entreat as briefly as I can.  
It may be a question; why Not, before is now turned into Vos? Before he said, God loved us; to wit, jews and Gentiles. Now he saith, You are saved; to wit, the Gentiles.  
The answer is. Though jews and Gentiles have a common right in Christ, yet the right of the jews was more singular than ours, and in order, at the least before ours, by reason of their privileges; as I showed you before. Whence it is, that our Saviour himself testifieth in this manner; I am not sent, save to the lost sheep of the house of Israel: Math. 15.24. Likewise he gave his commission unto his disciples; Go not into the way of the Gentiles, but go rather unto the lost sheep of the house of Israel: Math. 10.5.6. Conformable whereunto is the testimony of Saint Paul unto the ungrateful jews; It was necessary that the word of God should first have been spoken unto you; but seeing you put it from you, and judge yourselves unworthy of eternal life, lo we turn unto the Gentiles, etc. Whereupon, the Gentiles glorified God, and received the Gospel with great alacrity of heart; that so it might be verified which the Prophet declared long before; Rejoice o barren, that didst not bear: break forth into joy, and rejoice thou, that didst not travail with child; for the desolate hath more children than the married wif●: Esay 54.1. Specially therefore, the Gentiles were saved by grace.  
But by what grace? There is the grace of God toward us: which respecteth us, as the objects of it: there is the grace of God in us, which respecteth us, as the subjects of it. So that we are in the first grace, the second grace is in us. It is the first, therefore & not the second, by which we are saved. For we are not saved by the grace of God, wrought within us by his Spirit, but showed unto us in his Son. You are saved by grace; that is, by the free and voluntary favour of God the Father, in jesus Christ his Son.  
For the grace, of which S. Paul doth here speak, is referred unto God, even the Father; howsoever our translation (supplying some words, which are not in the original) seemeth to refer it unto the Son. But the matter is not great. For this grace is, equally, in all the persons, but originally in the Father, exhibitively in the Son: by whom, and in whom, the Father hath declared his mercy, love, and grace.  
To proceed then. We are saved by grace. What? by grace only? We are saved by Christ, by faith, by hope, by grace. By all these, but in a different manner. By Christ's death, as the only meritorious cause: by Faith, as the proper instrumental means: by Hope, Rom. 8.24. as sustaining our expectation of things to come: by Grace, as moving God.  
If therefore, the question be (as it is, properly, in this place) what was the first motive of our salvation? The answer is, The grace of God. For as the end of our salvation is his glory, so the beginning of it is his grace. Our election to life is free: our vocation (inwardly by the spirit, outwardly by the word) is free: our justification, by the blood of Christ, is free: our sanctification, by the holy Ghost, is free: finally, our glorification, in heaven, is free also; as Fulgentius observeth very well: Datur, ex gratia, non solùm iustificatis vita hona, sed etiam glorificatis vita aeterna: Not only a good life unto them, who are justified, but also eternal life unto them, who are glorified, is given freely, and by the grace of God Not of works, lest any man should boast himself: Ephes. 2.9.  
This is the argument, upon which S. Paul doth spend a great part of his Epistles: this is the thing, which he doth every where enforce; to wit, the grace of God in jesus Christ.  
O S. Paul. S. Paul! Vas misercoridiae & tuba gratiae, the vessel of mercy, and the trumpet of grace. For, in none, was the mercy of God more expressed, then in thee: and, in none was his grace more exalted, then by thee.  
And this he doth not to destroy actum operis, but opinionem meriti: not the performance of good works, but the opinion of merit thereby: and specially the merit of Condignity, which the Church of Rome defendeth precisely in this sense; to wit, that, after the first justification, by Christ (the second being by works, as they teach) a man, being in state of grace, may perform (and some do perform) such good works, as, in their own worth, and proper value, deserve eternal life. This they call merit of Condignity. But this is an indignity to God, a disgrace to his grace, and blasphemy against his honour. More truly saith our Apostle; Non sunt condignae, etc. the afflictions of this present life are not worthy of the glory, which shall be showed unto us: Rom. 8.18 Neither our actions, nor our passions can deserve the same. And I pray you mark the opposition in this behalf. SUNT: they are worthy; saith the Church of Rome. NON SUNT: they are not worthy; saith S. Paul.  
Away, away with merit; let us establish the grace of God, which is more honourable unto him, and more comfortable unto us. But I leave the prosecution hereof, and, after a brief reflection upon that, which is already past, I will proceed unto the residue of my text.  
First, then, concerning the Mercy of God; Trust in it, Trust in it only, Trust in it ever. Trust in it, without diffidence; for, in the mercies of the most High, you shall not miscarry: Psalm 21.7. Trust in it only, without any other plea. We do not present our supplications before thee for our own righteousness, but for thy great tender mercies: Dan. 9.18. Trust in it ever without weariness; for his compassions fail not: Lam. 3.22. As the oil did not cease, till there wanted vessels to receive it; 2. King. 4.6. so there is no end of God's mercy toward us, till we want faith to apprehend the same.  
Secondly, concerning the Love of God; what shall we render unto him for the same? Love for love? That is most fit, since it is like for like. But though it be like, yet it is less. For as he goeth before us in time [he loved us first: 1. joh. 4 19] so he excelleth us in degree. He loveth us more, than we do, or can love him. He loveth us, as a Father; we love him, as Children. Ours is an ascending, his a descending love. But though we cannot love him so much as we ought, and as he loveth us, yet let us love him above all things. Whom have I in heaven, but thee? and, in earth, I have desired none, in comparison of thee: Psal. 73.25. Finally, let us love nothing but for him, Minùs te diligit, o Domine, qui, praeter te▪ aliquid diligit, quod, propter te, non diligit: saith Augustine: O Lord, he loveth thee less than other things, who loveth any thing besides thee, which he loveth not for thy sake.  
Thirdly, concerning the Grace of God; it taketh away all our rejoicing, but in him alone: who voluntarily, without our desire, and freely, without our desert, and entirely, without our cooperation, hath saved us by his grace, even by his loving favour towards us, in jesus Christ our Lord.  
Therefore as I will not (nay I cannot) attribute any thing unto myself, but weakness, and sin, which truly, and properly are my own, (and if I must needs rejoice, I will rejoice of mine infirmities: 2. Cor. 11.30.) so I will not put my confidence in man: for none is so great, or so good, that I may rest securely upon his grace. But contrariwise, let the foolish deride me, the malicious deprave me, the insolent contemn me, the mighty oppress me, it is enough for me that I am in the grace, and favour of my lord Sufficit mihi gratia tua: O Lord thy grace is sufficient for me. I condlude therefore with S. Paul: Rejoice in the Lord always, again I say rejoice: Phil. 4.4.  
Thus I have discoursed briefly upon three circumstances of my text. The Author of our salvation, God. The Motives in him, Mercy, Love, and Grace. The Persons, upon which he hath conferred his benefits and favours; Us, dead in sin.   

Of the Benefits.  
NOw, 〈◊〉 the fourth place, ensue the Benefits themselves: the first whereof is, Vivification in the soul; He hath quickened us together in Christ.  
Here is spiritual life opposed unto spiritual death. It is comfortable because Life, but more because Spiritual: for this doth elevate us above our mortal condition, and is the pledge of our eternity in heaven.  
This spiritual life we have partly in Christ, partly in ourselves. In Christ, by justification through his blood. In ourselves, by regeneration from the spirit.  
First, by justification, through the blood of Christ. For he, with all his merits, is ours. Thus I live, yet not I now, but Christ liveth in me: and, in that I now live, I live by faith in the Son of God: Gal. 2.20. I am grafted into him, and so I live by the life of the root. His is the primitive, mine a derivative life.  
Secondly, by regeneration from the Spirit, who sanctifieth us, and reneweth us by grace. For as before, we had imputed righteousness in Christ, so now we have inherent righteousness in ourselves: though we are not thereby justified in the sight of God, nor dare in any confidence thereof, appear securely in his presence. Tutior mihi justitia data, quam innata, saith Bernard: the imputed righteousness of Christ is more safe for me, then inherent righteousness from the spirit; that, which is on me, then in me. jacob had not obtained the blessing, but in the garments of Esau: Gen. 27.23. which was a type and figure of our happiness in the sole righteousness of jesus Christ our Lord. Therefore S. Paul having esteemed all things as dung, that he might win Christ, addeth: That I might be found in him, not having my own righteousness, which is of the law, but that, which is through the faith of Christ: Phil. 3.9.  
Here, then, is life, to live in him, who is life itself. I am the Way, the Truth, and the Life: john 14.6. I am the Way, without which you wander. I am the Truth, without which you err. I am the Life, without which you die.  
Let us not, therefore, by sinning any more, kill the Lord of life within us, in whom, and by whom, we live; neither let us grieve the Spirit, by whom we are sealed up unto the day of redemption. Let us not live after the flesh, and extinguish the spirit: for the wisdom of the flesh is death: but the wisdom of the spirit is life and peace, Rom. 8.6.  
It followeth,— he hath quickened us together in Christ. Here is not only life in us, but a community of life with others, by a mystical union in Christ, and in ourselves. For there is a double communion. The first, of the members with Christ. For as we have a spiritual union jointly with all the persons [He that cleaveth unto God, is one spirit, saith S. Paul, 1. Cor. 6.17.] so we have a mystical union peculiarly with Christ, as being made Man in nature, a Redeemer in office, and consequently our Head. The second, of the members amongst themselves. For we, being many, are one body in Christ, and every one, one another's members: Rom. 12.5. The members are not divided in the body, nor the body from the head. The members are joined with Christ by lively faith; in themselves by ardent love. So there is a common life in them all; a mutual sense, and participation in all things. The honour of Christ, by any, is our comfort: his dishonour, by any, is our grief. The good, and prosperity of our brethren, is ours: their evil, and calamity also is ours. Who is weak (saith S. Paul) and I am not weak? Who is offended, and I burn not? 2. Cor. 11.29.  
So much of the first benefit; to wit, vivification in the spirit. The second is, Resurrection of soul & body;— He hath raised us up together.  
There is the first & the second resurrection. The first (in respect of the Subject) is of the soul, the 2. of the body. The first (in respect of Quality) is by grace, the second to glory. The first (in respect of Time) is in this life, the 2. in the end of the world. So that the first is a praecursor (aforerunner) unto the second, & prepareth a way thereunto. Finally; as there is a death in sin, & a death for sin, so there is a double resurrection: the first à culpa, from sin; the second à poenae, from the punishment, which followeth thereupon. Anima corrupta in culpam fecit quoque ut corpus corrumperetur in poenam; saith S. Bernard: The soul was corrupted by sin, the body by the punishment thereof. So (saith he) mors mortem operata est; one death wrought, or brought forth another: Spiritualis corporalem, culpabilis poenalem, voluntaria necessariam, etc. The spiritual a corporal, the culpable a penal, the voluntary a necessary death.  
But now we are raised up from the one, and other. FIRST; we are raised up from the death of the soul, by the spirit of illumination, and the spirit of sanctification [two works, but one, and the same spirit] enlightening the darkness of our understanding, and cleansing the corruption of our hearts.  
This is the resurrection, of which S. john speaketh; Blessed, and holy is he, that hath part in the first resurrection: for, on such, death hath no power: Apocal. 20.6. For though death remain in act, yet it is destroyed in effect. Death died in Christ, and by Christ. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin, and the strength of sin is the law. But thanks be unto God, who hath given us the victory, through jesus Christ our Lord: 1. Corinth. 15.55.56.57. So that, Non est malum in morte, nisi malum post mortem; There is no evil in the first death; all the evil, that is, is in the second. Blessed then, indeed, & holy is he, whose first life secureth him from the second death.  
SECONDLY; how are we raised from the death of the body, who are not yet dead therein? For the Apostle saith not; God will raise us up: but, God hath raised us up: as though it were not to come, but past.  
I answer first; that our corporal resurrection is already past, in the prevision of God, to whom all things, which are to come, are actually present; and in the purpose of God, which changeth not. I am the Lord, and I change not, Mal. 3.6. So the Prophets, in the Law, and the Apostles, in the Gospel, do speak of things, which are yet to come, as if they were already past; Propter certitudinem eventus: for the certainty of the event. Thus Esay (the evangelical Prophet) saith expressly of Christ; He hath borne our infirmities: He was wounded for our transgressions: He was afflicted, etc. Esay 53. These sufferings of Christ were already past, in the eternal destination of the Father, but were yet to come, in the actual oblation of himself.  
I answer secondly; that we are risen in Christ, as in our Head; betwixt whom, and us, there is an indissoluble connexion, and an inseparable bond. For as there is a natural union in Christ, of his body, and soul; an hypostatical union of the human nature with his divine person; a sacramental union of the bread with his body: so there is a mystical union with us: he being the Head, and we the members.  
Therefore, as in the ceremonial Law, the first fruits being blessed, all the residue was blessed therein; so Christ (who was the first fruits of them, that slept, 1. Cor. 15.20.) being raised from the dead, we are also raised up in him.  
And this is a singular comfort against the fear of death; though it be the most terrible of all terrible things. Why should we fear to die, who are already raised from the dead? Our life is hid with God in Christ: Col. 3.3. Will he not keep it safely, who bought it so dearly? Therefore I will lay me down, and sleep in peace; for thou, Lord, only, makest me to dwell in safety. Psal. 4.8. With which comfortable sentence, Gorgonia, the blessed sister of Nazianzen, commended her soul into the hands of her Redeemer.  
Thus much of the second benefit; to wit, Resurrection of soul, and body. The third ensueth; namely, the Session of both in heaven. Before, we were quickened, then raised, now seated in heaven:— he hath made us sit together in the heavenly places, in Christ.  
O happy life, to be so quickened! o happy resurrection, to be so raised! o happy session, to be so placed! First, he hath made us to sit. This is a sign of our tranquillity, and rest above, after much trouble, and motion here, both in body, and soul. We are Pilgrims upon this earth, as all our fathers were. We are in via, in our way, to move; not in patria, in our country, to sit down. We may not stand still; for that is reproved: Quid statis hîc otiosi? Why stand you here idle? Mat. 20.6. We can not sit; for that is reserved unto an other, and better, life; when many shall come from the East, and West, and shall sit down with Abraham, Isaac, and jacob, in the kingdom of heaven: Mat. 8.11.  
SECONDLY then; he hath made us sit together in heavenly places: that is to say, in the heaven of blessed Angels, and Spirits; to whom God revealeth himself in the abundance of his glory. For though God filleth the heaven and earth, with his essence, presence, and power, yet he showeth not the like effects thereof in every place. He is peculiarly in his elect by grace; peculiarly in heaven, by glory; which is the Chamber of presence, wherein we shall see him, as he is, and behold him face to face. But what the qualities of these heavenly places are, or what are the joys therein (as also, how the degrees of joy are unequal; since there are many mansions in heaven, Joh. 14.2. and that may be here implied by the plurality; places) I neither can conceive them, as they are, nor yet express what I conceive thereof.  
I will therefore conclude this point, with that excellent speech of S. Augustine, concerning the joy of heaven; Profectò in me totum non intrabit, sed ego in illud totus intrabo: truly it will not enter wholly into me, by knowledge, that I may apprehend it, but I shall enter wholly into it, by fruition, that I may enjoy it, for ever, and ever.  
Now for the matter itself; We sit in the heavenly places. How? Not by plenary possession, but by the right of inheritance. Not by personal fruition, but by assurance of faith. Finally, not in ourselves, but in Christ our Head. So saith my text; he hath made us sit together in the heavenly places in Christ.  
For as joseph dreamt (Genes. 37.9. and it was a true dream) that the Sun, and the Moon (to wit, jacob his father, and Rachel his mother) did reverence unto him, which yet she never performed in herself (for Rachel died before, Genes. 35.19.) but in the person of jacob, her husband, when he came down into the land of Egypt: so we are already seated in the heavenly places, not in ourselves, but in Christ our Head, who, as a Man, took our nature from his mother, and, as a Redeemer, undertook our persons with his Father: and so, what he hath received for us, we enjoy in him. He being in heaven, we are in heaven also: he being ascended, we are ascended thither with him. For though he descended alone, yet he is ascended with us.  
Therefore, whereas our Saviour saith; No man ascendeth into heaven, but he that descended from heaven, the Son of man, who is in heaven: Joh. 3.13. S. Bernard meditateth upon it, in this manner. Quid ergo nos? etc. What then shall we do? shall we despair? No, but we will hope so much the more, and chiefly for this cause. Why? Licet enim SOLUS, sed profectò TOTUS intrabit, & os non comminuetur ex eo; for though he, alone, shall enter into heaven, yet he shall enter whole, and entire, and a bone of him shall not be broken. We are bone of his bone, and flesh of his flesh. He is the Head, and we the members; the one is not found in the kingdom, without the other.  
And now my brethren, what do we upon this earth? we, who are already seated in heaven? Why do many men (nay all men, for all men seek their own, and not that, which is jesus Christ's, Phil. 2.21.) so earnestly seek the first, and so carelessly neglect the second? The voluptuous man placeth his felicity in pleasures, the ambitious man in honour, the covetous man in riches. Their end is damnation, their God is their belly, their glory is to their shame, they mind earthly things, saith S. Paul, Philip. 3.19. He addeth; But our conversation is in heaven, from whence, also, we look for the Saviour, even the Lord jesus Christ.  
Here, then, is a contemplation for every soul. My Lord is ascended into heaven; shall I neglect so good a place, as heaven, and so blessed company, as my JESUS? O where can I be ill with him, or where can I be well without him? As he hath prepared a kingdom for me, so I will prepare myself for that kingdom, where I may rejoice with him for ever, and no man shall take my joy from me.  
Thus (beloved in Christ) we must ascend, first in affection, as we shall afterward in soul, and finally in body; that so, we may live in him by grace, die in him with peace, & reign with him in glory, for ever, and ever. Amen.   

Of the Final Cause of God's benefits bestowed upon us.  
I Am now come unto the FIFTH, and last circumstance of my text: to wit, the final cause, or end of God's benefits, bestowed upon us, That he might show, in the ages to come, the exceeding riches of his grace, through his kindness toward us in Christ jesus.  
My method shall be this: First, I will make a brief survey of each particular in this verse. Secondly, I will reflect upon the general doctrine, contained in the same.  
The particulars may be reduced unto four. The FIRST is, the End itself,— that he might show, in the ages to come, the exceeding riches of his grace. The SECOND is, the Tenderness of God's affection, demonstrated in this end— through his kindness. The THIRD is, the persons, or object, unto which this kindness is extended— unto us. The FOURTH, and last is, the Means, by which God doth extend the same— in Christ jesus.  
In the FIRST (which is the end itself) you may observe; the Manner, how it is expressed— that he might show: the Time, when— in the ages to come: the Matter, which is expressed— the exceeding riches of his grace. Briefly of each.  
1. The Manner; That he might show, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the original; and it is of greater force, than our translation doth retain) that he might show it forth by demonstration, and evidence: that so the world might see, admire, and applaud the bounty of his grace.  
Now there are two manner of ways, by which God doth show himself. First, by his Word: which is full of majesty, and power. I mean not verbum Dominus, the Word which is God, but verbum Domini, the word of God. And of this our Apostle saith: The word of God is lively, and mighty in operation, etc. Hebru. 4.12. Secondly, by his Works. By the work of Creation; so the heavens declare the glory of God, & the firmament showeth the work of his hands: Psal. 19.1. By the work of Conservation, in the singular administration of all his creatures, and admirable provision for the same. But specially in the work of Redemption: in which God hath showed his justice, his Power, and his love. His justice, in the punishment of sin: his power, in conquering the forces of Satan: his love, in redeeming captives.  
2 The time— in the ages to come For he hath made his wonderful works to be had in remembrance: Psal. 111.4. He suffereth them not to be obscured in darkness, nor buried in oblivion. Therefore he showeth them in the ages to come; not for a day, nor a year, but for eternity; to be conveyed from one generation unto another. We will not hide them from our children, but, to the generation to come, we will show the praises of the Lord, his power also, and his wonderful works, that he hath done: Psal. 78.4.  
Our tongue must be the trumpet of his praise; our heart, the register of his works: a faithful register, to preserve them for ever. Many men are moved at the benefits of God, for a time; their motion is quick in the beginning, but slow in the end: and yet it cometh soon to an end also. So it was with the people of Israel: They forgot his acts, and his wonderful works, that he had showed them. Psal. 78.11.  
3. The Matter itself;— the exceeding riches of his grace. What this grace is, I told you 
* Pag. 20.  before: to wit, the free, and voluntary favour of God, exhibited unto us, in jesus Christ, his Son.  
Here it is accompanied with a pair of epithets, expressing the nature, and quality thereof. It is rich: yea, exceeding rich. A Sea of grace, which never can be exhausted. An abyssus, a bottomless pit of grace, which never can be sounded. Which as all men may admire, for the greatness thereof, so, specially, a penitent sinner may apply unto himself, for his own comfort. How can I doubt of remission, and forgiveness of my sins from him, who is so full of grace?  
If you require examples, for your better assurance, they are not wanting in this behalf. I have been an Idolater; so was Manasses. I have been lewd of my body, so was David. I have been overtaken with wine, so was Noah. I have fled from God, so did jonah. I have denied my Lord, so did Peter. I have persecuted him, in his members, so did Paul. I have despoiled men of their goods, so did the penitent thief, who was converted upon the cross. Finally, I am full of iniquity, so was Mary Magdalen: peccatrix, the sinful woman. All these obtained pardon by the grace of God, which they apprehended by faith. He will not, therefore, reject me, that embraced them. They could plead nothing but grace: and this, also, I can plead as well as they.  
Therefore, faint not under temptation: but take heed of the devils false glass, wherein he representeth thy sins otherwise then they are indeed. For he hath two false glasses; the first he bringeth, when he tempteth us to sin: the second, when he tempteth us to despair.  
First, when he tempteth us to sin, he bringeth his false glass, which maketh the sin, and the punishment too, appear little in our eyes (as Lot said of Zoar; is it not a little one, and my soul shall live? Gen. 19.20.) yea, perhaps, none at all. God said, by a direct affirmation, thou shalt not eat of the tree of knowledge; for, in the day, that thou eatest thereof, thou shalt die the death: Gen. 2.17. The woman cometh in with a mincing hesitation; lest perhaps you die: Genes. 3.3. The Devil with a peremptory negation; you shall not die at all. Such goodly creatures, as you, die for an apple, or some fruit of little value? No, saith he, you shall not die. But God's word was the truer; for Adam did die the death. The lesser the precept was, in respect of the matter, and thing itself, the greater was the sin, in respect of the disobedience, & contempt.  
Secondly, when we have committed a sin, upon his suggestion, & our consent, than he bringeth another false glass, wherein he maketh our sin appear so great, that God himself is not great enough to forgive the same. My sin is greater (saith desperate Cain, Gen. 4.13.) then that it can be forgiven But here, Cain, I dare give thee the lie (or rather thy Devil, who is the father of lies, joh. 8.44) for no sin is so great, but that God can (such is his power) and will (such is his goodness) forgive the same. Is it not, simply, the sin committed, but our impenitency, added unto sin, which maketh it irremissible in event, that is, otherwise, remissible in itself.  
In all such temptations, therefore, which do, or may, assault us, it is good to have S. Peter's counsel (1. Pet. 5.9.) evermore set before our eyes; Resistite, resist him. How must we resist him? Forts, being strong and steadfast. Wherein must we be strong, and steadfast? In fide, in faith; that it may apprehend the grace of God. For if I sin, he hath grace. If my sins be great, there is the riches of his grace. If my sins be in number, as the sands of the sea (and were every sand a millstone) there is the exceeding riches of his grace. Exceeding, above all my sins.  
For if it be true (and it is most true) that the mercy of God is over [or above] all his works; Psal 145.9. is it not over, & above all, my works also? Howsoever his be good, and very good (Genes. 1.31.) mine evil, and very evil, that is not the point: he will not have his grace, and mercy, to be exceeded by my sins. Plus potest dimittere, quàm ego committere; he can remit more unto me, than I can commit against him. And so much of the first.  
The SECOND particular is, the Tenderness of God's affection— through his kindness. Sweet is the name, and sweeter is the thing. Thy loving kindness is better, than life: therefore my lips shall praise thee: Psal. 63.3. Let me repeat it once again; O that I might dwell, for ever, in the contemplation of this heavenly, and divine sentence: Thy loving kindness is better, than life: therefore my lips shall praise thee. O Lord thou art without passion, but not without compassion. The Lord is merciful, and righteous, and our God is full of compassion. Psal. 116.5.  
In regard whereof, it is, that, in the holy Scriptures, we find him compared, sometimes to a Friend, sometimes to a Father, sometimes to a Mother, sometimes to an Husband: that so, by these familiar speeches, we might aspire unto some sense, & knowledge, of his indulgent, and compassionate nature.  
But since, before, his other attributes were attended with certain epithets, to amplify the dignity thereof (as rich Mercy, great Love, exceeding Grace) is there none here, for his Kindness, which is the spring, and fountain, whence all the rest proceed? It needed not: the cause is sufficiently commended by the effects. Howbeit, we may assume certain epithets from some other passages of Scripture, as in that place which I mentioned before: Thy loving kindness: and jonah. 42. Thou art of great kindness. Compound these simples, and you shall have, great loving kindness in God.  
This, this is it, which, above all other things, doth win our hearts unto God, if not in piety, yet in good nature. For what doth more singularly affect us, than the kindness, and sweet disposition of a Friend, or what can oblige us more, in the straightest bonds of love? Woe is me (saith David) for thee, my brother jonathan. Why? Very kind hast thou been unto me: 2. Sam. 1.26. But the kindness of God doth as far surpass the kindness of man, as GOD excelleth MAN: that is to say, infinitely, beyond all proportion, and without any measure. And so much of the second.  
The THIRD particular is, the Object of this kindness: Us— his kindness toward us. Not toward the good Angels; they were in the possibility, not in the act of sin. So they needed not redemption from sin, but confirmation in grace: and consequently, they needed not the kindness of God; at the least, not in this sense, whereof I now entreat. Not toward the bad Angels: whom God left justly unto obduration, in their pride against him, and malice against us. Not toward unreasonable creatures: they were not capable thereof. But toward us. Men, who needed it, and fell by the suggestion of others, and were capable of this kindness: but had no means to redeem ourselves from the power of Satan, who held us in the captivity of sin and death.  
Here, then, was a fit case, wherein the kindness of God might fully, and excellently, declare itself. And truly God did thus declare his kindness, but yet in justice also. S. Bernard describeth it ingenuously, and bringeth in the Son of God, speaking in this manner. Behold how, for my sake, my Father doth lose his creatures. The Angels affected my highness, but presently he struck them with an incurable wound. Then, Man affected my knowledge: upon him also my Father had no pity, neither did his eye spare him. Hath be, then, care of oxen? He made only two noble creatures, partakers of reason, and capable of felicity; to wit, Angels and Men: but lo, for me he hath destroyed all Men, and many Angels. Now, therefore, that men may know, how I love the Father: recipiat per me▪ quos quodammodò, propter me, amisisse videtur: Let him receive them again, by my means, whom he seemeth, in a manner, to have lost for my sake.  
So the Son of God restored us again unto his Father, by justice, paying the just price, and full ransom of our sins. Thou hast redeemed us unto God by thy blood. Apocal. 5.9. By the expense of his temporal, he hath purchased our eternal life. That we might have it, as a gift, he hath given himself for us. Therefore well saith the Apostle here in my text; that the kindness of God towards us, was in jesus Christ. And this is the FOURTH particular in this verse.  
First, of the words: secondly, of the matter. In the words there are many observable points (but I may not be copious therein) as namely, jesus is a name of salvation, Christ a name of unction. The first importeth his Divinity: the second, his Humanity. The first is taken from the Hebrews, to show, that he is a Saviour of the jews: the second from the Greeks, to show, that he is a Saviour also of the Gentiles. For though he was sent only to the jews, yet he was not sent only for the jews. He was sent to them only, pradicatione verbi, to call them to repentance, by preaching the word of life: he was sent for us all, solutione presijs, to redeem us from sin, by paying the ransom thereof, in the effusion of his blood. Both names are here joined together: for as each people (jew and Gentile) hath the same Saviour, and are both united in him, so each hath right, equally, in the same benefits, which he hath purchased for both. And though obstinacy become to Israel, yet that is, until the fullness of the Gentiles become in: and so all Israel shall be saved: Rom. 11.25, 26. He [the jew] that was first, shall be last: but yet he shall be called in, and before, the end.  
So much of the words; now to the matter. No man cometh unto the Fahher but by the Son: john 14.6. No blessing cometh from the Father also, but by the Son; and, whatsoever we ask of the Father, in his name, he will give it unto us: joh. 15.16. He is the ladder of jacob Gen. 28.12.) reaching, from the earth [in his Humanity] to heaven [in his Divinity] that so▪ by him, we may ascend from our earthly habitations below, unto the heavenly places above. Therefore saith our Apostle: Blessed be God, even the Father of our Lord jesus Christ, which hath blessed us with all spiritual blessings in heavenly things, in Christ. As namely, the blessings of Election, Filiation, Redemption: in which (as in the rest) the Father useth the Son; howbeit, not as an instrumental means, but a cooperative cause▪ Whatsoever things he Father doth, the same doth the Son also: joh. 5.19. Yea the same doth the holy Ghost also. For though the internal actions of God be proper unto each person by himself, yet the external are common unto them all.  
To the point. The First blessing was, of Election. The Father chose us in his Son He chose us in him, before the foundation of the world: Ephes. 1.4. The Second blessing was, of Filiation. The Father hath adopted us in his Son: so that he was a Son by nature, we by grace in him; he by generation, we by adoption in him. The Father hath many sons in one Son. He [the Father] hath predestinated us to be adopted, through jesus Christ, unto himself, according to the good pleasure of his will: Ephes. 1.5. The third blessing was, of Redemption. God [the Father] was in Christ, recontiling the world unto himself: 2. Cor. 5 19 In regard whereof, the Father spoke from heaven, saying: This is my beloved Son, in whom I am well pleased. Mat. 3.17. In him, and with us. For if the sacrifice, offered up by Noah (which was but of birds, and beasts) had such efficacic, and virtue, that God smelled a savour of rest therein (Gen. 8 21.) much more did he smell a savour of rest in the bloody sacrifice of his only begotten and dearly beloved Son. For behold, here is a greater than Noah, and a greater sacrifice than his. His sacrifice yielded a savour of rest unto God, by acceptation, this by desert: his by the mercy of the Father, this by merit of the Son.  
Now since the whole sum and parts of our salvation, are thus comprehended in our Lord jesus Christ, we must not derive any parcel thereof (directly, nor indirectly; positively, nor consequently) unto any other (Man, or Angel) but look always unto him, the author, and finisher of our faith: Heb. 12.2. If we seek salvation, it is in his name: if any gifts of the spirit, they are in his unction: if fortitude, it is in his dominion: if purity, it is in his conception: if indulgence, it is in his nativity: if redemption, it is in his passion: if absolution, it is in his condemnation: if remission of the curse, it is in his cross: if satisfaction, it is in his sacrifice: if purgation, it is in his blood: if mortification, it is in his grave: if newness of life, it is in his resurrection: if immortality, it is in his reviving: if inheritance of heaven, it is in his entrance thither: if safety, it is in his kingdom: if secure expectation of the judgement to come, it is in the power of judging, which the Father hath committed unto him. For the Father judgeth no man, but hath committed all judgement unto the Son: john 5.22, Why? Because all men should honour the Son, as they honour the Father. Let us honour him therefore, and the Father, ascribing praise, and honour, and glory, and power unto him, that sitteth upon the throne, and unto the Lamb, for evermore. Amen Apoc. 5.13.  
Thus much of the four particulars, in the last verse of my texe. It remaineth now, that (according to my 
* Pag. 30.  design) I reflect upon the general doctrine, which is contained in the same: and so, by it, I will make a transition unto my own particular case. The consideration whereof hath treated with me to make special choice of this text, in regard of sundry markable effects of God's mercy, love, and grace, towards me; which as I feel, comfortably, in myself, so I would impart, willingly, unto you.  
The general doctrine (streaming out of the premises) concerneth the glory of God, which he seeketh and obtaineth in all his works. In our glory, he advanceth his own; as our Apostle saith: He declareth the riches of his glory, upon the vessels of mercy, which he hath prepared unto glory. Rom. 9.22.  
Here his glory is showed in his mercy, which, sometimes, he showeth in his justice also: but with different effect toward us. For then he is glorified in us, not of us: he getteth glory, we give it not: we are passive in the one, active in the other.  
First, he is glorified in us: that is to say, in our destruction, by his justice. I will get me honour (saith God) upon Pharaoh, and upon all his host. Exod. 14.4. Glorificabor in Pharaoh (as the vulgar hath it: and nearer unto the original) I will be glorified in Pharaoh: that is, my honour, and glory shall be declared, eminently, in his ruin, and fall. Fiet voluntas Dei, aut à nobis, aut de nobis: the will of God shall be done upon us, if not by us; as here you may see in the lamentable submersion, & subversion, of this puissant and mighty King.  
Secondly, he is glorified of us: that is to say, in our salvation by his mercy. Call upon me (saith God) in the day of trouble, so I will deliver thee, and thou shalt glorify me. Psal. 50.15. Here is a good harmony, & concord: God delivereth man: Man glorifieth God: God is honoured, and man is saved.  
Both these glorifications are joined together by Moses, after he had seen the confusion of Pharaoh, and the deliverance of Israel. I will sing unto the Lord, for he hath triumphed gloriously: the horse, and him, that road upon him, hath he overthrown in the sea. There is the First. Behold the Second. It followeth. The Lord is my strength, and my praise, and he is become my salvation. He is my God, and I will prepare him a Tabernacle: he is my Father's God, and I will exalt him: Exodus 15.1.2.  
This latter glorification is that, which here appertaineth unto us. GOD hath showed his glory, not in judgement, but in mercy, in love, and in grace: which he hath plentifully extended towards us, giving us life, when we were dead, raising us up, when we were fallen, placing us in heaven, when we were at the gates of hell.  
Now, for as much as God doth so highly honour us in this world, and will honour us more in the world to come: what shall we do, but honour him also in this world, whom we shall, likewise, honour in the next? The end of our Creation requireth it. All things were made for the use of man; man for the service of God. The end of our Preservation requireth it. We live by the benefits of God: we must live also to his honour. The end of our redemption requireth it. For what prisoner will not exalt, and magnify a King, that giveth him his natural life, when he was civilly dead, and, by his mercy, freeth him from the sword of justice? But as our estate was more miserable, than the condition of any prisoner, so God hath dealt more royally with us, then that any mortal Prince is able to perform the like. He hath freed us from the infernal prison of hell, from the terrible jaws of Satan; he hath restored us unto the glorious liberty of the sons of God: yea more than this, he hath but one kingdom, and but one Son, yet, behold he hath made us co heirs with him therein: Rom. 8.17. What, then, could he do for us, and he hath not done it?  
And now finally, lest we should pretend a difficulty in this service, see the facility thereof. God hath showed his benefits, let us, also, show them: and this is the service, which he requireth at our hands.  
Howbeit, there is a great disparity betwixt his, and our showing the same. He showeth his benefits by donation, we by declaration: his is real, ours verbal. He showeth his benefits; and we have an accession, or increase of our happiness thereby. We show them; but the infinite sea of his happiness (which dependeth not upon his creatures) is not increased by the rivers of praises, which are poured forth of our lips. In a word, he showeth, and it is his voluntary liberality toward us; we show, and it is our necessary duty toward him.  
An easy, and a just service. Therefore saith the Angel unto Tobit, and his son: Praise God, and confess him, and give him the glory, and praise him for the things that he hath done unto you, before all them that live. It is good to praise God, and to exalt his name, and to show forth his evident works with honour: therefore be not weary to confess him. It is good to keep close the secrets of a KING, but it is honourable to reveal the works of GOD: Tobit 12.6.7.  
His benefits, then, that are private unto ourselves, we must make public unto others. He was an unfaithful, and an unwise servant also, who, receiving a talon from his master, hide it in the earth (Mat. 25.25.) and did not employ it to his advantage. Likewise he is an ungrateful person, who receiveth a blessing from God, and concealeth it in his bosom.  
Let every man, therefore, recount with himself the benefits which God hath bestowed upon him. Be they inward, or outward; spiritual, or temporal; concerning this life, or the life to come: show them, declare them; first in word, then in work, that men may glorify your Father which is in heaven.   

ANd that I may induce you unto this acceptable service, not only by my speech, but by my example also; Fathers, and Brethren, Right Honourable, right Worshipful, and dearly beloved in jesus Christ our Lord: I present myself here this day, as 
a 1. Cor. 4.9.  aspectacle unto the world, and to Angels, and to men; though with some regret, and reluctation of the flesh, yet with great comfort, and exultation of the spirit. 
b Mark. 14.38.  The spirit, indeed, is ready, but the flesh is weak.  
Come, therefore, and hearken all ye▪ that fear the Lord, and I will tell you, what he hath done to my soul. So doth 
c Psal. 66.16.  David invite his auditors, and so do I invite mine. Come. Who? All ye that fear the Lord. For they, that fear him not, are as unfit to hear this service performed by an other, as they are unable to perform it themselves. But your religious concourse unto this place, your diligent attention of my speech, your reverent estimation of God's word, your zealous profession of his truth, all these assure me, that you are such indeed, as the Prophet David speaketh of in this place; you fear the Lord. Therefore come, and hearken all you, and I will tell you, what he hath done to my soul.  
But, yet, before I tell you, what God hath done unto me, I must tell you, what I have done unto him; for this is the truest method to illustrate his gracious favours. Vide, quid tibi debeatur (saith S. Augustine) & quid tibi dederit, qui gratis dedit; see, first, what is due unto thee: secondly, what God hath done for thee; then, how freely he hath done the same.  
First therefore, because we give glory unto God, by the humble confession of our sins (so said josuah unto Achan; 
d Ios. 7.19.  My son, I beseech thee give glory unto the Lord God of Israel, and make confession unto him, and show me now, what thou hast done) I confess unto almighty GOD, in the face of his CHURCH, that, in part, I have denied my Lord with Peter, & betrayed him with judas, and crucified him with the jews.  
A grievous sin, and a great punishment too; malum culpae turned into malum poenae, when one sin is made the punishment of another; the justice of God shining in the injustice of man. Thus my ungratitude for his benefits, my negligence in his service, my affectation of vain glory, my impatience at calamities, and my other sins, were punished with the sin of Apostasy, and defection from the truth, even from the sincerity of the Gospel of jesus Christ So that I proceeded from one fall unto an other; first in my Will, & then in my understanding; first, à bono, and then à verò; first in manners, and then in faith.  
Here now, peradventure, some will say unto me, as Michal unto David, when she despised him in her heart; 
e 2. Sam. 6.20.21.22.  Thou hast uncovered thyself, as a fool this day. But unto them I answer, as David unto Michal: It was before the Lord and I will, yet, be more vile than thus, and will be low in mine own sight. Let the proud Pharisee boast; 
f Luc. 8.11.13.  I am not, as other men. But I will pray, with the dejected Publican; O God be merciful unto me, a sinner. Finally, I say with 
g Confess. lib. 4. cap. 1.  S. Augustine; Irrideat me arrogantes, & nondum salubriter prostrats, & elisi, à te, Deus meus; ego autem confitear tibi dedecora mea in laud tuâ: Let them, who were never broken, & humbled under thy hand, let them, I say, deride me: but, as for me, o Lord, let me confess my dishonour in thy praise, my shame to thy glory.  
To proceed, then, in that, which I have begun. My fall was great, and dangerous, considering unde, & Quò, whence, and whither I fell: to wit, from the simplicity of that truth, which is in Christ, into a sink of superstition, idolatry, and error: even the confusion of the spiritual Babylon itself.  
And yet there are two things, principally, above the rest, wherein my heart never was, nor could be, farther established, then by an implicit, involved, obscure faith of the Church. Those are images, and INDULGENCES (affixed unto dead statues, unto our Lady's slippers, and the like trumpery) with holy grains, agnus De●s, and sundry like profanations, Babylonian 
h See Apocal. 18.3.11.23.  merchandise, the dregs of the meretricious, enchanting cup, wherewith the inhabitants of the earth have been drunken. Apocal. 17.2.  
You see the Matter, wherein I fell, and how that doth augment the enormity of my fall. See now farther, how it was yet more capital, in respect of my Person; I mean, in reference unto my function, and office, in the Church of Christ; which, in itself, was very spectable, yea honourable also, howsoever my deserts were greatly evil, or meanly good, therein. Fac opus Euangelistae, ministerium tuum imple, saith S. 
i. 2. Tim. 4.5.  Paul unto Timothy; Do the work of an evangelist, fulfil thy ministry; by frequent labour, by sound doctrine, by innocent, and unoffensive life: not fashioning thyself, in the levity of thy deportment, in the service of thy appetite, in unseemly, and prodigious apparel], according to this present world. In which things as I cannot excuse myself, so I wish, that I, alone, were to be accused in the same. These are vices, ignoble, scandalous vices, unto which I denounce immortal war, as in all men so, principally, in those, who are of my condition and place.  
Lastly, you will inquire of the Manner, and occasion of my fall; which I will relate unto you freely, and sincerely, in the candour, and simplicity of my heart.  
It is true, that, sometime before my fall, or any propension unto the Romish Church, sundry difficulties did encompass me, on every side; degnè pro meritis, durè pro viribus; as S. Bernard speaketh: justly for my deserts, o Lord, but yet hardly for my strength. And though these evils did breed a natural alteration in me (even in my spirits, and in my strength: so that I said unadvisedly in myself: it is better for me to die, then to live: jonah 4.8.) yet all this while, I suffered no moral alteration: these things did not prevail in me unto any mutation of my faith, either by an inward, or by an outward change.  
Howbeit I deny not, but that (the inferior parts of my soul rebelling against the superior) my earthly, dark affections might, and did, interpose themselves to eclipse the light of my understanding; the edge whereof was now so dulled, and so abated, that it gave place more easily unto error, than perhaps, otherwise it would have done.  
See, therefore, the event. I found, but sought not, an occasion of dispute with some ingenious, and learned Papists, whose names, and qualities, I may not, I will not express. Neither they, in particular, nor any other, amongst them, shall ever say of me, justly, that I had so little wit, or so ill nature, as to procure them hurt, who in act, or at the least, in their intention, were kind, and beneficial unto me.  
In this dispute, than (which was, concerning Purgatory, and prayer for the dead) it so fell out, by the force of objections, which they made unto me, and I made unto myself, out of sundry authors, old, and new, of the one side, and the other, that my understanding (upon some defect) was convinced, rather than my conscience persuaded, in this point.  
You see the beginning of my evil. 
k. Mat. 20.8.  All this was but the beginning of sorrows. You shall hear the progression, and increase.  
When I was thus heated in Purgatory, I began to wax cold in the affection of my former faith; and the rather, because I conceived (but misconceived; and this was the SECOND motive of my change) that mine own Masters, and Teachers (some principal Divines in this Church) had led me into error, by their writings. Wherein if I found a m●ate, I made it a beam; and, if I found nothing, I made something: as Caesar spoke, sometimes, of his way, and passage; Inueniam, aut faciam, I shall find one made to my hands, or else I will make one myself: so it was with me, in that unfortunate, and disastrous time; which I can not remember, without grief, nor recount without tears.  
The THIRD occasion, or motive, of my change, was the controversy of Vocation, and Ecclesiastical function; which are 
l See Doct. Field, of the Church lib. 2. cap. 6.  essential unto the being of a Church, and inseparable from the same. Here, then, many defects were pretended strongly, and with such probability (but by misprision in them, and ignorance in me) that our Vocation, seemed profane, our Function sacrilegious, in mine eyes.  
The FOURTH, and last (for I need remember no more unto you) was concerning the CHURCH itself; which, being the highest sphere in the great world of theological controversies, at this day, containeth all the test in her womb, and embraceth them within her arms.  
These were the four points, which (originally, and principally) did work with my Understanding (and superior part of my soul) to overcome me, while my traitorous Affections (the inferior part) solicited me to yield. For it is true, that the affections of a man are, unto his Understanding, as 
m Judg. 16.  Delilah was unto Samson: first, alluring it to betray its own strength; then, delivering it over unto falsehood, and error (as she, having beguiled Samson, delivered him into the hands of the Philistims) which, having gotten a conquest, will make a triumph also. O beware of this Eve, which, lying in your own bosom, will seduce you; take heed of your affections, which always contrive some treasonable plot against your understanding. Let the affections be a servant, as Hagar; your reason free, as Sarah: if they contend, 
n Gen. 21.10.  cast out the bondwoman, and her son.  
Thus I, (miserable, distressed I) like a 
o 2. King. 6.  blind Aramite, was conducted into Idolatrous Samaria, and never thought myself secure, till I was in my greatest danger. I fled my native country (
p Senec. in Med.  Fugimus läson, fugimus; hoc non est nowm; it is no news to hear of such flying; many fled before me: I wish that never any fly after me) to go into a foreign land. But here I may demand of myself, as Eliah, sometime, demanded of Ahaziah's servants; 
q 2. King. 1.3.  Was it not, because there was no God in Israel [England] that I went to inquire of Baalzebub, the God of Ekron [Rome] concerning my estate?  
I spoke of Philistims before; but now I was in the hands of Philistims indeed: for whom I had never ground (as 
r Judg. 16.21.  Samson did) unless I (as 
* Ibid.  Samson was) had been first deprived of mine eyes.  
Now I began to be in travel with an unhappy birth, which I had conceived before; I mean, that Purgatory-discourse, which, in the heat of my ignis fatuus, and popish zeal, I sent back into my country; as you know: I wish you knew not. But as it had no right to inherit in this kingdom, since it was borne in transmarine, and foreign parts; so it was unfit to be naturalised here, which came from so unnatural a Parent.  
Howbeit, I measure not my fact by the event: my intentition was not the less evil, because the effect was not more evil. No? I spared none: not the truth of God; much less them, by whom it was maintained in this Land.  
In which number there are two, whom I scandalised (as unjustly, so chief) above the rest. The one is, the learned, and venerable Dean of Winchester; of whose knowledge, and charity, I have had so much experience, that, whether he be melior, or doctior, a better man, or a more learned Divine, I can not easily resolve. Only I can resolve with Seneca; that, of these two commendations, o virum doctum, and, o virum bonum, the latter doth excel the first. The other is, the like learned, and venerable Dean of Gloucester; of whom I may protest unfeignedly; 
s Hieron. ad Augustin. inter Epist. Aug. 14.  Coepi illum antè amare, quam nôsse, I began to love him, before I began to know him: in regard of that, which I have heard, and which I have seen with mine eyes.  
These I say, are the men, whom I scandalised (as unjustly, so chief) above the rest. And so I fell, expressly, into 
t Vide. epist. Aug. 13.  S. Hieromes censure; Puerilis est iactantia, accusando illustres viros, suo nomini famam quaerere, it is a childish vaunt in any, by accusing illustrious men, to seek his own existimation, and fame. But they have taken some amends of me, according to their will; there are others, unto whom I would make amends, according to my power. I will name one, in steed of all; the most Reverend Archbishop of York; a fair jewel, a rich diamond of this Church.  
Upon him this evil aspersion was long since cast by Edm. Campian, and lately renewed by me; to wit, that his Grace being, sometime, familiarly demanded by Campian in this manner; Whether he, that employed himself daily in perusing the ancient Fathers, could, indeed, be of that opinion himself, which he persuaded unto others; did answer thereupon: That truly he could not, if he should read the Fathers and believe them alike. But why did I reinforce the objection of the one, and conceal the defence of the other? made in so renowned a place, and recorded by so venerable a person.  
For though I might appeal unto the testimony of his Auditors, who remain unto this present; yet I will go from the living to the dead, and inquire, what is delivered, and commended, by 
u In resp. ad Camp. pag. 656.657.  M. Doctor Humphrey, unto all posterity, in this behalf. But because it might be tedious unto you, to recite the whole passage, I will select one parcel thereof; to wit, that his Grace, having sundry ways refelled this calumnious imputation, did finally swear, by invocation of the blessed Trinity, the FATHER, the creator of all things, the SON, the judge of all the world, the HOLY GHOST, the comforter of us all, that, so far as he could remember, or possibly recall to mind, this pretended answer, concerning the ancient Fathers, never fell from him in earnest, nor iniest. What can you require more, for your satisfaction, in charity, or in reason? Varius dicit, Scaurus negat: utri creditis? when Varius accused Scaurus of treason, in a profuse, and copious speech; Scaurus replied briefly: Varius saith it, Scaurus denieth it: whom do you believe? Likewise; Edmund Campian, a jesuite, hath said thus, as you hear: Tobias Matthew, a Christian, denieth it: nay more, he sweareth by the sacred name of God, in the holy assembly of his Church, that he is injuriously charged. Whom, then, do you believe? This was his 
x See Doct. Humphrey pag. 657.  own defence: I have borrowed it from himself, howbeit a great part of its efficacy, and force, is lost in this conveyance. 
y Val. Max lib. 8. cap. 10. in fine.  In Demosthene magna pars abest Demosthenis cùm legitur, & non auditur. A great part of him is wanting, when he speaketh by an others tongue: though (as 
z Jbid.  one saith of Demosthenes) his work, in itself also, is so full, & perfect, that nothing can be added unto the same.   

WEll, All this while I have told you, what I have done to God: yea, that, which I have done unto the least of his servants, I have done also unto himself. It remaineth now, that I tell you, what God hath done to me. I say, what God hath done. For though I acknowledge gratefully, that some persons of quality, & worth, were instruments in that good which hath succeeded unto me, according to his wishes, rather than mine own; yet I acknowledge God, him only to be the author of the same; and that He hath done it, out of his Mercy, Love, and Grace. Wherefore, Come, and hearken, all you that fear the Lord, and I will tell you, what he hath done unto my soul.  
His first blessing unto me was, Revocation into my native country; dear, because a COUNTRY: more, Because SUCH a country: the sweetness, and felicity whereof, is known better, carendo, then fruendo, by wanting it a while, then by enjoying it always: and so it is in every temporal, or spiritual good.  
Here now, some will imagine, that, either in my discession, or in my reversion, or in both, my ends were drawn, rather ab utili, then ab honesto: that I served my own turn, in this return: that I departed with the resolution of ᵃ Caesar, protesting unto his mother, upon taking of his leave, See, nisi Pontificem, non reversurum: so I, without a Benefice, or Dignity in the Church, would never return into the Land.  
But as the manner of my return (if it were fit to be exposed in this place) might acquit me fully, from the suspicion of such an impious device: so they, who had the best experience of my mind at that time, might then see, & will yet confess, that, in all probability, I framed no such project in my thoughts: but that I was a real, substantial Papist: howsoever some men (led with an honest error) have seemed to conceive otherwise of my case.  
If the testimonies of eminent persons, may be required; or admitted, in this kind; I would make choice of one, singularly, above the rest; to acknowledge whose kindness towards me, it is the least recompense that I own him, & yet the greatest, that I can make him for the same.  
He than doth know, that, upon my return, I did express a great aversion from this Church: pardon me: it was more: even a detestation thereof. And when he would seem to nourish some hope (above hope) of my reduction thereunto; I did beseech, and request him, most affectionately, not to sow his favours upon the conceit of such an harvest. For I was thoroughly acquainted with the nature, and quality of mine own soil, too barren for such fruit.  
Here, also, I may not forget, nor conceal, his answer unto me; for it was full of comfort, and conscience: to wit, that I should not be alured, nor pressed [by his majesties royal favour and grace; of which he conceived good hope] otherwise, than I had the secret testimony, and certain persuasion of mine own heart.  
Wherefore, out of his noble, and religious disposition, he persisted still in his pious, and charitable work. I say pious, and charitable. For what other advantage did he seek, or could he find, then that, which S. Augustine did long since, in a like case? Quid quaero? Quo fructu quaero? saith 
b Co●…. de ●…gest. 〈◊〉 E●…ito.  he of a Donatist, in his time. What is it, which I seek? Or, with what profit, do I seek it? He answereth;  aliquando d●…tur mihi: Frater tuus mortuus erat, & revixit; perierat, & inventus est: that once it may be said unto me, 
c Luc. 15.31.  Thy Brother was dead, and is alive again; he was lost, but he is found.  
To this end, and purpose, I was recommended by his special care (but against my will: for I loved my own evil, and feared the remedy thereof) unto the Reverend Dean of Paul's; a man so rarely qualified with Moral, and Intellectual, virtues, that his worth doth no less verify his name, than his name doth signify his worth. And this I esteem one of the greatest (if not the greatest) blessings of God unto me, that, when I was as blind in the eyes of my mind, as 
d Act. 9  S. Paul was in the eyes of his body (yea of mind also) I should be sent (or rather brought) unto this worthy Ananiah [nubes Domini, the cloud of the Lord; so it is by interpretation] for the restitution of my sight, and be mollified again, by the sweet showers of his learned, and judicious discourse.  
Thus, after a long, unhappy flight, I returned, with Noah's 
e Gen. 8.9.  Dove, into the Ark, which I once forsook, and fluttered upon the swelling waters of Babylon, which can give no true rest (but a Lethargy) unto the soul. Finally, after a long, and tedious motion, I found rest, and repose unto my soul, in the same centre, wherein I was seated from my tender, and more happy, years. This was the Lords doing, and it is marvelous in mine eyes. What ensued? Mutantur, suscipiuntur, saith 
f Vbi sup●…à.  S. Augustine of the Donatists: They relinquish their opinion, the Church receiveth them into her union again. So it was with me; such was the gracious favour of God, such the great indulgency of his Church.  
You will, peradventure, demand now; Upon what intellectual motives I did return, since I had some (in my wrong apprehension) to departed?  
I will speak the truth in Christ, I will not lie; my conscience bearing me witness in the holy Ghost. The only thing, wherein I did intend to conform myself unto the desire of my friends, and will of my superiors, was, to take the oath of Allegiance, as it is truly, and justly styled. For what else doth it contain, in the substance thereof, but a civil obedience, and faith, due, from subjects, unto their Sovereign Lord, by laws divine, and human, yea founded in the very principles of Nature, and Reason? Wherein I did observe, FIRST, how carefully the matter of State is here distinguished from controversy of Religion. In which regard, it was the determinate pleasure of his sacred 
g See his majesties Premonition to all Christian monarch, etc. pag. 9  Majesty, to ease the burden of the Papists; not requiring them to swear, that the Pope hath no authority to excommunicate his Highness, and to subject him unto a spiritual censure, but that the power of such excommunication cannot, by any means, extend itself unto the prejudice of his royal Life, or Crown. SECONDLY then, I observed thereupon, that though there are some circumstantial points in this oath, upon which some Papists do principally insist, for their refusal thereof, yet that they did, herein, but gloze with his Majesty, and use a specious pretence to reject the substance of the Oath; which, being abstracted from all circumstances, and accessaries therein, hath this principal issue: to wit, that the Pope hath no power, directly, nor indirectly, to depose his Majesty from the right of his Crown, nor to expose his person unto the peril of his life. So that the refusal of this Oath (thus sensed: and this is the true sense thereof) by any popish subject in this land, doth demonstrate evidently, and expressly, that he wanteth means, and not a mind, to dethrone our most gracious Sovereign Lord, the KING (whom God preserve, to his honour, and our comfort) yea (which I tremble to speak, but he would not fear to do) to take away his precious life, with sacrilegious hands, specially if such be the resolution of 
h See this particular, handled by D. Morton, in his encounter against Parsons, lib 2. cap. 2. §. 6.  our Lord God, the POPE.  
To show, therefore, my zealous, and hearty detestation of such impious, and execrable doctrine (sent continually from Rome, sown plentifully in the hearts of English subjects: and this seed will grow into an harvest of lamentable combustion, if our just laws be not enlivened by a severe execution, in this behalf) I took this Oath, upon such mature deliberation, and advice, that I dare confidently pronounce: Whatsoever subject in this Land doth pertinaciously refuse to swear allegiance unto the King, according to the sense and substance of this oath, he is a TRAITOR, in his heart, against the life and sovereignty of his Prince.  
But now, as, by this act, I gave testification of my loyalty unto the State, so, withal, I incurred the suspicion of heresy, and apostasy, with others. Why? what was my offence? Oh a great, yea a double offence against his Holiness; which every one, that taketh this oath, must necessarily commit. FIRST, he denieth the infallibility of the Pope's judgement: yea he admitteth farther, that the Pope erreth, not only materially, but formally; not in fact, but in faith: also, not as a private Doctor, but as public Pastor of the Church. Finally, that this his error is execrable and damnable, according to the tenor and purport of the oath.  
Now if any man be desirous to know, how far the Pope was interessed in the prohibition of this oath, let him consult the 
* To the Catholics of England.  second Breve of Paulus 5. dated 10. Calends of September, 1607. Wherein he saith precisely: We have straightly commanded you, that, by no means▪ you should take it: again, our Apostolic letters, concerning the prohibition of the Oath, were written, not only upon our proper motion, and of our certain knowledge, but also after long and weighty deliberation, used concerning all those things which are contained in them [the said Letters] and that for this cause, you are bound fully to observe them▪ rejecting all interpretation, persuading to the contrary. And this is our mere, pure, and perfect will, etc.  
SECONDLY, he denieth the Pope's power, either directly, or indirectly, temporally, or spiritually, over our dread Sovereign Lord, the KING, to be such, that he may, sententially, depose him from his Crown, absolve his subjects from their allegiance (though due unto him by the bonds of Nature, and pledged unto him, farther, by the obligation of an Oath) and enable them to bear arms against him, or, by any means, to deprive him of his Regality, and Life.  
These, then, are the two offences, which I have committed against the dignity of the triple Crown. But why is that so capital with our English Catholics, which the French do so freely and liberally maintain?  
Not long before my departure out of France, I addressed myself unto a pair of learned 
i Messicurs, le Mastre, & le Marchand.  Dominicans in Rouen, doctors of the Forborn in Paris: of whom, as I desired some exact instructions concerning this Oath, so I delivered his majesties 
k Apol●gia pr● juramento Fidelitatis, etc.  book into their hands, for their better information in this behalf. They read it with expedition, applauding the great wisdom, and excellent knowledge of his Highness; protesting also, that, as the Oath, for the matter, and substance of it, was agreeable unto the Catholic faith, so, for the occasion and inducement of the same, it was most expedient, and necessary, for the preservation of his royal State They added farther, that this extension of the Papal power over Christian Princes, was dogma Transalpinum, an Italian conceit (for they observe a difference betwixt the Roman covert, and the Roman CHURCH) which a true French Catholic heart doth religiously abhor. And therefore they advised me to take the said oath, as themselves also, and all French men, would do in the like case, were it required at their hands.  
But our English Catholics are (for the greater part) of an hotter constitution, more affected unto the climates of Italy and Spain. Which I speak with commiseration of my own Country; not to the disreputation of those great and mighty Nations: the eyes whereof God will open, in his appointed time to shake off this Babylonian yoke. For which, I have better evidence, than 
l Comment. in Gen. 15.16. in fine.  Pererius a jesuit hath for the calamity & vastation of England; pushing at us like an 
m 1. King. 21.11.  horned Zidkiiah: but with the like success (I hope) as his false brethren did not long before, who prophesied thus unto the King of Spain: 
n Ibid. 12.  Go and prosper, for the Lord shall deliver England into thy hands.  
You have heard, now, the cause and beginning of my alienation from my English-Romane friends. Was it not just and good? For what a desperate connexion is there betwixt these doctrines? FIRST, The Pope hath an infallible judgement (as Pope) to determine, what is heresy, obliging all men to rest, securely, in his sentence. Yea 
o Analys. fidei lib 8. cap 3. ad. object. 6.  Gregorius de Valentia himself is so deeply infatuated with this vanity, that he feareth not to affirm; The Pope, whether he use diligence, or not, in defining, shall define infallibly, if he will define a controversy: and so, in truth, he shall use the authority committed unto him by Christ.  
The SECOND is, that, in case of heresy he may depose the King, absolve his subjects from obedience, and give away his Crown; as Pius Quintus gave away the Crown of England unto the late King of Spain: and this is one instance, which 
p Institut. Moral. pars 2. lib. 11. c. 5 q. 8. §. Pius quoque.  Azorius the jesuite, doth allege, to prove the transcendency of the Papal power.  
Now, if the Pope have infallibility of judgement, in himself, to determine, what is heresy, and then a sovereignty of power also, to dethrone, and murder any King for heresy: judge you how dangerous is the condition of our King, who valiantly resisteth his tyrannical proceed; & how miserable is their thraldom, who are enslaved to the yoke of his power and will. Mean while, 
q 2. Thess 2 ●.  He sitteth in the temple of God, showing himself that he is God: but yet, therein, showing himself to be, as he is, ANTICHRIST: whom the Lord shall consume with the spirit of his mouth.  
The consideration of all which particulars (summoned up together) did treat with me (as they may, and aught to do, with any man, in my case) to show greater equanimity in the review of other points, now controversed, in Religion; and namely in those FOUR, which I have mentioned 
* Pag 44.  before. Wherein, though I cannot acquaint you wholly how I did proceed, yet I will give you some overture thereof, briefly as I pass.  
The FIRST was, concerning Purgatory, which I utterly reject, and renounce, as inglorious to the blood of Christ, and troublesome to the sweet comfortable repose of our souls in him.  
The SECOND was, concerning some errors in the writings of our chief Divines: of which point, I have already given up a verdict against myself. I add now farther, that such errors in them (if truly noted by me) should not reasonably, remove a man from the integrity of his faith, which dependeth upon a more certain principle and ground. Why should the error of any MAN prejudice the eternal truth of GOD?  
But beyond all this; is there more sincerity in the Romanists, that, in respect hereof, I should subscribe more readily unto them? Truly such was mine opinion: but the immediate testimony of mine eyes, and the deliberate judgement of my reason, have taught me to believe otherwise herein.  
For a copious testimony in this kind, I remit you unto the late 
r Lib. 1. cap. 1. per totum.  Encounter of Master Doctor Morton against Master Parsons: and the rather, because I have compared each particular, from point to point, with the Authors themselves, whence he doth produce the same: so that I am an ocular witness of his fidelity therein, as also, throughout the whole course of that book. There you shall find Suarez (a grand jesuite) charged by Cumel (a learned Dominican) in this manner. I am grieved to see how fraudulently they [Suarez Molina, etc.] cite Driedo, urging that, which he spoke by way of argumentation, or objection, for his own judgement whereas Driedo useth many arguments to confute that opinion. Again; Zuarez citeth a sentence of Soto, but leapeth over one part of it, leaving that out, which maketh against himself. Again, Suarez hath changed the word Praeordination (in S. Thomas) into Subordination, and expoundeth S. Thomas sinisterly. I cannot tell with what spirit he citeth Driedo, etc.  
Hear further, how the great Cardinal Baronius is reproved by some famous Divines of Venice, viz. When Baronius entreateth of the immunity of the Clergy, and wanteth other support, he disliketh all historians. When he admitteth any, he singleth out the words, which make for him: but these which make against him, he saith, were inserted by others. There is a book entitled, The errors of Baronius, wherein there are discovered more than twenty several errors, which he hath committed about one story, etc.  
Finally, hear the like accusations, by them, against Bellarmine himself. He expoundeth Thomas contrary to his meaning. He imputeth a speech unto an Author, who yet doth affirm the contrary. He saith, that Navarr holdeth thus, and thus, whereas he held the plain contrary. It is no rare thing for his illustrious Lordship, to cite Authors for an opinion, whereas they affirm the plain contrary. He abuseth the testimony of Gerson. He falsely citeth a place of S. Hierome, who saith the plain contrary. It grieveth me to see things imputed by Bellarmine, unto the Fathers: the contrary whereof they affirm, etc.  
For conclusion, let me acquaint you with one (I say but one, to spare you, not him) singular imposture of Bellarmine against Caluin, and so I will dismiss this point. The 
s Bellarm. de sanct. beat. lib. 1. cap. 1. §. ●…st igitur.  question is; Whether the souls of holy men (dissolved from the body, and standing in need of no purgation) be admitted unto the fruition of blessedness, which consisteth in the clear vision of God? It followeth. Some heretics (saith Bellarmine) were of opinion, that the souls were reserved in certain receptacles, unto the day of judgement, where they saw not God, nor were blessed, otherwise, then in hope. What heretics? Tertullian; Vigilantius, etc. Be it so. Who else? He addeth, john Caluin also hath the same error. Where? Institut. 3. book, 20. chap. §. 20 What are the words? 
t Bellarm. ibid. § E●…ndem habet, etc.  Caluin doth say, that Christ alone, is gone into the Sanctuary of heaven, and that all others remain in the Court: expecting there, until the consummation of the world. Let us make a trial now, whether Caluin be guilty of this opinion, or Bellarmine calumnious in his assertion.  
FIRST, then, for the opinion of Caluin in this matter, you shall find, that he is singularly traduced therein. For amongst many passages in his works, behold this one: 
u Caluin. adverse. Libertin. cap. 22.  The souls of the faithful, as soon as they are departed from this body, do live with God, and enjoy the happiness of that kingdom, which is in heaven. Howbeit, saith he (and he saith it truly) God hath reserved their perfect [consummate] felicity, until the second coming of Christ.  
SECONDLY, therefore, it may please you to consider with me, how unworthily, and slanderously Bellarmine enforceth this error upon Caluin, out of the assigned place. I find indeed, that Caluin doth, there, expressly affirm; Christus, sanctuarium coeli ingressus, ad consummationem usque seculorum, solus populi, eminùs in atrio residentis, vota ad Deum defert: that is; Christ being entered into the Sanctuary of heaven, unto the end of the world, doth alone carry (or present) the prayers of the people, remaining a far off in the Court, unto God.  
Now observe the fraud. Of whom is the question? Of the dead, or of the living? Of the DEAD: to wit, concerning the souls of them, who are fallen asleep in Christ. And of them Caluin is charged by Bellarmine, to say, that they are not in heaven, etc. and, for a proof, he hath alleged this place. But of whom doth Caluin there entreat? of the dead, or of the living? Of the LIVING: for so doth the whole discourse import. As in the words a little before; Membrorum omnium, adhuc in terra laborantium, mutuae, pro se invicem, orationes ascendunt ad caput, quod praecessit in coelum, etc. The mutual prayers of all the members, yet labouring here upon the earth, ascend unto the Head, which is gone before us into heaven. Likewise, in the very place it self: for Caluin saith, that Christ being in the Sanctuary, carrieth up, unto God, the prayers of the people, remaining in the Court. What people? the living: for the office of the Saints departed is not to pray, but to praise the Lord. Again, immediately after, even in the very next words unto those, which Bellarmine doth so fraudulently cite: Quantum ad Sanctos attinet, qui carne mortui, in Christo viwnt, etc. As for the Saints, who, being dead in the flesh, live in [or with] Christ, etc. Which words, as they do plainly show, that Caluin spoke before, of the living, and not of the dead, so likewise they do fully convince the falsity of this pretended crime. Wherein the collusion of Bellarmine is the greater also, because Caluin doth not say (as the Cardinal imputeth unto him) that Christ, alone, is gone into the Sanctuary of Heaven, he & none else: but that he, being entered into it, doth alone (he, and none else) present the prayers of the 
x Who are living in this world, and are not in the Sanctuary of Heaven.  people unto God: so that, unto him, alone, the office of a Mediator doth peculiarly belong. And this is the subject of Caluins' dispute.  
But I leave this second point (wherein I have too much abused your patience) and come unto the THIRD: which was, concerning Vocation unto sacred ministery, in this Church. Wherein I know, that the power of order is complete in all respects. In respect of the persons calling; that they had sufficient ability to confer it. In respect of the persons called; that they had actual capacity to receive it. In respect of the vocation itself; that it had no substantial defect, in Matter, nor in Form. As also, that the power of jurisdiction, here is entire: that it hath not necessary derivation from the Pope, but floweth from God, by the Church, by the Magistrate, by the people; differently, but truly, as I am able and willing to prove, when good opportunity shall serve, and just occasion shall require.  
Concerning the FOURTH, and last point: namely the Church; I know, and acknowledge, that God had a Church alway; that it was 
y D. Field. lib. 1. c. 10.  visible; that though many erred therein, yet not all: or, at the least, not so, but that there remained a substance of faith, sufficient unto salvation. Finally, that as a general Reformation was expedient, and necessary, so our particular was orderly, good, and just.  
In a word therefore, to acquaint you with my total conformity unto the doctrine of this Church (contained in the 39 Articles of Religion) I have submitted myself thereunto, by profession of mouth, by subscription of hand, by consent of heart. In this faith I desire to spend, and end, the course of my life; to the honour of GOD, the benefit of his CHURCH, the comfort of my own soul.  
Now I may say joyfully with David; 
z Psal. 116.7.  Return unto thy rest, o my soul; for the Lord hath been beneficial unto thee. Or with Simeon; 
a Luke 2.29.  Lord, now let rest thou thy servant departed in peace, according to thy word: for mine eyes have seen thy salvation. I lost thee, but thou didst not lose me; I fled from thee, and thou didst seek me; I erred, and thou didst reduce me; I was blind, and thou didst illuminate me; I was hardened, and thou didst mollify me; so I returned (by thee unto thee) and thou hast received me again. Therefore I will exalt thy name for ever, and humble myself with David, before thee, saying: 
b Psal. 86.11.12.13.  Teach me thy way, o Lord, and I will walk in thy truth: knit my heart unto thee, that I may fear thy name. I will praise thee, o Lord my God, with all my heart: yea, I will glorify thy name for ever. For great is thy mercy toward me: & thou hast delivered my soul from the nethermost hell.  
Thus you see (Brethren) in part, what God hath done unto my soul, as also what I own unto him for his mercy, love, and grace: and what I shall perform unto him, for the same, by the assistance of his Spirit. Hereunto I will adjoin a brief remonstrance of my duty unto the CHURCH, of my loyalty unto the KING: finally, I will conclude with a petition, and promise unto yourselves.  
The FIRST is, my duty unto the Church of God, in this flourishing Island, or rather little world; the glory whereof I have laboured to obscure, with my unfortunate, and misadvised pen. But as 
c See August. epist. 13.  Stefichorus lost his eyes, by dispraising the fair Helena of Greece, & recovered them, by praising her again: so, to reobtain my former sight, I will expend all the faculties that I have, in advancing the dignity, & lustre of this incomparable Church: incomparable in many respects, but specially in two. First, in the excellency of preaching the Gospel. For as God hath given the word, and great is the multitude of Preachers: so, in their gifts, matter, and manner of preaching, singular also is the perfection of Preachers in this Land. Secondly, in the Common prayer, and Liturgy, a jewel so precious, that it cannot be valued at too high a rate.  
The SECOND thing was, my loyalty unto our gracious Sovereign Lord, and King, whose mercy towards me, hath been very great, in pardoning my offences, which, mediately (at the least) did touch his royal Self. The Subjects, whom I grieved, are under his dition: the Laws which I violated, are under his administration: the Church which I scandalised, is under his protection: the Faith, which I impugned, is under his DEFENCE, by common right, and special title. So that all these, conjunctively, might plead for a revenge from his princely hands, since 
d Rom. 13.4.  He beareth not the sword in vain.  
But, as I said before, his Highness' mercy hath been very great unto me, in making me an example of his clemency, which, in truth, is so natural unto Him, that He (as sometimes 
e Senec. de Clem lib. 1. cap. 10.  Augustus) may well be called Parens Patriae, the Father of his Country, because (as Seneca testifieth of Augustus) apparet illum dare poenas, cùm exigit: It appears that He doth suffer punishment Himself, when (by compulsion) He doth take it of another.  
It is my special obligation, therefore, beyond a common duty, to pray (yea I pray now, and beseech you all to join your hearts with mine, lifting them up unto GOD, for Him) that his Majesty may enjoy a peaceable reign, a prosperous estate, and obtain a blessed end, after a long, and happy life; that He may be translated, from an earthly, unto an heavenly kingdom, where the glorious Lamb sitteth, 
f Apoc. 19.16.  The King of Kings, and Lord of Lords▪ that, as now, he reigneth 
g Prou. 8, 15.  by him; so there he may reign with him, in that happiness, which hath no misery, in that abundance, which hath no want, in that security, which hath no fear, in that eternity, which hath no end. Amen.  
Now THIRDLY, and lastly, I turn my speech unto you, dear, and well-beloved Countrymen, in whose audience, and with whose patience, I have made a full and free confession of my error. I have not hid it (for thereby I should hide God from me, not me from God) I have not hid it, I say, by Negation, nor by Extenuation, nor by justification thereof, remembering what was 
h Februar. 10. by Mr. Kitson of Peterhouse in Cambridge,  lately delivered here, in the prosecution of a Text, well chosen, and excellently handled: 
i Prou. 28.13.  He that hideth his sins, shall not prosper: but he that confesseth, and forsaketh them, shall have mercy.  
As for your charity towards me, I cannot doubt, but that, at the least, you will esteem of me, as S. Paul did sometimes judge of Onesimus, philemon's servant: 
k Philem. vers. 15.  It may be that he departed for a season, that thou shouldest receive him for ever.  
As for me, I trust in God (by the gracious assistance of his holy spirit) so to comport myself in the whole course of my studies, and actions, that, with just application, you may call unto your remembrance that, which S. Paul said, a little 
l Ibid. vers. 12.  before, of that fugitive servant: He was unprofitable in times past, unto thee, but now profitable both unto thee, and me.  
Wherefore, I request you, Brethren, to praise God, with me, and for me, who hath thus extended his Mercy, Love, and Grace towards me, when I was dead in sin. Pray him also, that I may use his blessings, to the honour of his name, and benefit of his Church. Finally, I beseech him for you, and myself, that we all may have, for the end of our actions, his glory▪ for the rule, his word; for the fruit of our faith, the salvation of our souls through jesus Christ our Lord: to whom with the Father, and the blessed spirit of both, be ascribed all majesty, power, and dominion, in heaven, and in earth, now, and for ever: Amen.   
FINIS.