A SERMON PREACHED AT HENLY AT THE VISItation on the 27. of April, 1626.  
UPON THOSE WORDS OF the 9 Psalm, Vers. 16.  The Lord is known to execute judgement.  printer's device (?) of head of woman wearing headdress 
OXFORD, Printed by J. L. and W. T. 1626.   

TO THE RIGHT WORSHIPFUL AND worthily disposed Knight, Sir RICHARD BLUNT, High Sheriff of Oxford-shire: Grace be multiplied in this world, and blessedness in the world to come  
Worthy Sir,  
WHat hath been formerly offered to your religious Ear, is now within a few days after presented to your judicious Eye; neither doubt I but as than it found attentive audience with the one, so it will now find kind welcome and acceptance with the other. Only you will imagine what was then delivered by voice can never be carried so powerfully in papers as in speech. Solet acceptior esse sermo vivus quàm scriptus, saith Bernard, the habit and gesture of a living man is the very life of Oratory. Yet will I not despair of that good content a review may bring to a longing spirit. The words contained in the two Tables which God gave to Moses from the holy mount were first spoken by the mouth of God ere they were written by the finger of God, and then carried into the valley to be heard and kept of all the people. So may I likewise say of the Gospel, voices and prophecies went of the blood of Christ ere ever it dropped out of his veins. But if gracious words had not fallen from the mouth of Christ, Christians had never conceived either the power or virtue of his death. For as there is a blood of redemption, so there is a word of reconciliation, and surely where the word teacheth not, there the blood droppeth not. You are religiously wise to conceive whereat I aim: to wit, that reading, preaching, and practising of piety, may all go together like Saul and jonathan, of whom it's said, that they were lovely in their lives, and at their deaths were not divided. I am sure they are the best means to escape those judgements I came withal in that Visitation discourse. Which, I am made believe by many of my brethren & those of worth, so well relished in the first passage, that I must not deny you a review. I was never ambitious herein, as well understanding mine own meanness; nay my privacy hath been a second happiness to me. But yet after the Clergies dinner (whereof you were pleased to partake, and among the Lords Prophets, as before you had spent one hour in the Church, so you joyed to spend another in the Chamber: a high argument of an entire zeal) so many importunities grew upon me from some, tendering me their hands for the transcribing hereof from others, undertaking you should not fail in regard of that interest they might challenge in me, from all jointly soliciting for a general favour, that at length I yielded to send it as soon as a marriage solemnity was passed in my parish, for the which I was to be provided against the Sabbath following. These inducements though powerful, yet I will ingenuously confess, were not my only motives. I have heard & also observed your unfeigned affection to the truth, when as for it you have in a manner forsaken your own, and followed S. Ieroms advice to Furia, Honour thy father if he do not separate thee froth the true father. Otherwise, licet parvulus: and as he speaks in another place to Heliodorus: Though thy little Nephew should hang upon thy neck, though thy mother with her hair about her ears, and her garments rend, should show thee the breasts wherewith she nursed thee, though thy father should lie on the threshold, tread upon thy father to go over, pass away with dry eyes to the banner of the cross. It is the chief point of piety to show thyself cruel in such a matter. Since I was taken out of that famous Nursery, Magdalen College in Oxford by the liberal favour under God's providence, of my Right Honourable good Lord and right zealous Patron, Viscount Wallingford, together with his worthy Spouse, my right noble Lady, for the which the Lord of heaven multiply his blessings towards them; as also by a second and entire respect of those blessed servants of God M. Edmund Dunch and his religious daughter in law, the Lady Mary Dunch, now both with the Lord, whose memories daily shine in their most hopeful heir, on whom Almighty God seems, though in a fare different degree, to fasten that promise made to Abraham, Thou shalt be a blessing, Gen. 12.2. Since, I say, I was taken from the University and planted in these parts, I have beheld fair buildings and sweet seats both on our tops and valleys, but for matter of religion much averseness, or key-coldness. Moreover, the place of authority under his Majesty you now bear, overswaied me not a little for so much pains; which though, I here came not so welcome to you, yet I thank God from my heart, when I see men of your quality and condition selected for such places; I am sure than Religion shall suffer the less.  
Sir, I have one boon to crave of you; which I earnestly beg, and am confident in the obtaining, that since I have been drawn thus fare; what you have in your hands you would by no means let it go farther, nor to any other view but in your presence. I am not ignorant how full of molestation the times are, & that questionings through misinterpretation may occasion much prejudice give these papers leave to lie by you as a pledge of my settled purpose to deserve your love in my readiness to bestow my pains, if you shall request them; and to be a continual petitioner to the throne of grace that you may be kept by the power of God through faith to salvation In him I rest  
From my study at Greys this 4th of May, 1626. Your Worships assured ROB: BARNES.   
PSALM: 9 v. 16. 
The Lord is known to execute judgement▪ or By his judgement he executeth.  
THe Princely Prophet David the sweet singer of Israel in this whole Psalm celebrates Gods praises in respect of his mercies towards the godly, & judgements to the wicked, inviting others by his example to do the like; and finally prays for the prosperity of his servants, and subversion of his enemies. I intent no large paraphrase on the whole, selecting this bare proposition for the present occasion, which brancheth itself into these four particulars. 1. The Person, the Lord. 2. the attribute, judgement. 3. the commendation, executes: 4. the end, that we might know, and acknowledge him. The Lord is known to execute judgement. The Person is of an high elevation, and in his visitation takes a full survey of whatsoever passeth between heaven and earth. Omnia aperta, all things are open to his view: Hebr. 4. The judgement fearful, for God is a consuming fire, and its a fearful thing to fall into his hands. Heb. 10.31. The execution just and free: for as he hath a visitation in grace and mercy, visitavit & red●m●t, he hath visited and redeemed his people: Luke. 1.68. and of pity and compassion. Pure religion is to visit the fatherless and widows: jam. 1.27. So is there a visitation with him in correction and severity. I will visit their transgressions with the rod: Psal. 89.22. and of wrath and fury, shall not I visit for these things, saith the Lord? shall not my soul be avenged of such a nation? jer. 5.29. Lastly, the end is for reformation of all such unregenerate ones, who as yet remain enemies to the cross of Christ, whose God is their belly, whose glory is their shame, who mind earthly things: Phil. 3.18.19. The person, attribute execution, end, are by the gracious assistance of God's Spirit, and your (right worshipful, and the rest dearly beloved) much desired patience, at this time to become the subject of my ensuing meditations.  
And first of the Person, with whom I beginning even make an end, for I will not go about to describe either That he is, or What he is; the one is needless, the other impossible. How shall I describe him that dwells in a light that none attains unto? how shall I describe him that hath made darkness his pavilion, measured the waters in his fist, sits on the circle of the earth, in comparison of whom the inhabitants are but as grasshoppers. Es. 40. How shall I describe him that cannot be circumscribed, who comprehends all things yet himself not comprehended; is in all things, himself not included; moves all things, himself not moved; changeth all things, himself unchangeable. Finally, how shall I describe him who is without quantity great, without quality good, without measure wise, without time everlasting: in greatness infinite, in virtue omnipotent, in wisdom profound, in counsel wonderful, in judgement terrible, and in all virtues perfect and complete. Search not then after the majesty, lest thou be oppressed with the glory. There is, says a learned father a holy kind of ignorance not to search after things unrevealed, secret things belong to God, but revealed to us: Deut. 29.29. As he is therefore in himself I meddle not with him here, but rather as he manifests himself in his words and works, in his mercy and judgements, in his purity and power, these being the very hands with which he taketh hold of us, and the arms he embraceth us with, or stretcheth over us. Bernard in his 8: ser. Cant. ascribes these two hands to God, the one is latitudo quâ tribuit affluentèr, this is his bounty bestowing his largesse, giving gifts to men; the other is, fortitudo qua defendit potenter, the hand of his power stretched over all his creatures, to protect and defend them, and not so only, but to punish them, when they shall offend him; to which purpose, & Jerome de memb. Dei, saith, manus Dei flagellum, God's hand is a scourge. With the one he seems as standing on mount Gerasim: Deut. 11.29. to deal abroad his blessings, and like Homer's jupiter, out of one of those tons and great vessels which stands at the entrance of his palace, sets abroach his favoures to men: with the other as on mount Eball, he scatters his cursings, & as out of the other ton he drencheth men with affliction, giving them plenty of tears to drink: Psal. 80.5.  
What I now speak or might more enlarge herein reflects on us (men, fathers, and brethren,) who represent this great person to our people, and hence are truly termed Persons, embassadors for Christ. And secondly on you (dearly beloved) who are here this day in the fear of God to present misdemeanures. This supereminent goodness in the person calls to us for imitation, that we would set copies of goodness and sanctity to our people, that our examples may prove our best sermons. Vita exemplaris, (saith Gregory in his pastorals) optima est concio, illudque cum imperio docetur, quod priùs agitur quàm docetur. A good life is the best sermon, and he preacheth with authority, whose practice goes before his preaching. For indeed it is a kind of unhappiness as of princes so of priests, that quicquid faciunt pracicipere videntur. Neither can we be ignorant that every molehill in our misbehaviours is a mountain, every moat in our eyes a beam. Chrysologus his tax in one kind, Serm. 26. passeth popularly currant for all sins. Ebrietas in alio crimen, in sacerdote sacrilegium; alter necat animam suam vino, alter spiritum sanctitatis extinguit, I spare the english. Hereupon so much clamouring hath been about the clergies exorbitancy. Our days are fare different from Constantine's, who as Theodoret. 1. lib. of his story, cap. 3. reports, when a libel or book was given up to him concerning some Bishop's misdemeanures, first tied a thread about it then sealed it with his ring, lastly cast it into the fire before all things were composed, professing himself would not read a word in it, and saying if what was in it should be divulged, the common people would grow more brazen faced in sinning, gathering thereby a protection for their sins; nay again in the same chapter, when even he took a Bishop committing any unclean act, he would cast his cloak over him, to keep such faults from the common eye. O the disparity of times! But yet, I praise God, to his honour I may truly and boldly speak it. If other places be answerable to these parts about us, in respect of notorious crimes in the clergy, I am assured much time might have been spared for reformation. In the mean time Antichrist goes up and down the city, grins like a dog, and strives to seduce our professors with that groundless position or principle. That first we must look to the Person teaching, before we look to the thing taught; thereby to bring in a seeming formality to outface true doctrine. A position, I say again without all ground. For first Christ hath taught us what persons soever they are that build up his kingdom, they must go on. Wherefore john complaining to him: Mark. 9.38 39 Master we saw one casting out devils in thy name, who followed not us. jesus said, forbidden him not, for whosoever is not against us is on our part. Secondly in the new Testament none but enemies of the gospel look to persons more than doctrine. The priests and elders said to Christ, by what authority dost thou these things: Mat. 21.23. And the Synod at jerusalem asked Peter: by what power, and in what name have ye done this: Act. 4.7. But of the true worshippers of God we hear no such thing. Which I speak not as if ordinarily we ought not to ask after men's authority, this were the next way to leap from the shopboard to the pulpit with Brownists, and other sectaries; but to show, doctrine must be preferred before persons. Thirdly the Eunuch and Lydiae did not ill in hearing Philip and Paul without enquiry after their persons, they knew that Christians should not give an account at the last day of the persons they heard, but of their obedience or disobedience to their wholesome doctrine. Lastly most glorious persons may be full of deceit, they that come in sheep's clothing, may be inwardly ravening wolves, yea watchmen may be blind, and dumb dogs that cannot bark: Es. 56.10. and greedy dogs that can never have enough: from the prophets to the priests they may all deal falsely: Ier: 6.13. there may be a conspiracy of them in the medst of the Church: Ezek. 22.25. As in the Trent Council. Yet thus fare I will hold with them, that the person doth much commend the work: the Apostle said not in vain. Tim: 2.3.14. Continue in the things which thou hast learned knowing of whom thou hast learned them: that is, God, yea and it may be, Me, God's minister who have been in thy soul by the spirit of power effectually concurring with my service. Again, it puts you in mind, the Churchwardens here assembled who as the ho●se of Cloe., 1. Cor. 1.11. this day by solemn oath are to present that sins may have their just censures. Remember before whom you stand, whose oath you take, even the oath of the Lord. Ex. 22.11. Non considerandum cui sed per quem iuras, saith Jerome. Take heed then on the one side of spleen that you do nothing maliciously, so your accusation may be just, your affection unjust, and in doing that, ye shall sinne, which ye had sinned in not doing. Ille dat poenam, tu amisisti laudem he may be punished, but thou shalt not be praised. On the other side of connivance and partiality, for there is an Omnia benè, Latin too well known to the unlearnedst, that swallows up all vanities. Drunkenness, uncleanness, swearing, profanation of the sabbaoth, go abroad all the year before, and when the visitation comes, either the presentment is packed up with some recusants' names, or otherwise with an omnia benè, as if there were no recusancy in good manners, this is not charity that covers sin, but a miserable indulgence that cherisheth sin. In the Creation there was an omnia benè, God reviewed his works, and they were exceeding good: Gen. 1. in our redemption there was an omnia benè. He hath done all things well, he hath made the blind to sea, the lame to go: here was an omnia benè indeed, but never any since. If any thing may urge you to a sincere discharge hereof, me thinks it should be the consideration of what follows in the next circumstance.  
judgement.  
The Lord is known to execute judgement. Verbum hoc iudicij, utinam nemo transiret sine iudicio: I will says one that no man would slight over this word judgement. In the Civil law the title de iudicio is a great title & much studied, but among Christians it were to be wished it were much more, that it ever resownded in our ears, arise ye dead and come into judgement. In the scripture this name is diversely used. sometimes for wisdom to discuss and discern things doubtful. Give thy judgements to the king. Psal. 72.1. sometime for a moderation in punishing, Correct me O God yet in thy judgement. jer. 10. sometime it signifies the cause or controversy to be judged, occasioning Esay to reprove the Elders of Israel because the widow's cause came not before them, they promoted it not, but put it off from day to day to gratify their oppressors. Sometime the word of God itself is called judgement 119 Psal. either because God in his word as a judge pronounceth what he would have done, or for that it contains nothing but what is just, or that thereby we shallbe judged, accquitted, condemned. Sontime the office of judgement, & public government. Deu. 1.16, Lastly the punishment itself, So shall thy judgement be. 1. kings. 20.40. the daughters of Zion shall rejoice because of thy judgements. Psal: 48.10. take it in what sense you please either for wisdom to discern, or moderation to punish, or the cause itself, or the square of judgement, or the offices of judging or punishment, still judgement belongs to God; though I must confess most properly and peculiarly in this place it implies Punishment the rather because of the next word, executes, having its due reference to judgement. Many are the sins of a people, and therefore manifold are God's punishments Ezek. in his 14. cap. from the 13. v. forward sums up four judgements. Famine, War, Pestilence, Evil beasts. 1 Famine comes riding on a pale horse killing with hunger and death, sometimes clad in a robe of immoderate rain and showers drowning the world's plenty and the earth's provision, sometimes bearing on her shoulder heavens of brass, and treading under her feet the earth of iron. Pale and lean she is more than the picture of death, mors in illa as well as mors in olla, nay more, genus miserabile Lethi. When God who gives to man the breath of life shall deny bread to maintain life, when winter shallbe turned to summer, summer to winter, when a man shall rise early and eat the bread of carefulness and at night be to care for his bread, sow much, bring in little, the harvest little but the labourers many, when one plants another waters & God denies the increase, is not this a great judgement? Yea and a threefold sin amongst many hastens it▪ first swearing and forswearing, that the very earth mourns because of Oaths. Ier: 23.10. there was a famine in the days of David, what is the cause? and they did break their oath. 2 Sam. 21.1. Do not men now slight an oath? is it not as common as words? yea a common accuser says Austin is a common forswearer. Secondly the neglect of gods worship whereof the jews were so guilty, and punishments brought on them for not repairing the temple. Now if the material temple and his ceremonial service caused such displeasure to arise what will the contempt & carelessness of his reasonable service press him to. The tribes went up to the temple, it was Gods express command, the frequenting of the tabernacle. Exod: 23.17. So that public meetings for his worship are not as some would have it a jewish ceremony or ambulatory, to cease with the law and that temple, but omninò perpetuum, altogether permanent in Christ's Church; neither counts he himself as well served by sitting in a chimney corner, though with devotion, as when we are praying and praising his holy name in the place allotted for his worship. A third sin is the wasting of God's creatures, so that in respect of men's unthankfulness, and some lavishing of them, God takes them away. In quo quis peccat; He makes the punishment answerable to the offence. The drunkard shall be clothed with rags, Prov. 23.21. a lover of pastime shall be poor, 21.17. the whore shall he bring to a morsel of bread. Secondly, war rusheth forth, riding on a red horse unbridled, carrying all things by force of arms, not laws. A time wherein Pyrrhus regards not the aged head of Priamus, nor yet the sacred altar whereto he flies; a time wherein old jacobs' head is sent with sorrow to the grave, wherein Rabble weeps for her children, and will not be comforted, because they are not; a time wherein either we must fight, and so run on a sudden death; or fly, and so lead a tedious life. I have taken away my peace from the people: jer. 16.3. This our land hath often tasted of this misery being some times overrun with foreign enemies, beside that great distraction between the two houses of York and Lancaster. In the compass of which division, Comines the French historian in that large digression touching the English wars Lib. 3. Cap. 4. tells us that seven or eight battles were fought wherein died of the blood royal threescore, or fourscore Princes, & himself beheld a Duke of Exeter fallen into such misery as that the ran after the Duke of Burgundy's coach barefoot & barelegged begging his bread for God's sake. I heard of a kind of a restraint within these few years & yet scarcely know not the meaning, that preachers should not amaze the people with fearful presages, of dangerous times to ensue, but O my soul, both secretly, and openly, pray thou that God in regard of the former sins, may be pleased to avert this judgement. In the third place the pestilence issues forth on a black horse, killing with sickness and death, whose terrible blow among other places, we in this town and the borderers on either hand have the last year felt, wherein one cries, O my brother come not nigh me, for I am infected, another barred in by command, shut up by sickness, nay worse penned in by sorrow, cries out of a window, O my father, O my brother either now breathing their last or by this time dead. O bellum Dei contra homines. O the arrow of God that flies silently, swiftly, deadly: pernicissimè volat, says Musculus, exitialiter ferit. It spares none, neither the aged can be privileged, though Pliny lib. 7. c. 50. avoucheth, Senes minimè sentire pestilentiam, that old men are never tainted with the plague; neither the coldest regions can stop the course of it. Possevinus de rebus Muscovit, fol. 11. tells us at what time he was ambassador for the Pope in Muscovia, the plague which had scarce ever been heard of before in that country ob intensissima frigora, by reason of the extreme cold, yet it than killed many thousands; hence is this arrow called also exterminium, a rooting out: The house may shield men and cattle from the hail, flight may save from the sword, sojourning in another country preserve from famine, but in this contagion at home our houses stifle us, abroad the air infects us. The Prophet in the fourth place comes in with the violence of evil beasts. Indeed it is God's goodness that those savage creatures fly into the wilderness from our company, whereas he could send them into our peopled towns, and though in themselves they are not so fruitful, he permitting the mild to increase & multiply, yet can he make them to grow into herds and flocks. You know how the Lord sent Lions to tear the children of Bethel that mocked the Prophet. 2. Kings; and what fiery Serpents fell among the murmuring Israelites; and how grievously in the book of Exodus the Egyptians with Pharaoh were oppressed with Lice, Frogs, Caterpillars. Plead no immunity from these two last judgements. If we avoid not and repent of the forenamed sins, we shall all likewise perish. The Prophet hath here ended his number, but I have not mine. One judgement more is worthy our more serious meditation and present occasion, which God knows is too much slighted among men as if it merely came from man. It is an Ecclesiastical judgement, the fearful sentence of Excommunication. All the rest especially destroy the body, but this the soul. There are that draw this censure even from Adam whom the Lord cast out of Eden, and set an Angel at the entry of the garden, who by shaking the blade of a glistering sword feared him from reentring, not suffering him to taste of that tree which was a Sacrament of life. The like do the Hebrew interpreters observe concerning Cain, whom the Lord cast out and banished from the face of God. For what else is his face but the place appointed for his worship, where he was wont to appear to the fathers, & where Adam and his sons met together in sacrifice to him. Come unto the times under the law, how was this judgement tipified by the uncleanness keeping from the tabernacle, not entering the temple, not partaking of the sacrifices, nor eating the passover. Numb. 19.13.20. and 9.13. Look but into the new Testament, what mean the use of the keys to open and shut, and the words of binding and losing? Moreover by example Abraham is commanded to cast out the bond woman, with her son out of his family which was the Church Gen. 21.10. Himinaeus and Alexander concerning the faith made shipwreck, and are delivered to Satan that they may learn not to blaspheme 1. Tim. 1.19.20. the Apostle commands the Corinthians to purge out the old leaven, that is, as is after expounded in plainer words, put away from yourseleves that wicked person 1. Cor. 5.7.13. alluding to the passover which the Israelites were not to kill, till their houses were rid of leavened bread. Ob. But this punishment and authority seems needless, for the civil magistrate is charged to punish such as live dissolutely, he bears not the sword in vain. It belongs to him to take away the life and limb according to the nature and quality of the offence, what place is there then for ecclesiastical censures. Sol. I answer, indeed there was a time when the ecclesiastical authority took up in a manner all, and lay hard not only on ordinary civil courts, but on David's house, and the throne of kings: But God ever from the days of Lucifer gave pride a fall, and pride of all sins lest be seems the Church; the time is now come that civil courts are as much too strong (as in the beginning of this parliament, a reverend Bishop preached) and if they go a little farther, I see not to what end our visitations should be kept. But to the purpose, both courts may well stand together, the one hinders not the other. Christ hath settled this as a perpetual order in the church. Mat. 18.17. If he shall neglect to hear thee, tell it the Church, if he neglect to hear the Church, let him be to thee as an heathen and a publican. Where our Saviour alluding to the custom of the jewish church, he shows also that the Christian church cannot want this spiritual jurisdiction. We are not to think, as some fond imagine, that Christ pointed out the civil magistrate, when he saith, tell the Church; nor that those words, (if he hear not the church, let him be to thee as a heathen or publican) intimate thus much, except he hear the magistrate of the same faith and religion with thee, thou mayst go to law with him, as if he were a heathen or publican, and have him before a Roman magistrate, that is profane. For Christ speaks not only to the jews that then lived, but gives a remedy to be used at all times. The promise that follows, whatsoever ye shall bind on earth, belongs not to one time, one place, one people, nor to the civil magistrate, nor wrongs civil, but to the conscience, and had been impertinently added, if Christ had spoken of seeking civil remedy against civil wrongs, as may appear by these reasons. First, the words concurring in the text touching binding and losing, and elsewhere of opening and shutting, remitting and retaining sins were never understood but of spiritual power. Secondly, the authority here spoken of, was such as the disciples present, should sometimes in person exercise, but these exercised no civil power. Thirdly Christ's words are imperative, Tell it the Church; not permissive, you may tell. And Christ commandeth no man to persecute his brother civilly, offending him before the civil magistrate; he commands to forgive him, and to be ready to take another injury, rather than in law to pursue him: Mat. 4. Fourthly, the ground of this action is not civil, for than it should more fitly have been named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an injury, but here it hath the express name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin. Likewise he teacheth a little before, of offences spiritual, and the cure of them; then he showeth our duty of seeking, and recovering every brother going astray, by comparison of seeking and recovering of a lost sheep. So that we may conclude, that to take the word Church, for a company of civil magistrates, or a bench of justices hath no approbation of any author. But why do I dispute so long, I rather com●●o mourn and lament our people's obstinacy and improvidence, in slighting this punishment. Do ye know in what state you are, while ye remain excommunicated? I will tell you. Excommunication is a sentence of the Church, whereby a member thereof convicted, or to be convicted of some grievous crime, as yet continuing unrepentant, is driven out of the church, and out off from the communion and fellowship of the faithful, that thereby he might be driven to repentance. O what a heap of mischiefs rise here up together. I''s bellua multorum capitum. Doth this judgement pass on thee? art thou excommunicated? first thou endeavourest as much as in thee lieth to blot thee out of God's book, and to deprive thyself of God's protection. Secondly, know that the sentence pronounced by God's faithful minister is ratified in heaven, Christ is the author of it. The Corinthians being charged to put out from amongst them him that had offended, they must do it in the name, that is by the command of Christ. 1. Cor. 5.4. Thirdly thou art barred from the word and sacraments and prayers of the Church. The word doth the no good, the sacrament hurts, neither can we bless thee in the name of god. Was not Nebuckudnezars' case most fearful when he was turned to feed on grass like an Ox? but the excommunicates state is worse, he wants the food of eternal life. Fourthly thou art to be accounted as an heathen, now between the jews and heathens there was no commerce concerning gods worship. Fiftly thou being excommunicated out of one Church canst not be admitted into any other. Churches are sisters whom one receives all receive, whom one rejects all rerect. Were thou sure saith St. Austin Epist. 74. that thou leaving one service thou shouldest betaken into no other, thou wouldst be careful how thou didst forgo it or offend. Lastly add hereunto the decrees of princes & and counsels, thou canst have no benefit of the laws, others may sue thee, but thou canst not sue others, others may make their last will and testament, but but thou mayest not set thy house thus in order, others may challenge christian burial, but thou must be buried like an ass; as thou wast out of the church through thy obstinate life: so shalt thou not be brought near it upon thy death. As I would crave of you (right worshipful) to be sparing in these emissions making up an extremum fulmen against impenitents: so I cannot but justify your tenderness herein upon mine own late experience you rather aiming at a substantial reformation in the delinquents than any exactions. Howsoever the common conceit runs riot as if all were for pay, I have found the contrary from your underagents. Let that still remain as a tax in the Romish courts, which are more for payments then repentance, saying to their offenders, discharge the court and be gone; and not repent, reform and be readmitted into the Church. I remember it's noted of Irenaus, he earnestly reproved Victor Bishop of Rome for excommunicating many churches in Asia, not for heresy and apostasy, but for that they would not consent with the Church of Rome in the celebration of Easter. I beseech you let not your excommunications pass for small occurrences tending still to reformation, and execution, which is my third circumstance.  
To execute: God is known to execute. A commendation that brings with it Gods glory, a lands blessing, and each particular peccants welfare. The Lord ex●cuteth judgement to all th●se that are oppressed with wrong: Psal. 103.6. The Lord hath executed his judgement upon Angels, cities, the old world; the great Monarchies, and mighty kingdoms have ●asted of his judgements, who as they spoiled others, so have they been spoilt themselves: As we may see in the subversion of the Monarchies, spoken of by Daniel, the Assyrians, Persians, Grecians, and lastly Romans. His executions have lighted on wicked kings, Pharaoh, Saul, jeroboam, Ahab, Zedechiah, Herod; upon wicked priests, as those of Baal, and Elyes sons, upon wicked persons, judas, Achitophel, Absalon, Corah, Dath●n, and Abiram; in a word on wicked people that put the Son of God to death: Pilate that corrupt judge, who for few of the jews, and fear of Caesar, condemned our innocent Saviour, was shortly after put out of his office, and returning to his house in a ma●e content, made away himself. Caiaphas' was deposed, and jonathan took his room. Herod that despised Christ was condemned by Caligula, to perpetual banishment, where he died miserably; and the other H●rod, who killed james, and imprisoned Peter, was eaten up with worms. As for the jews who cried, his blo●d be upon us and our children, they had their wish, n●● any of th●se plague's Ezekiel formerly mentioned, but overtook them especially want and famine. Through famine, as you largely heard from this place the last week, they were driven to eat the leather of their shoes, girdles, bucklers, targets, the dung of their stables, and in fine their own children. Woeful was this execution, as also that by war, when the streets of jerusalem ran with blood, when they were still taken and crucified on crosses and gibbets set up before the walls, that they which were within, might see them, and give over, but yet they would not; 500 a day were thus hanged up, till there were neither trees to be gotten, whereon to make crosses, nor any more space lest to set them up in. Fearful was the execution, when certain of them getting meat from the enemy's camp for compassion sake were yet so pursued with God's anger, that when they hoped their lives were in safety, suddenly in the night, the bloody soldiers (imagining they had swallowed down their gold and jewels for their own uses) slew them, slitting their bowels & raking in for that which was not there, to the number of 2000 in one night. What should I speak of those cruel persecutors, Nero, Domitian, Decius, Dioclesian with others? or of our home-papists, who perished at Endor, and became as the dung of the earth; even so let thine enemies ever perish, O Lord, who for thy gospel and truth's sake, unrepentantly have evil will at this our Zion. Thus execution passeth for God's glory, yea and for the good of a whole kingdom too. justice exalts a nation, saith the wise Solomon: Pro. ●●. ●●. For when sin is someway punished, God is pacified. Whereupon Moses slew those idolaters: Ex. 32.29. and Phineas executed judgement, so the plague ceased; and Achan once stoned, the Israelites prospered, and jonas but cast into the sea, the waters calmed. Nay lastly this execution tends to the benefit of offenders themselves; better be here punished then fall into God's hands. It had been good for Elyes children that their father had first corrected them, not God. And I doubt not but these kind of meetings return many a prodigal into their father's home. I speak not this (right worshipful) as doubting your uprightness, or to teach you that ye know not. For who knows not that the law is the life of a kingdom, and execution the life of the law; when the sword of Goliath is not leapt in a cloth behind the Ephod. For it is one of Machianels rules, how a conqueror might weaken a subdued kingdom, even to lay the raines on every one's neck; and to allow the people to live every one as he list in a lawless fashion. Neither speak I this to exasperate your mind, above that, which nature & the quality of offenders, and offences doth require. There must be a Moses and Elias. Elias was a fiery spirited prophet inflamed with zeal, Moses of a meek & mild spirit. Both these tempers are a happy composition in a Visitor, and make his breast like the sacred Ark, wherein lay both Aaron's rod and the golden pot of Manna, the rod of correction, and the manna of consolation; the one a Corrosive, the other a Cordial. This spiritual jurisdiction should have both ubera and verbera, or be like the bees, having much honey, but not without a sting. On●● 〈◊〉 the sting be least in desire and intention, and the last in execution, like God himself, Qui habet in potestate vindictam, sed mavult in usu misericordiam. The building of the church goeth slowly forward, though there be many labourers, yet there be more hinderers. God never had so many friends as enemies. If the overseers look not well to the business, too many will make church work of it, for such loitering is fallen into a proverb. Men are fickle, as were the Galathians, and Churches of Asia, if they be not often visited, they will soon be corrupted. Luther said in Wittenberg that a few fanatical spirits had pulled down more in a short time then all they could build again in 20 years. Let but Moses turn his back, and ascend the mount to be Israel's lieger with God, the people presently speak of making a calf; he is no sooner vanished of out their sight, than out of mind, & they fall to idolatry. Our churches are not like Irish timber, if they be not continually swept there will be spiders & cobwebs. I cannot but name one amongst many; The desolation in our Churches upon Saints days and holidays, a very plague that infects these chiltren parts. For you shall have more attending the Cart in the lanes or the plough in the field, then accompanying the Parson and his Clerk in the Church; we may justly complain, Religio peperit divitias, filia devoravit matrem▪ we are all for wealth but little for devotion. Our forefathers and fathers in their godly discretion allotted Eves as well as Sundays and holy days for surceasing of work, but now it is well if all the Sabbath may go free for spiritual employment. Oh the greediness of our times; which formerly was unknown. Begin with the first time while Moses lived, and you shall find these festivities whether maiores or minores, higher or lower yet they were vacativaes ab opere. Buccinate, saith the Psalmist, 81, 3. Psal: blow up the trumpet in the new moon, even in the time appointed, and upon our solemn feast day. And it seems these days were thus solemned, used as free from ordinary working in Elizeus time to whom 2. Kings 4. the Shunamite woman went for her dead son, thereby occasioning her husband to question her quam ob causam vadis ad eum hodie, non sunt Calendae, nec Sabbatha, why goest thou to him? this day is neither the Calends nor Sabbath, which argues they were freed from labour, because her husband insinuated she should go upon a day, when he might be at leisure from his business, making in that respect a similitude between the Calends and the Sabbath. Nay it was observed till the time of St. Austin de decem cordis cap: 3. For he by way of reproof of the jewish women, for another extreme of their overmuch daliancing on those days, saith. Foeminae hebraeorum melius nerent, vel aliquid operis facerent, quàm in Neomenijs suis impudicè saltarent. The Hebrew women were better spin or do any work, then immodestly dance in their new moons. O when my eyes behold on an Easter Tuesday, or the like Festivals, as they did on the last within half a mile of this town some ploughing. How do I mourn, and wish that our right reverend Diocoesans worthy sermon preached in Oxford Novem: 5. 1602. were now again in these parts preached, who justly gave the reasons why our Churches should be frequented on such times. One was for that we have exemplum legis M●saicae, the example of Moses law, which is alleged by them that are learned for one re●son, why our Saviour Christ did institute none though after, the Apostles themselves in the opinion of Ambrose and Austin, were thought to be the choice institutors of most of them: then again we have rationem legis M●saicae, the reason of Mos●s law, to wit, a remembrance of God's blessings. Thirdly the practice and authority of Christ's Church, since his coming. Fourthly the promise of Christ, If two or three are gathered together in my name, I will be in the midst of them. Mat. 18.4. how much more if the whole congregation were assembled, which with an army of prayers should enforce his mercy. I beseech you again and again take notice of this neglect, ●ay if it may be with your own and your officers eyes, no● referring this reformation to churchwardens, but that a more immediate execution, both upon our gentry and inferiors, may bring God to be ●●e●y known, and known in his Saints; and so I come to my last part, and end of all these executions in judgement, that God may be known and acknowledged. God is known.) Austin reads the words thus; Notus est Dominus propter iudicium quod fecit: Jerome thus, Agnitus est Dominus iudicium faciens: the vulgar thus, Cogn●scitur Dominus ●ud c●af●ciens, and our last translation thus, N●tu● se facit Iehovah iudicio quod exercuit; but intending one and the same thing, that the Lord God hath, is, and will be known by executing judgement. Two words shall dispatch all, first a Quomodo, how; next a Quando, when. The Quomodo, how God is known, will appear in the practice of a threefold duty. For as one well saith, judicia Dei sunt commendanda, formidanda, meditanda: Gods judgements first are to be praised and admired. The Lord is righteous in all his ways, and holy in all his works; they are to be praised in respect of their greatness, strangeness, goodness. Abyssus abyssum invocat. O the deepness of his wisdom & knowledge, how unsearchable are his judgements, and his ways past finding out: Rom. 11.33. We see the effect, not causes, the middle, not the end. David that numbered the people is spared, and the people numbered are destroyed; the prophet seduced, is slain by a lion, and the lying prophet that seduced him escaped; a thief is saved at the last gasp, and judas an Apostle condemned; Caesar that hath the worst cause, s●cceedes best; Pompey that hath the best cause, yet speeds worst; Gods enemies flourish and are exalted, when his friends mourn and weep. One would thi●ke the word of God prevalent in beating down enorm ties faster than Satan could raise them, so that where the gospel abounded, sin should not superabound; and yet this glorious sun hath not dispelled all those fogs and mists, which have surged from hell. But if the sun cause such a stink, it's a sign some dunghill is nigh, let it reflect on a bed of roses, there is all sweetness. These precedents occasion some to despair of, others to deny God's providence, but let us always say. Righteous art thou, O Lord, and just are thy judgements. His judgements are sometimes secret, sometimes manifest, always just. One while he punisheth in this life, and in these like courts, lest there should seem to be no providence; others remain unpunished, lest there should be thought to be no ensuing judgement. Secondly, God's judgements are to be feared. If men listen not when he speaks by his word, ministers, mercies; certainly he will be known by his judgements. Pharaoh first asks in a kind of scorn, quis est Dominus, but after upon sight of his judgements, then digitus Dei est hic, this is the very finger of God; and again, The Lord is righteous, but I and my people are wicked: Ex: 9.27. The most wicked have trembled at judgements. Baltashars' countenance changed at the hand-writing in the wall, and Felix at Paul's preaching of righteousness, temperance, judgement to come. But if they quake not, imputing all to blind chance and fortune, it shows they have an atheistical and irreligious heart, even worse than the devils, who as St. james saith, believe and tremble. Whereas the truly sanctified with David, cry out one while, from my youth up till now thy terrors have I suffered with a troubled mind; another while as it is towards the end of the 119 Ps. O let my soul live, and it shall praise thee, and thy judgements shall teach me. Now last of all, God's judgements are to be pondered by frequent meditation, which in midst of tribulation, yet comforts the dejected, strengthens their faith, increaseth hope: I considered thine everlasting judgements, and received comforts, saith the Psalmist. But out alas how fare are we from this serious thought, how little use return we to our souls by these occurrences. We have been smitten indeed, and the hills have trembled, and our carcases have been torn and thrown to in the streets; for all this God's anger is not turned away, but his hand is stretched out still: Es. 5.25. Surely the reason of all is our sleight passing by these judgements, not so often seasoning our retired'st thought, as there is just cause. The woeful occurrences of times have but the same working in men, which a stone hath when it falls into the waters. Falling in it maketh a great noise, and stirrer the wates very much, one wave begets another for a good pretty space, at last the motion grows weaker and weaker, and the water returns to his former smoothness: so we hear of divers fearful accidents, at the first coming we are much moved, it runs from man to man with much swiftness, but on a sudden when this first address is past, the matter dies; we are as we were, and the judgement leaves no impression. God grant the last year's plague for want of serious plunging our thoughts, hath not found us this year, as prone to work wickedness with greediness as before. And thus much of the Quomodo, how God is usually known. The Quando remains, the time when God thus manifests himself. Hugo the Cardinal on this Psalm, mentions a threefold day, Wherein God is known to man, the day of tribulation, of death, and the last judgement. He is known to some for their salvation, whereupon saith the wise man of the wise man, that he sees the plague and auoides it, facile laqueos evadit in terris qui habet oculos semper in coelis; saith the Gloss. But to others for their destruction, they fall as a bird in the snare, God then is known of his servants here more privately, but hereafter to the whole world more publicly, Luther on this Ps. also writes how the Lord is known two ways. First outwardly, by punishing the , and preserving the righteous. Secondly inwardly through the terrifying of conscience. Shall I abridge all into one s●mme? judge's ●e e have their courts, and are known in them: so God hath three courts to be known by. 1. of session. 2. of conscience. 3. of the general assize. This of session is for penalties on our bodies, goods, good name, either in ourselves or others. Though I will confess, the end of his punishments in this kind is not only for sin, but as in the blindman's case that the glory of God also might be manifested. Ioh: 9 If herein man chance to escape, and this court of outward penalties take such little or no hold on him, yet in the second place there will arise perplexities of conscience. God is the judge in this court, the conscience the witness, the Devil the accuser, the law the trial, the deed the evidence, the person the prisoner. Tell me not of peaceableness of most men's consciences. They may be quiet, yet not good; as St. Bernard distinguisheth. And in this quietness she may be first caeca blind, the blind man swallows many a fly, and the ignorant many a sin. Concupiscence the root of evil, St. Paul thought to be no sin, while the scales of ignorance were upon his eyes; and I am afraid too many dare not look into the glass of God's holy word, lest the number of their sins, and foulness of their souls should affright them. Secondly she may be secure, sleepy, that can, and will not see, with whom s●n & Satan are in league for a time; sed ista tranquillitas tempestas erit, this calm will prove a storm, as Jerome notes. The world, flesh, and devil hath so lulled them asleep that they never dream of heaven, nor hell, death, nor judgement, the noise of carnal pleasures & the voice of worldly profits doth drown the voice of conscience in them as the drums in the sacrifice of Mol●ch did the cry of infants. O ye Polypragmaticall men th●t have whole Mines and Mints of business in your p●tes, that you are not at leisure once in a week, in a month, in a year, nay scarce in your whole life to parlye with your poor conscience, think on this and remember that if once she awake, i●gulum petet, like a wild beast rob of her whelps, she will fly to the throat of thy roll, she will affright thee with terrible dreams, such as Polidore Virgil mentions that Richard the third had the night before Bosworthfield wherein he was slain. He thought all the devils in hell haled & pulled him in most hideous and ugly shapes. Id credo non fuit somnium sed conscientia scelerum. that was no feigned dream (saith he) but a true torture of his conscience presaging a bloody day to himself and his followers. Thirdly she may be obdurata cauterised, having no sense and feeling of sin. Gravissime tunc aegrotat qui se non sentit aegrotare, that man is desperately sick that feels not his sickness. But what of all this? what if through habit & custom of sinning, all shame of face and remorse of conscience be taken away? what if through all this the wicked hath no bands in his death? yet know the general assize must be kept; and the day of retribution will come after all. For as God was omnipotent in creating the world, wise in preserving the world, merciful in redeeming the world, so will he be most just at the latter day in judging the world; to the utter confusion of all deriders that say most foolishly, where is the promise of his coming? instead thereof then they shall say, verily there is a God that judgeth the earth. He will then scan and sift out all that is in man. He will then discover if our wisdom have not been craft, our severity rigour, our justice cruelty, our government tyranny: He will make it known whether our authority have not been oppression; our zeal contention; our humbleness baseness; our simpleness folly; and our fervour in religion formal hypocrisy. Christ who was once brought to the bar when Caiphas, Pon. Pilate and Herod sat upon the bench, shall in that last and great assize sit on the bench and these miscreants shall be brought to the bar, the godly now are in want and woe while the wicked in this life take their ease, but then the wicked shall be tormented, and the godly rest in everlasting joy and honour. Let us pray therefore that we may all of us know God by his mercies not by his judgements, as a father not as a judge, by his judgements upon others not upon ourselves. And that at the last day when he shall gather all nations into the valley of judgement, separating between the good and the bad, as the good shepherd doth between the sheep and the goats, and saying unto the wicked, go ye cursed into hell fire etc. we may then be of that blessed number whom he will place at his right hand, to whom he will say, Come ye blessed: etc. To him be glory, and praise, and majesty, now and evermore ascribed: Amen.  
FINIS.  
 printer's device (?) of head of woman wearing headdress