A RETURNE FROM ARGIER.  
A Sermon Preached at Minhead in the County of Somerset the 16. of March, 1627. at the readmission of a relapsed Christian into our CHURCH.  
By Edward Kellet Doctor of Divinity.  IEREM. 3.22. 
Return ye back-sliding Children, and I will heal your backeslidings: behold we come unto thee, for thou art the Lord our God.  
LONDON, Printed by T. H. for I P. and are to be sold by Richard Thrale, dwelling in Paul's Churchyard at the sign of the Crosskeys, 1628.   

A Countryman of ours going from the Port of Mynhead in Sommersetshire, bound for the streights, was taken by Turkish Pirates, and made a slave at Argier, and living there in slavery, by frailty and weakness, for sooke the Christian Religion, and turned Turk, and lived so some years; and in that time serving in a Turkish Ship, which was taken by an Englishman of war, was brought back again to Mynhead, where being made to understand the grievousness of his Apostasy, was very penitent for the same, & desired to be reconciled to the Church, unto which he was admitted by the authority of the Lord Bishop of that Diocese, with advice of some great and learned Prelates of this Kingdom, and was enjoined penance for his Apostasy: and at his admission, and performance thereof, these two Sermons were Preached, the third Sunday in Lent. Anno 1627. one in the Forenoon, the other in the afternoon.   
GALATIANS 5.2. 
If ye be circumcised, Christ shall profit you nothing.  
IN these giddy times, when it is esteemed a piece of Religion, for the People to censure their Priests; if I be blamed, and it be judged unfit, 
a Front est ocipitio prior, & sedulus pastor, suis magis oculis, quàm alienit greges suos quàm alienos lustrare debet. Dictum Xaverij.  that I spend my pains this Sabbath, in another man's Cure, and not in my own; let me assume this just defence, That I was never absent 
b Non licentiosâ libertate, sed necessariâ seruitute; which was S. Augustine his excuse to the Clergy, and people of Hippo, Epist. 138.  wilfully; and though I might allege, that every true Pastor, is a Pastor in any part of the world; and we are commanded, when we have opportunity, to do good, Gal. 6.10. and there is no such opportunity of doing good, as when expectation is raised, by new or strange occurrences: yea, we are bound, not only to do good, but to do the most good we can; 
c Luk. 17.10.  and if we could do all that is commanded, we have done but what was our duty to do. Yet more fully to free, both my most worthy fellow-labourer, and myself, from the aspersion of intrusion, and of being Polypragmons (which hath been whispered among you) be pleased to know, that no part of this business, is undertaken of our own heads, but all by the direction of our lawful Superiors. And if it were but a thing in different, we might not disobey them; 
d In adiaphoris. licèt per se iniuncti operis qualitas innoxia sit, adiun●lae tamen authoritatis pondus, obnoxium mandato; mandatumque, peccato facit obnoxium, Bernard.  but being so good in itself, and upon so unusual an accident, when a great door, and effectual, is opened unto us, 
e 1 Cor. 16.9. Ostium pro Occasione, Act. 14.27, & alibi.  if we deserve no thanks, yet we fear no reproof, unless this be imputed for one; That I am so long from my Text.  
If ye be circumcised, Christ shall profit you nothing.  
THat the Apostle spoke to the Galatians, every one knoweth; but, neither what the Galatians were, is so manifest unto all, nor why he wrote thus unto the Galatians. First, of the first. The Galatians were not people of one City, as the Romans and Corinthians, and the like were; nor was any City of the world called Galatia, but it is the name of a whole country, situated in Lesser-Asia, called first Gallo-Graecia, because of the French Colonies thither transplanted, and there fixed, and then Galatia: which contained a great tract of ground, (as may appear by its 
f Qu● ad Orien●●m spectat, Capadociae & Haly-fluui● finiti●●a, ab Occidente, sythiniâ, à Me●idie, Pamphiliâ; à Septentri●n●, Ponto Eux●o slauditur.  boundaries) in which were three famous Cities, (saith Pliny) and innumerable Churches; 
g In quâ Ecclesias erant innu●●erabiles, saith S. Augustine, in his Book d● unitate Eccles●s, cap. 12.  all which were planted, and watered by the Apostle S. Paul, who reduced them from idolatry and Paganism, unto Christianity; For he went over all the Country of Galatia, in order, strengthening all the Disciples, Acts 18.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sigillatim, one Church after another; every Church he visited. 
h Musculus in Praesat. in Epist. 〈◊〉 Galat.  Now as this is the only Epistle of his thirteen, which was written to a whole Province, to all the Brethrens of Galatia; and a large letter written with his own hand, which he did not do often, and therefore intimateth, that they should consider of it, as a singular testimony of his love; You see (saith he) how large a letter I have written to you with mine own hand, Gal. 6.11. so the cause why he wrote it, was remarkable, and is now to be unfolded.  
After that the good seed of the Gospel was sowed amongst them, whilst S. Paul (whose jurisdiction was not limited) did labour otherwhere, in the conversion of others, there were certain half-faced Christians, who received Christ, as a Preacher of the Truth, as a pattern of Holiness in his own person, as a guide unto perfection, for all them that believed in him. But the forgiveness of sins, and Reconciliation with God, and the justification of Man, they ascribed to the works of the Law, and not to Christ. Briefly, to our purpose, thus, Acts 15.1. Certain men came down from judea, and taught the Brethrens, saying, Except ye be circumcised after the manner of Moses, ye cannot be saved: what sort of men, these Seducers were, is mentioned, Acts 15.5. They were of the sect of the Pharisees, which believed. These Christian-Iewes, or jewish-christians, would join Moses and Christ, the Law and the Gospel, forgetting the substance of the Precepts given unto them, Levit. 19.19. Thou shalt not let thy Cattles gender with a diverse kind; Thou shalt not sow thy field with a mingled seed, neither shall a garment of linen and woollen come upon thee. And Deut. 22.9. Thou shalt not sow thy vineyard with diverse seeds, nor plough with an Ox and an Ass together. Nor would they remember what was written in the Gospel, Mat. 9.16. No man putteth a piece of new cloth upon an old garment; neither do men put new wine into old bottles. All which places, do in their moral, forbidden mingling of Religions, as the Fathers expound them: 
i Nefas est 〈◊〉 veteribus commiscere, saith Ambrose; and he proveth it from the place of S. Math. Tertullian understandeth by them, the Old and New Testament, In lib. de Oratione, cap. 1. Christus novis Discipulis, novam orationis formam determinavit. Oportebat enim, in hac quoque specie, nowm vinum, novis utribus recondi; & nou●● plagulam, nous assui vestimento. See him to the same effect, contra Marcionem, 3.15. & contra eundem, 4.11. And concerning the former place of Leviticus, though I will not say with Caietan it is not to be understood literally; because they had many Mules at one time, even 245. Ezra 2.66. & others ordinarily, at other times, before that, 2 Sam. 13.29. yet I will say with Isychius, The mingling of the jewish and Christian Religion, might be aimed at; that the water of Baptism, was to wash away the blood of Circumcision, that the Oblation on the Altar of the Cross, being at the time of the Evening Sacrifice, was to consummate all Sacrifices. Procopius Gazaeus, on the place. Non absurd, praedictis sub involucris, prohibet, ne diversam sectemur Religionem. And for the place of the Ox and the Ass in Deuter. Procopius saith well; Bos, Victimae, Cibóque sacer est: cùm Asinus neutrius usum praebeat: and since he applieth the Ass to Heretics or Grecians, I think I may much more to the jewish Ceremonies, which were as the Ass that Christ rid upon; and did carry Christ, as the Ass did Isis, when as he said truly, Non tibi, sed Religioni: so the respect was borne to the Ceremonies, not for their own sake, but for Christ's.  so, whilst they would be both jews and Christians, they were neither true jews, nor perfect Christians.  
Of this kind, were the Millenaries long after, who would have the Law and Circumcision in force with the Gospel, whom Epiphanius Haeres. 77, From my Text confuteth: yet through the enticing of those false Brethrens, the simple Galatians were bewitched; and began to place confidence in the virtue of Circumcision. Our holy Apostle in two Epistles doth many ways confute this error. It is an idle distinction, which Cornelius Cornelij à Lapide the jesuit maketh, between the Epistle to the Romans and this Epistle; That this was written against the Gentiles only, but the Epistle to the Romans was writ against both jews and Gentiles: for, the Apostle here wrote, against the Gentiles for judaizing; and against the jews for seducing them. Tertullian adversùs Marcionem lib. 5, saith, This is the principal Epistle, adversùs judaismum. But an exacter difference is this: In this Epistle he fighteth chief against the Ceremonials, to which the Gentiles were now incaptivated; In the Epistle to the Romans, his main force is bend, against the moral works of the Law, of which the jews boasted, above the Gentiles; that even they, do not justify a sinner, much less the Ceremonials, but only Faith in Christ. Fetch all the Arguments, who pleaseth, at the fountains head; this being an easy Epitome of it: that convincing by deeper demonstration, and eloquence majestical; this Epistle to the Galatians, rather reprooving, then teaching, in phrases not so lofty, as homely, and fitting to new converts. 
k Hierom thus Altuiri sens●, & profundioribus usus est argumentis ad Romanos. Ad Galatas, moderasio●s stilo, increpat potiùs quàm docet, & communes sententias communi orati●n● vestit.   
But let us come, first to the words in a lump; then to the points in several,  
The Syriac hath it, If you Be circumcised, Christ doth profit you nothing. May I add, if it had been read, If you shall be circumcised Christ shall profit you nothing: that there in no difference, in sense from these words, If you Be circumcised, Christ shall profit you nothing. For, all the three Propositions, run to this head, to show the present dangerous estate of them, who trust in Circumcision.  
The points do follow.  
1. From the Persons spoken unto, viz the Galatians. If ye be circumcised, is afforded liberty to examine, whither the jews, and Gentiles, where under the same tye and yoke, concerning Circumcision, when S. Paul wrote thus? 2. From the Commination, Christ shall profit you nothing, is occasion administered to show, what the loss of Christ is, and how heinous is that sin of being circumcised, which is attended with so dreadful a punishment, as the receiving of no benefit by the death of Christ.  
But set the Emphasis on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and weigh, that he saith not, If ye have been circumcised, but, si circumcidamini, If ye be Circumcised; then thirdly and lastly, from the present tense of the verb, as the former point is punctually established, viz the danger of damnation, that they are in for the present, who trust in Circumcision, and are jews in heart; so is it not averred nor intended, that a Gentle Circumcised, and after repenting, is in that woeful case: but rather from the present danger of obstinate judaizing-gentils, the future freedom of the Circumcised Gentile, whensoever he becometh a Repentant Christian, may be justly gathered, or inferred. Thus did the present occasion set me on this Text, and the points are drawn and sorted to the present occasion. Proceed we now orderly.  
Whereas the first Quaere is, Wither jews and Gentiles, were equally bound, to abandon Circumcision; I distinguish, that the jews were of two sorts, the first, Obstinate unbeleeures, who had no part in Christ, and of those, the quaestion is not understood: the second sort, were jews, yet Disciples, particoloured Christians, and those men's case, varied from the Gentiles. For, though it had been their safest way, to have renounced Circumcision, after they were initiated into Christ, yet these men might have kept up Circumcision, which was wholly forbidden unto the Gentiles. Indeed at any time, after Christ's death, if the jews had used Circumcision, as thinking it absolutely necessary to salvation, they had sinned 
l Credeban● adhuc Signum durare, & tunc signatum nondum venisse, & sic excidebant à Christo. Aquin. in his Lection on my Text.  For it was a type of Christ, and in effect, they had denied Christ to be the Messiah, who so trusted in Circumcision: yet in other respects, it was, it might be in long use after S. Hierom did well maintain, that the Ceremonials were neither mortna, nor mortifera, till Christ's Passion, but he erred in saying, that they might not be used, without sin, after Christ's Death. 
m See Aquin. 1.2. Quaest. 103. Artic 4.  S. Augustine more conveniently tripartites the time: first, Whilst Christ lived (saith he) the ceremonials were in force: secondly, Between Christ's Death, and the Publication of the Gospel the ceremonials were dead, as having no virtue in them, & none were bound to keep them: yet were they not wholly unlawful: thirdly, after the Preaching of the Gospel, they were both dead, and deadly, unprofitable in themselves, and sinful to others, in their use. Yet even this last Position, is not sound, unless we stretch it, to a large latepatencie 
n Scotus dislikes it; and though Conrade Koellin, on Aquin. 1●, 2 ae. Quaest. 103, taxeth Scotus, that he took nor aright, what Augustine and Thomas understand, by the Diwlgation of the Gospel; and thereupon distinguisheth, There is a double Publication of the Gospel, una imperfecta, quando per Apostolos & alios praedicati erant Articuli fidei, and the Necessity of the Sacraments of the New-Law, and of the Precepts of Christ. The other is the perfect Promulgation of the Gospel, where the aforesaid things were preached, and the sufficiency of the New-Law without the Legals, and the inutility, yea hurt of the Legals. After this Publication, Aquin meaneth, it was not lawful to observe the Legals as Sacraments; and Scotus opposeth not this, saith Koellin: yet he himself is too blame, first, in making an imperfect Preaching of the Apostles, which was most perfect, though indeed not so large, or full. Secondly, in mistaking Aquinas, who saith not any where, it was lawful to observe the Legalls as Sacraments, at any time, between Christ's Death, and the full promulgation of the Gospel. For it was at no time lawful, aftèr the Death of Christ, to use them, as Sacraments, and so the heart of his distinction is broken, which makes is unlawful, to use Legals, as Sacraments, after the enlarged Promulgation, which was merely unlawful, at the first, or breifer Publication:  For the faith of the Romans, was spoken-of, throughout the whole world, Rom. 1.8. And, the Gospel was in all the world, Coloss. 1.6. And the Apostles had in their perfectest Counsel at Jerusalem, determined against the Ceremonials, Act. 15.10.— Yet after this, S. Paul did Circumcisie Timothy, Act. 16.3. and shaved his head at Cenchrea, Act. 18.18. And the Ceremonials might lawfully be practised even after this, upon two especial reasons: first, because they were not buried, though they were dead. For, if not only Princes, but Noblemen, yea very mean persons sometimes, after they have expired, be kept above ground, that they may be more honourably, and solemnly interred, then why not Moses? Why not his Law, which being so full of Ceremonies, was not to want that ordinary, great and last Ceremony of a prolonged, stately, Princely, burial? If any one be so curious, as to search, What day, what hour the Funerals were ended, and exactly, when it was first a sin, for the jewish-christians, to be Circumcised? I will answer, that as the Lord buried Moses, and no man knoweth of his Sepulchre, unto this day, Deuter. 34.6. so perhaps it was a prognostic, that no man should know that Article of time, when the Ceremonies were so accomplishedly interred, that the use of them, should begin to be sinful. 
o Quando ista publicatio facta sit, non Legitur in Scripturâ, saith Koellin ibid. and he speaketh of the extended, and (as he calleth it) the perfest promulgation of the Gospel.  yet this shall not hinder me from showing my guess, and private opinion, That the Mosaical Ceremonies were buried in the ruins of the Temple, or rather in the dispersion, under Adrian, as will probably arise from the next reason. The second reason, why after Christ's death, yea, after the manifestation of the Gospel, the ceremonials were not quite abolished, but permitted, is drawn from the scandal of the weak Brethrens, in whose behalf, and for whose salvation, these things were lawfully put in ure, which otherwise had been unlawful. For, though we need not yield any thing, when there is an obdurate passive 
p Tertullian in his Book de Velandis wirginibus, Bonae res neminem scandalizant nisi malam mentem. Si bonum est modestia, verecundia, fastidium gloriae, agnoscant malum suum, qui de tali bono scandalizantur. Quid enim si incontinentes dicant se à continentibus scandalizari continentia reuocandane est? S. Hierom ad Heliodorum is more lofty and resolute. Licèt in limine eaieat pater, per calcatum patrem perge, & fixis oculis ad vexillum Crucis evola.  scandal; called Scandalum judaeorum, or Pharisaeorum, because, they were offended with Christ's wholesome Doctrine, Matt. 15.12. and with the miraculous raising of Lazarus, john 11.47. and at his wisdom and mighty works, Matt. 13.57. but we are to follow Christ, who did not many mighty works there, Matt. 13.58. and went thence, joh. 11.54. and only of them, Sinite illos, caeci duces sunt caecorum. Matt. 15.14. and yet continued doing of good otherwhere, Mark. 6.6. 
q Consider these places; 1 Cor. 10.32. Gal. 6.2. Matt. 18.6. Heb. 12— 1 Cor. 9.19.— 1 Cor. 8.9—  The Prophet Isaiah 57.14. saith, Not only, lay no stumbling block; but if others lay it, Take up the stumbling-blocke; not to let it fall again; but take it out of the way of my people. And 1. Thessal. 5.22. Abstain from all appearance of sin: that is, though thou sinnest not, yet avoid scandal, since there needed no abstaining, from the appearance of evil, if none would take offence at it. In this case S. Paul saith, I would eat no flesh, while the world standeth, lest I make my brother to offend. Yea, if the feeble Disciples, be offended, with our omission of things indifferent, we are, no longer, to omit them. Many thousand jews, were turned Christians, who were zealous for Moses his Law, Act. 21.20. who were scandalised by S. Paul, as if he had taught all the jews, among the Gentiles, to forsake Moses, saying, that they aught not to circumcise their children. S. james the Bishop of Jerusalem, and his Presbyters, persuaded S. Paul, to remove this scandal, and to purify himself, with others, after the manner of the jews: yet were the Ceremonials, now, dead, and S. Paul had truly preached against them. For all this because this doctrine, was scandalous at Jerusalem, where were more jews, then in any City of the world, S. Paul did purify himself: And for the same respect, because of the jews, which were in those quarters, did Circumcise Timothy, Act. 16.3. For, Timothy his father being a Greek, and his mother a jewesse, Circumcision, or Uncircumcision, was Indifferent: but to establish the weak, and remove scandal, did the great Impugner of the Mosaical rites, not omit that indifferent Circumcision. Yea, to take away this stone of offence, Circumcision was retained, a long time, in the City of Jerusalem, and fifteen Christian Bishops of Jerusalem were all successively of the Circumcision. And the first Christian Bishop of Jerusalem, that was a Gentle, was one Marcus, in the Reign of Adrian, after the overthrow, both of the Temple, and of the City whose name Jerusalem was changed into Aelia. So saith Nicephorus 3.25. and Sulpitius Severus lib. 2. Histor. though Baronius doth nibble at it, ad Annum Christi 138. In these two cases only, Circumcision might without offence, be kept on foot, by the believing jews, even after the promulgation of the Gospel: though they may praetend a third reason, for the continuation of it, from the words of God, Gen. 17.13. My Covenant shall bein your flesh for an everlasting conenant; yet they are to know, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Olano, importeth not, an absolute, but a respective everlastingness: as a Ward, is for ever a Ward, until the time appointed of the father, Gal. 4.2. which everlastingness is not unlimited, but bounded; not simple, but referentiall: so circumcision being but a Type, was to last only, to a Typical, paedagogical, periodical, everlastingness, that is till the substance should come. Deuter. 15.17. He shall be thy servant for ever; yet in the Chambers of Death, the servant is free from his master, job. 3.19. and nor master, nor servant, can live for ever. Aeternum sumitur pro saeculo, quod habet finem, sed non determinatum nobis, saith aquinas. Thus much be spoken, concerning the jewish Christians, and the reasons, why Circumcision was allowed unto them. Now concerning the Christian-Gentile, he was not permitted in any case to be Circumcised, not, though he were at Jerusalem, among the favourers of Circumcision, as appeareth by the example of Titus, Gal. 2.3. The Apostles in their Council, reckon among other things, Circumcision, as a trouble to the Gentiles, Act. 15.19. and in their missives, Act. 15.28. they accounted it a burden. S. Paul calleth it an entanglement, a yoke, a bondage, in the verse immediately before my Text; And I testify again, unto every man, that is circumcised, that he is debtor, to do the whole Law; immediately after my Text: a poor debtor, wrapped in Bands, worse than the Bonds of Usurers; in Bonds forfeited, and impossible to be satisfied; for no mere man ever kept the whole Law. Now, lest that presumptuous credulity might cozen itself, in hoping that Christ, would be their Mediator, that he had satisfied the whole Law for them, and would pay their debt and blot out the Handwriting of Ordinances, which was against them, and contrary unto them, and take it out of the way, and nail it unto his Cross. S. Paul, with more than common earnestness, and holy fervency, protesteth, Behold, I Paul say unto you, that if you, you Galatians, be Circumcised, Christ shall profit you nothing.  

r And yet on the other side, if a circumcised Gentile, had after, turned Christian, it is the Apostolical rule to his Corinthians. 1. Cor. 7.18. Is any man called being circumcised? let him not become uncircumcised; as it is modestly rendered, in our late Translation Non adducat praeputium, saith the Vulgar: but it's in the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non attrahatur praeputium. Where the Apostle secretly reprehendeth, the wicked custom of the jews, who by Instruments and Medicines made Circumcision to become uncircumcision: as appeareth plainly, by the opposition of the two Verbs, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for, they re-skinned the secret part. Hence Marshal made mention, Recutitornm judaeorum; and their very Sabbaoths, escaped not the venom of tongues, but were called, recutita Sabbata. Though Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denyeth such a reduction or dilatation can be, yet Celsus that learned Physician 7o. 25. saith, it may be. Theodoret agreeth with us. Epiphanius de Mensurâ & Ponderibus. about the midst of the Book showeth the means, and termeth the attractorie Instrument 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spastherem, and saith, the jews do father the invention of it, on the Renegado Esau, (who sold away his Birthright, and thought to frustrate the sign of the true Religion, perhaps then, when to the grief of his Parents, he took two wives, of the Hittites, Genes. 26.34)— Certain it is that they who turned from the jewish Religion, to the Samaritan, or from the Samaritan to the Jewish, were twice Circumcised; and Symachus, who translated the Hebrew, into Graeke, was twice Circumcised; saith Epiphanius. Or if the jews embraced the Gentle Religion, as Menelaus and Tobias his sons did (saith josephus Antiquit. Judaic. 10o. 6o.) Adduxerunt sibi praeputia, ut nudi quoque non essent Graecis dissimiles; which josephus harrowed from 1. Maccab. 1.17. They made themselves uncircumcised; or as the Vulgar hath it, fecerunt sibi praeputia. The Apostell, wholly disliketh the course, and would not have bodily Circumcision, to be made Uncircumcision, when once it is done, yet most severely interdicteth Circumcision to the Gentle Galatians. If ye be Circumcised, Christ profiteth you nothing.  Thus am I fallen off from the first general part of my Text, which was extracted from the quality and condition of those, to whom our holy Apostle wrote; namely, the Galatians, Gentile-Christians, to the second main point from the Commination itself; What it is to lose Christ, and the greatness of that sin, which is accompanied with the loss of so great a benefit.  
The loss which one may have, by the loss of Christ, can never be sufficiently conceived, unless we value the great good and benefit, which we gain by him.  
And this good or profit, must needs be underualued, unless the miserable estate in which we were, before he helped us, be considered.  
View therefore:  
First, our lamentable condition in the state of Nature. Secondly, the infinite blessings of our Redemption by the merits of Christ.  
Thirdly, the loss of so precious a jewel, of so great riches, as the not being profitable by Christ.  
But, first, let me have a venue with the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nisi circumcidamini; Ye cannot be sane say the false Brethrens, Acts 15.1.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si circumcidamini, saith the Apostle in my Text, If ye be circumcised, Christ shall profit you nothing. Where S. Paul opposeth Christ's not profiting us, unto Salvation denied by the Pseudapostols; intimating that Christ's help, affordeth us salvation: Christ's not profiting us, leaves us in the state of Damnation.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though the word doth more properly, and natively, betoken gain, benefit, emolument, or increase, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it's primitive, signifieth to heap up, to amass, or gather together: yet by a metaphor, it is derived, to any manner of help, aid, comfort, benevolence, profit, or assistance: all which in every kind, as the sound Christian reapeth by his Saviour, so he who circumciseth himself, in confidence of its virtue, shall gather no fruit by Christ, no blessing any way. Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall profit him nothing. The circumcised Christian, aufert dominicae Passionis effectum, saith Aquinas on the place; that is, he is in no better condition, than if Christ had not died for him; and that estate is most commiserable, which is the first point to be explained.  
That we were once happy in Adam, and might so have continued; costeth sighs to remember, and tears to recount: for he represented our persons, and stood for Us Idealiter, from which happiness he fell, and We with Him, and in Him. One sin, one sin only, the first sin of Adam, brought Us to the valley of death, and into this woeful plight, (as may be seen in my Miscellanies, as yet unpublished.)  
Rich We were, He hath made Us Poor; yea, by clothing Us, hath made Us naked. We were Lords of the Creatures; now We are servants to sin. We were in Him the Sons of God, Luk. 3.38. now we are by Him, the children of wrath, Ephes. 2.3. The object of our understanding was truth; the perfection was knowledge: but now we are ignorant, Ephes. 4.18. The object of our will was goodness, the perfection Love but now we are naturally vain, Ephes. 4.17. The object of our irascible part, was Difficulty, if any thing than might be said to be difficult, which might have been perfected in victory; but now this faculty is grown infirm: the flesh lusteth, and as natural men, we are sure to be vanquished. The object of our part concupiscible, was moderate delight, the perfection was contentment; but now we are fallen pointblank to the contrary, Ephes. 4.19. Omnes morimur in Adamo, 1 Cor. 15.22. and through Him, the whole nature of every one of mankind, (Christ only excepted, who is the immaculate Lamb of God) is corrupted, secundùm se totum, & totum sui: insomuch, that all the faculties of our souls and bodies are depraved: and every one is naturally subject to every sin, which hath been, or hereafter may be committed. He who desireth to see our corrupt nature more lively painted forth, let him have recourse to Rom. 3. from the ninth, to the nineteenth verse: and Ephes. 2.1.2. and 3. verses, and especially Gen. 6.5. that every imagination of the thoughts of man's heart, was only evil continually. In this deplorable condition, the first Adam left us; then cometh the second Adam, our only Lord and Saviour jesus Christ, (which is the second point, and now to be insisted upon,) He taketh our nature upon him, Heb. 2.16. He vanquisheth Satan, and his temptations, because Adam was vanquished. He fasted, because Adam sinned by eating: He watched, He prayed, He fulfilled all the Law: He was wounded for our transgressions, He was bruised for our iniquities: the chastisement of our peace, was upon Him, and with his stripes we are healed, Esa. 53.5. God hath made Him to be sin for Us, who knee no sin, 2 Cor. 5.21. Christ hath redeemed Us from the curso of the Law, being made accursed for us, Gal. 3.13. For Us did he sweated drops of blood in the Garden; for us, was He nailed to the Cross, and put to a most shameful death: for us, did He tread out the Winepress of God's wrath alone; and for us, appreciatiuè, satisfied the rigour of God's justice: He died for our sins, and rose again for our justification, Rom 425. And now He sitteth at the right hand of God, speaking better things for us, than the blood of Abel. And whereas the Accuser of the Brethrens, night and day, soliciteth God for vengeance against our sins; Christ the great Mediator standeth between God's wrath and us, and interposeth his Merits, giving us time to repent. 
s There is not a sentence executed now, against any of mankind, but it proceedeth our of the mouth of Christ. Indeed Basil against Eunomius saith. that the Father appeared, Esa. 6.1. but it is attributed to Christ, joh 12.40. & 41. and S Paul ascribeth it to the Holy Ghost, Acts 28.25. So that each person is judge equally, in Divinis: yet Christ hath now this power of judicature, deputed unto him. joh 5.22. Math. 11 27. Math. 28 18. He hath the keys of hell, and of death, Revel. 1.18 The Trinity judgeth authoritatiuè, Christ, executiuè: God, by a primary independent right; Christ, by a delegated power: Est in Patre authoritas in Filio sub-authoritas: Christ is not judge exclusively, or by way of opposition to the Father or the Spirit; but by appropriation. And this authority he hath as he is Man, joh. 5.27. Acts 17.31. And it was given him at his Incarnation, Heb. 1.6. But the full actual administration of this power, was not till his Ascension and sitting at the right hand of. God, 1 Pet. 3.22 Heb. 10.12. Augustine de fide & symbolo cap. 7. maketh sedere, to signify a judiciary power. All this also is proved at full, in my Miscellanies of the particular judgement of souls immediately upon death; which point hath never been handled, as it aught or may be.  Thus, are we delivered from the power of darkness, Colos. 1.13. yea, he hath now reconciled us, who were alienated and enemies, verse 21. We were wounded, and the good Samaritane hath healed us; We were dead in our sins, and He hath quickened us, and hath forgiven us all our trespasses, Col. 2.13. He is our peace, Ephes. 2.14. In him we are complete; In him we are circumcised, with the Circumcision made without hands; buried with him, risen with him, Colos. 2.10. And God hath made us sit together in heavenly places, in Christ jesus, Ephes. 2.6. Christ jesus of God, is made unto us, Wisdom, and Righteousness, Sanctification and Redemption, 1 Cor. 1.30. And, we are made the Righteousness of God, in Christ. We are justified by his blood, and we shall be saved from wrath by him, Rom. 5.9. Briefly thus, he hath now done us more good, than ever Adam did harm, Rom. 5.15.  
For, first, Adam conveyed unto us original sin only, which cannot be intended, but is alike in all. Christ giveth many different graces, and increaseth them; yea, many, which Adam and his posterity should never have had, if he had not fall'n: as Patience, Virginity, Repentance, Bowels of Pity, and tender commiseration, fraternal Correction, and the perfection of Christianity, glorious Martyrdom.  
Secondly, Adam's sin, was the sin only of a mere man; Christ's obedience was the obedience of the Son of God, the Mediator between God and Man, the Man jesus Christ, 1 Tim 2.5. Adam's sin was but the producer of that effect, which must needs have been in God: for God is necessarily just, and could not be otherwise. But Christ hath brought forth mercy in God, and God might have been both God, and a good God, and yet not merciful. For Mercy presupposeth Misery; Miserecordiae propria sedes est, Miseria, saith Bernard; and Misery might not have been.  
Thirdly, by Adam's offence, Man is compared to the Beasts that perish, Psal. 49.12. By the grace of Christ, we shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal to Angels, Mark. 12.25. Man being at the best, in the first Adam, our nature was inferior to the Angels, Heb. 2.7. yea, Christ himself on earth, by his suffering of death, Heb. 2.9. though now we see him crowned with glory and honour; yet in other regards, Christ is preferred before the Angels, Heb. 2.2.3.5. and Heb. 1. the whole Chapter is but an Eulogy, Magnificat, and Landatory of our Saviour, both as God and Man, exalting him above the Angels, in his Person, and in his Office, and giving him, among other, these prerogatives; That he is set down on the right hand of the Majesty on high, verse 3. That he is made so much better than the Angels, as he hath by inheritance, obtained a more excellent name, verse 4. That God never spoke to the Angels, Thou art my Son, this day have I begotten thee, and I will be to him a Father, and he shall be to me a Son, verse 5. But God said concerning Christ, Let all the Angels of God worship him, verse 6. They are his ministers and instruments, verse 7. He is a judge, an eternal judge; Thy Throne O God is for ever and ever, verse 8. yea, not only the natural humane soul of our Saviour jesus Christ, blessed for ever; and the soul of the blessed Virgin Mary full of grace, but even our bodily nature in Christ, is lifted up, above Angels, and Arch-Angels, Cherubims, or Seraphims, or any Creature of that Spiritual and Celestial Hierarchy.  
Fourthly, Adam's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, could not reach to Christ, and infect him. Christ's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came home to Adam, and not only saved his soul, but Christ's Blood on the Cross, besprinkled the very grave of Adam; and whereas the first offence, had not power enough to destroy any one in this world, if they trusted in Christ; the Obedience of the second Adam is not only in the rigour of God's justice, sufficient for the sins of one world; but if GOD should created more worlds of men, and all they be sinners, and after sin, repentant and believing in Christ, the superabundant riches and treasure of his merit, could not be spent: the fountain of his Blood would not be dried up; they should all be saved, and GOD must rest indebted to the Cross: it hath paid for more than can sin, to the greatest number of sins and sinners that can be named by one; another man may make addition, (for all Numeration is finite) but the Infinite merit of Christ can never be exhausted.  
Fifthly, if by the first Adam, Goodness was destroyed, not only the same Goodness, is by the second Adam revived; but even the evils of punishment, yea of faultiness, mala poenae, & mala culpae, mala ultoria, & mala peccatoria, as they are phrased by Tertullian, all, and every one of these, turn to the behoof and good of God's children. For, we are Conquerors, we are more than Conquerors, through him that loved us, Rom. 8.37. For, many conquerors, through envy, have been denied Triumph; but we do always triumph in Christ, 2 Cor. 2.14. And we know, that all things work together for good, to them that love God, Rom. 8.38. Persecution, Sickness, Death, Temptation, Sin and Satan, shall by Christ profit us. Let no man blame my prolixity, nor censure me, for much commending of Christ, whom none discommendeth; for summing up the gain which we have by Him, which none would loose. For lo, there standeth before us, in a habit penitential, and of a mind (I hope) most penitent, an heinous sinner; who renounced Christ, fled from the glorious Ensign of the Cross, which he received in Baptism; disclaiming his portion in the second Person of the individual Trinity, and in fact, if not in word, professing himself an enemy to the son of the Blessed Virgin full of grace; jesus Christ our only Lord and Saviour. O why didst thou fly when thou wert captive, from him, who was thy Redeemer? and being free in Christ, though in bodily durance, wouldst thou be taken captive by Satan? and to avoid the slavery of the little Devil, the Turk, devote thyself to the great Devil the enemy of mankind? By not adhering to Christ, by waving thy belief, by disclaiming thy vow in Baptism, by professing Turkism, thou hast sold heaven, art initiated into hell, and hast purchased only a conscience, frighted with horror, where the Worm still gnaweth, and still is hungry. Yea, whereas you thought to gain by forsaking Christ, you have forfeited all right, to all the creatures in heaven, and in earth. For, the true Christian, by having Christ, hath an Interest in all things: All things are ours, and we are Christ's, and Christ is God's, 1 Corinth. 3.33. And he that is without Christ though he may have, a right, in Fore terrene, & humano; (for Dominium, non fundatur, in Gratiâ; sed in Naturâ) and we allow Propriety, so that the Meum of one Heathen, differeth from the Tuum of an other: Yet in Foro coelesti, & Divino, Reuel. 5.11.— Many Angels, round about the Throne, or that Throne, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a loud voice, said, Worthy is the Lamb, that was slain, (namely our Saviour jesus Christ) to receive, Power, Richeses, and Wisdom, and Strength, and Honour, and Glory, and Blessing; and every Creature, which is in Heaven, and on the Earth, and under the Earth, and such as are in the Sea, and all that are in them, not in eo as is the vulgat, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all the offspring of all Creatures, said, Blessing, Honour, Glory, and Power, be unto Him that sitteth upon that Throne, (to distinguish him from others who sat on other Thrones) and to the Lamb for ever and ever. They are all for Christ, and are Christ's; and by Him, for us; We being called unto the fellowship of jesus Christ our Lord. 1 Cor. 1.9. Coheirs with him, Rom. 8.17. And a reason hereof is given, verse 32. If God spared not his own Son, but delivered him up for us all; how shall he not, with him also, freely give us all things? But all these things have you lost, (poor miserable soul) by losing Christ; and this great loss, doth argue the heinousness of thy sin, which is the next point in my propounded Method, to be handled.  
For, though perchance you thought it, to be a small offence, and it is muttered among some unbelievers, or Misbelievers, as if this Penance were greater than the Fault, yet you will confess, the merciful indulgence of our Church, and the ugliness of this offence, if you consider these five points.  
First, that God hath loaded little sins with heavy punishments.  
Secondly, that thy sin, put into the balance, weigheth more, than the sin of Cain, or of Achitophel, or of the jews, which murdered Christ.  
Thirdly, that thy sin is made exceeding sinful, by believing in so notorious a monster as Mahomet was: And in his law, which is so full of beastly and senseless lies.  
Fourthly, the exceeding sinfulness of thy transgression, is yet aggravated, both from the excellency of Christ's person, whom thou didst forsake, (He being the second Person in Trinity, the Son of God, the holy Redeemer of man, the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Angelus Foederis,) and likewise from the rational verities of our Christian profession.  
Fifthly and lastly, whereas by thy kindred, friends, or acquaintance, (in a foolish pity, hurtful to thy soul) false colours are set on bad cloth; fair painting on a rotten board; and some have risen up in your defence, with semblances, to make thy sin show less; I intent (by God's grace) in a holy servitude, for the good of thy soul, and for the terror of others, to pluck the figgelcaves, to take away the excuses, to remove the lose veils and covers, that so you may see and bewail the monstrousness of your offence; and that others may avoid the like.  
First, therefore you will easily confess the foulness of your transgression, if you remember that God doth all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and being, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never punished beyond measure, any sin; but always citra condignum; and yet shall behold the severity of God's judgements against small trespasses. The breach of the Sabbaoth was attended with death, Exod. 31.14. The gatherer of sticke● in the Sabbaoth was put in Ward and then stoned, Numb. 15.34. 
t Moses, capitali paenae subiecit ros, qui Sabbaium violarent, ●d potissimum de causâ, quòd Mundi creationem, Sabbathi violatione, in dubium revocare viderentur, ut Kabbi Moses Aegyptius scribit, saith Bodin, in Methodo suâ, pag. 312.  Saul rejected for not destroying of Amalech, 1 Sam. 15 23. Vzza smote for his rashness, 2 Sam. 6.7. though he intended well. Aplague sent to sweep a whole country, for David's numbering of the people, 2 Sam. 24.15. In the new Testament, Ananias and Saphira strooken with sudden death for a lie, Acts 5.3. The buyers and sellers in the Temple cast out and scourged with small cords, joh. 2.14. though their actions were conducible, to the readier administration of sacrifices in the Temple, S. Peter was called Satan, for giving ill advice, Math. 16.23. though, non odiendo Christum, sedse nimis amando peccavit, saith Bernard. 
* And not Hilarius alone (though Maldonat saith so) but Chrysologus Sermone 27. (& perchance some others, whom nor Maldonate, nor I ever read) more wittily, than sound expound the words, thus; Dominus, seruum post se mittit. Scandalum remittit authori: dicendo ad Petrum, Vade post me: & Diabolo, Scandalum mihies.  And that which in application may strike horror to our souls, the Figtree was cursed for bearing nothing but leaves, when the time of Figs was not yet come, Mar. 11.23. These were just rewards for small offences, for peccadilloes in the eyes of men; but every sin deserveth death, even the lest anomy, in the exactness of God's justice. One mortal sin is not expiable with seven years lying in the torments of hell. But this thy sin, was not only mortal, not only a breach of thy vow in Baptism; but a flat Rebellious understanding of it: A treacherous opposition, a seandalous contradiction; staining and ingrayning of the Crystal clere-saving water of Baptism, with the blood of Circumcision. Thy abiuring of thy Saviour, was an offence, almost beyond Pardon, and above Indulgence; as may appear, by a comparative Reference of some particulars, of thy Sin, with others. In contemplation whereof, though some do clip thy sin, yet I dare say, That in divers regards, thy sin was greater, then that of Caines; He slew, but his Younger-Brother; but You have slain, as fare as you then could, the first borne of every Creature, the Lord of Life; and have crucified to yourself again, the Son of God afresh, and put him to an open shame, Heb. 6.6. The blood of Abel did cry against Cain: Vox sanguinum clamantium fratris tui, Gen. 4.10. Vox seminum clamantium, saith the Chaldee; the voices of the littleones, which might have descended from Abel, in him, did cry against that ungracious Fatricide; yea, though Cain was branded all his life time, with unusual bodily torment; and punished in his soul ever since, and all his posterity swept from the face of the earth in the flood; yet still the blood of Abel cryeth for vengeance, Heb. 11.4. as Aquin expounds it; and shall cry till the hand that strake the blow, do burn in fire and brimstone; so Estius and Ribera. What punishment then did you deserve, in betraying your Elder-brother that offered up a better sacrifice than Abel, and would more profit you, than ever Abel would, or could have profited Cain?  
Thy transgression was greater than the sin of Achitophel, for he, only with a Politic eye, looking rather on the Sunrising, then on the Sunne-setting, rebelled against his Lord, and Master, David; but you have deserted, yea armed yourself, against David's Lord, and Master.  
Thy Offence was greater, then divers of the jews, who put our Redeemer unto death; for, they did it through ignorance, as did also their rulers, Act. 3.17. But you wittingly against your own Conscience, forsook your Saviour; and though they praeferred Barrabas (who was a Robber john 18.40. a Murderer, Act, 3.14. a Mutineer, Luke 23.19.) yet you have adhaered to one, every way, worse than Barrabas; before the most holy, just, and innocent Christ, you have aesteemed Mahomet, that Rake-shame of the World, which was the third point propounded, and is now to be handled. Mahomet (I say) the Ravisher of his mistress, 
u See Baronius ad Annum Christi, 630.  the known Adulterer with one Zeid, which he himself confesseth in his Law, and saith, God made it sinless, and exemplary for ever: a Murderer of the Emperor's Brother: a Rebel against Heraclius, who was his Benefactor: a Gentle, in some points, a jew in others, a Christian in others, a Maniche, Nestorian; and Arrian; a very Compound of Heresies; a Compounder of Vanities; a grand Imposter, out of whom Eusebius in his Panoply, hath gathered, 130. Fables; and in whose Alcoran, there is such an hotchpotch of errors, that the sight or smell, would surfeit one. Errors palpable, as the Egyptian darkness: nasty, as bred in the lap of lust; so brutish, so blockish, that, knowing all his vanities would he easily confuted, he cutteth off all disputations, with the sword; and in steed of Persuasion, the Child of Truth displayed, he hath set Death before them, to keep them fast in blindness; yet in spite of worldly Policy, there have brokeforth, seventy two principal Mahometan Sects, 
x See ●ulius Scaliger, against Exercitat, 258. Cardan, Sect. 2. which he borrowed from joannes ●eo, and Master Sandy● from Scafiger.  saith johannes Leo, in his third Book, of his African History, And Leo was sometime himself a learned Mahumtan; but seeing, with the eyes of his mind, their abominable Errors; and with the eyes of his Body, such villainy, as never was heard of, to be upheld, by their superstitious Beleese, contrary to sight, & sense, at one open Market in Alcair (as is in the same third book) he bathed himself, in the Laver of Regeneration, and detesting their Irreligion, became a Christian. Likewise of late, d●uerse Turks, have sealed their Profession of Christianity, with their Blood, even in Constantinople. Yea a very Priest of their own, a famous eminent Priest; Ibraim Sheck, was there stoned to death; his head after cut off, and his body burned, for preferring Christ before Mah●met. divers also of his Disciples were beheaded, others were made Galleyslaves, for refusing Mahomet, and adhering to Christ. Thus hath God his Chapel, or rather his Sanctum Sanctorum, in Satan's temple. Turks who die for Christ, will arise in judgement against Christians, who embrace Mahomet. Who knoweth not, that the Turks themselves acknowledge Christ to be a Prophet, a great Prophet, a most holy man? triumphing, that they are Lords of the two Sepulchers, the one at Jerusalem, the other at Mecha? I might enlarge, that almost incredible story of Matthew Paris, in the sixteenth year of the Reign of King john: that the irreligious King offered to abandon Christ, and to stick faithfully to Mahomet; but the half religious Turk, the King of Morocco, gave King john's Ambassadors to understand, that if himself had been to choose a Religion, he would have chosen to be a Christian.  
But small inducements may not make one to shifted the Religion he was borne in: and every giddy-brained shallow, is an uncompetent judge in this case. I dare avow, of all the religions professed under heaven, no profession in the world hath more insensate fopperies, yea, blasphemies, than their Antelope, their Chimaera, their Coranto, (common use and custom will bear you out to call it their Koran.) Take a taste of them. 
y Mahometus in Alcorano, dum vino & maximè rubeo vellet gentibus suis interdicere, sin●ie in quolibet vuae rubeae grano habitare unum Diabolum: Petrus Montanus de Incantationibus, pag. 200.  Mahomet taught, that every read Grape had one devil or more within it; but some have found the devil rather in Sack, than Claret; and if they swallow the stones or kernels, when they eat the Rasins of the Sun, they swallow many devils. That the Angels and God, pray for Mahomet; which God, since they make but one person, to whom shall that person pray? That God sweareth by the Devils, where he esteemeth the devils to be greater than God. For all the world suppose, the things they swear by, to be greater than themselves. And Auerroes, that great Arabic Philosopher, and Mahometan thinketh there are no devils. 
z Julius Scaliger Exercitatione 355. and Avicen palliateth and excuseth their foppish lies and sensuail Rules or Axioms by expounding them Allegorically.  And that Mahomet divided the moon. I have heard much of the man in the moon, and of the Bush of briars at his back; which perchance, encrooked over to his Pole, and scratched his neck, and made him a scald pate, That after this life they shall marry, and be given in marriage: that beautiful Ganumedes shall serve at the Table, and in a word, have their fill of all be astiall corporeal pleasures. 
a See all these ching punctually cited out of their Azoars, by Cardan de S●btilitate, lib. 11. pag. 213.   
The grand Epicure certainly, if he was not a Forerunner of the Great Turk, yet would quickly have turned to his Religion. Is this a belief to be preferred before the Christian? Than let Garlic be valued before the Bread of Angels, the celestial Manna. Than let us barter and exchange our Gold for Brass, our Pearls for sergeant Stones; the Fruit of the Tree of Life, which is in the midst of the Paradise of God, for the Apples of Sodom, which being touched, vanish into ashes. It is true, that the Turks do call themselves Musselmans', that is, true believers, (as every Nation of the earth presumes, they believe aright) yet since the Turks refuse the trial of their Religion, by the touchstone of Scripture●, even of those Scriptures which themselves profess; since the old Testament which they receive, hath in a thousand places prophesied of Christ: yea, all the Prophets, not only from Samuel, Acts 3.24. but from Enoch, who was the seventh from Adam, jude 14. yea, in all fair probability, even Adam prophesied of Christ, and in all certainty, before the expulsion out of Paradise, GOD himself forespoke to Satan, concerning Christ, Gen. 3.15. I will put enmity between thy seed, and her seed: it shall bruise thy head, and thou shalt bruise his heel; which was really accomplished on both sides, when Christ was nailed to the Cross; the devils invisibly on the other side of the Cross, saith Origen: I say, since God himself forepromised this, not of the seed of Adam, but of the seed of the woman; and that it cannot be interpreted of any other, but Christ, who was the only Stone cut out of the rock, without the help of man's hand, Dan. 2.24. id est, absque coitu & Semine humano, de Vtero virginali, saith Hierome on the place, and Augustine on Psal. 99.5. (which according to the Septuagint, and Augustine, is the 98. Psalm) since the Turks confess this much of this, 
b Damascen, cited by Baronius ad Annum 630. thus of Mahomet, Christum dicit verbum esse Dei, & eius Filium; sed Creatum & Seruum; Eúmque fatetur ex Maria, sine semine generatum; adding, that the jews did crucify Christ's shadow, but not Himself.  and yet cannot bring one place in all the old Testament, that ever prophesied of Mahomet.  
Let Mahomet be branded for a juggler, a Mount-bank, a bestial people pleaser; engrossing belief to him and his contrary to Truth, Reason, or sound Religion: which Misbelief he hath established by the sword, and not by Arguments; upheld by violence and compulsion; or tempting allurements of the world; forcing, or deluding the souls of men, rather than persuading by evidence of verity. I cannot end yet with his person, but thus return unto it. That great seducer Mahomet, was a salacious justful Amoroso; and his intemperate lasciviousness, was waited on by infirmities and sicknesses correspondent to his lewdness. Hypocrates calleth Coitum, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, paruum morbum Comitialem; but he, for his lust, and by it, was tormented with the Great-falling-sicknesse; and that disease, is a plague of an high-hand; and in him, a testimony of a very sinful soul, in a very sinful body. For, whereas it is appointed for all men to die once, Heb. 9.27. for that one first sin of Adam; Mahomet, who had so many, so great sins, was stricken also with many deaths. For, what is the Falling-sickness, but a reduplication, a multiplication of death? He fell with pain, looked ugly, with a foaming mouth, and wry-distorted countenance in his fits. He rose with horror, like a pale carcase, and lukewarm corpses, between the living and the dead. He was the But against which the Almighty shot his arrows: bearing the image and figure of an Apostata in his body by relapses; and the torments of a vessel of wrath, in his soul, for his Imposturage. Whose sickness is not so much denied, as guilded over by his own followers. And after death, he (promising to rise again) lay till he stanke, and his side was eaten with dogs, saith Eulogius the Martyr, (who lived the next age after) in his Apology.  
But, (that I may come to the next point) as for our most holy, blessed, and glorious Saviour, jesus Christ, (O pardon me my Lord, for mentioning thy salutiferous names, when I am to confounded that Rake-shame, and purge my lips from the corruption they may contract, in speaking of su●h an hellhound,) I say, concerning our gracious Redeemer, the Turks themselves do not, they cannot say, that ever he sinned, or was sick; He healing all, and all manner of diseases, had not one: His soul had her fullness of grace: his bodily temperature, was most pure. In his face, syderium quiddam illuxit, saith Hierom. His whole body was speciosum, quia formatum virtute Spiritus Sancti, in cuius opere, non potest esse error, aut defectus, saith Lyra on Psal. 45.  
As for the Christian Religion, it is most rational, and accordant to the rectified Dictates of nature; and was planted in holy simplicity, watered with the blood, not of Murderers, but of Martyrs, (Sanguis Martyrum, semen Ecclesiae) and whereas all other Religions have decayed by Opposition, the Christian Church gathereth strength, and groweth under its Burden; being the pillar of truth, 1 Tim. 3.15. Like an upright pillar, is more strong by having more weight upon it. 
c Graecam Phil●phiam, si quivis Magistratus prohibuerit, ea statim perit. Nostram autem Doctrinam, à primá usque eius Praedicatione, prabibent Reges, Deuces, & Magistratus, cum universis satellitibus, illa tamen non flaccescit, ut Doctrina humana, sed magis floret. Clemens Alexand. Strom. 7. The quick spreading of the Gospel, may stop the mouths of Saracens, and drive wonders into the believer. It was like Lightning, which spread itself all abroad, beyond sense. And the publishing of it may be compared to the Horseman, Reuel. 6.2. Who road all abroad, and was victorious.  And is acknowledged to be most agreeable unto the general, confessed Principles of Reason, in both natural and moral Philosophy. 
d As may appear, cuidenced by Clemens Alexand. Stromat. ●.   
But I return to the person of our blessed Saviour Christ (of whom never good enough can be spoken) and resume, that the Turks themselves, confess him to have been a most holy Prophet, a worker of many wonders, greater than Moses: that Pilate his judge pronounced him to be just; that the people being beyond measure astonished with his miracles, said, Mark. 3.37. He hath done all things well. He was the wonder of men, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: God and man, the Son of God; the brightness of his glory, and the express image of his person, Heb. 1.2. The image of the invisible God, the first borne of every creature; all things being created In him, and By him, and for him, Colos. 1.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In him, there, Christ is the cause- Ideal, or exemplary: By him, there, he is the cause Demiourgicall, or architectonical, not properly Instrumental, but by indivisible Cooperation. For him, there, he is the cause supremely final. I cannot say much of any of these, because I intent to say somewhat of each. Moses was admonished of God, when he was about to make the Tabernacle: See, saith God, that thou make all things according to the Pattern shown to thee in the Mount, Heb, 8.5. From which foresight of Moses, Plate took his Ideas, saith justin Martyr. Now, as the Tabernacle had an intellectual esse, in the notion of Moses, ere it had its esse material, and the form of Artificials is first in the mind of the workman, before it is in the outward work, saith Aristotle, Metaphys. 7. (though otherwhere himself is the greatest Opposer, often times of Platonical Ideas, which he confuted but verbally, saith his greatest defender Aquinas.) Likewise for natural things of this world, I will say, as S. Augustine did, to another purpose; Who dare say, that God doth any thing irrationabiliter? He framed all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Mercurius Trismegistus; and the manner of making all things, was directed, as well by the Reason, as by the Power, of an infinite Spirit, saith Anaxagoras. For, Recta ratio, est lex, summi jovis, saith, Cicero 2. de Legibus. See this confirmed by Scriptures, Pro. 3.19. Ecclosiast. 1.10. Esa, 40.12. Psal. 104.24. jer. 51.15. The Idea of all things was in God, ere they were actually produced; and this Idea was Christ. For In him, were all things created, saith the Text, in the original. 
e Aquinas i● Colos. 1.16. Loco Jdearam nos habemus unum, scilicet Verbum Dei-Artifexenim facit artificium ex huc, quod facit illud participare formam apud se conceptam, & sic Deus omnia in suá sa● pientia dicitur facere, quia Sapientie Dei se habet adres creatas, sicut ar● aedificatoris ad domum factam. Haec autem forma & Sapientia est Verbum, ideò omnia in ipso condita sunt, sicut in quodam exemplari.   
Created In Him and By Him (as by the efficient cause) Colos. 1. at the latter end of the 16. verse. All things were made by Him, joh. 1.3. And jest the word (All) might be thought in this place, not to comprehend, the severally-singular parts of multitude (because it doth not so otherwhere) the Apostle addeth remarkably, And without Him was not any thing made, that was made. Where he intimateth that God made not the world by Christ, as the workman doth the work, by the Physical instrument, (for this savoureth of Arrianisme) but that Christ was indivisibly coworking with the Father: yea, all the works of the Trinity, quoad extra, sunt indivisa. Again, it is not said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; nothing was made, but in a more emphatical phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one thing, not any thing; by which the Divinity of our blessed Saviour is clearly proved. So Heb. 12. By Christ, God made the world.  
Lastly, all things were created not only, in him, and by him, but for him. And though, concerning his humane nature, We are Christ's, and Christ is Gods, 1. Cor. 2.23. and the Head of every man is Christ, and the Head of Christ is God, 1 Cor. 11.3. yet, in regard of his Divinity, He is equal to his Father; yea, all things were created for Him: As he is the Mediator between God and man, God hath appointed him heir of all things, Heb. 1.2. Deus ipse sine Christo, idolum est, saith Tertullian: God is worshipped with false worship, if he be not worshipped through Christ. And I, for my part, solemnly profess, I desire not heaven, or joys thereof, without Him. Whatsoever we do in word or deed, let us do it in the name of jesus Christ, Colos. 3.17. Our prayers are then accepted, when they are closed, either with his Prayer, or with his Name. Yea, always rejected and turned into sin, if there be not evermore, a tacit or implicit reference to Him: yea, an actual expression of Him, and imploring his aid, when we are lifted up by Devotion, or cast down by Temptation: of which more at large by and by. O that thou hadst observed this, and called upon Christ when thou wast tempted! He hath promised, I will not fail thee, nor forsake thee. Therefore, silly seduced soul, it was the height of the sin, that thou didst forsake Him; Him who is the Fountain of living waters, and hast hewed out, for thyself, Cisterns, broken Cisterns that can hold no water, jer. 2.13. These Cisterns are thy excuses, pretensions, motives, or false guides, which seduced thee; and these come now in order to be laid open. Whereas thou hast said it, and (as I hear) sworn it, and others with thee, and for thee, That thou wert circumcised by extreme force, and therefore thou hopest, thou hast not lost Christ, that they ravished thy body, but not thy Belief, That thou didst strive, till thou couldst strive no longer, against their violence; and then with humble patience, wert content to dye under their hands: I must needs say (if so it were) thou were then a glorious Confessor; and if thou hadst died then, under their butchery, Thou hadst washed thy robes in the blood of the Lamb; Thou hadst shined as the Sun in the firmament, and been one of the primest Saints in heaven. For, though every one shall have the Penny of eternal happiness, called in Aquins' Supplement, aurea: and the Essentials of heavenly bliss, are neither more nor less, but every one shall possess enough, to his full contentment, and a surplusage be remaining: (for, the entering into the Master's joy, supposeth the joy to be greater and larger, than he that entereth; as the house is greater than its inhabitant, and continens maius contento:) yet the accidentals of Beatitude, may be more or less: one may have more Talents, more Cities, than another; Virgins and laborious Pastors have their Aureolas assigned them by the School; but the Martyr's reward is simply above the Aureolae of Teachers, or Virgins (as it is in Aquins' Supplement, part. 3. Quest. 96. Articul. 12. I dare not say with Gerson, per Martyrium, deletur in proprio sanguine, quaelibet culpa, simul & poena: yet I hold it probable, that what grace soever a man had before, if he lost it by sin, he shall always and wholly recover it, by Martyrdom: so holdeth Scotus and Valentia, Tom. 4. Disput. 7. Quest. 6. Punct. 10. in fine: and certain, with Caietan, That an universal absolution from sin and punishment, is given in the preception of Baptism and Martyrdom: in primam part. Thom. Quaest. 68 Artic. 2. Given, I say, by God, for Christ's sake: in Baptism, for the present estate; in Martyrdom, for ever: so that he presently mounteth up to indicible joys of heaven. A Martyr is a Scale and Signet on the finger of the Allmightie; One of the masterpieces of GOD'S work: a Ruby of Christ's Crown; most precious is his death. O that thou hadst then died, thou hadst been a perfect Martyr! Thy cause was good; thy willingness to suffer, rather than to abjure (as is reported of thee) was good: if death had presently ensued, Thou hadst been a consummate Martyr.  
These two next Sections were not preached, by reason of the straightness of time, yet thought fit to be inserted.  
For the first, Non Poena, sed Causa, facit Martyrium, saith Augustine; and after him, the gloss on the Psalms: and not all that are persecuted, but they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which suffer persecution for righteousness sake, are blessed, Math. 5.10. Augustine ad Bonifacium, Epist. 50. Dominus cum latronibus crucifixus est; sed quos Passio iungebat, causa separabat. Idem in Psal. 42. potest esse impiorum similis poena, sed dissimilis est Martyrum Causa. And one may be a Martyr, not only for points de fide, but Omnium virtutum Opera, secundùm quod referuntur in Deum, sunt quaedam Protestationes fidei, per quam nobis innotescit, quòd Deus, huiusmodi opera, à nobis requirit, & nos pro eis remunerat, & secundùm hoc, possunt esse Martyrij causa; unde & beati Ioannis Baptistae Martyrium, in Ecclcsiâ celebratur, qui non pro negandâ Fide (Aquinas shouldsay, pro defensione fidei or to the like sense) fed pro reprehensione Adulterij mor●em sustinuit, Aquin. 2a. 2ae. quest. 124. artic. 5. in corpore Artic.  
Concerning the second point necessary to Martyrdom, It is a prompt and willing mind to suffer. The good Thief was not a Martyr, in respect of his Cause, but in regard of his Alacrity to dye for Christ, we may so accounted him, at large. He that is haled to death grudgingly, is no Martyr, though he were put to true death, for the chiefest point of faith. But he who is prompt and forward to suffer, though the excessiveness of torment do choke and swallow up the exercise of Reason and Sense: so that the Patient feeleth no pain, nor knoweth any thing in his extremity; yea, though he hath not in the act of Martyrdom, any present actual intention to dye; yet, since, as a designed Martyr, he might praecogitate thus, I resolve to endure and suffer not only, whilst I do know my misery, and feel my pain: but when pain hath tyrannised over, both my knowledge and my sense, till I have grappled with death: I say, this man's suffering is the effect of his intention, and his intention continueth virtually in the effect: He is a true glorious consummate Martyr. That the use of reason may be overcome in a transcendent passion, is unquestionable. Ipso momento temporis, quo ad voluptatis pervenitur extremum, poenè omnis acies, & quasi vigilia cogitationis obruitur, saith Augustine, de Civit. 14.16 And not only poenè, but Delight stealeth away the intellect of a wise man, saith Aristotle, Ethic. 7.9. yea, if one should be created and preserved, in the height of any kind of pleasure, and not be surfeited nor abated of it, he would never have one wise thought, and I should not think him to be a reasonable creature. For, Reason is drowned in Pleasure. Much more easily may the use of Reason be devoured by pain: for we see the fairest beasts, frighted from their chiefest delight, by fear of pain. Nemo est qui non magis dolorem fugiat (the Schools read it amiss, when they cited it, lugeat) quàm appetat voluptatem, saith Augustine, in lib. Octoginta-trium Quaest; Quaest. 36. Now then, as he, who committeth Fornication, if, in the moment of his dearest delight, he useth neither Reason nor Will, yet sinneth (nevertheless,) and that mortally, because he exposeth himself to a Passion, in which he cannot use Reason, saith Scotus, Sentent. 3. Distinct. 15. Quaest. 1. circa medium: so in the passion Martyrs, if excessive pain do prey upon the intellect, and the sense, leaving them for the time, both senseless & unintelligent, yet is the Crown due to their heads, as to an Act of Fortitude, elicitiuè, their mind being confirmed by it, and as to an Act of charity imperatiuè. For, greater charity none hath, than this, that a man lay down his life, joh. 15.13. Faulus Diaconus writeth of S. Cyprian, that he answered the Proconsul Galerius thus, Consultum mihi meliùs esse non quaero, quàm ut Deum meum adorans ad ipsum totâ mentis Auiditate festinem: and he addeth, Ceruicem obtulit gladio. I cannot pass by what S. Cyprian himself, Epist. 9 ad Martyrs & Confessores, saith of the admirable resolutions of primitive Martyrs, steterunt serui Christi voce liberâ, ment incorruptâ, virtute divinâ, telis quidem saecularibus nudi, sed armis Fidei credentes armati. Steterunt torti torquentibus fortiores, ac pulsantes ac laniantes ungulas, pulsata & lanitata membra vicerunt. Inexpugnabilem fidem, superare non poterat, saeviens diu plaga repetita: quamuis, ruptâ compage viscerum, torquerentur inseruis Dei, iam, non membra, sed vulnera. Fluebat sanguis, qui incendium Persecutionis extingueret; qui flammas & ignes Gehennae glorioso cruore sopiret. Concerning the third requisite to Martyrdom, it is bodily Death. Mors est de ratione Martyrij, saith Aquin. 2 â 2ae. Quest. 124. Artic. 4. not only Mors in facto esse, but Mors in fieri. Inflictio Mortis (as Aquin termeth it) so that death follow. Augustine de Civit. 13.4. Dictum est homini, morieris, si peccaveris: nunc dicitur Martyri, morere, ne pecces. The prison, with all its engines, of chains, hunger, cold, and instruments of various tortures, make not a perfect Martyr, if he survive, unless surviving a while, he die of the pains, torments, or wounds inflicted. I confess, S. Cyprian writeth add Martyrs, and they were living: So Tertullian saith, there were designati Martyrs; iam inter Martyres deputandi, as Lucianus the Confessor, saith to Celerinus the Confessor. Cyprian Epist. 25. part. 1. maketh mention of such, who being first in trouble, gave good example of virtue, and were honoured, equally with Martyrs: for their hands made the Crowns, and they drank the cup of Salvation to their Brethrens: and yet he sets a traverse between them, and others, who did undergo Consummata Martyria, as he calleth them, which is by death only.  
A glorious Saint would have rejoiced to sit at thy feet in heaven: thou hadst come nearer to Christ, than millions of blessed Spirits: and perchance, by so much nearer, than some Angels, by how much the more thou resembledst Christ, by being baptised, in the Baptism of blood for his glory, (which the Angels cannot do) as Christ died to save and glorify thee: But, if thou wert not forced, if thy tongue, or thy heart consented to Circumcision; if thou didst put any trust in it, (for we have heard and read, that the Turks compel none to their Religion; and that Mahomet left this rule to his followers, to say unto them, who differed from them in profession; Let me have my Law, and take you, yours; you are free from that which I do, and I am likewise free from that which you do.) I say, if thou heldest up thy finger, or didst cast away thy hat, or suffered'st thyself to be drenched with Opium, or exchangest the marks of thy profession, or by using any other abjuring tricks, or initiating ceremonies to that hellish irreligion, like other Renegadoes (which, as we hope, you did not at first; so we are uncertain whether you did or not) thy Repentance had need surmount thy Penance, and many tears must flow from thine eyes to wash those sins away.  
From thy excuse, that thou wert forced to conform thyself, which is one of the Cisterns, which not we, but God must try, whether it will hold water or no; let me come to those faults, for which (I am sure) thou hast no just excuses. You went in Turkish-guise, your apparel proclaimed you to be a Turk, at lest in semblance; the exchanging of your ordinary clothing for the Mahometan you cannot deny, you were seen and taken in it, taken (I hear say) willingly to come to our side, but taken in such an attire as did discriminate you from a Christian; you cannot say, that daily they put on those clotheses; you have publicly confessed, your yielding to their allurements, rather than to their violence. Habemus confitentem Reum. O why beginning in the Spirit, whilst they mangled thy flesh, didst thou end in the flesh, by subiecting thy spirit unto them! Indeed God commanded the jews, Deut. 22.12. Thou shalt make thee fringes on the four quarters of thy Vesture. They shall wear fringes & blew Ribbaend, Numb. 15.38. as Memorials and Remembrances of their Duties. The Scribes and Pharisees would overdo the matter, and make broad their Philacteries, and enlarge the borders of their Garments, Mat. 23.5. Likewise the Christians in the Primitive Church distinguished themselves from Gentiles, by wearing the Cloak, and not the Gown; and after that custom taken up, the Cloak was in high esteem, 
f Super omnes exwias & peplos, Augusta vestis; superque omnes apices & titulos.— Suadeo reuerere● habitum (saith Tertullian.) Again, Grande pallij benefi●ium est; sub cuius recogitatu improbi mores ●èl erubescunt.— Gaude pallium & exulta ● melior iam te philosophia dignata est, ex quo Christianum vestire caepisti, Tertul. in his Book de Pallio.  as a badge of humility, as a sign of Christian Philosophers, imitating, yea, out-going the ancient Greek Philosophers, in simplicity and honesty, as fare as they did, the warlike and bloody Romans: whose Gowns betokened Lordly Domineering, and were lined with pride, though fringed with 
g Calcei, proprium Togae tormentum immundissima pedum tutela, Tertul. ibid.  dirt. 'Cause there was, and good cause, for the jew and the Christian, of those times, to profess their Religion, by their very Apparel. But the Turkish Turban was nastic in the cause, senseless in the use. Mahomet, besides that he was an unhandsome man, and his whole race to this day, the ill-favouredst, that are seen in the world, descending from one man; among many other foul diseases, was always plagued, not only with a Scabbed head, but a Scald pate, 
h Mr. George Sandys, in the first Book of his Travails.  which occasioned himself (as some say) to wear a white Shash (woollen would have made his scald pate sorer) therefore his Turban was of linen; a fair outside, for a purulent and stinking inside: And his followers must do as he did, though they go to the devil as he did. The present use, even as they intent it, is full of ridiculous folly. They will have no hair on their head, except one lock on the top of their crown, (so perhaps had their Mahomet, who was a man of much Matter, and of Running head) and by this lock, they hope to be lifted up to Paradise; and this they cover, as the rest of their head, with a Turban. Men besotted, not knowing the power of death, consuming their lock at length: nor the power of the Resurrection, which abhorreth so unnatural and deformed a sight.  
To this thy great fault of wearing Vestures, of Turkish fashion, didst thou add a greater of bearing Arms against Christians, in one of the Turkish ships. Would you fight under the Banner of the Halfmoon, against the Streamer of the Cross of Christ? and live as a Bird of prey, in a man of War, and a Piratical Thief of the sea, upon most innocent and oppressed Christians? What had Christ deserved at thy hands, that thou shouldest turn thy weapons against thy Countrymen, friends, and kindred, against Christ himself in his members? Any blood of the Christians, shed by thy assistance, will not be washed from thee, but by a fountain of tears; for a little blood discoloureth much water: no purple is so unchanging, in-growne and lasting, as the purpured blood of Innocents': And when thou hast wept, whilst thou canst weep, yet then utter the prayer of the Prophet, jeremy 9.1. O that my head were waters, and mine eyes a fountain of tears. Christ himself shed three sorts of tears, Tears of compassion on Jerusalem, Luk. 19.41. O power forth thou the like, for those that are in any misery. Compassion is above a common gift; for one giveth himself by it; magis dat, quise dat, quàm, qui de suis, saith Gregory. The second sort of tears, which Christ shed, were tears of good will: when Lazarus was dead, and Christ saw Mary weep, and the jews weep, he wept also, joh. 11.35. whence perhaps proceeded that injunction (that we might be like to our Saviour) Weep with them that weepa, Rom. 12.15. Thirdly, there streamed from Christ, tears of compunction recorded, Heb. 5.7. not for sins (or if for sins, for our sins, not any one of his, who had none) but, when he was in fear or danger. Fellow thy Saviour, thy guide, thy deliverer; power forth tears of compunction. There is no branch of thy offence, but must be laved and bathed in tears, and the spot soked-out, by weeping. Even thy partaking with Turks against the Arms of Christians, though some, (who themselves are suspected, 〈◊〉 have been faulty, as you wear) do sleighten the offence, must cost thee many a sigh, many a bitter sob, many a prayer, and fruits of good works worthy of Repentance. For thy soul's sake, I desire thee, labour not to lessen thy fault; say not, Thou didst, what thou didst, to a good end, viz. in hope to escape their furious  tyranny. Thou didst forget thine old lesson, though it be the Pearl, the Crown, the Glory of Christianity, Their damnation was just, who did (but) affirm, that S. Paul did say, Let us do evil, that good may come, Rom. 11.8. Moore grievously may they be damned, who do evil, that good may come. A Christian aught to hate sin, with so perfect an hatred, that he aught not to commit one sin for all the pleasures of the earth, nor for all that Satan offered unto Christ, in his vaunting lie, viz. for all the kingdoms of the world, and the glory of them. Yea, if it could be possible, that the Kingdom of heaven, and the joys thereof should be propounded, as a reward, for the acting of one sin, we aught not to do that one sin, for to purchase Heaven; and I had fare rather be, as Christ was, in hell, without sin, than in heaven with the joys thereof, jude verse 6. as some Angels were with sin.  
I come to thy false-guides, and most silly motives that ensnared thee, and they were, (as I have been informed) these three; first, the example, with the persuasion of other Renegadoes: secondly, the sense and feeling of present misery, with the fear of worse to come: thirdly, the baits and allurements of immunity present, and prosperity promised. Against all, and every of which, thou shouldest have been armed with a Christian Panoply.  
The example of other Revolters, should rather have terrified, than persuaded you; since some turn for spleen, others for gain, the most for fear, none for conscience sake. Cherseogly became an Apostata, to be revenged of his father, who had taken his wife from him, amidst the solemnity of marriage. Vlacciali denied the faith, to plague his fellow-gally-slave, who called him Scald-pate. Like will to like; Scald-pate to Scald-pate; Vlacciali to Mahomet. Others change Faith for Gain; and here the treacherous villainy of Factors, is notorious; who being entrusted with much goods of their masters, turn Turks, to be masters of those goods; destroying their souls to cousin the honest-brave Merchants-Aduenturers. Among all the Revolters in Africa, you cannot name one, who whilst he was of our profession, served God daily, honoured Christ duly, lived consciously, evidencing his fruitful faith, by multitude of charitable works. But, such as are among us, though not of us; such as are to choose Religion; Ambodexters, Nullifidians, such Amphibia, as can live, both on Land and Water, or such as have stained their souls with some black sins: these are the Chameleons which will change colour with every air, and their belief, for matters of small moment. A Sparrow will be taught to imitate the exquisite melody of the Nightingale; but she will chirp at the end, saith the learned Andrew Libavius. 
Nemo potest fictam personam diu sustinere: and  
Desinit in piscem mulier formosa supernè,  may be the Mottoes of Hypocrites. In point of imitation, we are to follow the best men, not the worst, saith Augustine, in Psal. 39 He who of his own devoir without a pattern doth well, is best to be approved; he, who secondeth the first, not in time or place, but in worth, and maketh the former his sampler, deserveth the next esteem. Contrarily, he that leads the way in evil, is guilty of a great offence; but he, of a greater, who is a follower of evil example: 
i Augustine in Psal. 108. on those words, peccatum matris eius non deleatur, thus; Quemadmodum Bonorum Jmitatio, sacit, ut etiam propria peccata del●antur; sic malorum imitatio facit, ut non solùm sua, sed etiam malorum quos imitati sunt, merita sortiantur.  for he would not take warning by his brother's fall, which he would have done; and as he is an Ape of one precedent, so is he a leader and drawer on of others, which he should not be. Nor are you to follow good men alone, but good men, only in good things. Fellow not Noah in Drunkenness; David in Adultery, and Murder; S. Peter in Denial of his Master. Fellow not that which is evil, but that which is good, in the 3. Epist. of S. john, verse 11. Be ye followers of me, even as I am of Christ, saith S. Paul 1. Cor. 11.1. Be ye followers of God. Ephes. 5.1. and that must needs be in all goodness only.  
I pass over to the next branch, The persuasions of Renegadoes. judah cannot want an Adullamite, his friend in show, to carry to Thamar, her promised gifts, Gen. 28.20. nor Ammon a subtle jonadab, to draw him to villainy, 2 Sam. 13.5. And there will still start up a man of Belial, a Sheba, to blow a Trumpet, and say, We have no part in David, 2 Sam. 20.1. All these, and the like, are recounted for our terror; that we might avoid the Inticers, Brokers, and Panders unto sin; and what saith the Word of God; My son, if sinners entice thee, consent thou not, Pro. 1.10. First, perchance they told thee, That he who doth, as most do, fewest will find fault with him: and that there are more Turks than Christians. By the same reason, a Turk must turn Gentle and Pagan; because even at this day, there are more Infidels than Mahumetans. Go not by number, go by weight. Proffer stateram & append: bring forth thy balance, and weigh; and see, that much chaff is weighed down by a few grains of good corn: the narrow and uneven path, leadeth to life; the broad way to destruction. Secondly, perhaps they told thee, Thou mightest keep thy conscience safe and steadfast, and GOD placed never a bone in thy tongue, but thou mightest turn it at thy pleasure: O blind guides, leaders of the blind! even just like him, who said, juravi linguâ, mentem iniuratam gero. This hypocrisy is a double sin, quia. & iniquitas est, & simulatio. Dissembling of Religion, comes near heresy; Tam pro iniquitate occultâ, quàm pro incredulitate apertâ. The Heart is the Father, the Mouth is the Mother of speech: if there be guile or hypocrisy, the issue is adulterous. Did not God frame thy body, as well as thy soul? Thou wert to present thy body, a living sacrifice, holy and acceptable unto God; and this is your reasonable service, Rom. 12.1. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, and with all thy strength, Mark. 12.30. Where, all the parts and faculties of the soul, and body are understood. 
k Praecipetur nobis, ut nostra tota Intentio, feratur in Deum, quod est, Ex toto Cord; & quòd Intellectus noster subdatur Deo, quod est Ex toto ment; & quòd Appetitus noster, reguletur secundùm Deum, quod est Ex totâ Animâ; & quòd, Exterior actus noster, obediat Deo, quod Est, ex totâ fortitudine, vel virtute, vel viribus Deum diligere, Aquin. 2a. 2ae . Quest. 45. Artic. 5. in Corpore.  He likes not the half service of the Soul alone, he love's the whole-burnt-Offering. All is too little that we can do, that we can give. Causa diligendi Deum, Deus est; Modus, sine modo diligere, saith Bernard, And that Charity is commanded, which is, out of a pure heart, and a good Conscience, and Faith unfeigned 1. Tim. 1.5. But thy heart was not pure, thy Conscience was erroneous, thy Faith was feigned. When they tempted, thou shouldst have prayed: In a great suggestion, when one is cunningly set upon, to forsake his Saviour, it is a new sin, a sin, Vastans Conscientiam, shipwrecking a good Conscience, Than, not to call actually on Christ; then, not to Love God, above all things. The affirmative Precept binds not, at all times, alike, and on all occasions,  
But, first, When we are devoutly musing or revolving, of God's Love and Favours, of old, bestowed on us. Favours, either positive, or privative; belonging, either to this life, or to the life eternal.  
Secondly, When at the present; we receive from the hand of God, some singular Blessing, concerning, the public, or our own particular.  
Thirdly, When a man of Discretion, receiveth, either of the Sacraments.  
Fourthly, When a man is Contrite, and humbled extraordinarily, by the sight of his sins; or desireth the unualuable benefit of Priestly Absolution.  
Fiftly, When God's Honour is quaestioned, or his Name blasphemed.  
Sixtly, When we are at any solemn Exercise, of Religion, in any place.  
Seventhly, When privately, we are in a serious delightful speculation, and Contemplation of things divine.  
Eightly, When one is very sick, or approaching to his Grave, or thinks he lieth on his Deathbed.  
Ninthly and lastly. Though death be fare of, if when we are terribly tempted, inwardly, or out-wardly; either by our own Concupiscence, or by Satan, or by his Agents, if we do not practise at these times, especially, according as we vowed in Baptism, (that is) if we renounce not then, above other times, the Flesh, the World and the Devil. If we do not then, fervently Pray; then actually implore Christ's aid: if we do not then, really Love God above all things, summè, appreciative, and unite ourselves to him, with all our Heart, Soul, Mind and strength, we are debtors to that Law, Damnation is our Due, in Rigore.  

l You may see ●ome of these points, imperfectly handled, by Navarrus, 〈◊〉 Manual: by Sotus, de Naturâ 〈◊〉 Gratiâ, 2.22 by Valentian on Aquins' Sum: Tom. 3. Disput. 3. Quaest ●●. ●uncs. 1.  In these things, when you were tempted, you were faulty: you called not on God, though he said, Call upon me, in the time of trouble: you sought not for Comfort of Christ, who proclaimed, Come unto me, all ye that be heavy laden, and I will refresh you: you did not adhaere, to your first love, nor cleave unto your Saviour. For these regards, among other, thou wert justly (for a time) forsaken of God.  
The second motive might be, The sight, of others Freedom, and the sense, of thy Misery, their Credit, thy Chains, without hope of help; thy present Pain, and Fear of future worse harms. O, but thou shouldest have remembered, what Christ charged thee, Mat. 10.28. Fear not those, which kill the Body, but are not able to kill the Soul; but fear him, who is able, to destroy, both Body, and Soul, in hell. Thou shouldst also have called to mind, what is said, james 1.2, Count it all joy, when ye fall into divers Temptations; know that the Trying of your faith, worketh Patience; and let Patience have her perfect work. For it is thankworthy, if a man, for Conscience sake toward God, endure grief; suffering wrongfully, saith the Apostle, 1. Peter 2.19. Which he divinely establisheth, by our Calling, and by the Example of Christ. A thousand places may be added, bending towards this point.  

m As, jam. 5.8. Heb. 12.3, &. 7. ●erses 1. Cor. 11. ●2. Act. 14, 21. Luk. 22, 42. Rom 8, 18. Luke 14.27. and the whole Army of Confessors or Martyrs, Heb. 11 For, Reprobus tam alienus existit à verbere, quàm extraneus erit ab haereditate; and, Meliùs est, innocentem esse, in camino ignis, cum Filio. Dei, quàm in c●●lo, sine illo. Hierom in Epist. ad Eustochium. Ne in immensum volumen extendam; quaere, & invenies, singulos Sanctos, adversa perpessos Chrysost, Homil. 4. in Philip: thus, Pro Christo pati, munus est, maioris admirationis, quàm mortuos excitare: In the one, I am a debtor to Christ; in the other Christ is a debtor to me. Angustin Civitat 18.49, saith Christ by suffering judas, and using him well, gave a pattern to the Church, of enduring evil.— Passione ostendit, quid sustinere, proveritate, Resurrectione, quid sperare, in aeternitate, debeamus. Ambrose, calleth Patience, the Mother of the faithful. The Fathers have wrote, whole tractates; Tertullian, a Book de Patientia: Cyprian another Book, de Bono patientiae.  The Last Motive, why you yielded to their temptations, might be, The consideration of your present enlargement, your freedom from all Taxes, your worldly reputation among them, and the divers gifts, which, as rewards, are usually tendered to their new Proselytes, and their alluring Promises, the Baits of unstable Souls. What perchance they could not effect upon you, by you, by dried Bull-pizells, by knotted Ropes, tiped with black-and-blew; by Whips discoloured with thy blood, by multiplied blows, fiercely inflicted on thy Belly, by yokes, by manacles and pedicles of iron; by unwholesome vapours; the cold damps, and nastiness of Dungeons in the night; by reproaches, hunger, thirst, nakedness, scorching heats, labour, and torture in the day, (for, this is the misusage of poor Captived-christians, by the barbarous tyranny of savage Mahometans) I say, what those Miscreants by such extremities could not compass; the enticements of pleasure, and worldly preferment, did work about, on thee, to their desires. The sawning sunshine, might make you put of the habit of Christianity, which the storm of Perfection, perhaps, made you keep close. Hear you should have remembered the Apostolical Thunderbolt, upon those; that are Lovers of pleasure, more than lovers of God, 2. Timoth, 3.4. From such turn away or, the Example, of that chosen Vessel of Honour, Galat. 6, 14. God forbidden, that I should glory, save in the Cross of our Lord jesus Christ, whereby the World, is crucified unto me; and I unto the World. 
n Other places against the delights of this world, are 2. Peter, 2.18.— Rom. 12, 2. john 5, 30. john 6, 38. Ecclesiastes 2, 1. job. 21.1. Luke 6, 25. Rom. 13, 13. 1 Timoth, 5, 5. 1 john, 2, 15. Matt. 49. Matt. 16, 24: fortasse, non est Laboriosum homini, relinquere sua; sed valde laboriosum est, relinquere semet ipsum: minus est, abnegare, quod habet; valdè multum est, abnegare, quod est. Gregory Homil. 32, in evangel  For, how can a Christian be bettered then the world? when he is better than the World. Matt. 6.20. We must lay our our treasure, where Rust, Moth or Theives, things senseless, sensitive or reasonable may not hurt. Our hearts must be set against the World; for, if it did love us, we should not love it; but since it hateth Us, let Us hate it; and let our conversation be in Heaven; and let us with the Apostle, Philip. 3.8. accounted all things but loss, all things but dung, that we may win Christ: but you (poor soul) contrarily, by seeking to gain the World, did lose Christ. False pleasures, and seeming-gaine, withdrew you from Him, who is the Great, the Only Gain. For, if you be Circumcised, Christ shall profit you nothing.  
Let me not be thought, (beloved in the Lord) to be too severe, in aggravating the Circumstances, of a prostrate Poenitents Sinne. I profess, my heart is moved with sorrow, for him: and pity, toward him: I grieve with him, who grieveth: I bear, part of his burden. And whilst I strike, I groan; whilst I reprove, my Bowels earn, and my faint Passions melt. But, which is better, a pleasing, pleasant neat Physician, or an healing? Non quaero medicum elegantem, sed sanantem, said the Wiseman of old. As I expect mercy, I would not add weight to the oppressed, nor, break, the bruised reed. But, since in my hearing, such a Fault, was said in effect, to be payde-for too dear, with such a Penance: since too many in this Congregation, out of a Compassion uncharitably-charitable, Lessen such an offence: since it is presumed, that Divers present, have run the same course, with the delinquent (though it cannot be proved as yet) and since it may turn to the terror of others hereafter (who of this Maritime-towne may be taken Captives) I have laboured, to cut-out the Core; to show the Renouncing of Christ, to be a most heinous, abominable, and execrable sin. I acknowledge, We must not be too bitter 
o Sic necesse est, vulneratae animae, medicamen●um temperetur, ●e miniâ medi●●●enti austeritate, ampliùs vulneretur. Godfridus Abbas Vindocinensis, lib. Epist. 1. Epist. 12.  Salt-water is not so fit, to cleanse and whiten some things as the fresh, and somethings are better preserved, with Sugar, then with Lalt. The good Shepherd, cast not away, the lost-sheepe; but, laid it on his shoulders, rejoicing, Luke 15.5. Yea, therefore died, that, it might not dye. When there was mors in ollâ, Meal was cast in. 2. Kings, 4.41. An over-earnest impetuous Reproof, kills, instead of cutting 
p Ferrum de manubrio prosilit, cùm de corruption, sermo durior excidit, saith Gregorius Magnus.  Yet, the naughty water and barren Ground were healed with Salt, by the means of the same Elisha 2. Kings. 2.21. The good Samaritan, poured, as well Wine as Oil into the wound. Ferè dulcia omnia, in bilem, & amarorem commutantur. The Word of God is likened to Hony. Psal. 19, 11. Yet Hony applied to wounds, breeds smart, saith Plutarch in the beginning of Photions' Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; etiam mel habet satietatem. Therefore it is good, to widen the Orifice; and to search the wound, to the bottom. Palliated Cures do breed more pain. Therefore that thy Shame before Men, may take of, the shame, which otherwise would be Great, before God, and all the Angels of Heaven, and all the blessed Saints at the Dreadful Day of Retribution; and this thy present Humiliation, may find acceptance with God, Condemn thyself, that thou may'st not be Condemned: The readiest way to Heaven, is by acknowledging thy offence, to have deserved Hell. It will be a godly sorrow, breeding future Comfort, patiently, and willingly, to hear a Recapitulation of thy sins. With Lots-wife thou hast looked back to Sodom. Thou hast given cause of offence to many 
q Quod est proximi peccatum, est tu●m peccatum; si tibi placet; much more, if he fell, through thy example. Perditionis exemplum ostendentes, rationem animae perditae reddent, saith Divine S. Augustine.  Thou conuersed'st with Turks and Renegadoes, and they are able almost to corrupt a Saint: A little leaven, leaveneth the whole lump 
r Citiùs, quae amara sunt, mutant dulcia, quàm quae dulcia sunt, amara. Naturâ ita comparatum est, saith Bernard, ut cùm honum malo coniungatur, non malum, à bono melioretur, sed bonum, 〈◊〉 malo contaminetur.  The Leprosy infected the very stones, of the Leapers-house: and the infected stones, were to be carried away: yea, the uninfected stones, were to be scraped within, roundabout Levit. 14.41. Therefore hast thou need of much cleansing. Thou hast changed, thy Habit and vestments, in token, of change in Religion: thou hast denied thy Faith. Thy sin of being Circumcised, was a bloody sin; Thy deforming of thy head, thy Crimen crinium, I will call, naturally, morally, in a double sense Capitale. Thy fight against Christians, was an offence of an high-hand, lifted up against Christ. Thou wert over head and ears. Wholly under water; thou wert Totally fall'n; and if thou hadst then died, without Repentance, thou hadst been as certainly damned, as the Devils of Hell. The present remorse showeth, thou wert not Finally fall'n: thou hast recovered both thy Head above, and thy Body out of the waters, which might have swallowed thee up. And now, continuing in the estate of Repentance, and Good-workes thou art as sure to be saved, as the Angels of Heaven.  
I should sinne against Christ, against this our weak Brother, for whom Christ died, if I left him in thoughts of Despair, and annexed no Comfort: Therefore will I now come to the third, and last inference from my Text. That the present damnable estate, of them, that believe in Circumcision, doth not hinder, but rather include, the blessed estate of him who repenting after Circumcision, desireth to be received into the Body of Christ's Church. I must be brief. The sum is, Repentance is of so great a power, that it tieth Gods hands from punishing. The first hearty Groan of a truly Contrite, and fully penitent soul, findeth Mercy with the God of Mercies, though thousands cousin themselves into Hell, by self presuming, thinking they have repent. Repentance washeth away sins, reconcileth and reuniteth Us unto God, it purchaseth Grace, it prepareth Us for Glory: it is secunda tabùla post naufragium. If Cain, Achitophel, the jews who urged our Saviour's death, if judas, if, He that sinneth against the Holy-Ghost, of the Devils themselves could sufficiently Repent, and continued in it, I should not doubt of their Salvation. That sin cannot be committed, which cannot be pardoned through Repentance. Let not the bold, daring presumptuous sinner hear this Truth: I speak to a Contrite Heart, to a Sorrowful soul, a Conscience, in agony and anguish, to keep it from Gulf of despair. I cannot but add, That innocency itself, given to Adam, was not so great a gift, as Repentance, which God vouchsafeth to us; 
s Aquinas 2●. 2 ae. Quaest. 106. Artic. 2. Donum Innocentiae, secundùm se consideratum, est maius donum, quàm donum poenitentia; tamen, respectu Subiecti, est minus Beneficium. A whole, and perfect Garment (to the eye of man) is better than the same in pecces and snippets; yet a Garment in pieces, may be so sewed, and decked, and the seams so laced, with Gold, and enriched with Pearl, that, to the same man's sight, it will seem better, than the former entire Vesture: So, a Broken and Contrite Heart (dis-reputed by men) if it be beautified with Tears as Pearls; and the Rents sewed, covered and embroidered with several Graces, as withneedle work, & wrought-Gold, (which is the trimming of the Church's Raiment, Psal. 45.13.—) is more precious in the sight of true judging men, of Angels, and especially of God himself, than he, that needeth no Repentance. Wherhfore, let us not fly, cum Adamo, ad latebras, sedcum Petro ad lachrymas.  for the estate of Innocency was conferred on him, who had no opposite disposition, but Repentance is given to us, who in our Naturals, and by our personal misdeeds, deserve nothing, (without the death of Christ) but wrath, punishment, and hell.  
No marvel therefore, if the Angels do rejoice more over one sinner that repenteth, than over many righteous, that need no Repentance; comparatively with others, or in their own unguided opinions. I proceed, by how much the offence is the greater, and the Repentance more vivid and vigorous, hearty and fervent; by so much the more is the joy of Angels increased. Of Angels did I say? yea, of God himself, 
t Jpsa Spiritus-Sancti substantia, quae est quicquid ipse est, contristari non potest, cùm habeat aeternam atque incommunicabilem beatitudinem: magisque, sit ipsa aeterna & incommutabilis beatitudo, Augustin. de Genesi ad Litteram. 4.9. Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est & imperturbabilis. Ambrosives thus, Gaudet Spiritus Sanctus, saluti nostrae; non sibi, qui non indiget laetitiâ.  in whom though there be no parts, nor passions properly; yet, since metaphorically, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is said to be jealous, and Angry, for our transgressions, Ezek. 16.42. My jealousy shall departed from thee, and I will be quiet, and no more angry, and verse 43. Thou hast fretted me in all these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contristabas me. They vexed his holy spirit, Esa. 63.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, afflicted it. And, I am pressed under you, as a Cart is pressed that is full of sheaves, Amos 2.13. And not only Christ, as man, did weep for Jerusalem, (for his enemies in Jerusalem) but, The holy spirit may be grieved, Ephes. 4.30. Grieve not the holy Spirit of God, whereby ye are sealed to the day of Redemption: He may be also said, to rejoice in Goodness, to delight in the Repentance of a sinner. And if You, our dear afflicted Brother, be now throughly sorrowful, for your enormous sins, I dare say, There is joy extraordinary, in heaven at this time, for thy sake. I have showed, that Repentance removeth away the Sword and the Fire from Paradise; that, it openeth the Gate of heaven. I had thought, at large to have handled these points following.  
That, no man is left wholly to himself to be judge of the degrees of his Repentance, and reconciliation with God; but in great perplexities, hath need of the Keys of the Church, committed to God's Priests or Ministers. Not the learned themselves: (who would be partial in their own causes, though upright judges of others) for even the learnedst, and best of these, have some times called in for aid of their fellow-Ministers; much more, have the halfe-learned, and the unlearned, need of counsel, comfort, reprehension, of the spiritual food of the Body and Blood of our Lord; of Absolution and Benediction ministerial. That God hath given the guidance of souls to the Ministers of the Church, who have a true Ministerial Power, to remit Sins, and to inflict Penitential Punishments. That Church-Discipline aught to be strained up higher, and, both in more use and more esteems. That, the old just severity of the Primitive Church did, like an Indulgent Mother, 
u Alijs animalibus, intra ven trem, ubera in mammas desinunt, mulieri supernè ad pectus,: ut in promptu sit, Osculari, Fovere, Nut●ire infantem, quia pariend● & alendi fin●s, Amor est, non Necessitas, plutarch. Nullus pater tam Pater, quàm Deus, Nulla matter tam Mater quàm Ecclesia.  Admit even those, that had more than once offended. That, Penance is not a cold, fruitless, unnecessary ceremony. 
x Augustine Homil. 49. inter Quinquaginta, alloquitur fideles adulteros, (not us we use to ●ay, a faithful Drunkard, who sets up his rest in drinking) but, the Faithful men that sometime had been Adulterers. Agite poenitentiam, qualis agitur in Ecclesiá, ut pro vobis, oret Ecclesia. Nemo, sibi dicat; Occultè ago: apud Deum ago, qui mihi ignoscit, quia in cord ago. Ergo, fine causâ dictum est, Quaecunque solueritis in Terra, soluta erunt in Coelis? Ergo sine causâ, sunt claues datae Ecclesiae Dei? Frustramus Euangelium? Frudramus verba Christi? And in the last Homily of the fifty, he preferreth the Pardons of the Church, before the Pardons of Emperors: Certiores sunt Claues Ecclesiae, quàm Corda Regum. Quibus clavibus quodcunque in Terrâ soluitur, etiam in Coelo solutum promittitur: & multò est honestior humilitas, quâ, se quisque humiliat Ecclesiae Dei; & labour minor imponitur, & nullo temporalis mortis periculo, mors aeterna vitatur.  Than, had I thought, to have closed with earnest exhortation to the Repentant, that, if he knoweth any other sins, or Circumstances agrravating his own sins, more than he hath revealed, & which do trouble his conscience, he would reveal them; and not think this punishment can cover or cure his offences, not known. And, that he would all the days of his life, labour to work out his salvation, with fear and trembling, and in holy duties of Christianity. Quis nauseabit ad Antidotum; qui hiavit ad Venenum? I would also have besought the Auditory, not to triumph in the misery of a Penitent; not to object hereafter, that offence unto him, that God hath remitted, by his Church: but, rather to show their charity, their liberality in Redeeming of Captives, in preventing such sins; which is a work, most acceptable to God. Lastly, if any other of this company have done any of the like offences, which yet lie hid. I would have made it manifest unto them, that they have no remedy so good, as public acknowledgement of their sins, that they had need make their knees as hard as horn with kneeling; to cry and call to God till they grow hoarse; to weep till their eyes be blood shot; to hunger and thirst after mercy, to gape and gaspeafter comfort: and when they have done all these things, or the like deeds of mortification, they would be more willing than they are now, to humble themselves to our Church, and by her absolution, either receive Pardon from God, or, (if it be before received) Increase of Grace Spiritual.  
These things, & more, I propounded to have handled: but I have made a great trespass upon the time already; and therefore conclude with Prayer unto Almighty God.  
Vni Trino Deo Gloria.   

A RETURNE FROM ARGIER.  
A Sermon Preached at Minhead in the County of Somerset the 16. of March, 1627. at the readmission of a relapsed Christian into our CHURCH.  
By Henry Byam Batchelar of Divinity.  Reuel. 2. cap. pars 5. verse. 
Remember therefore from whence thou art fallen, and repent, and do thy first works.  
LONDON, Printed by T.H. for I.P. and are to be sold by Richard Thrale, dwelling in Paul's Churchyard at the sign of the Crosskeys, 1628.   
REVEL. 2. cap. part 5. verse. 
Remember therefore from whence thou art fallen, and repent, and do thy first works.  
I Shall be forced to do what Israel promised Sihon king of the Amorites, Numb. 21. pass through his country, without turning aside into the Fields or Vineyards: Or as your Sailors, whom time forbiddeth most while to draw Landscapes, but with a Sea-mark or twain, they make directly for the Harbour. He whose name is Wonderful, 
Isai. 9 Heb. 1.6.  and whom all the Angels of God must worship, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Bids john writ in a Book what he saw, and sand it to the seven Churches of Asia, cap. 1: verse 1. and here unto the Angel of the Church of Ephesus, write, I pass by that strange assertion of some men in favour of unwritten Traditions that tell us the Apostles received commandment, 
Vide Chemnit. exam. council. Trident part I a. de Epistolit Apostolorum.  not to Writ, but only to Preach: and yet S. Peter, Paul, james, jude, writ, and S. john is bid Writ, I must leave on one side, the dignity of the Pastors, and their duty on the other; and how what is written to the Churches, must be sent to the Pastor of each Church; 
Laudunens'. in loc. Mal. 2.7.  either because as Anselme will, their sins, their souls shall be required at his hands; or because the Priest's lips should preserve knowledge, and they should seek the Law at his mouth. Yet many, with another spirit than was his who spoke it; say they are wiser than their teachers; and for the Scriptures, praesumunt, lacerant. 
Hieron. ad Pau●iuum. Cap. 1. v. vlt.  O what senseless sense do those presumptuous Ignorants often times impose upon it? But the wisest will remember they are but Candlesticks, and because they do remember it, they are golden Candlesticks: but the Candles, the Stars themselves which give the light, are the Angels of the Churches, those whom God hath singled out and set apart to teach his people.  
The letter to the Church of Ephesus, doth follow. I know thy works, and thy labour, etc. The first part whereof may be divided into a proof, and a reproof. First, what God approves and commends: secondly, what he dislikes and discommends. Many were their good works, especially their undergoing the Cross and persecution patiently. They made a difference between weaklings, and such as offended presumptuously; they could not forbear them which were evil. Though they were ready to bear home the straying sheep upon their shoulders, 
1 Cor. 5.5.  yet the incestuous Corinthian must be cut off. Their Pulpit was not open to every title-lesse wand'ring Preacher, but his calling must be known, ere his doctrine must be heard, and therefore they did examine such as came unto them in the name of Apostles. And all this did they for the name of Christ: and what makes much for their commendation, they did all courageously, they fainted not. 
In Gen. Homil. 30.  And yet after all this, comes in a nevertheless, and they are reproved. Nevertheless I have somewhat against thee, because thou hast left thy first love. Chrisostome speaking of the Pharisee in the 18. of S. Luke, that did pray so earnestly, and fast so strictly, and pay tithes so conscionably, and yet had a poor Publican preferred before him; tells us that he suffered a strange kind of shipwreck. He had made a good voyage, and lost all at home in his own harbour: this can self-conceit do. I may say as much of these Ephesians. They had made an excellent voyage, and were laden with many gracious commodities, and so one leak in the harbour did endanger all. This can the want of love do. Thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do thy first works.  
The parts are two 

1 An Exhortation, the first discovers the wound,  
2 A Direction. the second declares the remedy▪   Or here's 

Remember for the time past.  
Repent for the time present, and  
Do the first works for the time to come.   Or here's 

1 Their misery or sin. They are fallen.  
2 The height or greatness of their sin. Whence and whither they fell.  
3 The salve, Repentance.  
4 The Roll which ties it on, or the application. Do thy first works.    
1 S. Bernard hath a true saying; He that knoweth not his own misery, i● uncapable of God's mercy. And the Laodiceans in the next Cap. were in a woeful case, that said, they were rich, and needed nothing, & yet were wretched, miserable, poor, blind, naked. The first step to repent, is to know our offence; and the way to arise, is to know ourselves down. The whole need not a Physician, 
Luk. 5.31. Rom. 3.23. cap. 3.2.  but they that are sick; and the sin-sicke Publican calls for mercy. Indeed we have all sinned as S. Paul tells us: All in many things, as S. james. And though Noah were said to be a just or upright man, yet it was but insua generatione, in regard of the time wherein he lived, and comparatively. And Zachary and Elizabeth were just before God; that is, sine fuce. What they did, they did unfeignedly, and yet just by the favour of acceptation, not in the rigour of examination. We may not therefore wonder that these Ephesians fell, and that their silver was mixed with some dross, which could not endure the fire. Nor may we think their fall little, whom so severe a Commination doth attend, as is the removing of their Candlestick out of his place.  
2 The sin laid to their charge, is the leaving of their first Love. 
Ad Ephes. cap. 1.15.16,  S. Paul tells us, that he ceased not to give thanks to God for them, because they had faith towards Christ, 
1 Reg. 7.21.  and love towards all his Saints. S. john tells us, they were fallen from this love: their faith is not questioned, These are the two pillars jachin and Boas, which bear up the entrance or porch into the Temple. 
Tortul. adverse. pr●●● of the trinity.  Faith and charity must go together, and must be numerus sine division, distinguished they may be, divided, sundered they cannot be, and be at all. And therefore it is not said, They were fallen from love, 
L●●a in loc. ●●anch. tomo 7. de perseverant. Sanctorum.  for so they must have come within the compass of S. Paul's Nothing, 1 Cor. 13. but they were fallen from their first love, à tanto gradu, from that fervency which formerly they had. Either they loved not all the Saints, or they loved them not in that measure: they were partial, or they were cold in their affections.  
This is that sin which called for so heavy a punishment, and without Repentance and Returning to their first estate, would (notwithstanding their many other religious actions) bring on them an everlasting misery. And yet do we scarce love any Saints much less all; and we never did esteem that doctrine which teacheth us to lose our purse-strings, and pour out. We have fed our Auditory so long with Sola fides, 
● Cap. 1●. Ambrose. 〈◊〉 Hip. 〈◊〉 Pap.  that Charity is frozen amidst the fire of our zeal, and Lazarus is dismissed with that cold, comfortless alms in S. james, Departed in peace. And most of us are become Custodes non Domini, slaves to god Mammon; we have not power of our own. And if any be so tender hearted, as to relieve, restore, compassionate his brother's misery; some shall untruely judge him for no true Christian; and other new reformers shall near challenge him of old Religion. Thus dare presumptuous impiety fall not only from her first love, if she had ever any, 
●●cl●s. 7.8. Pro. 5.22.  but from love itself, and yet shall challenge heaven for her inheritance. She shall add sin to sin, and bind many together, and yet forget herself to be holden with the cords of her own sin. She shall fall, never any Ephesian worse, few ever like, and yet persuade herself she stands upright.  
The Church of Ephesus is only taxed for defect in jove, but many of us are like Mephibosheth, lame in both foot. We are fallen, 
2 Sam. 9.13.  we are fallen not only from love toward all the Saints, 
Rom. 8.33.  but from the faith we had in the Lord jesus. Persecuion can separate us from the love of Christ, 
Ephes. 6.16.  and the blast of affliction can make us throw off the shield of faith. Yea, many times we fall away non persecutionis impetused voluntario lapsu, the demand of a doorkeeper, or the voice of a Maid, will terrify us, as it befell Peter; and we are prove upon the lest occasion to renounce, disclaim, 
Phil. 2.10.11.  defy that excellent Name by which we have hope, the blessed name of jesus. A name which every tongue must confess, to which every knee must bow, than which there is no other name under heaven whereby we must be saved; 
Cic. in Verrem. lib. 2. of Sotor.  and of which a Heathen could give this testimony,  uno verbo exprimi non possit. It is a name of wonder.  
But some have thought it tolerable, 
Tertul. apol. c. 27.  if not lawful in time of pesecution to deny Manente apud animum proposito: so the mind be free. Indeed what have not some thought, or what monstrous opinions were there ever heard of, but could find some one or other to defend them? One commends the quartan Ague, another writes in praise of Folly; Anaxagoras thinks the snow is black, 
Danaeus in cap. 4 Aug. de Heres. Gab. Prateolu●.  and Catilina si iudicatum erit meridie non lucere certus erit competitor. He will swear the sun shines not at noon day. The Basilidians, the Davidgeorgians, not only defend that damnable opinion of denying, but (so commonly doth one absurdity, one sin beget another) they scoffed at, they scorned, they cried shame on all the holy Martyr's for their sufferings. But we have not so learned Christ. Those Chameleons live not in our Element, nor come they within the verge of the Church. Omnis Aristippum decuit colour. He is none of ours. Not not: the resolved Christian will scorn to bow his knee to Baal. He knows there is a woe to him that hath a double heart, 
Ecclus. 2.  and is faint-hearted. He knows we may not take the name of God in vain, 
Math. 10.  much less deny him. And that we must not fear those which kill the body, and are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell: and that whosoever shall deny his Saviour before men, shall one day be denied before God. 
Thom. Aquin. 2a. 2ae . q. 3. art. 2. Math. 10.23. B. King, on Ionas, Lect. 29.  This makes the Schooleman resolve, that upon pain of damnation, we are bound in some case● to abide the trial, and confess our faith, when it shall conduce either to the honour of God, or the profit of our neighbour. And that indulgence of our blessed Saviour, of flying from City to City, is neither for all men, nor all times. This made the Saints, the servants of God, not only not deny, but to proclaim themselves Christians, and to run upon those unsufferable torments and jaws of death, 
Aquin. 2 a. 2ae. q. 124. art. 3.  ex zelo fidei & charitate fraterna, &c, saith Aquinas. Out of the fervency of their faith, and to hearten and encourage their Brethrens. The Martyrs have often come forth and offered themselves to the fire, or other fury of their enemies. 
Apolog. cap. 1.  This made Tertullian cry out, Christianis quid simile? etc. What may be compared to the Christian? question him, and he is glad: accuse him, and he saith guilty: 
Euseb. Eccles. Hist. lib. 4. c. 13.  adjudge him to death, and he will give thee thanks. This made Antoninus Pius give a liberal testimony of them in his time, It is their desire in God's quarrel rather to dye than to live.  
Not to speak of Isaiah cut in twain, 
Sixtus Senensis lib. Sanct. lib. 1.  jeremy stoned, Ezekiel beheaded, Daniel in the Den, and his three companions in the Oven: and indeed which of the Prophets have not been persecuted and slain? 
Act. 7.52. 2 Machab. 6. ibid. c. 7.  nor of Eleazar beaten to death being fourscore year old and ten? nor of that honourable woman, and her seven sons, enduring to the amazement of the tormentors. And though it be most true as one saith, 
Erasmus virginum & Martyr. comparat.  Parents atrocius torquentur in liberis quàm in seipsis. The poor Mother suffered more Martyrdoms, than she had children, and every stripe their backs felt, went to her heart, yet she exhorted every one of them, with a manly stomach, and prayed them all to dye courageously, never deploring that she had brought them forth to such misery, but over-ioyed that she should be the mother of so many Saints.  
And though I know it to be true what the Orator hath vetera exempla profictis fabulis iam audiri. 
Cic. 3. in verrem.  Yet will I touch at a few of those holy Saints and blessed Souls in Heaven Who willingly, joyfully, constantly yielded up their spirits in his quarrel, who first trod out the way, 
Euseb. Eccles. Hist. lib. 4. c. 1●.  and shed his blood for them. Policarpe, When many urged him to deny his Saviour and save himself, answered resolutly, fourscore and six years have I served him, neither hath he ever offended me in any thing, and how can I revile my king who hath thus long preserved me? And when the Proconsul threatened to burn him, his answer was; Thou threatnest fire for an hour, which lasteth a while and is quickly quenched, but thou art ignorant of the everlasting fire, of the day of judgement, and of the endless torments which are prepared for the wicked. And being now come to his last, he turneth from his persecutor to his Maker. O God (saith he) I thank thee, that thou hast graciously vouchsafed this day and this hour, 
Idem lib. 3. c. 32. Gr. 35.  to allot me a portion among the number of Martyrs and servants of Christ. Ignatius, when he was sent from Syria to Rome to be meat for wild beasts. Now (saith he) do I begin to be a Disciple, I weigh neither visible nor invisible things: Let fire, Gallows, Violence of beasts, bruising of bones, racking of the members, stamping of my whole body, and all the plagues Satan can invent light upon me, so I may win my Saviour Christ. Simeon, 
Fox 3a persecutione. Euseb. Eccles. Hist. lib. 8. cap. 6.  Bishop of Jerusalem being an hundred and twenty years old, was scourged many days together, and at last crucified. Peter a Noble man of Nicomedia, had his body rend in pieces with the lash, afterward, vinegar mixed with salt, was poured into his wounds, and last of all he was fried to death upon a Grediron. Sanctus, 
Idem lib. 5. c. 1.  one that would neither confess his name, kindred, or country, but only that he was a Christian, had his body fired, seared, scorched with hot plates of brass. Forty Martyrs, 
Fox indecima persecut. ex Basil.  young Gentlemen, for professing themselves Christians, were in the depth of winter compelled to stand in a Pond all the night, and in the morning, taken out and burned. Take one Woman among the rest, Blandina, 
Euseb. lib. 5 c. 1.  who was tormented from morning till night; the executioners tormenting her by turns, and after a world of cruelties, she was wrapped in a net, and tumbled before a wild Bull, which tossed her too and fro upon his horns; and for a farewell, she had her head divided from her body. 
jaques de Lavardin Hist-of Scanderbag. lib. 11.  I have read of some, and those some of the valiantest the world did see within their age, who, after all kind of ignominy and Turkish cruelty practised upon them, were flayed alive by little and little, for fifteen days together. 
Heb. 11.32. Euseb. lib. 6. c. 40 Gr. 41. Ibid. cap. 41. Gr. 42. Jbid. cap. 40. Idem. lib. 5. c. 1.  And (to borrow the Apostles words,) what shall I more say? for the time would be too short for me to tell how some had their eyes pricked out with sharp quills, as Metras: some were beaten to death with cudgels, as Ischyrion: some had all their teeth beaten out of their head, as Apollonia. And what should I speak of the setting them in the stocks, and stretching their legs unto the fifth hole? 
Fox decima persecut.  or of the iron chair, wherein they sat broiling to death? of holes made in their necks, and their tongues drawn out backward? their eyes pulled out, and the hollow places seared with hot irons? 
a D. King on Ionas, Lect. 24.  powning in mortars? rolling in barrels armed with pikes of iron? 
b D. Benefield on Amos, Lect. 7  women's breasts seared? 
c Gab. Proteolus lib. 7. § 7.  Virgin's faces whipped? their whole body abused, prostituted and tormented? I am faint in telling, and you be weary in hearing, but they unterrified, undaunted, endured all courageously. 
d Erasmus virginum & Martyr. comparat. Tertul. apol. c. 50. Hemming in Psal. 84. vers. 7.  Tyrannornm ingeniosa crudelitas, saith one. The bloody Tyrants set their wits on work to invent torment; but nihil proficit exquisitior quaeque, saith another: the more the torments, the more the Martyrs. Their blood was like corn sown, one brought forth many. Yea the persecutors themselves were astonished to see their constancy, and how they went to their Martyrdom, 
Nasians: Orat. 32 de Machabaeis.  tanquam ad epulas, tanquam ad delicias, 
Hosius Confess. fidei cap 6 8. Nasians: Cygneorum Carm. lib. & Orat. 32. de Machabaeis. Heb. 12. Moses and Maximus etc. 26. Epist. inter opera Cypriani.  tanquam ad nuptialem thalamum, they went to the fire as to a feast, as to a dainty feast, as to their bridal bed.  
Wherhfore let us also seeing that we are compassed with so great a cloud of witnesses, cast away every thing that presseth down, and the sin that hangeth so fast on. Let us remember from whence we are fallen, that so we may repent, and do the first works. We can offer up no greater Sacrifice to our Master: We can purchase no greater happiness to ourselves: We can leave no better example to others: We can bring no greater comfort to our friends, then under the hand of the merciless Executioner vndauntedly to acknowledge whose servants we are, and with a free, though fading spirit to confess our Saviour.  
First, We can offer up no greater sacrifice to our Master: 
Cypri. epist. 9 & Epist. 25. etc. Lib. de Duplici Martyrio inter opera Cypriani tomo. 3o.  You shall first understand who aught properly to be called a Martyr. Cyprian makes two sorts. The first of them who shed their blood, the second of them who are ready so to do for Christ's sake: And to those last torments were wanting (saith one) they were not wanting to the torments. 
Zacnh. tomo. 6. in cap. 2 ad Philip. vers. 30. apud Aquinam. 2a. 2ae . q. 124. art. 4.  Zanchius acknowledgeth that the Church did usually call this later sort Confessors, yet he will have Epaphroditus a Martyr, and Hierom doth some where call the blessed Virgin a Martyr, quamuis in pace vitam finierit, & Polycrates 
o Euseb. lib. 3. c. 28. G. 3.  calls john the Evangelist a Martyr. And Chrisost. tells the people of Antioch, that a man may always be a Martyr, for job was one and suffered more than many Martyrs did, 
Homil. 25.  saith Bernard in his Sermon of Abbot Benedict prettily differenceth Martyrs from Confessors and somewhere else tells us of three kinds of Martyrdom without blood. We must first conclude with Cyprian and Augustine. The cause, not the suffering, makes a Martyr. 
in senten. Gab. Prateolus. Elench Here's lib. 3. §. 5.  We disclaim the Campates a kind of Donatists', who would have all voluntary Death's Martyrdoms. I think S. Augustine calls them Circumcelliones. 
August. de Haeres: cap. 69. Prateol. lib. 13. §. 16. Zanch. tomo. 6. in epist. ad Phil. Cap 1ᵒ. Idem ibid. August. tomo. 8. in Psal. 118. Vbi Supra. in Cap. 2. vers. 30. in 2am. 2ae. q. 124. art: 4. Apud Zanch. ubi Supra. in cap. 1.  And likewise Pelibianus who taught them to be Martyrs who slew themselves in detestation of their sins. But so (saith one) judas should have been a Martyr. Secondly as Talis Causa so talis paena. They are Martyrs who testify the truth Vsquead mortem, even sealing it with their blood. The other whom the Church calls Confessors, are Perinde ac Martyrs, aequivocè Martyrs, so Zanchius: designati Martyrs, so Tertullian interpretatiuè, inchoatiuè secundum quid, & mental Martyrs, So Caietan. And therefore we may be bold with S. Augustine to blot out some, and question other some even the holy innocents themselves, question I say not their bliss, but their testimony that the dignity of proto-martyrship may remain unto S. Steven. The sum of all is this. He is properly a Martyr, who is tormented to the death for the word of God, 
Reuel. 1.9.  & for the testimony of jesus Christ. Of King Henry and Queen Mary Martyrs, both for the honour of the dead, and the peace of the Church, I say nothing. 
Academic. quaest.  Perchance the question than was, or most while was for bounds as Tully speaks, but now 'tis for the whole possession and inheritance. 
Cic 1ᵒ. Officiorum.  Nay 'tis uter esset non uter imperaret. I am sure Heaven cannot hold us and Mahomet, and blessed is he that shall lay down his life in so good a cause. 
Math. 10.42.  A Cup of cold water shall not lose his reward. Whosoever shall forsake Houses, 
Mark. 10.30.  or Brethrens or Sisters, or Father or Mother, or Wife or Children, or Lands for the Name of Christ, shall receive an hundred fold more for the present, and in the world to come eternal life. What shall he have that forsaketh all? He that offereth praise and thanksgiving honoureth God. 
Psal. 50. vers. vlt.  He that gives his bread to the poor members of Christ, feeds his Saviour, But he that gives himself, his life, his blood, doth give all, and therefore more than all. He that gives his life can give no more, john 15.13. Remember therefore from whence thou art fallen: thou couldst offer no greater sacrifice to thy Master.  
Secondly, We can purchase no greater happiness to ourselves. I should much wrong you if I should labour to prove this. If heaven be better than earth; if the Crown of life, better than the pains of death: if things eternal, better than temporal: if to be always happy, better than ever in hazard, in fear, in trouble, than he that suffereth for the name of Christ, doth to himself purchase name, fame, heaven, happiness; and with Mary hath chosen the better part, which shall never be taken from him: then he that loseth his life shall find it, Math. 10.39. and he that dies with Christ, shall live with him, shall reign with him, 2 Tim. 2.11. and the momentany afflictions which he doth here endure, shall 'cause to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a more excellent weight of glory, 2 Cor. 4.17. In a word, 
p Chrysolog. serm. 40. Caluin institut. lib. 3. cap. 8. § 7.  participes passionis shall be gloriae participes (as saith Chrysologus) If we share with him in affliction here, he will impart to us blessedness hereafter. So happy are these men whom God vouchsafeth that special honour as to dye for him. Writ them blessed, as the voice said, Reuel. 14.13. no men more, no men like. And therefore remember from whence thou art fallen. Thou couldst purchase no greater happiness to thyself.  
Thirdly, we can leave no better example to others. S. Paul, Philip. 1. c. 12.14. tells us that his durance turned to the furtherance of the Gospel, insomuch that many brethren in the Lord were emboldened through his bands, and durst more frankly speak the word. In Ecclesiastic History you shall read continually, how one Martyr led the way to another, and the noble resolution they shown in their death, made hundreds then alive to take the same course: yea so powerful is example in this kind; that the very heathen not only gave them testimony of courage, but were won to the faith, 
Beda History Angl. lib. 1. Palatina, & the 3. Conuers. of England, part 3a.  and sealed the same tostimony with their blood. So did S. Alban beget his heads man to the faith, and had him his companion to the Kingdom of God. So did the constancy of Pope Sixtus the second, strengthen S. Laurence; and S. Laurence brings Romanus from a persecuting Soldier to be his fellow Martyr. Tryphon did the like, and almost who did not? The Phoenix ashes (some say) yields another Phoenix: but the Martyrs by life and death begat many. Semen est sanguis christianorum. 
Tertul. apolog. c. 50.  Now if they that turn many to righteousness, shall shine as the stars for ever and ever, Dan. 12. How happy are those faithful witnesses in heaven, whose holy lives, and unterrified, unappalled deaths did strengthen some, and raise up others, and draw thousands from the very sink of Atheism and infidelity, to know and acknowledge their most gracious Redeemer? And therefore remember from whence thou art fallen, thou couldst never leave a better example to others.  
4 And last of all, we can never bring greater comfort to our friends. The Heathen when his child was dead, comforted himself with that inexorable, unavoidable law of mortality, sci● me genuisse mortalem: but what unspeakable comfort would it be, to say, I know I have begat one who is now a Saint in heaven? This made those three Mothers, 
3 Conuers. of England, part 3a. Chrysolog. serm. 134. etc.  Felicitas, Simphorosa, and that other in the Maccabees, to encourage each of them their seven children in their torments; and the comfort they received in their childrens constancy, was much more than the pains they endured through the Tyrant's fury. This made the Mother of Simphorianus run after him when he went to his Martyrdom, still crying out, son, son, be mindful of everlasting life, look up to heaven, etc. And this made that women in Theodoret, 
Histor. Eccles. lib. 4. cap. 16.  renowned for her care, as well as constancy. When Valens the Emperor had threatened death to all un-arrianized Christians at Edessa; and Modestus the Governor with his Soldiers, stood ready in the Market place to execute the decree; A woman leading her little child by the arm, broke through the press, and laboured to get in among her fellows. The Governor demanded her, whether she went: she tells him, she would drink of the same cup the rest did. And being further demanded what her child made there, and why she had brought it, her answer was, That he also might dye that blessed death. Indeed great was the joy of the whole Church, 
Erasmus virginum & Martyr. Comparat. & Cyprianus de. lapsis: tomo 2.  ubi Martyr constanter exhalasset animam pro Christo. Great was their joy, if any died courageously; and great their sorrow, their grief, if any fainted cowardly, wretchedly, wickedly. Remember therefore from whence than art fallen: Thou couldst bring no greater comfort to thy friends.  
Tertullian writing to the imprisoned Christians, 
Cap. 4.  whom he calls Martyrs, exhorts them to endure constantly by the example of Lucretia, Mutius, Empedocles, and such others, who suffered much, to little purpose, only to get a terrene fading fame among men. Tanti vitrum? 
Ibid.  quanti verum margaritum? If they did so much for glass, what should we do for gold? if honour were bought at so dear a rate, why should we grudge upon the same terms to get heaven? Nazianzene some where tells us, 
Cygneorum Carm. lib. pag. 1051. a.  that the Heathen were only valiant, when the danger could not be shunned, it was much if it were so. But what bad Scaevola burn his right hand for missing in the murder of Porsenna? or if he stood in danger, what is that to Lucretia? 
Cic. orat. de Proùinc. Consul.  or to those noble Virgins, who threw themselves headlong into Wells to save their Virginity? Who made Brutus and Torquatus kill their sons? Who compelled Regulus to return ad crudelissimum hostem, 
Cic. 3. officiorum  ad exquisita supplicia, to those merciless enemies, to that strange death of his at Carthage. 
B. King, on jonas Lect. 27.  And what made the Stoics so prodigal of their lives, that they little regarded the very extremity of tortures? and when they were upon the rack, they would cry out, O quàm suave! as if it were sport? Surely nothing but a thing of nothing. Honour, and a name amongst men, while the noble Martyr shall have the acclamation of the Angels, and an euge of his Saviour. Heaven is his; and as Nathan told David, 
2 Sam. 12.8▪  if that be too little, he shall have more; his name shall never perish from the earth. As Cicero said of Metellus, 
Pro domo sua ad pontifices.  Calamity hath made them immortal, even here also. Their prisons were visited as places made holy by the inhabitants. Men, women, young, old, did kiss the chains, in which they had been fettered: preserve the swords for Relics by which any had been deprived of their life: their ashes sacred: their memories blessed: their anniverssaries kept, the day of their death being their natalitiae, the first of time in which they began truly to live. And what could be wanting, where Miracles were plentiful? God even at those very places where the Martyrs lay witnessing their blessed state by many miracles: but I forbear. As S. Ambrose said of one of them, 
De virginibus lib. 1.  Appellabo Martyrem & praedicavisatis. The name of a Martyr is a whole world of commendations. Remember therefore from whence thou art fallen, and repent, and do thy first works.  
But this is not all, here is a Quo vadis; here is, a whither we fall, 
Cap. 2. vers. 13.  as well as whence we fall; and a Terminus ad quem. As God said by jeremy, The people have committed two evils, They hue forsaken me, 
1 San. ●. 8.  the fountain of living waters, and have digged them pits, even broken pits that can hold no water; and as elsewhere: They have forsaken me, and worshipped other gods, no gods; They have gone from Christ, to Antichrist; from God to Mahomet, that same inimicus homo, that hath done so much mischief to God's vineyard. 
john 19  Wherhfore as Pilate sometime said of him, in whom he confessed, that he could find no fault at all: Ecce homo. I shall say to you of this cursed Caitiff, and scourge of Christendom, in whom I can find nothing but faults, 
Prateolus ex Ricoldo Haeres. lib. 2. in Bayras Polidor Virgil de invent. lib. 7. cap. 8.  and those monstrous ones. Ecce homo, take a view of him. And though I cannot affirm, whether he were genere admodum vilis, as some: or nobili genere natus, as others: Whether he were descended of Noble, or obscure Ancestors: nor whether his Parents were jewish or Pagan, or both, or neither: nor whether he were an Arabian, or a Persian, or neither: nor whether he was buried at Mecha, 
Purchas. lib. 3. cap. 3.  or Medina, or at neither, but devoured of dogs (the hellish history of his life and death being as obscure as hell:) yet all accord that he was what Tully said of one, 
In Verrem. 3.  Immensa aliqua vorago aut gurges vitiorum turpitudinumque omnium, the very puddle and sink of sin and wickedness. A thief, a murderer, and adulterer, and a Wittol. And from such a dissolute life proceeded those licentious laws of his. 
Ph. Morney de veritate Christian relig. c. 33.  That his followers may avenge themselves as much as they list. That he that kills most Infidels, shall have the best room in Paradise: and he that fighteth not lustily, shall be damned in hell. That they may take as many Wives as they be able to keep. And jest insatiable lust might want whereon to feed, to surfeit, he alloweth divorce upon every light occasion. He himself had but eleven Wives, besides Whores; 
Purchas lib. 3. c. 9 § 5. Ant. Guevarra. epist. ad Comitem Myrand.  but the Grand-Signior in our days kept three thousand Concubines for his lust.  
Lycurgus, his laws allowed Manslaughter: Phoroneus permitteth Theft: Solon Solinus tolerateth Adultery: Numa Pompilius makes it lawful to conquer and keep: The Lydians and Baleares suffer, nay, command what I shame to speak: And even he whom we must acknowledge the first and greatest Lawgiver under God; Moses himself will suffer something propter duritiem cordis: but take all the worst out of all these, and out of all other the worst of all; 
1 Reg. 12.10.  and Rehoboams' little finger shall be bigger than his father's loins. The wickedness which Mahomet's laws alone maintain, are more and more monstrous than them all.  
Not to tell you of the Angel he met ten thousand times huger than the whole world: 
Hemming. lin Psal. 84. cap. 8.  nor of those Angels that lusted, now hanged in iron chains till the day of judgement: nor of their fair Hostess taken up into heaven, and made the beautiful daystar. Nor of Seraphiel his Trumpet, which is as long as a lourney of fifty years, 
a Purchas lib. 3. cap. 5.  some say, five hundred: and that is more suitable to some of his relations, as namely of an Ox so huge, that it is a thousand years journey from one of his horns to the other; and of a Key seven thousand miles long (the doors themselves must needs be great) and of the Bridge that is made over hell; and of the resurrection of Birds and Beasts: and how death shall be changed into a R●mme; and what that Atheist. Agrippa said for the Ass, this damned circumcised miscreant dare say for his Ram and that the Ram, 
Cornelius Agrippa de vanitat. scient. Purchas. lib. 3. c. 13.  (more charitable than his Masters) doth pray for his persecutors, for those which sacrifice him. I should be loathe once to mention those whetstone lies of his, but that you may see what a jolly fellow those men serve which fall away and turn Turk. And therefore let it not distaste if I add, How Hali his sword would cut Rocks asunder, (but you must understand 'twas an hundred Cubitts long) How Mahomet found the Sun where it lay resting itself in a yellow fountain. How the Moon broke in two pieces, and fell upon the Hills of Mecha, but Mahomet made it whole again. How he tells of an Utopian land white as milk, sweet as Musk, soft as Saffron, and bright as the Moon: yet this is nothing to his Paradise, 
Hemming. in Psal. 84. c. 8.  the ground thereof is gold watered with streams of Milk, Honey and Wine. How there his followers after the day of judgement, shall have a merry mad world, 
Purchas. lib. 3. c. 5.  and shall never make an end of eating, drinking, and colling wenches. And these (if you will believe it) are sweet Creatures indeed; for if one of them should spit into the Sea, all the waters thereof would become sweet.  
This is a taste of his infernal doctrine, of those strange lies and strong delusions with which he hath bewitched the world, and led men-hood-winked into the Abyss of perdition.  
This is, 
So Denis in his Treatise against Mahomet Printed at London. 1531. Whittaker against Campian. in his answer to the tenth reason.  or is like that Dragon's tail. Revel. 12.4. Which drew the third part of the Stars of Heaven and cast them to the earth, this is that same Abaddon and man of sin. This is Mahomet, one that hath brought more souls to Hell, than all other sects and heretics beside. I take that saying of a Reverend Divine, (whose memory I honour) to be spoken somewhat in heat of opposition and forcedly: That the Romish Antichrist alone hath more enlarged the infernal kingdom, than all jews, Nero's, Mahomet's, Arrians, 〈◊〉 Nestorians, Macedonians, Euticheans, and the rest. Truly I confess (as things now go) Many a Pope is rather a Bite-sheepe then a Bishop (so one terms him) and much is the woe and wisternesse that Rome hath brought upon Christendom. Many soul, 
D. Fulk. in. 2. Cor. 2. §. 7.  false, frenzie-full positions hath she obtruded to the world on pain of damnation to be believed, and so great is her Merchandizing that she dare set Heaven itself to sale. 
Mr. Mountag. appeal. c. 5. &. 8  But if Turk and Pope together cannot make up that one Antichrist, and he may not be both of these, nor yet a third out of both these. I add, nor a third besides these. I should rather probably conclude with learned Zanchius and others more. The Turk is he. 
Tomo 7ᵒ. the preseruant. Sanctorum. & ib. tract. de fine seculi. & tomo. 8. Respons. ad Arrianum.  The Turk is he who though he profess himself the Prophet of God, yet exalteth himself against all that is called God, and doth most blasphemously deny God, neither acknowledging the Trinity, nor that holy One, the power of God. The Turk is he who reigneth in that seven hilled City of Constantinople and sitteth in the very Temple of God. Jerusalem is his, and a great part of the world runs after him. The Turk is he who as Hannibal was said of Rome, or Scipio of Carthage, is the very scourge and plague of Christendom, and Hammer of the world; 
Cic. Philip. 4.  An enemy implacable, who doth count it his greatest sport and recreation, as one said of Anthony, to mangle, murder, wallow in the blood of Innocents': yet with that Strumpet in the 1. Reg. 3. cap. is content to share the prey, but 'tis with the Devil. The one seeks the body, the other the soul.  
Good God is it possible that the great Princes and Monarches of Christendom can so long endure both to hear and see this extreme misery! 
jaques de Lavardin History Scanderbag: lib. 6.  And cannot the intolerable servitude of their Christian Brethrens, their chains and bonds so hideous and shameful, their complaints so many, their torments so merciless, their blood sanctified by Baptism less valued than the blood of beast cannot these kindle in our hearts the holy fire of compassion, and whet our swords against that Common enemy? 
Lucan lib. 1ᵒ.  Cannot this put an end unto those woeful wars of ours; Nullos habitura triumphos? Where one Member wounds another to the hazard of the whole body? 
Revel. 19.2.  that so we might avenge the blood of God's servants, which hath so long time called, cried for revenge and set a bound to Turk's pride and Propagate the glorious Gospel of our Saviour. While now our discord is his advantage, and our wars his opportunity.  
There was one 
o Luther. vid vb: Supra.  who sometime, 
So Fran. Oliverius apud Sleidan. lib. 14. & Polidor Virgil lib. 7. c. 8.  said. We might not wage wars against the Turks, and that it was no Christian warrfare: Aliquid humani passus est. He was a Man and so he spoke. O might I live to see the time when our Roberts, Godfreys, Baldwins would set foot in stirrup again! and might I be one of the meanest Trumpeters in such an holy expedition.  
But we must Leave the wound and him that gave it, 
Prateol. Haeres. lib. 11. §. 38.  that we may provide a plaster. The Montanist like a timid Chirurgeon doth forsake the cure, and the merciless Novatian doth not only pass by the wounded man, with the Priest and Levite, without reaching an helping hand; But ingeniosa & nova crudelitate, as saith S. Cyprian wickedly though wittily kills out right. Indeed that impure Puritan Novatus was all for judgement, and would not afford one drop of mercy to those miserable wretches who in heat of persecution fell away. Not tears, no submission, no satisfaction, no possible repentance might serve the turn, whereby they might be reconciled, and received to the Church again. 
Tomo 7ᵒ. de perseverant. Sanctorum.  Now Zanchius is of opinion that the Novatians were not so unlearned or unskilled in the scriptures, but that they knew, At what time soever a sinner repenteth of his sins from the bottom of his heart God would forgive, but they verily believe, that such as committed those grand sins as to deny their faith, their Saviour, could never have the grace of true repentance. But we have promises and examples to confute their errors: And the Church did most worthily exclude and banish them, 
Lactantius lib. 6. cap. 24.  who were so difficult and inexorable to receive others. God commands not impossibilities, but such is his goodness, knowing the weakness and frailty of man. He hath left a door open whereby man having gone amiss and returning may enter in, 
In Homil. Marianis Serm. 15.  To think God cannot forgive is against his Omnipotency, to think he will not forgive is against his Goodness, To doubt of either is against his gracious Come unto me etc. 
Matth. 11.28. Proverb. 28.  For he that confesseth and forsaketh his sin shall obtain mercy. And he that taught us to pray for remission and forgiveness, intended (who dares doubt it) to forgive.  
But there are sins, and there are crying sins; 
Acts 18.14. 1 john 5.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sins and audacious sins; and sins to death. There are indeed, and to deny our faith is none of those little ones and peccadillios: But he that loveth friends, lands; life, more than Christ is unworthy of Christ. Math. 14. And how detestable such offences are, they may testify whom a present vengeance hath ceized on, 
De Lapsis.  and who in the midst of their escape have felt the powerful revenging hand of the Almighty. Cyprian will tell you of one stricken dumb, and of another who presently possessed with an unclean spirit bitten her tongue in pecces, Poena inde caepit, unde & crimen. And divers such like. 
Math. 18.6.7. Bucan loc. 17. Althamer. in council. loc. script. 12 Vid. Aquin 2a. 2ae . q. 14. art.. 1. etc. And Zanch. tomo. 4. lib. 1ᵒ. cap 9  In a word 'tis a Millstone sin and sin of offence: and woe to him by whom offence cometh. But 'tis not a sin against the Holy Ghost, though it come near to that sin, nothing nearer when 'tis not done, Animo peccandi willingly, wilfully, and maliciously. And so did Theophilact pled for S. Peter 
a in Luc. 22.  that he had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seed, the root of faith was left behind. And Gregory 
b Apud Zanch. tomo 7. de perseverant. Sanctorum. In Homil. Marian. Serm. 5. Platina. Carranz. etc. Cyprian.  That some sin of ignorance. So Paul, some of infirmity, so Peter, and other some out of a desire and malicious propensity to sin. To the prince of the Apostles I may adjoin that Prince of peace Solomon that great one, who fell into so great Idolatry. And Manasses who exceeded all men in abomination of sin, yet is he afterward numbered among the friends of God. And Marcellinus the Pope, who burned incense, yet at the last suffered for the faith, and Casta and Emilius and a world beside, who first fell, and then repent, and so repent, that they not only obtained pardon of the Church in Earth, but the glorious Crown of Martyrdom in Heaven. 
In Homil. Marian ubi Supra.  Yea I know some that tell us how for this very cause the Devil hasted to take judas out of this life, lest knowing that there was a way to turn to Salvation, He might by penance recover his fall. I press it not; but yet Novatus must hear will he nill he; 
Cyprian.  That the Church was ever ready to receive those which return, her Arms are open, her breasts naked, and she cannot forget her Child, and if she could, yet I know who cannot. And therefore though this sin of thine be a scarlet-sinne; 
Acts. 8.22.  Yet will I not say to thee as some S Peter to Simon Magus si fortè remittatur. Repent of this thy wickedness, and pray to God that if it be possible thou mayest be forgiven, yea I know thou wilt be forgiven. But Thou must repent and do thy first work.  
I cannot but approve their saying, 
Canus. Bucanus, Alsted etc. 2, Cor. 7.  who derive poenitencie from poena sorrow within, and shame without, but this is not enough, it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A godly sorrow which doth cause a gracious repentance, fear and grief doth accompany the damned, but a Religious soul begins in sorrow, walks on in hope, resolves on Reformation, 
Herman Coloniensis tit. Conuers. à peccat.  addeth wings to his resolution, and to finish and perfect all labours to do The first works, the works of Grace. This made one define Repentance to be, an earnest hearty serious sorrow for our sins, enlivened with the hope of pardon, and accompanied with a firm purpose of Amending what hath been amiss. This made Another say that to Repent is iustitiam denuò operari. 
Lactansius lib. 6. cap. 24. The Book of Common prayer in princip. ex Math. 3.2. Rhem. testament, in Math. 11. §. 3.  Not only to be sorry for what is done, but seriously to intent, purpose and live a better life, and accordingly hath our Church somewhere translated Poenitencie into Amendment of life. How ever the Rhemists have found a knot in a Bulrush, and dislike what they can never amend. The common division of Repentance is into Contrition, Confession and Satisfaction, But many think it more common than safe, and in detestation of Auricular confession, or for fear the all-sufficiency of Christ's satiffaction were hereby questioned, they cannot brook, they cannot once endure the name of Confession or Satisfaction.  
And yet the Papists make them not essential parts but integral the Materials or quasi materia. Either as something of or something belonging to repentance: either as parts of poenitency, or 
b ibid. & Concil. Florent.  acts of the penitent, necessary either ut precepta or media 
c Concil. Trident. in Catechis. ad parachoes. insacrament: penitent.  as things of nature or conducing to the perfection of Repentance. Many of them have said no more, and for aught I see we say as much, for when no stone is left unmoved, and sick man like we have tossed us from side to side, we are still in the same place: We admit them all in some cases. As for confession to the Priest, our Church approves and presseth it: indeed as 
e B. Usher in answer to the jesuits challenge pag. 92.  Medicinal not Sacramental, and though the Keys be grown Rusty yet are they Rich. But we have not now to do with any secret sin, but with a known Capital offence. And though with the Greek Church we content ourselves ofttimes with confession to God alone, 
Canus part 5a derelict. penitent.  yet here together with them we do admit, approve, urge a public exhomologesis open confession and Church discipline.  
As for Satisfaction our intent is not to make Level with the Almighty for our sins. 
S. Thom. ex Anselmo. Satisfactioest compensatio Offensae praeteritae ad aequalitatem justitiae.  We know the disproportion between Man's weakness, and God's justice. 
p D. Fulke ad 2. Cor. 2. §. 6. in Rhem. Test. & against Stapleton Fortress. 10. difference.  But public offences may not be smothered privately, and he that hath given scandal & offended the Church, must to the Church give Satisfaction. Said I that he must? Nay he will, he will willingly. He will cry ignosee pater for his sin, and ignosce frater for his Example. All his grief is that he did sin, and not that he doth suffer, and freely and ingeniously he will confess, That whatsoever is laid upon him, whatsoever his penance be either for the humbling of himself, 
Lib. 1ᵒ. c. 9  or for a terror unto others 'tis all too little. Irenaeus will tell you of a woman seduced by Mark the Heretic, which did spend her 
a Concil. Trident. sess. 14. sub julio terti● sess. 4. Can. 3.  
d Book of common prayer.  whole time in bewailing her offence, and of others which did in manifesto exhomologesin facore. publicly acknowledge 
Ib.  and lament their sins and wickedness. Eusebius will tell you of an Heretical Bishop, 
Lib. 5. c. 28.  Natalis who clad himself in sackcloth and ashes falls down to the feet of the Bishop, 
Lib. 3. c. 11.  and with a world of sighs, and tears craves pardon. Socrates will tell you how Ecebolius for renouncing his faith lay along in the Church porch and cried unto such as came in. Tread me, Tread me under your feet, 
Lib. 1ᵒ. the penitent. cap. 16.  for I am the unsavoury Salt. And Ambrose will tell you of Many who did even blow up their face with tears, whither their cheeks with weeping, prostrate themselves to the feet of the passengers, and with their continual abstinence and much fasting they made their living bodies the very Image of Death. I might add unto all these old Origen that Library of learning and Ocean of woe. 
In Suida, & inter sua opera post libres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  But we will pass from voluntary submission to Canonical satisfaction.  
And here give me leave to say somewhat of the Laws Ecclesiastical and punishment inflicted by the Church, that which many ignorantly condemn, and many most maliciously hue at. 
Lib. de poeniten.  Tertullian will tell you that such like offenders as these must pastum & potum pura nosse. Bread and water must be their diet, as the Prophet David said. My tears have been my meat day and night. That they must pray, and sigh, and weep, pray to God, humble themselves to the Priest. 
De mirabil. Sacrae script.  S. Augustine, will tell you that they must never think their penance enough they must always sorrow, always ory peccavi, life and lamentation must end together. 
De poeniten. lib. 2 cap. 1ᵒ.  S. Ambrose; The more a man throws himself down by sorrow and submission, the more abject he is in his own sight, the more accepted shall he be in the sight of God. But this is general.  
The Church did appoin certain forms of penance according to the quality of the offences, 
Apud Carranz. cap. 37. evisdem council.  and for denying the faith Grandem redeundi difficult atem sanxit antiquit as 'tis a Canon in the Agathon Council about a thousand years agone. Our forefathers (say they) did command and enjoin a bitter penance to all such as had denied the faith. Indeed some (as 'twas said of Novatus) would admit no reconciliation, some would receive only once all such as fell after Baptism. The usual practice was to enjoin a three year's penance, at the lest, to such as did in time of persecution and against their will deny: some had their punishment prolonged even unto 8. or 9 years or more; and some were put of ad magnum diem, 
Carranz. in Concil. Ancyran. Can. 6. Ibid. Can. 1ᵒ.  Even till the hour of death or day of judgement. And if he were a Priest that fell. He lost his orders, nor might he ever recover his former strate, but by enduring the brunt of a second persecution. And last of all, 
Lib. Eccles. Hist. 7. cap. 2. tomo 1ᵒ. Epist. 10. Bysh. Alloy in Miscellan names 4 sorts. ex Con. Nicen. Moses & Maximus etc. inter operae Cyprian. tomo. 1ᵒ. epist. 26  if any were restored either of the Laiety or otherwise, it must be done by laying on of hands and confirmation of the Bishop: And this Eusebius calls the ancient custom, and Cyprian, that to do otherwise were to ruinated and not restore. Now during the time of these long appointed penance, Some were Audi●ntes, and might only stay the Sermon: other were Orantes and might be present at prayers, but must departed when the Eucharist was to be administered. To admit them to the Communion, was to give that which is holy to dogs, some some, 
De Lapsis. Exam. Concil. Triden. partevit. 〈◊〉 ad●gen●tis.  and to press to the Altar was Domini corpus invadere. So Cyprian, yet all this while there were Relaxations, moderations, mitigations, or as the new word (after Chemnitius) hath it, indulgency from that rigour and severity, & there was a peculiar reserved power in the R.R. By shop 
o Concil. Ancyran Can. 2 &. 5. F. Th. Chavius. de contrite.  He might either lengthen or shorten the time as he saw cause. For as one saith out of Hierom. Apud deum non tantum valet ●tensura temporis quàm doloris. God regardeth not the length of the penance, but the Contrition of the party; not how long, but how hearty we humble ourselves.  
This was the Discipline of the primative Church, this was the remedy they did provide against those crimson. 
2. in Verrem.  Capital offences, that as the Orator said, they might eur● not cover the wound, and labour to profit, rather than to please the patiented. 
So Clerus Romanus ad Cyprianum inter eius opera tomo 1. ep. 3●.  That neither the wicked might be encouraged by their Facility, nor religious minds disheartened by their Cruelty: and yet of the twain, it was better with Domitius to be thought severe in punishing, then dissolute in praetermitting, passing by the wickedness.  
Thus were some strengthened in the faith, and armed against lapses, others were made to see the greatness of the sin, and terrified against relapses. All were framed, ordered, tuned, to a most wished happy harmony, in the Church of God.  
Yet Master Cartwright, 
Reply pag. 41.  that disturber of Zion's peace, will cry out against the Church's severity, extreme, excessive severity: and though he somewhere tell us, That Murderers, Adulterers, and Incestuous persons must dye the death; 
Ibid. pag. 36.  The Magistrate cannot save them, (such is this mild Moses mercy toward those.) yet here pardon, pardon, pardon. And jest he might seem any way to favour the proceed of the Roman Church, though when she was younger by 14. hundred years, than now she is; He tells ye, 
Jbid. pag. 149.  that if offenders be not meet to receive the holy Sacrament of the Supper, they are not meet to hear the Word of God, they are not meet to be partakers of the prayers of the Church, and if they be for one, they are also for the other. 
Ibid. pag. 13.1. Caluin. Jnstitut. lib. 3. cap. 3. § 6. Jbid. lib. 4. c. 12. § 8.  But this is he who thinks it more safe for us to conform our indifferent Ceremonies to the Turks, which are a fare off, than to the Papists, which are so near. Indeed his Master tells us, that the Church did use too much rigour. And would know, si Deus tam, benignus est, ut quid Sacerdos eius austerus vult videri? God (saith he) is merciful and gracious, why should his Priest be so austere and rigorous? 
Jbid. lib. 3. c. 4. § 10. Art. 33.  And yet Caluin here in our case will have the sinner yield sufficient testimony of his sorrow, that the scandal which the offender hath given, may be obliterated and taken away. And it must be palam in templo, and so doth our Church teach The offendor must be openly reconciled by penance.  
Indeed we might be as unreasonably plausible as of their some are, and with those Hesterni, 
Cyprian tomo 1. epist. 10. Pro. 22.28. Tom. 1. epist. 40. lib. 6 cap. 19  as Tertullian calls Praxeas, we might remove the ancient bounds which our Fathers have set. We might be as unhappily, undiscreetly, merciful as Foelicissimus in Cyprian, or another, if it be true in Socrates; we might after a welcome home, admit them to the Church and Sacraments, 
Cyprian de lapsis  but it would prove a worse persecution than the first; and we should call them A medela vulneris, it were the way to kill outright, 
Jdem tomo 1. epist 10. Serm. de Benedicto Abbate.  and not to cure the disease. Quae nimis properè minus prosperè. The words are Bernard's, but it is a proverb of our own: Moore haste than good speed. This made some holy men of old prey; that those which had fallen, might know and acknowledge the greatness of their fall, that so they might learn non momentaneam neque praepraperam desider are medicinam. 
Clerus Romanus ad Cyprianum inter eius opera, tomo 1. epist 31.  That they might with all fearful humbleness expect, and not audaciously presume a pardon. But to solder those rents, to daub the breach with vntempered mortar, to incarnate on the splintred bones, to cry peace, peace, in a present peril, and the greatest danger; what is this else, but to precipitate and plunge a poor distressed soul into a more perplexed case and desperate disease? It is a terrible lenity, as saith S. Augustine; 
Terribilis lenitas, blanda pernicies, stulta misericordia. Bern serm. 42. super Cantica.  a courteous mischief, as S. Cyprian; a foolish pity, as S. Bernard: Misericor diam hanc ego nolo: God keep all poor sinne-sicke souls from such Physicians. Let the righteous rather smite me friendly, and reprove me; but let not their precious balms break my head. Let me know my danger, and whence I am fallen, that I may repent, and do the first works.  
If much be remitted of the ancient severity, as we see there is, and the punishment be much less than those primitive times did usually inflict: it is not because the sin is now less, or the compassion of the faithful greater; for that ancient discipline is to be wished for again, 
Church-book ante Comminat. Tertul. de penitent. cap. 1.  but these delicate times will not suffer it. And the Church is forced to condescend to the weakness of her children. Many men are become pudoris magis memores quàm salutis. They will rather hazard the loss of heaven, than endure disgree 〈…〉 accounted it) on the earth.  
And this is the very cause why many, and as I am informed, many hundreds, are Musselmans' in Turkey, and Christians at home; doffing their religion, as they do their clotheses, and keeping a conscience for every Harbour wheere they shall put in. And those Apostates and circumcised Renegadoes, think they have discharged their Conscience wondrous well, if they can Return, and (the fact unknown) make profession of their first faith. These men are cowards, and flexible before the fall; careless and obstinate after it: but what good will it do them, saith Lactantius, 
Bern. in Psal. Qui habitat. serm. 11. lib. 6. cap. 24.  non habere conscium, & habere conscientiam? to have no witness without, and one within? to hide their sins from men, and to appear as they are to the righteous judge, from whose eyes nothing is hid, nothing is secret? to be baptised with Simon Magus, and yet live in the gall of bitterness, and bond of iniquity? These are those cursed wretches to whom proprius interitus satis non fuit: 
Cyprian de lapsis.  who will not perish alone, but both by their example, and their exhortation, draw others into the same pit of perdition also; who do add sin to sin, and multiply and aggravate their offences, by hiding, denying, excusing, translating sin. So that they may be Men here, they care not to be devils afterward. If any such be here, who hath received the Mark of the Beast, and life's unknown; yet for God's sake, for his own sake, for that sweet Name by which he is named the Name of Christ: by the hope of heaven, by the fear of hell; by his friends on earth, 
Gregory Nyssen. in the end of his Homil of Repentance. Si vis curam, agnosce languorem. P. Chrysolog. serm. 30.  and the holy Angels in heaven, who joy at the conversion of a sinner, by whatsoever is dearest unto him, and nothing should be dearer than his soul. I shall, I do beseech such a one to be merciful to his own life. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Get thee to some learned Priest, open thy grief to the Physician of thy soul: He will, compassionate thy case with a fatherly affection: show unto him without blushing, those secret sores of thine: and he will (or be he branded for ever with the ignominy of Irregularity) he will save thy credit, and salve thy wound. Credit? alas, alas, what's Credit if the soul must perish? or what's Reputation, which cannot compass one drop of water to cool a flaming tongue?  
And you whom God suffered to fall, and yet of his infinite mercy vouchsafed graciously to bring home, not only to your country and kindred, but to the profession of your first faith, and to the Church and Sacraments again. Let me say to you (but in a better hour) as sometime josuah to Achan: Give glory to God, sing praises to him who hath delivered your soul from the nethermost hell: Magnify him for his unspeakable goodness and mercy towards you: labour not either to cover, or lessen your offence.  
When I think upon your Turkish attire, that Emblem of Apostasy, and witness of your woeful fall; I do remember Adam and his figge-leave breeches; they could neither conceal his shame, nor cover his nakedness. I do think upon David clad in Sauls armour, 
1 Sam. 17.  and his helmet of brass. I cannot go with these, saith David: How could you hope in this unsanctified habit to attain heaven? how could you, clad in this  weed; how could you but with horror and astonishment think on the white robe of the innocent Martyrs which you had lost? 
Reuel. 6.11.  How could you go in these rewards of iniquity, and guerdons of apostasy? and with what face could you behold yourself and others?  
I do assure myself, the torments you endured, were grievous, & the hope for your delivery, was little or none: but Seneca puts it down for an Axiom; that a man cannot be much grieved, and long together; and that the pains will be either sufferable, or short: 
Ep. 97. Philip. decimn.  if it be not always so. Yet what saith Cicero of Trebonius miserably slain by Dolebella? Sickness doth often times punish many of us here, as much and much more, than stripes could torment you there. 
Tertul. 76.  However the longest day hath a night, and the torments and tormentors cannot last for ever: but montes uruntur & durant. Aetna and Veswius burn and continued. We should think upon the pains of hell which last for ever.  
I know you were young; so was Daniel and the three Children: 
Euseb. lib. 6. c. 40. Gr. 41. Euseb. lib. 5. c. 1. Fox. Zuinger.  so were Dioscorus the Confessor, and Ponticus the Martyr: add (if you please) our English Mekins, who all at fifteen years of age endured manfully whatsoever the fury of the persecutors pleased to inflict upon them. I might adjoin to these some of ten years old, and Vitus of seven. And (though we call them the weaker sex) yet hath the Church her Women-Martyrs, not a few, who have endured as courageously as ever any than did. 
Ambros. de virginib. lib. 1.  Witness S. Agnes at 12. years old; Cecilia, Agatha, & a world beside.  
In a word, youth and torments, and what ever else may be alleged, do somewhat lessen and extenuate the sin, but they cannot clear the conscience. We are bound without fainting to resist unto the death.  
I would be loathe to break a bruised reed, or add affliction to affliction. Let not what is said or done, encourage any of you to rejoice in your neighbours fall, nor triumph in his misery. Fare be all  upbraid, reproaches, twittings, from your Christian hearts; but as S. Paul said of Onesimus; Receive him as a beloved brother for ever, and do it with the spirit of meekness, considering yourselves, 
Gal. 6.1. Ille bodie ego eras, so ille apud Bern. de resurrect. Domin. serm. 2.  jest you also be tempted. God forbidden that any of you should grieve his soul, for whose return the Angels do rejoice in heaven. Prophets, Patriarches, Apostles, Angels, have fallen, and who is he that is assured of his strength? or who can say he shall stand fast for ever? Though you traffic not for Turkey, yet may you be Apostatas at home, 
Tit. 1.10. ● Tim. 5.8.  denying in deeds, and worse than Infidels.  
But you that go down to the sea in ships, and occupy your business in great waters (for the state of the world cannot stand without buying and selling, traffic and transportation) what shall I say of you? Pittacus reckons you neither amongst the dead, nor the living. The grave is always open before your face, and but the thickness of an inch or twain that keeps you from it: One breath, flaw, gust, may end your voyage. But if Paul scape drowning, yet he sees a Viper on the shore, and if all dangers of the sea quit you, yet a mischief from the land may overtake you. That African monster, to which so many poor souls have been made a prey; The Turk, (which God forbidden) may bring you under his Lee. 
joh. 21.18.  And as our Saviour said of Peter, you shall stretch forth your hands, and he shall gird you, and lead you whither you would not. If such a calamity should ever befall any of you, yet remember your first love, the God of love, your blessed Saviour: fight a good fight, 
1 Tim. 1.  keeping faith and a good conscience. So shall Christ hear when you call, and shall deliver you in the needful time of trouble: He shall bring you back unto your home in safety; and as you have confessed him before men, so shall he confess you before his father which is in heaven.  
The first works come now in the last place to be spoken of; this is one of the lissoms or twists of that cord which will hardly be broken. 
Eccles. 4.12.  Remember, repent, and do the first works. Works must be one, or it will never hold, 
Serm. 16. in Cantica.  but add them, and you shall make S. Bernard's rope; strong enough to draw souls out of the devil's Gaol. I should here tell this poor penitent, what one tells the Citizens of Luca. 
P. Martyr.  It behoveth him to make good what he hath formerly and faintingly denied. He must cast off his barbarous barbarian habit, and putting on a Christian resolution; he must boldly confess his Saviour in the same place, where he did first deny him; or because Durus est hic ser●o, as they say in the 6. of S. john, this is an hard saying: and it is indeed, and requires a special fortitude and most heavenly resolution: and non omnes capiunt; it must be given them from above: yet in the whole course of his life, let his repentance be made manifest, and let him engrave in his heart those words of the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
Rom. 8.38.39.  Nor death, nor life, nor Augels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor Turk nor Atheist, nor any other Creature, shall be able to separate him from the love of God, which is in Christ jesus our Lord.  
And I should say, somewhat of the Ephesians, of them, and to them; for I fear me they have a populous posterity, 
Heb. 11.6. jam. 2.17.  even in our own land. Works without faith are unprofitable; and faith without works is dead: nor will every work serve, but there must be 
a Rom. 12.  fervency in prayer, 
b 2 Cor. 9.7.  cheerfulness in giving; a 
c Titus 3.1.  promptness, 
d Colos. 1.10.  fruitfulness, and an 
e 1 Cor. 15. ulc.  abounding in every good work: 
f 1 Cor. 9.26.  so run, so fight, spero meliora must be your Motto. Do what you can, yet know you can never do enough. Lippe-religion doth but set an edge upon GOD'S anger, and make man the more in excusable; 
james 1.22.  and therefore see that ye be Doers of the Word, 
1 Cor. 9.25.  and not Hearers only, deceiving yourselves. And so hear, so do, as men that strive for the mastery: they do it, as the Apostle saith, to obtain a corruptible Crown; and the height of their hopes is but unius horae hila●is insania: 
Psal. 37.37. In Homil. Marian. serm. 16.  I went by, and lo they were gone; but you shall escape that strange dark, durable fire of hell, where the worm dyeth not; and shall be received into your master's joy; into the blessed fellowship of Saints and Angels, into the glorious liberty of other the sons of God: as children, heirs, coheirs with Christ, you shall be glorified with him. To whom be ascribed all Honour glory, power and praise for ever,  
AMEN. FINIS.