CERTAIN SERMONS PREACHED By JOHN PRIDEAUX, Rector of Exeter College, his majesty's Professor in Divinity in OXFORD, and Chaplain in Ordinary. printer's or publisher's device OXONIENSIS: ACADEMIA Christus: Lucrum S●●Cmb●: Arbbrevis Veritas. m Profundo: OXFORD, Printed by LEONARD LICHFIELD An. Dom. 1637. CHRIST'S COUNSELL FOR ENDING LAW CASES. AS IT HATH BEEN DELIVERED IN TWO SERMONS upon the five and twentieth verse of the fifth of Matthew. By JOHN PRIDEAUX, Doctor of Divinity, Regius Professor, and Rector of Exeter College. MATTH. 5.9. Blessed are the Peacemakers. OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. TO THE WORSHIPFUL MY VERY WORTHY Kinsman EDMUND PRIDEAUX Esquire, Counsellor at Law, & Mris MARY PRIDEAVI his virtuous and religious Wife. THE many kindnesses I have heretofore received from you both, have long sithence required a fuller acknowledgement, than yet I could ever meet with opportunity to express, howsoever I much desired it. In which respect being over-entreated by some friends, to publish these Sermons, I made bold to pass them under your names, assured by former encouragements, of your loving acceptance. They were my first assays in this kind, which riper judgements will soon discern, both in sundry defects, and superfluities. But my desire to do good to the meanest, shall in part (I trust) excuse me to all. Rom. 1.14. For we are all debtors (with blessed S. Paul) both to the wise, and unwise. Prov. 11.30. And as it must be our wisdom especially, to win souls, john. 1.21. so it behooveth all God's children to receive from us with meekness, his statutes and judgements. Deut. 4.6. For this is your wisdom, and your understanding, in the sight of the nations, which shall hear all these statutes, and say, surely this is a wise and understanding people. Your exemplary practice herein (which your Neighbours and Country can well testify) myself to my great comfort, have often observed, both in private prayers, duly continued in your well-ordered family, and public esteem of the Word, and its true Professors. To which if this small Mite of mine may add the least life, or increase, I have attained my purpose; in which I rest From Exeter College in Oxford. October 12. Yours ever in Christ to be disposed, JOHN PRIDEAUX CHRIST'S COUNSELL FOR ENDING LAW CASES. MATTH. 5.25. Agree with thine adversary quickly, whilst thou art in the way with him: lest thine adversary deliver thee to the judge, and the judge deliver thee to the Sergeant, and thou be cast into prison. 1 THese words (Worshipful and Beloved) are a part of that large and heavenly Sermon, which our Saviour made in the Mount to his Disciples, and a great multitude, as appeareth in the first verse of this Chapter. A learned man calls it, Perkins in his exposition of Christ's Sermon in the Mount. the key of the whole Bible, because by it is opened the sum of the Old and New Testament; and in that sense my Text may be termed, the chiefest ward of this key; as being that which first discloseth the corrupt Glosses of the Pharisees, and whereupon our Saviour especially insisteth: Who having showed before, that the sixth Commandment, not only forbiddeth actual murder, (as the Pharisees would grossly have it) but also railing words, Vers. 22. discontented gestures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. vid. Bezae Annot. ib. rash anger, (as the several punishments declare, to which these things are liable) inferreth thereupon an effectual exhortation, to concord, love, and charity, and first with their Brethren, in the two verses going immediately before. Ver. 23. If then thou bring thy gift unto the altar, and there remember'st, that thy brother hath aught against thee; leave there thine offering before the altar, 24. and go thy way, first be reconciled to thy brother. And secondly with their Adversaries, which is a higher step to perfection, in the words I have read unto you: Agree with thine adversary quickly, whilst thou art in the way with him, etc. 2 The Learned seem not to agree altogether about the sense and scope of these words? Saint chrysostom takes only the letter, In hunc locum. and extends it alone to such contentions, as happen between party and party, here in this world, before a civil Magistrate; and of this mind also are Theophylact, and Euthymius, among the ancient; Brentius, Pelican, and Kemnitius, with some others, among the latter writers. Vid. Thomae Caten. But Cyprian, Hilary, Ambrose, Hierome, and Augustine, with the rest of the Fathers and Schoolmen, expound parabolically, the way, In 5. Math. this life, the judge, Christ, the Sergeant, the Angels, the prison, Hell. Both senses are true (saith Abulensis) but the latter more principal; whose opinion I the rather embrace, because it tendeth to agreement, for which I labour. To omit therefore the curious discussing of the point, how, and by what reasons, both interpretations may stand, as fit for the schools, than this place: I take the words to be uttered by way of a similitude, whose substance, or latter part, commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is here omitted, as easy to be gathered, by the shadow, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or former part expressed; it being usual in Scripture, and common talk; and in this particular enlarged, may carry this sense: If a crediditor of thine, to whom thou art fall'n in band, should thereupon put thee in suit; the law is open, the judge must do right, the penalty is imprisonment: were it not wisdom, therefore for thee to hasten, and agree, before it come to a trial, that so by drawing the Court thou mightst withdraw thyself from danger? The like is thy case here in this world, for brotherly reconciliation; whether thou be wronged, or have wronged, seek peace, and ensue it, and that now, in the acceptable time, speedily without demurs. For thou art waylaid by death, and knowest not how soon thou shalt be arrested. If thou come out of charity before God's tribunal seat; the Angels are his Sergeants, hell his rack; judgement must pass, and execution shall follow, and then to desire a composition will be too late. So that here you see (Beloved) what both opinions yield, to further, and persuade this Christianlike agreement: the first from the words, in regard of temporal damage, the second from the meaning, to avoid eternal undoing. 3 The sum is an earnest motive to Brotherly reconciliation with all men, and consisteth as it plainly appeareth, of these two parts: 1. A Precept. Agree with thine adversary quickly, whilst thou art in the way with him. 2. A reason thereof, in the words ensuing, lest thine adversary deliver thee to the judge, and the judge deliver thee to the Sergeant, etc. The Precept (whereof only at this present, by God's assistance & your Christian patience I intend to entreat) containeth in it these four circumstances, the 1 Matter whereof. Agree. 2 Party with whom. Thine adversary. 3 Time when. Quickly. 4 The place where. Whiles thou art in the way with him. Agree with thine adversary quickly, whilst thou art in the way with him. Agree, as becometh a man, with thine Adversary, as it behooveth a Christian, Quickly, to show thy willingness, & whilst thou art in the way, to express thy careful providence. For by Agreeing, thou imitatest thy Saviour, with thine adversary, thou excellest the Scribes and Pharisees, quickly, thou out-strippest the sluggard, and whilst thou art in the way, thou preventest the danger that is to come. And therefore give me leave once more to inculcate, and repeat again Agree, to save thy self, with thy Adversary, to win thy brother, quickly, to redeem the time, and whilst thou art in the way, to speed the better at thy journey's end. 4 Agree: The original hath it in two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Which translators contend, who should express most significantly. The vulgar Latin giveth it this sense. a Esto consentiens. Consent or think the same things with thine adversary. Erasmus, b Habeto bene●olen̄tiam. Bear him good will Castalion, c Gompone. Compound. Vatablus, d Fac convenias. See thou come to an agreement. The Syriaok, e Bee desirous of his friendship. An old Translation which Saint Augustine seemeth to approve, f Esto concors. accord, compound, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or make a full atonement: which is also liked by Beza, and in effect is the same with his: g Esto amicus. Nec monet tantum ut animo benè velimus adversario, sed ut cum eo transigamus etc. be friends, let there be a perfect reconciliation, see there be an end of all brabbles betwixt you. For we are not only advised (saith he) to wish well to our adversary, and there let it rest; but to go to him, talk with him, conclude with him, and as Saint Luke hath it, Chapter 12.58. Luk. 12.58. Deliver ourselves from any thing he hath against us. All which is included in this one word Agree, and yields this main doctrine besides many other. That it is a necessary duty for every true Christian to seek reconciliation: A necesary duty (I say) of every true Christian, not only coldly to admit, or to be content it should be so: but also earnestly to seek, faithfully to bring about, and joyfully to embrace an absolute, hearty, and brotherly reconciliation. 5 The proofs whereof are so many, and pregnant throughout all the Book of God, that whatsoever is there written, may serve for a testimony. All the long Art, of Divinity, is comprised in this one short word, Love.. As the Apostle observeth, Gal. 5.14. Gal. 5.14. Love the Lord thy God, is the first and great commandment; and love thy neighbour, is the second likeunto this; upon which two hang the whole Law and the Prophets, Mat. 22.40. In regard whereof, Mat. 22.40. the chief subject of our Saviour's prayer, joh. 17.21. was unity, joh. 17.21; his chiefest Legacy, peace, joh. 14.27. joh. 14.27. And by this shall all men know (saith he) that you are my Disciples, joh. 13.35. if you love one another. joh. 13.35. For as there is one body, one spirit, one Lord, one faith, one baptism, one God and Father of all, Ephes. 4. ver. 4.5.6. who is above all, and through all, and in you all: so it behooveth the members of this body, the guided by this spirit, the servants of this Lord, the partakers of this faith and Baptism, the worshippers of this God, and children of this Father, Ib. vers. 2. with all humbleness of mind, & meekness, and long suffering (as the Apostle exhorteth) to support one another through love, endeavouring to keep the unity of the spirit in the band of peace. Chap. 25.1. Three things (saith the wise son of Syrach) rejoice me, and by them, am I beautified before God and men: the unity of Brethren, the love of Neighbours, and a man and his wife, that agree together. And therefore ever will be remembered that good mind of faithful Abraham, Gen. 13.8. who to cut off all debate betwixt his herdsmen and Lots; Gen. 13.8. disdained not to go, the elder to the younger, the Uncle to the Nephew, the worthier to the inferior, in this kindest manner, Let there be no strife, I pray thee, between thee and me, neither between mine herdsmen, and thy herdsmen, for we are brethren. Gen. 45.24. Act. 4.32. The like was josephs' counsel to his departing brethren, Gen. 45.24 Fall not out by the way. And the multitude of the first Christians, Act. 4.32. are said to be of one heart, and one soul, in regard of the faithful agreement which was between them. Whereupon the Author of the Sermons ad fratres in Eremo, Ser. 2. Qui pacem cordis, oris, & operis, non habet, Christianus dici non potest, etc. sticketh not to infer, That he that in heart and word, and work, contendeth not for this agreement, cannot be called a Christian. He that resteth not on this foundation, setteth his life and foot in slippery places, saileth in a tempest, walketh in a ruinous cliff, soweth on the sand, the new jerusalem being not a place for quarrellers (as S. Basil gravely observeth) but an inheritance and reward for gentle natures. 6 A lesson (Beloved) for these contentious times, and dog-days of ours, to remember us, what we are, whom we serve, what is expected of us, and how little we perform. The merciless debtor in the Gospel, should be a pattern unto us all: Who for taking his brother by the throat, and exacting (as it should seem) no more, but his own, received this doom of his Master, O evil servant, Mat. 18.32. I forgave thee all the debt because thou prayedst me: shouldst not thou also have had compassion on thy fellow servant, even as I had pity on thee? But we are so fare, either from fearing such judgements, or imitating this pity, that like Ishmael (almost) we are become Wild men, Gen. 16.12. his hand against every man, and every man's hand against him. So fare from seeking this brotherly reconciliation, that being sought unto, we will scarce hear of it. But alas (self wild and inconsiderate men!) little dost thou mark the steps thou treadest, or the downfall of this way, wherein thou postest. Shall thy God be called the Author of peace, and wilt thou continue a maintainer of dissension? shall he receive thee, who rejectest thy Brother? or suppose thou wilt agree with him, who quarrelest with his, and thine own fellow members? No, no, (Beloved) he hath taught us otherwise. Our trespasses are forgiven us, but with this condition, as we forgive them that trespass against us. Where is thine adversary (saith he) whose injuries like the blood of Abel cry unto me for vengeance? never look me in the face, except your brother be with you. Gen. 43.3. So true is that which Pelican hath on this place observed: Non experieris Deum tibi propitium, nisi proximus sentiet te sibi placatum: Thou shalt not find that God is pleased with thee, before thy neighbour perceive, thou art reconciled unto him. For as the spirit of man (it is an old Author's similitude) never quickeneth those members that are cut asunder or broken, Serm. 2. ad fratres in Eremo. until they be jointed again, and set together: so the spirit of God never giveth life to us, except we be bound together in the bond of peace. This prepareth us to prayer, which must be without wrath, it fitteth us to hear, which must be with all meekness, it provideth us for the Lords Supper, 1. Tim. 2.8. jam. 1.21. who accepteth no guest without this Wedding garment. Though thou speak with the tongues of men & Angels, Mat. 22.12. 1. Cor. 13. hast the gift of prophecy, knowest all secrets, canst remove mountains, givest thy goods to the poor, and thy body to be burned; all this is but sounding brass, and tinkling Cymbals. Vaunt of no such offerings at the Lords Altar, before thou go, and be reconciled to thy brother. Go (I say) not expect when he will come unto thee, nor tarry till thou happen to meet him; but seek him out of purpose, inquire for him, common with him. And where thy presence cannot, thy desire of peace (saith Gregory) must perform that office. Satisfy him in thought, Dialog l. 4. whom thy thoughts have wronged; in words make amends, for thy injurious speeches; as also for thy deeds, let thy deeds recompense. For why should our stubbornness so fare overmaster us, as to make our best services unacceptable to our King and Master? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; O the admirable benignity, and unspeakable goodness of God (saith that golden-mouthed Father chrysostom on this place!) He despiseth his own worship, to maintain thy charity, he will not be found of thee, till thou hast sought this reconciliation. Never pray, come not at Sermons, worship me not at all (saith our Lord God) what have I to do with your appointed feasts, and solemn assemblies? my soul hateth the oblations of such as foster, or bring with them hatred in their souls. Wherefore (Beloved brethren) let us study to agree, that we may be beloved, and feeke peace here, that we may enjoy it in heaven. Prou. 30.27. The very grasshoppers can go forth quietly altogether by bands (as the wiseman telleth us) and the kingdom of Satan is not divided against itself. Mat. 12.26. Now, if you will farther know the party with whom we are thus to agree, it followeth: Thy adversary] which is the second circumstance I before proposed, and cometh here in order to be likewise handled. 7 Agree with thine Adversary.] The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original is not so largely taken, as adversarius in the Latin, which may signify any kind of enemy: but rather as we term in English in our Law matters, the plaintiff, in regard of the defendant; or the defendant, in respect of the plaintiff, to be an adversary. Adversarius litis (saith Bellarmine in a passage upon this place) non iniuriae: Lib. 1. de purgat. c. 7. an Adversary, not so much for an injury offered, as in a trial to be had; and therefore may not so properly be expounded an enemy, as a friend or neighbour of ours, with whom we have a case in controversy. What is answerable to this in the similitude, diverse are of diverse opinions. Some would have this Adversary to be the Devil, Vid. Buccasen. Enarrat. in. 5. Math. & Beuxam. Harmon. Euing. Tom. 2. pag. 20.2. Lib. 1. de serm. Dom. in mont. cap. 22. as Origen, Euthymius, Theophylact, with whom we are to agree, (as S. Hierome expounds it) by renouncing him wholly, as our promise was in baptism, and so shaking him off, that hereafter before the judge of heaven, he may have no action against us. But Calvin confutes this mainly: following herein Saint Augustine, whose argument is from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be friends, or a well willer: but between the Devil and us there should be no such commerce, or familiarity. Others by adversary understand the flesh. This also liketh not Saint Augustine, neither Saint Hierome, who think it hard, that the spirit should agree with the flesh, which ever lusteth, and rebelleth against it. Saint Ambrose would have this adversary to be sin. But what peace or composition should be with that, which we are bound by all means, to root out, and extinguish? Others therefore come nearer the truth, as Athanasius, Augustine, Gregory, and Beda, who would have this adversary to be either God, or his law, or our own consciences. And surely the best way it is for us to curry favour with these; whiles opportunity and time is granted us. Yet I take the exposition of Hilary, Anselme, and Saint Hierome, to be more natural for this place; who go no farther than the letter, but by Adversary understand Dominun litis, quod est commune nomen utrique parti litiganti, (as Tremelius notes on the Syriack word) any man that hath aught against us, or we against him; importing no other thing, but that the offender should seek, and the offended embrace, any Christianlike agreement, without running to extremities. Whereupon I ground this general doctrine: That the going to law of Christians, where a good end in private may be hoped for, or had, is contrary to that course of proceeding, which our Saviour here prescribes in judicial causes. 8 A doctrine depending on the former, but yet in such a sort, that whereas there I insisted in general, upon the matter to be fought, here I declare in particular, the manner how to find it: especially in such cases, as breed the greatest jars. Wherein I would not be mistaken, as though I went about to tax such courses, or vocations, as our Commonwealth alloweth; or held all public trials before a civil Magistrate, unnecessary. No, my text clean dasheth such anabaptistical conceits, wherein I find an accuser, a judge, a Sergeant, a Prison, and all approved. My purpose is therefore only to show, what mutual moderation should be practised of us all, in our private differences, and affairs. For as not to agree in such, dissolveth the bands of charity: so in wickedness to consent with any, is felony, treason, or conspiracy. Luk. 23.12. Prov. 1.14. So Herod & Pilate were made friends, Luke 23.12. but yet continued enemies to our Saviour. Cut purses consent, Prov. 1.14. but it is to do a mischief; and such cords never hold longer, than the strangling of their masters. But our causes should be lawful, in which we should agree, and personal, which wrong not estates, and of that nature, which need not so tedious a traversing. Of which the Apostle speaketh, 1. Cor. 6.7. 1. Cor. 6.7. Now therefore, there is utterly a fault among you, because you go to law one with another: why rather suffer you not wrong? why sustain you not harm? See how earnestly he presseth that, which our Saviour before had preached, Mat. 5.40. Mat. 5.40. If any man will sue thee at the law, and take away thy coat, let him have thy cloak also. That is, rather than seek private revenge, which belongeth unto the Lord, and not to thee, be content to lose a garment, or more of thy temporal goods: for he easily contemneth such (saith chrysostom) who hopeth for eternal treasures in heaven. In Mat. c. 5. hom. 11. Gen. 39.12. He will leave his garment with joseph, in the hand of his mistress, to escape unspotted with the veil of honesty. And if we must forgo such necessaries, (saith Saint a Side necessarijs imperatum est, quantò magis superflua contem●ere convenit? Ser. Dom. in mont. l. 1. Augustine) as coat or cloak, or the like for quietness sake: how much more should we contemn things of lesser value, especially at the command of such a Lord and Master, who will certainly see we shall be no losers by it? 9 This is counsel (beloved) of the Great Lawgiver, not varying with the times, but as a law of the Medes and Persians, that altereth not. Hest. 1.19. Which if we could be content to follow, by curbing and overtopping our impatient affections, would save us much travel, great charges, hot bicker, infinite discontents, and ever end our causes to our truest advantage. Plutarch. in Pyrrh. We read in Plutarch in the life of Pyrrhus, of one Cyneas, a man of great employment about that King, who understanding that at the Tarentines entreaty, the King his master was resolved to make war on the Romans, took occasion to discourse with him in this sort: It is reported (O King) (saith he) that the Romans, are great Warriors, and have large command of puissant nations; put case we overcome them, what benefit shall we get thereby? Pyrrhus' answered, That is a question, which few wise men would ask: why then, all Italy & Greece are strait at our command. Cyneas pausing a while, replied: But when we have Italy and Greece, what shall we do then? Pyrrhus not finding his meaning; Sicily (saith he) thou knowest is hard adjoining to us, and very well may be our next conquest. But having that (quoth Cyneas) shall our wars be ended? That were a jest (quoth Pyrrhus) for who would not then to Africa, and so to Carthage? the passage is not dangerous, the victory assured. True indeed (saith Cyneas) but when we have all in our hands, what shall we do in the end? Then Pyrrhus breaks out a laughing. We will then, good Cyneas (quoth he) be quiet, and take our ease, and make feasts every day, and be as merry one with another as we can possibly. Then Cyneas having that he would, thus closeth with him, and what letteth us now (my Lord) to be merry, and quiet together, sith we enjoy that present without farther travel, & trouble, which we are now a seeking with such bloodshed and danger; and yet we know not whether ever we shall attain unto it, after that we have suffered, and caused others to suffer infinite sorrows and calamities? The application is so manifest, that I need not stand upon it. For ask but our contentious wranglers what they aim at by their going to Law, and their vexing one another: their answer can be no other but to right themselves, that at length they may live quietly. But quiet thy bosome-enemies at home (whosoever thou art) and thy cause shall be ended, before the action be entered. For through pride man maketh contentions, Prov. 13.10. Prov. 13.10. Couldst thou but once take order with this malicious affection, Discordia filia inanis gloriae, Greg. Mor. lib. 13. c. 31. Aquin. 2 a. 2 ae. q. 37. art. 2. Eph. 4.26. 'twere easy to compound with thy greatest adversary? But thou canst not be so base as to yield unto him; and yet wilt thou be so base as to yield unto the Devil? Hearken to the blessed Apostle: Let not the sun go down upon thy wrath, Eph. 4.26. and it immediately followeth, Neither give place unto the Devil. But thine adversary provokes thee to strife, and thou canst not endure it? But thy Saviour commands thee to agree, and wilt not obey him? But should I lose mine own, to buy his favour? But wouldst thou wreak thy anger, to lose a Kingdom? Love suffereth all things, 1. Cor. 13.7. it believeth all things, it hopeth all things, it endureth all things, it seeketh not its own but the things that are of God. If thy cause be good, and thy conscience unspotted, thou hast an Advocate with the Father, jesus Christ the righteous. 1. john. 2.1.2. This was the King's Attorney, that David retained, plead thou my cause (O Lord) with them that strive with me, Psalm. 35.1. and fight thou against them that fight against me. But we must have writ upon writ, and Action upon Action, to undo ourselves, that we may vex our brethren: Eseck, and Massah, & Meribah, Gen. 26.20. Exod. 17.7. Esa. 8.6. the waters of strife and contention, are those we delight to drink of, the gentle Shiloah runneth too softly for our turbulent humours: whose counsel do we follow in this (Beloved) but his, who was a liar and a murderer from the very beginning? Are we Sheep of the Lords pasture, and yet like Dogs, Psalm. 100 and Swine will be barking and biting one another? Mat. 24.29. and shall that servaunt speed well at his masters coming, Luk. 12.45. who is taken molesting and smiting his fellow-servants? Hence therefore let Tale-bearers, and those Attorneys learn, who set neighbours together by the ears, and egg them onward to contentions, whose Apparitours and Agents they be. For if blessed be the Peacemakers, Mat. 5.9. for they shall be called the children of God, then cursed be such Brawle-makers, for they shall be called the Children of the Devil. Mat. 5.9. But of you (dear Christian brethren) I am persuaded better things; you have learned of the Wise man, Prov. 17.14. Prov. 17.14. that the beginning of strife is as the opening of waters, which will quickly drown, if they be not stopped. Take up therefore such contentions, as now, or at any time shall arise amongst you; confer together, lay aside all malice, use the help of your neighbours, and all other good lawful means. What? is it so, that there is not a wise man among you? No not one that can judge between his brethren? But a brother goeth to law with a brother (as the Apostle complaineth of the Corinthians:) 1. Cor. 6.5. and I may add, most commonly for a matter of small moment. Rather make a friend of thy adversary, to join with thee in league against thy spiritual enemies, and that effectually, and that quickly, without any farther prolonging; which is the third circumstance I observed in the precept, & will quickly here, by God's grace, & your Christian patience, endeavour to run it over. 10 Agree with thine adversary quickly] Maturè, saith Castalion: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. citò, say the other interpreters: all comes to one, seasonably, or presently, the present being ever most seasonable. Because in actions of this nature, the contrary to our common proverb is found most true, the more haste, the better speed: whence I gather, that delay in any Christian duty is always dangerous. To die well (says one) is a long art of a short life, and a speedy beginning, is the shortest cut to this longest art. Behold (saith the blessed Apostle) now is the accepted time, 2. Cor. 6.2. behold now the day of salvation, and to day if ye will hear his voice, harden not your hearts, but exhort one another daily, while it is called to day, Heb. 3.13. There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to day, Heb. 3.13. or now, in all the mandates almost of the King of heaven. So the Prophet Esaiah's search, Esai. 55.6. Esa. 55.6. Mar. 13.37. our Saviour's Watch. Mar 13.37. the Wiseman's memento, Ecclesiast. 12.1. contain no other thing, than that wise son of Syrach so much beateh upon, Ecclesiast. 5.7. Ecclus. 5.7. Make no long tarrying to turn unto the Lord, and put it not off from day to day; All excuses are refusals, and delays are denials, when our Saviour saith unto us, Come and follow me. For though his mercy afford us oftentimes many years to repent; yet his justice permits us not one hour to sin. Peccanti crastinum non promisit (saith Gregory:) he promiseth not to morrow to the offender, who is always ready to forgive the penitent. And therefore Matthew was no sooner called, Mat. 9.9. Mat. 9.9. but presently he arose and followed. Hastily came Zacheus down from the Tree, and received our Saviour joyfully, when notice was once given, Luk. 19.6. that he would be his guest that day: and no sooner had he looked back upon Peter, Mat. 26.75. Matthew 26.75. but he went out (saith the Text) and wept bitterly. 11 I will not stand longer, for the proof of a point so evident, but come to apply it to ourselves. These things are written for our instruction, to admonish us to beware, how we defer our repentance. It is strange to observe our shifts herein, how cunningly we can cousin ourselves, and abuse Gods long suffering, for our longer sinning. But had we but the grace to consider what true conversion is, and the manifold difficulties that always cross it; most evidently it would appear, that all these are augmented, and strengthened by delay, and that by this deceit, more do perish, then by all the guiles and subtleties of Satan beside. For better considereth that old Serpent, than we do, how that one sin draweth on another, how he that is not fit to day, will be less fit to morrow, how that custom groweth into nature, and old diseases are hardly cured. He knoweth, the longer we persist in sin, the more God plucketh his grace and assistance from us. Our good inclinations are the weaker, our understanding the more darkened, our will the more perverted, our appetite the more disordered, all our inferior parts and passions, the more strengthened, and stirred up against the rule of reason; whereby his footing is the stronger, and our case the more desperate. Last of all, he is privy to the uncertainty and perils of our life, to the dangers that may befall us, to the impediments that will always cross us: so that if once he win us to delay a little, he doubteth not but to gain our whole time from us. Now shall we see this net, Prov. 1.17. and yet be entangled? Know this guile of this old writhing serpent, and yet never endeavour to prevent it? Most commonly there is no man so iron-hearted, but he hath a purpose in time to amend his life. And when he seethe another to live religiously, and heareth the commendation of the Saints of God; he wisheth in his heart he were also such a one, Num. 23.10. and groaneth ofttimes in conscience, that he hath never endeavoured so to be. But alas (my good Christian brother) what letteth at this instant, that this course should not be taken? What inconvenience would follow, if presently this were practised, which for ever should do us good? Thou shouldest prevent the evil day, which suddenly may overtake thee: thou shouldest have thy lamp ready, whensoever the Bridegroom passeth by thee: thou shouldest be furnished of a wedding garment, when the Master of the feast cometh to take notice of thee. The outward pleasures which thou seemest here to abridge, should be recompensed in this life, with the peace of conscience, and hereafter with eternal felicity. And if for the present by such means, thy gain be neglected, thou shalt surely find the increase another where. Now, can there be a weightier matter than thy salvation? Seest thou not by others ruins, the uncertainty of thine own estate? And are not these things true, which out of God's sacred Word I have proved unto you? What senselessness is it then for us (Beloved) to make that the task of our old age, which should be the practice of all our life, and to settle our everlasting, our only, our surest making or marring, upon so tottering, and sinking, and sandy a foundation? We see, and know by experience, that a ship, the longer it leaketh, the harder it is to be emptied: a house, the longer it goeth to decay, the worse it is to repair: or a nail, the farther it is driven in, the harder it is to pluck out again. And can we persuade ourselves, that the trembling joints, the dazzled eyes, the fainting heart, the failing legs, of unwieldy, drooping, and indisciplinable old age, may empty, repair, pluck out the leaks, and ruins, and nails of so many years, flowing, failing, and fastening? But suppose we came to that age, (which is an extraordinary blessing of God, and not granted to many) and retain in it that vigour, which happeneth to very few, and enjoy that grace of God, which now and heretofore we so often have despised: Imagine (I say) the best that may be hoped for, that thou mayest have time hereafter to repent, and ability to use that time, and desire to use that ability, and grace to prosper that desire: whereby thou mayest vanquish Satan at the strongest, when thou thyself art at the weakest; yet consider herein thy foolishness, which in matters of less moment, thou wouldst be loath to commit; each day thou knittest knots, which once thou must undo again; thou heapest that together, which once thou must disperse again; thou eatest and drinkest that hourly, which once thou must vomit up again; to omit thy ungrateful dealing with thy Lord and Master Christ jesus, whom thou servest thus at length with the Devils leave, and then (for sooth) we will turn to be religious, when time will scarce permit us to be wicked any longer. We see therefore (beloved brethren) the weight, and importance of this one word quickly. Though there be twelve hours in the day, joh. 11.9. wherein men may walk, no wisdom it is for us, to post over our repentance to the last cast. Non semper manet in foro paterfamilias (saith Saint Augustine:) The Lord of the vineyard is not always in the Market, to set thee a work: and no marvel (saith Saint Gregory) if at the last gasp he forget himself, Ser. 1. de sanctis. who in all his life neglected to remember God. Let us attend therefore to open, when it pleaseth him to knock. And not (as Felix did Paul) so answer his messengers; Go thy way for this time, Act. 24.26. and when I have convenient time, I will call for thee again: but rather with David to be ready, when he saith, Come, presently to reply, Lo, I come. When he saith, Psalm. 40.7. Seek my face, to echo immediately again, Psalm. 27.8. Thy face (Lord) will we seek. samuel's answer must be ours at the first call, Speak, Lord, for thy servant heareth: 1. Sam. 3.10. and that not only quickly, but also when we are in the way, which is my fourth and last circumstance, before observed, and cometh now briefly in the conclusion to be considered. 12. Agree with thine Adversary quickly] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which all translate, whiles thou art in the way with him. Alluding perchance, to countrymen (saith Illyricus) who came some distance for judgement, from their houses into the city, in which they had fit opportunity between themselves to discuss and take up all matters. But citizens (in my opinion) have no less, they dwell near together, and may more conveniently meet, and days of hearing come not so fast, but space, and place may be had, to compose in good sort such business. But figuratively in Scripture, this word Way hath three especial significations. First, it is taken for doctrine, as Psalm. Psalm. 23.3. 23.3. Show me thy ways, O Lord, and teach me thy paths. Which Hebraisme the Schoolmen have taken from the Arabians, when they put viam Thomae, or viam Scoti, for Thomas, or Scotus doctrine. Secondly, it signifieth the manner of living, counsels, behaviour, or endeavours of men: so Gen. 6.12. Gen. 6.12. All flesh had corrupted his way: that is, their manners: and the Lord knoweth the way of the righteous, Psalm. 1.6. Psalm. 1.6. that is, the counsels, actions, or endeavours of the righteous, or wicked. Lastly, it is taken for a man's life, as joshua 23.14. This day I enter into the way of all the world; Iosh. 23.14. and so in this place, whiles thou art in the way with him: that is, in the days of this thy pilgrimage, whiles thou art alive. Which directeth us especially to this conclusion, that After this life there remaineth no place for repentance, or reconciliation. 12 For alia est (saith Musculus on this place) praesentis, alia futurae vitae conditio. The condition of this life, and the next, are not both alike. Here there may be had a composition; but there the judge will proceed according to law; as the next words following my text do sufficiently confirm, thou shalt be cast into prison, and thou shalt not come out, until thou hast paid the utmost farthing. Here is no mention at all of pardon, but all of payment; pay, or stay: infinite hath been thy offence, and so must be thy punishment: not a dog to lick a sore, not the tip of a finger dipped in water to cool a tongue, can be there obtained with an Ocean of tears: How much less Indulgences, or pardons, or Masses, or Pilgrimages, or any Intercession of the living can alter the estate of the dead? But of this hereafter in the reason, when we come to speak of the prison which the Papists imagine to be their Purgatory. Now a word or two by the way, for applying this doctrine taken from the way mentioned in my Text, and so I will commit you to God. 13 This may serve (Beloved) to hasten that speedy conversion, which in the point before I so earnestly urged. For if this life be the appointed place and no other, wherein this quick reconciliation is to be sought, and wrought; then all excuses are cut off, whatsoever the Devil's sophistry, or man's backsliding tergiversations can imagine. Otherwise, some peevish conceit might humour itself with such an idle contemplation. There is a great space between Heaven and Earth; God's judgement seat, and the place we go from; and can this be passed in a moment? Besides? who can tell, whether my judgement shall be immediate upon my departing? May not others be first examined? May not I be reprived, till the last day of judgement, and having that respite to be reconciled, so sue out a pardon? But our Saviour meeteth with all such humane fancies, and earthly cogitations. No, (saith he) this agreement must not only be quickly in regard of the time, but also in this life, whiles thou art in the way, and thy adversary with thee, both together, in respect of the place. Just as that noble Roman Popilius dealt in his ambassage with King Antiochus (the history is recorded by Livy) he maketh a circle with his rod, Decad. 5. l. 5. and pass we must not the compass thereof, till we have fully resolved on an absolute answer. Such a circle we are all in at this present (Beloved) and behold an urgent ambassage from the King of Kings. Peace or war, life or death, hell or heaven, are to be determined on of us, in this instant and place, and therefore let us bethink us (I beseech you) what to do. We find here no certain habitation, But only (as my Text intimateth) a way to pass: this passage hath all the dangers, and more than can be imagined: The Devil as a thief, the world like a bawd, the flesh like a false brother, to assault, entrap us, and lead us into utter darkness: every breathing we make, is the shortening of our life, & every step we go, is the hastening to our grave. Sands of the Sea, or Gnats in Summer, or leaves in Autumn, are not more innumerable, than the heaps, and swarms, & mountains of calamities, which are every moment ready to fall upon us. And yet we like those outrageous Sodomites, Gen. 19.9. Gen. 19.9. will not suffer our brethren to host quietly by us, but will have them out, to quarrel, and deal worse with them, though fire and brimstone fall on us the next day after. Good Lord, that man should so hardly be brought to consider himself, and remember thee! and yet so quickly to join with his enemy, and malign his brother; to forget, whose he is, whence he is, where he is, and which way he tendeth. We account him an idle-headed fellow, that will be building in every Inn, where he may not dwell: a foolish Pilot, that will be anchoring in every creek, where his business lies not: and a most desperate, and impudent thief, that will stab when he passeth along, from the prison to his trial. Our practice is the like, but we will not think of it. We build where we may not inhabit, anchor where we may not harbour, quarrel and fall out in that very way, nay in the very presence of that greatest Lord chief justice, who hath bound us to the peace, both with our brethren, and adversaries. And now consider, I beseech you (Beloved) would true men fall out in that way amongst themselves, where from every bush they may expect a thief? or soldiers be tumultuous in such a garrison, where they ever stand in danger of their mortal enemies? That be fare from us who march under the banner of the King of peace. Let it be the infamy of Cain, to rise against his brother: and the curse of the Midia●ites, Gen. 4.8. to sheathe every man his sword in his neighbour's side: judg. 7.22. and a just imputation laid on Ahab, that he and his father's house had troubled Israel. 1. King. 18.18. But let us (beloved) according to our Captain's command, and precept, love one another, as he hath loved us. We are all children of the same heavenly Father, children must dwell together; members of the same body, members must grow together; sheep of the same pasture, sheep must feed together; soldiers of the same army, soldiers must march together. Seest thou therefore a bruised reed? break it not: or smoking flax? quench it not: or a fainting soul? thrust it not: or one that is fall'n? trample him not. Rejoice not at another's crosses, but fear what thou hast deserved, and what may befall thyself. Hearest thou of a Saul's overthrow? bewail him with David: though perchance he hated thee, and sought thy utter undoing. Hath a Lion killed a disobedient Prophet? afford him in compassion, Alas, my brother. Brethren, and children, and beloved, and babes, and friends, are the most frequent titles we are called by in Scripture. O let us curb our swelling affections, and endeavour to be answerable to such excellent appellations. Archidamus (as we read in Plutarch) being chosen an umpire to reconcile two parties, who had sworn solemnly to stand to his award, gets them into Minerua's grove, and there enjoines them, that they should never departed thence, till they had reconciled themselves. O that my entreaty now, might be as his policy then, to bring you all here present to the like exigent, that this moment might be the quickly, and this Temple the very way, out of which you might never pass, without a full resolution for this Christianlike agreement. But this is his only to effect, who hath commanded it should be so. Paul may plant, and Apollo's may water, but it is thou (O Lord) that must give the increase. O thou therefore that art the Author of peace, and lover of concord, who givest unto thy servants that peace which the world cannot give, Incline (we beseech thee) our stubborn, and carnal affections, so to love one another, as thou hast taught us: that thy eternal peace, which passeth all understanding, may keep our hearts and minds in the knowledge and love of thee, and thy son jesus Christ our Lord: that the blessing of God Almighty, the Father, the Son, and the holy Ghost, may be amongst us, and remain with us now and evermore: Amen. CHRIST'S COUNSELL FOR ENDING LAW CASES. THE SECOND SERMON. MATTH. 5.25. Lest thine Adversary deliver thee to the judge, and the judge deliver thee to the Sergeant, and thou be cast into prison. Such is the servile disposition of the sons of Adam, that in the ordinary passages of this life, fear more availeth than love, to work a consideration of their own estates: according to that of the Prophet, Ver. 67. Psalm. 119. Before I was troubled, I went wrong, but now have I kept thy Word. The reason I take to be, the sharpness of our senses, and dulness of our understanding; this being more apprehensive of bitter, then that of sweet. In regard whereof, an injury more galleth, than a benefit contenteth, and we remember to revenge the one, when we forget to be thankful for the other. So sickness more than health, crosses more than courtesies, imprisonment, more than liberty, make a deep impression. Aquin. 12.1ae. q. 25. ar. 4. ex Boetio. fear (as the Schools observe) is one of the four principal passions, that usually overswayeth all our deliberations. Whereupon the holy Ghost, the deepest searcher, and expertest applyer, in all our affections, imperfections, infections, and defections, annexeth a penalty to his chiefest mandates. Eat not, lest ye die, Gen. 3.3. Gen. 3.3. Levit 20.5. Commit not Idolatry, lest thou be cut off, Levit. 20.5. Watch, Mark. 13.36. Rom. 11.21. lest he find you sleeping, Mark. 13.36. Take heed, lest he spare not thee, Rom. 11.21. It is his ordinary style, to rouse our security, and is here the burden of this song of judgement. Agree with thine Adversary quickly, whilst thou art in the way with him, lest thine Adversary deliver thee to the judge, and the judge deliver thee to the Sergeant, and thou be cast into prison. 2 In the unfolding of the former part of this Text, it may be easily recalled, that it was divided into a Precept, and the reason thereof. The Precept was there enlarged, according to these four Circumstances. The matter whereof, Agree] the party with whom, thine Adversary] the time when, quickly] the place where, whilst thou art in the way with him. The reason now follows to be farther followed, carrying with it (as it were) threats, and whips, to scourge on ward the assent; as though in more words our Saviour had thus urged it: joh. 9.4. I have advised you quickly to agree, whiles space and place is granted, to take order in the day, before the night approach, and not to suffer your brabbles to come to a scanning after this life: but if your frowardness be such, as to admit no good counsel, see what will be the issue. Appearance without delay, judgement, without partiality, imprisonment without bail, will be strictly exacted and inflicted. Adversary, judge, Sergeant, Prison, no way to be shifted, or escaped, twice delivered, then cast, never to be reprived, or eased. Think upon these damages, before the action be entered, for all this will befall, if agreement prevent it not. And this I take to be the drift of our Saviour, in the words I have read unto you: The sum whereof is A declaration of the exceeding danger, which attendeth the neglect of reconciliation. And is here exemplified by three circumstances, drawn from the rigorous proceeding of the 1. Adversary: in these words; lest thine Adversary deliver thee to the judge. 2. judge: And the judge deliver thee to the Sergeant. 3. Sergeant: and thou be cast into Prison. Lest thine Adversary deliver thee to, etc. The first includeth an accusation, exhibited by the Adversary. The second, a condemnation, pronounced by the judge. The third, an Execution performed by the Sergeant. Facilis descensus Averni. He tumbleth with a witness, whom the Lord forsaketh, and the Devil driveth. From Adversary to judge, from judge to Sergeant, from Sergeant to Prison: so one in the neck of another; that the first may check our impatience, for abusing our neighbour; the second our arrogance, in presuming on God; the third, our security, for not considering what may follow, all our dulness, coldness, and benumb'dnesse, in matters of the weightiest importance, that ever may concern flesh and blood. Give me leave therefore (Right worshipful, and beloved) to summon our startling meditations, to take some view beforehand, of these fearful Assizes; where we know not how quickly we all are to have a trial. It is Syracides good counsel, Chap. 7.36. Eccles. 7.36. Remember the end, and thou shalt never do amiss. Sometimes Boanerges, Mark. 3.17. the sons of thunder (who preach judgement) must as well be heard; Mat. 16.17. as Bariona, or Barnabas the son of a Dove, or consolation. Let us take therefore a copy of the Declaration, Act. 4.36. that our defence may be the director and first of the first, which is the rigorous proceeding of the Adversary, in these words, lest thy Adversary deliver thee to the judge.] 3 About the first particle in my text, which in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some scruple ariseth, both for the reading, and meaning. The vulgar rendereth it, by ne fortè, which the Rhemists retain, in their, lest perhaps. Preferring such broken cisterns, before the Fountains themselves. But this is well corrected by Erasmus (saith Beza) both here, In v. 25. and in diverse other places: the word signifying properly, ne quando, lest at any time (as our last Translatours express it, and our former understood it) without any forte's, or peradventures, Lib. 1. cap. 1. for which Saint Augustine first censureth himself, in his Retractations. Howsoever this difference may seem exceeding nice, yet upon it, are grounded two several interpretations. Sic temperavit, (saith the ordinary gloss, which Hugo and Lyra follow) such a moderation is intimated, by this particle fortè, In hunc locum. that the penitent may hope for an after remission, & ideo dicit fortè (saith Gorram) quia potest sieri quod non. Auendano wheels on the same bias, with Thomas, and the rest of that side except the learned Abulensis, In textum. who mainly stops it. This fortè (saith he) is not put by way of doubting; but as that in the third of Genesis; Vers. 3. ne fortè moriamur, or the like: in the seventh of Matthew, Vers. 6. Cast not pearls before swine, ne forte conculcent eas; where there could be no doubt of consequence, but that man should dye, and swine would trample such treasures. I should be loath, by playing too much the Critic on these particles, to be thought to read Grammar Lecture. The reconciling (in my understanding) is very evident, if we take the exposition of the first, with chrysostom, Theophilact, and Euthymius, in the literal sense, and of the latter, with Cyprian, Hilary, Ambrose, Hierome, and Augustine, with the rest of the Fathers, and Schoolmen, in the parabolical. For in the processes of this life, friends may interpose, or money prevail, or pity sometimes hinder a just prosecution; and therefore in regard of men, a perhaps may have his place: but in reference to that greatest, and last account, Ne fortè, is as much as alias, which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriack translation, may very well also bear; as though the whole had been thus connected: Agree with thine Adversary quickly, whiles thou art in the way with him: otherwise, or if thou neglect to do it, Vid. Buccasen & Beauxam. thy Adversary will deliver thee to the judge, etc. Secondly, by Adversary I understand, not the devil with Tertullian, a Hom. 35. in Lucam. Origen, and b In cap. 12. Luc: Theophylact; nor the flesh with others mentioned by Saint c Lib. de serm. Dom. in monte Bellar. l. 1. de purgat. cap. 7. Augustine; nor conscience, with Athanasius; nor Sin with Saint Ambrose; nor the Holy Ghost, with Chromatius; nor God, or his Law, with Gregory, Augustine, and Beda: although all these (as Buccasenus at large declares) may have a good meaning; But (as I took it in the precept) with Hilary, Vbi supra. Anseme, and Saint Hierome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dominum litis, either party contending, plaintiff, or defendant. But here Saint Augustine objecteth, I see not by what means one man should deliver another to that judge, before whom all are culpable: beside, put question I kill my Adversary, can I then agree with him whiles we are in the way, whom by such means I have made out of the way? In hunc locuro The answer of Abulensis, and Maldonate sufficiently cleareth the first; Lest thine adversary deliver thee, that is, lest he be the occasion thou be delivered. Non repraesentatiuè (saith Buccasenus) as though he personally there should present thee with a Corpus capias, sed occasionaliter, which is Hugoe's word, Jbid. be the occasion why Christ should pass sentence upon thee. For do not the tears oft run down the widow's cheeks, Ecclus. 35.15 Ecclesiasticus 35.15. and from thence go up into heaven? So john 5.45. Moses is said to accuse: and Saint Hilary on this place, Hilar. Manens in ea simultatis ira arguet. The hatred shall accuse that remains unpacified. Which if the case so stand that thou canst not personally appease, by reason of his death with whom thou shouldest agree; true repentance (saith Abulensis) may obtain so much of God, who accepteth, in such necessities, the will for the performance. Which answereth fully Saint Augustine's latter objection, and giveth clear passage to this doctrinal proposition, that The breaking of God's Law, by any sin whatsoever, maketh us liable to eternal damnation. 4 For if the last jar with our Adversary will bear such an action, what breach of God's Commandment can be exempted? Mark but the nature of the most petty fault that ever was committed, and we shall find it high treason against an infinite Majesty. For whether sin be a word, or deed, or thought against the eternal Law, Vid. Aquin. 1.2. q. 71. ar. 6. as Saint Augustine; or a revolting from our allegiance to God's edict, as Saint Ambrose; or a straggling from a prescribed course to a due end, against nature, reason, or God's Word, as Thomas, and the Schools define it it; ever it includeth a rebellious contempt, which by breaking the least commandment, setteth up (as it were) a Flag of defiance against the Commander himself. Fail but in one point of the Law, jam. 2.10. and thou art guilty of all. jam. 2.10. Aquin. 1.2. q. 73. art. ad 1 'em. De operib. Redempt. lib. 1. cap. 8. ad Thes. 2. Though non quoad conversionem ad creaturas, (as the Schoolmen restrain it) yet quoad aversionem à Deo; (as Zanchius helps them out) qui tam contemnitur in uno praecepto, quam in caeteris omnibus. Wherefore the wrath of God is revealed from Heaven against all ungodliness, Rom. 1.18. because such a one hath stretched out his hand against God, and made himself strong against the Almighty. job. 15.25. This will further appear, by conferring but the back parts of God's Majesty, with man's unworthiness, and the severity of the judge, with the respectless presumption of the offender. For seeing that every sin is to be esteemed, according to the worth of the party against whom it is committed, (as the same injury offered to a peasant and a Prince standeth not in the same degree) hence it followeth, that the disobeying of an infinite Commander, is an infinite offence, and consequently deserveth a correspondent punishment. And howsoever, an unwise man doth not well consider this, Psal. 92.6. and a fool doth not understand it: yet certainly that is most true, which is observed by one, out of Saint Augustine, that in every sin we commit, as also in all other elections, there is balanced (as it were) in the scales of our reason, here, an Omnipotent Lord, commanding, for our eternal good, and there a deadly enemy, alluring to our utter destruction. Where notwithstanding, such is our damnable ingratitude, and malicious stupidity, we will fully reject the Lord of life, and prefer a murderer, Act. 3.14. Lam. 1.12. Have ye no regard, all ye that pass this way, behold and see, whom ye daily pierce, and then tell me, what disgrace may be viler than this, or punishment too heavy for such a contempt. The incomprehensible Ancient of days, Almighty jehovah, who made all things of nothing, by his Word, and by the same can reduce them to worse than nothing again: whose look drieth up the Deeps, and whose wrath, maketh the Mountains to melt, the Earth to tremble, the Rocks to rent, the Heavens to shiver, Devils and Angels to quake before him. Before whom all Kings are as Grasshoppers, all Monarches, as Molehills, all beauty, base, all strength, feeble, all knowledge, vain, all light, dim, all goodness, imperfect; in such a case, with such an opposite, by such a creature, as man is, so extraordinarily graced by him, to be weighed as Belshazzar, Dan. 5.27. in the balance, and found too light. This is that, which urgeth his mercy, and kindleth his Royal indignation, Sometimes (as it were) passionately to expostulate, jer. 2.32. What iniquity have your Fathers found in me? Or have I been a wilderness unto Israel, or a land of darkness? Then to exclaim, Hear, O heavens, and hearken, O earth; for the Lord hath said, I have brought up children, Esay. 1.2. and they have rebelled against me. And go to the Isles of Chittim, and behold, and send to Kedar, jer. 2.10.11. hath any nation changed their gods, which yet are no Gods? But my people hath changed their glory, for that which hath no profit. Last of all, if a man will not turn, he will whet his sword 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Ezehiel ingeminateth) A sword, a sword, both sharp, & four bished, Chap. 21.9. and the strings of his Bow make ready against the face of the rebellious. Psal. 21.12. Thus saith the Lord God of Hosts, the mighty one of Israel, Ah, Esaiah. 1.24. I will ease me of mine adversaries, & avenge me of mine enemies. All which doth justify God in his saying, and clear him when he is judged. Psal. 51.4. Mat. 10.30. For as his Providence numbereth our hairs, so doth his justice our sins; whereof as none is so weighty, (without final impenitency) that may not be forgiven: So none so slight, (if he once enter into judgement) that weigheth not down to hell. 5 This may be a caveat for us, (Beloved) first to beware of the leaven of the Romish Synagogue, who frame indulgences for God's law, & come with peace, peace, when death is in the pot. Which that we may the more understandingly deem of, it shall not be amiss to touch a little on the positions, of their chiefest patrons. In which I intent to be exceeding brief, as aiming rather at our own reconciling with God, then quarrelling with such obstinate adversaries. Lib. 1. c. 2. Laethalia, quae ho minem planè avert●nt à Deo. Venialia quae nonnihil impediunt cursum ad Deum, non t●men ab eo avertunt, & facili negotio expiantu●, etc. Lib. 1. de Amission. great. & statu peccat. cap. 14. Bellarmine de amissione gratiae, & statu peccati, besides other four divisions of sin, which he there relateth, hath this for the fifth, which he only standeth upon throughout that whole book. Of sin (saith he) some are deadly, and divert a man wholly from God; others, venial, which hinder him only a little: and those he termeth not so, ab eventu, (with Saint Ambrose, and Augustine) because it pleaseth God in mercy, upon repentance through Christ, to pardon them (as Wickliff, Luther & Calvin most strongly ever maintained against the Schoolmen:) but ex natura sua & ratione peccati, being such, as cross not charity so in their nature, ut si vellet Deus non condonare, (it is the very upshot of the book before cited) that if God would not pardon them, but (as it were) in justice do his worst, Poenom temporalem tantùm, non autem sempiternamexigere possit. he could punish them no further, then with temporal afflictions, They stand with perfect charity, saith a In 4 sent. dist. 17. Scotus: Remitted they may be without any infusion of grace, as Gregorius de Valentia the jesuite peremptorily defineth; they make us not spotty, or odious, b Tom. 4. disp. 7. in the sight of God, according to the gentle c Censura Colomienfis. censure of the Divines of Collaine, & therefore deserve not hell but Purgatory, if d In quartum sent. d. 21. q 1. Aquinas may be believed. And to make it yet more plain, how bold they can be with God's justice! We need not repent for them, saith Andradius, with Bonaventure, in his fift book of the defence of the Council of Trent; neither say to God, Forgive us our trespasses, as the Rhemists would father on Saint Augustine, at the 8. verse of the 7. chapter of the Epistle of Saint Paul to the Romans. When God had given a Command to Adam, Gen. 2.17. Of the Tree of knowledge of good & evil, thou shalt not eat: for in the day thou eatest thereof, thou shalt die the death; Cap. 3.4. the Serpent comes with a countermand, Ye shall not dye at all: as though God's meaning, and his words, had been clean contradictory. And is not this the dealing of our Adversaries in this present controversy? For if every one be accursed, that fulfilleth not all the Commandments, Levit. 26.14. all his ordinances, Deut. 28.15. whatsoever is written, Gal. 3.10. if he violate the first, and greatest Commandment, Mat. 22.37. who loveth not God, with all his heart, and with all his soul, and with all his mind. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. joh. 3.4. every, the most insensible staggering, (as Calvine sound urgeth) cometh within the compass of one of these circumstances; what presumption is it then in any Baalamite, to be hired to bless, where the Lord hath cursed, Num. 23.1. Kings 22.6 and to say with Ahabs' Prophets, Go up and prosper, when God's Word hath told us, we shall surely fall? But Bellarmine hath devised certain shifts, Lib. 1. de Amiss. great. & statu peccat. cap. 12. to delude all these evident places, as first properly, and of themselves. These are not mandates (saith he) but degrees of the same Commandment. Secondly, such places are not to be interpreted of venial sins, but of mortal only, where finding in his own conscience, these Figleaves too narrow to cover such apparent nakedness; he addeth thirdly, that we must not so strictly urge whatsoever the Law hath enacted against venial sins, because (which is his fourth extraction out of the School limbiques) these are not against, but besides the law: and lest all this should fail, he strikes it dead at the last, with such a qualification: Though these venial faults may be absolutely called sins, Quamvis peccata venialia fi cum mortalibas conferantur. non sunt perfectè peccata, absolutè tamen peccata nominari possunt, ut in sacris literis nominantur: lib. 1. de Amiss. great. & statu peccat. cap. 12. and are so termed in holy scripture; yet perfectly they are not so, being conferred with mortal sins, & idcirco ex solis istis vocibus, derebus ipsis non est pronunciandum. And therefore we must not speak of such matters, as the Word of God directs us, but attend (as it should seem) such circumstances as the Consistory of Rome shall prescribe us. But can such husks satisfy any one that hath a father to go unto? The jews Massoreth are thought too saucy, for disliking some words in the old Testament, as offensive to modest ears, and adding their corrections in the margin, as though the holy Ghost had not known how to express his mind. But these are piddling criticisms to the Cardinal's animadversions. With him, mandates must be degrees of mandates, and contra, shall be praeter; he will have a milder censure for venial sins, or the text shall stretch for it. God saith plainly yea: he says expressly no. But if such chaff hold out weight in the balance of the Sanctuary, what proofs may Scripture yield to convince heretics? or heretics not pervert, to maintain their own fancies? The Ark and Dagon, Christ and Belial, Bethel and Bethaven may be so united together. Antiquity (I am sure) was little acquainted with such subtleties. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who dares to term (saith a Regul. Brevior ad Interrog. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ibid. Interrog. 293. Basil) any fault little: & v● universae nostrae iustitiae (saith b Confess. lib. 9 c. vlt. S. Augustine) woe to our best works, or righteousness, if without God's mercy, they come to a scanning. Every offence (according to Gregory Nazianzen) is the death of the soul, & clippeth it (in the Latin Gregory's opinion) from soaring aloft. And howsoever Bellarmine's former shift may wind from these also: yet his own men in reason should sit nearer to him. Gerson de vita spirituali Anim. Lect. 1 a opposeth himself purposely against this absurd distinction of the Schoolmen. Richardus seconds him: Almain thinks no otherwise: 2. Sent. dist. 42. q. 6. Roffensis joins with them both: Durand so proveth, that every sin in his own nature, is not only beside, but against God's Law: that Cajetan is fain to come with this old Catholicon, simplicitèr, Caietan. in Aq. 1a. 2●. q. 88 art. 1. and secundum quid, to help out Thomas his Master, 1a. 2ae. q, 88 ar. 1. and yet all will not serve. To hasten to a more profitable use, Michael Baius, not long sithence professor of Divinity in Louvain, acknowledgeth just so much, that every sin is mortal in its own nature, as we contend for. And all the world may see, that these Taskmasters can show no other warrant, for gathering this stubble of venial sins, in the sense they urge it, but only from the Roman Pharaoh, to make brick in Purgatory. But this avails not in God's Court (Beloved) and therefore our plea must be clean altered. For his thoughts are not our thoughts, nor his ways our ways: Esay. 55.8. Behold (saith Bildad in the Book of job) the Moon hath no light, Chap. 25.5.6. and the Stars are unclean in his sight: and will a worm, or a shadow, a bottle in the smoke, stand up to try titles with him in judgement? If thou, Lord, wilt be extreme, Psal. 130.3. to mark what is done amiss, O Lord, who may abide it? That which vinegar is to the teeth, smoke to the eyes, a carcasse-smell unto the nose, a naked dagger to the heart: more is the smallest faltering of mortal man to the infinite justice of Almighty God. Never can there be the like antipathy, or deadly feud, betwixt the most hostile creatures that ever were created, as betwixt the Author of all goodness, jude. 6. Gen. 3.24. Gen. 19.24. 1. King. 15.29. 1. King. 16.12. 2. King. 10.11. and this Devil's brat, sin. It crosseth his very nature, and he must needs crush it; it contemneth his prerogative, and therefore may not be tolerated. It threw the Angels out of heaven, Adam out of Paradise, burned Sodom, disinherited saul's posterity, plagued David, rooted out the whole families of jeroboam, Baasha, and Ahab, plucked at length the most beloved Son out of the bosom of his Father, to dye ignominiously in the habit of a servant. And yet such is our senseless stupidity, and ungrateful perverseness: we drink iniquity like water, and distaste it not; acknowledge Gods heavy indignation against it, and regard it not; see the dungeon ready to receive us, the scourges to torment us, the plagues to befall us; and yet by any manner of repentance shun them not. Who presumeth not on God's mercy, as though he were not just? and is not bolder to offend this King of Kings, than the meanest neighbour or friend he hath? what examples terrify us, or terrors effect, or effects declare, that we incline not to the position of David's fool, Psalm. 14.1. who hath said in his heart, that there is no God? After so long teaching and often hearing, many threats, and often punishments by famine, pestilence, & waters, remain there not Cham's amongst us, who dishonour their parents? Ismaels' that mock, & Esau's that vow revenge against their fellow members, and natural brethren; joabs', to kiss, and stab; Absalon's, to flatter, & rebel; Pharisees for outsides, & Sadduces for belief, that rate at a mess of pottage, their heavenly birthright? judas once sold his Master for thirty pieces of silver: but we often part with him, and commonly for half the money. What sophistications use we not to gild over, and extenuate sins: not only to poison ourselves, but also to draw on others? To be drunk, and frequent lewd company, is now to be sociable and jovial: swearing, a note of resolution: gulling, of a good wit: cheating, of a tried experience: extorting covertousnesse of a careful providence, and damnable dissimulation of a notable headed politician. How many of our greener years affect not rather the name of a good fellow, then of a good Christian? come at Sermons as at plays, to censure, rather than to practise; and take up all new fashions, both in garb and compliment, except that newness of life, which our Saviour commendeth. But I tell thee (my good Christian brother) these leaks are not so little, but they may quickly sink thee; the very touch of this pitch is sufficient to defile: and thou tread but on the eggs of this wily cockatrice, thou shalt presently perceive that there lurketh a serpent. Were the Angels punished eternally for sinning once, and thinkest thou to stand out in judgement with so many transgressions? must our thoughts be scamned, & shall our words escape? or our words be condemned, and yet our actions pardoned? Be not deceived, God is not mocked. Inclinations, motions, intentions, our most secret, and lightest sins, are as Eli's sons, they will break our necks, if we break not off them. God's Word is a two-edged sword, which must kill our faults, or us; and if we stumble and dash against the Corner stone, Mat. 21.44. it will fall upon us, and grind us to powder. For as one spark of fire may burn a whole City, and one naked place in an armed man (saith S. chrysostom) give way to a deadly wound: In Matth. Homil. 35. Vid. August. in Johan. tract. 12. so the least grain of sin unrepented, may draw such mountains of miseries upon us, which all that we can do, or say, (without God's infinite mercy) shall never be able to remove. O that we would therefore deal with these vanities, as joseph did with his Mistress, and break out at the first assault, into this or the like contemplation: Thus and thus hath the Lord done for me; he brought me into this World, to overcome this world, that by contemning this, I might enjoy a better. Do not all creatures serve me, that I should serve him? and have I ought of mine own, but only by his bounty? how then should I do any wickedness, and sin against him, who beholdeth my least backslidings, and will surely punish them? He spared not the natural branches, and shall I have an indulgence? hath his Son suffered to redeem his enemies, and shall his enemies escape that contemn his Son? No certainly (Beloved) he is just, as well as merciful: if thou turn from his statutes, thou shalt be overturned. In a day that thou lookest not for, Math. 24.50. Psal. 18. and in an hour that thou art not ware of, the snares of death shall overtake thee, and pains of Hell shall compass thee round about. Thine Adversary shall not only deliver thee to the judge, but the judge deliver thee to the Sergeant: which is the second circumstance I before proposed; & followeth to lead furthery your judicious considerations. 7 The judge shall deliver thee to the Sergeant. This judge all consent upon to be Christ, to whom the Father hath committed all judgement. joh. 5.22. For though the Apostles are said also to judge, Luk. 22.30. and the men of Niniveh, Aquin. supplem. q. 89. art. 1. Lomb. lib. 7. c. 18. Math. 12.41. yet this is but by way of assession, or approbation, as the Schoolmen expound the former; or exemplarily, as produced to convince others, who have less profited by greater means (as Beza and Piscator intimate of the latter) none having absolute authority, In 12. Mat. but the to whom all power was given Math. 28.18. Next, Luk. 12.58. what this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should signify (for which Saint Luke hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Syriack, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Remists and our last Translation, Officer, Vid. Bell. lib. 1. de Purg. c. 7. D. Fulke, Minister; some old translations, Doomesman, and we here Sergeant) there is some small difference. S. Ambrose & S. Augustine would have it to be the good Angels, because these are said, to minister to our Saviour, in the former Chap. at the 11. verse; to come with him, chap. 16.27. to gather the tares, Chap. 13.30. But chrysostom, Gregory, Theophylact, Hugo, and Abulensis, together with the Ordinary gloss, do think it rather the Devil's office. Ibid. For these are the cursed jailers of the damned, which must accompany them eternally in everlasting fire, Math. 25.41. Both opinions are probable (saith Bellarmine.) Piscator joins them together: In hunc locum. and Buccasenus shows the reason. The Goats (saith he) are delivered to the good Angels, to be separated from the sheep, and from thence to the evil, to be tortured for ever. Whence I gather in stead of many, this one general observation: That there shall be a judgement hereafter, wherein every man shall receive according to his works. 8 I need not to be curious in proving this point, which is received as a principle, in the Articles of our faith. That Sadduce, which denies it, denies also God, and shall sooner feel it, then have time to prevent it. 1. Cor. 15.22. In a moment, in the twinkling of an eye, at the terrible sound of the last Trumpet, the son of man shall come in the clouds of heaven, Math. 24.30. with all his holy Angels in power and great glory: when the Sun shall be black as sackcloth of hair; Rev. 12.5. the Moon like blood, the Stars fall unto thee earth, as a figtree casteth her leaves, the heavens depart as a scroll roled, and every mountain and I'll move out of their places; when the earth melteth, the sea roareth, the elements dissolve, nations howl, all the world flasheth with the terrible and all consuming flames, mentioned by the blessed Apostle S. Peter; 2. Pet. 3.40. then shall we all appear before the judgement seat of Christ, Rom. 14.10. that every man may receive according as he hath done, 2. Cor. 5.10. And here (beloved) in a matter of so serious importance, it should be idle for me, to break out into the mazes, and vagaries of the Schoolmen: as to determine with the master of the Sentences, 4. Sent. dist. 47. Ibid. that this last fire shall, as the first flood, rise just fifteen cubits above the tops of the highest mountains; or with Nicholas de Orbellis, that the material Cross, whereon our Saviour was crucified, should be carried (as a Mace) before him, when he cometh to judgement, In supplem. q. 88 art. 4. or with Aquinas and the rest of that side, that the place of this judgement shall be in the air, right against mount O livet, over the valley of jehoshaphat. Well saith Artemidorus in his Oneirocritiques, No dreams of a private man may have a public interpretation. For what should we speak in such obscurities, 4. Sent. dist. 47. Epist. 24. ad Hieronym. that the Lord putteth not into our mouths? That which Lombard hath of the authority of Angels in this business, Puto hoc non antè sciri, quàm videatur. I think it cannot be known, before it be seen, or at least revealed; and St Augustine somewhere of original sin, Never be so inquisitive, how thou hadst it from thy parents, but labour to be cleared of it by the merits of thy Saviour; may serve us here, to curb our curiosity. Let it not be thy care to conceive, where and when, and with what circumstances, this judgement is to be holden, but there, and then, and by good assurances, to be delivered from the horrible damages thereof. Two kinds of judgements the Scripture mentioneth, on which we may safely build. The first a particular, the second a general. This for the soul alone, at every man's several departure, as that of Dives and Lazarus, Luke. 16.22.23. That for the soul & body, and all men together, at the last day, after the universal resurrection, Heb. 9.27. The first respecteth us (saith Aquinas) as private persons; Vbi supra q. 88 art. 5. the second as parts of mankind: neither shall that be recalled, or mitigated in the second, which was determined in the first: but rather published, what there was privately passed, and what was in the particular begun, in the general shall be consummated, by reuniting the soul and body everlastingly together. 9 In both which, could we but think of with deliberation, the most strict, and severe proceeding of God's unmoveable justice, it would cool our courages, and take down the presumption, that now so lavishly runs on in the score of God's mercy. For though in this life, his ears be open to the petitions of the penitent, yet hereafter when he returneth to execute judgement, Mat. 25.26. he acknowledgeth that he is a hardman, Math. 18.6. reaping where he never sowed, & gathering, where he strewed not. Who for offending a little one, will inflict a heavier punishment upon the guilty, than the casting him into the sea, with a millstone about his neck, and for defect alone of a wedding garment, will adjudge an invited guest, to utter darkness. Math. 22.13. And now (my beloved brethren) was Adam so hardly censured, (as it is thought) for one Apple? The Angels for a thought: Moses and Aaron for once doubting: all Israel, for achan's taking one wedge of Gold: the whole Tribe of Benjamin, for forcing of one woman: & shall we think, in that terrible Day of the Lord, a day of darkness and dimness, a day of clouds, and storms before so just a judge, so many accusers, for so heinous, voluntary, and continued crimes, it is possible for us to escape unpunished? Act. 24.26. Foelix trembled when Paul preached of judgement: Lib. 2. de complex. cap. 20. and Lemnius reports of a young man of the Emperor Charles his Court, who for horror of the execution he was the next day to suffer, in one night became white, both in his head and beard. But could we but restrain a little our thoughts, to the meditation of these fearful Assizes, it would stop our lewd courses (as the light from heaven did Saules) and make us to cry out with him, Lord, Act. 9.6. what wilt thou that we do? For alas, how will all our Gallants and Swaggerers behave themselves in that perplexity? all our hypocrites & extortioners? all our drunkards and Adulterers, when the judge shall come in this terrible majesty, this to fan, this to purge, this to separate the corn from the chaff, the wheat from the tares, the Sheep from the Goats, without pity, pardon, or partiality? which way will they beturne themselves? What Apologies will they make? whose help and counsel can they use, in so desperate and sudden an extremity? who? where? what thing can yield consolation? when the Lord once bloweth against them (as the Prophet speaketh) with the fire of his wrath? Ezech. 21.31. Above them (as Anselme describes it) an angry judge, ready to condemn them, beneath, a gaping Chaos, with grisly fire and brimstone, eternally to ingulfe them; on the right hand, their sins accusing; on the left hand, ugly fiends to drag them to execution; within, a gnawing conscience; without, loathe some companions, the world burning, all creatures amazed, the last sentence thundered out in this dreadful manner: Math. 25.41. Go ye cursed of my Father, into everlasting fire, prepared for the Devil & his angels. Upon the pronouncing of which, what imagination can conceive, or tongue of men and Angels express the ruthful and dismal departing of the damned reprobates? Parents, from their Children, Husbands from their Wives, Brothers and Sisters from each other, so to be sundered, that never pity, or comfort may afterward be expected? this is that which should stick closer to the brawny hearts of our careless worldlings, judg. 3.22. than ehud's dagger did to fat Eglons: and awake them to look about, whiles space, and place is granted. O my dear Christian Brother, than thou shalt truly find, that this is no Bugbear, wherewith we are threatened at this present: one cup of cold water given, one pleasure abandoned, Mat. 10.42. one injury endured here in this world for Christ's sake, but especially the treasure of an unspotted conscience, shall give thee at that instant greater comfort, than all the dignities and delights of a thousand worlds. But thou supposest this fare off, and therefore the less regardest it. Senseless, and inconsiderate as we are! have we been so often deluded, and yet discern not this last, and deadliest bait of that old Serpent the Devil? It is not for us (I confess) to know the times and seasons, Act. 1.7. which the Father hath put in his own power: and therefore to particularise with some, that the a Brightman in c. 9 Apoc. An. 1696. ultimus est terminus Turcici nominis. Turkish Monarchy shall have its period, just 81. years hence, and the Papacy 71. or with b Napier prop. 14. c. 116. Alsted. praec. Theol. cap. 16 ubi vid. plura de fine Mundi pag. 526. others in like curiosity, that the end of the world shall fall, within the compass of those dozen years between 1688. and 1700. more than my Algorithme finds demonstration for: yet if by a cloud, we may conjecture of a storm, and by the budding of a figtree, that Summer is near at hand, warrantable it is to teach at this present, which the Apostle S. john did 1500. years sithence, that these are the c 1. joh. 2.18. last times, which how much longer they are to last, neither the d Mat. 24.36. Angels, nor any creature can exactly assure us. jonas had for the Ninivites, e Cap. 3.4. yet forty days: but for aught we know, within forty hours, this time may come, when time shall be no more. For what signs thereof are mentioned in Scripture, which are not already fulfilled, or what summons have been omitted to warn us to provide? False Christ's were to come, and they have been discovered; persecutions to arise, and they have been endured; Antichrist to be revealed, 2. Thess. 2.8. and behold, he is conspicuous, with his Locusts and followers: wars, and rumours to trouble all the world, and they have been felt, and heard: pestilence and famine, earthquakes, and strange prodigies, false Prophets, and false brethren, increase of iniquity, and frozennesse of charity, what man so simple that speaks not of, and daily almost complains not? Two signs only remain which can be doubted of: The preaching of the Gospel throughout the world; and the Conversion of the jews to Christianity. But the first (according to most Writers) was accomplished in the Apostles time. For went not their sound out through all the earth, & their words unto the ends of the world? Rom. 10.18. or at least now is, as Io. Fredericus (in a peculiar tract) hath showed, by spreading the Gospel amongst the East Indians, Vid Pareum in 11. cap. ad Roman. Dub. 18. Vid. Marlorat. in Rom. 11.20. and Americans. And for the latter, though chrysostom, Hilary, Ambrose, Hierome, and Augustine, with diverse of our new Writers, very probably collect, that before the end, there shall be a general conversion of the jews: yet Calvin, Bucer, and Musculus, with diverse others of good note, expound that Israel of God, Rom. 11.26. (the only place that intimates such a matter) either allegorically, of the faithful, or of some persons, to be converted in allages of the jewish Nation: All falling at length on origen's uncertainty in this point. Quis autem sit iste omnis Israel: what all that Israel is, that shall be saved, He only knoweth, and his Son that saveth them. Small hope may therefore be grounded on such ambiguities. To these if we further add the Prophecy of Rabbi Elias, not disliked by most of the Ancients, and the Cabala of Rabbi Isaac on the first verse of Genesis, related by Genebrard, Chronol. lib. 19 which all drive at the period of 6000 years. By the Septuagints, josephus, Eusebius, Augustine's, Isidores, and Alphonsus the Astronomers account, this date is out already. And according to the truer supputation of those that follow the Hebrew text, not far from finishing; the times for the Elects sake being to be shortened. What is left therefore (B.) for us, but to watch, and be ready (as our Saviour counselleth,) lest our Master come, and the Bridegroom pass, & this day as a Thief overtake us, where we are least provided of it? S. Hierome professeth, that whether he eat or drink, or did any other thing, this voice did always seem to trumpet in his ears, Surgite mortui, & venite ad iudicium, arise you dead, and come to judgement. And nothing can better us more, than the remembrance of this like sentence, uttered by our Saviour: Come, give an account of thy Stewardship, for thou mayest be no longer Steward. Certainly there can be in this case but two kinds of deliverings; the first, from our sins, to a better estate; the second, for our sins, to an incensed judge. If the first befall thee, no happiness can be greater than thine; but if the second, without redress thou shalt be cast into prison: which is the last circumstance I before proposed, and will hasten by reason of the time briefly to conclude. 10 And thou be cast into prison. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the Syriack, domum vinctorum; to wit, by the Sergeant, to whom the judge delivered thee. That which breeds here a scruple, is what this word prison should signify. Conveniunt similitèr omnes (saith Bellarmine lib. 1. de Purgatorio, cap. 7.) All Interpreters concur in this, that by this prison is meant hell: and thus fare he speaketh ingeniously. But mark the poor shifts of so great a scholar, to set up his Dagon again, that hath so often fall'n, before the Ark of God; he is fain to rake Hell itself, to find out Purgatory. For this he goeth onward, In quo tamen multae sunt mansiones; aliae pro damnatis, aliae pro his qui purgantur. In this hell notwithstanding are many mansions, some for the damned, others for them which are to be purged. But a more ample map of this place, we have in his second book of Purgatory, and Chap. 6. where having rejected 7. opinions, concerning this subterranean Geography, the eighth he borroweth from the Schoolmen, and seemeth to approve, that this infernum, or hell, is a place within the bosom, or bowels of the earth, divided (as the higher regions) into four parts, whereof the lowest sink, or coal-house is hell; next above that, Purgatory, than Limbus infantum, where children go, that die unbaptized; above all, Limbus Patrum, where the Patriarches were fain to lodge, before Christ's Passion; but then were removed, and the place left empty. This scantling of time will not permit me to examine all particulars, how our adversaries could come to so perfect notice of all these places, as also so distinctly to understand, what persons are there to be purged, and for what sins; how grievous the punishment is there inflicted, by devils, in a corporal fire, Vide Bellar. ubi supra. how long it shall endure, what suffrages, Masses, or indulgences will assuage it, or remove it, that the souls can neither merit, nor demerit in such a case, that they are always certain of their eternal salvation, and this to be firmly believed as an article of faith; It will ask (I say,) more time, than your patience can allow me: I will strike therefore at the root, and so pass along. To make all this good unto us, Bellarmine produceth ten places out of the old Testament, and so many more out of the New. To all which in general I answer: First, out of Bellarmine himself in the last Chapter of his first book of Purgatory: Where being urged by Peter Martyr, and our men, that Purgatory is is not found in Scripture, and therefore can be no matter of Faith; hath nothing to say but this, Ad primum ergo respondeo, Non est necesse ut Scriptura ubique omnia dicat. It is not necessary that the Scripture should every where mention all things, especially where it may be patched up with Apostolical traditions. On which when Bellarmine also relieth, for the proof of this Ignis Fatuus; what doth he, In eundem locum. but in effect (as junius well notes against him) overthrow his Scripture forces? Sith Traditions take no place, but where Scripture faileth, Lib. 4. de verbo Dei non scripto. Lib. 2. Epist. Libro 12. Deipnosop. Conuenit inter nos & adversarios ex solo literali sensu peti debere argumenta efficacia. Bellar. l. 3. de verb. Dei, c. 3. Lib. 1. de purgat. c. 7. by his own doctrine in his first general Controversy. But as that lunatic Thrasylaus mentioned by Horace, and Athenaeus, thought all the ships to be his own, that arrived in the Haven at Athens: so wheresoever there is fire doubtfully mentioned of in Scripture, our Adversaries strait convey it, to heat Purgatory kitchen. Secondly, I answer in particular, to the words of my Text, which he especially buildeth upon. First, that they are symbolical (as himself confesseth) and therefore according to Aquinas and their own Schools, prove nothing. Secondly, whereas this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or until, may seem to enforce a deliverance from this prison, and so by some show of consequence, their Purgatory, the argument being thus framed: Thou shalt not come out, until thou hast paid the uttermost farthing; therefore, afterward thou mayst come out. Saint Augustine (as he acknowledgeth) instanceth against this, both by that place of the Psalmist, Psal. 110.1. Sat thou on my right hand, until I make thine enemies thy footstool; as also in that of the Evangelist, Mat. 1.25. joseph known not Mary, until she had brought forth her first begotten. Where the first implieth not, that after Christ's enemies were subdued, he should sit on God's right hand no longer; nor the latter helpeth the inference of Heluidius, that after our Saviour's birth, joseph known his wife. Saint Augustine therefore concludeth, that donec in this place signifieth, non finem poenae, sed continuationem miseriae: not an end of pain, but the continuance of misery; Semper solues (saith Hugo out of Remigius) & nunquam persolues. Thou shalt ever be paying, yet never satisfy. Which exposition Calvin, and Bucer, and Musculus do not only embrace: but Anselme, and Beda, Thomas, and Gorram, Ammonius, and Avendano, Maldonate, and jansenius, with I know not how many of their own consorts. But Bellarmine urgeth this farther, and therefore we must farther follow him. Vbi supra. Exempla B. Augustini non satisfaciunt (saith he) S. Augustine's examples, or instances satisfy not. For in the first; Sat thou on my right hand, until I make thy enemies thy footstool, although I cannot infer, therefore afterward Christ shall not sit on God's right hand; yet this is a necessary consequence, therefore there shall a time come, when Christ's enemies shall be made his footstool. So in the second, he knew her not, until she had brought forth. Though I cannot gather, therefore he knew her afterward, yet this I may argue, therefore she was to bring forth. And no other is the consequent in this place, thou shalt not come out, until thou hast paid the utmost farthing. Therefore there shall be a time, when the utmost farthing shall be paid. But to this utmost strain of Bellarmine's sophistry, a mean Logician may easily answer; that all this concludeth but a a necessity of the thing to be done, not a possibility of the party to be able to do it. In 26. ves. 5. cap. Math. Ostendit debitum solvendum (which I take to be the meaning of Piscator's answer) non debitorem solvendo: If it argue the debt to be paid; it inricheth not the debtor to be able to pay it. So that by equipollency it falleth to be such a connexive proposition: If thou pay the utmost farthing, than thou mayst be delivered; which I deny any man can ever pay (having, by offending an infinite God, deserved an infinite punishment) and therefore must always lie by it. For if some pains may satisfy God's justice in Purgatory, for a small offence; should not greater pains proportionably in hell, do the like for a greater offence, and so by consequence, the devils themselves (which was origen's error) in time might be freed? The Father's father not (howsoever Bellarmine marshal them) this glowing, and local Purgatory; but rightly understood, are as fare from it as it from truth. For they make it not a hothouse for the souls of the elect, farmed by the Pope to the Devil at a yearly rack rend: but abdita quaedam receptacula (as Lombard hath rightly delivered out of ancient learning) certain unknown places of repose, 4. Sent. dist. 45. where purged at their dissolution from the body, by virtue of Christ's passion, they rest from their labours in expectance of the compliment of that joy, which they shall receive together with the body, at the reuniting again, in the general resurrection: wherefore Saint Augustine concludeth, Non est ullus ulli locus medius, Lib. de peccat. Merit. et Remiss. cap. 28. Vid. Tabulam Mercat. univers. ut possit esse nisi cum diabolo, qui non est cum Christo. Just therefore as some Geographers, for proving of a black rock many hundred miles about, directly under the North pole, send us to Gyrabdus Cambrensis; he to a Priest of Norway; the Priest to an Oxford Magician, who was carried thither to see it by the Devil, if we will believe the narration: So the best proofs of our adversaries for their Subterranean Purgatory, come by many deductions, from the same Author; as it appeareth by the diverse apparitions they so confidently allege for it. But we taking parabolically this prison, for no better place than Hell, may resolve without difficulty on this position, That the wicked shall be turned unto Hell, and all the people that forget God. 11 I take it the words of the Prophet, Psal. 7.19. to cut off all occasion of farther proof. The use is a terror to careless worldlings, that run the broad way spoken of by our Saviour and never mark where it leadeth. Come on therefore, thou inconsiderate and reckless Christian, and look before thou leapest, and if thou wilt needs to this prison, see thy entertainment. Horrible (out of doubt) was that storm of fire and brimstone, which consumed Sodom, and the Cities of the Plain. Gen. 19.3. And fearful was that seventh plague of Egypt, Thunder, and Hail, and Lightning running upon the ground. And inferior to neither, Exod. 9.23. was that prodigious death of Corah, Dathan, and Abiram, when the earth opened her jaws, Num. 16. and swallowed them alive into the pit with all their goods and families: but these are but a preface, a spark, a drop, a nothing to the everlasting tortures of God's extremest vengeance. Never eye hath seen, nor ear hath heard, nor heart of man hath conceived the infinite bitterness of these last vial of wrath. A bottomless dungeon, a lake of God's wrath, a pool of fire and brimstone, a ghastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pitchy mists, deadly fogs, hideous confusion, chains of utter darkness. Tophet prepared of old, deep, and large, burning with fire, and much wood, and the breath of the Lord kindling it as a river of brimstone. These very names of this Prison, mentioned in Scripture, should daunt, and amaze the most presumptuous worldling, that by altering of his course of life, he might avoid the thing itself. Of which, should I but farther relate the fearful descriptions, frequent in Fathers, and Schoolmen, (wherein all notwithstanding come too short) I should not so much rack your patience with horror, by reason of mine own insufficiency, as abuse it with prolixity, by going beyond my time. O God to departed from thee, to accompany the Devil and his angels, to be excluded from heaven, into everlasting fire, always scorched, and never consumed; ever dying, and never dissolved; sinking eternally, and never come unto the bottom; weeping, gnashing, freezing, frying, without the least drop of hope, or hope of pity; I quake, and stop, and dare to go no farther. O indignation of the Almighty, fall not upon us: for our flesh trembleth for fear of thee, & we are afraid of thy terrible judgements. We acknowledge our lightest offences, to deserve thy eternal anger, and this prison to be due for our daily transgressions: but spare us, good Lord, for thy Son, who spared'st not thy Son for us: let not the thought of our last end be so the last end of our thought, that by forgetting thy justice, we neglect thy service, & presume in the least sins, to offend thy infinite Majesty. Hear us, good Lord, for thy Church, and thy Church for thy Son, and thy Son, for both; to whom with thee, and the holy Ghost, three persons and one God, be ascribed all honour, power, and dominion, both now and evermore. AMEN. EPHESUS BACKSLIDING: CONSIDERED AND APPLIED TO THESE TIMES. IN A SERMON PREACHED AT OXFORD, IN St MARIES, the tenth of july, being the Act-sunday. By JOHN PRIDEAUX, Doctor of Divinity, Regius Professor, and Rector of Exeter College. JOHN 6.67. Will ye also go away? OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. TO THE RIGHT WORSHIPFUL MY VERY REVEREND AND WORTHY PATRON, Dr BODLEY CANON OF EXETER, AND Parson of SHOBROOKE IN DEVON. SIR, BEING overruled by some friends to print this Sermon, not framed, nor intended to any such purpose: my choice was easier to whom I should dedicate it. The world seethe how much I am bound to you for the late real kindness conferred on me. For which, to show myself thankful by all honest means, the less you expect it, the more I hold it due. Our Saviour, Who most avoided popular applause, See thou say nothing to any man, Mark. 1.44. misliked not the Samaritane, Luk. 17.16. that turned back to give thanks. And much it were to be wished, that in these day's thanks would serve. Mat. 21.12. But since buyers and sellers have broken into the Temple, Iudas'es' what will you give me, Mat. 26.15. and Simon Magus' offering, make most bargains for Benefices. Act. 8.18. Whereby God is dishonoured, worthy men disheartened, hirelings preferred, good laws deluded, holy things profaned, the Church stained, the people starved. The more remarkable therefore hath been your free dealing with me, and your religious kinsman's M. Periam's, with M. Orford of our College. If such Patrons might be patterns for disposing the Lords portion many in the country might be better taught and in our Universities sooner employed. Myself with this savour of yours am the more affected, because it comes from my native country, to which my best services were otherwise devoured. Besides, it stands with a kind of conveniency (in my desires at least) that Exeter College especially, should be patronised from Exeter; from which it first had its name and Founder, and for which it hath bred (as by God's grace it shall continue to do) so many men of worth. Concerning this ensuing discourse, I have little to say. It must speak for its self, now it appears abroad. judicious is that position of S. Augustine, Haud quicquam facit bonos vel malos mores, nisi boni vel mali amores, ep. 52. Amor est vis animae, naturali quodam pondere ferens eam in locum vel finem suum. Lib. de nat. & dignit. divini amoris cap. 1. men's life's are as their loves: whereof Bernard gives the reason, because loves is to the soul, as weight to the body, it caries it to the right place, if it be rightly placed. As long as the Lark soareth upward, she sings without danger of the Net: but stooping to gaze on the Fowler's deceitful glass, she is quickly ensnared. We are all too far enamoured with the glympses of things below; where the Devils begins are always in a readiness. Our ancestors first love was more wisely fixed. My song therefore hath been, return, return, Cant. 6.13. O Shulamite, return, return! Which howsoever may sound harsh in some men's censures; yet the better sort (I trust) will conceive my meaning to be good He that runs in a race, Hòmil. 7. in ep. ad Philip. (saith chrysostom) is not so much to eye the spectators, as the mark. And Readers it cannot meet with more understanding, than it had hearers. Next to God glory, and the Churches good, if you accept it kindly, I attain my scope. To whom it is due first fruits, from him that assuredly resteth. From Exeter College in Oxford, August. 5. Yours to dispose in the Lord jesus, JOHN PRIDEAUX. EPHESUS BACK-SLIDING CONSIDERED AND APPLIED TO THESE TIMES. REVEL. 2.4. Nevertheless, I have somewhat against thee, because thou hast left thy first love. THere is nothing so dangerous to the estate of a Christian, that travaileth here from Egypt to the heavenly Canaan, as spiritual pride, and carnal security. For seeing that all our life is but a temptation, (as Saint a Nemo securus esse debet in ista vita, quae tota tentatio nominatur, ut qui fieri potuit ex deteriore melior, non fiat etiam ex meliore deterior. lib. 10. Confess. c. 32. Augustine confesseth;) great heed must be taken, lest he that should grow on from worse to better, by his careless negligence fall away from better to worse. This was the Angel's case of Ephesus, as my * vers. 1. Text showeth; whom he that holdeth the seven Stars in his right hand, and walketh in the midst of the seven golden Candlesticks (that is, b Seb. Meyer apud Marlor. in hunc locum. Rhemist. annotat. Viegas in 1. cap. Apoc. Sect. 14. Ribera ibid. Bulling. conc. 7. v. 5. upholdeth the Ministers of his Word, and continually suruaieth his Churches, to repair defects) vouchsafeth in this regard to rouse by an Epistle. That seeing unsensible decays continued, in time prove great breaches, sliding leads to falling, cooling to benumb'nesse, drowsiness to sleep, slackness to defection, indifferency to senselessness, and a loathing of all Religion; Ephesus might look about from whence she had fall'n, and repent, and do her first works: lest the sudden approach of her Lord should take her loitering, and by removing her Candlestick, prevent her conversion. 2 For the clearer passage to the words, some difference must be reconciled among Interpreters, who are meant especially by the seven Angels, to whom these seven Epistles are in general directed. c Vestigat arcan. sensus in Apocal. Antuerp. 1614 lib. 2. Notat. 1. Alcaezar the jesuite, in his new painted bulk upon this Revelation, says, the Bishops; d In hoc cap. disp. 2. Fox, Fulke, Bullinger in hoc caput conc. 6. Viegas in hoc caput, sect. 1. Perer. in cap. 1. disp. 15. Pererius his fellow (together with some Ancients, Arethas, Andreas, Ansbert, and Anselme,) think rather the people; S. Ambrose, Haymo, and Beda, join both together: and this is best approved of our reformed Interpreters. For howsoever the inscriptions be to the Angels only, who signify (according to most) not celestial spirits, but the Pastors of those Churches, yet the contents concern their * In tantum Angelorum nomine Ecclesias Catholicas voluit intelligi, ut iubeat Angelos poenitentiam agere. Aug. in Apoc. Hom. 2. flocks as near as themselves, and therefore in the former Chapter we have, verse 11. What thou seest, writ in a Book, and send to the seven Churches which are in Asia. Not that it is all one to write to the Church, and to the Head & Governor thereof,;; (as the a Inver. ●um not. mark Rhemists hence would gather, to screw in, and interest their Pope to dispose of all things:) but rather to express the bond betwixt the people and Pastor, whose faults he is to reprove, or answer for; and therefore it stands him upon, to communicate what he receives. Now this particular Pastor here of Ephesus, b In hunc locum Comment. in ver. 1. Lyra would have to be Timothy. Ribera labours to refute that out of Metaphrastes; but Pererius and Alcazar take Lyra's part. Others name Onesimus, some Tychicus. Be it either, or neither, it matters not, the Spirit of God being silent. For the best may grow remiss, and need daily inciting. Vid. D. joach. Vadian. in epitome. 1. Nat. hist. l. 36. cap. 14. Euseb. lib. 3. Hist. Eccles. cap. 18. Baron. Annal. anno Christi 98. ver. 2. ver. 3. As Ephesus here, the Metropolis of little Asia, and glory of jonia, famous amongst the Gentiles, for her situation, and Temple, which (as Pliny reports) was 220. years in building; famous amongst Christians, for Saint john's residence, and Saint Paul's Epistle unto them; nay, which our Saviour here commends in such ample terms, for her forwardness in labour, for her constancy in patience, for her zeal in reforming manners, for her discretion in dismasking Heretics, whose constancy, patience, labour, and that for a right end, for his name's sake, and that without failing or fainting, are ingeminated with good approbation, immediately before my Text; may have somewhat notwithstanding, Chap. 1. v. 14. that is out of frame; their friends may oversee it, themselves may scarce perceive it, which the flaming eyes of Christ will pierce through to censure, Nevertheless I have somewhat against thee, because thou hast left thy first love. 3 As though with his beloved Spouse he had thus debated the matter: Think not, Ephesus, but I take notice of all thy doings and sufferings; thy labours please me well, I approve thy works, I pity thy patience, and cannot choose but commend thy discipline; but O that this first affection were seconded with the like alacrity! for do not I perceive thy coldness in devotion, thy carelessness in Preaching, thy slackness in performing any deed of charity? Hast thou not begun in the Spirit, and now art sinking back to end in the flesh? Ephesus, I love thee, and therefore may not soothe thee; much good (thou seest) I speak of thee, yet somewhat I have against thee. I remember the kindness of thy youth, it was hearty and thorough; but time hath cooled it, and thou art grown remiss. My left hand is under thy herd, Cant. 2.6. Jbid. v. 5. and my right hand doth embrace thee, I daily stay thee with Flagons, and comfort thee with Apples, as thou hast occasion; Cant. 1.7. but thou hast turned aside to the Flocks of thy Companions, so that when I come with my bedewed head, Cant. 5.2. and dropping locks in the night, to find my accustomed entertainment, saying, Open unto me, my sister, my Love, my Dove, Ibid. ver. 3. my undefiled: thou tellest me, thy coat is off, and thou canst not put it on; that thy feet are washed, and thou art loath to defile them: such excuses thou hast to put me off, and make me withdraw my self. Ibid. ver. 4. Whereat though thy bowels are sometimes moved, yet stirring not to give entrance as thou wert wont to do; pretend what thou mayst, say what thou wilt, dissemble how thou canst, it is manifest thou hast left thy first heat of affection. And this I taker to be the complaint of our wronged heavenly Solomon, included in the words I have read unto you. The sum is, 4. An Indictment of Ephesus for back-sliding and security: Wherein observe the 1 Exception, Nevertheless; 2 Accusation, I have somewhat against thee; 3 Fault, because thou hast left thy first love. A Church militant cannot be without Exceptions; where exceptions are to be taken, Christ sticketh not to accuse; and accuse he doth never without a fault. The first showeth our infirmity; the second, our Saviour's integrity, and the third, sin's malignity. That we may be humbled in the first, and directed by the second, to correct the third: Within these bounds I shall endeavour, by God's assistance, and your Christian patience, to confine my meditations. He that hath an care to hear, Reve. 2.7. let him hearken what the spirit saith unto the Churches; to the Churches, as well of great Britain, as those of little Asia. For howsoever we flatter ourselves, our defections are more deeply to be accused, and perfections as subject to a Nevertheless, the note of exception to Ephesus; notwithstanding all its good parts; which falleth here in order to be first considered. Nevertheless. 5. As in Arts, so in Acts of morality; few veritiers are so general, that admit not exception. If a Church might plead immunity, Ephesus might here stand upon our Saviour's testimony. For are not her labours in peace, and patience in trouble, (as Aretius well observeth) once and again repeated, and commended? In hunc locum. Evil men should have little ease in her, for she could not bear them. Dissemblers should not deceive her, ver. 2. for she would try them, 1. Cor. 15.32. Act. 20.29. and find them liars. The beasts that assaulted her, she fought with; the grievous Wolves that were prophesied to enter amongst them, she endured and resisted. ver. 20. Chap. 3.1. ver. 14. jezabel prevailed in Thyatira, Sardis had a name without life, Pergamus was tainted with Baalisme, and Laodicea's lukewarmeness, was loathsome to God's stomach. Ephesus notwithstanding escapes all this, Chap. 3.16. ver. 6. Lib. 1. cap. 27. vid. Euseb. lib. 3. hist. Eccles. cap. 26. Theod. Heret. Fab. lib. 3. Ignat. Epist. 9 nay, her hate to the Nicolaitans for their community of wives, and promiscuous lusts (as Ireneus and Theodoret object unto them) is registered afterwards as an especial commendation. What could a man here pick out, that he might justly censure? who would not esteem such a Church, to be in the road way to happiness? yet when Christ comes with his Fan, there is Chaff found amongst the Wheat. Much is well, yet somewhat worse than it was, or aught to be; the good is fostered, the ill excepted at. Nevertheless.] Many things might be here gathered for our instruction; one especially from our Saviour's manner of reproof, Richard. de Sanct. victor. Viegas. which may be a pattern unto us all in that behalf: first, to take notice of, then ingeniously to confess God's graces in any (if any be found at all) before we be too busy with the imperfections of our brethren. For this puts the faulty out of suspicion of bitterness in the Reprover, it encourageth men to do more, when somewhat is commended, and keeps them from desperate resolutions, by retaining them in a hope of a possible recovery. It breeds a loathing of sin, by ranking it by virtue, Aretius. whence its ugliness is the more discovered, and his judgement the sharper censured, that embraceth so foul a monster, to the blemishing of those good parts, which otherwise might highly grace him. Those that will fish for men's souls, must look how they bait their hooks: and too harsh an increpation (saith Gregory) is like an Axe, Ferrum de manubrio prosilit, cum de correptione sermo durior excidit, etc. Curae Past. part. 2. cap. 10. that flieth from the handle, it may kill thy brother, when it should only cut down the briers of sin. But this I note only by the way, not purposely follow, as not so necessary for these soothing times, wherein most are rather too pleasing, then piercing. Ephesus here so commended, and yet excepted at so plainly, directs us more usefully to this observation: That the best Churches may be subject, and are liable to exception. 6 It is usual with the Fathers to compare the Church to the Moon, Ambros. lib. 5. Epist. 31. Aug. in Psal. 10. & 104. in regard of her visible changing, like to the others waxing and waning. But the similitude holds as well, in respect of her borrowed light, and spotted face; all the beams she reflecteth to the world, are darted upon her by the Sun of righteousness; and yet by reason of her unequal temper, in her brightest shining, she appeareth spotty. Herself acknowledgeth so much, Cant. 1.5. I am black, but comely (O ye daughters of jerusalem) as the Tents of Kedar, as the Curtains of Solomon. Lib. 3. de Doctrine. Christ. c. 32. Whereupon Saint Augustine commendeth this rule of Ticonius the Donatist, which he calleth, De permixta Ecclesia. Whereby (saith he) the Scripture, by reason of the temporal communion between the godly and wicked, attributeth that promiscuously to either, which originally groweth but from the one. Solomon's Curtains (indeed) belong to the Church, but Kedars Tents are Ismaels', who may not inherit with the free borne: yet the Beloved consisting of both, hath the titles of both, those spots will not out; there will be such a speckled breed, as long as the flocks cast their eyes on motley vanities, in the gutters of this world. All the types in holy writ, whereby the Church is shadowed unto us, most evidently show so much. The floor hath in it Wheat and Chaff, Math. 3.12. The net good fish and bad, Math. 13.47. See but into the nuptial banquet of the Son, is not there one found without a wedding garment? Was there not a Cham and unclean beasts in the Ark? Mat. 22.11. Gen. 7. Mat. 25.2. Ibid. ver. 32. foolish Virgins amongst the Bride's Attendants? Goats in the great Shepherd's flock? And in his stately Palace, vessels as well to dishonour as service and glory? So that, 2 Tim. 2.20. that of the Angel to Esdras, may here pass for Canonical, 2. Esd. 8.2. when thou askest the earth, it shall say unto thee, that it giveth much mould whereof earthen vessels are made, but little dust that gold comes of: even so is the course of this present world, and the Church's case in this present world. 1. Cor. 5.1. Ibid. cap. 15. Thus the Corinthians were polluted with an incestuous person, and troubled with Sadduces; Gal. 3. Rom. 12.2.16. Coloss. 3.8. 2. Thes. 3.6. ver. 6. & 15. ver. 9 & 13. ver. 14.20. ver. 24. cap. 3.1. cap. 3.16. the Galatians bewitched, the Romans, Colossians, and Thessalonians, had haughty spirits, brabbling Sophisters, brethren that walked disorderly, crept in amongst them. But what need I look back so fare? Appear there not here amongst these seven Asian Churches, an odious company of Nicolaitans? Hath not Satan here his Synagogue and seat? Balaam and jezabel, their Bawds and Panders? Read we not of depths of Satan? Names of those, that make a show to live, without life? Lukewarmnesse, and vaunting, and senselessness, among so many especial commendations? The Father's testimonies for this point, are not sentences, but volumes. It is the main scope of Saint a Tom. 2. Orthodox. & Luciferian. Dial. Hierome against the Luciferians, and of Saint b Tom. 2. Ep. 164. ad Emeritum Donatist. Tom. 7. contra epist. Parmen. lib. 3. tom. 7. cont. Crescon. grammat. lib. 3. cap. 37.38. lib. 1. de civet. Dei ca 35. & passim alibi praecipuè, tom. 7. Can. 2.2. Augustine, against the Donatists, and Pelagians, to prove that it is a poor pretence, to make a Schism in the Church, in regard of some dislikes, which might, and should be amended. For at what time was it ever so free, that no exceptions could be taken? As a Lily among thorns, so is my love among the daughters. Non dictum est (saith Saint c In Psal. 99 Augustine) in medio alienarum, sed in medio filiarum; It is not said amongst strangers, but amongst the daughters. The sons of her mother against her, d Esaiah. 9.21. Ephraim against Manasses, and Manasses against Ephraim, in one Nation; the e Mat. 10.35. father against the son, and the mother against the daughter, in one house; f Gen. 25.22. Esau struggling with jacob, in one womb; nay, the g Rom. 7.23. natural man against the spiritual, in the same members. And yet if we would go farther, we may chance to meet with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, james 1.8. a double-souled man (if I may so speak) by reason of unstable distractions in the same mind. To such a lunacy are subject all things under the Moon. Whiles we dwell with Mesech (as David complaineth) some enemies to peace will be sure amongst us. Psal. 120.5. There will be always tares to be weeded, ulcers to be cured, ruins to be repaired, rends to be amended, sinks to be purged, Lepers to be cleansed, manners to be reform, controversies & heartburning to be taken up and composed. And the reasons for it are diverse; that the Elect might be employed & tried, Reprobates left unexcusable, 1. Cor. 11.19. Rom. 2.1. God's strength appear in our weakness, and his mercy, and justice, in such variety of objects. Otherwise how should the Church be militant without an Adversary? Or why should it daily pray, Forgive us our trespasses, if here it might attain to be freed from all exceptions? Go therefore (saith the Lord to Ezechiel) and set a mark upon the foreheads of the men that sigh, and that cry for all the abominations that be done: not about the suburbs only, Zanch. lib. de Relig. Christ. cap. 24. thes. 11. Aug. lib. 2. Retract. cap. 18. cap. 9.4. Aug. Tom. 2. ep. 164. ad Emeritum Donatist. Mat. 24.40. In Psal. 99 Luk. 17.34. but in the midst of jerusalem? For how should jerusalem be untainted? seeing of two men together in the field, the one should be received, the other rejected; of two women grinding at the Mill, the one should be taken, the other left. What place more secure than our beds? (as S. Augustine sweetly amplifieth) yet thence it also followeth, that of two men lying together, the one shall be taken, & the other left. Thus the Church must bear those whom she cannot discern; & lament, what she cannot amend: she must not make a rent in the coat that is seameles; it is reserved for the Angels only at the last day, Mat. 13.41. & 25.32. between the Sheep and Goats to make a separation. 7 How then can some fanatical spirits of our days, See Bernard's separatists schism and plain evidences, together with Dr Hals Apology against Brownists. Lib. de Baptist. Donatus separated for some bad ones in the Church. Novatus and Lucifer, for want of strict discipline. Audius for some lesser abuses, as Epiphan. witnesseth, Heres. 70. Mornaeus de Eccles. cap. 2. Esa. 1.6. jerem. 3. Mat. 9.12. Mat. 2.17. with any show of reason be excused (Beloved) who, upon dislike of our discipline, and some ceremonies they fancy not, retire themselves to conventicles, from their natural mother; where they have almost, as many sects, as sectaries, one testifiing (as they speak) against another, with no less gall, than giddiness? But these Saturnine, and melancholy-complectioned wanderers (as Zwinglius justly terms them) are fit for a Physician to purge, than a Divine to confute. Their reasons are long sithence answered by the Fathers, against Donatus, Novatus, Lucifer, and Audius: I will touch therefore at them only, and so pass along. They reckon up disorder in our Discipline, corruption in manners, superstition in Ceremonies, and the unworthy coming of all sorts to the receiving of the Sacraments. But these things can only be matter of reproof, not sufficient, or efficient causes of separation. When from the sole of the foot, to the crown of the head, no soundness was found in Israel, did Esaiah fly to rail, or rather stay to preach? All the ways (crieth jeremiah) are polluted with the whoredoms, and filthy lusts of juda; where he continueth notwithstanding to lament, not persuadeth to forsake. So our Saviour balked not the proud Pharises, or poor Publicans, that needed the Physician; and S. john leapt out of the Bath, (as Irenaeus reports it) not out of the Church wherein he found a Authors differ in this Relation see Iren. l. 3. c. 3. Euseb. hist. lib. 3. cap. 22. Theod. Haeret. fabul. lib. 2. Hieron. in scrip. Eccles. de Joh. Baronium Tom. 1. anno 74. either Ebion, or Cerinthus the Heretic. But the Church (say they) must be pure without spot or wrinkle, Ephes. 5.27. True (saith St b Lib. 1. Ret. ac. c. 19 & l. 2. c. 18. Augustine) ad hoc est electa, non, ut iam sit talis, sed quae praeparetur. It must strive so here to be, and shall be so hereafter; but yet it is not; save only in desire, and Christ's acceptation. So Saint c Ser. 3. de Fest. omnium Sanct. Bernard out of Saint d In Hieremi. cap. 31. Hierome, the Apostle speaks not of the Church which now is, but of that which shall be after the Resurrection. The end is here expressed, which Christ drives at, (saith judicious e In hunc locum. Calvine) not that which is performed for the Church already. But do not the f Esai 48.20. jer. 50.8. & 51.6. Rev. 18.4. Prophets (say they) charge us to fly Babylon, and all the abominations of Antichrist, lest we be partakers both of her sins and plagues? Most true; and we have done it, not so much by a g junius in. lib. singular. praepos. controu. 4. general. Bellar. c. 17. Apapatu, non Ecclesia; ab Idolis, non templo; à tyrannide, non republica; à peste, non urbe, recedimus, planè co●lituri quam primum Anti-Christam cum pravis humoribus evomuerit. Mornaeus de Eccl. cap. 10. local separation, as a necessary renuntiation, not of the good she hath but of the poison she hath added. Here then cometh their Hebrew song, which they sing in a strange land, being the main objection they always harp on: If you (say h Ainsworth against Bernard. Robinson against Dr Hall. they) might shake off Rome for the Antichristian leprosy, whereof she would not be cured; why might not we do the like by you, for the Babylonish garments, which yet you retain as the execrable thing amongst you? The case would prove fare different (Beloved) if these reformers had but the patience to discuss it. For first, our refraining, rather than separation, from Rome's community, was for known, and convinced abominations, of i Armin. thes. 22. prodigious tyranny, manifest heresy, open Idolatry, whereunto we were commanded by the Holy Ghost, directed by the Fathers, and Counsels, admonished by their own men; as k Lib. de Religione, cap. 24. Thes. 17.18.19. Zanchius judiciously proves, and these our wayward brethren cannot choose but acknowledge. Between whom and us, the quarrel is fare otherwise; we say, for things merely indifferent; they find very doubtful and controversial. Secondly, our reformation was orderly by the Magistrate, authorized by God in that behalf: theirs tumultuous, as near to rebellion, as without warrant. For as in Religion, the body is one thing, the skirts and outward government another; so in reformation, private profession is one thing, and public injunction another. Profess the grounds of Religion I may and must, either without, or before, or against my Prince; but to reform in public government, where something is truly amiss, who gives me warrant? 2. Chron. 34. Nehem. 2. Ezra. 1. Did the Israelites attempt it without josiah? or Nehemiah without Artaxerxes? or Zerubbabel against Cyrus? In those times (indeed) the Prophets prophesied, but built not, they directed, but corrected not. Ever their hearts smote them, in but meddling with the skirt of the Lords Anointed in this behalf. Whom if they could not win to redress all abuses; they held their duties discharged, and the fault transferred on the hinderers; whom they stayed to pray for, not forsook to disgrace. Whence ariseth a third difference betwixt our renouncing Rome, and these men's leaving us. We were never the Pope's subjects, as they were Queen Elizabeth's, and are now King james ' es. Our forefathers (indeed) acknowledged a certain preeminence of that See; but it was but as a matter of course, and courtesy, at most of humane constitution, not of necessity, or obligation by the Word of God. And is it all one to shake off thy lawful Magistrate, to whom God subjecteth thee, and thy debauched companion, or whorish neighbour, with whom thou mightest ever have stood in equal terms? Add to this the encroaching of the Papacy, as much upon the Prerogatives of Commonwealths, as the Liberties of the Church: If the like could be objected to us, we should be content to hearken. Last of all, we were pressed in Popery, to assent to their blaspheamous heresies, Zanch. de relig. cap. 24. Thes. 16. and damnable Idolatry; no man might be safely silent, or refrain in those acts, which were most against his conscience. Now these men cannot complain of the like hard measure amongst us. The refusal of conformity brings no man to the stake; it stops only in some courses, some dangerous private Spirits, D. Hall Decad. 6. Epist. 5 from wrangling about circumstances, to unite all against the common adversary, that strikes at the foundation. For who ever took discipline to be more essential to the Church, than Order in an Army, or a Hedge to a Vineyard, or Proportion to a Body, or a Hem to a Garment? An Army, Vineyard, Body, Garment, may be, but perfect and well it cannot be, without these things. Now a discipline they acknowledge amongst us, but not right. Say it were so, (which they shall never be able to prove) wilt thou forsake thy house, because the wall is mud? Or leave thy Vineyard, because the Hedge in some places is ruinous? Doth a guest invited to a banquet, strait leave the table in a sum, for the misplacing of a trencher, or napkin, or because some dish is not served in aright? Divers moderate spirits there remain among us, who perchance approve not all our ceremonies, yet run no to Amsterdam, as holding such a remedy more * Nulla potest à schismaticis tanta fieri correptio, id est, emendatio, quanta est schismatis pernicies. Tertul. de Prescript. cap. 60. 1. joh. 4.1. 1. Cor. 14.32. dangerous than the cause. The Disciples of Christ (I am sure) took wiser courses, when the brethren had a controversy amongst them about legal Ceremonies, Act. 15. the Apostles and Elders came together to consult, that private spirits might be tried, and the spirits of the Prophets subjected to the Prophets. Who if they give no satisfaction (as too oft it hath fall'n out in Popish Conventicles,) a faction crying down the truth, and the most, the best, no posting is prescribed to the Pope's inerrability; or separation allowed, to the wronged parties; but the Apostles rule is to be followed, Philip. 3.16. First the ground must be searched, Vid. Parei Iren. cap. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. wherein the agreement is, and whereto we have already attained; then followeth walking so fare by the same rule, minding the same thing. In which walk when we come to the point of parting, cross ways must not be taken, or schisms raised, but the perfect must forbear the weaker, and expect Gods good pleasure, Ver. 15. who will reveal in due time (as the Apostle there promiseth) to those that are otherwise minded, as much as concerneth his children to understand. Vi. Aug. Tom. 7. in Donatist sparsim per libros sex. Thus Cyprian behaved himself, in regard of the Donatists: who, though he dissented from the Catholics in the point of rebaptisation; yet he forsook not the unity of those Churches, which censured his opinion, to associate himself to a company of schismatics. Saint Augustine saith, De Baptism cont. Donatist lib. 7. cap. 49. that God permitted him so to fall, that his example might more benefit the Church, in maintaining unity, than his judgement hurt it, in defending the error of rebaptising heretics. 8 Thus he that bringeth light out of darkness, Aug. de vera Religione, Tom. 1. cap. 6. maketh scandals, the trial and triumph of his chosen. Infidels he proposeth to be converted by them, Heretics to be the touchstone of our doctrine, Schismatiks to be the credit of our constancy, jews to be the foil of our beauty; some must be invited, Jdem ibid. some excluded, some left, some led on by our even carriage: so many tasks are laid upon the few labourers, who in the Lords great Harvest shall ever find no less to suffer, then do; both scouring them from idleness, and ministering matter of conquest, according to that of Saint Augustine; Open enemies, and false brethren, benefit most commonly the Church by the providence of God; Ibid. cap. 8. Non verum docendo quod nesciunt, sed ad verum quaerendum carnales; ad verum aperiendum spirituales Catholicos excitando. It was Lucifer the Heretics perverseness, that drew S. Hierome unto the stage; the wickedness of julian that brought cyril to write; Arrius stirring, that cleared the article of the Trinity, by Great Athanasius; Pelagius wilfulness, that edged on Saint Augustine to sift and discover so) narrowly the frailty of man's free will. And to touch a little on our latter times, were it not the Monks absurdities, that first set Luther a work? The Schoolman's mixtures, and brabbles, that occasioned Calvin, Martyr, and the rest of our Worthies, more closely to stick unto the Text? Seldom there threatneth a Goliath, but a David ariseth; or a false heart forsaketh his station, but presently some one or other is ready in the gap. So our Harding yielded us a jewel, our Campian an Humfryes, our Stapleton a Whitaker, our Martin a Fulke, our Hart a Raynolds: to spare the modesty of the living, who take the same courses. And I make no doubt, but that Socinus blaspheamies, Arminius subtleties, Vorstius novelties, Bertius quiddities, shall rather be an occasion of farther clearing, then shaking the settled truth amongst us; as the clamours of the Ubiquitaries have been, for the Sacrament, Grace, and Predestination in the reformed Churches of Germany. Courage, courage therefore (my dear Christian brethren) we see the ground whereon our lot is fall'n. Whatsoever now happeneth, hath been foretold, and fore-sampled, and therefore should be the less offensive, because so well foreknown. Our task remaineth, to gather with Christ, Luk. 11.23. not scatter with the envious, or separate with the malcontent; and when we have done our best, yet somewhat may be objected, that maketh against us. The accusation of Ephesus, and second member of my Text; whereof I will endeavour to gather somewhat. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an usual Ellypsis; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have against thee, In hunc locum, vid. Bezam in in Mar. 6.19. de phrasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for I have somewhat against thee, or to accuse thee of: as both Beza and Camerarius observe. Men may oversee much, or dissemble what they see, or please themselves with the present, or be misinformed by others; but our Saviour deals more roundly & sound. I have (saith he) not a suspicion only, but somewhat, as before for Ephesus' commendation, so here against her. Sweet jesus! art thou become an accuser? Wilt thou our only advocate be extreme to mark what is amiss? Luk. 22.31.32. It's Satan's office to winnow; thy prayer was wont to be, that the faith of thine might not fail: and may somewhat now incense thee, that hast paid the ransom for all our sins? But fear not little flock; he that strikes, will heal. This somewhat through his mercy will prove as much as nothing. Satan accuseth through malice, to condemn; but Christ through love, to amend thee. Non deser it ad poenam, (saith Richardus à Sancto Victore) sed monet ad poenitentiam. In textum. His accusations are instructions, his chastisements peace, his precious balms shall never break our heads. In Ezechiel. homil. 11. Non parcit, ut parcat, non miseretur, ut magis misereatur, Hieron. in Ezech. cap. 7.4. As a Surgeon being to launce his best-beloved child, he long handleth softly (saith Gregory) before he strikes, and then cutteth and weepeth, and weepeth, and cutteth again, (as Saint Bernard feelingly expresseth it;) otherwise sparing would be spilling, in such a pleurisy, which cannot be cured without letting blood; so this great Physician of our souls will not stick to reprove any thing, where something may grow, to set all things out of order. Whence I infer, that. The smallest faults in the Church are not to pass uncontrolled. No toleration is to be granted for any thing that is amiss, either in Pastor, or people. 10 As the plague is in the body, so is sin in the soul; nothing sooner infecteth, spreadeth, killeth: being like a bemired Dog, that in fawning, defileth; Mat. 13.31. speedier than a grain of Mustardseed, from the least seed, becoming the greatest amongst herbs. Not to quash therefore in the egg this venomous Cockatrice, is to foster it against ourselves, till it be unconquerable; and not to purge the least leaven thereof, is to endanger, and corrupt the whole mass of goodness. In regard whereof, the walker amongst the Candlesticks, with the two-edged sword in his mouth, hath furnished out his Prophets to be fit for such a purpose. One hath his forehead as an Adamant, harder than a flint, not to be dismayed at men's proud looks, howsoever they be hardhearted, and impudent, Ezech. 3.8. Another is a fenced brazen wall, not to be prevailed against, jer. 15.20. And hence grew the resolution of poor silly Prophets, not to favour the least offences in the greatest persons. Samuel is bold with Saul, Wherefore didst thou evil in the sight of the Lord? Vers. 19 1. Sam. 15. Nathan with David, Wherefore hast thou despised the commandment of the Lord? Vers. 9 2. Sam. 12. So Hanani to Asa, Vers. 9 Thou hast done foolishly, 2. Chron. 16. Azariah to Vzziah, It pertaineth not to thee, Vzziah, to burn Incense to the Lord, Vers. 18. 2. Chro. 26. john Baptist to Herod, It is not lawful for thee, to have thy brother's wife, Vers. 4. Math. 14. No sin in his own nature, may pass here for venial; (as the a Bellar. lib. 1 de Amissione great. & statu peccat. cap. 9 & seq. . Romanists forth their Popelings;) nay concupiscence itself, so extenuated by the b Thom. 1.2. q. 85. ar. 3. Bonau. in 2. Sent. d. 32. q. 1. Schoolmen, and pargetted over by the c Beslarm. de Amis. great. et statu pec. l. 5. cap. 5. Greg. de Valent. in 1.2. q. 82. disp. 6. q. 12. punct. unico. jesuits, must here come under the lash. For, Gen. 6.5. is not exception taken at the very imagination of the thoughts? Doth not David acknowledge the wickedness of his shaping, and pollution of his conception, Psal. 51? And that chosen vessel S. Paul, five times in the sixth to the Romans, six times in the seaventh, and three times in the eighth, disclaim, by the name of sin, our original corruption? What fault more pardonable in these our days, than the remissness of a father to untoward children? Or the carefulness of a young man, to hold his own? Or the forwardness of a man of parts to purchase preferment? 1. Sam. 4.18. Mar. 10.21. Yet Eli smarted for the first, and the young man in the Gospel (otherwise commended) was touched by our Saviour for the second, Act. 8.23. and the gall of Simon Magus was broken for the third. The reason whereof is pregnant. The commandment is peremptory against all (as the Apostle urgeth it) Thou shalt not lust: Now a Botch is never cured, Rom. 7.7. as long as the core remaineth. Excrements grow in dead carcases, Scintilla erat Arrius, etc. lib. 3. Comment. in Gal. cap. 5. while the humour lasteth. And the fire increaseth, as the fuel is ministered. Arrius was but a spark in the beginning, (saith Saint Hierome) but being not then trodden out, it cost the world a groan to quench his heresy. The least cranny or hole unstopped (as Saint chrysostom well adviseth) is sufficient to sink the largest ship. Wilt thou then except at a moat in thy brother's eye, and canst thou favour a sin to fester in his conversation? In cap. 2. Apocalyps'. 1. Unhappy friendship (saith Carthusian) quae illum quem diligit, tacendo tradit diabolo! God save every good Christian from such a friend, who by soothing and forbearing, will damn his soul! He betrayeth therefore his brother, that favoureth his ears, to break his neck, seeing somewhat uncontrolled, may grow to any thing, & one devil finding entrance to an house swept and garnished, Math. 12.45. will quickly get a company fare worse than himself. 11 If than no fault in a Church, in a family, in a private person, in substance or circumstance, whether it be much, or somewhat, must be suffered unchecked; what impudency arms our adversaries the Papists, to mention a toleration of their superstition, especially amongst us, whose eyes God hath so fare opened to see their abominations? Hath the Lord so mercifully freed us from this spiritual Egypt, and shall we again be longing for their Pepons and Onions? Hath he enlightened us so clearly by the lantern of his Word, not to make use of it ourselves, but to see how grossly our adversaries are misled to cross it? It cannot be the conceit of a true Christian, to be so falsehearted to his Lord and Master. If Baal be God, profess it wholly; but if the Lord be God, Deut. 22. Ver. 11. cursed be such halting. A plough of an Ox and an Ass, a garment of Linsie-wolsie, Meremaids half fish and half flesh, Centaur's half horse and half man, are monstrous and abominable in his jealous affection. Deut. 7. v. 1. & seq. When the Lord thy God shall bring thee into the land (saith Moses to Israel) which thou goest to possess, thou shalt make no covenant with the people thereof, but down with their Groves, and burn their Images with fire: no marriages must be made between them and God's people: and reasons are given; Exod. 23.33. It will turn thy children to serve other gods; It will be a snare unto thee. And did it not prove so to strong Samson, to wise Solomon, to uxorious Achab, to all that ever were drawn to this indifferency? It is not for nothing then, that Esay and jeremy were so earnest with Israel, Esai. 52. jerem. 51. 2. Cor. 6.14. to sever themselves from Babylon, Saint Paul with the Corinthians, not to bear the yoke with unbelievers: Saint john with all, not to afford as much as an Ave, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. joh. 10. good day, or good night to an obstinate Heretic. And not to tyre your patience with examples in this kind; Bellar. in Praef. ad primam controv. Theol. lib. 4. hist. cap. 14. the very Boys of Samosatene, solemnly cast into the fire a Tennis-ball, in the midst of their Market place (as Bellarmine himself relates out of Theodoret) because it had but touched the foot of the Ass, whereon Lucius road, their heretical Bishop. But what need I instance in Christians? The Heathens themselves have been ever scrupulous, not rashly to allow of such a blending, or mixture of Religions. It is the ancient Latin of the old Law in Tully, Lib. 2. de legib. Nemo habessit Deos novos & advenas, nisi publicè ascitos: private men, must submit themselves to public conformity: new gods, and strange gods, must come in upon examination. In regard whereof Atilius Regulus by decree of the Senate (as Livy testifieth) was to gather all books of Ceremonies, Lib. 25. at a certain day, to stop variety of Religions. So Herodotus reports, that the King of Scythia flew Anacharsis the Philosopher, Lib. 4. for worshipping the mother of the gods after the Athenian manner. Heliogabalus (indeed) with Adrian, In Heliog. & Adrian. jovinian. Socrat. lib. 3. cap. 21. Valens Arianus Theod. l. 4. c. 22. Nicephor. lib. 10. cap. 32. and some other Roman Emperors (as Lampridius records it) commended all manner of worship in one Temple; but it tended to no other purpose, than the like stratagem of julian the Apostata, who gave heretics freedom amongst right believers, not that he cared for either, but that by their mutual distractions, he might destroy both. Tumenim reddidit Easilicas haereticis (saith Saint Augustine) quando templa Daemoniis. Epist. 166. Such a good commodity came by the toleration of heretics, that they that could endure it, should take Devil and all for company. Excellent therefore is Saint Basils' resolution to the Precedent of Valens the Emperor; Theodoret. lib. 4. cap. 17. Those that are throughly seasoned with true religion, will rather suffer all kinds of death, then give way for the altering of one syllable. A man would think that there were but small difference (it is but a little jota) between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lib. 2. cap. 18. & 19 & Hist. Tripart. lib. 5. cap. 21.33. Vid. Bellar. de laicis, l. 3. c. 19 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet the right believers could never be brought, (as Theodoret witnesseth) either to omit the one, or admit the other. Sylvanus and Eustathius boldly told the Emperor himself (it is recorded in the 5. Book and 24. Chapter of the Tripartite History) Power thou hast (O Emperor) to punish us, but never to drive us from the tenants of our forefathers. To add politic considerations, I list not. The world seethe how little, Polonia and our nearer neighbours have gotten, by practising this Alcoran Divinity of tolerating diverse Religions: Alcor. 2. & 119. which howsoever Parsons, with others of our homebred vipers, in their diverse supplications to His Majesty, Lib. 3. de Trifiplic. homin. of▪ have presumed most Impudently to plead for: yet Weston their own man, most earnestly detests it; a c. cap. 14. Promp. Cath. ser. 6. post Pasc. Stapleton rails at b Lib. 3. Polit. cap. 7. Vers. 5. Bodin for but mentioning such a liberty; the Rhemists conclude out of Cyprian, and Hilary, upon the fourth to the Ephesians, that it is not to be endured. And mark but BELLARMINE'S own words (who is of the same opinion, in the nineteenth Chapter of his book de Laicis) Catholici non patiuntur in suo grege ullos, qui ostendunt ullo signo externo, se favere Lutheranis. The Catholics (saith he) do not suffer any in their flock, that show by any outward sign, that they do but as much as favour the Lutherans. And would they expect that of us, which they themselves profess, to be impious to ask, and irreligious to grant? or should we endure such impudence, that offereth to propose that which supposeth us to be Atheists? What do they then but betray Religion, and expose themselves to all sides hatred, who in such a case, but stagger, or express not themselves? If therefore thou be on our side, tumble out the Roman jezabel at the window, howsoever she be painted. Babylon's Brats must not be dandled, but dashed against the stones. Psal. 137.9. Phynea's zeal, Iehu's march, Iosiah's resolution, Luther's heroical spirit, have ever best prevailed against the mystery of iniquity. For who finds not that Rome is as a nettle? it stings where it is gently handled; and provideth powder, and poisoned knives, where she is not manacled. The voice of more than man, and louder than a Trumpet, is therefore necessary for you (fathers and brethren) in these dangerous times, to be inquisitive for the truth, and to speak home, and resolutely, that somewhat be not defective, through our default. Hath God enjoined us to be watchful Pastors, and shall we sleep, or fly, or take no notice, when the Wolf cometh? Are we seers, and shall we wink at any thing? Especially seeing that a cloud rising from the Sea, 1. King. 18.44. but as big as a man's hand, may soon overcast the heaven, and procure a storm; and a few runagates coming from beyond the Seas, may quickly infect a whole Country of weaklings, never forestalled by true grounds, but naturally carried to sensuality, and superstition. Who if they dare set foot sometimes in such places as this is, (for where will not the Devil intrude, and his Imps follow?) to the entangling of some vntatechized giddy-braines, with shows of learning, and counterfeit antiquity; let us have somewhat against them to nip them in the bud, Psal. 58. that ere ever their Pots be made hot with thorns, so indignation may vex them, as a thing that is raw. 12. Last of all, for the rest of you (my brethren;) If somewhat may not be amiss, but all means must be used, for the redress thereof: suffer yourselves to be led with all alacrity, and meekness, either by the gentle, or rough hand of those that are your Teachers. You must not think (with Ahab) that we trouble Israel, 1 King. 10.17. when we permit you not to settle on the least dregs of your sins; or to cry out with him, when we speak plain unto you, 1 King. 21.20. Hast thou found me, O mine enemy? Frantic man! because I tell thee the truth, am I become thine enemy? Art thou so possessed, that when thy Saviour comes to free thee from legions, wilt thou exclaim outragioussy, Mark. 5.7. What have I to do with thee, thou jesus, thou Son of the most high God? I should stick on this point (Beloved) which is a great stop to the progress of the Gospel. For, when the Preacher brings the words of the wise, you come not provided with the ears of the attentive. Every learner will be a censurer, and an offender, a correcter. All are gone out of the way, there is not one that doth good, no not one, and yet (as the Lord complaineth by his Prophet Hoseah) no man must strive, Hosea. 4.4. or reprove another, for the people are as they, that strive with the Priest. And is not this a just cause, why (as here he taxeth Ephesus) so our Saviour in like manner should have somewhat against us? And because we may presume to expostulate with the jews in Malachi, Cap. 1. Ver. 2.6. Wherein and wherein do we so much transgress? Let me thrust into this great Harvest a little farther my sickle; to remember our natural dulness with a therein & therein. Atheism and flattery are eminent in the Court; therein our Saviour hath somewhat against us: Sacrilege grates the Church, Simony is forced upon the ministry, therein and therein our Saviour hath somewhat against us. In the whole Commonwealth when usury grows a vocation, drunkenness and whoredom, the practice of good fellowship, stabbing and swearing a note of resolution, oppression a kind of justice, and tithes the Preachers portion, the domains of such men, who commonly are worst affected to Church or Religion; be not herein and herein many somewhats which our Saviour may most palpably urge against us? jeremy's book, Chap. 36.8. Chap. 2.1. and Ezechiel's role written within and without, cannot contain the particulars I might here descend unto. Somewhat might be had against Husbands, that suffer their wives and children to be Recusants, when they themselves can strain to profess any conformity. Somewhat against wives, who commanded to hearken at home, 1. Cor. 14.35. will needs be Teachers abroad, being Antichrists chiefest factors, to vent his superstitions; who should be as the fruitful vine upon the house; Psal. 128.3. but prove the twining Ivy that plucketh down the wall. Somewhat against Magistrates, and Officials, who are lukewarm, or false-harted in God's cause, to the deluding of good laws, and increase of superstition. Somewhat against Reformers, who busying their tongues most commonly in things that pertain not to them, disable themselves through faction, to do good in greater matters. Beloved brethren, parity is not purity, nor the wisest preaching, the wrangling about ceremonies, nor the vilifying of faulty Ministers, the profitablest lesson the ignorant people can hear: zeal may run without discretion, and do more hurt then good. Then strain at Gnats, and tithe mint and cummin, when thou hast reform the greater breaches of the law. And here if I should go farther, more might be had against sacrilegious hypocrites; who pretend purging, and intent pilling; who are sweeping God's House, and prying into every corner, not to restore the groat that is lost, but to take away the penny that is left. Achan's stoning, and Belshazzar's doom, and Iudah's hanging might lesson these men sufficiently, from such dangerous meddling with consecreated things: whereto the old Emblem may serve for illustration; if thou snatch from the Lords Altar, with the ravenous Eagle, but a gobbet of a sacrifice to cram thy young ones, some coal (perchance) may stick unto it, which brought to thy nest, will set all on fire. And to draw to an end in this point; who seethe not what a great deal more might be had, against Parents for indulgence, children for riot, masters for hardness, servants for unfaithfulness, young men for idleness, old men for covetousness, Tutors for carelessness, Scholars for dissoluteness, Pastors for coldness and nonresidence, people for contempt and profaneness, many for pride and luxury, all for unthankfulness; who in so great plenty have stored up so little, in such continued peace, have made so small profit, upon so good advantages, have gained no more ground of our adversaries. Alas (beloved) with what nails or goads shall I fasten this doctrine to our consciences? Plenty, peace, means, will all one day accuse us, for looking back with Lot's wife, when we should have hastened forward; which was the fault of Ephesus (as the sequel showeth) wherein I will labour to prevent your weariness. 13 Because thou hast left thy first love, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Rhemists give it, Because thou hast left thy first Charity. Some Critics put a difference, betwixt dilection, love, and Charity, making love more than dilection, Polan. syntag. lib. 9 ca 10. Illiricus. (as Cicero seems to do) and Charity more than love. But this curiosity is here needless, especially to set love and charity by the ears, which so well agree in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the original. The time permits me not to sift things narrowly. Not to trifle therefore on the word: Love, according to Saint Augustine (as Lombard cities him in the 27. dist. of the 3. of the Sentences) is the most right affection of the mind, by which God is loved for himself, and our neighbour, for and in God. I include not here that incomprehensible love, which is in God, or rather God himself, essentially, notionally, and personally considered (as the Schoolmen have ventured to speculate) but content myself with an habit, infused by God, effused in good works, Vid. Altenstaig. in verbo charitas. diffused amongst our neighbours. Whose efficient, end, and object, is God himself; subject, man's heart; fruits, obedience, patience, and the notseeking of our own; companions, sincerity and constancy; opposites, distrust of our selves, Diligens non diligenda; aut aequè diligens quod minus vel amplius diligendum est aut minus vel amplius quod aequè diligendum est; contra ordinem charitatis diligit. Bonau. & Gabriel. ibid. ex Aug. and a hard conceit of our brethren. This love is as orderly, as forward; and heedy, as hasty in her proceed. For things not to be beloved, it loveth not; things of different worth, it loveth not alike; things of equal esteem, it esteemeth not partially; (as Saint Augustine wittily observeth) but above us, it findeth God; in us, our own souls; besides us, our friends and enemies to spend its strength upon. Thus our Angel here of Ephesus began to do, and continued to do, for aught I find objected. For it followeth not, thou hast run into ill courses, thou hast shaken off all goodness, thou beginnest to be hateful and loathsome: neither read we absolutely, (as joachim, Lyra, In textum. and the best Interpreters observe) Thou hast lost thy Charity; no (saith Thomas, Ansbert, and Richardus,) it was not the habit that was extinguished, but some degrees slaked, the fault was in the manner of doing, thou hast not lost thy love; Aretius. Brightman, Viegas sect. 7. Perer. in Apo. c. 2. disp. 5. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (too true an allusion to the name) thou hast remitted, thou hast diminished, thou hast cooled, not that thou now hast, but that which thou hadst, not thy love absolutely, but thy first love. Whether this happened, through the instability of freewill, which headlong to ill, is drawn only to good, whereby as in violent motions, the progress is slower than the beginning; or because God's grace is supernatural; and resteth in man as in a strange subject, unprepared and opposite to it's sweet motions; or that the flesh with Amalek, sometimes gets ground, to force the soul in jeopardy, to lift up the hands for help; or for that our course is a race, or daily striving against the stream, where tripping, or failing in a stroke, doth quickly cast us back; or that our spiritual life in some sort is answerable to our carnal, full of heat and humours in our first growth, which afterward in age are cooled and dried up; I stand now not to discuss. What this first love should here be, and wherein it consisteth, some difference may be found among Interpreters. Arius Montanus fetcheth it fare, In textum. as though it should signify the love received in the first creation; Hugo holds it a defect in preaching; Are t'has a neglect of almsdeeds. But what need such scruples? Why might it not rather be a decaying in all the virtues before mentioned; as Saint Ambrose, and Richardus, with our latter Writers, more judiciously take it? The first love therefore that every Convert hath, Heb. 6.4. is his ardent affection at his first enlightening, and tasting of God's holy Spirit; whereby the joy for his freedom from sin and Satan, carrieth all his faculties to adore the Author of it. The makes whereof are the renouncing all things, in comparison of it; Mat. 13. joh. 6. Colos. 3.1. the enduring of losses and afflictions to retain it; the reverencing of God's Word and Ministers, for increasing of it; a struggling against sin, the flesh, and world, that they may not hinder it; Luk. 19.6. 1. Thess. 1.9.10. a relieving of Christ's needy members for the expressing of it; a continuance in the powerful means of praying, preaching, harkening, meditating, conference with good company, for the continual renewing and preserving of it; Heb. 10. not quenching the motions of the holy Spirit, flying all occasions of back-sliding, suspecting especially these four enemies, spiritual pride in the best, carnal policy in the greatest, worldly prosperity in the richest, and abuse of Christian liberty in the gallantest. In all which, or in most, or at least in some, our Angel and Church (as it should seem) had been here defective. They halted in their march, abated their edge, began to be weary of well-doing, Psal. 78.9. and like as the children of Ephraim having their Bows bend, turned themselves back in the day of battle. Which our Saviour here taxing, for a sin not to be suffered, it directs us to this conclusion; which I propose in Saint Bernard's words, In via vitae, In Purificat. B. Mariae. Serm. 2. non progredit est regredi, In a Christian course, to be slack, or at a stand; is a falling away, or a turning back again. 14 The walk of a Christian showeth it, which must be from strength to strength, Psalm 84.7. His path as the morning light, that shineth more and more unto the perfect day, Proverb. 4.18. He runs in the savour of his Saviour's Ointment, Cant. 1.4. For as the house of David, 2. Sam. 3.1. in the long war between it and Saul, ever grew stronger and stronger; the waters in Ezechiel, deeper and deeper; Ezech. 47.3.4.5 Luk. 14.10. 1. Tim. 1.18. the word to the humble guest in the Gospel, Sat up higher: so in this warfare under our heavenly General, we must always fight, in his vineyard, Mat. 20. 1. Cor. 9.24. always work, in the race he hath appointed us, always run, until we obtain the victory, the penny, the Crown, which is laid up for us in the world to come. For the motion of a Christian must not be like that of the Planets in their Epicycles; now ascending, then descending, sometimes stationary, anon retrograde; but rather as the beasts mentioned by Ezechiel, who passing forward, returned not again: Chap. 1.9. Levit. 6.12. his charity is as fire upon the Lord's Altar, always kindled, and never extinguished; his grace not as a standing puddle, that quickly putrefieth, but as the fountain of living water; john 4. that bubbleth, Ver. 14. and springeth up to everlasting life. 2. Tim. 4.10. He revolts not with Demas, disappoints not with Meroz, stands not still with the idlers in the Gospel, judg. 5.23. Mat. 20.3. nor followeth a far off with timorous Peter: but thrusts himself forth with David into every good action, Psal. 108. O God my heart is ready, my heart is ready. I will sing and give praise, with the best member that I have. Psal. 63.5. And as long as I live, will I magnify thee in this manner, and lift up my hands in thy name. For what great matter is it (saith Saint Augustine) to begin well and not to hold on? Like a Meteor, to give a blaze, De bono Pursue. c. 1. and suddenly to vanish without heat, or light; like a Locust (saith Gregory) to flyrt up, Locustarum saltus, Greg. Moral. l. 31. cap. 12. 1. Sam. 10.7. Act. 8.13. Mar. 6.20. 1. King. 21.37 Luk. 18.10. Act. 24.25. and presently to fall on the earth again. Saul at his first entrance behaved himself well. Simon Magus believed; Herod hearkened, Ahab fasted, the Pharisees prayed, Felix trembled, and a Socrat. lib. 3 c. 1. julian the Apostata in the beginning made a fair show: But minime certè est bonus, qui melior esse non vult; good he cannot be (saith b Epist. 9.1. Bernard) that will not be better; and si dixer is sufficit, periisti; say but once thou art good enough, and Saint c Lib. de Cantico Novo. Augustine will pronounce thee in a manner undone. For faintness in this case, is failing; loitering, leaving; standing, or staggering, an absolute starting back. Ephesus here but trips, and the spur (you see) is presently in its side: Thou hast left thy first love.] 15 In making use of which doctrine, the time will scarce permit me to point at particulars. For how fitly would come here to be taxed, lukewarmness in our profession, dulness in our calling, deadness in our charity, repining in our patience, remissness in our discipline; from many of which, Ephesus (as you have heard) was free. What a gulf (if comparison were made) would too plainly appear, between the first onset of our heroical reformers, and the flagging seconding of them in these our days: as also to encourage the true hearts, that strive as yet amongst us, to express their first love; what exhortation could be earnest enough? what commendation correspondent? what thanks, and prayers to God sufficient, for the continuance, and increasing of his blessings upon them? But I must not trespass so fare on your patience. I will but lap therefore with Gedoons soldiers at the river, judg. 7. 1. Sam. 14. or touch the honey, as jonathan, with the tip of my rod, and leave the farther applying to your private religious meditations. 16 Where first (if I listed to be contentious) the Rhemists note on these words of my Text, might give sufficient occasion: For Ephesus being here accused, to have left her first love; By this (say they) is plainly refuted that, which some heretics hold; that a man once in grace and charity, can never fall from it. Only to clear the place, and pass by purposely what otherwise might here be sifted; I answer briefly, This note is a notable instance of the ignorant and perverse dealing of these glossers, who either understand not us, or the Text, or their own men, or else of purpose catch at any thing, to delude their simple Proselytes, For do not their own men distinguish, between the habit of Charity, and the act, the cause, and the effect, the essence, and the degrees, the action, and the manner of performing? And have not our men made it plain enough, that the grace we affirm cannot be lost, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God's working favour, not man's inconstant work, depending not on man's freewill, but God's free election, whose decrees are unalterable, and gifts without repentance? But Satan may be here set against Satan; the jesuites against the Rhemists. Viegas words are, Non amisit charitatem, In textum. ibid. sed de charitat is fervore nonnihil remisit; the Angel fell not here from charity, but was not so hot as before. It was not privatio (saith Pererius) but a kind of Laodicean lukewar menesse. They performed not, duly, daily, often, earnestly, to so many, in so many things, the good they were wont to do? which they further confirm to be the exposition of Are t'has, Abbess joachim, Richardus a sancto Victore, Lyra, Pannonius, Hugo Cardinalis, Carthusian; and that deduced manifestly from the very Text. For love the Angel did, but not as at the first, grace he had, but not so working, as at the beginning; work he did, but not with that alacrity and zeal he was accustomed to do. Tzebi was flourishing, Dan. 8.9 Deut. 32.15. but faltering; jeshurun was fat, but lazy. 17 A reproof as necessary for our times, as our times are fare from the first reformation. When the chief of the Fathers and ancient men, that had seen the first Temple, beheld how much the second was inferior to it; howsoever some juniors sang and shouted, they wept aloud (saith the Text) Ezra 3.12. More our good Fathers would now lament, if they lived but to see us their degenerate posterity. Me thinks we should stand together in this comparison, as the men of Chica in the Maps, near the straits of Magellane, by our travellers of Europe: they as the sons of Anak, we as Grasshoppers; so fare from attaining their forwardness in Religion, that diverse account it their glory to be snarling at them. But such comparisons would prove odious to be farther prosecuted. To say no more; If Luther's zeal, or Calvine's judicious painfulness, could be found in some mongrel temporizers, that are so forward to censure them; I should think among some professors, our first love were in some measure recovered. Fathers and Brethren, is this a time to make a doubt, whether the Pope be Antichrist or no, seeing his horns and marks are so apparently discovered? And must we now fall back to be catechised by Lombard, and Aquinas; as though our ownemens' doctrine, so evidently grounded on Scripture, not refusing the touch of pure antiquity, or any true school-learning, were not conclusive, and acute enough, for our abstractive capacities? Our first love to God's word was a great deal more fervent; when so many burned in defiance of Romish mixtures. O that the consideration hereof, would rouse up every one of us in our several places, to remember, whence we are fall'n, and to do our first works! How happy would it be for Ministers, to show their first love to the truth! for hearers, to make good their first love to their Ministers! for both, to join together, in an holy emulation, to profess, and express, the first love of our zealous predecessors? And if ever the Lord marched before his Church in a pillar of cloud and fire, Exod. 13. to guide them in the way they are to walk; now he doth before us (Beloved) to mind us of our ungratefulness, and to set us in a course, to return to our first love. What a blessing is it to have a Royal King, so able and resolute to withstand Popery! a Clergy so eminent, a People (for the most part) so forward, that maugre Achitophel's projects, Sanballets stops, some Wolves among the Pastors, some Foxes among the Lambs, the main notwithstanding goes constantly forward for the pursuit and recovery of this first love. Distractions (I confess) may dismay, and discontents affright the godly, to make us the more solicitous to hold fast that we have; but comparing our helps, with the assaults, and our case, with our neighbours that dwell about us, we shall find cause to confess with David: Truly God remaineth yet loving to this our Israel; Psal. 73.1. Psal. 147.20. and he hath not done so to any nation. For to return home to ourselves of this place, doth not the late bounty of so many famous benefactors, so fresh in our memories, so obvious to our senses, put all good men in comfort, that this first love, By that Knight of immortal memory S. Thomas Bodley. in diverse of our days, is not altogether extinguished? I cannot express it sufficiently; Our Library built, and furnished, our Schools mounting, so many Colleges enlarged! what arguments can be more evident, that this first love is revived in some, to stir it up in others, and to maintain it in us? At this present, the Lord hath given the Word, 19 Doctors of Divinity Proceeders. and behold the company of Preachers! who, as that Angel that came up from Gilgal to Bochim, judges 2. will for the most part (I make no doubt) be shortly amongst you (Beloved) to stir and set you a weeping after your first love. And to end with that which follows my text, Often to remember from whence we are fall'n, Vers. 5. and repent, and do our first works, is the path our Saviour here preseribeth to lead us to our first love. The meditation of his sudden coming, and the endangering of our present happiness, are the motives to hasten this first love. To hate the abominations of Popery, Vers. 6. (as the Ephesians did here the deeds of the Nicolaitans) is an evidence of a soul prepared, for the entertaining and relishing this first love. Hast thou a mind to the Tree of life, Vers. 7. which is in the midst of the Paradise of God? O hearken then to strive, and strive to over come! for this is the price, that our Saviour here proposeth to them that persevere, to retain their first love. O Lord, thou art acquainted with our backslidings, and seest the rubs that are cast athwart us: Draw us therefore, we beseech thee, that we may follow thee; turn our brawny hearts, and we shall be converted; that acknowledging our many imperfections, and the necessity of reprooving them, we may shake off all worldly encumbrances, to recover & embrace our first love; through thee the best-beloved, our only Saviour and Redeemer: to whom, with the Father, and the holy Ghost, be all honour and glory, both now and for evermore. Amen. A CHRISTIANS OFFERING. AS IT WAS DELIVERED IN A SERMON ON Christmas day, at Christ-Church in Oxford. By JOHN PRIDEAUX, Doctor of Divinity, Regius Professor, and Rector of Exeter College. OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. A CHRISTIANS OFFERING. AS IT WAS DELIVERED IN A SERMON ON Christmas day, at Christ-Church in Oxford. PSALM 110.3. In the day of thy Power shall the people offer thee freewill Offerings with an holy worship; the dew of thy birth is of the womb of the Morning. THis Psalm is an evident prophecy of our Saviour Christ, our Saviour himself so interpreting it, Mat. 22. Mark 12. and Luke 20. Some jews would make it to be Eliezers' gratulation for his master Abraham's victory against the five Kings, Gen. 14. Others, Davids thanksgiving for his escaping Saul, & settling in the kingdom. But the wiser Rabbins refer it no otherwise then we do, to the Messiah alone, (as Lyra on this Psalm noteth:) and that Calvin ever went about to wrest, or apply it to David, is a malicious slander of Hunnius and Gesner, as Pareus showeth at large, in his second book Calvini orthodoxi, cap. 41. Now this Prophecy fore-describeth, first, the calling of the Messiah to the office of the Mediatorship, both Kingly and Priestly, in the four first verses: and secondly, the administration of his Kingly Office in the three following verses to the end of the Psalm. His calling to this Kingly office, is solemnised first by a Commission: Secondly, by a promise. The Commission graceth him first with Title, my Lord, secondly, with Peace, Sat thou on my right hand. The Promise assureth Him first of the crushing and trampling of his enemies under foot in the residue of the first verse. Then, of the general spreading of the Gospel from whence, and among whom; verse 2. Lastly, of the condition of the believers, who should be willing in their offerings, holy in their worship, innumerable for their multitude, verse 3. The Priestly Office succeedeth, confirmed, first, by an oath, The Lord hath sworn: and farther illustrated by the type of Melchisedech, verse 4. on which the Author to the. Hebrews at large commenteth, chap. 7. To this the administration of his Kingly office is annexed, and farther amplified, first, by the successful onset, The Lord shall wound Kings, judge the Heathen, fill places with dead bodies, smite in sunder the heads of diverse Countries; verse 5.6. Then by his triumphant victory in lifting up the Head to reign, after he had passed the brook of all tribulations and crosses, with resolute expedition according to his Father's appointment, verse the last. Thus we have the general view of the whole Psalm, which (according to Cassiodore) is the absolute sum and comprisall of the Messiah doings & sufferings, manifested at large in the Old & New Testament, Totum hic summatim dicitur, quicquid in utroque Testamento continetur. so that this third verse falleth out to be a particular touch of the Believers application; the former exhibiting the King's Due, this the Subject's Duty: In which may it please you to observe the circumstances, 1. Of the time,] In the day of thy Power. 2. of the Persons] amplified by their 1. Devotion,] The people shall offer thee freewill offerings with an holy Worship. 2. Hidden increase and innumerable multitude, The dew of thy Birth is of the Womb of the Morning. The first may be referred to the solemnity of this Time: the second may mind us of our duties in celebrating this Time's solemnity. The third may rest as a comfort to the afflicted Church, whose lot though it sometimes fall as a Lily among Thorns, Esay 1.8. or as a Lodge in a Garden of Cucumbers, or as a besieged City: Yet it will prove at length to be a goodly heritage, through the good will of him that dwelled in the Bush, Deut. 23.16. who shall water her Furrows with the dew of heaven, & lead her forth by the rivers of comfort. The points therefore I am to stand upon, may be reduced to these three heads, 1. The Incarnation of Christ. 2. The duty of Christians. 3. The hidden and fruitful propagation of the Church of Christ. Which may be connected thus for our better memory, and more ready practice. The Son of God (as upon this day of his Power) manifested himself in our flesh for our Redemption: therefore let us offer unto him freewill-offerings with an holy worship, that so amongst us the multitude of the faithful may increase, as the numberless drops of dew from the morning's womb. Of which high mysteries if my discourse come short (as needs it must) of your expectation, I trust, my known distractions in another kind, and small time allotted for a business of this consequence may be in stead of an apology. That which shall be now defective in me, may be made up hereafter (when God shall give leave) by * him whose turn in a case of necessity I now supply. Dr Godwin the Reverend Dean of Christ-Church. For the present, I shall be forced from my wont method of Doctrines and Uses, to propose what I have to say by way of explication and application, which experience will reach a man to be the readiest course, though both in effect come to one. First then, of the Incarnation of Christ manifested to the world, especially upon this day, and here foretold in general in these words of my Text, In the day of thy power.] 2. The exception that may here he taken to the reading (which is according to the most common Translation of our Church Books,) will prove upon scanning to be nothing material. The original indeed hath it in this order, as our last Translation sets it: Thy people shall be willing in the day of thy Power. But no man (I trust) will be so Critical, to put any great difference betwixt, In the day of thy power shall thy people offer thee free will offerings; and The people shall be willing in the day of thy Power. In the day of thy strength, saith the vulgar: of thy force and valour, In die virtutis, fortitudinis, exercitus. say Tremellius and junius: Of the Assemblies, say they of Geneva: of the Armies (saith Munster;) at such times as thou shalt bring thy bands and join battle, as Vatablus, Castalio, and the Chaldy Paraphrase have it. All which the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bear without any straining. Now the better to gather the meaning we are to consider, that a Vid. Pelbart. Ros. Theolog. lib. 3. Altenstaig. ver. Adventus. Hospinianum de Orig. Festorum Christia. pa. 131. Divines do mention a fourfold coming of Christ: the first in the flesh; And the Word was made flesh, john. 1.14. The second, into the hearts of the faithful; Behold, I stand at the door and knock; if any hear my voice and open the door, I will come in to him and sup with him, Revel. 3.20 The third, at the hour of every man's death: Watch ye therefore, for ye know not when the Master of the house comes, Mar. 13.35. The fourth, at the universal and dreadful day of judgement: For then shall ye see the Son of man come in a cloud, with power and great glory, Legenda aurea in principio. Luk. 21.27. In reference to these four come of Christ; the Church by a laudable custom, hath anciently celebrated the four Sundays, immediately going before the feast of the Nativity, by the name of Advent Sundays, that prepared beforehand, with the due meditation of so inestimable a benefit, we might solemnize the Nativity, with the greater triumph. Which here to be meant certainly (though not only) by the day of power, The Church read it for one of the Psalms appointed for Evening prayer for this day may be easily gathered by the former verse: For when began the root of jesse apparently to sprout, or the rod of power to be sent from Zion, among the midst of the Gentiles, Christ's enemies, but at the breaking down of the partition wall, published first in jerusalem, and from thence to all the world, by the Apostles preaching? All which notwithstanding (saith Lombard) had ground and beginning from the coming of our Saviour in the flesh. 3. Sent. d. 1. Whence we are to conceive somewhat more to be meant by the day of Christ's power, then by power in itself, considered without this adjunct of day. His power indeed from the beginning was ever sufficiently manifested by the Creation of the world, preserving of the Church, conversing with the Patriarches, entering into league with Abraham and Isaac, wrestling with jacob, leading his people through the Wilderness, (he being a Gen. 14. Moseses b Deut. 18. great Prophet, c Iosh. 5.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iosua's Captain of the Host of the Lord, Iob's d job. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, e Chap. 7. Isaiah Immanuel, f Chap. 3. zachary's joshua, g Dan. 8.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daniel's Palmoni, as here David's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom all the Types and Sacrifices of the Law had reference; and therefore in jury must needs be well known, whose name was so great in Israel:) Yet to us, to us (I say) the Gentiles that sat in darkness, and in the shadow of death, the manifestation of this power never appeared, before this fullness of time, this acceptable year, this day of Christ's power springing from on high had visited us, as it is fully, Plenè & brevitèr de Incarnatione. though shortly here set down (saith Cassiodore) in the doctrine of the Incarnation. 3. In which, for the farther enlarging of our meditations, as this time occasioneth, we may observe first, the conception, secondly, the nativity of our Saviour; his conception shows him to be the Son of God, his Nativity the Son of man; another manner of conceiving could not have been void of sin, another kind of birth had called his Manhood in question. In this conception we shall most profitably inquire, First, who took our nature upon him: Secondly, how: Thirdly, by what efficient it was immediately brought to pass. Who? the second person in the Trinity, john. 1.14. The Word was made flesh and dwelled among us. That the Incarnation was most agreeable to the second person in the Trinity, the h In 3. Sent. d. 1. Schoolmen labour to show: First, out of the properties attributed to him in Scripture; (and if I may so translate their term appropriata;) Secondly, out of his approprieties. The properties are four. First, he is called the Son: and who so fit as the Heir to fetch home the lost Prodigals, and make them coheirs with him. Secondly, he is termed the Word, as readiest at all assays to declare his Father's will, preach his Law, Psalm. 2. & manifest his name: joh. 17. Thirdly, in that he is the express image of his Father's person, Heb. 1. who could more conveniently restore the image of God which was decayed in us. Lastly, the Mediatorship, best sorted with the middle person in the Trinity, to take our nature, and to become a mean for reconciling us with God. The Approprieties which are also four, Wisdom, Strength, Equality, Pulchritude, (observed by Saint Augustine and Hilary to be attributed to the Son,) do further clear the conveniency of his Incarnation. The Wisdom of God was firtest to restore the things that were made in Wisdom, Psalm. 104. The strength of his arm, to triumph over Hell and Death: Turre-trema. Dom. 1. Advent. q. 3. True Equality, to rectify them who ambitiously had lost themselves by affecting to be as Gods: and beauty to cover their deformities, whose gayest flourish is but as a menstruous garment. The Father could not so conveniently have assumed man's nature, by reason of his internal attribute of innascibility: and lest there should have been two Sons in the Trinity. Neither could this have been performed by the Holy Ghost, without the communicating of the name of the Son (saith Lombard) to more persons than one. Thus the Schoolmen had leisure to contract that which the Fathers by subtle search in this point had hammered out against the old Heretics, who now beginning to revive again in our new Arrians and Samosatenians, it stands us upon to be catechised in these (otherwise needless) subtleties, that some may always stand in the gap, and the truth be not wronged by our slight and negligent maintaining of it. 4. It appeareth by that which hath been briefly touched, who took our nature upon him. It will be harder to express that which followeth, the manner, how? for who shall declare his generation? Esay 53. In vigiliâ. Natalis Domini. In the assumption of our flesh (saith Bernard) three mixtures, the omnipotent Majesty of God made so admirably singular, and singularly admirable, that the like were never done, or ever shall be upon the earth. For there were married, as it were, and linked together Deus & homo, Virgo & Mater, Fides & cor humanum, God and Man; a Maid and a Mother; Faith and man's heart: every word in this point involving a mystery; and novelty, or misplacing of a phrase in the jealousy of careful Antiquity, hath been censured for an heresy. For they ever warily affirmed the humane nature to be assumed, but the Divine to be united. They constantly maintained the distinction and integrity of both natures against Eutyches confusion; united notwithstanding in one and the same person, against Nestorius' distraction. Alex. ab. Hales, Sum. Theol. part. 3. q. 7. m. 1. art. 1. This person the Schoolmen more nicely pronounce to be one, not by that incomprehensible unity which excludeth all multitude or multiplicity: for that belongeth only to the persons in the Deity: but by an union which requires a composition, In 3. Sent. d. 6. q. 3. not huius ex his, (as Durand speaketh) but huius ad hoc; not a framing of a third thing out of diverse parts united; for so the Godhead and the manhood must not be said to concur as parts for the making up of this person, but such an adjoining of the things united the one unto the other, that the natures remaining distinct (as a Lib. 3. ca 10. Agatho rightly teacheth) and all their properties and operations, the subsistence notwithstanding is but one, and in this case (according to Athanasius) one, not by the conversion of the Godhead into flesh, but by taking the manhood into God. The Fathers have much laboured to express this popularly. b Lib. de recta fidei Confess. justine Martyr and c In Symbol. Athanasius bring the similitude of the Soul and body. Saint d Ep. 99 Augustine and e In 3. sen. d. 1. Scotus of two accidental forms in one subject, as of the sameman, who is both a Lawyer and Physician. f Peri Archon. lib. 2. cap. 6. Origen, g Orat. in Nativit. Basil, and h Ortho. fid. lib. 3. cap. 11. Damascene of a piece of glowing Iron to which the fire is incorporated: and this is best approved by Brentius, and Kemnitius. i Ibid. l. 3. c. 5. Damascene again and k In vigil. Natal. serm. 3. Bernard compare the mystery of the Incarnation with that of the Trinity; that as there we believe three persons in one nature: so here we should acknowledge three natures, of flesh, Soul, and Dcitie (as Saint l De Trinitat. l. 13. cap. 17. Augustine speaketh) in one person. But the most expressive is that of a tree and a Scions ingraffed to it, which becometh one with the stock, yet retaineth its own nature and fruit. Thus m In 3. sent. dist. 1. Lib. 3. de Incarnate. cap. 8. Aquinas, Bonaventure, and with them most of our orthodox writers: all which notwithstanding (as Bellarmine in this point truly showeth) come short of the thing. Wherein our Lutherans are farthest out, by grounding the hypostatical Union on the transfusion of the proprieties from one nature into another, and not (as they ought to do) on the communication of the subsistence from the Deity to the Manhood. This only is sufficient to make good these harder speeches in appearance. God hath purchased the Church with his own blood, Acts 20.21. And where the Son of man being upon earth, is affirmed to be in Heaven, joh. 3.13. for subjects of a loser composition afford in a manner the like synechdochical praedications in the concrete (to speak with Logicians) not the abstract. So a Philosopher dyeth (saith Saint Augustine) but not Philosophy; in his 89. Epistle. The Man Christ is every where, but not the manhood; and with these generalities we rest informed of the manner of this conception. The efficient succeedeth, which is the Holy Ghost; Matthew 1.20. Much remaineth to be spoken, and the time weareth: I can but touch therefore at matters, and so away. The action of the Incarnation being opus ad extra, or external, Vid. Turrecrem. in vigil. Nat. Dom. q. 4. belongeth (as you know by a received rule in Divinity) to all the three persons in the Trinity, though it be terminatively in the Son (as the Schools speak) and appropriated here to the Holy Ghost: To the Holy Ghost (saith Saint Augustine) by reason he is the conveier and distributer of all the boundless graces and mercies, that flow to us from the Deity, among which, a greater than this of the Incarnation cannot be conceived. Some have laboured to open this more plainly by this obvious comparison: Three sisters (say they) concur to the weaving of one seamlesse coat, which the Second only weareth, and the third immediately setteth on: So man's nature was assumed only by the Son, united by the Holy Ghost, though wrought by all three. But in such profundities it is dangerous venturing farther than the text inlightens us. This we have expressed by an Angel concerning the secret of this conception: Luke. 1.35. The Holy Ghost shall come upon thee] as for a work that goeth beyond all substitution of any created Excellency. And the power of the most high shall overshadow thee] either as a shelter to free the sacred Embryo, from original infection, to which Adam's flesh was liable, and actuate it in the womb by an unconceivable operation; or as a cloud to overshadow it from our ambitious prying (as Calvin and Stella take it) who neglecting and loathing that we are bound to learn, 1 Sam. 6. will endanger ourselves with the Bethshemites to look too fare into the Ark. 5. Thus fare of the Conception of our Saviour, being the dawning (as it were) of the day of his power, which hath brought us to the Nativity, wherein this Sun of Righteousness appears above the Horrizon. Here the nativity must be said to be (with Damascene and Aquinas) of the person, Lib. 3. part. 3. q. 35. art. 1. Actiones sunt suppofitorum, non naturarum. and not of the humane nature, as some will speak unadvisedly. For the humane nature is only the term of this action, the Person the subject: who was borne of a Virgin, that yet ever remained a Virgin, Maria virgo ante partum, in partu, post partum erat porta clausa. Augu. ex Ezech. 44. vid. Turrecrem. in vigil. nat. Dom. q. 3. (howsoever Helvidius dreamt the contrary;) and that by opening the womb, not utero clauso, as the Papists imagine, to make way for their poetical transubstantiation: (for not the bearing of a child, but the knowing before of a man is opposite only to virginity) as true philosophy and sense might teach them. Now in this blessed Nativity of this Virgin's son, we are briefly to take notice of these four circumstances; the time the place, the manner; the manifestation. For the time we need not trouble ourselves with the differences of Chronologers, Hebrew and Greek, Vid. Sleidan. de 4. Imper. lib. 1.— Genebrard. l. 1. Chronolog. Greek and Latin, old and new, wherein, two scarce meet in one reckoning, either for the year or month, much less for the day, as diverse have laboriously showed: but rest ourselves on the general certainties which the Scripture affords us. When the Sceptre therefore was departed from judah (according to jacobs' prophecy, Gen. 49.) when the first Temple was destroyed and the second was yet standing, foretold by zachary and Aggai, H●g. 2.7. under the last Monarch, in the last of Daniel's weeks, which some would have to end precisely at Christ's passion; others, at the overthrow of jerusalem by Titus and Vespasian; Origen, Driedo, jansenius, Vid. Willet in Daniel. pag. 295. john. 1. and Melancthon, at his Nativity, when the Romans out of their Sibyls, Herod from the jews, the jews out of their Prophets, the Easterlings from Balaam's star, were so possessed with expectation of such a King to be borne, that it was not the question of the jews alone, but the inquisition almost of all the world, Who art thou? Art thou Elias? Art thou that Prophet? Art thou he that should come, or do we look for another? Then in this fullness of time appeared the morning of the day of His power, Gal. 4.4. wherein the seed of the Woman advanced forward to break the serpent's head. The place which He honoured with His birth, was not ruling Rome, or glorious jerusalem, but little Bethlem, little incomparison of many thousands of judah. Mich. 5.2. There was another Bethlem in Galilee, near Nazareth, Hieronym. in 2. Matth. where joseph and the Blessed Virgin great with child than dwelled, but all the world must be taxed by Augustus that ruled all, Luke 2. to occasion a removal of this holy couple, that so prophecies might be accomplished by God's secret hand, that guideth the projects of the greatest, and Statesmen unwittingly bring to pass what he had before determined. That which politic Augustus and oruell Herod never dreamt of, and the proud Scribes and Pharisees would have held madness to have noted poor joseph and Mary for, King David foresaw in the Spirit, and truly gave notice of it: Psal. 132. Lo, we have heard of it at Ephrata, and found it in the fields of the wood. And where could this bread of life be more conveniently borne (faith Gregory) then at Bethlem, which is by interpretation the house of bread? in a little town and hovel, to show the vanity of pompous and luxurious buildings: as a pilgrim in an Inn and stable, to mind us of our condition in this life, from whence he came to reduce us to the many mansions of his Father. Thirdly, the manner of his birth was so mean; Psal. 22.6. Esay. 53.2. that the Scripture be fulfilled, that from the bottom of humility, he might the more gloriously ascend to the top of power: that the great ones of this world may be hence lessoned not to swell in such outward vanities, and disdain their poor brethren. That the difference might be the more conspicuous and apparent betwixt his First and his Second coming, and to teach us to expect our portions and dividends, not here, where he had nothing, but hereafter, where in all abundance he hath provided for us. Last of all, the manifestation of this gloriously-meane Nativity, was so disposed of by the Father's providence, that though the most neglected it, all notwithstanding had that notice, which might leave them unexcusable. The Shepherds in the fields, and the wisemen of the East, jews and Gentiles, Herod and all jerusalem were troubled at it, King and Subjects; Bethlem and all those coasts were filled by the relation of the Shepherds, Town and Country. In the Temple aged Simeon and Anna spoke to all that looked for redemption in jerusalem, men and women. Luke 2. And it is worth the noting, to consider how it pleased God to vary the manner of this manifestation, and to fit it according to men's diverse conditions and capacities. The Eastern Astronomers shall have directions from a Star, Herod a stranger from strangers, the Priests and Scribes from the Prophets wherein they were best studied, holy Simeon and Anna in the midst of their devotions, had a Revelation from the holy Ghost, which best fitted them. But the ruder Shepherd's had the plainest message both by word and tokens, as being unfittest to believe, or to be believed without uncontroleable evidence. 6 I need to hold you no longer in the point of the Incarnation, so wonderfully foretold, so precisely effected, so plainly manifested in this day of the Lords power, which here our Prophet speaketh of: the application now should follow of all the circumstances, if I thought your godly meditations in this behalf had not prevented me. And yet (I know not how) Knowledge and Devotion are sometimes so fare sundered and estranged, that the farther we wade in the one (without the especial operation of God's Spirit) the less we respect the other. A man would have thought the jews had had fair warnings enough of this day of this power, to have daunted them at least from such violent oppositions, and persecutions; and we are hot upon the Scribes and Pharises, as they were upon their Ancestors, Math. 23. If we had been in their days, and case, we would have hastened with the Shepherds, followed the Star with the Wisemen, been at Bethlem, spent our dearest blood, to convey the Child with his Mother from Herod's tyranny; told the Scribes and Priests to their teeth, that they were Serpents and Vipers. Thus we crackle what we would have done, in a wand'ring kind of speculation; but from performing at home what we should do, the very same temptation now hindereth us, which then inveigled, and overthrew the Scribes and Pharises. St Augustine, in his tenth book de Civitate Dei, and 29. chapter, endeavouring to express the cause why Porphyry and the rest of the Platoniques, should be so averse from Christianity, seeing they believed in their own Philosophy, things of as great impossibility, falleth at length upon this issue; Huic veritati ut possis acquiescere, humilitate opus erat, quae cervici vestrae difficilimè persuaderi potest. For the receiving of the Christian Truth; humility must be a preparative; but that you hold a yoke too uneasy for your necks. Upon which he presseth them farther: You can believe (saith he) Porphyry in his book de regressu animae; and Plato shall have credit in his assertions, that the World, and Sun, and Moon are living creatures, and have souls: but when Christians tell you of a Resurrection, you strait forget your selves, and your own Tenants. But what is the cause of this diversity? No other surely so apparent as this; Christus humilitate venit, & vos superbi estis: Christ came humbly into the World, and you are proud. This was also the very stumbling block of the jews: They were so fastened to the earth, and to the conceit of an external Monarchy here below, that it could never be beaten into their brains but their Messiah should be an earthly Conqueror, who should advance his followers to be Magnificoes, and Rulers over all the earth. This conceit seemed also to have possessed Zebedees' children, and therefore their mother must put in for a promise of places like to be about our Saviour in his expected temporal Kingdom; and the Disciples after the Resurrection, were casting about some such matter: Acts 1.6. Lord, wilt thou at this time restore the Kingdom to Israel? So natural a thing it is for flesh and blood to plot for somewhat, especially how to become great here, howsoever it lose by the bargain hereafter. Thus we can observe, (B.) and reprove in others, but yet go on to practise it ourselves, as though our estate and case were of a different nature; otherwise why cannot a little content us, who show ourselves in the managing of that we have, to be worthy of nothing? or why should a mean estate be the subject of scorn, sithence our Saviour's choice hath thus graced it in the day of his power, but that (as Saint Augustine hath it) He was humble, but we are proud? Should it not make us tremble, to ourselves with the Fleece, and not feed the Flock? make it dainty to trouble ourselves with winning fowls, which Christ hath purchased with his dearest blood? plot more for a poor preferment here, then for a Kingdom hereafter? take the purple robe upon us, but turn off the Cross, to be undergone by any Simon of Cyrene, whom we happen upon in the way, but that (as S. Austin hath hit the right vein) our pride looks askew upon our Master's humility? It is this stateliness that makes us unlike our Saviour, and all his true Disciples, that have followed him, and gone before us. For to speak nothing of the Fathers, and those men (as it were) of another world, what is the reason we come so fare short in learning, gifts, and zeal of our Reformers, and Masters, who have gone (as it were) but yesterday day before? Why is there such a sensible decay of Doctrine, and Discipline, among the best, but for that we vie, who should be greatest, and not who should be holiest, aim more at the esteem of men, than the praise of God, and still forget this lesson of our Saviour's humility. He was humble in the day of his power; we account ourselves disgraced, if we be told fully of our faults. The remedy for all this is the direction which followeth. Thy people shall offer thee freewill offerings with an holy worship; which is the duty of the faithful, and second member of my text, that followeth now in order briefly to be considered. 7 Thy people] Thy, implieth a propriety, People, a Congregation, at least a multitude: except the people be Gods, in vain a holy worship is expected, and singularity in this thing is not so acceptable, or fit, as the united devotions of a Congregation, or people. This people shall offer] Here is their external forwardness, exemplary, to draw on others. They shall offer to Thee] Not to others, Saints, Angels, much less their shrines. Our Prophet seems not to be acquainted with any such doctrine. They shall offer thee freewill offerings] This is the inward ground which He especially here respecteth, that giveth to will and to do, and only searcheth the hearts and reynes. With a holy worship,] composed of inward sincerity and outward decency, according to the first and second Commandment. Thus I paraphrase the words as they lie in my translation. Those that read it otherwise, may frame some other deductions, but in substance not much different. The vulgar Latin is here wholly wide from the original, in rendering it Tecum principium, which the Schoolboys of Douai (for their childish translation out of the Latin, credits them no further) construe, With thee, the beginning. The error (as it should seem) of the Greek gave some way to this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which diverse of the Ancients afterward took for a ground to prove the Eternity of the Son of God: but by a mere mistake, both in the pointing of the Hebrew, and then reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with thee] for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy people] and next, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may signify, principality, not beginning (as the vulgar) for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, devotionum, saith Pagnine, and Montanus: spontancarum voluntatum, according to Leo juda, Munster & Vatablus. Ingenuitatum, addeth junius, and the rest different not, which is sufficiently expressed in both our English translations: Thy people shall be willing, or offer thee freewill offerings. It may be (as Moller on my Text conjectures) that the vulgar mistook 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 letters much alike, and so came in the difference. In hunc locum. Bellarmine would fain justify that reading, by chopping and charging points and letters at his pleasure, but his own men concur not with him. Such Criticisms (I know) are harsh in a Sermon, but the Text must be cleared, that the ground be sure. That which follows with an holy worship] some read, in ornatibus sanctis, referring it to the Priests Robes, or garments: so Moller and Piscator. Others in decoribus, or decorislocis Sanctuary, in relation to jerusalem, and the Temple, as Bucer, junius, and Calvin. Saint Jerome seems to mistake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and therefore in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, reads 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the mountains of holiness, all which our last translation very well compriseth, In the beauties of holiness. To fasten then upon some certainty: Two things may be hence gathered, as the graces and lustre of all Christian worship; Cheerfulness in the undertaking, & sincerity in the performance. Both which, as they concern a settled Church or congregation, must be set forth unto the world in regard of the place, the Temple appointed for that purpose, for the more solemnity. In respect of the administration, in vestures or gestures, or some mark of difference, which shall be thought fittest, for decency & edification, between the Priest and people. There may be a holiness without external beauty; and there is external pomp enough, not grounded upon inward holiness. But such unlawful divorces should not dismay us; from a ready, and voluntary striving, for regaining, and maintaining, this belssed match of beauty and holiness. This was God own precept, three times repeated in one chapter, Deut. 12. The freewill offerings, and the rest of that nature, must not be huddled up in private, but brought to the place, which the Lord had chosen, and there must they eat before the Lord, and they must rejoice in all that they put their hand unto, they, and their households, vers. 7. which is again repeated to the like purpose, vers. 12. And ye shall rejoice before the Lord your God, you, and your sons, and your daughters, and your men servants, and your maid servants, and the Levite that is within your gates; And the third time at the 18. verse, and thou shalt rejoice before the Lord, in all that thou puttest thy hand unto. Surely, dulness, or murmuring, or coldness, or external formalities aiming rather to please the world, or stop men's censurings, then proceeding of inward willingness; is so fare from acceptation at the hands of God, that he pronounceth it worthy of all reproach and punishment. What a volley of curses are there thundered forth, Deut. 28. but when or for what offences, are they especially inflicted upon Israel? The cause is plain in the 47. verse. Because thou servest not thy Lord with joyfulness and gladness of heart for the abundance of all things. Agreeable to this, was dying David's exhortation to his here apparent Solomon, 1. Chron. 28.9. And thou, Solomon my son, know thou the God of thy Fathers, & serve him with a perfect heart, and with a willing mind. The reason he addeth, is pressive, For the Lord searcheth all hearts, and understandeth all the imaginations of the thought; If thou seek him, he will be found of thee, but if thou forsake him, he will cast thee off for ever. And what need we in this point go further, than this our kingly Prophets royal practice? Good God, how extaticall in this kind are the flashes of his devotions? Sometimes, in cheering up his own dulness, Why art so vexed, O my soul, and why art so disquieted in me? Sometimes, in exciting others, O clap your hands together, blow up the trumpet in the new moon, in our solemn assemblies, bring hither the lute and harp. The Church could never meet with the like invitations as his, O come let us sing unto the Lord, let us hearty rejoice in the strength of our salvation: Let us come before his presence with thanksgiving, and show ourselves glad in him with Psalms. And, O be joyful in the Lord, all ye lands, serve the Lord with gladness, and come before his presence with a song. In the virgin purity of the Primitive Church's devotion, (when plain Honesty was held the best policy, and formality without sincerity, as borrowed too scandalously from the stage, was denied institution and induction into the Church of God) than these things were as religiously applied, as now they are often repeated. But the world is altered, though God, Heaven, and the way to it, remain continually the same. The more too blame are those humorous schismatics, that snarl at this, and the like festivals, and are come now at length to that jewish niceness, as to deny the dressing of meat upon the Sabbath day; I say no more, from such the pooremay expect poor Christmasses. Another sort run in opposition; to take up all such times with gourmandizing, and gambols, in stead of these freewill Offerings in the beauty of Holiness; but neither of these are worthy to be further mentioned. Our course must be in the mean, according to Nehemiahs' direction, Chap. 8. verse 10. Who when the people that returned from the captivity, wept at the reading of the Law which they had so carelessly transgressed: Go your way (saith he) eat of the fat, and drink the sweet, and send portions unto them for whom nothing is prepared. And his reason is remarkable: For this day is holy unto our Lord, neither be ye sorry, for the joy of the Lord is your strength. This course if we took, on such, and the like Holidays, the fruit would appear at length, in the secret increase of the Faithful, which I have signified to be meant in that which follows. 8. The dew of the birth is of the Womb of the morning.] The exact unfolding of which words, may yield matter enough for another Sermon: but I presume not so fare to trespass upon your patience, and therefore will only touch them, and so conclude. The differences that at the first entire do here arise, are first, concerning the readings, then, the sense. In the reading, there grows a diversity both in the pointing, and words. For some would have the kingly accent Athnach (which is here under the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morning) to supply (as usually it doth) the place of a colon, or middle distinction: and then the reading may be (as our last translation hath it, with junius) In the beauties of holiness, from the Womb of the morning, and there stop. Others take it, as a note of the sentence only inverted: so Piscator, Munster, Moller, and the most that I have seen. And Gesner gives instances of this reading, which I follow without prejudice to the other. The vulgar here again is strangely besides the Text. For in stead of, From the Womb of the morning, thou hast the dew of thy birth; it hath it, (as the Douai renders it) From the womb before he daystar I begat thee. No colour is for it, but from the Greek. I cannot stay of sift the ground of this mistake. Read but only Epiphanius in his 2d book, the 65. Heresy, against Paulus Samosatenus, and you shall see the inconvenience, of depending too much upon other men's references, and taking up things at the second hand. That good Father in that place, conferring all the Greek copies, of Aquila, Symmachus, Theodotion, the first and sixth edition, at last falls upon the original, which he sets down in Greek letters with his own interpretation, word for word, but his Hebrew is such that I think few jews would ever understand, or acknowledge. For instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the womb] he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the morning, or from the morning.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to thee the dew.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] One word, which he sets down as Hebrew for dew: And last of all for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thy birth] he hath put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word never heard of. Which I mention not for any disgrace to that learned Father, who hath so well deserved of the Church: but that it may appear, how much we are beholding to those Linguists, that have spent their labours, to make these fountains more clear for us. For upon these diversities of readings grew diverse expositions, some, referring it to the person of Christ, others, to his members. In regard of the person of Christ, Tertullian and justine Martyr, Lib. 5. advers. Martion. Dialog. cum Triphon. understand it of his Incarnation, as if by the womb of the morning, were meant the Virgin's womb, wherein Christ was conceived without the help of man, and borne in the night before the rising of the daystar. Vid. Moller. Melancthon and Gualther mislike not this, but deduce it in another manner. Athanasius, Hilary, Ambrose, Augustine, with most of the Ancients who follow them, interpret this only of Christ's eternal generation, and Bellarmine with Gesner, strives to make it available against the old Heretics. In which case I say no more, but we have no need to depend upon such deductions, Part. 1. q. 32. art. 1. & ib. q. 46. art. 2. but that Aquinas his rule is good (which Calvin of some hath been taxed for following) Cùm quis ad probandam fidem Christianam adducit rationes quae non sunt cogentes, cedit in irrisionem infidelium; credunt enim quòd huiusmodi rationibus innitamur, & propter eas credimus. Such arguments therefore are better spared, in a choice of diverse more urgent. In regard whereof, I take this, with the current of our later writers, to be rather understood of the propagation of the Church by the seed of the Word. Of which two things, are here intimated, first, their secret increase, as the Morning dew, which is found upon the grass; though no vapour or cloud appears from whence it hath descended; and secondly, their multitude, which as the morning drops, in every age more multiply, than man can take notice of. The Spirit of God therefore never ceaseth from the propagating Christ's Church, though men neglect their duties, and all the world oppose it. And here I might take occasion to discourse how the Church is sometimes invisible, and yet ever fruitful: sometimes, personated by Hypocrites, and yet springing still as the Corn among the Weeds, in persecution flourishing, in exile from one place, entertained ever in another, known still to be by her members, but only known to God, how many the members be. But I perceive the time hath prevented me. The application of the whole is: This is the day of Christ's power, wherein we are to tender our freewill offerings, prayers, praise, & thanksgiving, unto the Lord of Hosts, in the beauties of holiness, now he cometh down unto us (as our Prophet speaketh) like the rain into a fleece of wool, even as the drops that water the earth. Let us conclude therefore with the end of that same 27. Psalm, Blessed be the Lord our God, even the God of Israel, which only doth wondrous things: And blessed be the name of his Majesty for ever; and let all the earth be filled with his Majesty. Amen, Amen. THE FIRST FRVITS OF THE RESURRECTION. A SERMON PREACHED ON EASTER DAY, AT St PETER in the East, in Oxford. By JOHN PRIDEAUX, Doctor of Divinity, Regius Professor, and Rector of Exeter College. OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. THE FIRST FRVITS OF THE RESURRECTION. 1. COR. 15.20. But now Christ is risen from the dead, and become the first fruits of them that slept. THis day is this Scripture fulfilled in our ears, (B.) and containeth the happiest tidings that ever was imparted to flesh and blood. For fiducia Christianorum (as Tertullian gins his book the Resurrectione carnis) is resurrectio mortuorum. The chiefest string that Christians have to their bow, is their undoubted persuasion, that the dead shall rise again. This the truth (saith he) constrains us to believe: this truth is revealed in God's Word; this Revelation is no where expressed in shorter and plainer terms, then in these words of the blessed Apostle, which now I have read unto you. I shall not need to waste time, or suspend your patience with an over-logicall demonstration of the coherence with that which went before. It may suffice by the way, only to take notice of First, the Apostles auditory; Secondly, his manner of proceeding. His Auditors were the Corinthians, great Critics, prone to factions and emulations, standing much upon their Philosophy and strains of subtleties, whereby the Apostles plain course of teaching was contemned as vulgar, his person underualued, his Followers esteemed weak and simple, as his apology discovereth in the four first chapters. Besides this, they had gotten a trick to bolster out one another, for what misdemeanour soever, and to undergo rather the frown of any foreign jurisdiction, then quietly to have matters composed among themselves, chap. 5. and 6. And now could this choose but draw on greater scandals, as quarrelling about Virginity and marriage, which should have the preeminence? chap. 7. Abuse of Christian liberty to the overthrow of their weaker brethren, chap. 8. and 9 Irreverent behaviour both of men and women at Prayers, Sermons, and receiving of the Sacraments, chap. 10. and 11. Odious comparisons between Preachers and Linguists, tongues and miracles, miracles and other spiritual gifts, as if any of these were our own, or if other use then to edify one another, from the beginning of the 12. to the end of the 14. chapter. No marvel then if in a Church so tainted, some fell, out of their presumptuous profaneness, to question also the Resurrection: which, how the Apostle here meets within this 15. chapter, may be noted farther as a pattern for disputants in divinity to imitate. For first he comes not upon them with Philosophical Quiddities, or apocryphal fragments, to justify an article of such consequence. Nay (saith he) I have delivered unto you, first of all that which I also have received, how that jesus Christ died for our sins according to the Scriptures, and that he was buried, and that he rose again the third day according to the Scriptures, verse 3.4. The Scriptures therefore are the grounds, & foundation of Apostolic building. And that according to the Scriptures, all things came to pass, he bringeth in eye-witnesses, verse, 5.6. Cephas the Foreman, and if his word would not be taken, an eleven more of the same rank to justify it. And in case also that these should be excepted against, upon a suspicion of partiality; there are ready five hundred brethren beside, which all saw Christ at once, after his Resurrection, and diverse were alive at that time to witness it. And lest our Apostle might be noted, as too confident upon hearsay, last of all he was seen of me also (saith he) as of one borne out of due time, the last and the least; but all comes to one, for whether it be I or they, so we preach, and so ye believed. But here the Corinthians might except, admitting these proofs as strong for the Resurrection of Christ: Doth it thereupon also follow, that our bodies shall likewise be raised? Yes (saith the blessed Apostle) otherwise there were no avoiding of those prodigious absurdities, preaching and faith should be vain, the Apostles found false witnesses, the living, in their sins; the dead, perished; Christians, of all professions the most miserable. Let a Scholar then gather the arguments, and he shall find the first fairly categorical: That which the Scripture hath expressedly delivered, and so many eye-witnesses beyond exception are ready to avouch, must needs be true without contradiction, and cannot be denied without impiety; But Scriptures and witnesses are clear for Christ's resurrection: therefore that is an argument beyond all exception. The second is hypothetical, forcing a number of intolerable absurdities. If Christians are not to rise again by virtue of Christ's Resurrection, as Christ did, than the Preaching of the Apostles is a foppery, the faith of Christians vain, the forgiveness of their sins, a fancy, the hope of their dead, a delusion, their estate in this life, beyond all others the most wretched; but such inferences are no way to be endured; therefore it must be ever firmly held, that not only Christ rose again, but that Christians by virtue of his Resurrection, are also to be raised. Vncontroleable therefore is this minor proposition, which the Apostle here assumeth, But now is Christ risen from the dead, and become the first fruits of them that slept. I could not pass along this goodly Field of Corn (B.) without plucking some ears, which were eminent above the rest: for where may a man presume rather than in such an Auditory as this, where Knowledge, and Humours abound, and the Devil is most busy? that some are proud, and factious, standing upon their gifts, to the vilifying and discouraging of their weaker brethren? others profane and peremptory, to reject all good order, irreverently to abuse the Word and Sacraments, and turn all God's graces into a customary wantonness? On the other side, what hearers may be imagined to be more understanding of the Apostles Logic, for settling of their own consciences against all Atheistical opposers, and the profitable imparting of it to the strengthening of others? Every one therefore in his passage may rubbe out the Corn of such ears as he liketh. I shall deal with the whole heap, which the Apostle hath here in good measure, and running over, shaken together, in this narrow vessel: But now Christ is risen again, and become the first fruits of them that slept. 3. The words, as you see, of their own accord, fall asunder into these two parts. First, the ground of our Resurrection, in these, But now Christ is risen from the dead.] Secondly, the Fruits of this rising of Christ, And is become the first fruits of them that slept.] The first includeth the cause, the second the effect, of the greatest good that ever befell mankind. join both together, and no Logic ever instanced in the like Enthymeme: Christ is risen again, therefore we shall also rise. That Merchant can never break, who hath sold all to purchase this Plot of ground; and thrice happy is that beneficed man, who hath so paid his first fruits. When the witty Athenians heard this doctrine of the Resurrection of the dead, Act. 17. howsoever some Epicures, and Stoics gain said, verse 18. others mocked, verse 32. yet the wiser sort were desirous to have it repeated again, and certain clavae unto Paul, and believed, of the Noblest and best rank amongst them, as Dionysius the Areopagite, and a woman named Damaris, and others of both sexes, by their good example. We are all Christian Peripatetics (B.) and therefore as our Apostle elsewhere admonisheth us, Rom. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, must walk honestly as in the day, and be armed against the Epicurism and Stoicism of such brutish opposers. Now the custom of the place will shortly call for a repetition, and I make no doubt, but many a Denys and Damaris will stick to that which shall be spoken. This is a day of good tidings, and better than the Lepers could bring to the almost starved Samaritans, of the flight of their besiegers, and the plenty left behind them, and therefore we should not do well to hold our peace; for now is Christ risen from the dead] the ground of our former freedom and future happiness, which cometh now in order to be first thought on. 4. But now is Christ risen from the dead.] If I did not purposely now abstain from controversies, I could here from this particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, now is Christ the first Fruits, take occasion to discuss against some needless muttering in these days. First, what became of the Fathers before the Resurrection of Christ? whether they were in Limbo (which Bellarmine in his sermons of the Resurrection, takes for a ground, and Rhetorically descants upon) and many of the Faethers and Schoolmen give way to it: or else enjoy the presence of God, in a degree of happiness, competent to souls separated: as also from the word Christ, referred to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ raised, to require whether this were done by his own Power, as Redeemer, or else by God's Omnipotency, helping His inferiority, as a distinct Agent, with that ability that he wanted in himself, for such an archievement. Besides, a doubt might be also moved concerning the object raised, whether it were the person entire, or natures dissevered; and if so, whether the Godhead, or manhood? or if the manhood, whether the body only, or Soul, or both, or how? The Schoolmen you know make work for such speculations, upon the 3. of the sentences, 21. distinct and the 3. part of Aquinas the 53. question. The practice whereof we have in Abulensis on the 22. of Matth spending at least 24. disputations upon this and the like curiosities. And lastly, quarrels might arise, and are picked, from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from the dead, what should be the terminus, or bound, from whence the Soul of Christ returned, whether from Purgatory, or the prison of the Patriarches? (as too many have ventured to define) or from Paradise, or Hades of Blessed Spirits, as others would have it; or that his descent was no farther than the grave, and the passion torments, as a third sort stiffly defend. But this day's solemnity, hour's compass, places custom, your expectations, should be wronged, to be so entertained, being content (I trust) to take by the way in gross: First, that the Fathers before Christ, and those that follow, like the Cherubims within the veil, Apocal. 13.8. look upon the same Mercy-seat: For Christ was the Lamb slain from the beginning of the World, in God's immutable purpose, and therefore takes away the sins of the World, as well before, as after this actual Resurrection. 1. Cor. 10. Brethren, I would not have you ignorant (faith our blessed Apostle) that all our Fathers were under the cloud, and in the Sea; and were all baptised unto Moses, in the cloud, and in the Sea, and did all eat the same Spiritual meat, and did all drink the same Spiritual drink; for they drank of the spiritual Rock that followed them, and that Rock was Christ. Secondly, that the Person of this Christ was raised, the Godhead (one with the Father and the Holy Ghost, and the same Actor in all external effects) reducing, and conjoining the soul again to the body, joh. 10.17. I have power to lay down my life and to take it. Thirdly, that this return both of soul and body, was from the state of the dead, by losing the fetters of death and Hell, in which it was impossible he should be with holden, Acts 2.24. This may satisfy for the present, those that can content themselves to be wise with sobriety. My progress therefore shall rather touch on these especial passages, that concern the main. First, how this resurrection of our Saviour in the old Testament was prefigured and foreprohesied. Then, how manifestly foretell by himself, and shrewdly feared by his persecutors before his death: Afterward, how uncontrolably witnessed, both on the present day, when it was done, as also in the forty days, wherein he conversed with his Disciples, before his ascension. For this especially maketh for the settling of our Faith in this grand Article. This is opus diei, the work of the day, which Satan cannot endure we should take due notice of: we are all negligent (beloved) & need remembrancers to mind us of that which we know in the most received points of Christianity: 'tis to good purpose therefore, though no new thing may be brought to inform the understanding, to set the meditations notwithstanding on working, to recount with Selah's and Halleluiah's, Tehillah's, and Tephillah's, all praises and thanksgiving for the infinite benefits we have received. 5. And here for the old Testament, if the bringing of joseph out of the pit and prison, Moses from among the flags; Samsons rising at midnight from the midst of his enemies, and carrying away the gates of Gaza on his back: the quitting of the three Children from the Furnace, and Daniel from the Lion's den (which the Fathers take as Types of the Resurrection) should be called in question; I shall proceed more urgently, Chap. 53.1. to demand with Isaiah, Who was he that came from Edom with died garments, from Bosrah, glorious in his apparel, and travelling in the greatness of his strength? What is meant by his treading the Winepress alone; and staining all his raiment with the blood of the trampled, but the victory of Christ over death, and hell, in this day of his Resurrection? This the Father himself acknowledgeth, Psalm. 2.7. Thou art my beloved Son, this day have I begotten thee: which according to the Apostles comment, Acts 13.33. is referred not to his Eternal generation, or temporal incarnation, but to this (hodie) of his resurrection. Of the same, the Son interprets the being of jonas in the Whale's belly, Matth. 12.39. And who knows not that the holy Ghost by two Apostles, both Saint Peter and Saint Paul, denies that Text in the 16. Psalm, Thou shalt not leave my soul in hell, to be properly meant of David, but principally, (though Typically) of that holy One, who lay not so long buried as to see corruption. Such evidences the old Testament affords us, which are notwithstanding but glimpses, and shadows, in comparison of those we have in the New; where it is observable as a thing extraordinary, that this article is cleared more, than any of the rest. That the Disciples might no way doubt of it, he foretells them in plain terms, Matth. 20.18. Behold, we go up to jerusalem, and the Son of man shallbe betrayed unto the chief Priests, and unto the Scribes, and they shall condemn him to death, & shall deliver him to the Gentiles to mock, and to scourge, and to crucify him, but the third day he shall rise again. And howsoever the jews took advantage of a speech of his to this purpose, Destroy this temple, and in three days I will raise it up, joh. 2.19. and made it the chief ground of their accusation against him, Matth. 26.61. Yet their importunity with Pilate, to have his Sepulchre sealed, and their care to set a watch about it, of their own faction, discovered their more than suspicion, that he might rise again, as they remembered that it was given out when he was alive, that he had foretold himself. All these assurances before his Passion, make for the certainty of his Resurrection. But greater evidences follow after, that admit no delusion. If a man should but deal with the feed janissaries of the High Priests and Scribes, upon their own grounds, their own testimony were enough to convince them. Mat. 28.13. His Disciples (say they) came by night, and stole him away while we slept. Mentita est iniquitas sibi. O the sottishness of humane policy, when once it begins to tamper against the determinate counsel of the Almighty! His Disciples, a few, and silly unarmed men, that were at their wit's end, to think what should become of themselves, a poor sort of scattered sheep of a smitten Shepherd, that fled from him when he was yet alive, would they upon the sudden be so hardy, as to venture their dearest lives, to recover a mangled carcase, in so desperate a piece of service, so unlikely to take effect, so hazardous to the undertakers, so little beneficial, if they had success? why had they not then attempted to do it (as chrysostom well observeth) the first night, before the Guard of Soldiers was set? for the text is plain, Mat. 27.62 It was the next day following his funeral, before the soldiers came, and so long the stone and seal had remained untouched. To omit the unlikelyhood of unbinding him, and leaving the linen clothes behind, in a case requiring so much dispatch; they are manifestly taken in their own tale: For if the Soldiers were asleep (as they blanche the matter) quomodo furtum viderunt? Tem. 10. Hom. 26. (sayeth Rhemigius out of Saint Augustine) how could they witness that his Disciples stole him? But if they were waking and saw it, what letted them to hinder it, and apprehend the attempters? No: if they had made enquiry, and desired to be rightly informed, many in jerusalem would have told them of opening of other graves besides this, for company, Mat. 27.52. and that of known and holy Saints, long before that time buried, and their bodily appearing unto diverse, to show there was somewhat more than the theft of a few poor fishermen, which was accompanied with the strangeness of so great a miracle. All which circumstances notwithstanding, might be spared in regard of the proofs that follow, which doubtless are so distinctly registered by the Penmen of the Holy Ghost, not to be taken in gross, but particularly considered, for the stirring up of our faith and devotions. 6. Some later Divines, for order and memory, rank them into Apparitions, and Testimonies. His appearances afore his Resurrection were either the same day it was done, or in the forty days following, before his Ascension. The same day, we read that he appeared five times. To Marry Magdalen, out of whom he had cast seven Devils, making so notorious a Convert, the first Evangelist of his Resurrection, Mar. 16.19. To her again, and the other Marry, admitting them then to touch his feet, and worship, and to carry news thereof to the Disciples, Math. 28.9. Thirdly, to Cleophas and his fellow, as they were going to Emmaus, instructing them first as a stranger in this very point, and afterward, discovering himself in breaking of bread, Luk. 24. Fourthly, to Cephas or Peter alone, as you have in the fift verse before my text. And last of all, to all the Disciples, (Thomas only wanting) where they were assembled together, the doors being shut, showing them his hands, and his side, for their more assurance, that it was no delusion; and taking them so together, that if one would not trust his own eyes, he might be confirmed by his fellows, who saw it as well as himself, john 20.19. So speedily, the very same day, with such evidence, so often, was the Article of the Resurrection confirmed. In the forty days after, we have six of the like appearances. To the Apostles, (and Thomas being among them) eight days after, whose doubting gave occasion for the farther instruction of all, john. 20.27. To Peter and six more of the Disciples, as they were a fishing at the sea of Tiberias, john 21.2. To james, (as some conjecture) for the strengthening him against his martyrdom, being the first of the Apostles that was to suffer, Acts 12. To the eleven Disciples upon a mountain in Galilee, to make good that he had promised by the women, Matt. 28. To more than five hundred brethren at once, mentioned here by our Apostle. And to all those last of all, that were present at his ascension, from the mount of Olives, Acts 1. To which eleven Apparitions, before his Ascension, if we add that to Saint Paul Acts 9 it will make up the full dozen or jury, to quit our cause, and cast opposers. But if apparitions should seem to any too subject to counterfeiting, we have a cloud of witnesses beside to confirm it. From heaven, of Angels, He is risen, he is not here, satisfy your own eyes, come see the place where the Lord lay, Matth. 28. From women in earth, who were unlike in such a case to vent a gull, because they scarce believed it themselves, They have taken away (saith Mary Magdalen, who little thought of his rising) the Lord out of the sepulchre, and I know not where they have laid him, john 20. From the Disciples, who had eyes enough upon them, to trip them for failing in the least circumstance: whereupon they esteemed the first relation of the women, Luke. 24.11. as idle tales, before experience had taught them that the Lord was risen indeed, and had appeared to Simon, Luk. 24.34. These things were so sifted, so evident, so manifest on all hands beyond exception, that impudence itself might stand amazed, not daring in any sort to disavow it. It was made apparent to jews and Gentiles of both professions, to Disciples and Soldiers, Clergy and Laity, to men and women, both sexes were satisfied, in the Evening and Morning no time excluded. In the garden, upon the way, in the City, at the sea, upon a mountain in Galiley, upon another, overlooking jerusalem, within door, without, no place ever shunned. They could not be deluded by hearsay, for their eyes saw him, a mist was not cast before their eyes, for their ears heard him. As near as might be he came to their smelling, Luke. 20.22. (if such a sense were fit to discern in such a case) for he breathed upon them, they beheld him eat and drink with them, of such meat as was by miracle provided for them, wherein taste might have his portion in the discovery. But more than all the rest, he shown them his hands and his side, Luke. 24.29. told them, that a spirit could not have flesh and bones, as he had; wished them to handle him, caused Thomas to thrust his hand into the wound in his side, for his own and the fuller satisfaction of them all. It were strange therefore that touching, and handling, the sense of ceiling, so often, so freely, by so many admitted, to make experiment about its proper object, should in so main a point be deluded. Out of all which promises you see the Apostles conclusion, and the ground of our faith inferred in the very words as my text hath it: Now is Christ risen from the dead] which I have laboured so fully to declare, not so much to convince apposers, as to confirm the weak believers. 7 For here I make no doubt (B.) but all good Christians will be forward for application to themselves. Some upon the consideration of Satan's absolute overthrow, hell's harrowing, deaths swallowing up in victory, will follow the conquerors triumphs, with their heartyest acclamations. Others in a sort dejected, with the meditation of his former passion, will now cheer up their thoughts in this glorious amends; As the Israelites for their escape from Pharaoh, Deborah for the defeating of Sisera, the Israelitish women for the overthrow of Goliath, expressed their exceeding joy in set songs, and thankesgivings: Much more every one in this case, should turn sacred Poets, and make holy Anthems, to their own souls and consciences, to celebrate the solemnity of this Festivity. O what joy must it needs be to a good heart, to recount, that when the Devil and his complites had spit all their venom, against the only means of our Redemption, when they had (as they supposed) taken the Lion in a trap, delivered him to the jailor Death, (if I may so speak) without bail and mainprize, shackled him sure with bolts and seal, for ever stirring to disturb them again; That then the Lord awaked as one out of sleep, and like as a Giant refreshed with wine. Psalm 7.5. He smote his enemies in the hinder parts, & put them to a perpetual shame. Then the huge Stone was rolled away, the Seals broken, the Guard frighted, the whole plot spoilt. What ailed thee, O thou Earth, that thou so trembledst, and thou Stone, that thou wast so driven back? ye Soldiers, that ye fled like cowards, and ye graves of the Saints, that ye could not keep in your dead? It was the Lord that returned from the slaughter, leading captivity captive, and now having drunk of the brook in the way, lifted up his head to be Ruler in the midst of his enemies. Long was it before his dearest Followers could be possessed with this truth, but having once the hynt, how their hearts burned within them to impart it to others. Mat. 28.8. Marry ran to bring the Disciples word: Peter and john ran to see whether it were truth or no. joh. 20.3. Luk. 24.33. The two Disciples could not rest in Emmaus, (howsoever like to be benighted,) but back they must the same hour to jerusalem, to acquaint their fellows what had befallen them in their walk: Luk. 24.34. Their fellows prevented them with the same news, before they could have time to speak. Amongst all which congregations, no doubt but the blessed Virgin his mother bore the most affectionate part, which notwithstanding is no where here mentioned: to show, that this spiritual jubilee was beyond the taking notice of the nearest earthly relation. No (B.) we need not fain the Suns dancing, or Hermes vision, or Paschasinus holy well that was filled of his own accord every Easter day, or the annual rising, as upon this day, of certain bodies of Martyrs, in the sands of Egypt, which some frivolously maintained, to amplify the glory of this Resurrection. p. 3. q. 53. art. X. Aquinas giveth five reasons of it: The commendations of God's justice, which was to recompense so great humiliation with the like exaltation: the strengthening of our faith: the assurance of our hope: the reforming of our lives: the compliment of our Salvation. He might have added for a sixth out of the blessed Apostle, High mightily declaring himself to be the Son of God, Rom. 1. But all these are in a manner comprised in the part of my text that followeth, being the effect and fruit of Christ's Resurrection; surrection; which succeedeth now in this place to be likewise discussed. 8. And become the first fruits of them that slept.] I cannot more fitly enter upon this second part of my text, then with the words of the Psalmist, When the Lord turned again the captivity of Zion, Psal. 126. then were we like unto them that dream: As old jacob at the relation of his son josephs' being alive, Gen. 45. the news was beyond expectation so good, that he took it for a dream, rather than a true narration. Then was our mouth filled with laughter, and our tongue with joy. Then said they among the heathen, The Lord hath done great things for them, yea the Lord hath done great things for us already, whereof we rejoice. The ground whereof is this, whereof I am now to speak: Christ is risen from the dead, and is become the first fruits of them that slept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made, become, not in acceptation only, in regard of God's mercy in admitting his sufferings for our sins, but by desert also, in satisfying the justice of God the Father, and paying the utmost farthing, wherein mankind had run into arrearages. Become the first fruits.] Like unto that is the old Testament sanctifying all the after-harvest, Leu. 23. Rom. 11. not of all without a difference, lying under death's custody, but of them that slept, in expectation of him before this Resurraction; & those that follow, who shall awake by virtue thereof; & as members, follow the Head. Our bones lay scattered before the pit (saith David) like as when one breaketh & heweth wood upon the earth. Psal. 141.8. And now, Son of man, Ezech. 37.3. thinkest thou that these bone can live? I have warrant to prophecy upon them that they shall live, and to make good what I say, out of this ground of our Apostle: Christ is risen from the dead, and by virtue of this resurrection they shall surely live. You know (B.) by that which hath been spoken, the antecedent being cleared, that Christ is risen again, the consequent might be called in question, De Christo Servat. p. 2. cap. 3. (& is by Faustus Socinus) how thence it should follow that we shall also be raised? This the Apostle wisely foresaw, and therefore maketh it good, by three invincible arguments. Two are couched in these few words, He is become the first fruits of them that slept. As the first fruits are accepted, so the whole mass speedeth, and those only that sleep, shall have a time to awake. The head above the water, the members can never be drowned. The third argument in the two next verses following, is of like force: As by man came death, so by man came the resurrection, and if in Adam man's nature offending, became the prisoner of death: why in the same restored by the Son of God, that assumed it to that purpose, should not all in the like sort be made alive? It is true that some bodily rose again before this Resurrection of Christ, as in the old Testament, the widow's son of Sareptaraised by Elias, the Sunamites son by Elisha, and another also at the touch of the same Prophet's bones in the Sepulchre, long after he was buried: as also in the New, the Centurion's daughter, the widow's son of Naim, putrified Lazarus, the brother of Martha and Mary: But the case between their Resurrection and Christ's, is much different. First, in the Effect, these rose not to live immortally, but to die again, as the Schoolmen give the reason. Secondly, in the efficient, Christ rose by his own victorious power, but these by virtue of this Resurrection of Christ, as our reformed Writers more fully have declared. 9 The order in which this shall come to pass, and how the dead shall be raised, what difference there shall be between these corruptible carcases of ours, and the same refined by this Resurrection, how in the Resurrection, one star shall differ from another in glory, and what shall become of those that are found living upon the earth, at the Lords coming, is fully added by our Apostle, in that which followeth my text, but without the compass of my intended scope. These texts sufficiently illustrate the point I have now in hand. Christ is the beginning, the first borne, Colos. 1.18. the first begotten of the dead, Apoca. 1.5. The faith in whose Resurrection shall save us, Rom. 10.9. And therefore if we believe, that jesus died, and rose again, even so them also which sleep in jesus, will God bring with him. Which conclusion is in the words of the Apostle, 1. Thes. 4.14. And this he so insisteth upon in all his trials, as though the Creed of a Christian had consisted of no more articles. In his tossing between the Pharisees & Sadduces, Men and brethren (saith he) I am a Pharisee, the son of a Pharisee, of the hope & Resurrection of the dead I am called in question, Act. 23.6. After, before Felix the Governor, I have hope towards God, which they themselves allow, that there shall be a resurrection of the dead both of just and unjust, Act. 24.16. before Festus and Agrippa, Why should it be thought a thing incredible with you, that God should raise the dead? Chap. 26.6. And having therefore obtained help of God, I continue this witnessing both to small and great, saying none other things than these which Moses and the Prophets did say should come, that Christ should suffer, and that he should be the first that should rise again, and should show light unto the people and to the Gentiles, verse 22.23. He had reference no doubt to that of Isaiah: Thy dead men shall live, together with my dead body shall they rise: awake & sing, ye that dwell in dust, for thy dew is as the dew of herbs, and the earth shall cast forth her dead, Ch. 26.19. But what seek we a surer discharge, than the Master himself of this first fruits Office affords us, I am the Resurrection, and the life: He that believeth in me, though he were dead, yet shall he live? joh. 11.25. 10. For farther amplifying of this point, I will not spend much time, to take notice of the ancient heresies concerning it, reduced to five heads, and refuted by Alphonsus de Castro. The first (granting the soul's immortality) denied only the bodies restoring, as Simon Magus, and his adherents, the Ophytes, Valentinians and Carpocratians. The second, admitting the Resurrection of the body, imagined it to be so altered, and turned to a Spirit, that it could not be said to be the same. To refute this fancy, wherewith Eutychus Bishop of Constantinople much troubled the Church, Gregorius (before he had the title of Great or Pope) made a journey thither from Rome, and handled the matter so wisely before Tiberius the Emperor, that Eutychus' book the Resurrectione was adjudged to the fire. A fit dispatch also for the Devilish pamphlets of Ostorodius and his damnable associates, which now in this Sunshine of the Gospel, (among diverse fare worse) set abroach the same opinion. And the Arminians (as the world seethe) are too ready to take after them. The third heresy is laid to the charge of Origen by Theophilus Alexandrinus, Paschal. 2. as though he should hold the Resurrection of the Body with such a clause, that after it had risen once, and so flourished for certain ages, it should again be dissolved, and brought to nothing: but Epiphanius cleareth Origen for this, burdened him with the flat denial of the Resurrection of the body. In regard whereof, Alphonsus will credit neither of the relators, because their testimonies (saith he) concerning Origen, do not agree. As little heed is to be given to the imputations of Guido Garmelitanus against the Arminians, putting on them, that they hold Christ rose upon the Saturday, which Alphonsus makes the fourth Heresy. For who finds not by Friar Waldensis, and Widdiford, against Wickliff, Peter Cluniacensis, against the Petrobrusians, Bernard of Lutzenburg and others, against the Waldenses, what small trust is to be given to such relators, when the Authors cannot be had, to speak for themselves? Last of all, there wanted not those who affirmed, that in the Resurrection no women should be found, but all than should be turned into men; abusing that place of the Apostle, Ephes. 4.13. of the growing of all unto a perfect man, unto the measure of the fullness of the stature of Christ. But Saint Augustine elegantly refutes them Decivitate Dei, lib. 22. cap. 17. interpreting man in that place to include, as homo, both sexes, and wittily concluding out of the 22. of Matthew, where our Saviour tells us, that in the Resurrection they neither marry, nor are given in marriage: erunt ergo qui vel nubere hîc solent, vel ducere uxores, sed ibi hoc non faciunt. Therefore shall then (saith he) be the parties which on earth were married, or marriageable, but there they shall be freed (as the Angels) from any such relations of man and wife. Now partly to give some satisfaction to curious demanders, but more I think out of their itching humours, to make work for their wit; the Schoolmen have presumed to define of the qualities of those that shall rise again, of their stature, age, place, appearance, crowns, and coronets, more than our Apostle, after his return from the third heaven, ever thought fit to acquaint us with. To better purpose a great deal the Fathers press this point; justine Martyr, Athenagoras, & Tertullian, to convince the Gentiles; Irenaeus, Ephrem, and Augustine, to stop the mouths of Heretics, Gregory Nissene, chrysostom, Cyprian, and Ambrose, labour especially in a concionatory and paraenetical kind of strain (wherein they were excellent) to settle the conscience, persuade the will, and strongly to work upon the affection. Saint Hierome binds himself against the particular errors of john, Bishop of jerusalem: Damascen the Greek master of the sentences, is full of collections out of the Ancients. Lactantius, Prudentius, Hilary and Paulinus, took a delight to hollow their divine strain in Poetry with so sacred a subject. Sedulius though it not enough to entitle the memorable Story of the Bible, which he had comprised in verse in four books, O pus Baschale, Easter work: but needs he must repeat the same again in prose, under the same title; which the last Bibliotheca Patrum hath now also taken in, from the Library of Peter Pithaeus. The time allotted will scarce give leave, to point but at the scope of each of them. They never thought this doctrine of the Resurrection enough repeated, or sufficiently taught, or learned. Their Philosophical answers out of the grounds of the Physics, to show the possibility of it, their reasons borrowed from the Ethics, to prove how it stands with conveniency and justice, and their excellent similitudes of the Phoenix, corn, corn, the rifing of the Sun after his setting, and the like to illustrate the same, are testimonies of their extraordinary learning, pains, and piety, and patterns for us to follow, in the due consideration of so Sacred a Mystery. 11. But alas (B.) our thoughts (for the most part) are taken up with other matters: the commonness of this great treasure, maketh us all to undervalue it; we can talk of it upon occasion, acknowledge it to be an especial Article of our Creed, brand with the deserved note of Infidel, him that in any sort should question it: and yet come too short (God wots) in the due esteem of our Saviour's conquest of death, the primary and meritorious cause of it, or of the virtue of the first fruits, whereby the whole mass is hallowed, or the happy condition of those, who are not dead, but sleep, and reposed in their graves, as in a bed, at the voice of the last Trump to awake again. Surely our Apostle accounted all things but dross and dung, in regard of this Knowledge of Christ, and the power of his Resurrection, Philipp. 3.10. But our averseness, and neglect is such in this behalf, that I fear me, such spiritual themes are least studied upon, and the Apostles price of this knowledge, amongst the wits of this age, held somewhat too dear. The consideration of our Forefathers devotion, should set an edge on our dulness. Good God what ado there was between the East Church, and the West, about the precise time of this solemnity? All were for the thing, but the emulation was about the time, who in every circumstance should be most exact. Pope Victor and his adherents were for the Sunday, in regard that it was the day of the week, that our Lord rose from the dead. Polycarpus and those of the East Church, tied themselves to the time of the jewish Passeover, which might fall upon any day of the week beside. These pretended traditions from james and john: the other from Saint Peter and Saint Paul: And when Irenaeus and other good men that interposed, were not able to take up the matter, the Council of Nice became so fare Umpire for the Sunday, (as we find related by Athanasius and Eusebius,) and Constantine the Emperor, so strongly backed it with his Imperial letter, (which is yet to show in Socrates and Theodoret) that the not-conforming to the Counsels ordering in that behalf, was made abranch of the Quarto-desimanian heresy. How justly this was done, and upon what grounds, I censure not; those that desire to be farther informed in the point, may read what Hospinian de origine Festorum: Bellarmine in his 3d book de cultu Sanctorum, cap. 12. Morney in the beginning of his book of the mystery of iniquity, have gathered out of the Ancients: only I may not omit that which a Reverend Bishop of our Church hath farther observed: Should we esteem so highly of every Lord's day, that it may not be profaned, or (because it is de iure divino) by the Church altered? And should Easter day, which containeth the ground of the change, from the jewish Sabbath, to our Sunday, the archetype (as he calls it) or the prototype of all Sundays in the year, be in any sort scanted of its due celebration? What should I speak of the Cycli Paschales, or the golden number, sent by the Alexandrians to the Romans, as a rare invention in golden letters, for a directive Calendar, to find out the true seat of Easter, when Hippolytus the Martyr's Prime (for now we so commonly call it) was found erroneous? Dionysius (also a Martyr) and Bishop of Alexandria, was ready to mend it; and as farther process of time discovered any sensible difference, there wanted not care and study to set all right again: so Eusebius corrected Dionysius; Theophilus of Alexandria, Eusebius; Prosper, Theophilus; Victor of Aquitaine, Prosper; Victor Capuanus, and Dionysius Exiguus, the former Victor. And when about the year 454. near upon the Council of Chalcedon, Easter fell so high in April, that that they doubted they were in the wrong, what ado keeps Leo in his Epistles to Paschasinus of Lilibaeum in Sicily, to julian Bishop of the I'll of Coos, to the Emperor Martian himself, and his wife Eudoxia, to solicit Proterus, Bishop of Alexandria, to set all right again. Where I inquire not why the Pope's infallibility should not serve him to keep a true account in Ecclesiastical matters, as well as others? The like thing fell out in Saint Ambrose's days, and likewise in the time of Innocent the first. Upon which occasion, we have that Father's 83. Epistle, to the BB. of Aemilia, and Innocents' letter to Aurelius, Bishop of Carthage, entreating him to call a Synod, that the matter might be more fully bated. So highly they valued this time's solemnity, in regard of the first fruits consecrated in Christ's Resurrection, that they held the failing in the smallest circumstance, a note of ingratitude, and a kind of sacrilege. To prevent therefore such inconveniences in calculation, the task at length was laid on those of Alexandria, as held the best Mathematicians after Ptolemies time. And hence we have the Paschales, as yearly Almanacs sent abroad by them, to inform all other Churches, and maintain uniformity. Eusebius mentioneth some of these Epistles, sent first by Dionysius even under the persecution. Three of that kind are now extant under the name of Theophilus Alexandrinus, translated into Latin by Saint Hierome, and lastly reprinted in the last Bibliotheca Patrum at Colen, containing, besides the evidence of the custom of keeping Easter, matter well worth the reading. And to intimate that only, which time will not suffer me farther to enlarge, a man, shall hardly turn over the Ancients, but ever and anon he shall fall upon Sermons, or Homilies for Easter, questions and answers concerning the exact form of keeping Easter: Hymns and Anthems composed for the celebration of Easter: Facts of greatest consequence reserved, as Baptising of the Catechumeni, Absolving of the Excommunicated, Receiving of the Lords Supper, in most solemn manner; and all for the honour of this great Day. The feast of first fruits, this rosh hashanah, (containing many mysteries, besides common solemnities) this holy time of Easter: It is strange, to observe how many books we find written together, by the most devout men, even in times of persecution, by Anatolius Bishop of Laodicea, Theophylus, of Caesarea, Baccillus, of Corinth, Meli●o, of Sardis, Irenaeus, of Lions, Hippolytus, the Martyr, and the great Doctor Clemens Alexandrinus; and all for the due maintaining of this custom of keeping Easter. chrysostom deposed, and Athanasius wanting a fit place, would needs notwithstanding keep Easter: the one, in a spacious room built for the public Baths of Constantinople; the other, in a Church at Alexandria not consecrated: So heinous a matter they thought it to neglect the due observing of Easter. 12 And to come at length to our own selves, and customs, derived from sacred antiquity, what means our preparation by a Lent-fast, the solemn repetition of these Easter Sermons, rather than any other, the extraordinary concourse to the Lords supper, at this time of the year especially, but to draw us by all circumstances, to reckon with him for our Easter duties, that hath so effectually paid our first fruits for us, at this holy time of Easter? What these duties are, our Apostle elsewhere showeth. As Christ was raised up by the Glory of the Father, Rom. 6.4. so we also should walk in newness of life. And if we be risen with Christ, why seek we not those things which are above? Col. 3.1. Our dulness in our vocations, deadness in our devotions, faintness at the approach of death, and the grave, are arguments that these Resurrection Sermons cannot be too often repeated. Wherefore, brethren, be ye steadfast and , always abounding in this work of the Lord, for as much as you know that your labour is not in vain in the Lord. For what cross or temptation can amaze a Christian soul, that can make but the true use of this short text, Christ is risen again, and become the first fruits of them that slept? Turn such a man to fight with beasts, after the manner of men; present before him the stake or torture; the assurance of his restoring by the Resurrection, is a Supersedeas to him in all his trials. Upon this affiance he will profess with old Ignatius, that it belongeth to God's wheat, to be ground with beasts teeth: he will resolutely, with Saint Laurence on the Gridiron, offer both sides to be broiled. In josses, in sickness, in disgraces, in all assaults of Satan, in the pangs of death, he will be always repeating with job, I know that my redeemer liveth, job. 19 and that he shall stand at the latter day upon the earth, and though after my skin, worms destroy this body, yet in my flesh shall I see God. Last of all, in the death of our parents, and children, brethren, sisters, or friends, or any other, who are near and dear unto us, what comfort so present as this, so surely grounded, so fit to be applied, That Christ is risen from the dead, hath satisfied the utmost farthing, hath broken up the prison, turned the death of the faithful into a sleep, out of which, by virtue of his Resurrection, they are to awake again, unto a fare more happy estate. Seeing therefore that Christ our Passeover hath been thus sacrificed for us, and paid the first fruits whereby we are restored, and reconciled to God the Father, let us keep this feast not with old leaven, neither with the leaven of malice and wickedness, nor dicing, nor absurd dancing, or ridiculous legendpreaching to make the people laugh, which Durand and Beleth commend in their popish Bishops, as Hospinian at large declareth, but with the unleavened bread of sincerity and truth: This is the day which the Lord hath made, let us rejoice and be glad in it, Let our hearts dance for joy, and in our songs let us praise him. Tell it out among the heathen, and when our children or juniors shall ask, what mean these solemnities at this time that the Church is so careful to observe, before any other; let us amply relate unto them, how we were utterly lost in Adam, and became the prisoners of sin, death and hell: but now is Christ risen again, the first fruits of them that sleep, for their everlasting recovery; the benefit whereof, by no triumphs, laud, and thanksgiving, can be sufficiently expressed. O thou therefore that of stones canst raise up children unto Abraham, and reviued'st Lazarus when he stanke in his grave, make our dead hearts sensible of the virtue of thy Resurrection, that seconding thy first fruits with a serious awaking to righteousness, we may triumphantly meet death in the face with this happy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, O death, where is thy sting? o grave where is thy victory? Hear us o Lord, for his sake, who died for our sins, and rose again for our justification: to whom with thee and the blessed Spirit, be all praise and glory both now and ever. Amen. Gowries Conspiracy. A SERMON PREACHED AT St MARIES IN OXFORD, the fifth of August. By JOHN PRIDEAUX, Doctor of Divinity, Regius Professor, and Rector of Exeter College. OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. GOWRIES CONSPIRACY. 2. SAM. 20.1. And there happened to be there a man of Belial, whose name was Sheba, the son of Bichri, a Beniamite, and he blew a trumpet, and said, We have no part in David, neither have we inheritance in the son of Ishai: Every man to his tents, O Israel. THere is no state so settled under the Sun, but subject it is to manifold alterations. Saint Ambrose gives the reason in his sixth book and 39 Epistle, because true Rest and security keep their residence in heaven only, and not here on earth: and therefore (as Saint Augustine writes to Celestinus in his 63. Epistle) in this world are not any way to be expected. If any might presume to speed better than others, Kings might plead their Prerogative: but being in the same ship with their inferiors, they are forced to run the hazard of the same tempests. So generally that old verse falleth out to be true, Interdum pax est, pacis fiducia nunquam. Above many others, a man would have thought King David, a King of Gods own making, a man after his own heart, so beloved at home, so feared abroad, so compassed on every side with inward and outward blessings, had at length been sufficiently guarded from any extraordinary attempts of traitors or treason. He had so miraculously escaped Saul, subdued the Philistines, recovered jerusalent from the obstinate jebusites, the finger of God appeared in all his actions, and victories, he wanted not friends, and kindred, his Captains and Soldiers were terrible, his sons many and towardly, his treasure boundless, and his own valour and experience famous amongst his subjects and borderers, so that desperateness itself might have trembled to have given him the onset: Yet the text here showeth, that as the best men have their faults, so God's dearest children want not their crosses. In the matter of Vriah, David in three respects had been scandalously to blame, in murder, adultery, and the under hand betraying of a poor Innocent. The first where of, God repaid by the murder of his own son Amnon, and the death of the child begotten in adultery. The second, by the deflowering first of his daughter Tamar, by her own brother, and then of his own wives, by his incestuous son Absalon; whom as he raised out of his own bowels to turn traitor against him, (as appeareth in the five former chapters) so here he ordereth the malice of Sheba to raise another commotion, justly punishing sin by sin, and working his own ends, by such perverse instruments. The brand therefore of Absalon is scarce here quenched, when Sheba steps forth to blow new coals of rebellion; Of which treacherous attempt of a disloyal & false hearted subject, against his most religious & lawful Sovereign, I have taken in hand upon this day and occasion, especially to treat of. 2. Where not to burden you attentions with unnecessary curiosities, observe, I beseech you, with me in the general These three circumstances: 1. The occasion given by a contention between the Israelites, and the men of juda, in the former Chapter, and here accidentally embraced by a treacherous disposition, And there happened to be there. 2. The traitor lively deciphered in his colours, a man of Belial, whose name was Sheba, the son of Bichri, a Beniamite. 3. The treason itself, first, confusedly, breaking out in the doubtful sound of a Trumpet: And he blew a Trumpet. Secondly, distinctly uttered in express rebellious terms: & he said, We have no part in David, neither have we inheritance in the son of Ishai; Every man to his tents, O Israel. The occasions, advantageous, the traitor, malicious, the treason, perilous. As the occasion unexpectedly, draws on the traitor, so the traitor violently sets on foot the treason. Whence we may easily gather, the danger of occasions, the rancour of disloyalty, and the unconstant levity of an incensed multitude; And for memory we may thus connect it: When occasion is offered, (howsoever they otherwise strive to appear good subjects) traitors will be ever ready to vent their treasons. Of all which, whiles I shall plainly discourse according to my tumultuous provision, I trust, my occasions shall privilege me from those sinister censures which pass upon matters without due notice of circumstances. But be the manner of propounding taken as it may be: the doctrine (I am sure) will not be gain said, being occasioned by this day's celebration, against Traitors and Treasons, of which my Text containeth a notable example, with the occasion intimated in the first words. 3. And there happened to be there] Casu, saith junius, with the Chaldy paraphrase. Accidit, saith Castalio. Forte fortunâ, saith Vatablus. The Greeks' have a double rendering, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called hither as it were by chance, (as some would have it) which others express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, occurrit, as being an adventure, which was occasionally met with. Whether this Sheba were a party in Ahsaloms' rebellion, and then came in with Amasa, upon the overthrow in the wood of Ephraim, Chap. 13. or that afterward he thrust in among the ten Tribes at Gilgal, to congratulate the King's victories, to conduct him back with honour unto jerusalem; the Text expresseth not, and I hunt not after conjectures. Once this is manifest, that here he was; for so run the words in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibi evenit, vel casu erat, there he happened to be (as Arias Montanus with Pagnine expresseth it word for word) which intimates, that his being there was merely accidental. And howsoever Saint Augustine mislike in his writings, the name of chance, and fortune, in regard it might be offensive, by a customary heathenish interpretation: Yet the Scripture applied to our capacities: often hath it; forasmuch as things most certain by God's disposition and providence, in respect of man's circumspection, may be termed casual. God (out of doubt) here had a purpose, (as Brentius and Peter Martyr well observe) either to make a further trial of David's faith and patience; or to curb him from being too presumptuous upon the strange recovery of his state, and Kingdom; or to lesson him in the variable fickleness of a wavering multitude, and teach him to depend wholly on him, and none other. As on the other side who seethe not, that Sheba's inveterate malice was ordered to be dis-vizord, and punished, by such a public attempt, and shame? Howsoever, this we may build upon by the connection of these words, with the latter end of the former Chapter, that the heat between Israel and juda, who should seem most officious to their King, gave the hint to a falsehearted traitor, to raise a new rebellion. Whence I infer, That hypocritical traitors watch their times, and are ready to vent their villainy, upon the least advantage. 4. So Cain sets upon his brother Abel, when he had severed him from his parents, and they two were alone in the field together, Genesis 4.8. Simeon and Levi, brethren in iniquity, take their time to murder the Sichemites, when they were sore of their Circumcision, Gen. 34. Dalilah known well enough, that there was no shaving of Samson, till he was thoroughly lulled asleep, judg. 24. But the most unnatural treason that a man in this kind shall ever light on, was that of Adramelech and Sharezar, Senachribs sons, who took the vantage of their father at his Devotions, in the house of Nisroch his God: the story is set down, 2. Kings 19.37. Where in stead of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his sons, in the original, we find the vowels set in the Text (which is somewhat strange in that tongue) without their consonants: Perchance to intimate closely, that so many circumstances, concurring otherwise for the aggravating of the offence, as subjects to lay violent hands on a King, and that in the Temple, and that at his devotions, to add further, that it was done by his own sons; howsoever it be more vocal than the blood of Abel; yet the manner of setting it down, should show it also to be scelus infandum, a wickedness too monstrous to be fully expressed. And yet we need not go fare, to find the like among the people of God; so fare doth Satan prevail with the ambitious humours of irreligious miscreants. Two sons there were, that David had, whom he especially (as it were) doted upon, above the rest of his children, beautiful Absalon, and gallant Adoniah, and both of these take their vantages (as fare as in them lay) to tumble their aged Father down from his throne, and bury him alive, to make way for their prodigious, and preposterous purposes. The former, by the people's favour, which he had gotten by his hypocritical popularity; the latter, by his father's feebleness, backing himself by the countenance of violent joab, and disloyal Abiathar. This hard measure received good King David, at the hands of those, of whom he best deserved. He saw the law of nature violated, conscience of so heinous a fact contemned, his indulgence repaid; with monstrous ingratitude, his tried valour, outbraved by his own subject, who could not be ignorant of it. But that which touched him nearest, was, that in his person, and through his sides, Religion, and the name of God was blasp hemed among the heathen: in comparison of which, he held the virulent railings of damned Shimei, too slight to be take any notice of. Behold, Chap. 16.11. (saith he to Abishai and the rest of his servants) my son, which came forth of my bowels, seeketh my life; how much more now, may this Beniamite do it? Let him alone, let him curse: for the Lord hath bidden him. Thus a broken and contrite heart, standing at the bar of God's justice, and daunted at the multitude of its own inditements, is willing to put up any thing, in lieu of his own satisfaction. He will speak for the devilish traitor, persisting in the height of his villainy, Entreat the young man Absalon gently for my sake. He will lament his death, as untimely, and undeserved, O my son Absalon, my son, my son Absalon, would God I had died for thee, O Absalon, my son, my son! But the judge of all the World is not subject to such passions, nor satisfied (most commonly) in such a sort, without exemplary punishment; none shall touch his Anointed for evil, but evil shall hunt those wicked persons to destroy them. The traitor here in my Text, could not be ignorant of this. For if he had never taken notice of Corah's conspiracy, and the punishment thereof: Chap. 4. Baanah's and Rechab's betraying of Ishbosheth, and the end of it: Yet Absalom's fact, and judgement, could not be unknown unto him; Every one of the people could have told him, how miraculously his huge army was defeated, by a small number, with the loss of twenty thousand; how strangely the Wood devoured more people that day than the sword. It must needs then be in the mouth of every one, that a senseless thick boughed Oak performed the part of a good subject, to apprehend the traitor, that his Mule left him to the gallows, who had renounced his allegiance to his King, and Father; that the earth refused to reccave him; Heaven, was shut against him; none of all his troop left to guard him, (who had in so) high a nature wronged the Creator of all, in his Anointed Vicegerent. Last of all, I make no doubt, but diverse also observed, and spoke of the extraordinary hand of God, expressed in Ioab's violence, in the speedy dispatching him, notwithstanding the King's express charge to the contrary, accompanied with his infamous burial, in a great ditch, or pit, like a carrion, under a heap of stones: whereas formerly he had ambitiously provided a stately monument for that purpose, to wit, a Pyramid, or pillar in the King's dale. Some of which express tokens of God's vengeance against such Rebels, at the least, all joined together, so lately acted, so freshly bleeding, so notoriously spread abroad and known, might have amated this traitor in my text, from venturing again so soon, if he had had the least spark of grace, or common humanity, or policy in him. But malice is blind, desperateness admits not of discourse: he must needs on, whom the devil violently pusheth: an opportunity was given, Sheba's false heart was tender, and must needs take fire. he happened to be there, when such an oceasion happened to fall out, he would take advantage to vent his malice, whatsoever became of it. 5. A lesson first for Kings, and Magistrates, not to rely too much upon those that are of none, or a suspected religion: For howsoever they kiss, & cry, Master, with judas; or profess they have somewhat to say from God, as Ehud told Eglon: yet they carry a two-edged dagger under their raiment, judg. 3. (as there he did;) which is too lose in the scabbard, (as joabs' was) and will be the readier to strike you upon any advantage given them. Gedaliah was too confident on his own innocence, and the loyalty of those that spoke him fair; whereupon when he was truly informed by johanan and others, that Ishmael the son of Nethaniah, was suborned by Baalis King of Ammon, to slay him, he believed them not; but answered johanan in anger, Thou speakest falsely of Ishmael; jer. 40. and the last verse. But the event proved it too true; for his security gave the advantage, which the traitor taking, performed that most wicked design; which made all the miserable remnant of Israel to smart for it. In consideration whereof, no doubt, Zerubbabel, and the chief of the Fathers returned from the captivity, took afterward a better course, Ezra 4. For when the treacherous enemies of the Church, made a proffer to join with them in the re-edifying of the Temple: No (say they) you have nothing to do with us to build a house unto our God, but we ourselves together will build it to the Lord God of Israel. So suspicious were they, that they who remain falsehearted to God, would never prove trusty to his faithful servants. David himself in diverse places complains of such kind of people, in the five and thirtieth Psal. When they were sick (saith he) I put on sackcloth, and humbled myself with fasting; I behaved myself as though it had been my friend, or my brother, I went heavily as one that mourneth for his mother. But in mine adversity they rejoiced, & gathered themselves together, yea, the very abjects came together against me, and that unawares making mows at me, & ceased not. In the 41. Psal. he taketh up the same theme again, and displayeth their hypocrisy: If he come to see me, he speaketh vanity, and his heart conceiveth falsehood against himself, and when he cometh forth, he telleth it. And this he takes most unkindly of all in the 55. Psalm: For if an open enemy or adversary had dishonoured, or magnified himself against me, I could perchance have borne it, at least hid myself from him: but when they that profess religion, and fidelity, shall prove the vilest miscreants, this is that the earth will groan to bear; and heaven will not suffer unrevenged. Now if ever there were a generation of vipers, that unnaturally make their passage to light, thorough their mother's bowels; our treacherous fugitives, and homebred Papists, may most justly be esteemed such, whom no benefits can win, no allegiance bind; no hazard deter from attempting (on the least advantage) the utter overthrow of their Prince, and Country. I need not to go beyond sea for instances. Were they ever quiet in Queen Elizabeth's days? or hath the mercy of our gracious Sovereign (whom God so miraculously hath so often freed from their villainy) wrought in them any remorse of conscience? No surely (Beloved,) for seeing the Pope himself hath mounted to this height, only by such treasonable practices against his own Prince and others; when they hold such grounds in their Schools, that the Pope may lose, & make void the oath of allegiance that subjects have taken to their lawful Princes: that upon a pretence they are fall'n from the Church, and are turned heretics, he may depose them from their Thrones, and dispose their kingdoms to others; that the excommunicated, or deposed, in such a case, may be lawfully murdered by their subjects, and the children for ever disinherited, though no way involved in the Father's fault; that such powderplots undergone for the sea of Rome, are so fare from treasons, that they are justly termed martyrdom, and often are rewarded with canonisation, or the like. What hope (I say) may remain that such, so bred, so taught, so believing, will ever prove Loyal? When they confess their poor conformity, they yield for the time, to be for want of strength, which should soon appear in other colours, if Sheba's advantage were once given: The more it stands good subjects upon, to be solicitous, and watchful for their Prince's safety. Nets, and snares, and begins, and pits, and traps, were not only laid for David, but are renewed daily, against such religious Princes, as make conscience to tread in David's footsteps. And to what shall we attribute the miraculous escapes of our Religious Sovereign, with the confusion of their engineers? hath there been any circumspection used extraordinary? or retiredness, for prevention? or a guard, to keep off? or new law to cut off all such falshearted Sheba's, who may hap to be amongst us, to do a mischief? The world seethe, that with us it is fare otherwise. It is therefore only Gods extraordinary protection, that hath hitherto freed him from such apparent, and remediless dangers. The Gowries had dispatched him; Watson and his complices had surprised him; the Powderplot had blown up him and all his, if this mercy of God only had not prevented the devil's malice, and our security. O then how should this stir us up, to commence our suits to the same Protector, for the continuance of his favours in this behalf! For let us depend upon it (Beloved) as long as there is a Pope, and devil; Princes professing the Gospel, shall never be secured from Gowries and Garnets'. Some malcontents will lurk in the throng, among better-affected subjects, who have swallowed a morsel either of Ambition, with Absalon, or of revenge with Bigthan, and Teresh, or of covetousness, with judas, or out of an old grudge, with Sheba will be hover for their advantage, who cometh now in the next place to be personally indicted, and arraigned by name for a traitor. 6 A man of Belial, whose name was Sheba, the son of Bichri, a Beniamite] The traitor here is deciphered by four notable circumstances: First, by the character, or badge of his profession, he was a man of Belial. Secondly by his proper name, whose name was Sheba. Thirdly, his parentage comes in question, the son of Bichri: and lastly, jemini & Benjamin idem sunt: vel saltem, Jemini erat magnus Princeps inter Beniamitas: Abulen. is mentioned his Tribe, a Beniamite, or (as the original hath it in the same sense, as Abulensis showeth) a man of jemini. That which we translate to the word, out of the original, A man of Belial; junius renders Nequam: Castalio, improbus: others with Saint Jerome, Vir sine iugo disciplinae; an Apostata, that would not conform himself to any good order: With which accord the Greek; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say the 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, say others: all which joined together, scarce express the thing, he being a lewd, , dissolute, pestilent son of the Devil, which could endure no law, or to live within any compass, brother to Elie's sons, 1. Sam. 2. which are thus described in the text, Now the sons of Eli were sons of Belial, and they knew not the Lord, that is (as Abulensis glosseth on it) Howsoever they professed him for a fashion, yet in heart, and other actions they flatly denied him. This name Sheba in the Hebrew signifieth seven, or the seventh; perchance because he was the seventh brother, and therefore presumed farther upon the strength of his family. But the same word signifying also an oath, might as well have minded him of his oath which he had taken to obey his King, and was upon no occasion to be violated. Celebris, nobilis: O siander. That which follows, The son of Bichri, Strigelius, (I know not upon what ground) would change into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unus è proceribus, a great Noble man, for birth, means, and authority. True it is, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signify the first borne, or the first fruits, with a little inflection may be varied to that purpose; but what need change of the text, if the collection may be had without it? Fare more passable is the inference of Abulensis, that except he had been some great man, he would never have ventured for such a purpose, to have blown a trumpet, and the multitude would rather have slain him outright, then upon such a motion, to have given ear unto him. Well therefore he may be presumed to be a man of eminency, as Catiline among the Romans, or Gowry amongst his countrymen, of greater nobility and note, than desert, or honesty, which the circumstance following doth more than intimate; A- Beniamite, or a man jemini: for why should this be added? but (as most interpreters take it) to show the ground, why Sheba was so ready to revolt from David. Ever there remained a sting between the Beniamites, and David; especially of those that were any way kin to Saul, for the translating of the Kingdom from Saul's posterity, to David. And howsoever the express disposal of good was known to all Israel in it; yet malicious men will take no satisfaction, especially where a Kingdom is the object of their difference. So Shimei, which reviled him in the 16. Chapter, is said to be of the family of Saul, that we might take notice of the reason why he did it. David was easily induced to believe Ziba, grossly belying Mephibosheth, for aspiring by tumult to the kingdom, as having experience of the inward grudge, that most of saul's family bore him; which here breaking out in Sheba, he is termed a Beniamite, to make it the less strange to them, who desire to know the reason. In sum then, howsoever these words may seem to import nothing farther than a bare narration; yet upon weighing, and laying circumstances together, here appeareth, first, the ground of treason, whence it generally ariseth: and secondly, the disgrace, that it necessarily draweth with it. The ground is twofold; first, a rotten heart fully possessed by Belial; for no man becomes a traitor, that hath any relic of grace in him: The second ground is most commonly hatred, accompanied with ambition, and desire of revenge for some wrong received. The disgrace is likewise double; first, striking to the actor himself, that undertakes so foul a fact; and next, to the family, whose blood thereby is tainted. All which the text affordeth; A man of Belial; behold the heart corrupted: a Beniamite, there's the reason of the grudge. In like manner the name of Sheba chronicleth the personal blot: and the son of Bichri, the imputation sticking to the family. All which in stead of a doctrine, yield this essential definition of a a traitor: A traitor is a man of Belial, who to the disgrace of himself and his whole family, impiously conceiveth, and rebelliously venteth his hatred and disloyalty against his lawful Sovereign. 7 The meanest Logician will here easily find the genus to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a man of Belial, and the difference drawn partly, from the proper object, his lawful Sovereign, and partly, from a necessary adjunct, the infamy both of person, and family. The grounds whereof are so clear, that it needs no further illustration: Proofs there are plenty, if it were my purpose to use them: Curse not the King, no not in thy thought: Eccles. 10.20. But fear God and honour him, not only for wrath but for conscience sake, 1. Pet. 2. Rom. 13. as Saint Peter and Saint Paul jointly teach us. Certainly he that faultereth in his allegiance to man the deputy, manifestly revolteth from God, the deputer. And he that shaketh off this sacred bond of obedience, hath first resigned heaven, and made shipwreck of a good conscience. I need not cast about in this for any farther confirmation: the other particles in the definition are no less evident. For why is Sheba here named so precisely with his Father and Tribe, but to be left as Pilate in our Creed, gibbeted up (as it were a carcase) for detestation to all posterity? It was a heavy doom for Amalek, to have his remembrance to be utterly put out from under heaven, Exod. 17. as also for jeroboam and Baasha, to be grubbed up by the roots with all their offsprings. But the curse seems fare more disastrous, to be remembered with a brand of infamy, and to be chronicled with Bigthan and Teresh, as blots to their name and family. Thus judas weltreth in Aceldama, and no man pities him: Achitophel hangs himself so politicly, that no man, so much as in conceit, will cut the halter. God would not have the names of such to putrify, with their carcases, but posterity shall ever be tossing them to their everlasting infamy. So general is that of the Wise man applied particularly to an adulterous woman, Ecclus. 23.25. His children shall take no root, and her boughs shall bring no fruit. A shameful report shall she leave, and her reproach shall not be put out. For as the righteous shall be had in everlasting remembrance: Psalm. 112. Gen. 48. their name shall be called upon, that is, continued, and advanced in their issue: nay their Eunuches, that keep Gods Sabbaths and please him, shall have a better name than of sons and daughters. So the name of the wicked shall rot: Esay. 56. Psalm. 107. It shall be left as a curse unto Gods chosen, Esay, 65.15. The sins of their fathers shall be had in remembrance, and the sins of their mothers shall not be blotted out, Psal. 109.14. So jeroboam is seldom named, but Nebat is fetched in, to bear a part of the reproach and scandal. Seven times in this Chapter, mention is made of Sheba, and so often the son of Bichri is added. Such a stain one false traitor leaves upon a whole family. Ulysses in the Poet, by the light of nature could well vantage his cause by it: where to justify his own pedigree, and girds at Aiax, he could handsomely say of his ancestors, — Neque in his quisquam damnatus & exul. Treason is of a deeper tincture, deserving a heavier doom, and therefore of all true Christians the more earnestly to be detested. It shall be needless to make farther application of that which hath been in this part delivered, except it would please more particularly, first, parents, hence to be admonished, for the bringing up of their children in obedience in their tender years, lest their after-rebellions reflect, to the blemishing of their whole families. Next, kinsfolk, to proclaim such degenerate, and raze them out of their genealogies, that shall foe fare link themselves with Belial, as to be accounted his children. Last of all, all sorts may judge how to esteem of such, that under pretence of Religion, sow the seed of flat rebellion, & learn of David a subject, how to behave themselves towards their Kings, such as David was, who when he had Saul at an advantage, that against all right, and justice sought his blood, and might have had him (slain, but by a word's speaking: 1. Sam. 26. As the Lord liveth (saith he) the Lord shall smite him, or his day shall come to dye, or he shall descendinto battle & perish the Lord forbidden that I should stretch forth mine hand against the Lords Anointed. To which purpose he had spoken to Abishai before, whose fingers itched to help him, Destroy him not; for who can stretch forth his hand against the Lords Anointed, & be guiltless? In which doctrine if Bichri had well catechised his son Sheba, it might perchance have restrained him from blowing a trumpet, and stirring rebellion, by such a damned outcry, or proclamation, We have no part in David, neither have we inheritance in the son of jesse; Every man to his tents, O Israel. Which is the treason itself, the last member of my text, wherein I will strive to recompense my former tediousness. 8. Those whom Belial once possesseth with judas, and wins to be traitors, shall have counsel crafty enough suggested by the same master, which in all likely hood might bring about their devilish, designs. But he that dwelleth in heaven, hath such a book in their nostrils, that he twines them in and out, as he sees most convenient; So that commonly their policy's stead them no farther than Achitophel's, by an orderly disposing of all things, to hasten their shameful execution, Sheba here is not to seek for the managing of matters to his best advantage. Wherefore first he blows a Trumpet, the unexpected sound of which, in so clamorous a tumult, and bicker (as was formerly showed to be between Israel and juda) was the only means to procure him audience. That being once gotten, he presently falls to a forcible persuasion, sorting it to the exasperated passions of the men of Israel, which notwithstanding he groundeth upon the harsh speeches used by the men of judah. This cannot be better understood, then by reflecting our eyes to the 3 last verses of the former Chapter. David being freed from Absalon, is to be brought back by his subjects with honour unto jerusalem. Cap. 19.11.12. Now he had secretly sent to the men of judah, that they should be the foremost. The other Tribes, in an officious emulation, take this unkindly, and thereupon expostulate with the King, Why have our brethren, the men of juda, stolen thee away? Do they not think that we are as faithful subjects, and affect our Sovereign, as well as they? They of judah reply, The King is near kin to us, and in that respect we challenge a preeminence. Yea, (say the Israelites) have not we ten parts in him, and in that respect more right? Why then did ye despise us, that our advice should not be first had in bringing back our King. How the men of judah put this off, the text mentioneth not, only it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 harder or fiercer were the words of the men of judah, than the words of the men of Israel: It might be, they used some opprobrious speeches, which the Israelites being great in number, thought very disgraceful to endure: Where the King holding it not safe to interpose, he being so lately shaken, and the humours not throughly settled: In comes this Sheba upon the nick, and sets all again in a combustion. Do the men of judah (saith he) think so basely of us, as though we being ten to one, must give way to them? Cannot we make good our own parts, without dependence on them for King, or Counsel? seeing they so arrogantly stand upon, that David is their Kinsman, and therefore wholly theirs by inheritance, so that our interest in him is a fare off, or none at all: let us leave him to them, and let them know, that whole Israel hath as fit men to reign, as that one Tribe of judah: for what part may we challenge in him, who is wholly for his own kindred? & what was Ishai his father? was he not an obscure man yonder at Bethlem Ephrata, and this David his shepherd? shall we then, better descended, continue to be his vassals, as though the father had been King, and the man succeeded as his lawful heir apparent? judah tells us we have no part in David, and we know that the kingdom of Israel was not Ishai's son's inheritance. Every man therefore to his tents, O Israel, and stand upon his own guard: we shall quickly provide for ourselves, without being beholding to them. And to this sense most Interpreters do paraphrase Sheba's seditious speeches: from the drift of which, and effect, we may deduce this observation, That there is not a more dangerous inducement to damnable Rebellion, and Treason, then to be possessed with a conceit, that a lawful King, and his liege people, may be in any case parted; or, that kingdoms are from the people's choice, and not from God's appointment made hereditary. 9 This lesson of Sheba here first proposed to malcontents, those men of Israel afterward in Reboboams time had gotten by heart, and therefore when their young King answered them not according to their mind, in the matter of taxes and subsidies, which wicked jeroboam had set on foot, every one had ready at his tongue's end, 1. Kings, 12.16. What portion have we in David, or what inheritance have we in the son of jesse? To thy tents, O Israel: Now see to thine own house, David. But had these men but remembered so well, that which their wise King Solomon, long after Shebae's destruction, had left them for a better direction, Proverbes 8. (where he bringeth in the wisdom of the most High thus proclaiming, By me Kings reign, & Princes decree justice: By me Princes rule and Nobles, even all the judges of the earth:) they might have found, that the bond of obedience to Princes, is not so loosely knit by God, that subjects may dissolve it at their pleasure, or upon any discontent, or injury, whatsoever cry, We have no part, and renounce our inheritance. For as a head never so rheumatic, and the fountain of all diseases in the rest of the members, may not be therefore parted from them, for fear of a worse inconvenience, neither can the members upbraid it, (as the Apostle and Nature teach us) with these contemptuous terms, I have no need of thee: So the head in the body politic, must keep his place howsoever, till that highest authority take it off, who first set it on, to change it for a better. The more pernicious in reformed States and Commonwealths, is the wicked band of Antichrist, who take upon them to sever those, whom God hath so linked together, where finding it too hard a task against conscience and nature, to persuade the thesis, That subjects may rebel against those, whom God hath advanced to be their lawful Kings; they come in with the hypothesis, to inveigle the weak or malcontents, that Kings excommunicated by the Pope, are devested of that dignity, as Samson was of his strength by the shaving of Dalilah; and therefore they may be dealt with, as other men, who are public enemies to Christianity. Thus they cease not most divelishly to spread in their slanderous pamphlets, virulent libels, and secret whisperings, which must go by tradition from hand to hand, to misled simple women, and work on desperate humours, who discontented that all things run not as they would have it, assure themselves of redress in any change whatsoever. Now what is this in effect, but to preach on Sheba's text, We have no part in David, nor any inheritance in the son of jesse? What other conclusion do they drive at in all their Volumes, against the King's Supremacy and subjects Oath of allegiance, but to make their followers conceit, that they have no part in King james, nor any inheritance in the lawful Successor of blessed Queen Elizabeth? This doctrine (it should seem) the Earl Gowrie had learned, and brought from Italy, who in many things may be paralleled with Sheba, to make up the conclusion. 10. As Sheba was unus ex proceribus, according to Strigelius, Nobilis and celebris, saith O siander, Nobly and Honourably descended; so was Gowrie. Sheba lived in a place of note, and credit, amongst those of his Tribe and Country: Gowrie herein was not much inferior. There never appeared other then good correspondence before, between Sheba, and King David: the like was between Gowrie and our Sovereign. For after the just execution of his father, in his Majesty's minority, he restored (this traitor his son) his lands and dignities, advanced two or three of his Sisters to wait on the Queen in her privy chamber, used that wretch Alexander graciously, who so wretchedly was the chief actor in the plot. But favours rather exasperate, then win, where a poisoned heartturnes all to the worst. For as Sheba (as it should seem) ever bore a secret grudge to David, for a wrong conceived, offered to the house of Saul: So did Gowrie to the King, for the death of his Father. Thus both played the hypocrites, both watched but the opportunity, both violently took it being offered, both attempted, and both by the providence of the King of Kings were wonderfully defeated. Sheba is set down in my text to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dissolute son of Belial, moulded in gall and venom, without conscience to undertake any villainy. And what can we make better of Gowrie, a mere Atheist, without any sense or touch of Religion, as Sprott afterward confessed at his arraignment 1608? his complices, Rashtiltaig, & Bower, of the same stamp: his recourse to Necromancers, and enchanted characters found at his death about him, testify no less. So that Sheba here comes behind him (for aught we find) as being not linked to Belial in so firm a band. Last of all, as Sheba sped afterward, so Gowrie had his due, at the first onset, King james being delivered, (as David,) to magnify the Deliverer in the imitation of David, which he there did presently upon his knees, in the midst of his own servants, they all kneeling round about him in the place of his delivery, and hath celebrated this day ever since, for a thankful remembrance. And now (Beloved) what remaineth for us, but to unite our hearts and prayers in a thankful congratulation? David will well help us to express ourselves, as in most of his Psalms of thanksgiving, so most compendiously, for this purpose, in the 21. The King shall rejoice in thy strength, O Lord, exceeding glad shall he be of thy salvation. His honour is great in thy salvation, glory and great worship shalt thou lay upon him. And why? Because the King putteth his trust in thee, O Lord, and in thy mercy (we trust) he shall never miscarry. Let all his enemies (O Lord) feel thy hand, let thy right hand find out them that hate him. Make them like a fiery oven in the time of thy wrath: Thou (Lord) shalt destroy them in thy displeasure, and the fire shall consume them. Their fruit shalt thou root out from the earth, and their seed from among the children of men. For they intended mischief against thine Anointed, & imagined such adevice as they were notable to perform. Therefore hast thou put them to flight, and the strings of thy bow were made ready against the faces of them. Be thou therefore exalted (O Lord) in thy own strength that we may ever sing, and praise thy power. To whom, three persons in one Deity, Father, Son, and Holy Ghost, be ascribed all Honour, and Glory, Might, Majesty, and Dominion both now and evermore. Amen. Higgaion & Selah: FOR THE DISCOVERY OF THE POWDER-PLOT. A SERMON PREACHED AT St MARIES IN OXFORD, the fift of November. By JOHN PRIDEAUX, Doctor of Divinity, Regius Professor, and Rector of Exeter College. OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. HIGGAION ET SELAH. PSALM. 9.16. The Lord is known by the judgement which he executeth: the wicked is snared in the work of his own hands. Higgaion. Selah. THere is no man that compares the words of my text with the occasion of this day's assembly, but-will straight-way acknowledge the fitness of this acknowledgement, as at all times never to be forgotten, so especially upon this day and occasion, with an Higgaion and Selah to be remembered, The Lord is known by the judgement which he executeth, the wicked is snared in the work of his own hands. This perchance will receive the more life, when it snall appear, that David in this whole Psalm may well be made our spokesman, as composing it for a celebration of some extraordinary deliverance, and leaving it to the Church as a pattern for imitation. And so much may be collected from the title itself, that in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which our last Translators (as you may see) frame to the chief Musician, and his instrument; junius, to the tune of triple, or countertenor; an excellent applying of such faculties, which now most commonly are abused. But others either by disjointing the words, or straining the points, or taking vantage of inversion of letters, and diverse significations of the same root, (as n =" a" In hunc locum. Moller and Lorinus at large inform) bring it about either to be a thanksgiving for Pharaoh's destruction, and the first borne of Egypt, or Goliah's overthrow, or Nabals fall, or Hanun's discomfiture, for abusing David's messengers; or according to Saint Hierome, and Aquinas, expressed in the vulgar edition out of the Septuagint, pro occult is filij, for the discovering and punishing of the secret plots of Absalon his son. For those that expound it of Christ's Victory over death and Satan, mistake an application, for an interpretation, (as Burgensis well taxeth Lyra:) And others observe not the difference in the genders, that would make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify the Flourishing estate of the Church, luventuten candidam, & so gratify their mother by a broken title. Out of all which differences, this consequent may be picked for our purpose, that for any notable deliverance, either from tyrants, as Pharaoh, or terrible invaders, as Goliath, or Churlish neighbours, as Nabal, or open truce-breakers, as Hanun, or bosom traitors, as Absalon, the Church is to express her joy and thankfulness in an extraordinary manner, as receiving herein an earnest, that the time at length shall come, wherein the overthrow of Antichrist by the Lamb, shall be celebrated in heaven, with everlasting Halleluiahs. This the Papists themselves cannot complain to be wrested: for whereas we translate (according to the Original) the last verse of this Psalm; Put them in fear, O Lord, that the heathen, or nations, may know themselves to be but men; they say according to the vulgar, out of the seventy Interpreters, which n =" a" In hunc locum. Bellarmine takes upon him to make good; Appoint (Lord) a Lawgiver over them. And this Lawgiver, their Douai Divines with the Interlineary gloss, acknowledged to be Antichrist; the heathen, to be men of heathenish conditions: Gentiliter vinentes (saith the Gloss.) So that to make, by way of application the Pope, this tyrannical lawgiver, the Gentiles, his seduced assassinate's, this deliverance, the powder-plot, or a treason of the like nature, is but to take the hint, that they themselves have given, and the insisting on a notorious instance, included in the general. It would set an edge on our devotions, and excellently direct our meditations, but to take a view in the passage, of our Prophet's carriage in the whole frame of this thanksgiving, how hearty he gins to vow praises, and rejoicing, and singing, and every kind of setting forth God's marvellous works in this behalf; how sincerely he acknowledgeth his justice, his uprightness, his care of his chosen, his curbing of the adversary. For when he ascendeth his throne, to make inquisition for blood, outgo the names of the wicked, their destructions have a period, down they sink into the pit, turned they are into hell, their own Lawgiver shall play the tyrant, to set them onward with a mischief, so that woeful experience at length shall teach them, to know themselves to be but men, whereas the innocent on the otheiside, shall be wonderfully delivered, to show forth all God's praises in the gates of the daughter of Zion, and rejoice in his salvation. Of all which my text is (as it were) the moral, comprising the pith of all: The Lord is known by the judgement which he executeth; the wicked is snared in the works of his own hands; Higgaion Selah. 2 The words include in them without forcing, three parties, The Lord, the wicked, and the godly, with their several attributes, Execution, punishment, and triumphing. Which connected together as they lie, yield unto us three points, especially at this time to be stood upon: The 1. judgement of God. 2. Success of traitors. 3. Church's applause, both for the one and the other. The judgement, known, the success, fit, the applause, tuned to the highest key. So that in the first, we have God's justice, in the second, his Wisdom; in the third, his Mercy, presented to our considerations in a most heavenly order. All which, if it please to have in one word, and conceit as an arraignment, the awe of the judge, will command attention, who first takes his place to execute his authority, in these words: 3 The Lord is known by the judgement which he executeth] The wonderful events which the ignorant attribute to fortune, the superstitious, to Saints and Idols, the politicians, to their plots, some, to their own worth, most, to the means, and the extraordinary concurrence of second causes, the Penmen of the Holy Ghost ascribe ever unto the Lord: they held it the best Analytiques, to resolve all such effects into their first principle. In describing of the like matters among other writers, you shall find Alexander did this, or Caesar thus behaved himself, Nestor gave this counsel, and such effects ensued upon it: But when Moses and joshuah handle their weapons more valiantly, than any of these: Abiah and his son Asa, overthrew greater forces, than ever any of these encountered: Chusai, for counsel, and Solomon for wisdom, had never their parallels among any of the nations; The text most commonly thus expresseth it: Deut. 1.2. and 3. Iosh. 10.42. The Lord delivered Sihon and Og into the hands of Israel. Israel overcame, because the Lord fought for Israel. The Lord smote that huge army of a thousand thousand Ethiopians, 2. Chro. 14.12. before Israel and judah. And howsoever Chushai played his part, yet the Lord is said to defeat the counsel of Achitophel: 2. Sam. 17.14. 1. Kings 3.28. and salomon's famous decision between the two harlots, is said to be the wisdom of God. Such prevention is used against self-conceit, and vainglory, and simplicity, in referring honour to its proper object, that we should not assume to ourselves, that which belongs to him that made us, but in all such blessings, and favours, endeavour with all alacrity, that the Lord may ever be known to be the first mover, and principal effector. Now as the Lord is known to be omnipotent by his works of creation, merciful in our redemption, infinite, wise, and provident, in composing and disposing all to his own glory, and the good of his Church; So his justice can be never more conspicuous, then by the judgement that he executeth] Men may be often wronged by their careless security, or prevented by celerity, or mistaken in the carriage, or overtaken through ignorance, or seduced, by flattery, or deluded, by equivocation, or perchance abused, by credulity, or outfaced, by bravery, or terrified, for fear of a worse inconvenience: But when the Lord ariseth to execute judgement, and when his glory shall appear, the fierceness of man shall turn to his praise, and the fierceness of them shall he refrain. The drowning of the old world, the burning of Sodom, the rooting out of so many nations, to plant his chosen Israel, sufficiently makes in the execution, that many things which escape, in this life, man's control, find at length a judge, that will be known in their punishment. If Pharaoh will not know the Lord, at the mouth of his servants, he shall feel him at length to his cost, in the bottom of the water: and if Herod so forget his Commission, as to rob God of his honour, such a judgement may presently seize on him, as to make his chiefest flatterers to loathe him. All the world almost is a map of instances in this kind: it were but following of a common place to repeat them, and to cloy your Christian attention with that you know. 4. Bonaventure distinguisheth of two sorts of judgements, the first, in this World, 1. Sent. d. 18. which he calls iudicium Poenitentiae, inflicted especially to draw all to repentance: the second, in that to come, from which there is no declining. My Text dealeth only with the first, not as it properly signifieth the distinct apprehension of an object, or a true conclusion, from certain premises; or a definitive sentence according to law, or the authority of the judge to determine, or power, to execute, or the cause, that comes in question, or a custom, that hath gathered strength by long acceptance, or the Text of Scripture, that giveth direction how to judge: upon which diverse significations, Scotus and Illiricus plentifully enlarge themselves; but by a metony mie for the punishment, that is inflicted upon just grounds. For herein the execution manifesteth the judgement, and by this judgement especially, the Lord is known. The causes of it, are sin; the subject, notorious offenders; the effects, generally, amazement, specially, comfort to the innocent, and horror to their adversaries. This the Lord taketh upon himself to execute, as often as his Ministers, either for want of power, or courage, or information, are driven to a stand: and for these purposes especially, that the Church might have a breathing in her continual combats, and her persecutors, a taste of the anger that is to come. According to the sentence of this judgement, Corah's conspiracy was plagued by the earth's opening, Absalon hanged by the hair, Senacherib had a hook put into his nostrils; Ieroboams, Ahab's, and Baasha's families, were grubbed up by the roots, for their treasons, and idolatry. And as old Babylon's stately Palaces were turned to disconsolate habitations, for Zijm and O him: so new Babylon's redoubled abominations must look for no better issue: For though she have a long time raised mists, to dazzle the eyes of her followers, the Scriptures have been locked up in an unknown tongue, Idols, and heathenish ceremonies, obtruded in stead of preaching, implicit faith, for plain catechising, Princes, terrified with the bugbears of briefs, and bulls and excommunications, traitors, honoured with martyrdom, all villainies justified, under the mask of zeal, and ignorance commended, as the mother of devotion: Yet the Lord will ever be known by the judgements which he executeth, when she cometh in remembrance before God, to give her the cup of the wine of the fierceness of his wrath: Rev. 18. (as a millstone thrown into the bottom of the sea, so shall she sink down into the pit of destruction. In an hour shall her judgement come upon her, the Kings of the earth, and Merchants, shall take notice of it, with wailing and alas, and the Saints with a double Halleluiah, whiles her smoke ariseth up for ever and ever. 5. This doctrine of God's judgements, so plainly delivered in his Word, so effectually urged, and so often repeated, upon any notable occasion, as it should strike a terror into the wicked, not to kick against pricks; so should it animate the godly in all extremities, with the assured dependence upon a happy issue. But alas (Beloved) these things stick with us most commonly, no longer than they are in acting. Three impediments may be observed above the rest, which frustrate in diverse the good use of this doctrine, Contempt, neglect, and misinterpretation by soothing ourselves in our own courses, and turning the stream of God's judgements another way. Of the first humour are those, which our Prophet describeth in the next Psal. The is so proud, that he careth not for God, neither is God in all his thoughts; His ways are always grievous, thy judgements are far above out of his sight, & therefore he puffs at all his enemies. If you urge unto him the like judgments, executed upon others for the same offences, his contemptuous answer is ready, Thus I shall never be cast down, there shall no harm happen unto me. This is the resolution of Antichrist and his followers, as most Interpreters with Saint Jerome, and Saint Augustine note upon that place. judgements never so known, Executions never so evident, shall no way deter them from their damnable projects. Epist. 55. But this is the greatest judgement of all, (as Saint Cyprian well observeth) Non intelligere delicta, ne sequatur poenitentia; not to take notice of our faults, lest repentance should thereupon follow. Secondly, the neglect of God's judgements appeareth in those men, who are truly affected at the first, but, as a pang, 'tis quickly passed over, and as news, it soon grows out of date. Pharaoh was no sooner quitted from one plague, but presently his heart was hardened, to draw on another: and the Israelites that were so much affrighted at the horrible end of Corah, Dathan, and Abiram, even the morrow after fell upon Moses and Aaron, & upbraided them for killing of the people of God; such small impression is left on us by the stripes of others. Birds and other brute beasts, most commonly avoid that place where they are sensible by a token that their fellows have miscarried: but we look on others judgements, as furnished with a supersedeas from all arrests, and argue from their punishments how well they have deserved, without the least reflex upon our own mutable condition. A third sort play with such examples, and shift off the application from themselves. These will rather ascribe Noah's flood, to an extraordinary aspect or concourse of watery planets, or the drowning of Pharaoh's host, to the inconsiderate venturing upon an high tide, rather than to God's wrath for sin, who sendeth such judgements on some, to make all the rest afraid. So our Italianated fugitives pass over the powder-plot, by terming it only the rash attempt of a few poor unfortunate Gentlemen; by means whereof, their proselytes are hardened to the like courses; whereas such terrible judgements should teach them to know the Lord: and executions make them sensible, how desperately they are seduced. De Civit. Dei. lib. 2. cap. 33. But perdidistis utilitatem calamitatis (as Saint Augustine justly upbraideth the Pagans) miseri facti estis, & pessimi permansistis. Wherefore should ye be smitten any more? The whole head is sick, and the heart is faint. Those that contend so much for a judge of the controversies between them and us; why observe they not out of God's judgements, which side the Lord favoureth? Have any of their damnable projects by Summeruile, Parry, Babington, and his complices, Lopez and his abettors, Campian, Parsons, and their adherents, taken any expected success? Have the Pope's Bulls and curses wrought any strange effects? Have Watson and the Powder-miners attained to the end they sought after? If God then have ever defeated such malicious designs, and shown by his judgements upon the actors, how much he detesteth such practices; they might well gather, that their courses are not warrantable, or that (as some of them in indignation have blundred out) the judge of all the World is become a Lutherane. For what virtue have they ever found in their Agnus Dei's, Medals or superstitious relics, to make their plots successful? or truth, in the promises of their ghostly Fathers? May they not easily perceive themselves to be made the miserable instruments of Antichrists ambition, who sells the souls of men, Apoc. 9 to buy himself reputation? If we are such damnable heretics, as they would make us, how comes it about that the Lord so takes our part? Is it possible, their doctrine, that is so Catholic, or those Catholics, that are guided by an infallible head, should venture so fare, and attain so little? profess such infallibility, and be so often deceived? If men were not drunk with the wine of Sodom, or nursed with the blood of Dragons, or steeped in the gall of bitterness, such palpable tokens of God's judgements so directly against their proceed, so mainly in favour of their opposites, might breed at least a suspicion that something is amiss, and return them to a serious examination, to know where the fault resteth. But Leopards change not their spots, Apoc. 9 deaf Adders hear no charming. Trumpets may be sounded out against them, and vials poured out upon them, yet their Idols shall not be left, nor their sorceries, thefts, or fornications abandoned. Being scorched with the Sunshine of God's Word, in stead of repentance, they turn to blaspheme: and when Egyptian darkness hath notoriously environed the seat of the Beast, they will rather gnaw their tongues for pain, then acknowledge Gods arrest that seizeth upon their Abaddon. But behold, all ye that kindle a fire (saith the Lord by the Prophet Isaiah) & that compass yourselves about with sparks; Chap. 50. walk in the light of your fire, & in the sparks that ye have kindled: but this shall ye have of my hand, ye shall lie down in sorrow: the snare that ye laid for others, shall entrap yourselves, which is the success of the wicked, and comes in the next place to be considered. 6. The wicked is snared in the works of his own hands.] As before, the justice of God appeared in the execution of his judgements; so his Wisdom here may be observed in the manner of punishment. The wicked] not simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Seventy: or generally peccator, a sinner or an offender, as the vulgar: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impius, improbus, irrequietus, vagus, as the root in the Original will bear; ungoldly, lewd, turbulent, wavering, irreligious towards God, debauched in manners, turbulent in the Commonwealth, unsettled in all things. Such a one is snared] as a fellow that digs a pit, & falls himself into the midst of it (for so the similitude runs in the former verses, and Interpreters aright apply it.) Or as one that provideth powder to do a mischief, and himself is blown up with it, so they are plagued, so they are paid home in their own inventions. And this is a plot, a work, a matter of pain, and charge, and a vexation unto them, not begun or continued by others, but contrived by their own hands. A wonderful judgement of God to inform his Chosen, that his Wisdom disposeth all for their good; and a terror to the wicked, to daunt them in the like projects, and make others take heed by their example. This the heathen themselves have observed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chiliads of their proverbs testify so much; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou hast played the Politician, to undo thyself. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, buzzing as a Fly about the candle, to sing his own wings. So in the Scripture Adonibezek confesseth, Threescore and ten Kings having their thumbs and their great toes cut off, gathered their meat under my table; as I have done, so God hath requited me, judges 1.7. Pharaoh took an order for the making away of the Hebrew Infants; and was requited at length with the death of his firstborn. Hamans' gallows set up to hang Mordecai, served for his own strangling. Herob slew the infants of Bethlem, and was punished in the end, by murdering of his own children. When Hildebrand had suborned a villain to provide a great stone, to let fall on the head of the Emperor Frederick, as he came to do his devotions, according to his accustomed manner in the Church of Saint Mary of mount Aventine, the fellow making more haste, then good speed, tumbled down with the stone himself, and there was broken in pieces by the same engine, wherewith he treacherously would have crushed his Sovereign. The story is distinctly set down by Benno the Cardinal in the life of Gregory the seventh. And who reads not, how Alexander the sixth was poisoned with the same liquor he had provided to make away some of his Cardinals? This measure had Agag by Samuel; As thy sword hath made women childless, 1. Sam. 15.13. so shall thy mother be childless among women. It was wished to old Babylon, Happy shall he be that rewardeth thee as thou hast served us: Psal. 137. And must befall the new; Rev. 18. Reward her as she hath rewarded you, and double unto her double, according to her works: in the cup that she hath filled, fill to her double. How much she hath glorified herself and lived deliciously, so much torment and sorrow give her. This cannot be expressed in plainer terms, than our Prophet hath it in the 37. Psalm: The ungoldly hath drawn out the sword, and bend their bow, to cast down the poor and needy, and to slay such as be of a right conversation. But their sword shall go thorough their own heart, and their bow shall be broken. Which before, more directly to our purpose, we may find, set down in the seventh Psalm, The hath graven and digged a pit, and is fall'n unto the destruction that he made for other. For his travel shall come upon his own head, and his wickedness shall fall upon his own pate. And did not this shower of snares, to the amazement of themselves, and their adherents, by the just judgement of God strangely accompany the work of our powder-plotters? Who knows not Catesby, Rookwood, and Grant, (the principal actors in that hellish design) as they were drying powder at Holbeck in Worcester-shire, were disfigured, and maimed, by the firing of the same powder? and not long after, how the same Cates by, and Fercy desperately were slain at one shot, proceeding from power? So justly they were snared in the work of their own hands, that themselves upon their knees were forced to confess it. This is registered by the hand of a King, who had best means to know it, and greatest reason to relate it, to the terror and shame of all such devilish assassinate's. Now let their Apologists return from beyond the seas, grin like a dog, and put on the impudence to smother it. 7 They will tell us that their Catholic Doctrine in no sort countenanceth it; and the faults of some malcontents, are ever to be distinguished from the equity of the cause. But this is but a gilded pill, compounded only for those of their own complexion, a Tophisme, a shift, an after-reckoning; which is as soon discovered, as their books are opened. We are not such dastards (saith Gretser in his vespertilio haeretico-politicus) that we fear openly to affirm, Pag. 159. that the Pope of Rome may (if necessity so require) free his Catholic subjects from their oath of fidelity; if their Sovereign handle them tyrannically: & father he adds, If it be done discreetly and warily, it is a meritorious work. But say now, that subjects should proceed to execution, upon such way made by the Pope, should they not (think you) therefore by justly punished as traitors? Aphoris. verbo Clericus. No, saith Emanuel Sa, especially if they be of the Clergy: for the rebellion of a Clerk against a King, is not treason, is as much as he is not subject unto him. Then perchance the Laity is left only to the stake, as having no such warrant to exempt them from King-killing. Simancha will help that too: As soon as a Christian King becomes heretical, Instit. tit. 23.5.11. forthwith his subjects are freed from his government over them. This is short work indeed. But may he not then be left to God's judgement, until it shall please him in mercy to free the people from that yoke? No sure (saith Bellarmine) especially if he go about to infect his subjects: De Summo point. lib. 5. cap. 7. Then they are bound (adds Sanders) as soon as may be, to set another in his place. They ought to expel him (saith Philopater) as the enemy of Christ, De visib. monar. l. 2. cap. 4. Pag. 194. from having authority over Christian people. and this he affirms to be the undoubted doctrine among the learned, and agreeable to Apostolic all truth. Here is Apostolical truth with a witness. But suppose the Pope's Apostolical transcendency either in pity, or policy, hold such a King fit for a time to be spared; I trust the, good Catholic Subjects may not venture to stir. Yes but they may (saith Bannes) Etiamsi Pontifex toleraret Regem Apostatam; tamen Respub. In secundam secun de Christiana possit q. 12. art. 2. illum pellera è regno, quoniam Pontifex sine ratione permittit illum impunitum. Thought the Pope himself should be never so indulgent; the people, if they list, may un king him, because the Pope unreasonably is slack in his office. Well then no remedy is left among these men for Protestant Kings, but down they must. If their holy Father make scruple to correct them, their own vassals may take them in hand. Perchance this will work with them to be reconciled to the Church, & then it is likely they shall be restored to their estates. Simancha will tell them also in that case, whereunto they shall trust: Neo ius hoc recuperabunt (saith he) quamvis postea reconcilientur Ecclesiae. Once gone, & for ever discarded, nay their children, though innocent or catholics, must be punished for their father's errors, & be excluded for ever from succession, to give way to whom the Pope pleaseth. I have gleaned these few scatter by the way, (Beloved) to make it appear to those that would willingly be better persuaded of their doctrine, that the doctrine itself directly warranteth treason, let the traitors be what they will, and that none can be an absolute Papist, but (if he throughly understand himself, and liver under a Christian Frince that hath renounced the Pope's authority) must needs, being put unto it, be an absolute traitor. The Pope's infallibility he assumeth to make heretics, and punish them by virtue of his Supremacy: The exemption of his Clergy, to act their own designs; the interesting the people, in the right of making of a King (whom they define, with Apostate William Reinolds, De iusta authorit. pa. 8.1. in scorn, to be but a creature of man's creation) how can it stand with loyal obedience, that God and nature have prescribed? And now (Beloved) if these were speculations only in their schools, or some few men's overlashing, in an emulation to uphold their own hierarchy, or some doubtful deductions, only taken by our men at the worst, their doctrine were the more excusable, and their followers more to be borne with. But when practice shall follow upon such devilish positions, and apologies be published to the world to maintain that practice: then cursed be they as Meroz, cursed bitterly be all such subjects, and inhabitants that take not the Lords part against such miscreants. for what ears would not tingle to hear, that Pope Sixtus, the fift, in the consistory of his Cardinals, should parallel the murder of Henry the third, King of France, by that desperate villain james Clement, with the fact of judith, and conclude it to be a little less mystery than Christ's Incarnations? for defending of the same fact, though john Guiniard a jesuite were executed: yet Richeome in his apology excuseth him; Clarus Bonarscius in his Theatrum honoris, extols him to the skies. Such tokens these Ignatians leave to Princes, of their submission and fidelity. What should I speak of Francis Verona Constantinus, who wrote an apology for john Castille, to justify his stabbing, and hurting of Henry the Great? Wherein he concludes, that notwithstanding the decree of the Council of Constance, it is lawful for any private man to murder Kings and Princes, condemned of heresy and tyranny. And to come home nearer unto ourselves: Anno. 1587. Stanley's treacherous giving up of Deventrey, had it not Cardinal Allen to defend it? Had not Oneile before, and Tyrone afterwards the determination of the University of Salamancha to animate them onward in their rebellion? What marvel is it then that Garnet, and the powder treason, had Eudaemon-Iohannes his apology? Claudius Aquaviva's approbation, Bellarmine's excuse, Hamond the jesuits' absolution, as Barrier in France had the jesuite Varrad's, to confirm him in his purpose, to prevent Ravilliac? No better fruit is to be looked for upon such wild-figtrees, who care not what they say or do, and turn off all such prodigies with a sleight or scorn. Because the Scythians slew their King Scyle, for favouring the strange rites of Bacchus, Simancha infers that jure and Merito, Inst. Cath. 23. ser. 12.13. such Princes are to be made away, as receive any kind of doctrine differing from the papistical. De reg. instit. lib. 1. cap. 7. Mariana accounts it a moderate course, to poison a chair or garment for the kill of a King: but mark his weighty reason for it; Because (saith he) I find the Kings of the Moors have often used it. Whereupon Hoffeus' the jesuite was wont to say (as Hasenmuller, Histor. jesuit. cap. 6. who lived amongst them reports it) that they dragged any Lutheran they could find, straightway to the fire, ut sic anima eius in curru igneo ad inferos feratur, that so his soul in a fiery chariot might be hurried to hell. Worse than all this: they hold it a case of Conscience, not to spare their own side, to do ours a mischief. Garnet the Provincial being questioned by Catesby, whether with a safe conscience, they might proceed in their powder-proiect, seeing in the blowing up of the King, and Protestants, diverse also of the Papists must necessarily go the same way? replies very profoundly, that no doubt it might well be done, seeing it should redound to the good of the Catholic Church. And this Eudaemon defends with great earnestness. Which puts me in mind of a story related by Platina in the life of john the four and twentieth, when one Facinus Canis was hired by the Gibellines, to suppress their contrary factions of the Gwelphes, in the city of Papia, and the covenant was, that he should have the goods of the Gwelphes for his pay. He obtaining the victory, falls a rifling of the Gibellines also, without distinction: and being accused therefore, as not standing to his promise, replies, That themselves indeed were Gibellines, and should be safe; but their goods were Gwelphes, and must go to wrack, as well as those of their adversaries. So assure yourselves (Beloved) if Italians and Spaniards should once come, (which God of his infinite mercy forbid,) to compose the differences between us, & our homebred Recusants, howsoever our blood should pay for it, yet their estates might perhaps be confiscated, as infected by our heresy. Garnets' decision would be of force; such matters must not be stood upon, when the good of the Catholic cause is thereby advanced. O that religion should ever be made a cloak for such atheistical practices! What hard measure had been offered by our King and State, that these traitors should be so exasperated? Were they hurried to the fire, as in Queen Mary's days? or was there a new Inquisition erected, in imitation of that of Spain, with tortures and racks to rectify them? Nay, were they not tolerated at a small rate, or none at all, to enjoy their possessions and liberty, graced with titles of Honour, admitted to be about His Majesty, and have the protection of his laws, without any violence offered? From whence then came the powder-plot, but from the devil himself, & the malice of the whore of Babylon, which delighteth to carouse in blood? But God hath snared the wicked in the work of his own hands, the snare is broken, & we are delivered. Isaih. 47. Come down therefore & sit in the dust, sit on the ground, sit silent, O daughter of Babylon. Is not thy nakedness uncovered, thy shame seen? art thou not taken in the crafty wiliness that thou hast imagined? O that our poor besotted recusants would but be brought to an ingenuous examination of these things, whether it were likely they would lead them to heaven, who devise and allow of such powder-stratagens from Hell? Whether true Religion hath been ever advanced by such bloody and treacherous snares and engines? Then would they surely afford their Higgaion & Selah to celebrate with us this day, this thrice-happy Deliverance. Which is the duty left for us in the last place to conclude with. 9 Higgaion, Selah] Few words, and obscure; yet importing more matter, then could be well expressed in any other tongue. And therefore, as they are omitted in the Greek and vulgar Latin, as also in our Church-book translation, by reason of their obscureness, and remoteness from popular capacities, especially in a continuate reading without interpretation: so are they faithfully restored by our last Translatours, as integral parts of the text, which are not to be left out, though the greatest skill of the Learned may be staggered at their meaning. Needless therefore was the exception of some Critics, to our Church-book, for not reading commonly those words to the people, seeing they have them otherwise in a more exact translation, and reserved to the exposition of a learned Preacher. Some there be that slight both the words as interjections, expressing only a sudden passion, under an imperfect sense. But others dive deeper, whom we have good reason to follow. Higgaion is but twice, beside in this place, found in the Scripture, and that only in the Psalms; once in the 19 Psalm: Let the words of my mouth & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meditation of my heart be always acceptable in thy sight, Verse. vlt. O Lord, my strength and my redeemer. And again in the 92. It is a good thing to give thankes unto the Lord, Vers. 3. and to sing praises to thy name, O thou most high. To show forth thy loving kindness in the morning, & thy faithfulness every night; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Upon an instrument of ten strings, and upon the psaltery, upon the Harp with a solemn sound. The word Selah we have 92. times, but Higgaion and Selah together, only in this place; which argueth more than an ordinary rejoicing, proportioned to the Prophet's deliverance, which (out of doubt) was extraordinary. All that I read, derive the word Higgaion from the root. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to publish with the mouth, to meditate with the heart, to rouse up all the faculties, with the most serious intention. Agreeable to this is the word Selah, either from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as R. Kimchi would have it) to lift up, to raise, properly a way to make it more passable, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to tread down, to make plain. To the same purpose, Avenarius says, that in all the Commentaries of the Rabbins, he could observe no certain signification of this word: and Buxtorfius is of the mind, that it signifieth nothing but only a tone, peculiar to the Musicians of those days. It were endless to heap up all varieties, which either word breedeth among the learned. junius makes both joined in this place, to signify, rem meditandam sum, a matter to be especially thought on. Vatablus, with the Rabbins, and the Chalday Paraphrase extend it to an everlasting Meditation. They that restrain it to song, or instruments, differ not in a manner from them upon the point, for that which the former observe in the subject, they afford us in the tune. All concur in this, That the greatest deliverances, are to be celebrated with the greatest thanksgiving: no cheerfulness must be wanting, no laudable solemnity of music: assembling, feasting, congratulation neglected, in performing such religious duties. Private, and daily, or ordinary blessings may be privately, and daily, or ordinarily recounted, at least with a single Selah, a stirring, or cheering up of our particular devotions: but for such deliverances as that of Eighty eight, and this public and extraordinary freeing of the Church, the whole State, the preservation of the King, Queen, Prince, all the Nobles, all the judges, the Reverend Clergy, and Lawyers, the Worthies of all our Country and Corporations, upon the point to be blown up, and dismembered by the Devil's engine; together with the utter desolation of so flourishing a Kingdom; here a Higgaion & Selah must be joined together; Hallelujahs added unto it; Trumpets and Shawms must be wound aloud, Asaph's and Iedithun's must show their skill, new songs, new cantica canticorum, whole new sets of canticles, Mictham's, & Mismor's, Neginoths and Mahaloths, Tehillahs and Tephillah's must be framed by the Learned. Let every thing that hath breath, praise the Lord. 10. And here if the matter itself rouse not your meditations, little help can be expected from any uncomposed strains. You that have read of so many heathenish tyrannies, and Turkish cruelties; you that have had occasion to travel amongst any barbarous nations, or savage Cannibals; you that have heard of the most prodigious treasons and massacnes, that ever were attempted, or thought on under the Sun; have you ever read, or seen, or heard of any monstrous immanity, comparable to this of the Powder-Treason? Have ever Turks, or Tartars, any Nero'es or Caligula's made use of powder, or such engines of fury, to ruin whole States at one blow? Nay, to blow up their own darlings, their own Patrons, their own innocent kindred that never offended them; but only these spuria vitulamina, these bastard imps of the Whore of Babylon? If the ruin of your living Countrymen had no way affected you, what had the monuments of the dead deserved, that so many sepulchers of ancient Kings must be laid on heaps, and utterly defaced? what fault was in the dumb stones, and stately Edifices of your forefathers, that they should be left as spectacles of your merciless cruelty? But now perchance they repent it, and are ashamed of the Actors, and their courses. O no; that scarlet Harlot hath not learned to blush. They are pictured for Confessors and Martyrs, their zeal is commended, the State condemned for punishing their Ringleaders unjustly, and their Proselytes here amongst us (which I grieve to speak of) follow the same doctrine that led them unto it, and are animated to the like attempts, when their ability shall grow sufficient. For mark but these few words of Bannes a Spanish Schooleman, (whom a man would take to be none of the worst, especially in comparison of the jesuites) Angli (saith he) sunt excusandi, quia nonse eximunt à Superiorum potestate, nec bellum contra eos gerunt, quia non suppetunt ill is vires ad consequentia pericula: In 2.2. Aquin. q. 12. art. 2. The English Catholics are to be excused for not taking arms against their Superiors, because they want sufficient power to go through with the business. Tolerate them then but to grow to a head, and to make their party good, and their natural bond to Prince or Country, should little dismay them, from venturing upon the like Powderplots. Where be then our Higgaions & Selahs (Beloved) for the stopping of this brood of vipers, that their force should not be answerable to their malice? As the Israelites had their Pascha and Purim, Holidays set apart for the acknowledgement of their grand deliverance from Pharaoh, and Hamans' treason: why should not this day's solemnity be continued with everlasting thankfulness, for the miraculous discovery of the Powder-plot? Let the people learn from our Pulpits, with what kind of Saltpetre their Catholicism is powdered; let our children understand in our streets, the barbarousness of the plot, the profession of the actors, the danger that would have fall'n on their innocent heads; If the Lord in judgement to the engineers, and in mercy to us, had not prevented it, and snared the wicked in the work of their own hands. At the mentioning of our Church or King, at the beholding, or remembrance of our Parliaments, and chief places of justice, let the villainy of the Powder-proiect be never forgotten. In the celebrating of the holy Eucharist, let our thankfulness for this deliverance be an especial part of our Sacrifice: Finally, let us jointly conclude as our Prophet here beginneth this Psalm: We will praise thee, O Lord, with our whole heart, we will show forth all thy wondrous Works. We will be glad and rejoice in thee, we will sing praise to thy Name, O thou most High. For our enemies are turned back, they have fall'n and perished at thy presence; for thou hast maintained our right and our cause, thou sittest in the Throne, judging right. Now to this God the Father, God the Son, and God the Holy Ghost, three Persons and one Lord, who is known by the judgement which he executeth, and hath snared the wicked in the work of his own hands, be ascribed with Higgaion and Selah all praises, power, and glory from this time forth for evermore. AMEN. HEZEKIAHS' SICKNESS AND RECOVERY. A SERMON PREACHED BEFORE THE KING'S MAJESTY at Woodstock. By JOHN PRIDEAUX, Doctor of Divinity, Regius Professor, and Rector of Exeter College. OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. HEZEKIAHS' SICKNESS AND RECOVERY. 2. CHRON. 32. 24. In those days Hezekiah was sick to the death, and prayed unto the Lord, and he spoke unto him, and he gave him a sign. 1. MY Text is a type of the World's uncertainty, Man's security, and God's mercy, to those that depend on him. Wherein we have a view of our misery, with the means and Author of our surest deliverance. The instance is in Hezechiah a King, a fit pattern for the best, the remedy Prayer, the chiefest refuge for the devoutest: Which is effectual only by the good will of him in the bush, who relieveth ever at a pinch, by speaking, and giving a sign, for our convenient comfort. I will not trespass on your patience, by a tedious rehearsal of the connection, with that which went before: let it suffice therefore to take in by the way for an entrance, First, a touch of Hezechiah's laudable life, expressed more at large in the 2. of Kings, the 18. and 19 chapters, all one in a manner with the 36. the 37. and 38. of Isaiah: And secondly, of his wonderful deliverance, whereof I am now to speak. His goodness, and zeal is summarily here comprised: First, towards the Church, The Levites must carry the filthiness out of it, verse 5. The Priests must rouse themselves up to be careful in their places; My sons (saith he) be not now negligent, for the Lord hath chosen you to stand before him and serve him. verse 11. He restoreth the church-good, and sacrifices, by strict command, vers. 19 and 24. and reviveth the ancient solemnities of Trumpets, and Church-musicke, ordained, and ordered by his predecessor David, verse 27. and 30. And surely the best method in a reformation, beginneth ever with God; for from thence proceeds a Blessing, to prosper all that follows. His care for the Commonwealth in the next place, comes not short of this. He fortifies his city (saith the son of Syrach) and by digging thorough a hard rock with Iron, brought water into the midst thereof, Chap. 48. He built the wall that was broken, and raised up the towers, and another wall without, prepared Millo, made darts and shields in abundance, set Captains of war over his people, by the council of his Princes and Mighty men, and his own comfortable encouragements, verse the 3. and forward. It were his Courtiers, and the men of judah (no doubt by his example and good directions) that copied out the Proverbs of Solomon, which now are a part of our Canon, from the beginning of the 25. Chapter, unto the end of the book (as the 1. verse of that Chapter showeth.) And if we may credit the relations of Genebrard, and Torniellus, he was a great Patron of the Mathematics, & took order for the right reckoning of the year by intercalation of the month Nisan, for which the jews now use Adar, (as appears in their Calendars) to the same effect. So great matters may be brought to pass in a Commonwealth, where Learned men are in place, and Kings themselves are learned, to give examples and directions. All which are farther seasoned by his personal and inherent graces: His dispatch, in execution, his resolution against Idolatry, his respect to God's messengers, his patience in affliction, his earnestness in prayer, his confidence in danger, his wisdom in counsel, his study to reform others, his thankfulness to God for all blessings received, make his Miraculous deliverances seem the less strange, which here may be observed to be Two above the rest: the First, from the invasion of Senacherib, and the Second, from his dangerous, and deadly disease. 2. What might not Hezekiah look for at God's hands, whose favour he had found for so long a space, to prevent his desires, accept his endeavours, prosper all his actions? from whom he had received so many comfortable promises, and messages, and whose Angel had so strangely quitted him, from so heavy an enemy? yet here we see, that amongst all these Blessings and triumphs, he must come notwithstanding to his trial. For in those days Hezekiah was sick to the death: he must take the sour among the sweet, to set an edge to his devotions, and make farther way for mercies, and wonders: wherein we have the Spiritual Gests, (if I may so speak) of a Christian progress; From care and industry to do good, to some temporal happiness; from that, to sickness; from sickness, to Prayer; from Prayer, to recovery, and other comforts and signs of God's favour, till all at last come home to the Court of Heaven, and there we shall be freed from other changes, and removealls. The words (without farther straining) yield us these 3 circumstances: Hezekiah's 1. Sickness. 2. Physic. 3. Physician. His Sickness dangerous; his Physic, precious; his Physician, always successful. All which must needs be granted, his sickness being to death; his physic, Prayer; his physician, God himself: and for memory's sake, may thus be connected; Because Hezekiah was sick, therefore he prayed, & because he prayed, therefore God spoke unto him, and afforded him a sign: which farther notes unto us the commonness of sickness, the force of prayer, and the readiness of God's help, unto such as earnestly and faithfully repair unto him for physic. Of all these in their order, briefly and plainly, as the Spirit of God shall enable me, and your Royal patience give leave. And first of the first, which is Hezekiah's sickness, in these words: 3 In those days Hezekiah was sick to the death] A sorry entrance to continue, if the remedy be not the sooner. For sickness is the dashing of all worldly delights: And true happiness cannot harbour, where that hath taken up a lodging. But he that goeth on this way weeping, and beareth forth good seed, shall doubtless come again with joy, and bring his sheaves with him. It would be tedious for you to hear, or me to undertake the clearing of all those doubts that interpreters out of these words have raised, rather than resolved. As first, concerning the time of this sickness, whether it were before, or after the miraculous delivery from Senacheribs Invasion. Most of the jewish Rabbins, with Solomon jarchi, and Kimchi; and the Papists, with Abulensis and Lyra, together with some of our reformed, as Musculus and Bullinger, hold that it was before. Their grounds are two: Otherwise (say they) how could Hezechiah reign but just nine and twenty years, seeing fifteen years were added by miracle, after his sickness, and in the fourteenth year of his reign, Senacherib came against him. Now, likely it is, that so many great matters could not be dispatched in one year. Besides, he hath a promise after his sickness, to be delivered from the King of Assyria, 2. King. 20.16. Which argueth, that deliverance was not passed before. Notwithstanding Saint Hierome, Saint Augustine, Luther, Calvine, and the mayor part of our Interpreters, who take after them, out of josephus, suppose all the war first ended, before this sickness began. First, because the order of the text (in all three places where it is mentioned) so casteth it. And next, in all these tumults, we find Hezekiah, either consulting with the Prophet, or praying in the Temple, or giving directions to his people and Council, or otherwise bestirring himself, without any mention of any sickness. And well might all these troubles come within the compass of one year, (as Serrarius the jesuite against his own side granteth) to wit, that fourteenth they speak of, wherein Senacherib came, and was defeated, Hezekiah sickened, recovered and lived 15 years after, to make up the nine and twenty. Now, in that God promised to deliver him after his sickness, it might not be from the Assyrians first Invasion, but from his return again, that was perchance both threatened, and feared, as the latter opinion (I think) more probably defendeth. So the meaning of the text will fall out to be, (according to this interpretation) In those days.] that is, not before, or amidst, but after all troubles were ended, when Hezechiah had best reason to think himself most secute. When many brought Gifts, and presents unto him (as the words are immediately before my text) so that he was magnified in the sight of all Nations, then, in the midst of his Prosperity, when he (perchance) thought least on it, was he seized upon with this deadly sickness. 4 Now what manner of sickness this should be, Authors also vary; some would have it to be the King's Evil, as Aquila, Symmachus and Theodosion. Others, an Imposthumation. Glycas saith, that it was in his foot, which began to rot. Most conjecture it to be the Plague, in regard of the Boil that appeared outwardly, and his extreme danger of life. But such conjectures besides the Text, are vain and needless. Of like nature are the causes of this sickness, which by diverse are rendered. One is thought to be the Kings refusing to marry, upon a conceit that he was that Immanuel, the Virgin's Son, promised a little before to his Father Ahaz. So R. Solomon, Lyra, and Glycas, in the 2. part of his Annals. But Abulensis confutes this mainly, and most Interpreters are ashamed of it. Others, with the scholastical History, affirm, that this sickness was a punishment, for the King's neglect of thanksgiving, after the overthrow of Sennacherib. But josephus, (whotooke most pains to be acquainted with such matters in the history of his Country) expresseth particularly the Sacrifices and Solemnities that upon that occasion were used. Besides we may add, that no fault is laid to this good King's charge before his sickness, but after. More safely than we may conclude with S. Hierom upon the 38. of Isaiah, That this disease was rather a restraint from future presumption, than a punishment for former sins. Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, inflicted by way of revenge, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as a ransom to make satisfaction, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lessoning for himself, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an example to others, a trial for his instruction (saith Bernard) not a forsaking to his destruction. For howsoever all afflictions presuppose sin: yet all are not inflicted, as the punishment of sin, which jobs long disputation with his friends, and the Lords determination in the end, maketh most apparent. Neither want there farther proofs in this kind. When the Disciples made question, concerning the man that was borneblind, john 9 Whether it came through his own or his parent's fault; our Saviour denies both members of the division, and tells them that it was rather that the works of God should be made manifest in him. The Tower of Siloan fell upon eighteen persons, not so much for their sins, as for the lessoning of others, Luk. 13. Because of the mixed cup in the Lord's hand, Psal. 75. his children sometimes are to drink the purer wine, though his enemies shall be sure of the dregs. For what is this world else, but as the Author of the Sermons de Tempore shows it, (as it were in a Map) a vast and glowing Furnace, where the wicked are the dross, the godly, the gold, tribulation, the fire, and God himself, the Workman? Is it not better therefore (saith Saint Augustine) that God should chastise thee here, then spare thee here, and forsake thee hereafter? He would have a Champion valiant, without an adversary (saith Saint Basil) that supposeth a just man should be free from afflictions. For What are all such crosses, but as so many penitenti-Ill Sermons, preached by God himself, to make us know ourselves, and bring us home unto him? He that proves not a good student in this School of the Cross, hath small hopes to attain hereafter to any degree in heaven. The old Testament began almost with Abel's slaughter, and the New, with the butchering of the Infants, and john Baptists imprisonment. The Patriarches, Prophets, and Apostles, with all Gods chosen, had their part of this cup. He chastiseth all that he receiveth, Prov. 3. So here, good King Hezechiah, in the height of his prosperity, is remembered with a sickness; to mind the greatest, of their frailty, and the holiest, of their humiliation, and the happiest, not to depend upon their own abilities; much more the meanest here should learn, with patience to undergo such crosses, as their betters have borne, and with compassion not to censure, but to comfort their afflicted brethren. For canst thou murmur if God should visit thee, when thou considerest that Hezekiah was sick? Or account thy pain too grievous, when his was to the death? or complain it comes unseasonably, seeing this happened to him in those days, wherein nothing was expected but joy and triumphs? I should distrust your understandings, and religious dispositions, to press this point further. It is a sad theme to discourse of sickness: the remedy therefore (I trust) will be the more welcome, which the Text leadeth unto, in the words following. 5. And he prayed unto the lord] Prayer pierceth the clouds, offereth violence to the Kingdom of heaven, and in manner over-ruleth him, that over-ruleth all things, But that this Physic prove strong in operation, it must be continued, and fervent, as the best Doctors prescribe, and tempered with the precious ingredients of Faith, Hope, and Charity. Non vox, sed votum; non musica chordula, sed cor. Not windy words, but weighty wishes, not the harp strings, but the heart strings, not he that crieth loudest, but he that loveth most, hath the best acceptance before the. Throne of grace. In this form (no doubt) dying Hezekiah commended his desperate case to the Lord of life; and howsoever, the harsh message of Isaiah the Prophet, was sufficient to break his heart, so unexpectedly sent, so peremptorily delivered, so likely to take effect in so great extremity: Set thine house in order, for thou shalt surely dye, and not live: which the damnable gloss of some Rabbins make yet a great deal more horrid; Thou shalt surely dye] (say they) that is, in this World: And not live] that is, in the World to come: Yet faith lets not go its hold, hope would not be persuaded, but that God would be entreated; he had heard of his mercies of old, and had tasted of the sweetness of them in all the passage of his life; and therefore he now resolves to employ his expiring spirits, and gasping breath, as long as they should continue, to try at the last cast, what might be obtained. Blessed King! it was Gods entraordinary grace that settled thee in this directest course; some would sooner have murmured; Have I been so careful and Zealous to do God service, and shall this be my recompense, to be cut off before my time? must I, after so many fair promises, die thus childless in my flourishing age? and is there no other order to be taken, but only to set my house in order? Many of the like speeches impatience would have uttered, and perchance have abused the Prophet for bringing such a dismal doom. But our Kings broken and contrite heart containeth no such dregges: he hears all with patience, bears all with patience, considers all with patience, and so with tears in his eyes, death in his face, (yet confidence in his heart (he turns about unto the wall. This he did (say many Interpreters) because the Temple stood that way, towards which it was their custom to turn their faces in prayer. Saint Hierome takes the reason to be rather, that the standers by might not behold his tears: and Lyra, that they might not hinder him, as Angelomus further notes, by disturbing his devotion. His tears may be also thought to proceed, not so much from the horror of instant death; or a loath to departed from worldly pleasures; or an unmanly sinking under the extremity of pain (howsoever such brunts most commonly shame the valour of those, who hold themselves most resolute:) as from a desire he had, to perfect the reformation which was begun; and to leave an heir behind (for then he had none) to succeed in his Kingdom, and continue the blessed line. For how could it choose but grieve him to forethink on the distraction that was like to ensue, in a State so unsettled? Many yet addicted to Idolatry; falsehearted Shebna the Treasurer gaping to succeed, which could not be without opposition. Many particulars beside, (which himself only known,) and the world could not take notice of, might justly occasion him to water his couch with tears. And tears in such a case, either for public good, or private escapes, by David's practice, jeremies' Lamentations, and our Saviour's weeping for Lazarus, and over jerusalem, are warranted to be Heroical. We have more sins (Beloved) to bewail, but fewer tears to shed; greater occasion to hide our faces, but less contrition to do it: many Physicians shall be first feed, before this remedy be thought upon, that Hezekiah prayed unto the Lord. 6. He prayed.] Simon Magus had not the grace to pray himself, but the face to entreat others. I make no doubt, but here the Prophet Isaiah prayed, the Priests prayed, the Courtiers and people prayed, (all were good helps, and it was their duty) yet this sufficeth not Hezekiah, except he pray himself: he could best plead his own cause, and commence his own suit, and have the better audience. But to whom doth he pray? Popery was not then on foot, to pray to Saints departed before their images, or buying Masses, or applying relics. Isaiah had instructed them better, that Abraham was ignorant of them, and the Brazen Serpent was broken down by the King's command, and called Nehushtan, that no such praying should be used unto it. He prayed therefore (as the text hath it) unto the Lord] and none other, him he had only offended, his mercy he had ever found ready, his power he was assured of, he alone throughly known his woeful case, and therefore not as much as dreamt of the mediation of any other. The form of his prayer is set down in the twentieth of the 26. of Kings, and Esay the 38. in the same words, to teach us to regard that the more, which the Holy Ghost vouchsafeth so precisely to repeat. From whence if our Puritans hope to draw any instance for their extemporary brabbling, and brawling against our set forms of prayer; the text will show them, as repugnant to Hezekiah herein, as commonly they are otherwise to all their lawful Superiors, For his prayer here was on his bed, upon his particular and extraordinary necessity; they must vent theirs in the Church, where no such occasion is offered, to the excluding of better forms, than their best premeditation can afford us. Hezekiah turned his face to the wall, that this particular request of his might not be heard, or disturbed: The gift of these men is undervalved, if their proselytes be not about them to applaud, and admire it. More tolerable therefore it were, that they troubled not the Church more by their prating, than they help it by such praying. In this case, if their conceits were not too fleeting, they might consider, that prayer is of two sorts, Public, or private. Public, may be either solemn in the Church; or more retired, in a family, or some other occasioned assembly. Now to thrust in here, with sudden, and unconcocted flashes, were not only to cross Scripture, Fathers, and the continual practice of all Christian Assemblies, that ever deserved the name of Churches: but also to abuse such Holy meetings, by hindering the concurrence of devotions in known petitions, wherein they ought to join, and the saying Amen to that, they must be sure is warrantable. Private prayers, (I confess) are of another nature, wherein diverse notwithstanding may be holp what to say, and directed, what to ask, by public forms, though such particulars may often fall out in regard of personal grievances, sins, or benefits, that may dictate (as it were) an ejaculatory prayer, as the occasion shall be offered. Such was Hezekiahs here, and such were to be wished more rife, among all sorts of people. Notable examples herein we have of jacob; O Lord God of my Father Abraham, and God of my Father Isaac: Gen. 32.9. The Lord which saidst unto me, Return into thy Country, and to thy kindred, and I will deal well with thee: I am not worthy of the lest of all thy mercies, & all the truth which thou hast showed unto thy servant. For with my staff I passed over this jordan, and now I am become two bands. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau, for I fear him. So Samson, upon his resolution to dye: O Lord God (saith he) remember me, jud. 16, 28. I pray thee, and strengthen me, only this once, O God, that I may be at once avenged of the Philistines, for my two eyes. And what are the most part of David's Psalms, but a contexture of such heavenly wishes, aptly composed for his own use, and the direction of others, that expect the same protection? O how would it become the conversation of Christians, in stead of corrupt communication, and blasphemous oaths and cursings, to have their mouths filled with such Praises and Prayers? How well do such speeches sound from the mouths of good subjects? God save the King: or Give the King thy judgements, O Lord, and thy righteousness unto the King's Son. In the warlike reign of David, we have a large description in Scripture, of Captains and Worthies; but in Solomon's succeeding Peaceable government, of stately buildings, notable examples of justice, flourishing of the Arts, trafficking with foreign Nations, and the like. All which are the extraordinary blessings of God, and by his disposal have their turns, and periods, which most commonly are found in the body, as the head is affected. Where a King therefore makes the Lord's Prayer, the best Prayer, the subject of his meditations; with what face may subjects be backward, in following such directions? Hezekiah (as we all know) wanted not titles, nor treasure, nor friends, nor any other good parts, that might grace a man: and yet here we see in the upshot of extremity, his only refuge is Prayer. And this brings him to the speech of the Physician, which recovered him. For when he had prayed unto the Lord, the Lord spoke unto him, and he gave him a sign. Where we have the last words of my Text, and third member of my division, pointing at the Physician, and the course he took. 7. And he spoke unto him, and he gave him a sign.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at sundry times, and in diverse manners, hath it pleased the Lord of heaven to speak to men here upon earth, by his Son, by his servants, by Angels, by men, internally, externally, in dreams, by open visions; as Suarez upon Aquinas' third part, quest. 30. Peucer in his commentary of the diverse kinds of divination; Mencelius in a peculiar tract of the knowledge of God, do at large declare. This speaking here to Hezekiah was by Isaiah the Prophet, as the text, 2. Kings 20. clearly showeth. And as the extremity was great, and urgent; so this speaking was quick, and comfortable, in these most gracious terms, Turn again and tell Hezekiah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Captain of my people: Thus saith the Lord, the God of David thy Father, I have heard thy prayer, I have seen thy tears; Behold, I will heal thee on the 3d day, thou shalt go up unto the house of the Lord. Can there be better news to a dying man? Yet this is not all. I will add (saith he) unto thy days 15 years, and I will deliver thee and thy City, out of the hand of the King of Assyria; and I will defend this City for mine own sake, and for my servant David's sake. This was more than could be expected, but thus it pleased the Lord to dispense his favours. Some one perchance in Isaiah's place, would have here repined at such a message; Good Lord, what meanest thou by this? art thou so soon changed, or hast thou a double will, one contrary to the other? Can it stand with thy immutability, so suddenly to do and undo? or with my reputation, to unsay that so quickly, which by thy express command I so lately delivered? The King and Courtiers, may hold me for a false prophet, who, upon mine own head, spoke that so confidently which now I must recall? But Isaiah was no Arminian, he knew, it was no manners for him to make a question of God's doings: He was acquainted so fare with his proceed, that most commonly he reveals not all that he himself means to do; but so much only, as his Ministers are bound to teach, and servants to learn. Whence that distinction of Divines, into voluntatem signi & beneplaciti, His revealed will toward us, and his secret in His eternal Counsel, notes not two distinct wills in God, (as Lombard well observes, and the Schoolmen on him at the 45. Dist. of the first book of the sentences) but diverse forms of speaking, concerning the acts and effects of the same will. Hence among the Ancients there runs a saying, which is fathered on Gregory, Deus mutat sententiam, sed non consilium. God's revealed denunciation may be altered, but never his eternal purpose. For the first may be uttered according to the disposition of second causes, or our deserts (as Zanchius well gathereth out of Saint Augustine) whereas the latter depends upon eternal immutability, and therefore in no respect can admit any shadow of change. Now these are not opposite, but subordinate, the revealed, to the secret, as part, to the whole; the revealed expressing the means, whereby the secret is fulfilled. Salomons carriage in the famous case between the two harlots, gives an instance of the like in men. Did he intent (think you) the barbarous dividing of the infant, that had no way offended? Yet his words at first are, Bring me a sword, divide the living child in two, & give half to the one, and half to the other. But his intent, which he concealed, is afterward expressed; Give the true Mother the living child, and in no wise slay it: and all Israel saw that this was the wisdom of God in him. His first command than included not his purpose, but a trial, to find out the truth. And so God here not peremptorily sets down what should be, but what the Prophet was to deliver, concealing both from King and Prophet what should ensue upon it. Where there is no more contrariety then in our Saviour's inquiry for provision for the multitude, john 6. he asked Philip as it were doubtfully, where so much bread might be bought; but this he said to prove him (saith the text) for he himself knew what he would do. The Prophet's deadly message therefore was true in relation to the second causes, referred to their proper effect; yet subordinate to God's secret purpose, in reference to the end: the ground of all which is closely laid, in the 17. Article of our Church, to which we subscribe. God's decrees for the end, include always the means, and therefore such threatenings serve Gods children to stir them up to use them. 8 This use David made, 2. Sam. 12. The command was peremptory: The child that is borne unto thee, shall surely die. Yet the King ceased not to fast, and weep, as long as breath was in it, only upon this ground, Who can tell whether God will be gracious unto me, that the child may live? I had not dwelled so long upon this, but that the unsettled wavering of diverse learned men amongst us, had given just cause. Hence you may guess (beloved) how little reason the Arminians had, to take part with the Papists, and Lutherans, to slander our Church, (as for many other things) in this, that we make God to have two distinct wills, the one dashing the other. This they refer to our cryptical Divinity (as it pleaseth those Theologasters to term it) as though we maintained any points in secret, that we dare not publicly to justify before all the World. junius at the beginning gave them good counsel, for the peace of the Church. Consilium de pace Ecclesiae. Crocius hath particularly answered Bertius, to this calumny, in the second and third Chapter of his Parenaeticus; and all of them of late, by God's providence, and your majesty's especial furtherance (I trust) have met with their Masters at Dort. For such imputations are no news to those who are acquainted with the objections of the Pelagians, and Semipelagians, against Saint Augustine, Prosper, and their followers: the Bicker between the German Bishops, and the French, in the cause of Godescall and Erigena Scotus, the later stirs between Luther and Erasmus, the Pseudolutherans, and their opposites, Beza and Castalion, Peter Baro, & our English Divines, the jesuites and the Dominicans, which contention is yet fresh on foot, and the Pope for all his infallibility (often urged thereunto) dares not to decide it, but lets it still run on. Old Cumel tells Vasquez the jesuite in plain terms, that most commonly those that stand most upon their sharp wits, are found, in the conclusion, most repugnant to grace. Rispolis hath set forth a picture of Aquinas, bearing down with his Buckler, and stabbing those with his pen, that in any sort shall deny the whole determination of the second causes, by the first, or contingent effects by Gods immutable decree. Nugno comes upon them for wresting authors contrary to their meaning, and adds that he verily thinks they will serve him so too, when once he is dead, notwithstanding his direct writing against them. But to recall myself from this digression whereof I am sensible, Aluarez, Bannes, Cabrera, Ripa, with the forenamed authors, sufficiently show, if a man would go no farther; That the soundest Schoolmen successively have ever defended in substance, concerning God's purpose, and man's will, his grace, and our abilities, that which our Church of England at this day maintaineth. For in this they show them Schoolmen, (as they are commonly termed) whereas otherwise they play the schoolboys, where the Pope's decrees over-awe them. Their learning generally being as an overgrown wood, amongst many thorns and bushes, which are good for nothing but fuel. Much good ancient timber may be found out, to serve in the Lord's building, whereas on the other side, Vorstius' Libertas Prophetandi, and Arminius Meditatio sine lectione, which they and their scholars practise so much, and plead for, without religious and discreet restraint, would set all in a combustion. How much better is it therefore for us (Beloved) to hearken with Hezekiah unto the Lord speaking, as he doth at this time to us, by his Word, and Ministers, who ought not in that regard to be lightly esteemed of you (howsoever unworthy in themselves) for their Master's sake? He speaks to us in this point, that notwithstanding he often threaten, and sometime strike, yet place is left for mercy, where it is sought accordingly. Use but Hezekiah's tears and prayers, and he is the same God, that will not only speak, but give comfortable signs of his favour, which is the upshot of my text, and a sign that I shall not hold you long. And he gave him a sign.] Signs, and miracles were frequent among the old Patriarches, Prophets, and the Apostles, with some of their successors, in the Primitive Church, for the confirmation of their vocation, faith, and doctrine. But the Gospel once fully received, we are left to the text, to arm ourselves against Antichrist, who comes with signs and miracles. And not to rake up old sores: who knows not of late the practices of Father edmond's, and Darrell, with their complices, to justify Popery, and Puritanisme, by the casting out of Devils? In which kind of imposture, some French Monks were put of late to a hard exigent, when Verrine the Devil's discourse, must be put in print, to make good their exorcisms and superstitions. But above all, I marvel why Bellarmine and Gretser should so strangely upbraid our Church for the defect of miracles; the first, in these terms, Haereticos non potuisse extorquere miracula, neque, à Deo, neque, à Diabolo, ad confirmandam realem praesentiam, in his 3. book de Eucharistia, and 8. Chap. The latter, in the like: Diabolum puduisse Lutheri doctrinam miraculis confirmare. in his defence of the 2. Chap. of Bellarmine's first Book de verbo Dei. Do they take a pride, that the Devil is so forward to advance their cause by miracles, and so backward to do us any kindness? If this be the issue, we shall rest content with such miracles, as our Saviour, and the Apostles wrought, at the first propagating of the Gospel; and when we teach any new doctrine, dissenting from this, then to cast about for new miracles to confirm it. But here a sign was necessary (as Saint Augustine observeth) that of the two messages the Prophet brought to Hezekiah, in show contradictory, he might be assured on which to depend. The sign that is here only mentioned in the general, 2. Kings 20.11. is another-where particularly set down to be, the going back of the Sun, or at least the shadow, ten degrees in King Ahaz Dial, where no doubt can be among Interpreters, whether it were done or no, but of the manner how it might possibly be accomplished. Of the standing still of the Sun, some instances are given: one was, at the request of Father Mutius an Hermit, who going to visit a sick person, was like to be benighted, had not the Sun half only above the Horizon, for diverse hours stayed his leisure, till he came to his patient, as 'tis told us in vitis Patrum, lib. 1. cap. 16. Another is brought by Turpine, in the life of Charles the Great, the 28. Chap. for a more notable stay of the Sun in one place, for above three days together, to gratify that Emperor in the pursuit of his enemies. A third is out of the first book of Chron. 4. chap. 22. made good only by the vulgar Latin edition, which readeth, Et qui stare fecit .] This last much troubled Torniellus, otherwise a diligent Historian, so that he professeth ingeniously in his Annals, that he knows not what to make of it. But the first, Serrarius the jesuite will scarce admit for a truth. The second, Baronius rejects for a lie, and the third all may see depends on a false translation. For whereas our English Douai Bibles render word for word, out of the vulgar Latin; And He that made the Sun to stand.] The Original hath nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Septuagint, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our English, & all other that I have seen, And jokim] the proper name of a man, one of Iudah's posterity. And therefore they must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of Lying (as corruptly almost they render the very next words) who would make that to signify the standing still of the Sun. Whence we may observe by the way, what pure Text the Council of Trent would put upon us for authentical, if we would take it in gross: And how palpably our peevish Recusants in such cases are abused, in depending on such men, who care not with what husks they feed them. Once this is certain, that both Sun and Moon stood still together for a whole day's space, in Ioshua's time. But here the Miracle seems greater, in going back of the same ten degrees, especially as it is by most Interpreters expressed. 10 For they suppose, the Sun had then passed forward ten degrees in the Dial, before the miracle began: so that two only wanted for his setting. Ten then spent in the going back, to the point of his rising, and ten to return to the point where it was first, makes that one artificial day above thirty hours, whereas that of joshuah (for aught we find) and of which the text says, there was never the like before or after, could not be above 24. Now if the Sun were here posted forth, and back in an instant, (as some would salve the matter) how could the motion of the shadow in the Dial be distinctly discerned? And to put half degrees for whole, (as others would mend the reckoning) the text will hardly bear. To let pass then, what explication here might arise from Copernicus' moving of the earth, or Tycho Brahe's fixing of the Sun, as the centre of motion to the rest of the Planets; or Fracastorius multitude of Homocentricks: take but the old received grounds, either of eight Orbs, with Aristotle, or nine, with Ptolemy, or ten, with Alphonsus, or now at the last, of eleven with Maginus and Clavius, not excluding their Excentrics, Concentrics, Epicycles, yea and Excentrepicycles, which they make belonging unto them, to salve all appearances, and a world of difficulties would follow, if with this Sun's retrogradation, all the heavenly Orbs, according to the same proportion, moved not backward. Besides the disordering of the Stars aspects, & distances one unto the other, those that take away all Orbs, and leave the stars to fly like birds in the air, without the same miracle wrought likewise in all, will not be able to avoid. To be quitted therefore from this trouble, Burgensis thinks it safer, with Abarbinel, to affirm, that the Sun kept his course, & the heavens their order, and the day his length: but the shadow, contrary to his nature, was miraculously brought back. With those accord Arias Montanus, Bullinger, and some others: And their reasons are, first, Otherwise the miracle would have been as conspicuous in other Dial's, as in that of Ahaz: And the whole world (amazed at the Prodigy) would in those days have yielded some foreign Mathematicians, to have recorded it. Besides, the text every where insisteth upon the shadow, and but once mentioneth the Sun, and then not going back in the heaven, but brought back in Ahaz his Dial. To that which is objected out of the 31. verse, that notice was taken of this in other Countries, seeing some were sent from Babylon, to inquire of the wonder, they answer out of the same place: They came to see the wonder that was done in the Land: whereof they might hear, not of the going back of the Sun, & the days miraculous length, which at home they had seen: I am not ignorant how Matthew Toring replies on this of Burgensis If (saith he) the shadow should yield us this miracle, without the Sun, than God should be put to creare a new light, which should have a motion without a subject, and be brighter than the Sun, to obscure his shadow, and make his own apparent. But to this Burgensis might answer, that God might so inflect, and dispose the Sunbeams, (which naturally are darted out at a right line) to cast a shadow forth or back, from any gross body, as His wisdom should hold most convenient. Howsoever, a great miracle it must needs be, and no less perchance, to find the shadow go back, when the Sun keeps his course, as the Sun to change his course, and the shadow to attend on it. In this difference (being out of my profession) I take not upon me to be umpire. We may make use of both. In the first, a good King resembles that Sun, that giveth life and influence to all the rest of the stars, cannot have his course stayed, but by an almighty hand, and leaveth darkness and horror, whensoever he departeth. In the second, our life is a shadow, every minute moving forward, in the Dial of our time, which none can stop, or set back, but he that gave Hezekiah a sign. And signs he giveth also to us (Beloved) of his extraordinary mercies and favour, in another kind, if our unthankfulness would but take notice of what we fully enjoy: A most gracious Sovereign, a flourishing Church, a peaceable Commonwealth, reward for virtue, punishment for vice. Infinite such signs may be reckoned; but what reformation they work in us, our own conscience can best inform us. Theodoricus, Archbishop of Colen, mentioned by Aeneas Silvius, in the second book of his Commentaries of the deeds of King Alphonsus, when the Emperor Sigismond demanded him of the directest course to happiness: Perform (saith he) when thou art well, what thou promisedst when thou wert sick. And blessed are they that so are visited by God's hand, that they pray with Hezekiah; and so pray, that God may speak unto them; and so speak, that signs accompany it of his merciful favour. The grace of our Lord jesus Christ, the love of God the Father, and the fellowship of the Holy Ghost be with us all evermore. AMEN. PEREZ-UZZAH. OR The Breach of VZZAH. As it was delivered in a Sermon before His MAJESTY at Woodstock, August the 24. Anno 1624. By JOHN PRIDEAUX, Rector of Exeter College, His majesty's Professor in Divinity, & at that time Vicechancellor of the University of OXFORD. 1. COR. 7.17. As God hath called every man, so let him walk. printer's or publisher's device AC: OX OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. TO THE RIGHT HONOURABLE, JAMES, EARL OF ARREN, LORD OF EVENNA ANDINNERDALE, etc. all the blessings of this life, and that hereafter. Right Honourable, Give me leave to present only to your View, that which you heard not long since distractedly uttered. I have ever observed your extraordinary favours toward me, which I wish I could as well deserve, as thankfully acknowledge. When importunity therefore had extorted from me, the publishing of these troubled Meditations; I could not be to seek of a Patron: Your Heroical disposition in general, and particular respect to me, being so fresh in memory. Weak frames need the stronger supporters; and often times a poor Pamphlet becometh passable by a rich frontispiece. I desire this may be admitted not as an acquittance for former debts, but an obligation for future payment: which were I as able as ready, should not be long behind. But where true Nobleness is radical, harmless presumption, and ungarded plainness for want of Court compliment, seldom meets with a check. This emboldens me to depend on your tried acceptance; who am Oxford, Exeter College. Octob. 22. 1624. Your Honour's most bounden to be commanded JOHN PRIDEAUX. 2. SAM. 6. 6 And when they came to Nachons' threshing floor, Vzzah put forth his hand to take the Ark of God, and took hold of it, for the Oxen shaken it. 7 And the anger of the Lord was kindled against Vzzah, and God smote him there for his error, and there he died by the Ark of God. 1 MY Text intimates a kind of progress undertaken by King David, with his Peers and People, to remove the Ark of God from Gibeah of Kiriath-iearim, 1. Chro. 16.1. where it sometimes sojourned, and rest it at jerusalem in the Tabernacle he had erected for it. The least reflection on the argument of the former chapter, will clear the Connection, and show the dependence of this passage upon that which went before. After the death of Saul's son Ishbosheth, the union of Israel and judah, 2. Sam. 4.7. Ib. c. 5.1.3. Ver. 6. Ver. 17. & 22. and their joint homage performed to David in Hebron, the besieging of Jerusalem, and winning it from the jebusites, with two other notable victories against their bad neighbours the Philistines. The first thing this good King thinks upon, is the settling of God's service. He held it a neglect no longer to be endured, that the Ark of God should want a Tabernacle, or the Tabernacle be so fare from jerusalem his chief abode, that he might not daily resort unto it. He considered that Abinadabs' private house could not be fit for such public worship, and all the time of King Saul little harkening was there after such matters. But now peace being established by the devoluing of the Sceptre to him; Religion began to look out, as the Sun after a storm. Esth. 2. The Persians perhaps (with Assuerus) would have reveled upon such success, more than an hundred and fourscore days together; and the Romans have pageanted our less victories in many an ambitious triumph: But God's children seek not their own, but the glory of him that protects them. Impediments may sometimes hinder, or distractions divert, or crosses disable, their best designs: but their hearts are always fixed on the right, as here King david's was, to express itself upon the first opportunity afforded. A Parliament therefore is proclaimed, and consultation had with the thousands and hundreds of the choicest Priests and People of all Israel. It would do a man good to consider the gracious speech of this religious King, then had in this Parliament (though here omitted, yet) registered in 1. Chron. 13. in these very words; If it seem good unto you (saith he) and that it be of the Lord; let us send abroad unto our brethren every where, that are left in all the land of Israel; and with them also to the Priests and Levits which are in their Cities, and Suburbs, that they may gather themselves unto us, and let us bring the Ark again unto us, for we enquired not at it in the days of Saul. What should not such words of a King work with well affected subjects? There wanted not in himself wisdom to dispose, or authority to command, or resolution to execute: yet it pleaseth him to advise with the present, and send for them that are absent, and make himself a party by calling them Brethren; and acknowledge the common fault, that all might join for amendment. Such kind usage leaves most commonly the greatest impression in liberal dispositions, and works often more sweetly then imperious commands. Here it appears it did, in the words next following, 1. Chron. 13.4. And all the Congregation said that they would do so, for the thing was right in the sight of all the people. All the people therefore from Shihor to Hemah, (the utmost borders of the kingdom) came flocking with all alacrity to give their readiest attendance. It could be no small company, when 30000 are noted for choice men of Israel, and the rest left numberless under their several Captains and Commanders. These we find here marching from jerusalem (as it should seem) to Baalah; from Baalah to Kiriath-iearim: 1. Chron. 13.6. in which City on a hill (thence called Gibeah) stood Abinadabs' house, where the Ark had remained, after its return from the Philistines; and the plague of the Bethshemites (for prying into it) full twenty years together. Thence it is now taken (as a man would think) with the greatest solemnity and reverence that might be devised. A new cart is made for the purpose, 1. Sam. 7.2. to prevent the least suspicion of pollution, or profaneness: Abinadabs' sons (who had attended it so long, in their Father's house) have their charge continued, to be the nearest Guardians about it: Achio is before, Vzzah comes after; the rest keep their due distance. A goodly sight it must needs be, of such well ordered troops, upon so sacred a piece of service. The King rejoiceth, the Music soundeth, the multitude shouteth; and no doubt but that prescribed form of prayer, at the Arkes removing, was then often repeated, Rise up Lord, And let thine enemies be scattered, and let them that hate thee fly before thee; Numb. 10.35. But what more usual than men's surest expectations, to be deceived, and their best intentions crossed. Crosses and contentments take their turns, not as men would have it, but as God disposeth. They that traveled here so contentedly, with such variety of good company and music; how suddenly, (not long after their first setting forth) do they meet with an accident, which puts them all out of heart, and their instruments (as it were) out of tune. For 2 When they came to Nachons' threshing floor, Vzzah put forth his hand to the Ark of God, and took hold of it, for the Oxen shaken it. And the anger of the Lord was kindled against Vzzah, and Godsmote him there for his error, and there he died by the Ark of God. Wherein may it please you to observe in general these three parts 1. The danger that the Ark was in, The Oxen shaken it. 2. Vzzah's fault, he put forth his hand and took hold of it. 3. The present punishment, inflicted upon the fact, God smote him there for his error and there he died, etc. The first intimates against the Papists, that the most settled estate of the Church, while it is here militant, is not privileged from shaking, nor its chiefest upholders from stumbling. The second, against the Puritans; that every man in such a case, is not to thrust forth his hand to be a Reformer, farther than his place and calling warrant him. The third, against the Atheistical Politicians, that God cannot be deluded as men are; he will espy a fault, and strike (perchance) suddenly, though never so fair a gloss be set upon the action. Of these in their order, as God shall enable me, and your Royal patience give way. And first of the first, which is the danger the Ark was in. This is here prefaced unto us with four circumstances: 1. Of the Time, when. 2. Of the persons, They. 3. Of the progress, Came. Lastly, of the place, to Nachons' threshing-floore. All which to discuss apart, were to show more curiosity, than judgement: and to insist upon quiddities (as the manner of some is) to gain applause of wit, in that the Holy Ghost never meant: I came not to this place with any such intent, but to discharge my duty in preaching Christ jesus, for the winning of souls. Their grounds to me are unknown, that dare to do otherwise. May it please you therefore, to bear with plainness; and to expect no deeper speculations, than this Historical text affordeth: which here in the first entrance puts us to a stand, with David and his chosen company. 3 And when they came to Nachons' threshing floor. That which it pleaseth the Holy Ghost to register, is not for man to neglect, according to that of the Rabbins, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is not a one title of the text of Scripture, but mountains of matter may be observed in it. Threshing, and threshing floors, are seldom mentioned in profane Authors; but in Scripture sometime yield illustration of God's execution upon the wicked. So Babylon is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of God's threshing floor, in respect of the pressure it was to undergo, Isaiah 21.10. Sometimes of his favour; so Ephraim's fair neck was not grated with the plow-yoake, but appointed a more favourable task, as a Heifar to tread out the corn, Hos. 10.11. These threshing floors the Israelites esteemed no less than their stateliest mansions. In the 15. of Numb. we have a heave offering of the threshing floor, and of this the Levites receive a benefit, cap. 28. And how many matters of consequence are registered to have happened in threshing floors? The great mourning of Egypt for jacob; the miracle on gedeon's fleece; Gen. 50. jud. 6. 2. Sam. 24. 2. Chron. 3. The apparition of an Angel with his sword drawn against jerusalem; then an Altar erected by David; after, the Temple itself by Solomon: all in Threshing-floores. Now this Threshing-floore which is here said to be Nachon's, in 1. Chron. 13. is styled Chidon's: taking that name (as most Interpreters have it) from that saying of God to josuah, V 18. cap. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lift up thy spear or shield toward Ai. But that place in my map, lieth too fare out of the way, to have any neighbourhood with Nachons' Threshing-floore. The Chaldye Paraphrase reads it by the appellative, Locum praeparatum, and that for two respects, as Cajetan gives the reason: Either that burned offerings were there then prepared, to entreat God for good success in that religious action: or that the people in that place were to be orderly ranged, to proceed with the greater solemnity, and less confusion. The jesuites, with some others, hold the difference cleared, by saying, Serearius. Sanctius. the owner of this floor had two names, Nachon and Chidon. This may help (indeed) somewhat to justify their multiplicity of names, to shift from the stroke of justice. The matter is not great; but that Scripture must not be conceived in any part to contradict itself, lest the whole may thereby be questioned. Why may not Chidon then be the places name; and Nachon the owners at that time (as Peter Martyr hath it) since Ioshua's action by Ai gave no name to a place, and this place may be so called without absurdity. But to pass from this, yet not without some touch for use. When old frugality was in request, and Great men were better husbands than Courtiers, rich Boaz held it no disparagement, Ruth. 3. in person sometimes to follow his reapers, and at night to take a bed in no better place than a threshing floor. But while our masters follow too much their pleasures, who oversees the labourers? The very name of Threshing-floore, should sufficiently tax our idleness and luxury, which cannot be contemptible, as long as God's word honoureth it. And what if I should say, that the pageant of our whole life less resembleth a stage, than a Threshing-floore? There it were a shame to be mute, and should it not here to loiter? Let john Baptist's application shut up this passage, Math. 3. where Gods Church is the floor; the chosen, wheat; worldlings, chaff; CHRIST is ready with his fan, to purge it throughly, and set apart those for his heavenly garner; these, for unquenchable fire. O that our actions may prove so stayed, as to endure his fan, and flail; and not to fly our of the floor as chaff, or wild oats, but to remain in the day of trial, united in faith and charity to his winnowed heap of wheat: which sticking never so close together, may hap notwithstanding to meet with a shaking, as here it befell the Ark: the next particle of my text, (though not in order of words, yet of sense) to be discussed. 4 For the oxen shaken it. It never proves well, when men forsake Gods directions to follow their own devices. In the 4. of Numbers, the Ark (by God's appointment) was to be carried on men's shoulders, not by every bigboned Issachar that would shoulder perchance for place, to make thereof a commodity; but of the sons of Kohath, whose burden properly it was: and those must keep at the staff's end, least by approaching too nigh, they touch the holy things, and so dye for their boldness. This so plainly laid down, and often repeated in diverse places of the Law, and practised at the first with the precisest care; is here notwithstanding neglected, as a thing not necessary, and (perchance) through a 20 years long discontinuance, forgotten. So full of infirmities, and fare from merit, are the best actions, of the best men, whether Princes or subjects; Priests or people. The People perchance, relied on the Priests; the Priests; were willing to content the Nobles; the Nobles had good reason to suspect nothing amiss, where they saw their good King so forward, and confident. All (out of doubt) meant exceeding well, and a great deal of holy care and diligence was used: But a little leaven corrupteth the whole mass; & a new patch marreth an old garment. It was fresh in all their memories that the Philistines new Cart and Kine, 1 Sam. 6.1. returned this Ark miraculously after seven months' captivity: and they made no doubt but this new Cart of theirs, which of purpose they had provided, was as good as that, or better; and Oxen a team fare more stayed, than the milch kine that then drew it, which performed it with reluctancy, lowing for their calves. Ibid. In this device they might much please themselves, as more compendious and easy, than the carriage on men's shoulders, especially so long a journey; and think it, by the former event, to be approved also of God. But soon they found their error by woeful experience: The Cart was not so sound, nor the Oxen so sure, nor the drivers so circumspect, nor the guardians so at hand, nor the way so level, nor the carriage so precious; but beyond expectation, it was like to catch a fall. What shall a man here say? but that GOD seethe not as man, and man overseeth, at the least casting his eye aside from God's directions. Most of the jews have a conceit, that these Oxen foundreth (as it were) on a sudden, from a supernatural cause. For if it were present death for man and beast to touch mount Sinai, when the LORD descended upon it, Exod. 19 in proportion here must be danger, vers. 13. for beasts to be made supporters of so sacred a burden. Others observe a natural wantonness in the Oxen; They kicked, saith one; stumbled, saith another; drew diverse ways, according to a third Translation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word in the Original is of a doubtful signification. But whatsoever the cause might be, the effect was certain, that the Ark thereby was shaken, and in danger to be overthrown; which the more amazed, the less they knew the reason of it. 5 Few men will make question, but that the Ark in this place (among many other resemblances) may well bear a type of the Church militant, as that other Ark of Noah doth, by the application of all Interpreters, both ancient and modern. That had his shaking upon the waters, as this by the Oxen, upon the new Cart. And was not the ship wherein our SAVIOUR sailed, Math. 8. in a greater danger by a tempest? The Disciples themselves knew not what would become of it; as appeareth by their timorous outcry in the greatest perplexity, Lord save us, we perish. Such hath ever been the lot of this woman in the wilderness, the beloved among the Watchmen; Pharaohs oppress her, Balaams curse her, jeroboam cause her to sin, Nebuchadnezars lead her into captivity: She shall no sooner be quitted from the hypocrisy of Scribes and Pharises, but new persecutions of Heathenish Tyrants will make havoc of her choicest children; Heretics infect her springs, schismatics trouble her peace, Antichrist surprise her liberty; ravening wolves deceive her in sheep's clothing, Frogs and Locusts overrun her fattest pastures. This Doctrine needs no enlargement; which woeful experience in all ages hath made so manifest. In her best time, strongest constitution, securest reposes; such Tertians often return, and give her fits of shaking: Naturalists cannot number more Earthquakes, than we (if the word may pass) may reckon Church-quakes. So that sometime she is forced to cry out with the Prophet, My belly, my belly: jerem. 4.19. 2. King. 4.19. other-while with the Shunamites child, My head, my head: And that for the trial of her patience, the credit of her constancy, the exercise of her humility, the quickening of her faith, hope, and charity the kill of her carnal desires, and increase of her longing for a place of better settling. 6 What shall we say then of those (Beloved) who make temporal felicity a note of the Church, Bellarm. de Eccles. li. 4. ca 18 paint her always in pomp, to deceive the credulous gazers, and persuade them to believe, that the Church was never there, where she shown not always a glorious outside. The world can witness what a stir the Romish factors have kept of late, to justify their whore of Babylon, not by faith, (I warrant you) but by this external visibility; and discard all other Congregations from being Churches; which oppressed heretofore, (especially by their tyranny) in the eyes of the world have not been so conspicuous. This point so often, so throughly, by so many discussed, on our side, to the confusion of all apposites, and satisfaction of the unpartial; they reinforce now again, as a new invention never heard amongst us, before in most of their pamphlets and parleys: not for any hold (I am persuaded) they find in it themselves; but as the last cavil to hold out plea before their seduced proselytes: who, if it were not for some such goodly retentives, would be always flitting from them. For what can be more impertinent and preposterous, then when the question is concerning Doctrine and Discipline, whereby a true Church may be discerned from a false; to entangle the business with personal circumstances, and knots of story, and Chronology, which either for want of certain evidence may prove undeterminable; or cleared to the utmost, make nothing to the purpose? For, suppose we had no certainty of our predecessors before Luther, (as our opposites have always taken the strictest course that we should not) is it not sufficient we find by the undoubted word of God, we are in the right? from which, all Churches had their original, (as their own Marinarius tells them roundly in the Council of Trent) and must be reform when corruptions grow intolerable. Now they that reform according to this Rule, erect not a new Church, but correct enormous novelties, or inveterate deformities in the old. 2. Chron. 29.16. When good King Ezkiah purged the Temple from all uncleanness, in the Old Testament; and our SAVIOUR from buyers and sellers, in the New: May they be said to have set up a New Temple, or rather reduced the Old to its ancient lustre? The reforming of Romish Missals, Pontificals, Ceremonials, and Breviaries, according to Trent-Constitutions, hath not hatched us (I trow) a new mass of Catholicism. For if Bellarmine's position be passable, Ipsa Christi Ecclesia non fuit nova respectu judaica, sed solum mutatio quaedam statûs Ecclesiae; De notis Eccles. l. 4. c. 5. Christianity changed not the Church's substance, but the condition only from that which it had in the Jewish Synagogues: why may we not rather tell them upon the same grounds, that our present Church, compared with that of our forefathers before Luther's Reformation; Non est nova, sed tantùm mutatio quaedam statûs Ecclesiae: The place the same; the case altered: the good grain reserved in the same floor, the chaff and darnel only fanned away. Were it not peevishness here to imagine, that one Ark should become two, because here it is shaken by the beasts that drew it; but afterward conveyed more staidly on the shoulders of the Levites? Forged suppositions are poor grounds to make men see their errors. First let them convince us that our Church is new, and essentially different from that of our predecessors before Luther, and then we shall cast about to frame her a genealogy accordingly. 7 This one answer might suffice to stop the months of the clamorous, and give satisfaction to the unpartial of either side. Yet to clear our proceeding from the least suspicion of factious novelty: we farther make plain unto them, that the idolatrous and tyrannous additions, which they for their glory and gain have patched to the common grounds of Christianity, and we now protest against, have been ever withstood at their first entrance; or reproved, as they grew on, by the most eminent and honestmen in every age, according to the hint that it was possible for them to take. These groaned after the Reformation which we now enjoy: but overborne (as it was foreprohesied) by an impetuous mayor part, (which commonly proves the worst) could never bring it about. They have had Catalogues upon Catalogues of such names and witnesses, which they never have offered solidly to answer; but by catching at some extravagancies, and suppressing always the main, bearing their proselytes in hand that no such matter could be ever showed. Have they not among their own Professors, Alvarez Pelagius, Nicolaus Clemangis, Theodoricus à Niem, and diverse other of the same freedom; whose complaint of the abominations of those times, have never been refuted, or redressed? What is the cause that the works of William de sancto amore, Peter de Vineis, Thomas Gascoine, Robert Grosthead, john Wicliffe, with others, have been suppressed so carefully, but that they were too free against Friar's fopperies, Pope's tyrannies, and Rome's unsufferable purloynings and superstitions? Why satisfied they not the greivances of the Emperor Maximilian, French, and Germans, which their own Orthuinus à Gray hath bundle up together in Fasciculo rerum expetendarum? When we read in their own Cardinals, Bellarmine of the tenth age, Chrono. p. 256 anno. 907. Ecce seculum infelix; no writers, no Counsels, no Popes took care for the public good: Baronius of the same; Baron. ad ann. 912. n. 8. Potentissimae aequeè ac sordidissimae meretrices, impetuous and debauched Courtesans had gotten a hand to Pope and un-pope their Paramours, as their fancies led them: Peter de Alliaco in a book for Reformation offered to the Council of Constance; wherein the sticketh not strangely to aver, that the Church was then in that case, that it was worthy to be governed only of reprobats: we conceive that in our moderate reformation we have hit the mark that these men aimed at. And can this be censured for setting up a new Church or Religion? No no (Beloved) if Rome's Rock, and Peter's Chair they vaunt of, had not been subject to shaking, Fascicul. rerum expetend. p. 172. (as the Ark here was) why did Pope Adrian the sixth acknowledge their gross corruptions, and promise the Germans by his Legate Cheregatus that they should have a reformation? Why did the Trent Fathers assign especial Deputies to inquire into abuses, if the Church should lose her being by an orderly Reformation. 8 And here because they slight these instances we bring, add of disunited particulars, and require visible congregations, that taught (as we do) from Luther up ward; in this also their own men shall furnish us, and clear us from being Novelists, to the shame of our accusers. For do not their own Wimpina and Cochlaeus tell us, (and that by way of exprobration) that the Lutherans had nothing singular which they borrowed not from the Hussites? Now that the Hussites were instructed by the Wiclevists, Bellarmine hath a touch, and Historians of these times are more plentiful. In like manner the Wicklevists are acknowledged for the Waldenses scholars. And these Waldenses (branded by their Adversaries at least with 32 nicknames) are by the confession of Inquisitor Reynerius, about 300 years since: descended either from the times of Sylvester the first, or (as others are persuaded) from the Apostles themselves. These men were not so circumvented by policy, or kerbed by cruelty, or severed by calamities, or obscured by calumny; but always they remained visible to those among whom they lived. For should we imagine those Hussites invisible, when 40000 of them under the leading of the valiant Zisca gave their enemies so many affronts and overthrows, and won Conrade Archbishop of Prague, Perin. hist. l. 2. and George Gitziko other wise called Poggiebratius, King of Bohemia, to be of their opinion? Can 900000 of the Waldois or Abigenses spread through all Christendom, of whom Bellarmine boasts our of Paulus Aemylius, Lib. 46. de not. Eccles. cap. 18. that 100000 were slain at one time, be so obscure that no man should take notice of them? Or would the Pope grant out his Crusadoes, for the rooting out of those that could be found no where? It is senseless (Beloved) that our adversaries contend for in this behalf; had the Bishops, Priests, and Deacons among them a due form of Church-government? Did they publicly in their Sermons, writings, and disputations, proclaim the Pope to be Antichrist, and Rome Babylon, and protest against the chiefest of her other, abominations? did they suffer for this profession, all kind of exquisite torments? And will those men, that hunted them as Partridges, butchered them, as brute beasts, registered them as damned Heretics to all posterity, bear now the world in hand, that they were invisible? But they dissented (say they) from the new reformers in many gross opinions. This we may not take upon trust from the lying Monks their persecutors: but from their own Apologies, Confessions, and Catechisms (gathered and set forth more carefully of late by Lydius in Latin, and Perin in French) wherein we can discern no such matter. But say their reformation were not as full as ours (as indeed it could hardly be, for diverse reasons) who knows not, that as corruptions came not in all at a clap, but by degrees, almost insensibly; so they could not be withstood, and purged in one age, by the same parties, altogether. Time, events, and opportunites discover many things, which industry cannot foresee, or foreseeing strait amend. It sufficeth us they were ours in the main, and tended to that perfection, which we (by God's mercy) have now in better measure attained. But what needs half this, if men would deal sincerely, and God might be heard to speak? No Christian (we trust) will be so impudent, as to doubt, whether the Primitive Church including Christ, and his Apostles, were true and visible without exception: Let them show our dissent from this in any one particle, we are ready for conformity and thank them for their directions. Let them now on the contrary but gratify us so much for recompense, as but to set out any one Church, in all ages, before Luther, that held all points of Popery in the same manner, and under the same Anathemaes, as the Tridentine Council hathat length enjoined, and we shall bear with them, for snarling at our visibility. 9 But this digression hath held you to● long; the minutes therefore that remain, must be husbanded more thriftily. By this which hath been spoken may be well gathered; that as the Ark was taken before by the Philistines, and after shaken here among God's Priests and People, in the presence of the best King, who could not remedy it: So the Church in nearer ages, hath run the like hazards. Taken it hath been (as we all know) by the Romish Philistines; & shaken it may be, though thence recovered (as it hath been of late) amongst our poor brethren in Germany; and God knoweth who are next to his dreadful visitation. You therefore whose shoulders are knit, and consecrated for this sacred burden; shift it not off on Oxen, which in the plainest floor, may miss their footing. Hath God advanced you to honours, and put you especially in trust, and must his chiefest service be turned aside, as too mean for your Greatness? Assure yourselves (Bloved) Philistines are no fit pattern for the Priests of Israel to imitate: New Carts or Cartwright's, cannot assure us, that the Ark shall be well carried, when ability grows negligent, and the weakest are left to that load, which requires the strongest. It cannot be denied but that Oxen had their use, both in the floor and Temple: in the one to tread out the corn; in the other to uphold the molten Sea: and Much increase (saith the Wiseman) is by the strength of the Ox. Prov. 14.7. But must the greatest burden therefore be committed to their convoy, and they walk by as spectators, who should be the chiefest actors? Oxen (I confess) are to blow, not to sow; not to break up what ground they list, but to be guided, and driven. Yet must they then be foddered by the careful plowmen, that they may continue (as the Psalmist speaketh) to be strong to labour. Psal. 144.14. And here it would also do well, that they have their full growth, before they undergo the yoke, and be enured to know their owners, that our spiritual plough might speed the better. Isaiah. 1.3. But this good husbandry is sometimes neglected; whence Pharao's lean kine prove suddenly as fat as bulls of Basan, neither fit for cart or tillage: when others that sweat in the floor, (contrary to God's Law, Deut. 25.4. 2. Cor. 9.9. Math. 10.10. Luk. 10.7. 1. Tim. 5.18. Aquinas. 2.2. q. 2. art. 6. and the Apostles Comment) have their mouths muzzled; Upon that of the 1. of job, Boves arabant, & asini pascebantur iuxta cos; the Popish gloss is well known: per Boves (saith Aquinas) significantur maiores, per asinos minores. That which they drive at, is this: Romish Prelates must prescribe what they list in matters of belief; and their underlings of all sorts, like Asses, must accept of it in gross. O let not the injuries of these shifting times giveiust occasion hereafter, for the inverting of this application, when men of worth shall complain out of their pinching wants and discouragements; Asini pascuntur iuxta nos undequaque, & nos qui iugitèr aramus, vix habemus quod comedamus. Howsoever, by this or other means, the Oxen may faint and stumble, the Axletree crack, the wheels decline and incline, and the Ark be sensibly endangered: bold Vzzah must not thrust his hand (upon and religious pretence) to stay or settle that which he hath no warrant to touch: which was observed to be his fault, in the second part of my Text, and succeedeth now in order to be briefly examined, 10 Vzzah put forth his hand to the Ark of God, and took hold of it. A man would think that this fact deserved commendation, rather than punishment; for (alas) what should he have done? The Ark had long sojourned in his Father's house, and he, and his brother Ahio had done (at least as he conceived) acceptable service about it. In this present removal, by the King's appointment, (at least, consent) as his brother went before to guide, so his place was behind to attend and help the carriage, as opportunity and occasion should require. He saw the Oxen staggering, the Cart shaking, the Ark rolling; he (as it should seem) was next at hand: and who would not have put forth his hand in such a case? had the Ark actually fallen through his neglect, would not the whole multitude have cried shame upon him, and perchance done worse unto him? The Philistines would have blasphemed, that the Ark of the God of Israel had now at length caught a fall, as well as their Dagon had formerly before the Ark. Devotion in the people would have been abated; Religion, scandalised; God's ordinances, and holy Mysteries less reverenced, and esteemed: But infinite such pretences weigh nothing, where the Law of God, and obedience required of man are laid in the contrary scale. Whether Vzzah were a Levite, or no, diverse dispute upon conjectures, and conclude diversely. Saint Gregory, Hierome, Rupertus, and josephus, together with Abulensis, and Serarius the jesuit, are for the affirmative: Sanctius another jesuit, with Dominicus à Soto, and some others, incline to the negative. Let us take that which may most excuse him, and admit him to be of the Priest's race: yet this was not enough to privilege him, except he had been descended also from Koah: and the Koathites had no commission to touch, but only in a due distance at the bars end to bear the Ark of God, Numb. 4.15. This fault therefore in the Text is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the vulgar gives it rashness; our Translation, error. The Greek and Hebrew intimate a respectless kind of forwardness. Wherein this should chief consist, all agree not, but use the freedom of their private conjectures. Some say, that the dishonour offered to the Ark in committing it to a wain of Oxen, was that which drew on the stroke: but this touched also his brother, and all the rest of the company, who consented to it, and applauded it as well as himself, and yet escaped harmless. Others censure him for touching the naked Ark: but how could that be (saith Abulensis) because the Ark was never lightly without a threefold covering. Abulensis therefore himself concludes more probably, that there wanted due reverence in the action. Non seipsum sanctificavit (saith Gregory) holy things must not be touched with unhallowed hands; For God will be sanctified in those that come nigh him, and glorified before all the people, Levit. 10. That this sanctification should be hindered by his wife's company, (as some shavelings would have it) is a fancy fitting their uncleanness, but not to be reckoned amongst honest men's conjectures. With fare more likelihood the jews lay the fault on his diffidence, as if God could not have upheld his own Ark, without his unlawful assistance. Most of these opinions touch somewhat on truth, but pass by the chief, which I take to be, (with the most and surest Interpreters) his inconsiderate laying hold of the Ark, beyond his vocation, flat against God's ordinance: which David saw, and amended afterward in removing it from Obed-edoms' house, 2. Chron. 15. where the Priests sanctified themselves, and set their own shoulders to it: the Inferiors kept distance; the Elders were ranged orderly, according to their places, as the Lord commanded. All which their good King saw religiously executed, and then all things succeeded according to their hearts desire. 11 This should lesson the pragmatical itching humorists of these our busy times., to keep within their compass, & not to have an oar in every boat, where their carriage lies not. Find we nothing to be managed upon our own domains, but needs we must be tampering with other men's freehold? can we presume our own accounts can pass so easily at the last Audit, that other men's reckonings must unnecessarily be taken into our scores? The Devil hath not had in these latter times a more dangerous engine to dissolve unity, and breed confusion, then by disturbing the ranks that God hath placed us in; and animating giddy and ambitious spirits, to be factious in businesses that belong not to them. What hath set all Christendom (for so many ages) so much in an uproar, as the encroaching of the Romish Clergy on Prince's Regalities? which at length may draw them on, and urge them on the other side to cry quits for restitution. I might enlarge this point (Beloved) if the time, and awful regard of your Christian-patience confined not my Meditations. 1. Pet. 4.14. S. Peter hath a good caveat in this case to be thought upon. As a Christian should abhor to be found guilty of theft or murder; so his care should be, not to be justly condemned for an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a busy body (as our English hath it) in other men's matters. What makes the Subject's hand on the Magistrate's sword? or the Layman's on the Priests keys? or the Tradesman's to discharge the Soldier's artillery? or the Soldiers to prise the Merchant's wares? And might not our Scholars be better busied in the State of Questions, then in Questions of State? Moses was found with his sheep, Elisha with his Oxen, Peter mending his nets, Matthew at the receipt of custom, when the LORD preferred them to higher places. When he saith, Friend, sit up higher, or come up hither, Luk. 14.10. Rev. 4.1. then may we make bold to do as he commandeth: Vzziah, and Vzzah, near in name, but nearer in the like presumption, both neglected this: whereupon the first offering to offer incense, departed with the leprosy; 2. Chron. 26.19. but what befell the latter for his rash handling the Ark, that which followeth showeth in a very sudden occasion. 12 And the anger of the Lord was kindled against Vzzah, and God smote him there for his error and there he died by the Ark of God. As God's blessings, so his judgements are often sudden, sometimes beyond expectation; never without cause. Who can endure the brunt of God's anger kindled? If he lift up his hand, there is no warding of the blow. Die must Vzzah here for his presumptuous error, and die he must by the Ark of God, that the presentness of the execution might be a precedent for future ages; and the place mind the guilty, that when God prosecutes, it is in vain to think of sanctuary. Differences here also are but of small consequence, concerning this punishment. S. Hierome thinks that his arm and shoulder only withered: the one for being withdrawn, when it should have borne the Ark: the other for being too officious when it should have forborn. But the Text speaks of his death, not by a lingering, but dispatching blow, as blasted with lightning, saith one; knocked down as with an apoplexy, saith another. Once this is plain enough, that smitten he was; not secretly by a plot of man, but by God, openly, and that without delay, and that in the midst of a great solemnity, and that before the Ark, and that when he supposed he did God necessary service, and others expected nothing less than such an event, to leave a pattern to posterity, that when men oversee or wink at abuses, God will show himself at length in his own quarrel, execute his own judgements, and judge of all men's actions, not as they seem in show, but as he finds them in substance, conformable or dissenting from his strict prescription. Then pretences shall not secure, or good intentions, excuse; but the offenders shall suddenly be smitten, and the innocent righted, beyond the world's expectation. And now (Beloved) was Vzzah the last man that ever was pragmatical? or this the first exemplary stroke that ever was inflicted upon meddlers in sacred mysteries, beyond their commission? Nadab and Abihu might have been an ensample to him, as he should be to us; that God's anger may be as quick to strike, as our presumption is peremptory to provoke. Should this poor man's good intention have so heavy a doom, and our impudent intruding be always borne withal? Shall simple error dye in the place before the Ark; and malice survive, perchance to do more mischief? Perez-Vzzah, Vzzah's Breach, should be a warning-piece to us all for circumspection in our carriages, humility in our proceed; fear to intermeddle in cases reserved to our Superiors, and God's own privy Counsel; lest his angry stroke prevent all parlye; & a breach be made, which shall never be repaired. I end. At the sight of one of his company suddenly strooken dead, (as here Vzzah was) Peter Waldus of Lions proved a convert, and from him are the Waldenses, so famous for resisting Popery. O that the consideration of this fall of Vzzah, might work in us the like rising from sin. Which God of his mercy grant, for his Son Christ jesus sake; to whom with the Father and blessed Spirit be all honour and glory now and ever. AMEN. ALLOQVIUM SERENISSIMO REGI JACOBO WOODS TO CHIAE HABITUM 24. Augusti. Anno 1624. QVod Portio Latroni è Scholis in forum protracto, ut peroraret publicè, accidisse refert Seneca: illum usque Coutr. l. 11. prooemio. eò fuisse confusum, ut à Soloecismo inciperet: vereor, ne mihicontingat hodiè apud Te dicturo, (Regum omnium perspicacissime) qui dicenda anticipas, stupendâ ingenii prolepsi; à quâ, quantum deficit, tantum infra rem subsidit vel meditatissima cujuscunque oratio. Cùm autem sensibile nimiùm excellens labefacter sensum, (ut cum Philosophis tradit experientia) quid mirum, si prodeunti subitò è Musarum umbraculis, caligent oculi ad insoliti Solis radios. Hosce interim vel deponit cum Phoebo apud Poëtam, vel cùm Mose potiùs velo obducit Sacrata Tua Maiestas, quoties appropinquant tui Academici; quos non benigniùs audis, quàm invitas: non ut inter caeteros tantùm gratulentur pro more, sed prae caeteris compellent liberè. Hinc, si fieri potuisset, octodecim stipata Collegiis, & septem Aulis, in occursum prodiisset Patrono suo, grata tua Ancilla, Mater nostra, Oxoniensis Academia: Vide Marianam de adventu S. jacobi in Hispan. Baronium Martyrol. ad 25. julij sed quia hoc non datur; quod agnoscit, quod debet, quod meditatur, quod vovet, repraesentat per filios hosce suos primarios. Peregrinantur plurimi ad JACOBUM Compostellae, & dum quaerunt ibi Sanctum, inveniunt Idolum. Neque enim inter Fraterculos adhuc constat, An JACOBUS Apostolus unquam Hispaniam inviserit. Quantò compendiosior nostra haec Religio, & certior devotio? Isti prolixum iter emetiuntur, ut minùs forsan accipiant, quàm conferunt. Tu verò JACOBUS noster Tutelaris, non tam expectas, tuorum vota, quàm praevenis; & ut cultores illustres tuos, ipse peregrinaris. Capitale fuit Persis irruentibus in conspectum Regis absque Esther 4. veniâ. At Tua quos invitat fama, benignè admittit facilitas; nec tristes unquam dimittit, nisi hoc nomine, quia est discedendum. 2 Vincula sunt ista (Rex potentissime) quibus arctiùs constringuntur ingenui tui subditi, quàm manicis aut compedibus adamantinis Mastigiae vilissimi aut stigmatici: Legibus quidem tuis vincimur nos omnes; sed dimissa celsitudine, facili severitate, temperata Maiestate, suavi & demulcienti iugo, vinciuntur praecipuè ij, quialiàs sunt liberrimi. Atque hîc dum intueor, quot dicenda occurrunt, & quàm paucis sit dicendum, non adeò turbat quid dicam, quàm quid praetermitam: Non opus est igitur ut vagetur Oratio, cùm domi habeat undè luxuriet. Bibliotheca publica quotannis intumescens ingenti voluminum auctario; Scholae publicae, pinnis tandem fastigiatae, & nubibus aemulae; Salaria publica invidendâ benignitate Professoribus collata, & confirmata, themata fuerunt panegyricis antè hoc in loco dictis; quae fastis jam seponuntur, ut inclarescant seris nepotibus. Atquî non adeò sterilescit Tunm (ô Rex felicissime) Imperium, vel languent Regiae benignitatis exempla; quin certet cum ipso temporis decursu, Moecenatum recentior beneficentia. Quid dicam de Aulâ Lateportensi, quae (Aquilae instar) tuo diplomate, post tot saecula, tandem vetustatem exuit, & transiit in Collegium Pembrokianum, vel ipso nomine satis dotatum & nobilitatum? Ad marginem praeterlabentis amnis, Heroicis hodiè insurgit sumptibus Hortus Botanicus, qui Patavinis vel Leydensibus, hâc ex parte, non cedat deliciis. Ex decreto de aperiendo Flumine, tuo Regali assensu firmato nuper, & promulgato; quàm perenne manabit, Academicis praesertim tuis, emolumentum, sentient affluentiùs posteri, quàm praesentes explicent. Postremò ne mutus sim aut ingratus Orator, in meâ aut meorum causâ; obtinuit antè annum, Tuis praesertim literis, mandato, & dono, Exoniense Collegium, haud ita latam terrae portiunculam, sed in illâ nunc eminet non infimae notae Sacellum: deest tantùm ad complementum, debita Consecrationis solennitas, & Divi JACOBI titulus: quò ex voto Fundatoris & Collegii, innotescat posteris; & in iugi Salvatoris cultu, unà cum Sanctissimi Apostoli, benignissimi Regis in aeternum recolatur memoria. 3 Ista verò cùm sint huiusmodi, utsi indies repetant, indies admirationem excitarent, in censum nihilominus vix venient, si cum caeteris, (quae Tuae Maiestati accepta referimus) conferantur. Gloriamur Academiam inter tot adversantium cuniculos, à Papismi fermento esse conservatam? Conservavit tua prudentia: Gratulamur Arminianismum nostras Cathedras non infecisse? Exhibuit tua providentia Antidotum. Disciplinam, Academias, Episcopatus, súsque déque raptassent jamdudum Puritanismi furores, nisi frigidum suffudisset & iniecisset fraenum, felicissimo rerum usu maturatum tuum judicium. Quis obstaret aemulis & feralibus istis Harpiis, qui solùm illud detractum sibiipsis & suis pullis aestimant, quod Academicorum accessit rationibus; nisi tuus interveniret splendor, & nebulas istas dispelleret. Atque istis quidem laudibus, nil decerpit Militum virtus, nil Consiliariorum solertia, aut subsidium. In Aedificiis, stipendiis, & privilegiis, agnoscerent potiùs morosi, Regis gratiam & Authoritatem, quàm sumptus proprios, aut fabricam. Sed quòd Papismus non invaluit, non praevaluit Arminianismus, non dissipavit Puritanismus, aut prostravit lividorum sontica barbaries, ●ot congesta Maecenatum Trophaea; Tuae (ut ita dicam) praerogativae, (Regum omnium Sapientissime) est peculium. Non hîc se immiscent aliae causae auxiliatrices, aut casus: sed totum hoc, quantumcunque est, quod certènobis Academicis praecipuum & palmare est, totum (inquam) est tuum. 4 Illam igitur Academiam, (OREX) quam tot affecisti beneficiis, decorâsti trophaeis, munivisti privilegiis; beâsti orthodoxae Professionis libertate, illustrâsti praesentiâ, donâsti scriptis, ituris in sequentium aetatum miracula & oracula, irrigâsti postremò expectatâ affluentiâ liberandi Fluminis, habes hodiè prostratam ad debita Maiestatis Tuae obsequia, ut agnoscat quanta accepit, reddat quod potest, veniam petat ubi deficit, exprimat saltem quod cupit, cùm non habeat quod rependat. Mavult nunquam fuisse felix, mallet semper haberi vilis, quàm ingrata tali Patrono, in cuius Benignissimo Favonio, illos quibus anteà & adhuc animatur, haurit spiritus; & in praecipiti senectute (ut juvencula) fit faecunda. Intra proximè elapsum novennium, (obstetricante pro modulo, meo qualicunque Professoris tui conatu) septuaginta tres emisit in S. Theologiâ Doctores; ut omittam ultra centum & octoginta eiusdem facultatis Baccalaureos: quos confidentèr dicam, non tantùm Papismum execrari, Arminianismum non fovere, Puritanismum explodere; sed etiam pestiferam istam, & nuper flammis ultricibus expiatam, Bucanani, Paraei, Danaei, & aliorum de cohibendis Regibus sententiam, merito ferire Anathemate. Nec Medicis, jurisconsultis aut Philosophis desunt proprii catalogi, desunt fida pectora, desunt promptae linguae, ad gratissimam Doctissimi Regis observantiam. Summatim ut dicam; quotfovet Academia genuinos Filios, tot habet Rex jacobus Deo supplices, ut Angelus, qui eripuit jacobum Patriarcham è cunctis malis, perpetuet illius felicitatem: per quam agnoscimus, Academias ultra speratam sortem triumphare. Quàm pulchra igitur sunt tabernacula tua (O JACOB) & tentoria sub te Israelis tuae! ut valles nemorosae, ut Horti iuxta Fluvios irrigui, ut Arbores Aloës, quas plantavit jehovah. Fluat aqua de situlâ tuâ, ad perpetuum tuorum Refrigerium; ingemat elatus Agag sub tuo victrice brachio: nec Gog aut Magog Monocerotas aut Leones tuos impunè exsuscitent, aut lacessant. post quam Corah, Dathan, & Abiram, & omnes ejusdem instituti Alastores, dehiscentibus terrae faucibus, absorptos conspexeris; post quam Locustas & Ranas Apocalypticas à tuis finibus & latifundiis procul abegeris; postquam ingratorum murmura, vel iustitiâ tuâ eliseris, vel prudentiâ & moderamine plusquàm humano sedaveris: postquam Regalem tuam prosapiam, apud exteros (proh dolor!) tot annos jam exulantem, haereditariis sedibus, & dignitati restitutam videris: Sicut JACOBUS eius Nominis primus, super extremo adorans baculo, non priùs hoc terrestre relinquas Regnum, quàm (raptu quasi ELIAE) coeleste possideas, & in CAROLUM PRINCIPEM duplicetur Spiritus. Quod faxit Pater in Filio per Spiritum Sanctum. Amen. I. P. V. Oxon. A SERMON PREACHED ON THE FIFT OF OCTOBER 1624. AT THE CONSECRATION of St JAMES Chapel in Exeter College. By JOHN PRIDEAUX, Rector of Exeter College, His majesty's Professor in Divinity, & at that time Vicechancellor of the University of OXFORD. Greg. Nazianz. Orat. 43. in Novam Dominicam. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. TO THE RIGHT WORSHIPFUL GEORGE HAKEWILL, DOCTOR OF DIVINITY of SURREY and founder of St JAMES Chapel in Exeter College. Reverend and Worthy BROTHER, IT was well said of one, That Honour as a shadow flies the pursuer; but is always at the heels of him that flieth from it. Amongst thankful men, desert will sooner be descried, the more it muffleth itself; and published with the greater applause, the less it is affected. You therefore that have been free to do, may give us leave to acknowledge; for if we hold our peace, the stones would speak. It is no new observation, that lesser Societies, as well as larger, have their periods, of growing, flourishing, and declining; which most men sooner espy, than few give a reason of. About your standing in Exeter College, what a knot of noted Scholars appeared in sight one of another, to the credit of our common Mother, Who supplied her other defects with such a fair issue? I hope none can censure amiss an innocent boasting of God's blessings. It was the Honour of my eminent Predecessor Dr HOLLAND, His MAJESTY'S Professor in Divinity, and Father of so many famous Bishops and Doctors, to be Rector here at that time, when Dr CHETWIND, and Dr DAN. PRICE, now both Deans, the one of Bristol, the other of Hereford, D ● CARPENTER, Dr FLEMING, D ● WINNYF, Dr WEETCOMB, Dr STANDARD, Dr SAMPSON PRICE, besides Dr BASKERVILE, and Dr VILVAYN, known to be worthy Physicians, laid those grounds, which improved since, have attained that height the world now takes notice of. Most of these began to show themselves in their several stations, together with yourself, under the Moderation especially, of that painful and judicious Director, M. William Helme, long since a learned Bachelor of Divinity, but then Deane of the College; my faithful and deserving Tutor, ever with thankfulness of me to be remembered. With this man, in a godly emulation of industrious study, and joint care for the College good, lived those two religious and constant Preachers, Bachelors of Divinity, M. WILLIAM ORFORD, and M. ISAIAH FARRINGTON; who forgot us not when they left us, but so wrought upon the pious dispositions of those Excellent Men, Sir john Acland and M. john Periam Esquire; that Exeter College by their bounty, got a New Hall and Lodgings, of more charge and worth than all the former Building. But a greater defect than all this was, of a fit House for God's Service, that which we had, being too scant for the Company, and otherwise very incommodious: This God put into your heart to supply, before we complained, or others saw cause; which resolution could scarce be so natural to any other, as to Great Sir Thomas Bodley'es' Kinsman, and worthy Mr Periam's Nephew. They that view and consider the Work, will hardly be persuaded, that it was erected at the sole cost of one, Fellow of Exeter College, not preferred, as many are, and having two Sons of his own to provide for otherwise. john and George Hak will. But where God enlargeth the heart, such difficulties restrain not the hands. Promise, performance, founding, finishing, came freely on together: which (We trust) in time some other of our Worthies will hereafter imitate, as all are ready to commend. All succeeded the better, through your own careful presence and directions; and will prove (I am persuaded) more auspicious, in that it was contrived by you to be consecrated upon that very Day, which made England most happy and triumphant, by your Noble Master Prince Charles his Return from beyond the Seas. This Sermon was overhasty to bear any correspondency with the solemnity of a Consecration: But such as it is, you may claim it as your own overvalued purchese; together with the Author; Whom long sithence you have obliged unto you by many real kindnesses. Which here he thankfully acknowledgeth, who desires ever to continue Exeter College. Novemb. 15. Your ready friend for requital, as God shall ever enable JOHN PRIDEAUX. LUKE 19.46. My house is the house of prayer. FEw passages in Scripture are more often pressed, or precisely recorded, the the words I have read unto you, Beloved: Our Saviour cities them out of the Prophet Isaiah, chap. 56.7. and three Evangelists distinctly set them down, and the fourth intimates the matter of them. Which harmony of both Testaments, and four Evangelists, though it make not this text more authentical than other, (as being of equal authority from the same Author) yet well may it invite us to a more serious consideration of them; in regard that is not likely to be of ordinary consequence, which it pleaseth the Holy Ghost so often to repeat and register. It is observed by most interpreters, that twice our Saviour entered into jerusalem, and purged the Temple; first a little after his Baptism, Joh. 2. and next not long before his passion, recorded by the three other Evangelists, Math. 21. Mark 11. Luke 19 Cajetan thinks that this last time, this purging was twice performed; first (as S. Matthew relates it) upon the first triumphant entrance: and secondly, (which S. Mark mentioneth) the very next day after. But by conference of both Evangelists, I find no ground for this assertion: other Interpreters note it not: we may pass it therefore as an uncertain conjecture, and observed by the way, upon better evidence; first, how soon corruptions grow, upon persons, places, & manners, never carefully reform; and next, what zeal and resolution is to be used of those whom it truly concerns; when Religion is profaned, Temples polluted, holy things perverted by dogs and crafty Merchants, to private gain, Lu●e. 2.7. with public scandal. He whose birth was the pattern of patience; life, the Legend of lowliness; Math. 11.29. Philip. 2.8. Isaiah. 53.7. death, the most submissive degree of humiliation and true obedience; who as a Lamb, was brought to the slaughter, and as a sheep before the shearer, 1 Pet. 2.23. opened not his mouth: who when he was reviled, Isaiah. 42.3. Math. 12.18. reviled not again; when be suffered, threatened not; never trod so heavy as to break a bruised reed, or quench through impatience the flax that smoketh: in sacrilegious abuses, Religious quarrels, Churches rites and rights, behold how he looseth the raynes to an holy indignation. The multitude of the offenders, the might and malice of the observers, the danger of the action; the peril of the consequence, among such a rabble and outcry of exasperated miscreants, stay not his hands at all, but a scourge is made of small cords to lash them. john. 2.15. Out must the sheep and Oxen, down must the Tables of Dove-hucksters, and money-changers? where, no doubt, but (as S. Hierome hath it on the 21. chap. of Matthew) the rays of his Divinity miraculously darting from his sacred countenance, Math. 21.12. Mar. 11.15. stayed all opposition in the guilty, and partaking in the astonished beholders. Notwithstanding, that all might be sensible of the fault, and take notice of the reason that moved him so unexpectedly to such extraordinary severity: he upbraids them with that of jeremy, Is this House which is called by my name, Cap. 7.11. become a den of robbers in your eyes? have you no other Exchanges, but Churches; or Fairs for your sheep and Oxen, or markets for pedling-wares and money, but such places as are consecrated to religious uses? Think not that my earnestness is without ground, or Zeal without knowledge; you might learn of the Prophet Isaiah, that I speak not without book. For there you have it written; My house, not yours; is, and so must ever continue; the house of prayer, not a den of thiefs, and shop for merchandise; as you have impiously made it. And this I take to be the scope and meaning in general, of the few words my text consisteth of. 2 In which may it please you to observe with me these Three circumstances 1. What God reserves to himself in the general grant of all things to man, A house. 2. A distinctive propriety whereby it is set apart from common use, intimated in the possessive, My. 3. The principal end of this separation, by a Synecdoche including all other religious duties, in that it is termed by an excellency, the house of prayer. The first includeth a ground for Churches and Chappells: the second a warrant for Consecration; the third, a direction for the chiefest use of both. GOD will have a House; this House must appear to be his peculiar; this peculiar must not be made common, 07 as an I'd hall for plays or plead; or a shop for merchandise; or a cloister for idle-walkers; or a gallery for pleasure; or a banqueting house for riot; much less a brothel for wantonness, or a cage for idolatrous superstitions but reserved as a sacred Congregation-house, where penitent & submissive supplicants may learn their duty by Preaching; assure their good proceed by Sacraments, obtain their graces by Prayer. Though Heaven be God's Throne, the Earth his footstool; his Essence infinitely above all, through all, in all, & beyond all: yet his delight is such, to be among the children of men, that it liketh him to have a place of assembling them together for his public worship, Math. 18.23. where he vouchsafeth to be in the midst of them. And this must be, not a mountain, a cave, a grove, or obscure hovel; but (as my text hath it) a convenient house: the first point to be discussed. 3 As Time and Place are the inseparable adjuncts of all transerunt actions: so the Lord requires as well a House, as a Day, for his public worship. Such is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my text; not a movable Tabernacle, or an Inn for a night's lodging; but a fixed Mansion, to dwell in: which the Article: so restraineth not to the jewish Temple, but that it may well be extended to all public fabrics, erected in like manner, and set apart for the like religious worship: For this glorious Cathedral Temple, excluded not among the jews their Parochial Synagogues, or (as they may be termed by an Analogy) Chapels of ease. Those our Saviour and his Apostles never spoke against; in those they preached, prayed, disputed, and catechised the people: & therefore left a warrantable example for all succeeding ages to follow. And what shall I speak of the Primitive zeal of Christians in this behalf? No sooner had they got lose in Constantine's time from Heathenish persecutions, but every good man's devotion was set on fire, his head plotting, his purse open for Churches and Chapels. Emulations were between Prince and People, who in this kind should go farthest: most men of any ability held it their chiefest glory to be registered to posterity for Founders of Churches or Chappells. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. c. 45 Constantine's decree runs in the second book of his life, written by Eusebius, diligentes sint Episcopi circa Ecclesiarum structuras; that Bishops should be extraordinary diligent about the building of Churches and Chapels; if any were ruinous to repair them, and make them larger; if any were wanting in convenient places, they were to build them new. He himself began with unspeakable charges to adorn his new City Constantinople, especially with Churches and Chapels for God's service. One Church called Irene, and the other Apostolica, were eminent Monuments in the n =" a" Lib. 2. c. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. De vita Constant. l 3. c. 23. Tripartite story of his religious magnificence, to be admired rather then imitated. In jerusalem he commands the Bishop Macarius to erect a Church so fare surpassing all other structures in that kind, that Eusebius intimates it might be the New jerusalem, so much fore-spoken of by the holy Prophets. Notwithstanding justinian was so eager to outvie him in this devout liberality, that he substracted the n =" b" Zonara's Annal. tom. 3. stipends from his Readers of the liberal Arts and Sciences, to enable himself the better to build the n =" c" Evagrius hist. Eccles. l. 4. c. 30. incomparable Church of Sophia. Charles the Great is commended for erecting so many Churches as there be n =" d" Aventin. Annal. l. 4. letters in the Roman Alphabet. And what shall we imagine that others did, of greater ability, when n =" e" Henricus de Erdfordia. 365 Churches, one for every day in the year, are registered to be in Ireland, of S. Patrick's sole foundation? 4. But that which true devotion first grounded, necessity urged, conveniency furthered, holy ability perfected, and God blessed: Opinion of merit, false miracles, apish imitation of Paynims, superstition toward Relics and Saints departed; and perchance in some, an itching ambition to get a name; through the Devil's stratagems, and man's vanity, quickly perverted and abused. What a toy was it that n =" f" Greg. Turonen sis de gloria confess. c. 11. S. Martin's boy should procure a Church to be built in the place where his Master stood when he cured a lame Priest? A strayed n =" g" Pontanus de Bello Neapolit. l. 2. Bull, got a Church to be erected for S. Michael the Archangel in mount Garganus. And S. n =" h" Vincent. l. 24. c. 22. Denis tells Charles the Great, that the sins of all the Spaniards were forgiven at his request, who had been contributers to the building of a Church for his Saintship. Upon any dream, or conceit, or vow, or report of a relic, or any other mistaken accident, up must straightway a Church. And Popes to foster the humour, for their own gain and glory, and maintenance of their dependants, must sometimes privilege them with many n =" a" See a book called Fiscus Papalis, in which Pope Sylvester and Gregory have granted so many Indulgences to the Church of S. john de Lat aran in Rome: quas nemo numerare potest nisi solus deus: as Pope Boniface witnesseth, who confirmed them all, vid. Chemnicii examen part. 4. pag. 736. and Bellarmine's defence of these fopperies de Indulgent. l. 1. c. 9 & lib. 2. c. 20. with Greg. de Valent. de Indulgent. c. 4. year's indulgences, to get custom to their trade; and for the robbing (as they were wont to say) of the Egyptians; to the deluding of simple people, and scandal of Christian religion. This made way for superstitious processions, idle Pilgrimages, sottish vows and oblations; whereby the Priests grew fat as the Bulls of Basan, but the people lean as Pharaohs kine. Golden Chalices had wooden Massmongers; empty sconces, precious Mitres. There were diverse S. Maries for one Christ-Church. And no marvel; for God's word and preaching once laid aside, and reconciliation by faith in Christ little sought after, or mistaken; what May-game and outward pomp, which best contented the sense, might not easily pass for the best Religion; and those for the holiest Professors, which under the vizor of hypocrisy, practised the cleanliest conveyance? Against such insufferable abuses in sacred intentions & expenses, the Fathers have sometimes let fall somewhat hasty speeches, which might slack their liberality, who take them not aright. What should gold do there (saith n =" b" De office l. 2 c. 28. Non auro placent que non emuntur. S. Ambrose) where it can buy nothing? Martyrs delight not (if we believe n =" c" In Matth. Hom. 51. et 81 S. chrysostom) to be honoured with that money for want of which the poor pineth and lamenteth. n =" d" Malè parietum vos amor cepit. Ad Auxentium. Hilary bids us beware of Antichrist, in such magnificent walls and Palaces. Saint Hierome suspects not a few of them be built rather for pride, than piety. It is a wonder to read how tart Saint Bernard is against them in his Apology to William, n =" e" Ep. ad Demetriadem exponente Erasmo. vide. Hieronym. in Jeremiae, 7. & in ep. ad Nepotianum. Abbot of S. Theodoricke: not that these good men (with diverse others) misliked decency, cost, or state, proportional to situations, assemblies, and founders, and the abilities of such houses for God's worship; but desired to restrain excess, curb ostentation, stop superstition, which at length began to be intolerable in Images and Relics: but especially to beat men off from the conceit of merit, and rectify their good minds, where circumstances so required in diverse cases, to more charitable employments. The elegancy of S. Bernard's Caveat deserves to be recited: In Apolog. ad Guliel. Abbatem S. Theodorici prope finem. O vanitas vanitatum (saith he) sed non vanior quam insanior. Fulget Ecclesia in parietibus, & in pauperibus eget: suos lapides induit auro, & suos filios nudos deserit; de sumptibus egenorum servitur oculis divitum. Inveniunt curiosi quo delectentur, & non inveniunt miseri quo sustententur. Where upon he concludes afterward, Proh Deum! Si non pudeat ineptiarum, cur vel non piget expensarum? By which it is clear, that unnecessary structures, superfluous charges, ambitious pomp, are the things they strike at; where the painting of the house, is the impoverishing of the household. Otherwise they applauded the work; Sainted (in a manner) the Founders; acknowledge the jews commendation of the Centurion, with our Saviour's approbation to be a notable warrant and encouragement. He is worthy for whom thou shouldest do this; for he loveth our Nation, and hath built us a Synagogue, Luke, 7.5. 4 They are not worthy therefore to be confuted, (or scarce deserve to be mentioned) who in hatred of a Nation, or Religion, or in heat of faction, overthrow God's houses: such as were Nabuchadnezzar, Antiochus, Dioclesian, the Manichees, Messalians, and Eustathius, reckoned up by n =" a" De cultu sanct. l. 3. c. 1. Bellarmine, de cultu sanct. l. 3. c. 1. With whom when he ranketh the Petrobrusians, Waldenses, Wicklevists, Taborites; a man may choose whether he will believe him: For it is no new practice for Papists to make their opposites odious, by fastening upon them such groundless calumniations. Feign also to the same purpose he would find somewhat against the n =" b" Porro Lutherani & Calvinistae admittunt Templa, sed solum ad concionandum, & sacramento administranda; reprehendunt autem quòd fiant templa adorandum, quod consecrentur certoritu, quod dignis sumptibus ornentur. De cultu sanctor. l. 3. c. 1. Lutherans and Calvinists: but their innocency is so apparent, and his mouth so toothless, that he snarleth rather than biteth. He would give us (forsooth) a n =" c" Ibid. c. 3. model, how we should build our Churches: First, they must be like Solomon's Temple, consisting of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a Porch, a Body, and a choir: otherwise all is out of frame, and the workmen and contrivers shall be shent. Then if they point not most an end to the East, for direction of our faces that way in Prayer, our devotion is like to find cold comfort. It were pity to omit those five pretty reasons he brings from the depth of School Divinity to prove it. The first is Geographical. Paradise was towards the East, (though not according to the Vulgar, yet according to the Septuagints Translation: and therefore we should pray towards the East. n =" d" Aq. 2.2. q. 84. art. 3. I marvel whether this plot must hold also with his consorts in the East-Indies, and China; for if their faces likewise in prayer must be settled Eastward, Paradise (for aught I know) will be cast at their backs. The second reason is Astronomical: Because the Heaven gins his motion from the East; which if the scripture confirm not, Claevius upon Sacrobosco will make it good. The third is Prophetical: Christ is named vir oriens, n =" e" 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zach. 6. And therefore with great reason should be looked for in the East. The fourth is in some sort moral. Christ upon the Cross looked Westward, and therefore to look him in the face, we must set our faces Eastward. Also toward the East he ascended into Heaven; and from the East he shall come as lightning: Mat. 24.27. And is not this enough to make all suppliants in their Prayers look Eastward? His last inducement is altogether Political: Exod. 26. The jews prayed toward the West; should not we therefore, to cross them, pray toward the East? significemus (as he adds) eorum esse Literam occidentem, n =" f" Bellar. de cultu sanct. lib. 3. c. 3. nostrum autem spiritum vivificantem; to signify that they have the Western Letter, and we the Eastern Spirit? for so it must be rendered, to make sense in the point he urgeth it. These are the great Cardinals reasons for Church architecture: which I refute not, but leave, for their conversion, who affect to direct their Prayers by the Rumbes in the Compass. The thing we disallow not, as in itself merely indifferent; yet embrace it not, on such jesuitical inducements, but in regard of a commendable conformity. Notwithstanding, Tom. 1. p. 932. An. 443. n. 5. we may take notice by the way, that Pope Leo the fourth, (as Binius and Baronius acknowledge) in opposition to the Manichees praying to the Sun, Eastward; made a Decree, that Catholici ad occidentem conversi Deum colerent; Catholics should worship God with their faces toward the West. Whom Bellarmine might have done well to have reconciled, Durand. de ritib. l. 5. c. 2. with his successor Vigilius, who not long after (as Durand tells us) first determined the contrary. De cultu sanctorum lib. 3. cap. 2. vid. Hospinianum de Templis lib. 7. cap. 1. 6. Better are his forces employed against the Anabaptists: who though they maintain a worse opinion against the building of Churches, yet they justify it with more probability than Bellarmine doth their situation. Arguments of the Anabaptists. They urge us with the practice of the Patriarches, who occasionally erected Altars where they thought meetest, and pleased God by their sacrifices; yet never so much as dreamt of a Church. They press us with the impossibility of the attempt, and that from Gods own mouth, Isai. 66.1. Heaven is my throne, and earth is my footstool: where is the house you will build unto me? which they back with these places of the New Testament: Act. 7. God dwelleth not in Temples made with hands, neither is worshipped with men's hands, as if he needed any thing. Which S. Paul repeateth to the Athenians, cap. 17. And had not our Saviour catechised the woman of Samaria before, joh. 4. That God's worship under the Gospel, should not be restrained to the Mountain of Samaria, or Temple of jerusalem, but left free, as the Apostle dispenseth; I will therefore that men pray every where, lifting up pure hands, without wrath or doubting, 1. Tim. 2. They conclude therefore that the jewish Temple was but a type of Christ, to vanish; & therefore not a pattern for Christian Churches: and that the light of nature taught diverse Heathens, that which the Stoics delivered positively, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Answer to the first. Churches for the Gods are not to be built at all. But all this is soon answered. The Patriarches case and ours is not alike; their own habitations (for the most part) were movable Tents; & their families, parochial Congregations: fixed houses therefore for God's worship, sorted not with their condition; yet such places (no doubt) they had, which fitted their conveniences. That of Isaiah & the Texts of the New Testament generally, prove no more, To the texts of the Old & New Testament in general. Deus non approbat Templa quibus se putetur includi. Bell. de cultu sanctor. l. 3. c. 2. Particularly to the 4. of john. and 1. Tim. 2. To the 6. & 7. but that God disclaimeth such houses, wherein he might be thought (as the Heathen Idols) to be included: Not Churches, in which a multitude might assemble for his worship. This was that which some of the Heathen by the light of Nature saw and acknowledged. Particularly that of john 4. and 1. Tim. 2. freeth Christians from restraint to the jewish Temples, or any other such fixed palace, not forbids them to build Churches otherwise; in every place where they found it necessary and useful. And grant that types are now ceased, and that the Temple were a type, (as in the 3d of john it is intimated) our Churches are not now so; and therefore that demolished, ours may stand and multiply, by an analogy also from that, not as it was a type, but a place of public worship: as their Sabbath abolished, we in imitation retain the Lords day: time and place convenient, of necessity ever attending all such sacred actions. It were to be wished therefore, that in building, repairing, and adorning such religious Houses, our devotion were as forward as our warrant is uncontroleable. The very Turks may shame us in this behalf, who neglect their private mansions, to beautify their profane Moskoes. Surely God hath need of no such Houses, but the benefit of them redoundeth to ourselves. Yet diverse are all for the private, and nothing for the public, though never so much to God's glory. But can we make a purchase of a firmer tenure, or expect greater interest than his bounty will afford us? How cometh it then to pass, that in this building age of ours, so few think on Churches? which find commonly no harsher enemies, than those who are, or have been raised by their ruins? What examples have we almost of any Patrons, who selling the Benefice, have brought as much as a load of stones towards the building of God's house? Nay would not those wicked caitiffs, who unjustly detain the tithes from their right owners, be content also to have the Church for a barn to put them in? Such a curse attendeth sacrilege, to make men senseless of the anger to come. They join house to house so close together, that God's House shall find no room to stand between them: and oftentimes allot more cost for a sepulchre to hide their carcases, than they and all their progenitors have been at charge to the Church it standeth in. The more precious in God's sight, and honoured of all good men, are such Religious Shunamites, who build and furnish chambers for God's Prophets: 2. King. 4.9.10. and those heroically Zealous david's, 2. Sam. 7.2. who take little pleasure in their own palaces of Cedars, where God's House is not erected and adorned accordingly. Which how it comes to be appropriated to him by the title My, succeedeth in the next place to be declared. 7. My House. Why this rather than another? Is not the Earth the Lords, and all that is therein? and are not all Houses his by the same title of Creation and Preservation? Why challengeth he then this, having the like claim to all? but that, as he had chosen the jews among all the Nations of the World; so it pleased him to sever that house before all buildings in the World, by an especial favour for the time, to put his name there. To make this appear to all men, who otherwise might excuse their profaneness, through want of notice of the difference; he ordained solemn ceremonies for the Consecrating and Dedicating both of the Persons, Things, and Places, to his sacred service: the consideration whereof might breed a reverence in his worshippers that should use them; and vindicate them from miscreants that should employ them otherwise. For this purpose, Tabernacle, Priests, & Altars, with all their appurtenances, are consecrated by Moses, with great joy and solemnity, Numb. 7. The Temple is thrice dedicated; first by Solomon, 2. Chron. 7. Secondly by Ezra, Ezra 6.19. Thirdly under the Maccabees, 1. Maccab. 4. the Anniversary of which Dedication, our Saviour (as it is thought) graced with his presence, and that notable Sermon for the justifying of his Ministry, and calling of the Gentiles, joh. 12. This was taken up afterward among the Christians, by Decrees of Counsels. In the 5th held at Carthage, the 6th Canon is peremptory; That if any doubt arise whether a Church were consecrated, without any slacking it should be performed. The same is ordered also in the sixth Canon of the 2d Council of Bracara. Gratian cities to the like purpose the Counsels of Nice and Hippo; but n =" a" Quanquam isti Canones modò non extant, ni si apud Gratianum. Vid. Bellarm. de Dedicatione & consecratione Eccle siarum l. 3. de cultu sanctor. c. 5. Vid. Binium ad Concil. Bracarens. 2. Can. 6. Bellarmine confesseth, that in those there is now no such thing extant. This is clear out of Eusebius in the ninth book of his Ecclesiastical History, chap. 10. that such dedications of Churches were long in use before his time: And in his fourth book of the life of Constantine, he relates how the Synod of Tyre was called by the same Emperor, for solemnising the consecration of a Church which he had built in jerusalem. Athanasius accused by the Arrians, that he had ministered the Communion in a Church not consecrated; excuseth himself in an Epistle to the same Emperor, That necessity through the people's concourse, and manifest danger, enforced him thereunto, which otherwise he would never have done. It would be tedious and superfluous to touch at the consent of Fathers, for the further countenancing of our assertion. Nazianzen hath an Oration, chrysostom, and Basil each a Sermon; Gaudentius a Tract, Hyginus and Gelasius some Decretals. The Collector of the Sermons de Tempore 5; Gratian. de consecr. d. 1. S. Bernard 6. Sermons of the approving and manner of such dedications and consecrations: whence the Canonists & later Writers have gathered what they thought fit, all allowing the thing, as an ancient and necessary Church-constitution, but differing somewhat in the ceremonies: whereof some would have more, some less; this Church, these; another others: All agreeing, that no Minister inferior to a Bishop, might canonically consecrate it. But that the Pope's consent must be also had, to make it good; we find no such Canon among the Ancients, whatsoever Socrates, Hist. l. 2. c. 8. Vid. Hosp. de Templ. 4. c. 2. and the Canonists would needs put upon them. 8. But what advantages takes not Satan in man's prosperity, which he hath no ground for in adversity? Psal. 49.20. Man being in honour, hath no understanding, but may be compared to the beasts that perish: And Churchmen once got free from the pressure of Heathenish bondage, exceeded all measure in aemulations, factions, and vanities. Liberty broke out into luxury: Superseminations and Superstructions, over-grew and obscured the good seed and building. Which Addition and Multiplication, not only of points of Doctrine, but superstitious and ridiculous ceremonies; partly borrowed from the jews, and partly from the Heathen, began to work a Substraction of other Churches of Rome, and continueth especially the Division which now all Christendom groans under. To let pass other matters, and on with the point we have in hand. The reverend and ancient manner of dedicating Churches to God, may appear by the acts of Constantine in consecrating the Church at jerusalem, registered (as you shall find) by Eusebius; De vita constantin. l. 4. Nicephor. l. 8. c. 26. Precibus & concionibus decorârunt, with Prayers and Sermons they adorned their first assembling in it; which was accompanied with alms to the poor, and great gifts to the Church and Bishops, befitting the estate of the Founder. Zonara's in Constantin. And have we any other in the South Church but Conventus, laudes, & gratias, assemblings, praises, & thanksgiving to God, to make up their consecration? Per conventus laudes & gratias Deo canentes. Athanas. Apolog. 2. No more than this, in his 2d Apology, Athanasius affirms Bishop Alexander to have used. Home to this comes the Church of Helvetia, in their latter confession, chap. 22. By reason (say they) of the word of God, and holy Exercises therein celebrated; places dedicated to God and his worship, are not profane. Which Suarez the jesuit grants to be sufficient, in his third Tome upon Aquinas disp. 61. sect. 2. Posset interdum Oratorium per simplicem voluntatem, & Ecclesiam per simplicem benedictionem: sometime an Oratory by the simple intention of the will, and a Church by a plain benediction, may be destined to the Ministry of sacred things. But plain benedictions, expressing good intentions, come short of the aim that pompous Rome after leveled at. When the people of Israel were well under God's immediate patronage; and were told by Samuel, of the inconveniences that might follow by alteration. Nay (say they) but we will have a King over us, that we may be like all the Nations. 1. Sam. 8.19. All was naught, except they were equal, or passed the Heathen in outward pomp and curiosity. And was not this the very itch of Rome, which raised the scabs that to this day cannot be cured? A Church or Chapel could not be built, but a cross or more, must be set up before hand, to design the place where it should be founded. Vid. Durand. Rational. Divin. l. 1. c. 6. Sleidan. Com. l. 21. As soon as it is up, twelve crosses must be painted about the walls, with twelve burning tapers over-against each of them. Then Holy water must be had to wash it, and oil to anoint it, Hospin. de Templis l. 4. & that of no ordinary composition. The Crosses indeed (saith Bellarmine) should be painted at the very act of consecration; De cultu sanct. l. 3. c. 5. but commonly it is done before, propter commoditatem: nimis enim diù expectaretur, si in ipsa consecratione pingerentur: It were a great inconvenience to stay so long at the act of consecration, till the Painter had finished them all. Then comes the Bishop, and three vagaries he must fetch about the place with his company; and after hallowing the walls without, with some water mixed with salt sprinkled with Hyssop, and murmuring some few prayers at the door being shut, Three times he thumps at it, and cries, Tollite portas, etc. Lift up your heads O ye gates, and be lift up ye everlasting doors, and the King of glory shall come in. Then the Deacon, (who for that purpose is shut within to act his part) must take his cue, and say, Who is the King of glory? To whom the Bishop replies no more at first, and second course, but It is the Lord strong and mighty, even the Lord mighty in battle. But all this making no way, in the third return he takes upon, and tells him stoutly, it is (Dominus virtutum) the Lord of Hosts, he is the King of glory. Presently thereupon flies the door, and in goes the Bishop, with two or three assistants, and after a few prayers said at the Altar, and exorcising of some salt, and water, ashes, and wine; & drawing the Greek and Latin Alphabets crosse-wise wise on the ashes sprinkled on the floor by the Deacons, with the end of his Crosiar-staffe: at length it comes to their turn, who stay all this while at the door without, to bring in the Relics of some one Saint or other, which they have ready, upon a Beer; and then to perfect the Pageant, De consecrat. distinct. 1. C. Omnes Basilicae. a Mass must be said; For without such Relics and Mass, the Consecration (according to the Canonists) were altogether ineffectual. 9 Wherefore about a nine or ten years since, when a Church was consecrated at Gorslebium, in Count Mansfields Country, by a Lutheran-Superintendent: because all these ceremonies were not then used, exception was taken by a Papist (who said he was then present) that it was rather a mere profanation, than consecration. Which moved john Aeschardus, (the man that did it) to write against Bellarmine de Templis, which our Hospinian had done before more fully: both discover so fare their Heathenish imitation, and apish tricks in this behalf; that in hast they will not be answered. I have purposely omitted many things; as, the laying of the first stone, (which of necessity must be square, and crossed by the Bishop, and sprinkled with holy water) the ado they keep about Altars, Images, and Vestments, the Baptising of Bells, and the like: all which you have fairly expressed in distinct pictures, and red letters, in the Pontifical of Clement the 8. anno 1595. Where he that cannot read, may see how it is done. Now if any be further inquisitive to know the meaning of all these Hieroglyphics, De Cultu Sanct. l. 3. c. 5. Bellarmine himself will inform him; That the 12 Crosses, and Tapers before them, signify the 12 Apostles, that carried this Banner of Christ through all the world, and by their Preaching enlightened it: Oil is added for excellency: Holy water, frankincense, and wax-candles, for clarity and neatness: Ad Munditiem & claritatem. The Greek and Latin Alphabet in the pavement, show that in those tongues the Gospel was most generally preached, when these ceremonies were first instituted. Et quia in Templo non solùm docentur homines, sed moventur & inflammantur ad virtutem & vitae novitatem; idcircò (saith he) fit illa mixtio aquae, cineris, salis, & vini. Let them take the inference for good, that see a reason for it: Ideò pulsatur Ostium, & iubetur Diabolus recedere, ut Reliquiae sanctorum introducantur. Beltar. V.S. For my own part (I may profess) it goeth beyond my Logic. But the prettiest exposition of all, followeth: that by the knocking of the Bishop (as you have heard) at the Church door, the Devil is dislodged; and (as it were by a Writ De Ejection Firmi) forced to give possession to the Saints Relics, a Vincent. l. 23. c. 26. Gaguinus de gestis Francorum. l. 3. Cranzius in Saxonia. l. 1. c. 22. Fulgosus. lib. 1. c. 6. which then are to make an entry. Now who would ever have suspected, that the Devil had possessed all such places before Consecration, more than any other; except these men had told us of it, who (perhaps) are better acquainted with him than our poor Ministers are? You have the substance of their Doctrine; (Beloved) which yet to make passable, with those that must not examine it, they have Legends of Miracles to confirm. They tell us that diverse of their Churches have been consecrated by Christ himself, and his Apostles; b Fanum virgins Mariae. An. 948. Sep. 13. in Vigiliam Exaltationis. S. crucis. Another by Saint Michael the Archangel; of a third, at whose consecration, was seen a c Gregorius Turonen sis de gloria confessorum. cap. 20. Globe of fire, that filled all the Oratory, with a brightness terrifying the beholders. They would make us believe, that at such times, d Sigebertus in Chronico. wicked spirits have been heard to howl, & complain that they have been forcibly dispossessed of their Tenements; e Greg. Dialog. lib. 3. c. 7. citat. Bellarm. and that the Devil hath been seen in such cases to fly from the Church or Chapel, in the shape of a filthy Sow. f Vid. Hosp. de Templ. l. 4. What should I speak of our Saint Dunstane, who when water wanted for the like solemnity, struck the ground with his Episcopal Staff, and presently there spouted forth a Spring. The same good Father at another time, being to dedicate a Church, which stood not just East and West; made no more ado, but set his shoulders to the building, and presently it was rectified as he would have it. Last of all, when a Church built to Saint Peter's honour, was to be consecrated by Melito (I think) Bishop of London: the good Saint came the night before, and prevented the Bishop; whereof he sent him word by an honest Fisherman; (and withal an extraordinary Fish caught at that time in the Thames, miraculously, by the same poor man; with divers others) that the Bishop should not take it unkindly. Where Surius, who relates the story, assures us further; De vitis sanctorum ex Ealredo, Anglo, Abbate Rhievallensi. that when the Bishop the next day came to view the Church, he found the two Alphabets drawn cross wise; upon the pavement, the Relics of 12 lamps, sticked to so many crosses; the walls in so many places anointed with holy Oil; and all the place wet (as it were) with the fresh sprinkling of Holy water, just in the same manner as now the Popish Pontificals say it should be. 10 These things have I related the more largely (Beloved) in regard that such occasions as these seldom fall out, to acquaint the younger sort with these Romish mysteries; the notice whereof may give you a taste, how inclinable the Italian humours are always to play the Mountebanks; and how blessed our case is, who so fairly are freed from them. As our Founders disclaim all merit, so our Reverend Bishops (as you see) pretend no Miracles to credit their Consecrations. Such devices we leave to them, who have no better warrant to justify their actions. It sufficeth us that all things be done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Cor. 14.40. and tend to edification, without superstition, as the Apostle in such cases hath directed us. Surius himself out of that great Legendary Metaphrastes relates, that Auxibius S. Mark's Disciple, when he dedicated a Church, (as our Chapel is at this present) used no other ceremonies but a devout form of prayer, the pith whereof is set down in these words: Benign & Clemens Deus, etc. Most bountiful and merciful God, send thy holy spirit to inhabit in this sacred House, which is built to the worship of thy Holy Name; and confirm and establish it, to be unalterable for the profession of thy pure doctrine, even unto the end of the world. And have we not this ground from the Apostle himself, That every creature is sanctified by the word of God and Prayer? 1. Tim. 3.5. And what is Sanctification, but that in general which Consecration is in special, a severing of Places, Persons, and Things, from common use, by deputing them through convenient rites, to Gods peculiar worship and service. This procured heretofore respect to the Things, reverence to the Persons, and an awful regard in men's behaviours, as often as they entered into such sanctified places. But all this is much decayed in the looseness of these latter times: Impudence pleads prescription for greater presumption, more commonly in such Houses and Assemblies, than would be tolerated before a Chair of State, or a common Court of justice: Nay, that Pupil or servant, who in a College quadrangle will honour his Master, at least with a Cap. in a Church at Sermon time will make bold to affront him covered, howsoever he stand bare to deliver God's message. This irreverence would ask a rougher hand (beloved) then this time affords me to lay on it. What? are we worse men in the Church or Pulpit, than we are abroad? Or doth God's House, or Service, detract that from us herein; which otherwise is acknowledged due, and commonly performed without gainsaying? Exod. 3.5. joshua 5.13. Moses and joshua must off with their shoes, because the ground is holy whereon they trod. Women must be seemly covered in such places, 1. Cor. 11.10. Math. 18.23. because of the Angels: and is not our Saviour himself, by promise, in the midst of them, where two or three are gathered together in his name; and especially in such consecrated places? Take heed therefore (as the Preacher catechizeth thee) not only to thy foot, but to thy Head, Hands, and Heart, Eccles. 5.1. when thou interest into the House of God, and be more ready to hear, then to offer the sacrifice of fools. Bellar. de cult. fanct. l. 3. c. 5. Not for the inherent sanctity of the place (which our Adversaries press too fare) but through the obiective Holiness, adherent to it, by Christ's promises, sacred meetings, united devotion, joint participating of the Word and Sacraments, lively incitements through others examples. In such a consecrated place; 1. Sam. 3. Samuel, faithfully ministering, became a great Prophet: David, a King, preferred the Portership before the most pleasant Tents of Worldlings: Psal. 84.10. Luk. 2.28. Psal. 65.4. old Simeon had the honour to get Christ into his arms. Blessed is the man whom thou choosest (O Lord) and receivest unto thee: He shall dwell in thy courts, and shall be satisfied with the pleasures of thy House, even of thy Holy Temple: Where the best keeping of our wake-days, is the awaking from Sin; the true celebrating of Encoenia, the renewing of God's Image, defaced in us; (as the signification of the word admonisheth us) the happiest feast of dedication, the dedicating of our selves to God, by a lively faith) hearty Repentance, continued and fervant Prayer; which is the main end, such Houses are ordained for, and last member of my Text, which makes up the Conclusion. 11 My house is the house of prayer] Praise waiteth for thee, Psal. 65.1. O God, in Zion, and unto thee shall the vow be performed. O thou that hearest prayer, unto thee shall all flesh come. That which is here affirmed by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [is the House of Prayer] is expressed by S. Matthew, and S. Mark, by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [shall be called etc.] according to the Original in Esay, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My house shall be called the house of prayer to all people. But who knows not that [is] and [called] with the Hebrews, come to one reckoning: to intimate the conformity that should be between things and names. I will not be curious in the recital of all such names, whereby those Houses have been styled among diverse Writers. That which the Hebrew commonly terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either for the stateliness of the building; or for that God (as a King in his Court) most gloriously affordeth his presence in it; the Greeks' expressed either by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of Gods inhabiting in it; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for its Holiness; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the reverence due unto it; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for its including a Congregation like a Flock of sheep; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in respect of its separation from common places. It is also by a Metonymy, especially in later times, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, transferring the name of Congregation, to the place; and sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lords House; from whence the Dutch word Kyrk, and our Church, may seem to have their derivation. Among the Latins, the most general appellation was Templum à tuendo, from beholding thence the Heavens in a religious contemplation; Than Sacrarium from its sanctity, from whence the word Sacellum is thought to be a derivative: Fanum à fando; or delubrum à diluendo, from the fatidical oracles of the Priests, or their superstitious washings is more usual among profane, then Ecclesiastical writers: Martyria, from Martyr's relics: and Basilica, from King's palaces, came in after, when superstitions and affected pomp through prosperity, had tainted Christianity. In like manner from S. Martin's hood, barbarously called in Latin Capa, or Cappa, and carried about for good luck by Lewis the French King in all his wars, a In Praefat. ad Liturgiam Chrysostomis. Beatus Rhenanus with b Rational. l. 2. c. 10. Habes per belle Etymologi am Rhenan. v. s. Durand, derive the word Capella; whence we have our English Chapels, and Chaplains; which others deduce rather à pellibus caprarum, from certain goats skins, wherewith such portable tents were covered, as they removed with them for God's service, in their warlike expeditions. Such names oftentimes, necessity forceth us to retain; not in any relation to their superstitions or untoward originals; but for distinctions sake, and avoiding as great a scandal, and solecism in innovation. For, were it not a ridiculous peevishness to new-name our weekdays, because they had their appellation from the Planets or Paynim Gods? or must the word Sacrament be rejected, because it came to us from the Heathen? Hence therefore must we have the decision of that controversy whether Churches and Chapels now may bear the names of S. Peter, S. james, S. Marry, or the like? we affirm, they may; nor for their Relics contained in them, or Invocation directed to them, or Graces expected from them; as the a Bellarm. de cu ltu sanct l. 3. c. 4. prop. 4. Papists contend to have, and the b Vid. Hookerum. l. 5. sect. 12.13.16. Puritans fond cavil we give: but for certain notes of difference, the better to discern one Church or Chapel from another; and a religious retaining of those in memory, by whom God is honoured, and good men excited to imitation. This is S. c Nun si templum alicui sancto Angelo excellentissimo de lignis & lapidibus faceremus Anathematizaremur: etc. Aug. count. Maximil. l. 1. c. 11. Augustine's express doctrine: We erect no Altars to Martyrs, but ipsi Deo Martyrum; quamvis in memorias Martyrum. And d Contra Faustum Manchaeum l. 20. cap. 21. Revera, Basilicas Christi construere, Culsus latriae est, quem soli Deo debet sides grata sidelium. Walden sis Tom. 3. Tit. 17. c. 145. sec. 2. Socrates relates, d Histor. l. 2. c. 18. that Constantine the Great honoured Drepane with his Mother's name, and a city in Palestine with his Sisters; non quidem ad cultum earum, sed differentiae causâ cum aliis urbibus; not to entitle them thereby to religious worship; but the better to distinguish by such memorial, these places from other cities. 12 All that hath been spoken in this point, comes to this issue, that particulars exclude not the general: S. Maries and S. Peter's may be God's houses of prayer; as S. Mary and S. Peter are God's Saints: who have left us examples how to pray, and especially in such Houses. Now these Houses are not here Christened by the names of Concionatoria, or Sacramentaria; Houses of Preaching and administering the Sacraments; (though Preaching and Sacraments be the ordinary and blessed means, for the begetting and confirming true faith in us, whereby our prayers may be effectual) but of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Oratoria, places of Prayers, and Courts of Requests to the Great King of Heaven, as both the Greeks' and Latins style them from the primary action; Prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 including, by a notable Synecdoche, all other Religious duties, which are ordered to it, and receive a blessing by it. And surely (Beloved) public Prayers and Sermons, (for aught I find) never trespassed one upon another, till the itching humours of some men of late, would needs set them together by the ears. For what? must Sermons needs be long to shorten Prayers? or Prayers be protracted or multiplied of purpose to exclude Preaching? I pray God there be not a fault of both sides; of laziness in the one, and vain glory in the other: When those would excuse their slackness, or insufficiency, by a pretended devotion; and the other draw all devotion to attend on their discourses. Let Preaching therefore so possess the Pulpit, that Prayer may name the Church, as here it doth; let both take their turns without striving for the wall that God may have the glory, and God's people the benefit. For such purposes, this and the like Chapels are built and consecrated; not to be cages for idolatry, or chanteries, for superstition in an unknown tongue; or theatres for will-worship to any Saints or Angels; or conventicles for factions, or Receptacles to vent our spleen, or display our follies; or shelters for our hypocrisy: but for the perpetual celebrating of God's great Name, who delighteth to dwell among those that dedicate themselves unto him, and serve him in truth and sincerity; not as humane wisdom prescribeth, but as he himself commandeth. Grant therefore (O most gracious God) that our negligence in frequenting them, or our pride in slighting them, or our coldness in using them, or profaneness in abusing them, or our sacrilege in robbing them, or our contentions in troubling them, or our errors in tainting them, or our barbarousness in polluting them, be not an hindrance to the fructifying of thy Word and Sacraments, the propagating of thy Gospel, and the hearing of our faithful prayers, and hearty devotions in them. Let thine eyes be always open on this place, to take notice in it of our wants; thine Ears to receive our supplications; thy hands to relieve all our necessities. Bless him and his that founded it, thy Reverend Servant that hath now consecrated it; us, and all our successors in the continual and happy enjoying it; through the merits and mediation of thy Son CHRIST JESUS: To whom, with thee, & the HOLY GHOST, be all honour and glory, both now and ever. AMEN. JOHN 6.14. Then these men when they had seen the miracle that JESUS did, Said, This is of a truth that Prophet that should come into the world. MY Text sorts with the time, wherein we celebrate the Advent of the Prophet which the people here proclaimed, was come into the world, and the course of the Gospels appointed to be yearly read on Sundays in our Church Liturgy, The 25. Sunday after Trinity. is closed with the very same words of the coming of this Prophet. The miracle of feeding five thousand men, besides women and children in a desert place, with five barley love's only, and two little Fishes, which drew from the people this acknowledgement of the coming of this Prophet, is registered by the three other Evangelists, Math. 14. Mark 6. Luke 9 with some little variation of some circumstances: But this notable confession and profession of the multitude was reserved (as it should seem by the holy Ghost) for that Evangelists relation, who had discovered before from his Master's bosom, john. 1.14. That the word was made flesh, and dwelled among us, and we beheld his glory, as the glory of the only begotten Son of the Father, full of grace and truth. In a dispute in the former Chapter, with the jews of jerusalem (who took upon them to be extraordinary zealous for their Sabbaths, and Moses Law) with what invincible arguments doth our Saviour make good, That he was HE that should come, and that they were not to look for any other? He proves it by the testimony of his Father, proclaiming it from heaven in his Baptism, and his manifest joint working with him, He proves it by john Baptist, whom they held for a Prophet, and to whom they had sent to know, and what could be fuller than john Baptists testimony? He that comes after me, is before me: And behold the Lamb of God that taketh away the sins of the world. He proves it by the Scriptures, their own grounds, and those he urgeth them to search, and see whether they did not testify of him or no. He further addeth Moses to prove it, in whom they trusted; and if ye believed him (saith he) you would have believed me, for he wrote of me. Last of all besides all this, if an unquestionable miracle might be more prevalent, such a miracle they had also, in the cure of the man at the pool of Bethesda, who had laid there for remedy eight and thirty years. But that will satisfy perverse praejudice, and obdurate malice? Professors of religigion for their own glory and gain, will hardly be brought to yield, though never so plainly convinced, For how can ye believe (saith our Saviour ver. 44.) which receive honour one of another, and seek not the honour that cometh from God only. Chap. 12.43. That love the praise of men, more than the praise of God. This was the rot that had then infected the jewish Synagogue, and happy had it been for Christians if it had there stayed. Let a miracle of our Saviour's be never so important, they will persecute and seek to slay him, because he did it on the Sabbath day. Chap. 5. v. 16. One calumny or other they must needs find out, to set a colour upon their own proceed, & cast aspersions upon his actions, and doctrine. But must Christ then have no Church, because some of those chiefest Churchmen were opposite to him? It appears here to be otherwise. Him whom those leaders forsake in policy, the Inferiors in simplicity follow. Math. 14. They follow him from the Towns and Villages, striving who should be the foremost, they follow him with their wives and children, little regarding the encumbrances. They follow him into a desert place, not thinking what wants and hazards they might meet with, Mark. 6. and this they find at the hands of the bountiful Master they followed. He compassionats them as Sheep without a Shepherd, teaching them many things, makes them a miraculous feast to send them away with content, beyond all exception or expectation. And then these men when they had seen the Miracle that JESUS did, said, This is of a truth that Prophet that should come into the World. 2. The words than are an Acknowledgement of the multitude that the promised Prophet was come into the world, and that JESUS who did that miracle was Herald Wherein may it please you to take notice of these two Generals, 1. Due observation, Then those men when they had seen the miracle that jesus did, said, 2. True inference, This is of a truth that Prophet that should come into the world. To infer without precedent observation is rashness, and to observe and make nothing of it, Idle speculation. Many are very curious, and censorious in the first, who fall short in the latter, and others are so precipitant in the latter, that they conclude often times without the praemisses of the first. The practice therefore of these simple people, herein appeareth more rational, than the hastiness of many greater Scholars. These would see before they said, & would not lay of a truth, before they were throughly assured that there could be no falsehood in it. Which falleth upon the first part, the due observation, and in that order as the Text leadeth cometh first to be discussed. 3. Then these men when they had seen the miracle that jesus did: Said; In this observation we may well take notice of 1. The Observers, These men] 2. The manner of their observation, They saw] 3. The thing observed, The miracle which jesus did.] What these men were it easily appears by that which goes here before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] and the Collation of the three other Evangelists. They were not Scribes and Pharisees (for aught that we find) nor of Herod's Court, much less any of Pilat's followers, for those (it is likely) as Gallio in the Acts, Act. 18.17. cared for no such matters; but inferior persons, that admired our Saviour's doctrine, conversation, and miracles, such as lived abroad in the towns, and villages, & were willing to hear & see something, that might give them further satisfaction. They known that by following Christ, they were like to have small countenance of the Scribes and Pharisees. They understood that john Baptist was butchered but a little before by Herod, and therefore from the Herodians they had cause to fear some danger. Nor could they be so ignorant as to expect any worldly benefit from Christ, who had not as much as a Fox, or Fowl; a hole, or a nest to put his head in, Mat. 8.20. yet they with some of their wives and children, would needs venture to run after him, into a desert, and to pass through thick and thin (come of it what would) so they might enjoy his company. In charity a man would hence gather, that some divine motion, more than ordinary besides a popular curiosity, wrought so many to be of one mind. Otherwise how could they have been so resolute? Let us see now how our Saviour takes it, and entertains them. He that filleth the hungry with good things, and sendeth away the rich empty, hath compassion on their travel and wants, would not consent to his Disciples advice, to dismiss them without some real and memorable token of his acceptance, and therefore examines them, what provision they had. Philip tells him, that two hundred penny worth of bread would not serve so many, that every one might have a bit, and perchance they were not so well stored to have two hundred pence in their stock: and if they had, there was no place to get so much for their money. Andrew brought some better news, Vers. 9 that there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Little Lad who had in readiness five barley loaves, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and two small fishes, small they must needs be (as the word in the original signifies) otherwise how could the little Boy have tugged them thither. But what (saith he) are these among so many? Our Saviour hears them quietly, and replies not upon their objections of inconvenience, & distrust, for he himself known what he could, and would do. Cap. 6.39.40 Make the people sit down, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith S. Mark) in several companies, upon several plots of ground, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the green grass would afford them Cushions, here a hundred, and there fifty, that there might be distinct passages between them, and all might see what was done. And all this being done as Christ prescribed; He blesseth the Loaves, and Fishes, delivers them to the Disciples, the Disciples to the guests, the guests are all satisfied, and twelve Baskets were filled with the fragments after five thousand and more had eaten as much as they desired. 4 It would prove to small purpose to inquire here farther, whether this company had any drink to their meat? and where they had it? 2. How this bread and fish multiplied, and with whom, either the givers or the takers? 3. With what convenience every single Apostle could minister by computation of some, to above eight hundred? 4. Whether every Apostle had his several basket, for the fragments, and how these Baskets came there, with this and the like stuff, it is a piece of no small learning with some, to furbish up great volumes. But there is no great mastery in such mysteries, which are more profitably slipped over, then mentioned. Yet to give no vantage to the scrupulous Sceptic or Scoptique, 1. For the drink there needed not running to wells or neighbouring Rivers (as Salmeron the jesuite conjectures) seeing the virtue that multiplied the food might make it serve both for drink as well as meat. 2. The multiplying is to be thought to have begun, first in the hands of our Saviour (as S. Augustine notes with S. Hierome) then to have continued under the hands of the Apostles (as chrysostom) and last to have its compliment in the hands and mouths of the eaters, as S. Ambrose concludes with S. Hilary. 3. The order of their placing, made them the easier to be served, neither the contrary appears, but that one might help another in the distribution. 4. What matter is it from whence these Baskets came, seeing it is manifest they were there, and received the fragments only, not whole loaves, to put it out of question that the food there found was multiplied, and not other shifted in by crafty conveyance. Two things might be more profitably thought upon of us for our instruction. The first taken from the quality, and act of these men. How ready are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, common people, not worthy the naming to follow our Saviour retiring from them? Amongst us those of better rank scarce give him admittance, when he seeks them out by his Ambassadors, to do them good. The danger of the times could not keep these back, but many happy, secure, and alluring invitations hardly bring us on. These followed our Saviour into the desert, but what shall I say: We fly from him coming home unto us in his word, Sacraments and benefits. These things well thought upon (B.) by the best, would make them better, and considered often by the slacker make them ashamed of their ingratitude. It is a cutting speech of our Saviour to his rebellious countrymen, Luke 13.28. there shall be weeping and gnashing of teeth, when ye shall see Abraham, Isaac, and jacob, and all the Prophets in the Kingdom of God, and you yourselves thrust out; and when Publicans and harlots, and the meanest of the people that believe and are penitent, Math. 31.21. and follow Christ, shall be set at the right hand with the sheep, and the Grandyes of this world turned over to the left hand amongst the goats. This should put the greatest to a present resolution, for altering their dangerous courses, & for preventing the danger that is to come. Now to direct this resolution to the most wished effect, here we have (in the second place) our Saviour's own practice for a pattern. How tender a respect had he to these inferior people, that put themselves upon him? (though perchance the particular ends of most of them were not to be approved.) How compassionately doth this good shepherd take a view of these straggling sheep? how careful he is to provide for them, and return them to their homes without all dangers, and discontent? O that all Superiors would but hence think upon their charges, be they never so mean, never so wayward, never so ill deserving, to be tender over them, and procure their good, by this deavenly example! In this good way these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these promiscuous Observers, have entered us. The manner of their observation follows now in the third place. 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing, or when they had seen. It is almost as good (nay perchance better) to see nothing at all, then to be an idle spectator, and learn nothing. God hath given us our outward senses to inform our understanding, our understanding, to direct our will, our will to carry a hand over our rebellious and sensual appetites. And if we make not this use of them, the devil will quickly cut out work: Greg. l. 7. ep. 5.3. Nam quem Diabolus non invenit occupatum, ipse occupat, (saith one) therefore it is very commendable in these meaner and plainer people that they were not so wanting to themselves, or disordered in their sudden concourse, but that they took a care to see what was done. They saw the barrenness of the place, the impossibility of supply; the time passed, their return troublesome, and dangerous, the night drawing on: And from the poor disciples what could they expect, who had scarce provision for their own necessities? They took notice (out of doubt) of the little Lad with his course, and poor pittance, of their own great number, of our Saviour's conference with Philip and Andrew, of their uncomfortable answer, of his resolute command to have them sit down, of the distinct ordering their sitting that all might see what was done, that the least suspicion might not remain of any collusion. In all this Seeing, here were no evil eyes, wand'ring eyes, wanton eyes, envious eyes, proud eyes, covetous eyes, flattering eyes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sand blind, hypocritical winking eyes, 2. Pet. 1.9. staring one way, and squinting another, or the like. And it were to be wished, and it is to be religiously endeavoured, that no such eyes may be found amongst us: He that opened so many eyes of the blind, invites us to come to him for eye salve. Rev. 3.18. I counsel thee to buy of me gold tried in the fire that thou mayest be rich, and white raiment that thou mayst be clothed, that the shame of thy nakedness do not appear, and anoint thy eyes with eye salve that thou mayst see. The reason of this is given by the best Oculist, The light of the body is the eye. Mat. 6.22. Luk. 11.34. If therefore thy eye be single, thy whole body shall be full of light, but if thine eye be evil, thy body shall be full of darkness. The eye therefore must be constantly directed to the scope we ought to aim at, it must not glance aside to be too prying into things that belong not to us, or with watermen to look one way and row another, for this will bring in the end darkness, discontent, & confusion. These plain men (as it should seem) regarded not to look after at that time any other thing than was before them, but fixed their eyes wholly on that, and that was the Miracle which jesus did; the thing observed in the third place. 6 Miracles are unusual events wrought above the course of nature (saith Salmeron. Salmer. Tom. 6. Tract. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ) To bring in all what the Schoolmen, and latter popish writers have heaped upon this point, would be too tedious, I shall take therefore only that my text here occasioneth, and so pass along. S. Augustine puts a difference betwixt Miracula & Miranda, Miracles and Wonders. Things that we wonder at, are often performed by Devils, Magicians, and Impostors, because, not on a sudden we conceive the causes of them, and in true miracles there is a reason given by Aquinas of their diverse appellations; 2.2. q. 178. art. 1. they are termed Miracles in regard they exceed the bounds of nature; Signs, because somewhat else is signified, besides what is done; Prodigies for their excellency; Portenta for intimating somewhat to come; Virtues, because God's power is seen in them extraordinarily. This we have here is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sign. A sign to be seen, to manifest the omnipotency of him that did it, and the truth of his teaching. Two other ends of such signs are eminent in Scripture; The one to convince perverse, and obdurate men with whom no reason is prevalent: so Moses convinced hardhearted Pharaoh with his Magicians, Exod. 8.19. and brought them at last to this acknowledgement, This is the finger of God. Elias driven the Baalites to the like confession: by obtaining fire from heaven to consume not only the Sacrifice, and wood, but the stones, dust, and water about it. 1. King. 18.39 The Lord is the God, the Lord is the God. The second is to vindicate his people, or particular servants from the hands of their enemies. So the Sun stood still, and great hailstones were cast down from heaven, to give a full overthrow to the Kings of Canaan, joshua 10. that had banded themselves against joshua & his followers: and two she Bears came out of the wood, 2. Kings 2.24. and woried those forty and two children that mocked reverend Elisha. But this difference between the Miracles of Christ, and those of his Apostles, or the former Prophets is to be observed. They wrought them, not in their own name, and power. So Elisha in a Miracle of the like nature to this, when he fed a hundred men with twenty loaves, and some full ears of corn. 2. Kings 4.42. Give the people that they may eat (saith he) For thus saith the Lord; They shall eat and shall leave thereof: Acts 9.34. So S. Peter cures Aeneas, jesus Christ maketh the whole. But our Saviour comes in a higher strain to the dead Damsel, Talitha Cumi. I say unto thee arise; to the stormy winds, and seas, peace, and be still; Mark. 5.41. Ib. 4.39. Ib. 9.25. Luke 4.35. v. 10. to the raging devil in the possessed, hold thy peace and come out of the man; as here make the people sit down, and no more ado, He blesseth, they eat, and the little pittance served them, with an overplus of fragments voided, more than the whole was at first. 7 The Devil finding it his best plea to be God's ape (in every thing he may have scope, and take vantage) hath never neglected in all ages to furnish his followers with his miracles to win himself credit, and make them obstinate, jannes' and jambres, 2. Tim. 2.8. Act. 8. are opposed to Moses, Simon Magus, to Peter, Elymas to Paul, and (if that story of Prochorus, be not counterfeit, Tom. 1. in vita S. johannis. ca 28. & 29. which they of Collaine have set forth in the last edition of the Bibliotheca Patrum) Cynops that dog's face conjurer, (for so the name signifies) to the blessed Apostle S. john. Nay to disgrace the miracles of our Saviour which neither jews nor Heathen durst do, at the time they were written, and witnesses were living that saw them, he imploies Philostratus in eight books, and a pleasing style, to record the miracles of Apollonius Tyaneus, the Pythagorean, with one Hierocles, to second him, and parallels that Impostor with our Saviour. But how absurdly, ridiculously, and impudently Eusebius hath excellently demonstrated. Nay Julian the Apostata, though most earnest against Christians in those ten books, answered by S. Cyril of Alexandria, and snarls in all that he can, at their doctrine, yet hath little or nothing to say against the Miracles that back it. Those he seems to acknowledge, at the end of his 6. book, as josephus the jew does very ingeniously, Pilate the President in two Epistles to Tiberius the Emperor, and that gross Impostor Mahomet himself in his Alcoran. Here than we see that Miracles have been necessary, and afforded by God himself for the grounding of doctrine, and confirming of it at the first settling. But being once grounded and settled, and a platform described and commanded for the right continuing of it, than we are left to this Scripture and are not to expect, much less to depend upon new Miracles for the confirming of it; much less bring in new additions; for so the former Miracles should be slighted, and the latter be found so various, and multiplied, that none should know whereto to trust. Thus when in the prophet Isaiah's time the people esteemed not (as they should) of Moses law and the Prophets, which was brought in by signs and wonders, but would have new signs and wonders (as fancying that which was written, was not sufficient) the Prophet takes them up roundly for it, chapter the 8. Bind up the testimony, (saith he) Seal my law among my disciples, and when they shall say unto you, seek unto them that have familiar spirits, and unto wizards, that peep, and mutter, should not the people seek unto their God. If they speak not according to this word, it is because there is no light in them. The same doctrine is reinforced by Father Abraham in the parable, Luke 16. Where when Dives could obtain no help for himself to mitigate his hellish torments, he intercedes to have his five brethren warned by sending Lazarus unto them, that they might prevent the misery that he was in; but what is Father Abraham's reply? They have Moses and the Prophets, let them hear them: Dives not satisfied with this, Nay father Abraham (saith he) but if one went unto them from the dead they will repent, such a Miracle out of doubt would convert them, but what was Abraham's conclusion? The same that must constantly be ours, If they hear not Moses and the Prophets, they will not be persuaded, though one rose from the dead, and if the Scripture, now complete amongst us, be not sufficient to direct in the right, Miracles will come too late to set us in a better course. 8 What meaneth then the Church of Rome to tamper so much in blazing, and urging unto the people a Mass of their Miracles? And Bellarmine (amongst the rest) to make it a note of that Church, as though this were convincent enough to make the Christian world believe that Protestants are in the wrong, and they in the right, because we have no Miracles? But they have more than they know how to depend upon, or defend, to use, or to excuse. It is a strange speech that the Cardinal hath in his 3. book de Eucharistia, and the 8. Chapter, in these very words, Haereticos non potuisse extorquere miracula, neque à Deo, neque à Diabolo, ad confirmandam realem praesentiam. The Heretics could never wrest miracles, either from God or the Devil, to confirm the real presence, and his second, james Gretser the jesuite is yet more open, Tam enim sterilis & deserta est Lutherana & Calviniana secta ut diabolus ne dignetur quidem per eam aliquid fallacium, & umbratalium prodigiorum aggredi; saltem frequenter, & palam; veritus opinor, ne omnibus ludibrio exponatur. and general in his defence of the 2. Chapter of his first book de verbo Dei, Diabolum ne dignari etc. The Devil himself, is as it were ashamed, to confirm the doctrine of Luther by miracles. It is well then that Luther's and Calvines doctrine against popery, makes the Devil ashamed, whom I had thought had been past shame as fare as any jesuite. But what do these men mean in blurting out such inconsiderate speeches? Do they take pride, that the Devil is so at hand to advance their cause by Miracles, and so shamefaced and backward to do us any favour in that behalf? If this be the issue between us; we shall rest content, and be confident upon such Miracles as our Saviour wrought here, and his Apostles after for the first propagation of the Gospel, and when we bring in any new doctrine, or add any superstitions dissenting from this, than we will be venturous to cast about (as the jesuits do) for new miracles to confirm it. 9 And here a man would think that in this height of learning, and diligent inquiry into all such superstitious businesses, they would have left off at length for shame, to uphold their shattered superstitions, with such known delusions? For how childishly stupid, and ridiculous, are their Legend Miracles? As that St Brandon with his Monks should keep three Easters upon the great fish Iascon's back in the midst of the Sea. That S. Francis should swallow a spider in the Chalice, and have it out afterwards at his shin bone. That our S. Dunstane should take the Devil by the Nose, with his tongues, and S. Dominick make him hold the candle, Capgrave in eius vita. till he burned his fingers. That S. Patrick should raise out of a Sepulchre one Glass in Ireland King Loger's hogheard, who was an hundred foot long, and baptise him after he was dead that he might return no more to hell. Of these and the like miraculous stories we have the censure of Melchior Canus (I think as learned a Professor, L. 11. p. 533. and Bishop as most of that side) Dolentèr hoc dico, potius quam contumeliosè I speak it out of grief rather than to disparage any; That Diogenes Laertius amongst the Greeks', and Suetonius amongst the Latins, have more sincerely and seriously set down the lives, and acts of the Philosophers and Emperors: then Catholics have Chronicled the doings of their Martyrs, Virgins, Saints, and Confessors. By this we might hope of some plainer dealing, and that Miracles should be no more so palpably forged to infatuate the credulous, but alas we find it otherwise. Printing and curious painting are now hired to express these Pageants, with the more grace, so that those who have no other helps of learning may have the miracles at life in the pictures. In this fashion not much above twenty years since, the Miracles of the Rosary were set forth at Antwerp, and dedicated by the Dominican Friars to the Infanta of Spain: There in the eight picture you shall find a head of a noble Virgin called Alexandra, devoted in her life to the Rosary, ascending from the bottom of a pit into which it had been barbarously thrown, and making Auricular confession to a Dominican Friar, and thereby preventing her damnation, 150 days after it had been cut off from the body. In the 12. the blessed Virgin is fetched from heaven to be a Midwife to a Spanish Lady, and our Saviour himself to be Chaplain for the Christening of the child, and afterwards to say Mass at the Churching, where S. Anne and S. Magdalen also attended in the manner of gossips. It would be tedious to your patience, but to have a list of the new Saints in their Miracles, S. Isodore, S. Teresa, S. Francis Xaverius and the like, who are scarce yet warm in the Calendar. Only S. Ignatius the jesuits founder may be a little taken notice of, his picture we have in a peculiar table, set forth by Francis Villamena, and dedicated to the Duke of Bavaria, on the top of it, is prefixed this Motto, fit for him and his, that have been the firebrands of so many combustions. Ignem veni mittere in terram, & quid volo nisi accendatur? I came to set fire on the earth, and what will I but that it be kindled? About this picture in Oval rounds, are ranged this Saints Miracles to the number of 29. Here, you may see him shining, and lifted up from the earth, and receiving in a moment from God by infusion the knowledge of the greatest matters, and from the B. Virgin with the child in her arms, the gift of chastity. Not fare from that, you shall find a Laundress cured of a withered arm, only by washing of his linen. Over against, he sits cudgelling away with a staff in his left hand an ill favoured Fiend, that came to tempt him; all may not be repeated, but that which is strangest of all is in the bottom. There is God the Father painted (with his son by, holding in his hand the Cross) and mediating to his son, for S. Ignatius (there kneeling before them) that he would receive him and his fellows upon the Father's commendation into his protection. The subscription is, A Deo Patre cum sociis commendatum, jesus in tutelam recipit. What should we think of this passage, we acknowledge as the life of our faith, that the Son is our Mediator and Advocate to the Father, but that the Father should ever mediate to the Son for the jesuits to be received into his peculiar patronage, I think it will be hardly found, but only in this pageant of the jesuits. But these are but the fancies of peevish painters, (may some man say) not any way countenanced by the pillars of that Church; I would willingly have it so too, and wish with all my heart, there were that sincere dealing amongst them that nothing could he said against them that might not be as soon answered. But it falls out otherwise, for have we not under hand & seal of this Pope now being Vrbane the 8. in the Bull of the Canonisations of Ignatius Loyola, a Catalogue of the like miracles in the curing of diverse not only by prayer to him, but by applying his Image to the parts most desperately affected? A copy of which Bull is to be seen in our public Library in Oxford, I trust his holiness will not father fancies. But I should dwell here too long, if I pursued more particulars. 10 Contra Mirabularios istos cautum me fecit Deus meus, (saith S. Augustine.) Against such miracle-mongers, God hath armed me to take heed. In johan. Tract. 3. Where he saith in the last times many false Prophets shall rise, Math. 24.11. and shall show great signs and wonders, in so much that if it were possible, they shall deceive the very elect: Behold I have told you before, V 24.25. and the use is there added to this doctrine, wherefore if they shall say unto you behold, he is in the desert, go not forth, behold he is in the secret Chambers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith the original) it will bear in a pix, or sacring box by Transubstantiation, believe it not. The Apostles second this. S. Paul tells us that that man of sin, that son of perdition, that wicked one shall come after the working of Satan, with all power and signs, and lying wonders, 2. Thes. 2.9.10. and with all deceivableness of unrighteousness, and therefore we are to take heed and to stand fast: S. john foretells us of a great beast, Revel. 13. that should do great wonders, and deceive those that dwell in the earth by means of those Miracles; and adds this, If any have an ear to hear let him hear. There were then signs (saith an ancient author upon the 24. of Matthew, Operis Imperfecti. which usually hath gone under the name of S. Schrisostome) whereby heretofore true Christians might be differenced from their opposites. Hom. 49. First discipline, than Miracles, thirdly good life. But after the abomination of desolation once sits in the holy place, the Idolaters shall have Church, Scriptures, Bishops, Sacraments, in a more pompous manner then the right believers. They shall stand upon Miracles, make a show of a greater strictness of life, than any of the true professors, and that with so high a hand, that then there will be left nothing to know who are in the right, Nist tantummodo (saith he) per Scripturas, but only by the Scriptures. Paris. apud Audoenum Parvum, in 80.1557. But this whole passage in one Edition is left out, for some reasons the Factors for Popery best know. Now for the discerning of true miracles from false, we need go no farther than tantummodò per Scripturas, De Notis Ecclesiae c. 14. here in the text. Bellarmine in refutation of a fond dotage of Mahumet (that he set the Moon together, when it was cut in too, and restored it to heaven) thinks it sufficient to reply, Neminem fuisse qui videret hoc miraculum? who saw this miracle besides him that is said to work it? And may not we likewise demand who hath seen these Indian Miracles and others, that they so much vaunt of? This miracle here was not done by candle light in a corner, to be seen through a grate, at a distance, but at bright day. It was fully seen not by one, but many, not of one sort, but of diverse conditions, not engaged in a faction, but indifferent. These plain honest men are indifferent trials, between realities and forgeries, and therefore the people upon such evidence inferred as follows, This is of a truth that Prophet that should come into the World, my last part left to conclude with. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] where first we have their assurance, Of a truth: 2. the thing assured, This is that Prophet that should come into the World. This assurance of this multitude, no otherwise qualified, may seem somewhat peremptory, and questionable, for how could they presume on the truth of a conclusion, that had never learned logic, or sat perchance at the feet of any Gamaliel? Better it might have beseemed them to have consulted first with their great Rabbins, what to think, then to have presently proclaimed this to be the promised Prophet. But here we are to take notice by the way, that consequences are of two sorts, some immediately flowing from the premises, others farther remote: The first are obvious to any that have but common sense, and use of reason, as when our Saviour would prove to his affrighted disciples, that he was no spirit. Luk. 24.39. Handle me and see (saith he) for a Spirit hath not flesh and bones, as ye see me have. A spirit hath not flesh and bones, but I have flesh and bones, therefore I am not a spirit. Natural reason in an Infidel will approve of such a conclusion which faith ever presupposeth not opposeth, non tollit sed extollit (saith one) it is so fare from taking reason away, or abating it, that it raiseth it to a higher pitch. In deductions more remote from principles, there will be need of a guide, to point out the intervenient dependences, how one truth followeth upon another. So in that of Our Saviour against the Saducees, I am the God of Abraham, Luk. 20.37. the God of Isaac, & the God of jacob, there is required much skill (that every man hath not) to make good the inference, therefore the dead shall rise. In such difficulties God hath appointed Bishops, Doctors, and Pastors in his Church, to direct the more uns kilfull, and to mind, and exhort them to apply all, to their edification, in faith, and manners. They ordinarily by their calling, are to interpret, but the hearers to attend unto, and examine their Interpretation, whether it be consonant to the rule, given by God in Scripture, which cannot deceive. Let Saint Paul therefore urge the Scripture never so strongly that Christ was the promised Prophet that was to come, yet the noble Bereans shall be commended for examining it by the rule, whether it were so or not. It is the Turks course to establish Mahumetism, Act. 17.11. by the sword; the Popes, to uphold superstition by fire, and powderplots, and where that cannot get ground, by other projects, and forgeries; the Anabaptists by Enthusiasms, and the like. But the Orthodox Christian contents himself wholly with the Canon that is given. Any conclusion evidently drawn from that, shall sway him; out of that, he himself may profitably collect, whatsoever he finds there, is warranted, according to that he will censure, whatsoever others teach him before, he will submit his faith, reason, and conscience to follow them. This too much admiring of particular Masters, & by a faith implicit, (which the Papists magnify) pinning (as it were) religion upon other men's sleeves; when those Masters differ amongst themselves, must needs breed great distractions, and those can no otherwise be soldered then by repairing to that one rule which should keep us all in unity. Our Saviour appeals to no other judge (in this controversy between him, and the Scribes and Pharisees, whether he were the Prophet that was to come or no, Luke 12.) then to the people that were his Auditors. v. 14. When you see a cloud rise out of the West (saith he) strait way ye say there cometh a storm, and so it is; and when ye see the South winde blow, ye say there will be heat, and it cometh to pass; ye Hypocrites, ye can discern the face of the heaven, and of the earth, but how is it that ye do not discern this time? Yea, and why of yourselves judge you not what is right? Necessary is it that offences come, and Heresies will ever be on foot, for the trial of the faithful: we can but propose unto you our grounds, and inferences for the maintenance of the truth, and that by way of persuasion. It is left to you to discern by Scripture, who goes the right way, to try whether ye are in the faith, to prove the spirits whether they are of God, not by the deceitful weights of men's inventions, but by the balance of the Sanctuary, that the holy Ghost hath ser before. Our Saviour here affordeth a true Miracle, out the people act their own part in making a due inference. Of a truth.] This subverteth at once two main points of Popery. The one of their Infallible Interpreters, yet stood for by all. The other wherein some comply with the Socinians, taken up of late by Cardinal Perone, Verone, and other French jesuits, who will tie us to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the bare words of the Scripture only, without admitting any consequence. These things will hardly stand together, for if consequences may not be admitted, what need any Interpreter at all to direct them Infallibly? And if there be such an infallible Interpreter, what is left to the judgement of the Auditory? Might not our Saviour with St Peter and St Paul, when they send us to search the Scripture, put us into a surer way, by directing us unto Christ's Vicar, and S. Peter's successor? I may not stand longer to make plain the poorness of either of these plots. Let it be our sincere study (Beloved) to make use of that we read, or hear from any, & not to suffer good things to slide away without due application. This was the people's assurance here, and the thing assured is this. This is that Prophet that should come into the world. The last circumstance left to dismiss your patience. 12. That Prophet that should come into the world. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is the pith of all that went before, & which my Meditations most aimed after, but I perceive the time hath surprised me, and I must comply. Two things here would have fallen distinctly to be considered of. The first received by Instruction, this people had heard before, that there was such a Prophet by them to be expected. The Second conceived by the present Miracle wrought, that this was Herald They had often read & heard in the Law, and the Prophets: that the seed of the woman should bruise the Serpent's head: that when the Sceptre should departed from judah, and a Lawgiver from between his feet, that then Shiloh should come. They expected according to undoubted Prophecies, the Virgin's son of the root of jesse, the branch of justice, the eminent Shepherd, the Governor, the King of Zion, the desire of all Nations, etc. But the special promise they seem to take notice of here, was, that of their Lawgiver Moses, Deut. 18.15. Deut. 18.15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy Brethren, like unto me, unto him ye shall hearken. This they had heard, this ran in their minds; this they now made use of, and so comparing the Prophecies with the event, fell upon the right. Fuller demonstrations have we to depend upon (Beloved) for the establishment of our Eaith; the animating of our hope; the raising of our thanksgiving, by the addition of the Gospel; which assureth us that this Prophet is come, and what he hath done for us. S. Matthew fets him forth especially as a man of the seed of David, and Abraham; and proveth that he was the Prophet that was to come by 22 Prophecies at least, fulfilled in him. S. Mark aimeth further to demonstrate, that this man was both our King and Lord, by insisting especially upon his power, and this he justifieth by above twenty of his powerful Actions. S. Luke the Physician more fully stands upon, that he was not only Man, and King, and Lord, but the Saviour of the World, and the Physician of our souls. And to make this clear, he more particularly urgeth the circumstances of his humble birth, gentle conversation, zeal to win souls, arming them against all offences, his tears over jerusalem, his dolorous passion, his victorious and triumphant resurrection. S. john (that lived longer than the rest) and known of some Heretics that opposed our Saviour's deity, begins in a lofty strain, to prove his Godhead, (which by the Arians heretofore, and now by the Socinians is eagerly and perfidiously opposed) In the beginning was the word, and the word was with God, and the word was God, and the word was made flesh, and dwelled amongst us. This he continues to prove by nineteen arguments, and then at last concludeth in his 20 Chapter, These things are written that ye might believe that jesus is the Son of God, and that believing ye might have life through his name, what life? of grace here, of glory eternal hereafter. All that these four Evangelists have said, may be contracted into this one argument. He that was to be promised seed of David and Abraham, to be King and Lord, to be a Saviour, and the Physician of our souls, and to be the Son of God, and God equal to the Father; was the Prophet that was to come into the World, But in jesus the Son of the blessed Virgin Mary, all these things are fulfilled, therefore he was that King, that Lord, that Saviour, that God, that Prophet, who was to come into the world. Let us go on therefore (Beloved) with confidence, cheerfulness, and thankfulness (as the time approaching invites us) to celebrate the Advent of this Prophet that was to come into the world, and now is certainly come and hath performed the work of our Redemption. There have been and now are diverse that tell us of a second Advent; wherein he shall come, and reign with the raised Martyrs a thousand years here upon earth, before his last coming again to judgement. The reason is out of the 20. of the Revelation, because that Satan was to be so long bound, and after wards to be loosed; which 1000 years they are confident, are yet to come; But for mine own part I think (without prejudice to any) that these 1000 years are passed already, & that Satan hath been long since loosed, and so yet continues. And that no other personal coming of our Saviour is hereafter to be expected, but only at the day of judgement. The Angels intimate no other personal coming, Act. 1.11. We find no other such coming in our Creed, besides his first, But from thence he shall come, to judge both the quick and the dead. Beloved, the time is at hand wherein (according to the custom of our Church) we are to celebrate the memory and benefits of his first coming into the flesh: Let us not forget to prepare ourselves for his second advent. There is a time to dye, an account to be made, a judgement to be passed, and he that shall come will come, how soon, or how long hence no man knoweth; let us not neglect therefore seriously to think upon this in the midst of our worldly contentments. Life is short, the account certain, the state hereafter immutable, good Lord dispose of us here, so that in that coming we may be found at thy right hand hereafter, and have that happiest doom pronounced upon us, come ye blessed of my father inherit the Kingdom prepared for you, before the foundation of the world. And this O merciful Father grant us for thy Son Christ jesus sake, to whom with thee and the holy Ghost, be all honour, and glory, might, majesty and dominion both now & ever. AMEN. REVERENCE TO RULERS. A SERMON PREACHED AT THE COURT. BY JOHN PRIDEAUX, Rector of Exeter College, His majesty's Professor in Divinity in the University of OXFORD. OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. ACTS 23. v. 5. Then said Paul, I witted not Brothers, that he was the high Priest, For it is written, thou shalt not speak evil of the Ruler of thy People. 1the first word of my text Then, intimates a dependence on somewhat going before: that dependence may be thus gathered. After many hazards run, and great extremities passed of our blessed and most laborious Apostle, in his long and troublesome peregrination for the Gospel's sake, (at large set forth in the precedent story) here drawing (as he thought) near home, a Cap. 9 and casting Anchor (as it were) in the haven amongst his own Countrymen, he found himself nearer shipwreck, then in all the storms he had before escaped. At Ephesus he fought with beasts after the manner of men, 1. Cor. 15. At Ephesus here he falls amongst men worse than any beasts. Agabus had prophesied before, whereto he was to trust, when once he came to Jerusalem, Chap. 21. and he quickly found it true under the two great chains, wherewith the Roman Captain caused him to be bound: Chap. 21. But as his resolution before was heroic all, what mean you to weep, & to break my heart, vers. 13. for I am ready not to be bound only, but also to dye at Jerusalem for the name of the Lord jesus: So his performance here was every way answerable. The uproar of the people upon the point to kill him, his sudden apprehending by the Captain, wrong imprisonment, torturers standing over him to lash him like a slave, so abated not his spirits, but that he took heart of grace to defend himself, before his own Countrymen, in an admirable apology in their own tongue, and to plead the privilege of a Roman, to quit himself from the Captain: so true is that of the wisest King, Prover. 28.1. that howsoever the wicked fly when none pursueth him, yet the righteous continues always bold as a Lion. With the same confidence in his innocency, hurried, as it were, to hold up his hand before the Priests, his heavier Adversaries, he hangs not down the head, but resolutely bespeaks them as they sat in Council, Men and brethren I have lived in all good conscience before God until this day, v. 1. Now what could be picked out of this most respective and religious exordium, that might give the least offence? was it for that he seemed to be too saucy in calling them men and brethren, who were assembled there as judges to pass Sentence upon him? or for that he pleaded conscience among those Lawyers, and Rabbins, who were versed in no such cases, and delighted not in any touch that way? or for that he appealed to God, for the uprightness of his carriage, whose only begotten son they had so lately used as a murderer? Carthusian and some others conceit, that the high Priest took special distaste at the omitting of their titles of honour, wherein they much gloried, to be distinguished from the vulgar, as our Saviour intimateth, Mat. 23.7. Whatsoever the reason might be, once this is plain, that in stead of lawful audience or advised silencing, a blow on the mouth was awarded him, which unexpected interrupting, by an unsufferable injury, extorted from him this sharp reply, God shall smite thee thou whited wall, Verse. 3. for sittest thou to judge me after the law, and commandest me to be smitten contrary to the Law? whereat vantage being taken by the pickthank standers by, Verse. 4 Revilest thou Gods high Priest? at the very mention of God, and his high Priest, how presently and awfully did he take up himself, and that at the intimating of his enemies, to give all due satisfaction? I witted not Brethren that he was the high Priest, for it is written, thou shalt not speak evil of the ruler of thy people. 3. The words are the Apostles clearing of himself, from the imputation of unreverend carriage, or scandalous behaviour of himself in public, towards the high Priest his superior: Wherein are obvious 1 A fair excuse: I witted not Brethren that he was the high Priest, 2 A firm instruction: For it is written, thou shalt not speak evil of the ruler of thy People. In the first he labours to wipe off an aspersion, that might be prejudicial to his calling, in the second he lays a ground to lesson others better, then at that time, and in that stir, he had given them example. In all the fore mentioned passages, I make no doubt (B.) but your religious, and apprehensive attentions, have taken notice by the way, 1. Of the manifold and unexpected crosses, that fall upon the most circumspect, and best of God's children. 2. Of their dovelike innocency guided and guarded (as occasion puts them to it) with a Serpentine wisdom and discretion. 3. Of the brutish harshness of their adversaries. 4. Of the comfort of God's assistance, and his provident working in their deliverance. 5. How the best are sometimes liable to be plundered through humane infirmity, and to overshoot themselves in an opposition before they are ware. And lastly what good use may be made of the crossing of enemies. Godly and ingenious men may recollect themselves to be more cautelous for the future; and satisfy for the present, and direct others not to take their imperfections, but God's word to be a rule for their actions. Of all which remarkable points, I shall insist only upon the two latter, which fall especially within the verge of my text, whereof the first is our Apostles fair excuse, I witted not brethren that he was the high Priest. 3 There be more differences than words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. both among Ancient and Modern writers, concerning our Apostles meaning in this reply to his adversaries. Some would pass it for a justifying of his roundness with the high Priest, that had so injuriously caused him to be smitten, and to this purpose, A. Lapide & Lorin. in locum. Ad Nepot. are cited by some jesuits those heathen passages of Domitius in S: Hierome, why should I take thee as a Prince, when thou esteemest not me as a Peer? And of Crassus in Cicero, De Orat. l. 3. I shall never account him for a Consul that undervalues my Senatorship. But such returns of Inferiors, to their betters, would quickly make way for an Anarchy, and therefore are shamefully by them mentioned, to have the least countenance, from any true divinity. S. Hierome (indeed) being but a Priest, is somewhat high against the errors of john, Ep. 63. Bishop of Jerusalem: if (saith he) he follow the Apostles, and be vigilant for the salvation of all, without partiality, he shall find that we (as to all holy men) so in Christ, will of our own accords, submit ourselves unto him. Otherwise, let him know that we reverence Bishops as Fathers, not serve them as Masters. Somewhat more to that purpose, in the same place hath that excellent Father, who is noted by the judicious, sometimes to be a little too passionate, yet in his third book of Dialogues against the Pelagians, he is clear, L. 3. c. 1. that our Apostle in this particular, came very fare short of his Master's practice. Nam ubi est illa patientia Salvatoris? Tom. 12: Tract. 53. where is (saith he) that patience of our Saviour? who was brought as a sheep to the slaughter, and yet opened not his mouth, and having received a rap by some of the high Priests servants, Esai. 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joh. 18.23. with this Item, Answerest thou the high Priest so? forbears the person, but justifies the cause; if I have spoken evil, bear witness of the evil: but if well, why smitest thou me? Ep. 5. ad Marcell. St Augustine is wholly for quitting St Paul from any fault at all, irridentèr (saith he) circumstantes admonet, in a scorn he intimates to those that stood about him, to this sense, (as some of our reformed writers give it) I know not whether he be the high Priest or no, but of this I am sure, there is little of the dignity, or carriage of a high Priest appears in this action. And this is taken for good by diverse ancient, and latter interpreters, who make it a needless Irony, or at least paraphrase it in this sort. I acknowledge not this man, being a known and palpable usurper, to be the high Priest: for did I; I should have forborn him according as it is written. But as the Irony of the former, little sorted with Apostolical simplicity; so the paraphrase of the latter, might rather exasperate then mitigate, which seems beside his purpose. Tom. Prim. An. 58. etc. 1.50. Baronius here hath a conceit by himself, in distinguishing inter summum Sacerdotem, & Principem Sacerdotum: the high Priest, and the Priests chief governor: and so would make good the Apostles answer, because in that confusion (thinks he) he knew not how to distinguish the one from the other. Lorin. A Lapide. But some latter jesuits fall foul on the Cardinal for this poor evasion, and thus fare well confute it, that the Apostle could not be ignorant, who was the high Priest amongst them, whom he had acknowledged as judge before, and taxed for unjustice, Sittest thou to judge me after the law, and commandest me to be smitten, contrary to the law? They are but silly shifts likewise of others, to say that S. Paul had been long absent, and therefore knew not the high Priest, or knew him well, and yet jeers at him, or saw him not in the throng, and so was mistaken, or was in a strange place, and therefore miss where to find him, or thought it fit though he knew all this, vulpinare cum vulpibus, saith A Lapide the jesuite, which may be rendered not amiss, to play the jesuite with his opposites: or that which is worse of his fellow Lorinus, he knew his person, and place to be of little regard, that had so tyrannically abused his place and person, for this trenches deeper into dangerous and desperate approaches upon Magistrates, if their persons, and place should be slighted, because some actions of theirs (perchance) may be justly excepted against. That which Maldonate notes on the 34. v. of the 2. of Luke, nescio an facilior hic locus fuisset, si nemo eum exposuisset, may be well here applied to his fellows; this place (out of doubt) would have been clearer, if no such comments had gone about to clear it. We must take therefore the text along with us, if we will not be misled by the commentators. Now in this, why should the Apostle frame an excuse, where no offence had been committed, or give direction for amendment where nothing was amiss before. This kind of denial then in our English translation, I witted not, whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriack (which S. Paul then spoke) hath more pith in it, than all the former intricate disputes; for this signifies not, I knew not absolutely (as the Rhemists out of the vulgar render it) but, I considered not: I heeded not: The injury offered made me so over- shoot myself, that I took not sufficient notice how he was the high Priest, and therefore in my haste termed him whited wall, which term (I confess) might have been well spared, not because it was false, but because it was not fit, nor consonant to that which is written. I acknowledge therefore herein my oversight and will not stand to defend it. Which exposition Erasmus with S. Cyprian in some sort justify. Behold here a plain hearted Nathaniel in whom there was neither gall nor guile, pride nor pertinacy, no sooner was he minded of his fault, but presently he amendeth it. There was no want of wit in him, but will, to maintain what he had let fall, neither was it a hard task for him, that had been so throughly cured, Act. 9.17. and catechised by the good Ananias, to make good, that this great Ananias was as bad as might be. But he chose rather to confess his own, then to aggravate others faults, leaving an eminent pattern of holy ingenuity for all good Christians to follow. 4 I Witted not brethren that he was the high Priest.] For in that regard had he used me worse, it was a fault in me to right myself in unseemly terms. Here we fall then upon a virtue, which all the heathen Philosophers never took sufficient notice of, but true Christians have always entertained under the title of singleness of heart, and ingenious simplicity. This excludeth all double dealing in all our actions, by hypocrisy, circumventions, fraud, cozenage, shy insinuations, forged pretences, close whisperings, sophistical delations, equivocating delusions, crafty conveyances and the like. The Schoolmen assign it to truth, Aq. 2.2. Q. 109. as an attendant to keep it from over- lashing, or mincing, according to that indicious oath administered to such as by law give evidence, they must speak the truth, without refusal, the whole truth without diminishing, and nothing but the truth without addition through favour, fear, or affection. Notwithstanding all this, in simplicity itself, there may be doubling, & in ingenuity, wit may sometimes prove wily or wanton. There is a simplicity, which the Scripture taxeth for want of due circumspection & discretion. In the streets & gates, & chief places of concourse, Prov. 1.21. Wisdom cries against it, How long will ye simple ones love simplicity? that is never strive to better your knowledge in things that may do you most good, but suffer yourselves to be abused in that, which will overthrow, and shame you. Through a casement a little after, C. 7. the like simple youth is discovered, void of understanding, passing to a light woman's house, as an Ox to the slaughter, or a fool to the stocks, till a dart strike through his liver. Such Simplicians the Hebrews term 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a root, which signifies to be won, or carried every way without sense or reason. Every flattering speech shall draw them to do any thing. Every forged tale, or miracle, shall make them change their religion. Every confident calumniation, set them at odds with their best friends. But that simplicity, which Scripture here approveth, is true meaning in our thoughts, plain truth in our words, faithful dealing in our actions, Religious constancy in our Professions, an innocent and harmless intent, even in those slips of ours, wherein we may be often overtaken. This Abimelech finds his best plea before God, when he was threatened death for the rape of Sarah, Gen. 20. v. 4. Gen. 20. Lord wilt thou slay also a righteous nation? In simplicity of my heart, and innocency of my hands have I done this, v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a plain & upright man, is the chiefest title of honour given to jacob, & job, Gen. 25. and job the 1. David one of the same profession, is a Suitor to the King of heaven, for such men's pardon, and preferment, O Lord do well (saith he) unto them that are true of heart, let not the simple go away ashamed. And what is the meaning of our Saviour, when he professeth that the kingdom of God belongeth unto such, as resemble best, little children, but that a simple harmlessness, not plotting of purpose, to do a mischief, but being offended is easy to be reconciled, is a Qualification fit for those that shall have access unto our blessed Saviour, and be his Favourites. So the Corinthians, which went for the wits of those days, Non cuivis homini, etc. our Apostle affronteth with this simplicity. Our rejoicing (saith he) is this, the testimony of our conscience: That in simplicity and godly sincerity, 2. Cor. 1.12. not with fleshly wisdom, but by the grace of God, we have had our conversation in the world, more abundantly to you-ward. And this is the same he here makes use of. Gamaliels' scholar could not have been to seek of evasions to put off, or Apologies to defend, what he had done or spoken, if he had thought it warrantable. But he prefers an ingenious acknowledgement before all Elenches and Sophisms, to teach us, not to stand in a fault, and add impudence to error, or dishonesty, but to take up ourselves at the least trip, to prevent a fall more dangerous. 5. This doctrine cannot be harsh to any, that desire not to be accounted wiser than our Apostle, who hath closely couched together more practical merality, in this shortest piece of my Text, for this ingenious simplicity, in Christian conversation, then may be met with, in most Libraries of other voluminous Authors. For mark (I beseech you) as the Text leadeth; 1. he spareth not his own person, but upon consciousness that he had gone too fare, I] 2. He stands not upon his abilities, but prosesseth he might be in an error, as well as other men, [I witted not] 3. He complies with those that justly reproved him, and lovingly bespeaks them, though he knew them to be his mortal enemies, I witted not Brethren] 4. He balks not the flaw they taxed him for, but comes home to give them satisfaction, I witted not Brethren that he was the High Priest.] Whence we may distinctly gather, that, 1. Impartiality, in first censuring ourselves; 2. Humility in not standing upon, but acknowledging our failing disabilities; 3. A fair and Christianlike carriage to them that mean us no good, especially when they tell us right; 4. A full disclaiming the very thing, without any shifts, or tergiversations, wherein we are delinquents, are the four branches of this ingenuous simplicity, here practised by our Apostle, and effectually put in use by us, would make all our actions, more pleasing to God, and revive that Christian charity, which should be more hearty amongst ourselves. A world of matter is here offered (Beloved) if I should stand to amplify upon all these severals. But I consider to whom I speak, where a touch sufficeth. For the first, It is the Devil's title to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ap. 12. an Ochel cartzo (as the Syriac hath it) a Spreader of calumnies, upon which he feeds. But justus prior est accusator sui: A just ingenious man, Prov. 18.17. will sooner acknowledge his fault, than his eager Adversary shall take notice of it, Prov. 18.17. Or if that rendering of the vulgar be excepted against, (as I think it may justly) I am sure our Saviour's rule will not fail. Math. 7. Thou Hypocrite first cast out the beam of thine own eye, and then shalt thou see clearly to cast out the mote of thy brother's eye. Est quidem huius dulcedo vitij (saith Calvin) ut neminem ferè non titillet cupiditas, in aliena vitia inquirenda. Most men (as it were) make a practice, and take a pleasure in it, to find a hole in another man's coat, but our best way is to judge ourselves, (as our Church book exhorts us) that we be not judged of the Lord. So David, I said it was mine own infirmity, so foolish was I, and as it were, a beast before thee, I said in my haste, all men are liars. Which hastiness our Apostle here excuseth not in himself, but exposes his reputation to the censure of those, which took exceptions against him, that God might be glorified, and men, though his enemies, receive meet satisfaction. Where his humility is most eminent in the second circumstance. It is a noted humour, especially amongst Scholars, that qui vult ingenio cedere, nu llus erit, to be taxed for loitering, covetousness, luxury, pride, ambition, dissembling, faction, intrusion into matters that belong not unto us, or the like, are gnats, amongst the most of us, easily to be swallowed, or brushed away with these put off's, or the like: 'tis the fashion of the world, our betters do it, and 'twere pride, or Stoicism in us, to be singular: But when once our parts, discretion, or learning shall be called in question, when our ignorance is laid open before us, and mistakes, and errors must come to be recanted, how loath are we with S. Augustine to write retractations, or to be brought to this our Apostles, I witted not Brethren.] Nay we shall hardly term them Brethren, that press us to any such exigent. The more therefore is to be marked the third piece of our Apostles ingenuity. There is a kind of Christian and winning compliment, which insensibly makes much for the abating of exasperations amongst enemies, and the establishing of the Saints Communion, amongst Christian societies. For it is not Courtship only, but Christianity to give fair language to all men in their places; provided always, that a heart, and a heart, by double dealing, do not mar the harmony. Gen. 19 So Let called the Sodomites, brethren, when they came to force his house, and abuse his guests. Our Saviour vouchsafed judas the Traitor, the title of friend. Mat. 26. A soft answer (saith the wise man) turneth away wrath, Prov. 15.1. but grievous words stir up anger. What an excellent use doth Abraham make of this one word Brethren, here used by our Apostle, Let there be no strife (saith he) to Lot, I pray thee, between thee and me, and between thy herdsmen, and my herdsmen, for we are Brethren. Surely abraham's Logic, (a Father of learning, as well as of the faithful) would here have failed him, if this argument might not have passed for currant, Brethren must have no strife between them, We are Brethren, ergo there should be no strife between us. To put a period to some usual and scandalous janglings, that much distracted the new converted Corinthians, our Apostle takes up the same medium, with a kind of indignation. I speak this to your shame is it so, 1. Cor. 6.5. that there is not a wise man amongst you? not one that shall be able to judge between his brethren? but a brother goeth to law with a brother? Now therefore there is utterly a fault amongst you, why do you not rather take wrong? why do you not rather suffer yourselves to be defrauded? Nay you do wrong and defraud, and that your Brethren. These are all the Apostles words, and his practice here seconds it in the fourth place. He knew well enough that there might be a question, whether that this Ananias, were truly high Priest or no? josephus leaves it wonderful ambiguous, and others plainly deny it: but S. Paul found him here in the place, & he known whatsoever the person were, the dignity was not to be vilified. It was not then a time to dispute the right, but to give example of sincere obedience due to Superiors. 6. This he did then, and this now all inferiors should do. But alas (Beloved) self love puts us all in these times out of this best course, we can hardly be brought to acknowledge, that we are, or have ever been in fault, we stand so much upon our policies, learning, and abilities, that our Apostles ingenious, I witted not, is thought a disparagement in these days. There is little respect had to Brethren in the violence of our passions. Prince or high Priest, or whatsoever Superior, shall not scape our lash, if they once cross our humours, or do not as we would have them. It hath been thought by the religiously judicious heretofore, that plain honesty was the best policy, plain dealing the greatest credit, plain apparel the best weed, plain and constant far the best diet, plain falling upon the point the best oratory, and (why might I not add) plain teaching the best Preaching. The virulency of the Papists, that call all Heretics, that in any sort protest against their tyranny and superstitions, the peevishness of the Puritans, that cry all profane, that sorteth not with their singularity; the rashness of some Protestants, that rail on all those, who in any point dissent from their tenants, or Masters, have been censured by the deliberately moderate, to be the greatest hindrance of the wished union of all true Christians. But what should we say in the multitude of such distractions? But, Help Lord, for there be few godly men left, plain dealing is minished from amongst the children of men: they talk of vanity, every one with his neighbour, they do but flatter with their lips, and dissemble with their double heart. The happier than are they, and more to be honoured and prayed for, that keep themselves closest, to our Apostles ingenious moderation. This bars them not from lawful vantages, to save themselves harmless, where the right would bear it. For when the Captain would have scourged our Apostle, he pleads the privilege of a Roman. When the Pharisees, & Saducees were combined to condemn him, he sets them at odds, by casting in, a vexed point amongst them, about the resurrection. When hope was passed for justice from the Roman Deputy, he appeals unto Caesar, Act. 25. Lawful defences therefore may well stand with this plainness we speak of, but offences may not be shifted off, without acknowledgement and satisfaction. Now our Apostle here censured himself, for an excusable slip; and standest thou upon thy justification, in apparent faults? He could say, I witted not, that had more goodness, & knowledge than we all, and must we count it a disgrace, to be overseen in any thing? He could call them Brethren with a good heart, whom he felt to be most maliciously bend against him, & make good use of their reproofs, when there was reason in it: and must we think the worse of our best friends, when they admonish us fairly of our manifest exorbitances? Last of all, the very name of the high Priest, as judge, and Magistrate, howsoever questionable, howsoever wronging him, howsoever abused by him that bore it, most notoriously, made him stoop to God's ordinance; recall that he had said amiss, and tender most hearty obedience: and must we murmur or repine at the doings of our lawful Magistrates, who most commonly direct better then we can conceive of? S. Paul was here so fare from this, that to make amends for his unadvisedness, he fetcheth a rule out of Scripture, to set all in a safer course; for it is written, (saith he) Thou shalt not speak evil of the Ruler of thy people. Which is his firm instruction, and second member of my Text, that now follows in order, to lead on your Christian attentions. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] This is one of the 367. places, or as others reckon 370, which are cited out of the Old Testament, in the New. It is taken from the 22. of Exod. verse, 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 72 thus give it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the vulgar Latin, Dijs non detrahes, which our last translation to the word expresseth thus; Thou shalt not revile the Gods, nor curse the ruler of thy people. Magistrates here are called Gods, (saith a learned reformed writer) because they are Gods vicegerents in Civil, and Ecclesiastical administration. This is reinforced with a reason by the royal preacher, Ecclesiastes 10. and the last, Curse not the King, no not in thy thought, nor curse the rich in thy bedchamber, for the birds of the air shall carry the voice, and that which hath wings shall tell the matter. The same reason is harped upon by the Heathen Satirist — Secretum divitis ullum Esse putas? servi ut taceunt, jumenta loquentur, Et canis, & posts, & Marmora. Beasts, and Posts, and Walls, will out with it. But that reason is not so prevalent with Christians, as that God hath commanded it. It is Gods own ordinance which binds not only the outward act, under a temporal penalty, but the conscience upon forfeiture of eternal damnation, Rom. 13. Our Apostle cities, not the whole passage, but the latter part, which made most to his purpose, for he had misused none there present, but the Ruler Ananias. It was enough therefore, to show, that no Ruler should be so misused. In the doctrine are remarkable these three circumstances: First, the ground of it: It is written: 2ly, the prohibition: Thou shalt not speak evil: 3ly, the Object: of the Ruler of thy people. For first, it is the surest way in the search of any truth, for the contenting of conscience, and settling of our wavering judgements, to be certain of the ground whereupon we intent to build. The speculative Philosophers in their Metaphysics, (according to their master Aristotle) generally lay down this first principle, Quodlibet est, velnon est, Every thing is, or, is not, and he that admits not this, is not fit to be disputed with, in their Schools. The practical Philosopher stands especially upon this, Quod tibi non vis fieri, alteri ne feceris, do not that to any other, which being in his case, thou wouldst not have done to thyself. And this is canonised by our blessed Saviour, whatsoever ye would that men should do unto you, do ye even so to them, for this is the Law, and the Prophets, Math. 7.12. The Logicians urge this Maxim, as eminent above the rest, Contradictories at one time, and in the same respect, cannot be both true: right reason therefore, and universal experience, must not be faced down in their Schools, if you will have any thing to do with them. But in Divinity, we are drawn up to a higher strain, not gathered by humane discourse, but revealed from heaven, and thence enjoined us not in any case to be waved. And this is that our Apostle here close sticks to, comprised in this one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is written; & this must carry all matters, that belong to true religion. With this our Saviour first beat off the devil, when he set upon him, fasting in the Wilderness, Mat. 4. It is written, that man shall not live by bread only. It is written, Thou shalt not tempt the Lord thy God. It is written, Thou shalt worship the Lord thy God, & him only shalt thou serve. And though the devil had there also his scriptum est, because he perceaved no other principle, would pass with our Saviour, yet this wrencheth not our Saviour from this hold, as being urged sophistically, in a perverse sense; & therefore he redoubleth his scriptum est, so long, & strongly upon him, till he made him to fly. And how do all the Evangelists prove that jesus the son of Mary, was the promised Messiah, but (at every turn almost) with a scriptum est, as they had learned from their Master. Luk. 24.46. Thus it is written, and thus it behoveth Christ to suffer, and to rise again from the dead the third day, and that repentance, and remission of sins, V 44 should be preached in his name. All things (as he there told them after his resurrection) must be fulfilled, which were written of him, in the Law of Moses, and in the Prophets, and in the Psalms. Would we know then, what we should hold in point of opinion, or duty; concerning God, or our neighbour? our Apostle out of doubt, foreseeing the need of resolution, prescribes it thus to the Romans, Cap. 15.4. Whatsoever things were written afore-time, were written for our learning, that we, through patience, and comfort of the Scriptures, might have hope. S. Peter was an eye witness (as he says himself) of our Saviour's Majesty in the Mount, and there he heard the father proclaim him, to be his beloved son, in whom he was well pleased. Notwithstanding (saith he) we have a more sure word of prophecy, 1 Pet. 1.19. whereunto ye do well, that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the daystar arise in your hearts. Where he manifestly preferreth that which was written (as saith S. Augustine) before that which he had seen with his own eyes, Certiorem dixit, non meliorem, non veriorem sermonem. For exceptions might be taken by Infidels against the transfiguration, as liable to some suspicion of imposture, which could have no show against that, which was before so long time written. 8. It would make a man wonder, to observe how fare those that pretend themselves to be S. Peter's successors, and S. Paul's scholars, start back both from S. Peter and S. Paul, in this behalf. But well they understand, that if this ground of scriptum est stand; their Antichristian hierarchy, and superstition must needs fall to the ground. It was the mainest aim therefore, of the Council of Trent, before they ventured further, upon any controverted points, to take order, that no enemy should be left at their back, nor this scriptum est, do them any prejudice. Remain it should in show, (for it was beyond any humane policy, and Impudence to take it quite off the file) but remain it should, with such clogs, and qualifications, that they might press it, when in show it makes for them, or quash it, when it is mainly against them. I will instance no further then in Bellarmine's four books, De verbo Dei scripto, & non scripto, which he contrived of purpose, to justify that Council. In the first of which because the received, and unquestioned Canon, would make clearly (as they all saw) for the scriptum est of the Protestants, the Apocrypha must be taken in, to piece out the matter, and go for as good proof, as any Canonical scriptum est whatsoever. Secondly, because some vantages might be taken from the faulty translation of the vulgar edition; this edition in the next place, with all its faults, must be as currant, as the scriptum est, of the Original. Nay according to the construing of most of their Schools, and Professors, who are less practised in the tongues, be preferred before it. Thirdly, lest all this should fail, the Pope is brought in, in his third book, as an infallible judge, and interpreter, where let the Text, be what it may, the sense must be had from his unerrable Holiness. But what and there be not any the least show of any scriptum est, wheupon any Interpretation may be grounded? (as they are driven to confess in diverse controversies between them and us) Will they then be content that our scriptumest shall carry it? No, by no means. Then their Traditum est, is plucked out at the last cast, in his fourth book, where unwritten Traditions must supply the defect of scriptum est. And so follow them never so close, (they have consulted of a starting hole. And thus in this chiefest ground for settling Religion, the Church of Rome (you see) assumes no less authority to itself, than God himself. If he give, us a Canon, or rule, they will make Apocrypha of as firm validity as that. If he afford us the original, their dissenting translation shall be no less authentical than that. And yet then, when all the rest fails, the Pope's infallibility, with a Statuimus, decernimus, and an Anathema to him, that in any sort withstands it, shall bring in unwritten traditions to decide all the controversies. For what their full meaning is, in this behalf, Cardinal Bellarmine (upon occasion) blurts out, in his second book de effectu Sacramentorum, the 25. Chap. Si tollamus, Authoritatem present is Ecclesiae, & present is Concilij Tridentini. If we take away the authority (saith he) of this present Church of Rome, & that present Council of Trent, what then? why then all the decrees of all former Councils, (he adds) & tot a fides Christiana, and all Christian religion may be called in question. But what can S. Paul's, or our Saviour's scriptum est, stand Christians in stead, if the Pope's proscriptum est, may so easily cancel it? Is this sound stuff think you, to hold up piety in Church, or policy in a Commonwealth? Beloved, we must not quit our old grounds received from God, to entertain such new projects, devised by partial men, who are all for their own ends, though all end at length to their own shame and confusion. But though Israel play the harlot, let not judah imitate her. Let it be always the infamy of the Babylonish strumpet, to sow seditions, countenance Rebellions, blow the Coals in combustions, make Saints of Traitors, & Traitors of such simple souls as shall be ruled by them. But let us in the mean time hold constantly close to that which is written, as here our Apostle leads us along. 9 It is written thou shalt not speak evil of the Ruler of thy People. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is a Sect of late Philosophers, who having taken upon them to vindicate Arts and sciences, from Monkish duncery, insist especially upon these three rules, out of Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The first they say is lex veritat is, the law of truth, and that must be general, without exception. The second, Lex justitiae, The law of justice, and by that we may not fly out, but keep ourselves to the point. The third is, Lex sapientiae, The law of Wisdom, this rangeth the truth, and right of the former in their due places and order. An intimation at least of all these we have in this eminent position, cited here by our Apostle. Thou, whosoever, whether high, or low, rich, or poor, in favour, or disgrace, this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a general truth, without exception. Thou shalt not speak evil, in public or private, of thine own accord, or exasperated, this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the point, the Apostle was taken upon. Against the Ruler of thy people, Prince, or Priest, Supreme, or subordinate Magistrate, this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the rule of wisdom that sets all in their due places. You see what a mass of matter yet remaineth to be discussed, if it needed in this place, and the time would give scope. For any one that can speak ill, may have enough to say against ill speaking: and ill speaking against Rulers, when Rulers are in presence, should receive blows rather to punish, than words to reprove. Against this virulent humour whole volumes have been written. And out of most of the Psalms of David, out of Solomon's Proverbs, and Ecclesiastes, out of jesus the son of Syrach (who hath amassed together the received morality of the Church, as than it stood) how many passages to this purpose might be produced? But I am to glean only, & therefore I urge no more but this. This ill speaking against God, is blasphemy, against our Governors, scandalum Magnatum, a kind of treason; against our fellow brethren, uncharitableness; and by our Saviour's interpreting the sixth Commandment a degree of murder. Math. 5.22. Math. 5. Concerning the first sin that ever was committed, the Fathers, Schoolmen, and later Divines, have diverse conjectures, some say 'twas pride; others, infidelity; others, ingratitude; I think 'twas all these together, and therefore quarrel with none of them. But for this I have a scriptum est, that the first sin under a scriptum est, was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against God the supreme Ruler of us all. For consider but that fetch of Satan? in the third of Genesis, Yea hath God said, that ye shall not eat of every tree of the garden? It was replied, yes he hath said it, that we should not eat of it, nor so much as touch it, and a penalty is added, lest ye die. What followeth? And the Serpent said unto the woman, Ye shall not surely dye, for God doth know that in the day that ye eat thereof, your eyes shall be opened, you shall be as Gods, knowing good and evil: you are simple, and mistake the injunction, for the tree is not named the tree of life and death, but the tree of knowledge of good & evil; therefore by eating of it there's no fear of death, but assurance of the knowledge of good and evil, which would make you like God himself, and that he is loath to afford you. This is the first fault and fallacy, we read of in Scripture, and this includeth detraction from the most wise, just, and omnipotent Ruler of us all. But who first invented it, and vented it? The Devil. To what purpose? To dishonour God, and ruin all mankind. What event had it? The most woeful misery of us all; and is not this sufficient to make us detest detraction? From this place until upon 2000 years after, we scarce find a scriptum est, of any opposition against the Rulers of the people, but that dangerous one, in the 16. of Numbers, in the conspiracy of Corah, Dathan, and Abiram. Their evil speaking (indeed) was high against Moses and Aaron, Prince & Priest. Numb. 16.3. Ye take too much upon you, seeing all the Congregation are holy every one of them. And the Lord is among them, wherefore, then lift ye up yourselves above the congregation of the Lord? But what was theissue of this? Did not Moses foretell them? If these men die the common death of men, vers. 29. and if they be visited after the visitation of all men, than the Lord hath not sent me: But if the Lord make a new thing, and the earth open her mouth, & swallow them up, and all that appertain unto them, and they go down quick into the pit: Then ye shall understand that these men have provoked the Lord. Is not this sufficient to terrify all factious, detracting, and rebellious spirits? The execution was presently upon it, (as David repeats it) The earth opened, and swallowed up Dathan, and covered the company of Abiram. But these men (may some interpose) went too grossly to work. Come we then to Ahitophel, who wanted not wit, nor crafty conveyance. 2. Sam. 16.23 Whose Counsel in those days (saith the Text) was as if a man had enquired of the oracle of God. But what came all this deep policy to at last, when it was perniciously bend against the Ruler of God's people? I need say no more than scriptum est; He saddled his Ass, 2. Sam. 17.23 and arose, and got him home to his house, his City, that his neighbours, and tenants might take notice of it, and put his house in order, & hanged himself. And so let all thine enemies perish (O God) which think ill, or speak ill, or much more, plot ill, or act ill, against the Rulers of thy people. 10 And here I am at a stand (B.) for I know not how well it would relish, after this down right doctrine, to break out into the curiosities of Schoolmen, and Postillers, and to discourse of the mother of this evil speaking against the Rulers: which some make to be Pride, some Anger, others Envy, I think all concur. Then of her untoward and misshapen sisters, which are 1. disobedience, 2. contempt, 3. presumption, 4. Morosity, 5. Stubborness, 6. simulation, 7. whisperings, 8. traducings, 9 groundless suspicions, 10. implacable hatred, and the like, touched by our Apostle in the 1. to the Rom. and the 5. to the Galatians. My persuasion gives me, that you had rather hear how to do well, then to be terrified from speaking evil of the rulers of the people. In this particular then, S. Bernard hath a good passage, Detractor (saith he) & libens auditor, uterque Diabolum portat in lingua. The detractor, and he that gives way, and soothes him in his malignity, both of them carry the devil upon their tongue. For if thou be poor, they will say, thou art base and abject, and not worthy to be looked after; if thou be rich, thou art ambitious, covetous, and grating ever for more. If affable, they will cast out that thou art dissolute, or altogether complemental. If a Preacher or Doctor, thou art wholly for humane plausibility, and preferment. If thou say little, thou art not for employment, and good for nothing. If thou be strict in thy life, thou art an hypocrite. If free, a wordling or glutton. And thus fare S. Bernard, I may add for these times: if resolute against popish superstitions, a Puritan. If for the discipline of the Church in upholding and reverencing Bishops, in furthering Church structures, ornaments, and all laudable ceremonies, a Papist, at least in heart. If for due obedience to the Rulers, a flatterer. If for the countries' common good, a malcontent. If constant in received tenants, violent and perverse. If warping in any point to novelty, a Turnecoate. These evil speakings, and the like, (you know) are too too common, and this would not be so, if S. Paul's ingenuity were better learned, and S. Bernard's position better thought upon, Detractor, et libens auditor, both the evil speaker, and the applauding hearer, carry the Devil in their tongue. Necessary it is certainly, Math. 18.7. that offences come, (for our Saviour hath spoken it) but woe be unto the man, by whom the offence cometh. Let every one therefore of us, be religious and careful to amend one, that by this amendment of the particulars, the whole may be right. Psal. 15. Lord who shall dwell in thy tabernacle, and who shall rest upon thy holy hill? Not those that will set up Prelates, to depose Princes, or those that maintain a faction, to pluck down Prelates: but he that leadeth an uncorrupt life, and doth the thing that is right, and speaketh the truth from his heart. He that useth no deceit in his tongue or doth no evil to his neighbour, and hath no slandered his neighbour, much less spoken evil of the rulers of his people. And now (B.) if our equals and inferiors, are not to be ill spoken of, what apologies can these silly dreamers pretend, (they are the words of Saint jude) that despise dominions, V 8. and speak evil of Dignities. If Michael the Archangel durst not bring against the Devil himself, in a disputation, a railing accusation, darest thou (as it were) in cold blood, to upbraid Rulers, not Rulers only of others, Baruch 1.11. but Rulers of thy people? Last of all if Nebuchodonozor must be prayed for, and Balshasar his son, who (as we all know) heavily oppressed the people of God, 1. Tim. 3.1. what supplications and prayers, intercessions and giving of thankes, (that I may end with our Apostles exhortation, as I began with his precept) are to be rendered to God, from us of this Land, that our most gracious Ruler of his people, his Royal Queen, their hopeful Progeny, and all that be in authority under him, may live a quiet, and peaceable life, in all Godliness, and Honesty, to the punishment of wickedness and vice, and to the maintenance of God's true religion and virtue, as long as the Sun and Moon in dureth? This grant O King of Kings, for thy Son Christ jesus sake, to whom, with thee and the holy Ghost, be all honour and glory world without end. Amen. THE DRAUGHT OF THE BROOK. A SERMON PREACHED AT THE COURT. BY JOHN PRIDEAUX, Rector of Exeter College, His majesty's Professor in Divinity in the University of OXFORD. OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. PSALM 110.7. He shall drink of the brook in the way, therefore shall he lift up the Head. THe author of this Psalm is David, as the title showeth, but the subject Christ, as appeareth by the application in the new Testament; where eight times at least, we find it repeated. 1. To prove our Saviour more than a man, and greater than David, Matth. 22. Mar. 12. and Luk. 20.2. To confirm the excellency of his nature, and place to surmount the Angels, and his Priesthood, Aaron's, Heb. 1.7.8. cap. 3. To justify his resurrection; and ascension, Act. 2.4. And last of all, to assure us of his absolute conquest, and everlasting dominion, 1. Cor. 15. Upon these grounds the Ancients (by Cassiodorus collection,) term it the sum of our faith, the lookingglass of heavenly secrets, the treasure of holy writ, verbis brevis, sensu infinitus, (saith Augustine) short in words but in sense infinite. Theodoret notes how it is connected with the Psalm going before, (which is not usual.) There (saith he) we have his cross and sufferings, here his conquest and trophies. For first he cometh forth as the heir apparent of the Almighty, the brightness of his glory, and the express Image of his person, graced with title, 1. My Lord] 2. Place, Sat thou on my right hand.] 3. Power, until I make thine enemies thy footstool.] v. first. The second vers. limiteth out the beginning of his kingdom, Zion.] The extent, the midst of his enemies.] Amongst whom his Prophetical office shall. work such an alteration, that as the drops of dew are numberless, which pearl from the womb, of the teeming morning: So his volunteers shall be, that at the striking up of the Gospels' alarm, shall repair to the ensigns of his holy worship, vers. 3. Those, his Priestly office, warrantable for calling, firm for continuance, free from succession, shall expiate, refine, and offer up as acceptable sacrifices to God the Father, v. 4. Their opposites whether Kings, or heads of Nations, shall feel the weight of his strokes, and dint of his sword; to their utter overthrow and confusion, v. 5.6. And yet notwithstanding all this, this Prophet, this Priest, this King, he, to whom so unspeakable honour assigned, so many trophies foreprohesied, so may triumphs decreed, must be content to travel before he sit at ease; suffer before he enjoy; obey before he rule; stoop, and bend, & bow, to drink of the troubled brook of this world's calamities, before he lift up his head, to take possession of the crown of glory. 2 He shall drink of the brook in the way, therefore shall he lift up the head.] When the two disciples upon the way to Emmaus, intimated to our Saviour, (then to them unknown) that the condemnation, and crucifying of jesus of Nazareth, (which they had seen him undergo, with much disgrace, and perplexity) had beaten them from the conceit, that he should be the Messiah, whom they expected should be an othergates man: they receive this sharp reply to settle their wavering, & rouse up their dulness: Luk. 24. O fools and slow of heart to believe all that the Prophets have spoken; ought not Christ to suffer those things, and so enter into his glory. That he ought so, long before our Prophet could here have informed them sufficiently. Herod may be troubled at his birth, as ominous to his usurped title. His disciples dream of a temporal Monarchy, and Zebedee's wife for her children, plot for preferment in it; but the decree, & proclamation went ever, that this Kingdom should not be of this world. This King must here find rebellion; this Prophet and Priest, opposition; this Conqueror, after much travel and sweat, encounters and hazards, attain the crown of victory. No other way to this victory but by a brook, no passage at this brook without drinking. Be the water never so turbulent, & muddy, no turning aside to search for better, for better in so dirty away there may not be expected. And this was to be foretold (saith Remigius) ne subitò veniens horreretur, sed creditum expectaretur: Lest coming on a sudden it should affright, and not be expected as a thing formerly believed. The words than you see, (Beloved) contain (as it were) the jornall, or gests, of our Lord and Saviour, in his progress through this vale of misery, where We meet with his 1 Humiliation, he shall drink of the brook in the way. 2 Exaltation, Therefore shall he lift up the head. The first is in his temporal passage upon the way, the second at his perpetual residence, at his standing house. That head which in the second place shall be lifted up to reign, in the first, with all submission must be bowed down, to drink. This was began in his Incarnation, and continued till the end of his passion. The consideration of which exemplary humiliation, for our imitation and advancement, I trust at no time shall be thought unseasonable, especially now, when we celebrate his first Advent or coming in the Flesh: the first degree of his Humiliation, and first member of my text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 He shall drink of the brook in the way. The words are figurative, in a high strain far passing all humane Rhetoric, and carry a Prophetic Majesty, in a retired profoundness, easier to be adored then expressed. Where obscurity hath bred variety, and variety great difficulty to tract Interpreters. Widest from the mark, is the Chaldy Paraphrase of R. joseph Coecus, who without the least warrant from the words, thus blindly renders it: from the mouth of a Prophet, in the way, he shall receive knowledge. Attributing that perversely here, either to Abraham, or David, or Ezechiah, and so misguides the latter Rabbins. Which jonathan in his Targum of jerusalem, Midras, Tehillim, and the ancients ascribe (as we do) only to the Messiah. Of less importance is the difference in an old English translation, commonly called Wickliffs' Psalter, of the strand, in the way he drank, where the putting of the preter perfect tense for the future, intimates rather a thing past, than a prophecy of somewhat to come. But to pass by such critical cobwebs, which may hide rather than hold. The words being obvious in themselves, and without difficulty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, known to all by their roots; yet in this place may be enforced with that advantage of circumstance, that those that seem most to descent, cannot be destitute of their several reasons. Divers, in relation to the slaughter, mentioned in the two former verses, continue the allegory in this, by helping the text with a word, Of the Torrent of blood (say they) this Conqueror shall drink: consonant to that, he shall wash his footsteps in the blood of the Psal. 58. And that thy foot may be dipped in the blood of thy enemies, and that the tongue of the dog may be red through the same. Psal. 68 Which Phrases are well known, in sacred Rhetoric to signify a victory, (as that of Israel against Pharaoh) to the utter ruin of the conquered. In which sense the sword is said to be drunken with blood in the day of the Lords vengeance, jer. 46. and the horses to wade up to the bridles in blood, where the winepress of God's wrath is trodden Apocalyp. 14. This exposition howsoever followed by some later writers of good note, (relying too much upon R. jehudi, and Kimchi the first authors of it) will hardly notwithstanding, be fitted to this place, in regard the lifting up of the head that follows, presupposeth an immediate humiliation going before, which the brandishing of a conquering sword, and the blood of Massacred Miscreants, do not so naturally represent. Calvin thinks the similitude drawn from the valiant leaders, who in chase of their routed enemies, turn not aside (as at other times) to refresh themselves, with ordinary provision, but catch at a venture as they pass, (like gideon's lapping soldiers) at the water of a brook, that thwarts them, lest delay give vantage of a slip, and hinder the pursuit of their conquest. This junius and diverse others, take for good. It was Trivets, an old Minorite Friars long before, as appears in an old manuscript upon this place; and therefore Maldonate might have spared to lash Calvin for it, if his aim had not been rather, at the person, than the opinion. More ingenious is that of Moller. That to drink, and especially of such a brook; are phrases that in Scripture design extraordinary afflictions. So jer. 49. concerning Edom's doom, thou shalt not go unpunished, thou shalt surely drink. Can ye drink of the Cup that I shall drink of? (saith our Saviour) speaking of his sufferings, to Zebedees' children, Math. 20.22. If drinking then in this place may any way resemble the haste of a Captain; the potion will prove more fulsome than the draught refreshing. 4 I pass over other by expositions, of the brook of the law, the brook of Baptism, and the like, which Lorinus busieth himself to repeat, and censure. That which chrysostom, Basil, Theodoret, and the Greek Fathers, severally restrain to our Saviour's strict conversation, in watching, fasting, lodging, travelling, preaching, praying, doing all manner of good, without intermission or remission; The Latins, with greater reason, extend to all the degrees of his Humiliation, and sufferings; to his Incarnation, to his poverty, to his dangers, to his death. The brook of God's anger for sins, the Devil's stratagems, the jews despite, the world's contumelies, and disgraces, not only dashed against him, but entered even in unto his soul. Heavy indignation lay hard upon him, and he was vexed with all the storms. These storms overtook him in this deep way, this dangerous way, which he met with here in this vale of misery, when he took upon him the progress to deliver Man, and did not abhor the Virgin's womb. And with this fall in the expositions of most of the Ancients, and modern, he drank of the brook, 1. of mortality by his Incarnation, 2. of strictness, and hardness in all his passage, by his voluntary wants, and poverty, 3. of the strong potion of the Law, by his exact obedience, and subjection, 4. of the jews malice, by their continual indignities, 5. of the floods of Belial, by apparent, & unknown tentations, 6. of the heaviest wrath, of his Father by his unspeakable agony, and bloody sweat in the garden. And last of all, of death itself on the Cross, by his sad and extremest passion. 5 Have ye no regard, all ye that pass by this way? See to what plunges thy Saviour was put to, for thy sake, in this brook of unconceivable miseries, how he drencheth himself in the midst, to save thee from drowning, how he struggles among the weeds, and mire, to land thee safe on the farther banks. He] that King, that Priest, that Prophet, must be liable (as we see) to his Father's eternal Injunction. Shall] as a man designed with Socrates to be made away by ungrateful Citizens. Drink] not by measure of a cup only, but abrooke of sorrows, and that in an uncouth way, destitute of any Ferryman, to help him over, or ford to give him hope of easier passage, or Inn for better provision, or Companions to help him if need required, and all this for us wretched Rebels, that desired no such kindness. Now three Torrents in this dismal brook, put him especially to his plunges: 1. The ungratefulness of his own. 2. The Rage of the powers of darkness: but most of all at the last cast. 3. The displeasure of his heavenly Father for our sins, which he had undertaken to expiate. I should here in a manner make a passion Sermon, but to repeat only Bethlehem bathed in blood of Innocents' upon the first rumour of his Nativity: his preaching, vilified by his reputed Father's baseness: his miracles attributed to a compact with Belzebub; the Pharises charge him with treason; even his own kindred, with madness. Some times they ruffle about him to make him a King; john 6.14. Luke 4.29. and anon they hurry him to the brow of a hill, to break his neck from the top. Those that upon a fit, cry Hosanna to the Son of David, presently in a fury, change their note into crucify him, crucify him. His Disciples, that vowed to stand out with him to the last, forsake him presently like cowards, at the first onset. He is bought and sold as a slave, cried down as more intolerable than a seditious murderer, and hanged at length like a damned Rogue, between two notorious thiefs: Such billows of humane malice the first Torrent foameth against him. The second boileth yet more ghastly, from the sink of infernal fury. Never imagine that Satan's foil in the wilderness, staved him off from farther projects; No, after he enters into judas, and works him most desperately to betray his master, he guided and guarded that cursed rabble, which most barbarously in the garden, laid violent hands on his sacred person. And well may we think that his confessing of his Deity at other times, and the dream, and intercession of Pilat's wife, were but extorted testimonies, by a superior command, or disguised plots, by telling some truth, to gain credit, to deceive upon some other advantage. Last of all, in the deepest Torrent of his Father's indignation, a veil must be drawn over that, which cannot be expressed. Devotion here seeks no farther, than the Evangelists plain Narration. He that shall but consider him, in that disconsolate night, in the garden, Blasted (as it were) from heaven with an amasing, thunderclap, sweeting, sighing, sobbing, praying, grovelling, sweeting great drops of blood, that trickled down to the ground, praying once and again, and the third time, grovelling as often, and entreating the assistance of those drowsy comforters all that while, which (as though nothing were a doing) slept securely by him, must needs conclude with himself, that it was not the rascal regiment, which he knew on the way for his apprehension, nor the Ocean of disgraces, which he expected from the venom of his enemies, or spittings, or mockings, or buffet, or railings, or terror of the scourge, or thorns, or rack of the cross, or nails, or spear, (a brook full to the brim of gall and vinegar) that so strangely amazed him; But that heart breaking anguish, which wrung from him this loud cry, My God, my God, why hast thou forsaken me? That, that, was the Torrent, and whirlpool, fouler than the jewish spittle; tarter then the vinegar; bitterer than the gall; sharper than the thorns, or nails, or spear; I dare say, as terrible, and unsupportable, as the lake of fire and brimstone it self. That I say, was the most dangerous brook and deluge, he drank of for our sakes. For our sakes, (Beloved) to make the way passable for us, his followers, who otherwise had sunk into eternal perdition. 6 There be perchance, that would frame here a poetical resemblance, in the combat of Hercules, with the river Achelous, or Hippomedon, with Ismenus, or the striving of Achilles, by swimming, to master the streams of the stickle River Sperchius', but I leave such fancies to their admirers. Three uses are here obvious to those, that desire to profit. The first a direction to know whether we are in the right way to Heaven or no. The second an Advise how to provide ourselves for the journey. And the third a comfort to cheer us up, whatsoever in the progress may befall us. The way to heaven (Beloved) is by a brook, tossed with outward troubles, & inward vexations, froathing with crossing tides and unexpected winds, & storms. To pass it without great hazard, hath ever been unusual, and to shun it, by finding out a safer cut, by land, is altogether impossible. If therefore it have never thwarted thee yet in all thy courses, it may be suspected, that thou hast wandered from the narrow gate, or hast newly set out, and hast the further way to go. Noah met with it in the universal Deluge, when all flesh had corrupted his way, and he alone with his family, floated upon the waters. jacob at his passage over the brook jabok, to meet with his brother Esau. Moses at the waters of Marah, and Maribah. The whole Church notoriously, in Captivityes by Forrennors', Oppressions, by homebred Tyrants, Infections, by heresies, defections, by hypocritical Professors. What shall I speak of vials, and plagues, and a succession of Beasts, and Sea-monsters, rising one after another, in the Apocalypse, to vex her with restless perplexities? Let her be shifted into the wilderness never so speedily, and the Clouds restrain their bottles, for the expedition of this passage, the Dragon will empty his own gorge, to raise a flood to stop her, wherein she should surely be overwhelmed, if she escaped not by miraculous protection. O how often in this case, shall every good Christian be forced to cry out with this our Prophet, in another place? Save me O God, for the waters are come in, even unto my soul! I stick fast in the deep mire, where no ground is, I am come into the deep waters, so that the floods run over me. Or with the Disciples upon the point of drowning, Lord save us, or Master save us, we perish. This is the dangerous passage of those poor Pilgrims, that travail here from Egypt to the Celestial Canaan; though the red Sea sometimes in their favour be dried up, and jordan be driven back, to make way unto them by the Lord's appointment: yet this brook will not be so quitted without a drinking. The Servant is not greater than the Master, nor the Soldier than his Leader: if he than stooped so lo for us, shall we take scorn by his example, to bow for our own advancement? The way would be too pleasant, if this brook crossed it not, and allure us to erect tabernacles here, & forget the new jerusalem, which our Saviour hath purchased and provided for us, by no less price than his dearest blood. He that shall but reflect his thoughts, to take a view how the primitive Confessors, and ancient Martyrs, in a zealous kind of emulation, justled (as it were) one the other, to have the credit of first entering this brook, and to enjoy the glory of the further side, will be ashamed of our fearful hover, and dissolute coasting, or gadding by it; who profess ourselves to be their Followers, and yet tremble to touch the Ford, they so courageously have waded, or swum through. Every man is for the lifting up of the head, by worldly, and sinister Advancements: but most shun, by all slights possibly the Brook, which we are to stoop down to drink of. Thus we smatch and smooth ourselves to be the world's Minions, and neglect the valour and resolution, which our Leader requireth in his trained soldiers. We will choose with Gad, and Reuben, fat pastures for our sheep, and cattle, on this side the River, but are loath to venture before our brethren to conduct them over to the land of Promise. We think by our Policy, to escape better than our forefathers, and make bridges, or hire us boats, or skiffs, or wherries; though thousands before our eyes that have ventured in them, have miscarried. But thou that resolvest to tread in thy Master's steps, howsoever the way be crossed, thou that art content, and confident, to venture by his example, far as he fared, drink as he began the health, endure as he prescribeth as fare, as by his grace, and ready assistance, thou shalt be put to, and enabled; Take this comfort by the way, which S. Hierome affordeth on this passage, concerning this way. It is but a brook that crosseth thee, not a spring of water for perpetuity, it is collected by a sudden storm, without any other head, and therefore cannot be of any long continuance, it always rolleth, and roareth along, the valley, and in reason cannot harm thee, as soon as thou hast recovered any footing on the higher ground. Let not then a momentary distaste for the present, divert thee from the pursuit of an everlasting content. Thy Pilot hath swam before thee, thou must keep stroke to follow. He standeth to lift up thy head, never to be endangered again on the farther shore. Which is the haven, and heaven in the second place, we have struggled all this while to attain unto. 7. Therefore shall he lift up the head.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaviness may endure for a night, but joy cometh in the morning: and to him that overcommeth (saith he, Psal. 30. that walketh among the Candlesticks) will I give to sit with me in my Throne, Revel. 3.21. even as I also overcame, and am set with my Father in his throne. All Antiquity generally paralleleth this place, with that of the second to the Philippians, He humbled himself, and became obedient unto death, even the death of the Cross, wherefore God also hath highly exalted him. This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith S. chrysostom) the fruit and gain of humility, and a strict conversation. We have here then (Beloved) not only Christ's Exaltation in general, which was first manifested in the Resurrection, but also the cause of it, in the word Therefore] and Manner, expressed in the lifting up the head. The original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Therefore, rendered in Greek by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and amongst all the Latins by proptereà, is a note either of necessary connection, or causality, and therefore justly casteth us, upon the consideration of that controverted difficulty; Whether the glory, or lifting up of the head, here attained by our Saviour, upon his precedent sufferings, or drinking of the brook, were conferred on him only, as a right, belonging to the person, or as wages by way of merit, proportionable to the sufferings of the humane nature? The Schoolmen make a great pother herein, on the third of the Sentences, and 18th distinction; As also on the third part of Aquinas, the 9 quest. & 4. Art. whose exorbitances, because Calvin hath somewhat freely displayed, in the seventeenth of the second of his Institutions; Bellarmine takes their part, and flies upon him in his 5. book, and 9 Chapter, de Christo Mediatore. And Gretser his second, him again, to fetch off the Cardinal, from the judicious replies of Daneus, and junius. Valentia also, and Suarez come in with their supplies, in their Comments upon their Master Aquinas, but with much confusion, and perplexed prolixities, and obscurity. The truth is, the difference upon the main, seems not to be of that consequence, to keep men at odds, who otherwise, are willing to agree, as junius and the most of our side ingeniously acknowledge. In regard whereof, Zanchius herein takes liberty to vary from our common tenant, and being thereof admonished, to defend it, in the preface afterward prefixed to his confession of faith, and in a private Epistle, to William Stuckius of Zurick, wherein he affirms, that Christ, not only merited for us, but also for himself, as the Schoolmen would infer, out of the Fathers. For the taking up of this difference, (not to trouble you with more than may concern the point, or beseem this place) It is first agreed on, on all hands, that in the question of Christ's merit, the Divine nature being privileged from the least touch of disparagement, the task will wholly lie on the shoulders of the manhood. Now that this, in the second place, should be of that worth, to merit the hypostatical union, or the graces following therefrom, none of the Adversaries (for aught I find) ever affirmed, or whatsoever he did, or suffered in the humane nature, became not meritorious for us, through the infinite dignity of that union, none of our men on the other side ever denied. Palud. in 3. sent. d. 18. The jeswits therefore, wrong Calvin, when they misconstrue, that he spoke aright, & yet themselves clear not the point like Schoolmen, as in their voluminous disputes they undertake. 8. That Christ merited for us by satisfying at full, his Father's justice, how earnestly doth Calvin maintain in the 17. Chap. of the 2d of his Institutions above cited? He terms them perperam arguti, perverse, and wayward wranglers, that in this case make scruple to admit of the word merit. But that the Manhood should be assumed, and employed to merit that for itself, which was due as a consequent to the personal union, this he rejects as a subtlety, which the scripture no where countenanceth. Vega saith the same by Zuarez own confession, Hugo de S. Victore was main in the point long before Scotus, with Biell, and their followers, who urge so precisely God's acceptance, and the duty of the undertcker, to make satisfaction meritorious, that Zuarez perceives, & intimates it may mar their mart of merits, if it be not seen too, the better, and by him, and his fellows, fitted to their present negotiations. Hale's accelarative, and interpretative, will as little steed them, who exact the hire they wrought for, as merited due-debt, and will be loath to stand to God's courtesy, either for acceptance, or dispatch. For in strict terms (Beloved) how can any Creature merit of his Creator, seeing the utmost of endeavours comes under the title of duty? For to a merit (we all know) there belong these four conditions, 1. That the work be entirely the undertakers. 2. That it be altogether free, not of due-debt. 3. That it be a benefit, or kindness to him of whom, the Worker contends to merit. 4. And last of all, that it be proportionable to the reward in commutative justice.. In all which, the humane nature in the abstract, will fall short of infinite reward. And therefore our men rightly ascribe, all the merit to the person, consisting of both natures, where the humane, is advanced to that pitch of dignity, by union with the Godhead, which makes the merit infinite. This Propterea therefore in this place, and other of the like nature (which our Adversaries so stiffly stand upon) referred to the dignity of the worker imports a meritorious cause. But in regard of the work itself, or of the humane Nature apart, a consequent to that which went before, and a passage to the reward which follows upon it. So much the word merit commonly among the Ancients signified, and therefore is fitly expounded by compararare, acquirere, obtinere, adipisci, to get, to receive, to obtain, to take possession. In which sense the most Advised Divines, ever understood their Predecessors. But this contents not our modern Merit-mongers. Merit is the Pope's Mint, and therefore must be always kept going. The merit of Christ's humanity, and the merit of blessed Angels, between the instant of their creation, and possession of eternal happiness, must be so strictly urged, to make way for Monkish merit, and fill their own Church Treasure with works of superrarogation. Otherwise, the doctrine of justification by faith alone, would quickly make them all turn mendicants. The more it stands us upon, (Beloved) to weigh their pieces before we take them for pay, and not to be too liberal in granting them such premises, whereby they shall be animated to venture upon worse conclusions. In a contrary strain, how dangerously doth Socinus take vantage by affirming, that Christ so meriting for himself, served his own turn only, and not ours, in that behalf? and therefore his doings, and sufferings were only exemplary for our imitation, not satisfactory for our redemption. Which cuts off all the assurance & comfort of our salvation. Such dangerous heresies may arise from the misconstruing of one particle; as combustions from the neglect of the smallest spark. The Master of the sentences shall shut up this point, as being sounder in it, than most of his Scholars. If Christ's virtues, and Actions (saith he) were enough to clear himself from blame, wherefore should he suffer and dye? His answer is, prote, non prose, for thee, not for himself. But how for me? ipsius passio tibi esset forma, & causa: forma virtutis, & humilitatis, causa gloriae, & libertatis. That his passion might be to thee a pattern, and cause: a pattern of virtue, and humility, a cause of glory & eternal freedom. And here we may not let slip that use which a reverend Father of our Church, hath wittily observed upon the like connection, Here (saith he) on earth there is an exaltavit, oftentimes a lifting up of the head to preferment, without a propter quod: so Sobna, and Haman, and Sanballat, with others of the like merit, are sometimes exalted, but no man can guess, or imagine why, or wherefore. But with God it is always otherwise: Proptereà, must go before exaltavit: the race before the meed; the therefore, before the lifting up of the head; labouring in the vineyard, before the distribution of the penny; faithfulness in a little before the rule over much. The Corn must first dye before it blossom out the blade or ear, and we dye, before we rise, and drink our part of the brook, before the head be lifted up. Which falleth on the manner of our Saviour's exaltation, and the matter I intent to conclude with. 9 Shall he lift up the head.] The lifting up of the head most commonly signifieth in scripture, the Advancement from an inferior condition to a better. So Evilmerodach lifted up the head of jehoiakim his Captive, to a freer estate. 2. Kings and the last. Thou art my worship, and the lifter up of my head. Psalm. 3. In the 52. of Isaiah, we have three words in the same verse, which note in this kind the three degrees of comparison 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold my servant shall deal prudently, he shall be exalted, and extolled, and be very high, v. 13. Which the ancient Rabbins, with the Chalday Paraphrase, expound expressly of the Messiah. Howsoever the latter, contradict it: for as in his humiliation, all were amazed, at his visage mangled, and marred more than any man's: so in his exaltation, they admire the unexpected change, and Kings shut their mouths, at the hearing and seeing of those things they thought incredible: as it followeth there immediately to the'nd of the Chapter. All this is here comprised: He] not another, saith S. Jerome, but the person that was abased, in the Incarnation and Passion: Shall] by his own power, not upon a vantage occasionally taken, but by an absolute decree, set down from eternity: Life up the head] to spoil principalities by his triumphing over the powers of darkness: to trample the world under his feet, by his glorious Ascension: Rule in the midst of his enemies, by the Iron rod of his wrath: conquer, the Nations to be converted, by the two edged sword of his word: and rescue, and redeem his own elect, by his everlasting Priesthood. Lift up your heads therefore O ye Gates, and be ye lifted up ye everlasting doors, that the King of glory may come in. Who is the King of glory? He that was a man of sorrows, brought as a Lamb to the slaughter, Isai. 53. and buried in the grave with the wicked. But after he had made his soul an offering for sin, and quitted himself from the brook of all those miseries, than the pleasure of the Lord prospered in his hand to divide the spoil among the mighty. Then broke he the arrows of the bow, the sword, the shield, and the battle; became of more honour than the hills of the robbers; and shown himself triumphantly to be the King of glory. 10. And now (Beloved) is it not meet that the members by drinking, and swimming, with all resolution, and perseverance, should prepare to lift up their heads also, by following this their head? But alas how should Cain lift up the head, who hath slain his brother Abel, or Achab, that hath made away poor Naboth, to possess his vineyard? Or judas that hath betrayed his Master? Or Simon Magus that is in the gall of bitterness? or Ananias, & Saphira, who go about to cozen the holy spirit of God? With what face can that head be lifted up, which is drowsy with drunkenness, or distracted with idle or pernicious plots, or whirled about with vain glory, or poring still on muck, through covetousness, or looking askew through envy, and implacable malice. Awake thou therefore that sleepest, and lift up thy head, and he that beholdeth thy toss will ever keep it above water, never fear of drowning, as long as he directeth, and such a Pilot hath thee in his charge. If thou sinking cry out, with Peter, his hand will be quickly stretched out to save thee, and set thee at last in the surest landing. Regino reports in the first of his Chronicles pag. 19 that Guntranne, a Germane King sleeping on a time by a brook, there came a little thing out of his mouth, which sought a passage over, but dared not to venture. Whereupon his Attendant that watched by him, laid athwart his sword, the little creature went over, entered at a hole in a mountain, on the other side, returned the same way, got into the King's mouth again, who presently awaking, said he had dreamt of a treasure in that mountain, and upon trial found it to be so indeed. How true this story may be, I pass not, but urge the analogy: If the brook here mentioned in the Text (Beloved) be too tempestuous, and unpassable, to thy poor and trembling soul, there shall not want thy Saviour's conquering sword, to make thee a bridge to pass. For his Incarnation, is our encouragement; His Resurrection, our raising; His Death, our Life; His Ascension, our triumph, and entering into God's holy mountain, in which will be discovered inestimable treasures. O thou therefore that once lifted up, hast promised to draw all men unto thee, draw us after thee (we beseech thee) that we may follow, that pressing through brooks, and bogs, whatsoever befall us in the way, we may at length lift up our heads, to be crowned with thy eternal glory. To whom with the Father, and the blessed Spirit, be all Honour, Praise, Power, and Dominion, both now and evermore. AMEN. DAVID'S REJOICING FOR Christ's Resurrection. A SERMON PREACHED ON EASTER DAY, AT St PETER in the East, in OXFORD. By JOHN PRIDEAUX, Rector of Exeter College, His majesty's Professor in Divinity in the University of OXFORD. OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. PSAL. 16.10.11. Wherefore my heart was glad, and my glory rejoiced, my flesh also shall rest in hope. For why? Thou shalt not leave my soul in Hell, neither shalt thou suffer thy holy one to see Corruption. THAT which Saint Hierome sometimes spoke of Isaiah, Praefat. in Isaiam. that he seemeth rather, to be an Evangelist than a Prophet, in regard of his clear recording of future Events, as though they had been past already: may as truly be affirmed of the Author of this Psalm. Maior est huius Scripturae authoritas, quàm totius humani ingenii capacitas. The authority of which (saith St Augustine) is of greater consequence, than the wit of Man can comprehend. A new writer says, It shineth especially with three precious stones, the red Ruby of Christ's passion, the green Emerald of his Resurrection, Daniel Cramerus, in schola Prophetica. p. 158. and the unmalleable Adamant of his Everlasting kingdom. The Resurrection must be my principal theme as fittest for this day's solemnity. The title of it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Greeks express by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Memorial graved in a Pillar, Nyss. de Psal mor: inscript. Tract. 1. c. 6. & 15. vide Mollerum & Lorinum. to be viewed & considered of all men. Some of the Latins by a Crown or Garland, plaited of the choicest Mysteries of our salvation. Others as an excellent Instrument, or heavenly ditty, to cheer up the broken hearted in the day of affliction. A third sort by pure gold Over, fit to be set in ouches, to grace, not only the Neck, but the Heart of every good Christian. All accord in an Excellency, but in the reason they give, there ariseth some difference, so that if any man should ask of this passage (as the Eunuch in the 8th of the Acts) concerning that place of Isaiah: Isa. 53. I pray thee of whom speaketh the Prophet this, of himself, or some other man? The jews with some Heretics, Vers. 34. will answer perversely, of himself only: that by such a wrong bias they may draw us from the mark: Divers Christians therefore, both ancient & modern, in detestation of such frowardness, will so wholly apply the whole to Christ our Saviour, that David shall not be heard to speak in it, or out of it for himself. But the truest Interpretation will prove to be that which Calvin generally urgeth, (notwithstanding, the virulency of his Adversaries) That is is principally meant of Christ, but immediately, of David, as herein his type. So that David is here the speaker, but Christ, the subject of the speech. David the singer, but Christ the burden of the song. This S. Peter himself confirmeth, Acts 2.25. For David (saith he) speaketh concerning him. And the jesuits cannot deny it. Ribera in his first praeludium, to the twelve lesser Prophets handling the question, concerning such predictions in general, whether all in them were to be referred to the Messiah, or somewhat, to be literally expounded; stands stiff against both extremes, that neither all nor none, are wholly to be interpreted of Christ. But that some are to be simply taken as they lie. Others include a farther reach, and (as some late Writers have well delivered) a double accomplishing. The first in the letter and scope, the second of the thing, in the Antitipe. For this is the privilege of Scripture, above all other writings; uno eodemque sermone, Moral. l. 20. c. 1. dum narrat gestum, prodat mysterium, saith Gregory, that as the letter is verified in the history, so the history itself, shall be a token of things to come. When jonathan told his boy, that the arrows he was sent to fetch, were beyond him, 1. Sam. 20. the lad found it so indeed; but there was a farther meaning in the matter, that Saul was unappeasable, and David must shift for himself. Right so in an other passage, a bone of him shall not be broken, the truth appeareth immediately, in the Paschall Lamb of the jews; but principally, in that Lamb of God, who taketh away the sins of the World, joh. 19.36. In Math. 2. v. 23. For a prophecy, (as Maldonate well observeth) may be said to be fulfilled in a fourfold sense. Either when the thing simply cometh to pass, in the same manner it was foretold: As that of Isaiah behold a Virgin shall conceive & bear a son, Math. 1.23. or when it is paralleled with the like; ye Hypocrites (saith our Saviour) well did Esaias Prophecy of you. Mat. 15.7. That is in reproving the dissimalation of his time, he hit right upon their manners. In a Third sense, the Scripture is said to be fulfilled by Abraham's believing in God, not when his faith began, but when it was more manifested and strengthened, james 2.23. But the most notable accomplishment of all is, when at the appearing of the substance the shadow vanisheth, and turned the parable or semblance, into a plain Narration. So the Rock was Christ, and Sarah and Hagar by an allegory, the Old and New Testament. In like manner, Lorinus and Calvin (howsoever otherwise jarring) concur with our last Translators, in this Psalms Argument. That David in distrust of his own merits, and hatred of Idolatry, flieth here to God for preservation. It is he that boasteth of his delight, in the Saint's communion, his portion in the Lord's inheritance, his goodly heritage of the Lords allotting, his blessed lot, in the Lord's counsel, his confidence in his presence, his constancy by his protection, and (which is the upshot of all) his security and assurance in the Holy ones resurrection. Whom here he foresees in the spirit, ransacking the sepulchre, losing the bands of death, and opening to the Church a path to heaven, in which all his members are to follow. This is that which awaketh his lute, and harp, sets his heart a dancing, his tongue a talking, his very flesh and bones in an extaticall rapture. 2 Wherefore my heart was glad.] The words you see contain a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that song of Isaiah, Cap. 25.8. Cap. 13.14. and Hosea, pricked out again, by the blessed Apostle 1. Cor. 15. by the swallowing up of death in victory, and without straining yield us, These two parts, 1 A Triumphing descant, in the 10. v. Wherefore my heart was glad etc. 2 The Basse, or ground thereof in the 11. For why, thou shalt not leave, etc. This triumph is here expressed by three circumstances, 1 Gladness, of the heart. 2 Rejoicing of the tongue. 3 Rest, and hope of the flesh. Wherefore my heart was glad, and my glory rejoiced, my flesh also shall rest in hope,] The ground or base is settled on these two distinct Props 1 Davids Resurrection, through Christ. For why? thou wilt not lean my soul in Hell.] 2 Christ's victory over the Grave and Hell, to make way to his resurrection. Neither shalt thou suffer thy Holy one to see corruption. What happiness may a Christian desire, but here to be merry, and hereafter to be secure? In this life to enjoy the truest comfort, and from death to be freed by a joyful resurrection? All which is closely couched in these words I intent to stand upon. For here we have faith in the heart, charity in the tongue, hope in the flesh, all these three Theological virtues, with gladness, joy, and rest, their several attributes. These depend upon that, which is to be expected hereafter; freedom from the grave, and hell, by Christ's resurrection and victory. Behold the path of life, by the gates of death, beginning at man's heart, and ending with the fullness of joy, in the presence of God. Happy Prophet! that could ken it so fare off, and leave so fair a trace, for all posterity to follow. He wished before, but at the end of the 14. Psal. O that the salvation of Israel were come out of Zion. But here in a deep speculation, he meets with it, returning with the spoils of hell. And therefore his heart was glad, which is the first circumstance that appears, in setting forth our Prophet's triumph, and therefore in his due place, may be first considered. 3 Wherefore my heart was glad.] the voice of joy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gladness, is not only in the tents, but in the hearts of the righteous; where as the joy of the wicked, is but from the teeth outwards: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] every word hath his weight. Therefore] as a janus, looketh forward and backward. Because God was at his right hand, to uphold him, and his holy one, on the other side, to free him from Hell's captivity. Therefore (saith he) not an others, who can not dive so deep, but mine own single heart] is glad as it was, and was heretofore, as it is, (the word bearing both significations, and the difference of of the Translations, being not material.) Those desires, passions, speculations, and designs, which Philosophers leave swimming in the brain, or sinking in some inferior faculty of the soul, Divinity recalleth to the heart. The heart seeketh, the heart findeth, the heart accuseth, the heart acquitteth, the heart understandeth, and the heart willeth. God must be loved, with all the heart, or else the law is not fulfilled. The heart must be rend, and not the garment, Deut. 10.12. in repentance that is not hypocritical. If our heart smite us, all is not well; 1. Sam. 24.6. 1. john. 3.21. Psal. 119. but if our heart condemn us not, than we have confidence towards God. There is a brawny heart, of the luxurious, and a fat heart, of the careless, and uncircumcised heart, of the unregenerate, and a stony heart, of the obstinate, and a dead heart, of the foolish, and a heart, and a heart, of the dissembler. But none of these hearts are capable of this gladness, which here our Prophet enjoyeth. This must be a contrite heart, which shall not be despised, a ready heart, which is ever accepted, a pure heart, which brings us to the sight of God. For as no grief is comparable to the sorrow of heart: so all mirth that is not hearty, Eccles. 7.5. is but as the crackling of thorns under the pot. S. Bernard tells us of three sorts of hearts, which the Prophet Esay persuades transgressors to return unto. An humble heart, & this is wrought by crosses. A relenting heart, and this is swayed by counsel. A confident, resolved heart, and this is enlarged and continually raised by heavenly meditations, and desires, to a higher measure of gladness. But as the heart is deceitful above all things: so the joy which it affecteth, may be soon mistaken. The laughter of the fool, the self pleasing of the humorist, the merriments of the vainely-affected, the May-games of the multitude, the preferment of the ambitious, the conquest of the revengeful, and the gain of the covetous, are commonly presented to our fancies, under the title of joy and gladness, but (alas) they come not near the heart, or if they fret so deep, it is but to stupify, and rot it. The Philistines made themselves sport at Sampsons' misery, and haman's glad heart, Esther 5. would break, if it vented not itself to his wife, and friends, but ruin soon crushed the one, and strangling set a period to the other. What comfort should then a poor heart find, in Dives sweet meats, and his sour sauce? Or Belshazzar's carousing, and his sad reckoning? A man may be exceeding glad with Herod, Mark. 6.20. Luk. 23. at John's Preaching, and at the sight of Christ, and yet through by-respects, be no nearer to true happiness, than a frantic man to a settled Moderation, or a stage player, to a Crown and Kingdom. For notwithstanding, some of the Heathens strictness, in daring the world's vanities, or resoluteness of others, to purchase fame by their bravery, or the cordials their Masters have given them, cheer them up, & arm them against all common mishaps; the most of them have been appalled, at the approach of death, and the best, in a mammering, what should become of them afterward. Whereas St Steven could pray for his persecutors, Paul desire to be dissolved, the Martyrs embrace the flames, contemn the tortures, weary the Torturers, and all upon this our Prophet's ground. They set the Lord always before their eyes, they found his succours ready, at their right hand, they were sure, that his Holy one had cleared their passage for them, that the Arrest of the grave, and Hell should do them no harm; and therefore howsoever their adversaries roared, their friends failed, the rest of their members past the pikes they passed, yet their hearts were continually glad. Prov. 15.15. 4. This continual Feast, a merry heart affordeth, which if we relish not, as we ought, it argueth some great distemper. Surely pleasure is most correspondent to men's nature, (as our Aristotle tells us) and is attained in the conjunction of the faculty, Eth. lib. 7. c. 1. with his desired object. But where may that object be found in this world, which shall give the heart sat is faction? The Preacher was wise enough, to have fastened on it, if this life had afforded it; but his long experience brought him to this short issue, that riches, and glory, and health, and beauty, and knowledge, and applause of all the world, are but so many pageants of flitting vanities, which are attained most commonly, with much travail, and grief, and loss, before the heart can take a full survey of them. O what a difference may there be discerned, between external delight, and this inward gladness? This is the true Pratum spirituale, the spiritual meadow, the Paradise of the soul, that Heaven upon earth, that haven of happiness, which devout men, in all ages, have felt, and desired. Amongst the fruits of the spirit, which the Apostle recseoneth Gal. 5. This joy of the heart, is ranged in the first row, as daughter to love, and sister to peace. Corn, and wine, and oil, may affect the labourer, Psal. 4. but nothing like that gladness of heart, whih flasheth from the light of God's countenance. Psalm the 4. Meat and drink may please the appetite of the hungry, but the king doom of God, consisteth not in such things, but in righteousness, and peace, & joy, in the holy Ghost, Rom. 14. Wherefore (as jehu said to jehonadab) If thy heart be right, as my heart is with thy heart, let us on together, in this our Prophet's chariot, for a farther discovery of this hidden treasure; which here is at the tongues end, in the second place to be spoken of. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 And my glory rejoiced.] As out of the abundance of the heart, the mouth speaketh; so the heart, shall no sooner indite a good matter, but the tongue, will be the pen of a ready writer. He that shall make a doubt why I express this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifies glory, so indifferently by the word tongue, may find it not only in the 72, but also in the Apostles translation Act. 2.26. And the trope, is elsewhere usual, Gen. 49.6. unto their assembly, my honour, or glory, be not thou united. That is, God forbidden, that my tongue, should ever approve of Simeons, and Levies bloody fact; So Psal. the 30.12. how can that be otherwise interpreted, then of the tongue, My glory shall sing praise to thee, and not be silent. The reason of this kind of speech, is given by some, for that the especial office, of the tongue is, to set forth God's glory: or that, the inward worth of the mind, is most commonly vented by speech; Moller. whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken by others, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the light of the mind, the tongue, being the best member, and the worst according as it is employed. It is placed (as the Anatomists tell us) between the Brain, Laurent. and the Heart, that it should faithfully relate the conceits of both. And moistened it is, with a natural glibnesse, that it stick not to the roof of the mouth, when the truth should bespoken; and on the other extreme, lest it should overlash, it is kept within its compass, with a guard of teeth. That therefore which a bit is for the guiding of a horse, or a helm for the stirring a ship; the Apostle maketh the tongue to be in regard of the whole body. The managing well of this little member, is the securing of all the rest. If this be once fired from hell, it defiles the whole body, brings with it a world of iniquity, and sets the course of nature, in a combustion. And how hardly it is reduced to temper, when once it hath gotten a habit, to be disorderly lavish, the Apostle Saint james, in plain terms tells us. Every kind of beasts (saith he) and of birds, and serpents, and things in the sea, is tamed, and hath been tamed, but the tongue can no man tame, it is an unruly evil, full of deadly poison. Therewith bless we God, and therewith curse we men, which are made after the similitude of God. Seeing then the tongue is so indifferent in itself, to be abused, or well employed; why shouldest thou lose it rather to mischief, (saith S. Augustine) then restrain it wholly to set forth God's glory? De Nat. & Grat. Wilt thou be choice of thy meats, to content thy palate, and careless of the words, which thy tongue shall utter? The Heathen will tell us, that words, must be sown as seed, Senec. Ep. 28. not confusedly, in heaps, for that were waste, but distinctly scattered, that they may grow, and bring forth fruit. A River overflowing the banks, and a tongue overlashing, gather nothing but filth, and dirt, as a Father makes the resemblance. It were easy to exceed, in a theme so plentiful; God confounded the tongues at Babel, for the separating of those Rebels; but conferred the gift of tongues, in the new Testament, for the gathering of all Nations into one Church, to glorify one God: and those appeared fiery, not to sing the innocent, but to turn all carnal fuel, into ashes. How should we hear God's word, where there is no tongue to speak? Or what communion could there be among the Saints, where there wanted utterance, to express the heart's consent? When the feet are at a stand, the hands bound, the rest of the members unwealdy to do God service, happy it is for us, that the tongue is free, to glorify him in ourselves, and express, to the cheering up of others, what the heart thinketh. 6 But it too often falleth out (Beloved) that this glory will be wanting, when the heart is otherwise engaged, and the tongue be prattling of that, which the mind never conceited. Nat. Hist. l. 6. c. 30. Pliny tells us, of some fare in the East, that had no tongues at all. And Diodorus Siculus of others, Hist. l. 2. c. 1. toward the South; that had two tongues in one mouth, so distinctly parted, that at one, and the same instant, they could oppose and answer. What credit is to be given, to such relations, I need not admonish, but better (perchance) it were, to have no tongue at all, than a heart, and a tongue, deceitefully divided, and the gladness, or grief of the one, not expressed, but dissembled in the other. What should I speak of the gross flattery, or virulent backbiting; or open railing, or corrupt communication, or (that which is worst of all) the impudent lying, and damnable swearing, and blaspheming, of these degenerate times, which a Christian heart trembleth to conceive, and the tongue to utter? Thou hast loved to speak all words that may do hurt, O thou false tongue, Psal. 52. therefore shall God destroy thee for ever, he shall take thee, and pluck thee out of thy dwelling, and root thee out of the land of the living. I make no doubt but one of the reasons, why our Prophet is called a man after Gods own heart, was for his plain sincerity, without closing or glozing; and the faithful agreement of his heart, and tongue together. For when his heart melted like wax in the midst of his body, his tongue strait cleaved unto his gums, Psal. 22. and if his heart be once hot within him, at the sight of the , the fire must needs be kindled with musing, and the tongue give vent unto it. He cannot keep his tongue from singing, Psal. 39 Psal. 28. when his heart danceth for joy, so violently the heart's belief breaks out, into the mouths confession. But we are either sick of that old jewish disease, to honour with the lips, when the heart is fare off: or else both heart and tongue are so otherwise engaged, that the setting forth of God's glory, shall break no square between them. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nothing is so much affected in these unsettled times, (which Nazianzen long sithence observed) as that Athenian Itch of bartering news, and fiddling about matters, that least concern us. Are your minds set upon righteousness, o ye congregation? and do ye judge, the thing that is right, o ye sons of men? Where are then our Mictams of David, in sounding forth the Lords praises, by recounting the wonders he hath wrought, for the settling of our salvation? why are our discourses so wide from the chief point, we should be talking of? If the round world, and all that is therein, the blessings, we daily enjoy, the dangers, we continually escape, the noble works, we successively behold, and hear of, yield not matter sufficient for the tongues glorying: yet the meditation of the happiness to come, should fill the mouth with laughter, Psal. 126 and the tongue with joy, this apprehension should secure the lumpish flesh, through a joyful hope. Which is the third circumstance, (as you may remember) that presented itself to our former consideration. 7 My flesh also shall rest in hope.] As Aaron's ointment distilled from the head to the skirts of his clothing, Psal. 133. so God's blessings are imparted, from one member to an other. The method in Arts, will lead us from the beginning successively, to the end: but divinity gins in the middle, and thence, (as from the centre) most commonly draws lines, to the whole circumference. Here we see, how from the heart affected, the tongue glorieth, and from the tongues rejoicing, how the flesh is comforted. If our Saviour wash but the Disciples feet, john 13.10. the whole body, shall be held as cleansed, so diffusive is that good, which the holy Ghost communicateth. The body shall be partaker of the soul's happiness, and at length, bless the time that ever it came to be the casket of a jewel so precious. A strange matter, that the flesh which is here so rebellious, should presume on such quiet hereafter; The flesh which is the grandmother of original corruption, Gen. 6. Gal. 5. the mother of so many actual mischiefs, the confederate with the Devil, in the most of his temptations, plots and invasions, which profiteth nothing, jam. 1. john 6. Rom. 7. 1. Cor. 15. joh. 6. hath no good thing in it, nay, is as it were death itself, and cannot inherit the Kingdom of God; should not only escape unpunished, but also rest, and rest in hope, and hope with confidence, and be confident in the expectation of a joyful resurrection. Notwithstanding yet you hear, what our Prophet saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the heart's gladness, the tongues glorying, the soul's happiness is not all, but besides this, the flesh] which is so frail in life, so fearful in death, so forlorn in the grave, also] that flesh of mine shall dwell in the dust securely. Where by flesh, he means not fleshly lusts, which fight against the spirit, but the body as it is separated from, and opposed to the soul. To such a carcase, howsoever laid low, and dissolved, there is hope of a restoring. And this (no doubt) was the reason, that after the soul was departed to its last home, a respective care was had, for interring the corpse, amongst all Nations, that ever professed civility. How solemnly among the jews, were the Patriarches buried together, in the cave of Machpelah? To be laid in the sepulchres of their Fathers, was counted a blessing to posterity; but to be left to be meat for the fowls of the air, or a prey, for beasts, 1. Sam. 17. was the terriblest thing Goliath could think upon, to affright David with. Much are the men of jabesh Gilead commended, 2. Sam. 2. for recovering the carcases of Saul, and jonathan, from the walls of Bethshan, and honouring them, with a decent funeral; whereas it is added to jehoiakim, as the extremity of disgrace, and misery, that he should be buried, with the burial of an Ass, drawn, and cast forth beyond the gates of jerusalem. jer. 22.19. All which proceeded from the hope, which our Prophet here relieth on. For to what purpose, were erected Tombs, and Pyramids, or other the like Monuments, anointings, Embalming, Baptizing, or Washings of the dead used, (as the Apostle argueth 1. Cor. 15.) but to testify the confidence, they had, that the dead should rise again? upon this, job sets up his rest, Cap. 19 26. though after my skin, worms destroy this body, yet in my flesh shall I see God. The same quietus est is brought forth by Martha, as the general assurance, of the people of God, amongst the midst of Pharises & Sadduces: I know that my brother shall rise again in the resurrection of the last day, john 11. 8 Thus they comforted themselves; in the loss of friends, and animated their trembling flesh, against deaths ghastly looks. But our provision for the flesh, is in another kind. We feed it deliciously, cloth it pompously, no preservation or recreation shall be neglected, no physic thought too dear, or troublesome, to give it the best content. But how it shall be disposed in the grave, and provided for the call of the last trump, it puts us into a melancholy to consider, and bewrays the little hope we have, of our future hope hereafter. I suppose it would grieve any of us all, to see a Church converted unto base offices, or holy things polluted by luxurious or superstitious Miscreants; but know we not that our bodies are the temples of the holy Ghost? and should there be no care taken, for the keeping of these vessels pure, and presenting them in the most decent manner, to their Redeemer, and Saviour? 1. Thes. 4.4. What hope may he have for rest, that purposely thrusteth himself, into unnecessary tumults? Or what happiness can he promise his flesh hereafter, that all his life, hath abused it, to all uncleanness, and iniquity? This privilege of the flesh's rest, and Resurrection, Tertullian earnestly pleadeth, against the ancient Heretics. Lib. de Carnis resurrectione. They have scriptures saith he) by heart, by which the flesh is vilified, but little consider other passages, where its dignity is expressed. They read that all flesh is grass, and quote the place in Isaiah; but the same Prophet could have told them, that all flesh shall see the Salvation of the Lord. Out of Genesis, they will urge the Lord speaking, that his spirit shall not always strive with men, because he is but flesh; but joel relateth a promise, to salve all this, Cap. 6. C. 2. I will pour out my spirit upon all flesh. How are these things reconciled? Non Carnis substantia, sed actus inhonoratur (saith the same Father) doubtless it shall go the better, with the substance of the flesh, the sharper its rebellions are reproved, and subdued. But the main use of this Doctrine is, against the terrors of death, where there is most need of encouragement. What was that which made the martyrs so resolute, to confront all torments, but the persuasion of the souls better estate, and the securing of the body, for a happier condition. Say they were to be sawen a sunder with Isaiah, or stoned with S. Steven, or to be dismembered into a thousand pieces, with popish powder plots, could they be better armed, then with this meditation, that their flesh should rest, and rise to the confusion of their deadliest enemies? Art thou vexed with continual diseases; or pined with penury, or oppressed by tyrants, or stabbed (as it were) at the heart, with remediless crosses and calamities? Have the pains of Hell beset thee, and the snares of death encompassed thee round about? O thou of little faith, wherefore dost thou doubt and sink? Can thy soul do amiss, when thy body shall rest in hope? And shall a momentary brunt dismay thee, that shalt be recompensed with the fullness of joy, in the Lord's chamber of Presence? S. Augustine observeth in his 22. book de Civitate Dei, and 5. chapter, three incredible things, which the Heathen, at the first spreading of Christianity, could no way gainsay, yet were loath to acknowledge. First, it could not sink into their conceits, that Christ was raised in the flesh, and so ascended into Heaven. Secondly, they stormed that the World believed, a thing so incredible. But that which perplexed them most was, that a few, ignoble, and unlearned fishermen, should have that power, to bring diverse of their best scholars, to think so, and persuade others. But these were not acquainted with our Prophet's ground; For why? thou shalt not leave my soul in Hell.] which had his warrant from Heaven, that all Christians must stand upon, and succeedeth in the next place to be examined. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For thou wilt not leave my soul in Hell.] About these few words, we have a world of wrangling; what they properly signify, and how they are here to be taken, upon the Ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which primarily imports, a breath of life, sometimes the whole living man; other times the soul, and its faculties. In a passage or two, a dead Carcase may be understood. Some new writers have taken the vantage, to clap up those two Periods together, and bury them in one Sepulchre. For with these men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall not signify in this place Hell, the place of the damned, but the Grave only, wherein the Carcase corrupteth, or at least, the state of the dead, which consisteth in the soul and bodies actual separation. So that the latter member here, should be but an explication of the former, and the whole sum, according to this sense. Thou shalt not leave my soul in Hell] that is myself, to remain in the sepulchre, but free me therein from Rottenness and Corruption. Thus Caluin and a great number of our Reformed writers, who deservedly are highly esteemed of us. But that which S. Augustine answereth S. Hierome, Ep. 19 alleging many Authors to prove that S. Paul's Reproving S. Peter to his face, Gal. 2. was but a kind of dispensable untruth, in regard it was not like, that S. Peter, would so dissemble, as it was objected, Ipse mihi (saith he) pro omnibus immò supra hos omnes, Apostolus Paulus occurrit (dent veniam quidlibet aliud opinantes) Ego magis credo tanto Apostolo, may be my Apology, for not admitting this interpretation, howsoever plausible and learnedly defended. S. Peter in the 2. of the Act. v. 31. purposely repeateth these words, and expoundeth them severally, in this manner, He] that is David, seeing this before, spoke of the Resurrection of Christ, But what spoke he? that his soul was not left in hell, neither his flesh did see corruption; where for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, words seldom used in the greek, but to express the soul of a man, and Prison of the damned. where to prevent (as it were) such blending of words, and things together, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or soul in the first place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or flesh, is opposed. And in the second their Attributes are as clearly distinguished, the soul was not left in Hell, the flesh was not to see corruption. Serm. 74. ep. 99 & 57 q. 1. & p. 15. Beda. Fulgent. etc. In which interpretation, S. Ambrose, Augustine, Hierome, with the rest of the Fathers, and Schoolmen generally agree. And what needs other figure flinging, to find out Novelties, where the native sense brings with it no absurdity? I must crave pardon therefore in this cause, if I forsake the Sons, to follow the Fathers, and prefer that, I take to be our Apostles interpretation, before all latter Comments whatsoever. The soul then understood, for the immortal part of man, and Hell, for the place of the damned, we have the first main ground of our Prophet's triumph; to wit, an undoubted assurance, for the freeing of his soul from Hell, by the victory of the blessed seed, which was to descend thither, as a Conqueror to bruise the Serpent's Head, and return, to tread out the path of life, to all believers. Against this some suppose they have unanswerable arguments in the word leave] which thus they prosecute. If David's soul were not left in Hell, than it was there, and Christ came not thither, for that is denied by the Apostle to have befallen Christ, which happened to David. But S. Augustine long since, hath fitted us with a solution in his 99 Epistle to Evodius, concerning this argument. Solvipossunt laquei venantium, ne teneant, non quiatenuerunt. We may break through (saith that good Father) the hunter's snare, not because they have caught us, but that they caught us not at all. In like manner David's soul may be denied to be left in Hell, not that he was ever there, but because he was thereto liable, if Christ had not interposed. Would any man gather from the speech of God to Abimelech; Behold thou art but a deadman, Gen. 20. that it argued he was dead indeed? or rather that he deserved so to be, and should surely look for it, if he proceeded to wrong faithful Abraham, in his wife Sarah. Why then may it not stand by the same analogy? David was not left to that dungeon, into which Gods justice through sin would have cast him, if Christ's descent had not freed him, by a plenary and victorious satisfaction. Christ then alone did the deed, but David, and all the faithful, both before, and after, receive the benefit: his sufferings, were our Acquitting; his death, our life; his descending into Hell, our freedom from thence. Of his soul therefore, our Prophet speaketh principally, but of his own, by a consequent. 10. My soul.] Notwithstanding, diverse had rather hazard an Article of their Creed, then acknowledge this for good. And surely (Beloved) if we sail in this proof, the rest will be sooner deluded. And here, I must profess with Musculus upon these words of my Text; In Ps. 16. I am not ignorant how diversely learned men do think: It is so mewhat obsoure indeed (saith he) and subject to many disputations. But yet no godly man upon such an occasion, will, (I trust) resist, or offer violence to the Apostles words: Thou shalt not leave my soul in Hell] But desire rather God, for the understanding of it. And in the mean time with a single faith, cleave to the Word of Truth, although he cannot clearly perceive, the Manner how it was performed. For mine own part, though I ever took that of Basil for an especial goodrule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nothing is so proper to a Christian Bishop (I may extend it to every good Christian) as to be a peacemaker; yet to balk an Article of our faith, when just occasion leads a man to profess it, in a fit Auditory; were to neglect that Injunction of the Apostle; Be ready always, to give an answer to every man, that asketh you, to give a reason of the hope that is in you, with meekness, and fear, 1. Pet. 3.15, and to lay open a gap, to such scoffers as Bertius, and the like, that we conceal a certain kind of cryptical divinity among ourselves, which we are loath the world should take notice of. In this Point, those that know the confused heap of Authors, & their differences, will pardon me, if I pass by more, than I shall speak; especially, the time and place so confining me, that I must not exceed the one, or forget the other. In a generality therefore, among these that dissent, concerning the article of the descension of our Saviour into Hell; some discredit it, as crept in, from the margin, into the Text; Others reject it, Beza in Mat. 27. ver. 52. as a kind of a legendary Narration. To strengthen the first suspicion, no Confessions, or Counsels, or Authors, have been unrifled by Lavater, and Parker, and others. But few have fallen into the Intemperancy of the latter, besides Carlisle & Broughton; who are rather to be pitied, then confuted. S. Augustine is peremptory, & that upon this ground of my text, Ep. 99 who but an Infidel will deny that Christ was in Hell? And Calvin is clear, that the omitting of this article would shear off, Instit. l. 2. c. 16. §. 8. a great deal of the fruit of our redemption. Neither is it material that diverse Churches, for a long time, had it not, and some Confessions in Councils, have omitted it. For if such an exception, should pass for currant, it would go hard (as we all know) with diverse parts of Canonical Scripture. Rather, the general acceptance afterward, of those that first wanted it, argueth the Authority it brought with it, to command their assent: and Omissions are not denials, especially of that, which is otherwise supplied. Now to confound this Article, with the former of his burial, as though this were a Repetition of that, by way of explication, were a strange kind of battology (as Calvin well observeth) for such a popular fumme of Divinity, and an exposition, that should exceed the Text in obscurity. The Article standing therefore firm, and distinct, all the difficulty remaineth about the meaning of it, some labouring earnestly for a tropical sense, others, to have the words as they lie in their native signification. Vide Bell. de Christ. l. 4. c. 6. Concerning the Trope, there is further no small difference. Some standing for a Metonymy, expound this descent, of the effect only, and fruit of Christ's death and passion, which others, in a metaphorical sense, transfer to the inward sorrows, and hellish anguish, which in the garden, and upon the cross, he endured. So that the Text, according to these men's conceits must be thus glossed: He descended into hell, that is, either before his death, he sustained the horror of God's wrath, due to us in justice for our sins, or afterward, the Effect of his passion was exhibited in Hell itself, to the perpetual terror of the Devil, and his complices. Last of all, those that stick to the letter, have fallen out about the propriety of the words. One taking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the grave, and withholding, for descending, makes this to be the sense, He descended] that is, he lay in bondage, and was held captive: into Hell] that is, of death, Vid. Lavat. par. 1. c. 8. in the grave. Another travels as fare as Macedon, to confirm out of their Greek dialect in the Lord's prayer, this Interpretation to be proper; He descended into Hell] that is, his soul retired, or departed to the place of blessed spirits, almost as much in effect, as though he had said, He ascended into heaven. The greater part therefore have pitched upon a real descent into Hell, properly taken: but between these also, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a great gulf fixed, that keepeth them from concurring in opinion. The Papists maintain, he descended to free the Fathers out of Limbo, where they were formerly imprisoned, as in a skirt or gatehouse of Hell. Others, only acknowledge in it, his spoiling of principalities and powers, & making a show of them openly, by triumphing over them, as the Apostle himself speaketh, Col. 2.15. Infinite it were to fift all particulars, or to except against all fancies, my purpose is rather to settle the wavering, then to go about to reduce every wilful wanderer. 11. And first, it will be granted on all sides, that whatsoever sufferings, required as due for our ransom, were undergone by our Saviour in this life, and fully accomplished in his death. Whereupon the false fire of some, is quite extinguished, that Christ descended in soul to suffer; as destitute, at length of any fuel to maintain it. Secondly, none deny but that the anguish which our Saviour endured for our sakes, was greater than all creatures could sustain, or conceive of. Calvin is blamed by some, for exaggerating it too much; but let all things be rightly considered, he hardly (to my understanding in that point) goes beyond his warrant. For he never affirmed that Christ despaired, or suffered the torments of Hell (which some would willingly wrest from him) but only hellish torments, in regard of the bitterness of his agony. Not that ever he came, under the lash, in Satan's prison, as a malefactor; but that he endured the frown of an angry judge, as a surety for those, who had so deeply run in arrearages. Where the Godhead left him, not to despair, but to suffer; and the manhood struggling in the combat, cries out, as forsaken, to be the sooner relieved. All which when we freely allow, his followers must not thereupon thus infer, Our Saviour in the Garden, and on the Cross endured hellish torments, equal, at least in bitterness, to those of Hell: therefore after his death, his soul descended not into hell; for than they mistake the point, it being not, what Christ suffered in this life, but what became of his soul, in the Interim between his passion and resurrection. I find in my Creed in plain terms, as also in that of Athanasius, incorporated to our Church Liturgy, He descended into hell. This particular amongst the rest, my Sureties in Baptism have undertaken, that I should profess. To this we have all subscribed in the third Article of our Church. All our approved translations, hold us to it. My Text, expounded by S. Peter, in express terms (according to my understanding) warranteth it. The Fathers and Schoolmen, generally concur with us. The most part of our Reformed writers approve it; and those that are otherwise persuaded, bring no unanswerable reason to oppugn it. For what force hath that, they commonly allege? Ob. This Article may be suspected, as foisted into the Creed? Answ. By the same liberty discredit all the rest, set at naught all Antiquity, and call every thing in question. Ob. But you understand that literally, which had its truth only in a figure of speech. Answ. So I am taught to do by S. Augustine, and all Divines, that have lighted their candles at his lamp, when no absurdity thereupon follows, & the liberty to the contrary, would give way to greater inconveniences, Ob. in other verities. But there is no end (say they) why after our debt was paid on the Cross, our Saviour should so descend. Suppose I conceive not the end or reason, Answ. should not my faith rely on the weighty authority, that saith, it was so? Many things we must believe, which exceed our capacities, not that the thing is, but in what manner it is. This prying into the reasons, of things not revealed, hath vexed the Church with many unnecessary dissensions. What quarrels have the Schoolmen raised, by broaching such quiddities? and how hardly have we escaped the combustion, that Arminius meditations, with our reading, Vorstius liberty of prophesying, some others misinquiring, whether Christ's active or passive justice, sufficed for our justification, hath kindled amongst our neighbours? Notwithstanding our Divines, in this cause, have so answered, that it might suffice any moderate demander. Christ descended (saith learned Zanchius) into that most dark, and wretched place, not there to suffer any thing, but to begin his triumph, over the power of the Devil. And this opinion of the Fathers (saith he) I dare not condemn, sith it is not repugnant to the sacred scriptures, and hath likely reasons, Ver. 8.9. upon the 4th Chap. of the Epistle of S. Paul to the Ephesians. Nay, Bucanus (a compiler as it were of Calvin) and in this point also, sticking to him, in the censure of that we hold, hath no more to say, but this, Non audeo damnare, quando non pugnat cum sacris literis & nihil habet absurdi. I dare not (saith he, in his 25. common place) condemn that tenant of the Fathers; seeing it containeth nothing repugnant to holy writ, nor brings with it any absurdity, for surely in such cases, the consent of Fathers, is not lightly to be regarded. But these men tell us, Ob. that Christ commended his departing soul, unto his Father's hands. Answ. As though it were out of his hands, when it triumphed over hell and Satan. Ob. But how could he then keep touch with the Thief, to meet with him the very day of his passion in Paradise. Answ. S. Augustine will tell us according to his Divinity, or happily (as Titus Bostrensis saith, on the 23. of Luke) he settled first the believing thief, and then descended afterward. Both these things might be well done, and seeing we read both, why should we not believe both? I spare the quotation of Fathers, Councils, Schoolmen, whole reformed Churches, most of the eminentest writers since the Reformation, that have concurred upon this point, as I have delivered it; both for easing your patience, my self, and him that is to be your Remembrancer. As Christ died for us, and was buried, so also it is to be believed, that he went down into Hell. Art. 3. My conclusion shall be that of S. Augustine's; Christ's Divinity, immediately after his passion, was (as it was ever before, and so continueth) every where, his body rested in the grave, his soul descended into hell; Locally, our Church ties us not to say, but really and truly, it surely meaneth. That the devil, who had tempted and insulted over him by his ministers, the damned who had contemned him, non quasi verbis, sed praesentia (as learned Zanchius expounds the Fathers) not by hearsay only, In Ephes. cap. 4. v. 9 but by his victorious presence might be fully convinced, and his chosen legally freed. That in their own home, to their eternal confusion, he might once for all, give the fullest notice of this concluding and canonical expostulation; I have trodden the winepress of my Father's wrath alone, satisfied his justice, paid the ransom for my chosen. O death where is thy sting? O grave where is thy victory? O Devil where is thy malice? what part have any of you, in this soul of mine? Or what exception can your hellish repining take against it? By the carriage of this whole business, scholars may learn Moderation, not to censure them presently for Heretics, who in expounding such hidden mysteries in any sort dissent from them. Others, not to be offended at every difference amongst the learned, especially, where there is consent in the main, and the Revelation (as often it may fall out to be) is not so manifest to curb curiosities. All may cheer up their souls, with our Prophet's confidence; Praise the Lord O my soul, which saveth thy life from destruction, & hath freed thee from that place of horror; by triumphing in thy nature over it. Which is to be extended also further, unto the body, as it followeth in the last place, to make up the conclusion. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. Neither shalt thou suffer thine holy one to see corruption] As our Saviour's soul triumphed over the powers of darkness; so his flesh, was to be free among the dead, from the least taint of corruption. B. Bilson. For his body and soul (saith a Reverend writer) were appointed to be superior to all contrary powers; that is, the soul, to hell; the flesh, to the grave; and from both was Christ to rise, as subduer of both. That he might sit in his heavenly Throne, as Lord over all: not by promise only, as before, but by proof also, as appeareth in his Resurrection. Some would have this to be only a repetition, or reason, of that which went before; David was to be freed from the grave, because Christ saw no corruption: which sense, howsoever it be true in it this Text will not bear, as proper. We must repair therefore to S. Peter, in the second of the Acts, and to S. Paul in the 13. and thence learn, the right meaning. Who both disprove the common error, which understood it only of David, by this one sensible demonstration. All the world might see, by looking into David's sepulchre, that his body was turned to dust, through corruption; it could not therefore be said, that he was that holy one, who was to see no corruption. It must needs therefore be some other. This could be no other, than the Messiah; whose Resurrection the third day, before his body could be corrupted, they had reason to bleeve, seeing David had so distinctly foretold it. Whence we may plainly gather, that all the Immunities, that David here standeth upon, as his freehold, came to him but at the second hand. This holy one then, was Christ, this privilege not to see corruption, was peculiar only to his sacred body. All the faith full hold it of him in Capite; when it is attributed to David, it is no way to be understood or his person, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the fruit of his loins, as S. Peter speaketh. Take therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which all our Translatours following Peter, and the 72. render Holy one) either for corpus sanctificatum, as the Interlineary Gloss, or for a Favourite, whom it pleaseth God especially to grace, as Beza, or for one, that being al-sufficiet in himself, most bountifully dispenseth his favours, as Piscator, It will come all to one, that his body in the grave saw not, that is, felt not, tried not, endured not any corruption; Corruption (I mean) of putrefaction, or turning into dust, not dissolution of soul, and body (as Athanasius well distinguished.) For where the Soul triumphed, over powers of darkness, the body slept in the grave, in expectation of its speedy return; which accomplished the third day, there ensued upon it immediately, this victorious Resurrection, which our Prophet so much rejoiceth here to foresee, & we on this day, do thankfully celebrate. 13. And now what belongeth to us (Beloved) but to let pass all unnecessary trifles (as what became of the blood, that was spilt on the ground at our Saviour's circumcision? and the opening of his side at the cross?) and seriously, to fasten upon that comfort, which here is proposed unto us. O Lord (saith S. Bernard) I have but two mites, my soul, and my body, with these I dare not trust myself, and therefore, I cast them into thy treasury, as knowing then, they shall be in safe custody. That which was proposed in a vision, concerning JESUS the son of josedeck (who by interpretation, is the Just one of the Lord, in the 3d of Zachary) is here fully accomplished (according to S. Hieromes' application on that place.) The filthy garments, wherewith he was clothed for our sakes, are taken from our Saviour. And now he showeth himself a King, & hath put on glorious apparel. 2. Sam. 23. Among the Worthies of David, we read of one Benaiah, that went down & slew a Lion in a pit, in the time of snow. But this is but a cold Model of that victory, of the Lion of the Tribe of judah, over that roaring, and devouring Lion, in the pit of Hell, and the Grave. There are none (I suppose) that hear me this day, but are, or after may be vexed, with discontentments, and feel a necessary decay, of this earthly Tabernacle. But alas, (beloved) what remedy may serve us in this world? Look further therefore, with our Prophet (whosoever thou art) that expectest true comfort, and take these grounds with thee, which shall never fail thee. Christ's soul hath conquered, and triumphed over the sorrows of Hell, that thou shouldest never be enthralled to them; and his body hath shaken off the shackles of the grave, that thine (in its due time) might enjoy the same freedom. Beloved, we were all in worse case, in regard of eternal death, than Peter was (in the 12. of the Acts) bound with two chains, and lying between two soldiers, with a guard before the prison door; surely to be executed, the next day after. But our Saviour comes in stead of the Angel, and raiseth us up; the chains fall off, the Iron gate, (which was held impregnable) opened of its own accord, and the way of life, which leadeth unto the fullness of joy, is chalked out unto us. And are not our lots now fall'n unto us, in a good ground? and is not this, a goodly heritage? Let us thank the Lord therefore, for giving us so often, this effectual warning, and set him at our right hand, and then we shall never be moved. So leaning with good old jacob, upon the top of our staffs, and giving up the last gasp, we may confidently conclude, with our Prophet, in the end of Psal. 4. I will lay me down in peace, & take my rest, for it is thou Lord only, that through the victory of thy son over hell, & the grave, makest me dwell safely. Which God grant of his mercy, we may constantly do, for his son Christ jesus sake, to whom with the Father, & the blessed spirit, be all Honour and Glory, now and evermore. AMEN. THE CHRISTIANS EXPECTATION. A SERMON PREACHED AT THE COURT. BY JOHN PRIDEAUX, Rector of Exeter College, His majesty's Professor in Divinity in the University of OXFORD. OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. 2. PET. 3.13. Nevertheless, we according to his promise, look for new Heavens, and a new earth, wherein dwelleth righteousness. 1 THe first word of my text, Nevertheless] sends us back for the fuller meaning, to some what that went before. That was a serious caveat, of our Apostle, to beware of five sorts of people, who would turn us, out of the good way, the preaching of the Gospel had prescribed. Those, Cap. 2. Y. 1.2.3. in the beginning of the former chapter, ye shall find to be; First false Prophets, or teachers, who privily shall bring in damnable Heresies; denying the Lord that bought them. And many shall follow their pernicious ways, by reason of whom, the way of truth shall be ill spoken of, and through covetousness, shall they, with feigned words, make Merchandise of you. Secondly, Presumptuous, and self-willed detractours, that despise government, Ib. 10.12. are not afraid to speak ill of Dignities, and as natural brute beasts made to be taken and destroyed, speak evil of the things, they understand not. Thirdly, sensual Epicures, that count it pleasure to riot, Ib 13.14. having eyes full of Adultery, that cannot cease from sin. Fourthly, falsehearted undertakers, like Balaam the son of Bosor, who loved the wages of unrighteousness, tampering much, Ib. 15. and performing nothing; not so wise as the Ass he road upon: and this whole mess, we have in the former chapter. But the fift sort follows in this, more desperate, than any of the former, for these are Scoffers and Atheists, 3.3. that mock at Religion, and bent all their learning and wit, to dispute against it. Tell them of the end of the world, the resurrection of the dead, or the coming of Christ to judgement: these will reply, for aught they can perceive, V 6. things stand as they did at the beginning, and so are like ever to continue. For since the Fathers fell asleep, the sons have followed in the same trace, and in the revolution of so many thousand years, there hath appeared in that behalf, no great show of change. Now against such miscreants, our Apostle binds his main forces, and stirreth up his dispersed countrymen, to stick close to the holy Prophets and Apostles. For assure yourselves (saith he) that as the world, had a beginning, and once perished by water: so hereafter, it shall have an end; V 6. and (whatsoever these mockers prate) be consumed with fire. Neither think you this time long a coming, V 7. for though it seem so to us, it is otherwise with God, to whom one day is as a thousand years, and a thousand years, V 8. are as one day. It is his long suffering (as it were) that puts back the clock, that we might take the opportunity to repent, and be the better provided. But come it shall, and that suddenly, as a thief in the night. V 9 Appear it shall, and that most terrible, V 10. when the Heavens shall pass away with a great noise, the elements melt with fervent heat, this earth, and all the stately buildings and works therein, shall be utterly burnt. But howsoever this universal combustion, shall ruin the fabric of this world, and involve those desperate wretches in it, that set their hearts upon it; yet you, it shall not touch at all, to procure you the least trouble. Let the foundations of the earth sink away, under our feet, our habitations totter about our ears, the air fail our nostrils, the Heavens above, to cover us, or to give us light. Nevertheless we shall not be unprovided of a better habitation. For we, according to his promise, look for a new Heaven, and a new earth, wherein dwelleth righteousness. 2 My Text therefore sets forth the helps and hopes, that every good Christian may depend upon, when all this world fails him. In which, may it please you to observe 1. His Exemption, in these words; Nevertheless we.] 2. His Evidence, he hath to show for this Exemption; God's promise: According to his promise.] 3. The Tenure, or Manner of holding this his evidence, it is not in possession, but expectation: We look for] 4 The contents of this Tenure: New Heavens, & a New earth.] 5. The excellency of those Contents: wherein dwelleth Righteousness.] What can the heart of every true Believer more desire, than here is put home unto it? What can be more firm assurance, than here is laid before us? The Horrors of the last Assizes, be they never so terrible; thy unquestionable Evidences shall quit thee. Let this world's uncertainties be never so dangerous, thou canst not be put by thy Expectation, for future possession. This Possession is no less, than the perpetual inheritance of New Heavens, and a New Earth: not liable to quarrelling or Law suits, which this world is full of; because in that dwells righteousness, without shadow of change, or interruption. Of these Particulars, as they lie, as God shall assist me, and your Christian patience, with the time, give scope. And first of the first, which is the true Christians Exemption, included in these words: Nevertheless we] 3 The particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Original, for which we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriac, is not here so much continuative, as adversative; opposed to the dangers▪ before mentioned; Notwithstanding though all the world be in Combustion, and the wicked in the utmost despair, cry to the mountains to fall upon them, and the Hills to cover them; yet with the followers of the Lamb, it shall go well; they shall then be exempted, both from troubles, and terrors, which showeth the unspeakable privilege of God's servants, above all the world beside. Just as in the hideous storm of fire and Brimstone, upon Sodom, and the cities of the Plain, God remembered Abraham (saith the text) and sent Lot out of the midst of the overthrow: So in this universal and final destruction, the children of God, shall be remembered. As Daniel in the Lion's den, they shall be rescued, not a hair of their heads shall be singed, nor smell of fire pass upon them, as happened to the children, in the Babylonish furnace. David in the 91. Psalm triumphantly sings out this Privilege; Who so dwells under the defence of the most highest, shall abide under the shadow of the Almighty: His wings shall protect him, his feathers shall cover him, his faithfulness and truth shall be his shield and Buckler. The snare of the Hunter, the noisome Pestilence, the Noon Devil, (as both the 72. and the vulgar give it) or as the Chalday Paraphrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Daemon Meridianus. the whole company of Devils, when thousands shall fall besides him, and ten thousands at his right hand, shall not come near him. Lions and Adders, and Dragons, shall be securely trampled under his feet. For he shall give his Angels charge over them, to keep them in all their ways. And howsoever worldlings think, and speak contemptuously, of this sort of people; yet the Apostle gives them their due, that they are a chosen Generation, a Royal Priesthood, a holy Nation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Pet. 2.9. a purchased company, by no less than the dearest blood of our Lord and Saviour Christ jesus. If these mourn, they shall be comforted, when they weep, Math. 5. God will wipe off their tears: Rev. 7. They startle not, or shrink, at any evil tidings: Though they walk in the valley and shadow of death, Psal. 112. Psal. 23. there is a rod, and a staff, that frees them from disasters: when all worldly protection, and supersedeas'es, prove out of date: Titles of all civil honour have their period: Laws and statutes of men, may no longer privilege, than this Exemptio clericorum, will be of perpetual force, and retain his full power, strength and virtue, Nevertheless.] 4 Clemens Alexandrinus out of this doctrine, dehorteth all from unseemly carriage, Orat. adhort. ad Gentes. as detracting much from such privileged persons, whom the Lord hath graced with these excellent immunities. And how should earthly greatness exalt itself (saith S. Hilary) when this greater dignity is slighted, In Psalm. 18. wherein all God's people are sharers? Our kingdom is (saith Saint Ambrose) that Christ, In locum. with the father and the holy Ghost, should reign in us. If we by this means are Kings, why make we ourselves slaves, to our inordinate desires? If Priests, where are the sacrifices of a troubled spirit, of a broken, and contrite heart, of prayer, and praise, and thanksgiving, of alms deeds, and other good works, that we should offer continually unto him, that hath made us so? Servaunts freed, through ingratitude, (say the Lawyers) may be plucked back to their former condition: and privileges (we know) abused, may be soon forfeited. O how stiff, and peremptory, we stand for any temporal Immunity, and how little notice is taken of this protection and exemption, which in the last and terriblest Parliament, will only pass for current? He that is wise will ponder these things, and thankfully frame in his heart, these or the like pious meditations: Lord what sawest thou in us, to prefer us, before so many others? That when all the world shall be dissolved, our estate shall be bettered? How cometh it to pass, that among so many nations, we should have the light of the Gospel amongst us, (as at this day) so long, so peaceably, under so constant and gracious Defenders of the faith? What virtue of ours, hath effected this, that of those which profess Christianity, we should enjoy it purged from Idolatry and superstition, wherein so many of our neighbours lie so dangerously entangled? You might make out the rest, (Beloved) by descending to more particulars. At hearing the same Sermon, why is Lydia's heart opened, when others remain obdurate? The Greek Areopagite believes, when the Roman Gallio cares for no such matter? Certainly somewhat there will be found, to come from a higher and more effectual operation, then is likely to rise from our natural dispositions. Last of all, what comfort can be more cordial, or animating then this; In the midst of extremest dangers, to know our case, to be exempted with a Nevertheless? In the violence of the greatest storm, to find our building founded on the rock: so that we may conclude with David, Psalm 46. God is our hope and strength, a very present hope in trouble; therefore will we not fear, though the earth be moved, and though the hills be carried into the midst of the sea, though the waters thereof rage and swell, and though the mountain shake at the tempest of the same: Nevertheless Christ's little flock, shall find shelter, his vineyard shall be guarded, his chosen be provided for, according to his promise. Which brings in the Evidence, for this Exemption, in the second place to be opened. According to his promise.] 5 Precepts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] Practice, promises, and prophecies, like the four rivers of paradise, stream out of the fountain of holy writ, and compass all that therein is contained. Precepts, are the Lawgivers imperial decrees; which how they have been observed, by those to whom they belonged, Practice showeth in particular examples. Promises, set forth a pattern for the mending of that, which in examples hath been found amiss. And Prophecies of future events, forewarn, both good and bad, what they are to expect, those Reward, the other Punishment. Thus we see in the old Testament, the law of Moses is attended with the Historical books, of josua, judges, Kings, Chronicles, and the rest, to represent unto posterity, how it hath been observed, or broken. Exhortations and Promises in general, succeed in job, David, Solomon, and the rest of the Hagiographi, to sharpen the Church's industry, for the stricter fulfilling of the law. To which the predictions, in the greater and lesser Prophets, are laid; to lead men to the Messiah; who should perfect that which was defective, and bring in everlasting righteousness of faith, spoken of by Daniel, which we now proclaim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 9.24. in the glad tidings of the Gospel. So in the New Testament, the Evangelists give us the precepts mixed with Practice: The Acts Practise, interlarded with precepts; The Epistles, Exhortations, Precepts, and Promises common to all. The Apocalypse, Prophecies in more particular events. Precepts command, Practice leads, Promises assure, and encourage, Prophecies prepare before hand. Nothing in God's book is omitted, that may make the man of God, to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Tim. 3.16. (as Paul tells Timothy) perfect & throughly furnished unto all good works, without the supply unwritten Traditions. Our Apostle in this place, tenders no worse Assurance, than God's promise. But where this promise is registered, particularly, he mentioneth not. Oecumenius, with the Greek fathers, refers us to the 14. of St john's Gospel, verses 2. and 3. to that promise of our Saviour: In my Father's house are many mansions. If it were not so, I would have told you, I go to prepare a place for you, that where I am, there you may be also. This promise must needs be meant of our Saviour's second coming, and is somewhat to the matter in hand. But whether this be that, which our Apostle meant, is more than can be justified. A Translation only there is assured, but New Heavens, and a New earth are no way mentioned. The latter writers therefore, send us rather to Isaiah cap. 65. and the 17. Behold I create new Heavens, and a New earth, and the former shall not be remembered: and the New heaven, and the New earth which I make shall remain: Cap. 66.22. Here we have the words, but the sense (according to most Interpreters) reacheth no farther than the times of the Gospel, in the new Testament, wherein all things being made new, a new creature, a new lump, a new man, a new Covenant, a new spirit, a new heart, a New and living way, by a metonymical Emphasis, import the qualification of those, who shall attain to this Newness; but in such sort, as though with the persons contained, the things containing were Innovated. Now than what Isaiah prophesied, of the first coming of Christ; and Christ of the second, S. Peter takes for one, and so hath relation to both. To the first, as a type of the second, which drive to the same Issue, citing neither in particular; upon supposal, that these evidences of so special importance, were so well known, to the faithful, that the mentioning only of them, needed no farther direction, where to find them. 6 This might shame our Negligence in hearing God's word, and not observing, or remembering it, as we ought. There is scarce any evidence, that pertains to our temporal estate, wherein we are not very conversant, and punctual. If any promise us aught, we may get by, we will be careful to remember it, and be sure hold them to it. But who almost looks as he should, after the promises concerning his Eternal happiness? Who studies the case in these points? Who examines the thoughts Evidences? Who searches the Records where they lie? Avicenna the Mahumetane could get the Koran without book; and we have the verses of one R. Saadiah, a jew, wherein he strives to show, how many times every letter of the Hebrew Alphabet, is found through the old Testament. But we are better seen in other matters. I press this no farther. There may (I confess) be an abuse, (by vainglory and scrupulosity) in the very text of Scripture, as that, by Anabaptists, and others. But few of us (I persuade myself) offend in such excess. Rather we entrench upon the abuse, of God's gracious promises, as though in the New Covenant, he had tied himself to make good all on his part, and nothing rested, of us on our part to be performed. Thus in our practice, we take Gods decrees without the means; a speculative faith, without the fruit thereof; a working grace, without any endeavours of our illuminated understanding, and convicted will, as though, if we speed not well, the fault were Gods, and not ours. And this I conceive to be the colourablest cause, why our doctrine of justification by faith alone, Art. 11. which our Church Articles term a wholesome doctrine, and very full of comfort, together with that of Gods preventing and working grace, hath been of late so dangerously impugned, by some of our own side; in regard our neglect of good works, and abuse of our freed Abilities, have given such inexcusable occasions. But new cloth must not be added, to old garments, to make the greater rent. I follow my text: They must then be here no promise breakers, nor promise challengers, where none are made: nor misconceivers of promise, to take that to themselves, which belongs not to them: or that for absolute, which was but conditional: But sons of promise, and performers of promise, are those, and only they, that may look for this land of promise, according to this promise, which brings in the Expectation, the Tenure, or manner of Holding, my third Circumstance, that now succeeds to be examined. 7 We look for] It is the Fashion of the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 7.31. to be so ill Grammarians, that they be all for the present, but little for the preterperfect, or the future tense. Though S. Paul tell us that the fashion of this world passeth away, and wisheth us, not to fashion our selves, according to this world; and S. Peter here, not to stand too much, upon that which we now possess, but to think upon, and provide for, that we must Look for. Our surest good therefore, is not in possession, but in Expectation, for we are saved by hope, Rom. 8.24. but hope that is seen, is not hope: for that a man seethe, why doth he hope for? but if we hope for that we see not, then do we with patience wait for it. And is not faith itself, the ground or substance of things hoped for, Heb. 11.1. and the evidence of things not seen? The Schools distinguish to this purpose, between the three Theological virtues, faith, hope and charity, that faith lays the present ground, Hope seizeth on the future good, and Charity leads us along to the full possession of it: for we shall hardly possess hereafter, that which we never hoped for, and no reason have we to hope, where there is no ground. All these then must go together, the one to second, and third the other. Our Apostle calls us here, and sets us upon the Claim to our future inheritance. If we here set up our rest, and think we are well, we may fail of our hopes hereafter. It was a notable caveat that the Lord commanded jeremy to deliver to Baruch: Behold that which I have built, I will break down, and that which I have planted, I will pluck up; jer. 45.4. and seekest thou great things for thyself? seek them not. Our Saviour told Pilate that his Kingdom was not of this world. john 18.36. And in what place should our possessions lie, but where our Saviour hath purchased them for us? Abraham having a patent, or grant, of the Kingdom of Canaan, for a Donative, notwithstanding looked farther, Heb. 11.10. for a City which hath foundations. Foundations then, (as it should seem in his conceit) were wanting to any building, that should be here erected before, in this vale of misery. jacob professeth himself, Gen. 47.9. to King Pharaoh, that he was but a Pilgrim. King David at his highest, that he was a stranger, and sojourner, as all his fathers were. Psal. 39.14. Luke 12. When the ground of that rich man in the gospel, brought forth plenteously, and his resolution was to pull down his barns, and build greater, that all his fruits and goods, might be therein housed; when he applauded himself (as he thought) in this thrifty course, and sung a Requiem to his soul, Soul thou hast much goods laid up for many years: take thine ease, eat, drink and be merry: How did God say Amen to this? Thou fool, this night thy soul shall be required of thee, and then whose shall these things be which thou hast provided? Our Saviour's close upon it, may not be omitted, so is he that heapeth up treasures for himself, and is not rich towards God, who is all for having here, and looks for nothing hereafter: lives, that he may eat, and eats, that he may live: is melancholic at the thought of sickness, crosses, age, or afflictions, the inviting forerunners to his future Inheritance: would part with all his interest in that, upon easier terines, than Esau did with his birthright, or judas with his master. So fare sensuality in us prevaileth, and faith faileth. So dear is present possession, and doubtful our future Expectation. 8 The tongue of men and Angels, would be here needful, to set on this doctrine, to our souls and consciences. Not because it is thought doubtful, but because it is little thought on, by the most of us, I shall not transgress than I hope, if in our Apostles way, (discovered here in the first verse). I venture to stir up your pure minds, by way of remembrance. Remember therefore then, (Beloved) what a vanity, and hazard it is, to fix our hearts here, upon that, which can never satisfy? All the felicity, it is possible for us Pilgrims in our passage to touch upon, Arist. Eth. 1. is reduced (by the Philosopher) to these three heads: the Ornaments of the mind, as wit, learning, discretion: the abilities of the body, as health, strength, beauty, the gifts (as they call them) of fortune, as Riches, Honour, success in undertake, and the like. But what content give any of these, when they are throughly weighed? I will not speak of the ignorance of our knowledge, the weakness of our strength, the fickleness, of our fortunes, and the fondness of our undertake: It will be taken better, from the mouth of that King-preacher Solomon, in whom all these met; and yet all these together gave never content. I have seen (faith he) all the works that are done under the Sun, Cap. 1.14.15. and behold, all is vanity and vexation of the spirit. That which is crooked cannot be made strait, and that which is wanting cannot be numbered. I returned and saw (as it were by a second survey) under the Sun, that the race is not to the swift, nor the battle to the strong, Cap. 9.11. neither bread to the wise, nor riches to men of understanding, nor favour to men of skill, but time and chance happeneth to them all. When King David, 2. Sam. 18. invited old Barzillai, the Gileadite, that had done him good service at a pinch, to follow him to the Court, for a recompense; how wisely doth the good old man, excuse himself? I am this day (saith he) fourscore years old, and can I discern between good and evil? Can thy servant taste what I eat, or what I drink? can I hear any more the voice of singing men, or singing women? Let thy servant I pray thee, turn back again, that I may dye in mine own city, and be buried in the grave of my Father, and of my Mother. My son Chimham perchance, may be fit for these courtly employments; other matters belong unto me to look after. And lest this Expectation, should be turned off to old men only, as though younger had no such thing to look for; The Apostles instancing in Moses, may be taken for a pattern. Heb. 11. By faith Moses (saith he) when hes was come to years, and throughly understood himself, refused to be called the son of Pharaoh's daughter, choosing rather to suffer afflictions with the people of God; then to enjoy the pleasures of sin for a season, esteeming the reproach of Christ, greater riches, than the treasures of Egypt. And the main reason is there added, for he had respect unto the recompense of the reward. How then should the wise man vainly glory in his wisdom, or the mighty in his strength, or the rich in his wealth, jer. 9 or the advanced in his honour? These are eminent blessings (we must confess) if they come by good means, and are managed accordingly. But if any of these, or all together, could give content, it cannot much affect, by reason of its shortness; nor constantly, in the times uncertainty; nor fully, in the midst of troubles; nor sincerely, amongst many supplanting emulations; nor safely, in regard of the after reckoning. That which therefore must satisfy the understanding, fulfil the desire, joy the heart, is not here to be had, but hence to be looked for; which are New Heavens and a New earth, the inheritance, for the fourth place. 9 New Heavens and a new Earth] Heaven we have herein the plural number, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and earth in the singular, which casteth us upon the distinction of Heavens, which is two fold, according to the Mathematicians, and according to Divines. Of the Mathematicians, some hold no difference of Orbs at all, but these are of the newer stamp, and are not yet so fully received, as the others. The other agree not upon the number of Orbs. For Aristotle puts but eight; Ptolemy, nine; Purbachius, with his followers ten; Maginus eleven, by reason of the distinct motions, they have observed in the wand'ring and fixed stars. Yet above all these, they grant an Immoveable Heaven, in which Aristotle says, there is neither place, nor emptiness, nor time, that makes it grow old: but the Inhabitants thereof are inalterable, impassable, immortal, having sufficient in all things, in the height of happiness. De caelo l. 1. t. 100 And this He relates, as the opinion of the Ancients before him. But Philosophers, and Mathematicians, herein must not be our guide. Men may dispute upon these things, according to that of Ecclesiastes, in the vulgar edition: Mundum tradidit▪ disputationi eorum, cap. 3.11. And one may speak more probably than another. But that which follows in the same Text may curb them; No man may find out the work of God, from the beginning to the end. We are yet here learners, in the lower form, and out of doubt, shall know more hereafter, when we come to the higher. Divines from Scripture acknowledge, but 3 heavens. The first in the space ascending, from whence we are, as fare as the course of the Moon, which they call the heaven aerial. The second, which they name syderial, from thence to the utmost convexity of the first movable, in which are all the revolutions of the Planets, and fixed stars, which we see and observe here below. The Third, above all these is that which the Schoolmen call Coelum Empyraeum. But in Scripture I find it to have nine other names. 1. The third Heaven. 2. The Heaven of heavens. 3. Paradise. 4. The house, Habitation, and Throne of God. 5. The seat of blessed Angels, and Saints. 6. Abraham's bosom 7. The new Jerusalem. 8. The heavenly Country. 9 The City that hath foundations. A reverend and learned Bishop of ours, in his Survey of Christ's sufferings, Bilson. Pag. 441. for that Christ is said to have ascended above all heavens. Ephes. 4.10. But that may be understood, above all heavens seen. So that this fourth heaven shall only make the eminent'st place in the third, and so no difference will be from the Ancients. Thus we see some ground, for the plurality of heavens, mentioned in the Text, where the earth is notwithstanding one, admitting the water into its concavities, to make up one entire globe, of which there is no controversy. But what these New Heavens & New Earth should be, that here are promised, and to be looked for, that will ask some further discovery. 10 New (as we know) is opposite to old, & the old heavens that are now, are mentioned before, by our Apostle, ver. 5. New are here to be looked for. Two things then will come in question, First, what shall become of the Old? secondly, what these New heavens shall be, and how supply their places? For few I think will imagine, Heb. 10. that both shall stand together, but rather conclude, as the Apostle doth in another case, He taketh away the first, that he may establish the second. Now concerning the abolishing of these Heavens, and Earth, which are subject to our view, there are two opinions: some contend that they shall remain, Others, that they shall be quite annihilated. They shall remain for ever (say the Peripatetics) as they never had a beginning. But this tenant, as it had birth among heathen Philosophers, so it found among the same, the Stoics, Epicureans, Poets, Sibyls, and all the Ancients (as S. Hierom witnesseth) to refute it: In Isaiam 51 who generally held, this world should perish at length by sire. Nay the Turks in the Alcoran, and Bannians, of the Moguls country, are of the same persuasion, & therefore, there needs no more to be said herein. Amongst Christians, most acknowledge a purging, rather than abolishing, by taking off, the corrupt qualities only, not the substance. Divers of the Fathers were of this mind, and most of the Schoolmen, whom most new writers of all sides follow. But against this refining of these visible celestial bodies, for the utter abolishing of them, there are 12 pressing Texts of scripture, urged by Conradus Vorstius, which are seconded by the consent of many Fathers, and jesuites; In locum. who herein make bold to vary from their own consorts. The time will not give me leave, Serrarius A Lapide. to examine all differences. I shall go no further therefore, than our Apostles own arguments, that are premises to my Text. For is it not punctual in the 7. verse, that the heavens, and the earth which are now, are reserved unto fire, against the day of judgement? Doth he not descend to particulars in the 10. and 12. verses, that the Heavens which are now, shall pass away with a great noise? that the Elements shall melt with fervent heat? the earth and works thereof, shall be burnt up? Doth he not infer thereupon in the 11. that all these things shall be dissolved? And in the words of my Text, that we are to look for New Heavens and a New Earth? Dissolution mends not a fabric, (as Serrarius well urgeth, against Suarez, Henriquez, and Pineda, his fellow jesuits) but destroys it rather. And how may that which passeth away, be said to be reserved, and let stand? The same passing away is prophesied of the Heavens, as of the Elements, why should these therefore be annihilated, and the others bettered by the change? Surely if S. Peter, had thought of this refining only, some words of his would have intimated so much. Now I had rather believe one Peter affirming this total Abolishing, In Math. 24. (as Maldonate. says in this very case) than many disagreeing juniors, denying it; especially, where other places of scripture concur, for this Exposition. The Sea shall be no more; Time shall be no more; The New Jerusalem shall have no need of Sun or Moon, as the scripture instructs us. The end that they were created for, was for man's use, and man using them no more, to what end should they be reserved? To say for a Monument what hath been, or an Outlet for the Saints, descending sometime from Heaven for their recreation, to solace themselves; or to be an Habitacle for the beasts restored, or a receptacle for Infants, or other honest Heathens, as Socrates, Plato, and Aristotle, that had not deserved hell, nor Heaven, (as Catharinus, and Salmeron the jesuite, Sixtus senensis l. 6. annot. 340. with some other pitiful Divines amongst us, would have us believe) are but groundless surmises. These Heavens and Earth then, which we see, being utterly taken away, as a stage removed, when the Pageant is finished: the new Heavens and new Earth we are to expect, can be no other, but that Heaven of Heavens, and place of fullness of joy, wherein once being settled, we shall never be removed. Now these Heavens are here termed New, not in regard of their New making, but of our New taking possession of them (by a most happy change) for our new habitation; and heavens they are said to be in the plural, and earth in the singular number, because they come in stead of that covering, and that earthly habitation which we now enjoy, but there, upon our final removal, shall be utterly abolished. So that, the Text than may well bear this paraphrase: We look for New Heavens] that is, the supreme Court of God's presence; And a New Earth] that is, a New habitation for us, which shall infinitely exceed the commodities, and happiness, of these Heavens and Earth which we now enjoy, but then with our Translation shall be dissolved. And this is that which our Apostle maintains (if the Recognitions of Clement be true) against Simon Magus, whom Hippolytus, Irenaeus, Hilary, and diverse others follow. Nay Aquila and Symmachus make the Text to speak for it (according to S. Hierom's Testimony) the heaven and earth, comminuentur in Nihilum, shall be battered into nothing, Isay. 51.6. 11. This takes off then, that ancient error of the Chiliasts, or Millenaries, which many of our modern writers are so diligent to set on foot, in these our days again. Of which some talk of a first Resurrection of the Martyrs, who shall bodily rise, and reign with our Saviour in heaven, a thousand year●s, before the general Resurrection of others. Others say, this reign shall be with our Saviour here upon Earth: and set down the beginning of it to be about some 60 years hence. All these men agree, that these 1000 years are yet to come, wherein three things must concur; The binding of Satan: The national calling of the jews: and this millenary reign upon earth. And all before the last day of judgement. But now if these new heavens and new earth, (which we are to look for) be only the place of the blessed in heaven. If these are only now, to be looked for, but possessed hereafter, not by the bodily prepossession of some, a 1000 years, before the rest of their fellow members, but by all together after the last sentencing of the sheep and the goats: It will be most requisite for us, to provide our selves, and take comfort in a constant expectation, of that which undoubtedly shall come to pass; and not humour our security with such groundless fancies, wherein the further we wade, our satisfaction will prove the more intricate. Two difficult places (as I conceive) they especially stand upon. The first, Romans 8. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an earnest expectation, is attributed to all other creatures, besides man, at length to be delivered from the bondage of corruption, into the glorious liberty of the children of God. The second, is Revelat. the 20. where after the overthrow of the Beast, & false Prophet, with their followers: and the casting of them into the lake, burning with Brimstone, that is, as most interpret, the final destruction of Antichrist in the 19 Chapter: the binding of Satan, first Resurrection, and reign of a thousand years, as things succeeding, are described in the 20. Chapter. But in the first place, no immortal being of the bruit creatures is promised: for that were to make them equal with their Masters, and happier then most of their fellows, that had done as much service before them: but a simple deliverance and dismission, from the servitude they were in, to ungrateful men. So Birds, Beasts, and Fish, must suffer for our diet: Horses, & other beasts of like nature, groan under burdens, for our necessities and pleasures. They were created of God for that purpose, and to no further degree of happiness. Their Annihilation therefore to them, must needs be a kind of deliverance. And therefore when it is promised, they shall be delivered, into the glorious liberty of the sons of God: the Text will well bear it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by the glorious liberty of the sons of God: that is, when such a deliverance comes of men; these shall be freed from their servitude, by being not at all, having done the business, they were ordained for. For the second place of the Apocalypse, wherein the binding of Satan is related after the destruction of the Beast; This concludes not, that it must be done afterward. Which briefly may be thus made plain. In the 12. Chapter, we have the dragon pursuing the flying woman: but in the 13. ver. 2. This Dragon having done his worst to drown her, and foiled in his project, he resigns his authority and power, to his Vicar the Beast, who under a pretext of Religion, might do more hurt than he could being lose, by heathenish-persecution. How this beast behaved himself in his Vicar-ship, we have from the 13. to the end of the 19 Chapter: where his ruin is related. Then the Apocalypt returns to relate, how Satan was bound, in particular, which he had formerly mentioned only in general. How, I say bound, how loosed, and what he did after with Gog, and Magog. This the very ordering of the Text intimates. For in the beginning of the 18, and 19 Chapters, we have this note of continuation, with that which went before: And after these things] but in the 20, no such connexion appeareth, the text only running, And I saw an Angel.] As though he should have said; Thus much concerning the destruction of the Beast: Now I return to relate what shall become of the Dragon, that resigned his authority to this Beast, mentioned before in the 13. Chapter. Out of which exposition, that (for aught I perceive) may pass with greater probability, than any Chiliasticall, will clearly follow; that the 1000 years of Satan's binding, and reign of the Saints (which all grant to be the same time) are not now to be looked for, in New Heavens, and a new Earth, or a Heaven upon Earth, (as some have fancied) but are expired and passed already, which may be further thus briefly evidenced. 12 For we may conceit of a fourfold binding of Satan, intimated by our fourfold deliverance from his fourfold Tyranny. The first, from terrifying us, by his right and might over us, which he had gotten, when by the Apostasy of our first parents (in whose loins we all were) all became his vassals. The deliverance from this was, by our Saviour's Incarnation, who in the nature of man, bound the strong man, that we being delivered from the hands of our enemies, might serve him without fear. The second was from urging the hand writing that was against us, whereby he claimed us, as it were his villains or apprentices. The deliverance from this was, by our Saviour's passion, whereby this hand writing that was against us, was blotted out, and nailed to the cross, and so taken utterly out of the way. The third was from burdening us with the kill letter, and Ceremonies of the Law, A yoke that neither we, nor our fathers were ever able to bear. This, some conuèrted jews ever press, to have obliged in equal commission, with Christianity. But from this we were fully acquitted, at the destruction of jerusalem, & ruin of the Temple, whereby was also removed that stumbling block. The last, was from the merciless persecution of heathenish tyrants, which continued (as 'tis well known) until Constantine the great, who attaining the Empire, being a Christian, put a period also to that. Now then, if from these four bindings of Satan, we account a 1000 years downward, the four loosings will fall out near about this reckoning: from the Incarnation, the thousand years are expired about Sylvester the seconds time; from the passion, in benedict's the 9th; from the Destruction of jerusalem, in Hildebrands; from the reign of Constantine the great, in the time of Boniface the eight, and the rising of the Ottoman family. Now what Monsters these Popes were; and what prodigies then appeared in the world; and what exclamations there were, of good and learned men; That Satan was then loosed, the histories of those times approved by all sides, at large declare, which I may not stand upon. Three things are here usually opposed: The twofold Resurrection; The temporal felicity of the Church; here upon Earth; and the Nationall calling of the jews to Christianity: which these thousand years reckoned as past, leave no place, nor space for hereafter. after. But the two first, are taken by judicious Interpreters spiritually: For we have but one resurrection of the body, in our Creed. This first then, in the Revelations, may be well expounded, of the rising of our souls by grace and faith, to a lively apprehension, of the manner of our salvation. For the second, our Saviour professeth, that his kingdom is not of this world; he calleth his followers to crosses, and afflictions: who reign notwithstanding, and triumph in the midst of oppositions, by the inward testifying of their consciences, and have always the better of their Adversaries in the end. And therefore last of all, by aught, that hath been before delivered, the calling of the jews (which S. Paul reveals as a mystery, Rom. 11.) may hereafter take its place, when it shall please God to bring it about. That after the plucking down of Antichrist, with his horrible superstitions and Idolatries, (which I take to be the greatest stumbling block, that yet keeps them back, from embracing Christianity) they may think upon the evidence of truth, which the fulfilling of the Old Testament in the New, most apparently suggesteth, & so at length see their obstinate blindness, and be converted. From all which premises may be concluded, that, New Heavens, or New Earth, are left to be expected here of us, before the day of judgement; but after that, to be inherited eternally, in the highest estate of our souls and bodies, with God, and his blessed Angels, in the highest Heavens: In which dwelleth righteousness. The excellency of this inheritance, my last part, to conclude with. 13. Wherein, or in which, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dwelleth righteousness.] There is here a double reading; Beza and Serrarius the jesuite, intimate it in this sense; We in whom dwelleth the righteousness of faith, look for a New Heaven, and a New Earth. Others, (as our Translation hath it) we, the children of God, look for a New Heaven, and a New Earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in which new heaven, and new earth, dwelleth righteousness. Here it only sojourneth, there it dwells. Here it hath only a movable tabernacle, there a mansion. Here it is mixed with manifold imperfections; there entire, and in the greatest eminency. Here among some, there in all. Here for a time or flash, there eternally. What use then should we better conclude with, (Beloved) then with that, which our Apostle here urgeth, both before, and after my Text? Seeing that all these things shall be dissolved, & these better are to be only looked for, what manner of Persons ought we to be, in all holy conversation and godliness, looking for, and hasting to, the coming of the day of God, that we may be found in peace, without spot, and blameless: Accounting, that the long suffering of the Lord is salvation. To which the Lord bring us, through his blessed Son CHRIST JESUS; to whom with the Father, and the holy Ghost, be all Honour and Glory, both now and ever. AMEN. WISDOM'S JUSTIFICATION. A SERMON PREACHED AT THE COURT. BY JOHN PRIDEAUX, Rector of Exeter College, His majesty's Professor in Divinity in the University of OXFORD. OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. LUC. 7.35. But wisdom is justified of all her Children. 1 THE words are our Saviour's, uttered upon this occasion: john Baptist from his prison had sent messengers unto him, to know whether he were the expected Messiah, V 19 or that another was to be looked for. This was done, not so much (as most Interpreters think) to satisfy his own doubting, as to acquaint his Disciples with Christ, and to turn them over, to a better master. They have their quick, but a real dispatch. Go and tell john what things ye have seen, and heard: the Blind see, the Lame walk, V 22. the Lepers are cleansed, the Deaf hear, the Dead are raised, to the poor the Gospel is preached, and blessed is he, whosoever shall not be offended in me. And hence, upon the departure of these Messengers (for in their presence, it might have savoured of some courtly insinuation) he takes further occasion to speak of the poor prisoner, john, to the forgetful, and uncertain multitude, who erewhile had so admired, and run after, & flocked to his Baptism. What went ye out into the wilderness to see? a reed shaken with the wind? I tell you, he was none of your windshaken reeds, smooth without, and hollow within, thriving better in the mire, then in solid good ground, winding and crouching every way, as the gust sets him. Was he costly in his diet, or courtly in his apparel, or ambitious, to be preferred? Who retired himself in the wilderness, to his single commons, of Locusts and wild honey? Having no better girdle, then that of Leather, to clasp his Camel's course hairy Cassock about him. But what went ye out to see? a Prophet? Yea I say unto you, much more than a Prophet. And yet his roughness, and my mildness, his mourning, & my piping, what good hath it wrought upon you? For john truly came to you, neither eating bread, nor drinking wine, ver. 33. and ye say, he hath a Devil. The son of man is come eating, and drinking, in a more sociable manner, and ye say: Behold a gluttonous man, and a wine bibber, a friend of Publicans and sinners. But notwithstanding all these hard, and undeserved censures of yours, a wisdom in the end will be discovered, that will shame all these lewd, & way ward calumniations. This Wisdom will want no Advocates, but shall be in the issue, justified.] These Advocats are no strangers, or feed hirelings, but of her own breeding, and informing, her children.] These Children, will not be distracted, or set at variance among themselves, but come in, roundly together, All] to perform what belongs unto them. Howsoever therefore, ignorant men mistake her, the proud sleight her, Politicians abuse her, Profane men snuff at her, and few, or none of this world maintain her, with that respect, as they ought; yet tandem bona causa triumphant, upon a due hearing, and examination, she will be quitted, to the shame, and confusion of all her opposites. For perverse, and foolish oppositions, that are plausible in the beginning, in the end, prove perilous, and pernicious. But wisdom is justified of all her Children. In the words are considerable, 1 The connection, in the particle, But] 2 A direction, wherein it will be requisite to know, 1 What, this wisdom is. 2 How, it may be said to be justified. 3 Of whom, it is justified, Of all her children. Lo children, and the fruit of the womb (saith the kingly Prophet) are an heritage, and a gift, Psalm. 127. that cometh from the Lord; especially such children of wisdom, or such wise children, as my Text here treats of. Like as the arrows in the hand of the Giant; so are such children always in a readiness to justify those that begat them: Happy is the man, that hath his quiver full of them, they shall not be ashamed, when they speak with their enemies, in the gate: which parallel's fully my Text. The Connection whereof, by God's assistance, and your wont patience, comes first to be only touched on, in the particle 2. KAI, But] Maldonate the bold jesuite, is much perplexed with the difficulty of this Text, & (to say the truth as we find it) there is scarce one word in it, that one way or other, hath not bred a difference amongst Expositors. The Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] which we express by the Exceptive, But] is rendered in the vulgar Latin, Syriack, Arabic, and Munster's Hebrew translation in S. Matthew, by the Copulative, And] which gives way to the sense, that Castalion stands upon, and translates it accordingly, Estque vel, ita suis omnibus aliena est sapientia, such a stranger is wisdom to her own children. Or (as Luther hath it in the Dutch) is condemned; Lud. de Dieu. made ashamed, or put to silence, by her own children: which some latter Critics also allow. But the words will not bear it, without enforcing the sense; And it is well known that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] is oftentimes put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Greek, and, and] for sed] in the Eastern tongues, (as Beza and others, note on this place.) And therefore here in reference to that which went before, it intimates an opposition, which casteth us necessarily upon this position? That, come which way we hold best, either with John's austerity, or our Saviour's mildness, no direction to truth, and goodness, shall want censurers and opposers. Noah shall find, in his own family, and own breed, a Cham that will scoff at his nakedness. Lot hath his neighbours, the Sodomites, that will vex his righteous soul. Isaac life's in the house with his half brother Ishmael, that will laugh at him, before his tender mother's face. And could David's majesty, or authority, privilege him from the like scandal? with the flatterers were busy mockers, Psal. 35. that gnashed upon him with their teeth. They that sat in the gate, spoke against him, and the drunkards (in the Original it is, sitters upon their Alebenches) made songs upon him. Just as Moses was encountered with jannes' and jambres, and Balaam, (besides his domestic stirs) to withstand his heavenly proceed; So Elias his fiery zeal, met with a violent jezabel, that put him to his shifts; And reverend Elish a shall not pass in peace, by the unnurtured boys of Bethel but they will call him Bald-head. What shall I speak of jeremy, of Amos, of Zacharias the son of Barachias, whose freedom in performing their duties, exasperated rather, then reclaimed those, who should have better respected them? The Pharisees in our Saviour's time, were grown so supercilious, that they held it a great countesie, to afford him the credit of a Conjurer. Say we not well (say they) that thou art a Samaritan, and hast a Devil? what will this babbler say? say the wits of Athens, of S. Paul, when he preached unto them, jesus, and the Resurrection. Worshipping of an Ass his head; promiscuous lusts, & drinking of the blood of Infants, was objected to the primitive Christians, by the Pagans, without the least ground of truth, merely to make them odious. You would scarce believe me, if I should but only touch by the way, the , and opprobrious imputations, our Adversaries, have put upon our Church, and innocent Reformers, Luther, Calvin, and the rest, for no greater reason, (for aught that can be truly alleged) but that their Diana should down; and their silversmiths lose their gains, if these honest men stood, and their Doctrine continued for currant. S. Paul had a combat with such beasts at Ephesus. Old Ignatius was ground (as corn in a mill) by their teeth. The Devil himself is termed Ochel chartzo in the Syriack, Satan in the Hebrew, and Diabolus in the Greek, for no reason so much, as for his breeding or feeding, and spreading abroad, such virulent, and hellish imputations. 3. The less should such hard measure, move or daunt any good man, in the light of the Gospel, wherein the depths of Satan; and the drifts of his Emissaries, are so palpably discovered. For hath not our Saviour, sufficiently catechised us in this behalf? Math. 10.25. The Disciple is not above his Master, nor the servant, above his Lord: If they call the Master of the house, Beelzebub, how much more shall they of his household be forced to wear the same Livery? And it john Baptist have a Devil, for his strict life, and our Saviour must be a glutton, and a wine-bibber, and a base company keeper, for his more familiar conversation; what marvel is it then, if diverse amongst us (that through apparent infirmities are deservedly excepted at) undergo the like Censure of malicious tongues? Math. 16.24. Whosoever will come after me (saith our Saviour) let him first deny himself, his own wit, his own will, his own projects; Then take up his cross, with a resolution, to undergo whatsoever disaster he meet with, and yet not start back, or aside, or sink down under the load; but still keep on, & follow. Such reproaches are some of the Marks, Gal. 6.17. that S. Paul glories in: From henceforth (saith he) let no man trouble me, for I bear in my body, the marks of the Lord jesus. And in a safe custody, are those sheep, that may be discerned by such flesh marks; not superstitiously gotten, and vaunted of, (as those of him, whom they call S. Francis, and that counterfeit Abbess of Lisbon, who blessed the Spanish Banner, in 88, mentioned by that honest Spaniard, Cyprian de Valera) but purchased, as those of the true Martyrs, & Confessors, in Imitation of our Saviour, and john Baptist, by performing their own duties, for the testimony of a good conscience. Last of all, this may serve, to stir up Alacrity, in the slackest, Confidence, in the doubtful, Constancy, in the wavering, Discretion, in the hasty, Resolution, in the timorous, and suspicious; when they shall seriously consider with themselves, that all the wiles, and words, and wrongs, of malicious and deriding gainsayers, shall be but as smoke, the higher it ascends (saith Gregory) the sooner it is dispersed, and vanisheth. Simon Magus for a time, may bewitch the Samaritans, and make the simple people believe, that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Act. 8. some great one. Elymas Bar jesus (from whom the jesuits may more fitly fetch their denomination, who hold it, as it should seem, not enough, from Christ to be called Christians) may withstand S. Paul's preaching, at the first onset, Act. 3. and persuade the deputy against it. The faction of the Arians, make the world groan under it, and the greatness of the apocalyptical Beast, bring Kindred's, and tongues, and nations, to do him homage; yet matters will not be so packed up, without a further examination. A But] is found in the text, that makes way for a wisdom, to speak in her own cause. Now what this wisdom is, (according to my former division) comes in the next place to be discussed. 4 Wisdom.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is a received rule among Logicians, that, Aequivoca sunt priùs distinguenda, quàm definienda. Words of an ambiguous meaning, must be first distinguished, before they can be defined, or rightly ranked in their proper places. Of this sort, is this word, wisdom, in my text which may be understood, either to be, Divine, or Humane. Divine sometimes designs Christ himself, the second Person in the Trinity. In which sense it must needs be taken afterwards; Luk. 11.29. Thus saith the wisdom of God; I will send them Prophets and Apostles, compared with 1. Cor. 1.24. unto those that are called, both jews and Greeks', Christ is the power of God, and the wisdom of God. Otherwhere, & more often, it notes the infinite skill of the most high, in creating, and perfecting all things, and by his Providence, ordering them, to their appointed ends, and uses. O Lord how manifold are thy works, Psal. 104. in wisdom hast thou made them all, (saith the holy Prophet) the earth is full of thy riches. But last of all, and more especially, it pointeth out the unexplicable contriving of the Eternal; in the mystery of our redemption, with that Evenness between Mercy and justice, that both had their full scope, in such an inexpressible manner, that the Angels themselves desired to look into it. 1. Pet. 1.12. as it was opened by the Holy Ghost, in the preaching of the Gospel. But Humane wisdom is of another mould, and is either Moral, tending, or pretending to a temporal happiness; or Carnal, which is no better then earthly, sensual & devilish in St james censure, Cap. 3. involuing & deluding its admirers, in inextricable Labyrinths. There be that expound this wisdom (here mentioned) to be Christ himself; but with no great show of probability. chrysostom, Theophylact, and S. Hierome somewhat bend this way; but their meaning is, that wisdom expressed in, & by Christ, in the mystery of our Redemption, will be ever quitted, upon a due survey, from all exceptions against it. On the other side, to take this for Humane wisdom, either ethical, or ethnical; in the good or bad sense, will have small Coherence with that which follows: for how can Humane wisdom be justified, which so many ways is deficient? and hardly shall we find in scripture, so good a term as justified, to be attributed unto worldlings, or worldlings simply to be accounted wisdoms children. In what sense therefore to understand wisdom in this place, we cannot be better informed, then in the 30. vers. going before my text; But the Pharisees, and Lawyers, rejected the counsel of God against themselves, being not baptised of john: For that counsel of God there rejected, is the wisdom that is here justified. There, it finds Pharisees, and Lawyers, Separatists, and Canonists, Statesmen in their own conceits, beyond all Subordination, to withstand it; here, it is not destitute, of dutiful and intelligent children, that will make good her proceed. Herod, may consult with the wisemen, and pretend as much devotion to Christ as they; Pilate, wash his hands, when he frees a murderer, & condemns an Innocent; the Kings of the earth stand up, and the rulers take counsel together, against the Lord, and against his anointed: yet he that dwelleth in heaven, shall laugh them to scorn, the Lord shall have them in derision. For there is no wisdom, nor understanding, nor counsel against the most high. Hester. 6. Prov. 21.30. Zeresh his wife, could tell Haman her husband, that no policy could bear out a man, that once began to fall before the seed of the jews, who were then Gods undoubted people. And gamaliel's counsel, was taken for good, by the same Nation at the worst, that howsoever man's projects, come to nought of themselves; the designs of God's wisdom shall never be overthrown, Act. 5.38. but be accomplished in their due time. 1. Pet. 5.6. 5 Now those that be wise, will ponder these things, and they shall understand, the loving kindness of the Lord, Psal. 107. Lest they perish from the right way, Psal. 2. through their own imaginations, Psal. 5. O Lord our God great are thy wondrous works, Psal. 40. which thou hast done, like as be also thy thoughts which are to us-ward, and yet there is no man, that ordereth them to thee. Thy wisdom cryeth in the chief places of concourse, and uttereth her voice in the streets, Prov. 1. but who hearkens after her? she builds her a house, Ib. 8. with stately pillars, but who sues to be her tenant? she provides her wine, and victuals, and furnisheth her table, but who comes upon her invitation? Nay Sophistry goes so fare now adays, beyond this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of my text, and wilynes beyond wisdom, that for one disciple of true wisdom, it may number a thousand. St Paul after he had in all wisdom, brought his Colossians to Christ, in whom are hid the treasures of all wisdom and knowledge, Coll. 2. Immediately thereupon, schools them, to beware especially of 3. things, which under a show of wisdom might misled them, into all absurdityes; the first is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so highly esteemed in these our trifling times; consisting in enticing, and winning words, without the least purpose of sincerity or performance. And this I say, (saith the blessed Apostle) lest any man should beguile you, by enticing words. v. 4. The second is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, passed now, under the habit of a reaching understanding, and deep judgement, concerning which, followeth in the 8. verse. Beware lest any man spoil you through Philosophy, and vain deceits; after the traditions of men, after the rudiments of the world, and not after Christ. Men may vaunt themselves how they list of their abstruse speculations, in concurring atom's, and exemplary Ideas, and pretty notions in the imaginary spaces, without the Primum Mobile, as some jesuites yet continue to vent; but wisdom will manifest in the end the emptiness of such foperyes; and how much better it is, to be a good Christian, than a great Philosopher, though both may well stand together, if they be rightly ranked. The 3. and most dangerous Abduction follows, in the 18. vers. in a voluntary humility, afterward called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will- worship, verse the last. The Heathen have yielded Cyniques, and the Mahometans (at this day) want them not, that put a great deal of wisdom, in a Bedlam kind of garb, and fantastic devotion. But our Apostle tells us, in the words of truth, and soberness; Let no man beguile you of your reward, in a voluntary humility, & worshipping of Angels, intruding into those things which he hath not seen. For doth foolish man know, how to please God, better than God himself? or do Gods commandments want the patching or piecing out, of the world's Rudiments? what a stir, and implacable siding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hath continued these many ages in Christianity, about touch not, taste not, handle not, and such like unnecessary catches, which are all to perish with the using, as our Apostles tells us? And have indeed a show in will-worship and humility, and neglecting the body, not in any honour, to the satisfying of the flesh; but are fare wide, from that true wisdom, which here we are in pursuit of. 6 It was a wise observation of ancient Tertullian; That where any thing is intended, where it ought not to be, Ita plerunque evenit, ut cum aliquid ubi non oportet adhibetur; illic ubi oportet negligitur. De paenit. it is neglected most commonly, where it should be. And it is a manifest sign of the nights approaching, when the shadows grow longer than the substance. God ought to be worshipped of us (saith S. Augustine not as we hold fittest, but as he commandeth. Thou shalt do, not that which is right in thine own eyes, Deconsens. Evangelist. l. 1. c. 18. Deut. 12. but without addition or diminishing, (only, adds the vulgar edition) which I give thee in charge. For this is our wisdom, and understanding, that shall extort from all at length, this satisfying Approbation, surely this is a wise and understanding people. But this wisdom hath been ever held too trivial, with the great wits of all ages. Pharaoh will be pursuing the Israelites, though he sink himself, and all his, in the prosecution. That Traitor Achitophel, will unking a man after Gods own heart, David, though it cost him the making of himself, a long letter in a halter. Witty Lucian will jeer at Christians, till dogs serve him as they did jezabel. And what shall weethinke of the Pagans violence in primitive times, and julian the Apostata's sly conveyances? The Popes, joining these both together in a most mysterious, politic, and plausible way? have they not all been defeated by Luther, and Calvin, jewel, and such downright men and contemptible silly souls, who were learned in nothing less, than the Circumventing wisdom of this world? These men as 'tis well known, had no pomp to bear them out, or inquisitions to back them, or powderplots to make way for them, but the Apostles simple resolution, Consider what we say, and the Lord give you understanding in all things. It was somewhat that made S. Paul to mind posterity, 1. Cor. 1. That, not many wisemen after the flesh, nor many mighty, nor many nobles, (yet some there are, that are called to this business;) But God hath chosen the foolish things of this world, to confound the wise: and weak, to take down the mighty: and things that are not, V 17. to bring to nought things that are: that no flesh should glory in his presence. But all should glory in this, that jesus Christ is made unto us, wisdom, and righteousness, and sanctification and redemption. V 30. Let no man therefore deceive himself, (I go on with the Apostles words) For if any man amongst you, seem to be wise, in this world, let him become a fool that he may be wife. And he gives the reason, for the wisdom of this world is foolishness with God, and he confirms it with two places of scripture; It is written, he taketh the wise in their own craftiness; and again, the Lord knoweth the thoughts of the wise, job 5.13. that they are but vain. Thus the Ancients were wise, to go to the fountain, and thence to learn to distinguish between tried gold, and sophisticated Alchy my: Between precious stones and stubble. Then was true wisdom at a high esteem, when job preferred it before the gold of Ophir, Cap. 28. the Onyx, the Saphir, the Coral, the Pearls, the Rubies, the Topaz of Aethiopia, which he pronounceth in no sort to be equal to it. The depth (saith he) cannot yield it, the sea saith, it is not with me, Destruction and death say, we have heard only the fame of it. Such a salt is this heavenly wisdom, that some grains, of it will make the bitter waters sweet: such a tree, that a branch of it cast into the water, will make Iron to swim, such a spittle coming from the mouth of our Saviour, that mingled with clay, it will make the blind to see. But we have the wisdom of Solomon, and of him that is greater than Solomon, fare beyond the wisdom of the Egyptians, and Chaldaeans, or any of the the Sons of the East, (wherein Moses and Daniel were so well versed.) But who lays out for it diligently, or apprehends it faithfully, when it is brought home unto him? Nay if the choice were now laid before us, 1. Kings 3. as it was once to Solomon; whether riches, or long life, or victory, or this wisdom would best content us, it is much to be feared, that those would be laid hold on, and this wisdom, be put off, with a Courtly compliment. But howsoever it speed among the vulgar; some friends will be found, that will stick to her, and justify her. But how fare, and in what sense, the third particle of my text falleth in, to evidence. 7 Wisdom is justified.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The schools have this for a currant Axiom, Qui benè distinguit benè docet. He that will teach well, must do it distinctly, by freeing that he handleth, from a various meaning. Here, it comes to be of use, by reason of the different significations, of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, justified. This is rendered sometime properly, by justum facere, to make one just, by some inherent quality: More often, by Justum declarare, by a sufficient satisfaction, caution, or pardon, interposed, to pronounce one absolved, in a legal course. In the 6. to the Romans, it can mean no other but a preventing, and quitting, from an inconvenience: He that is dead is justified from sin; that is, freed from its seduction, or Infection, as S. Basil, and S. chrysostom expound it. But the meaning of the word here, will be best gathered, from the 29. vers. going before, All the people that heard him, and the Publicans justified God. Now how may God be said to be justified, by being made, or pronounced justified? or freed by a change from any inconvenience, to which a creature may be incident? It can be no less than Blasphemy, to conceive so. To justify God therefore, is to admire his wisdom, acknowledge his justice, Captivated our judgements, to his all- disposing providence; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to confess, to glorify, to set forth in the most ample manner, his infinite goodness and mercy, with an humble acknowledgement of our own follies, faults, mistakes, and errors: That he may be justified in his sayings, and clear when he is judged. So the Greek Fathers, chrysostom, Theophylact, Euthymius, with whom the Latin, Hilary, Hierome, & S. Augustine, concur: justificata; that is, iusta, & irreprehensibilis, declarata, laudata, & probata est: Wisdom is proved, praised, declared, to be just, and irreprehensible, beyond all exceptions. Man's projects quickly discover flaws, that will hardly be excused: But God's disposition, is admired the more, the more it is sifted and throughly weighed. Trial, time, and place, that manifest our weakness, justify this wisdom. Catching Articles, and cross interrogatoryes, may be put in against it, but they will be easily answered, to the confusion of the Playntiffes. 8 For we may not imagine (B.) That the serpent, who first seduced our Mother Eve, by his pestilent suggestion; was afterward less solicitous to disgrace her promised seed, from whom, he could not choose, but expect a broken pate. And therefore all the detractive calumniations that Hell could forge, should be sure put into the mouths of Porphyry, julian, Celsus, and such venturous miscreants, to be forthcoming against him, and his Gospel, upon all occasions. For, 1. was it (say they) a likely or seemly thing, that the son of David, and Abraham, should be so meanly provided for, that a Corner of a poor stable, was hardly allotted him, for his welcoming into the world, and a manger for his cradle? And, 2. did not his sudden departure thence; Conveyance into Egypt; lurking, after his returning, in secret, as a poor tradesman, (few know how, or where, for fear of discovery) manifest to the world, that himself, and his guardians disinherited their own forces, and were afraid, that God should have lost an heir, if man might have seized upon him? 3. Say that in the Interim, he was presented in the Temple, acknowledged by Simeon and Hannah, good old people, and after at 12 years of age, gravelled and amazed the Doctors in a public disputation; But did any then of the Rulers take notice of him, or any way upon further proof, seek after him, but only a Nicodemus, or so, not held one of the wisest in the Synagogue? 4. If his purpose had been that his preaching, and miracles should have wrought a reformation, why got he not himself to the Court, as Moses did to Pharaohs, and wrought the wonders, that otherwise he did so ordinarily before Herode, and Pilate, and their Active Ladies? Why took he not a wise course, to make Annas and Caiphas, and the potent factions of the Scribes and Pharisees, to be of his side? Those quickly might have effected that, which his preaching and miracles came short off. At least his complying with them, would have abated the edge of their bitterness, to give the fairer passage to his proceed. 5. Now what was the common scandal and block that most stumbled at? is this the Divinity, that Moses and the Prophets must give way unto? published by a company of ignorant and beggarly fishermen; that oppose the established Church discipline, affront the chief priests and prelate's, venture upon preaching, without a calling or licence, reform the temple in a imperious manner, without the least show of any commission, or canonical authority? 6. Notwithstanding when he was afterward apprehended, and was most put to it, before the public magistrates, to quit himself, why opened he not then his mouth, to clear his own Innocency, and did not one miracle to free himself from danger? when the passengers reviled, the high Priests upbraided, the thiefs on both sides taunted, not without the most provoking blasphemies, could he have abstained from righting him, and handled them in their kind, if he had had the power? 7. Last of all where it is voiced, & believed, that he rose again the third day; why did he not appear to any of the Magistrates, or Prelates, to give some satisfaction? why was he not seen in the midst of jerusalem, in the most eminent places of assemblies, to be heard, and touched, and handled, to the conviction, and shame of the most obstinate? To what puxpose chose he, rather in private to manifest himself, but to a few in comparison, and those of the meanest rank, and least esteem, among the Priests and People? Thus we see what Atheistical spirits have ever harped upon, to discredit (as much as in them lay) the wisdom of the most highest; in managing this greatest mystery of our redemption. But no such matters are here, or can be objected, which admit not of easy justification. 9 For the first, our Saviour's mean birth and parent age, in a poor town, was to grace the place, not to be graced by it, as it was foreprohesied: and to free harmless poverty from contempt, seeing that word, that made the world, was content to under go it. But what? was there not any heavenly majesty appeared, in this earthly meanness? was there not a star (created, as 'tis thought of purpose) appointed to be a guide to the wise Easterlings, to bring them to the King they sought for? And were there not then a choir of Angels provided, to welcome him into the world with a heavenly Anthem? Add to this john Baptist's strange birth, and Zacharies dumbness, & his unexpected recovery; both the parents prophecies, & the son's performance; and then let malice speak, whether these matters were not of consequence. For the second, his sudden subducing for a time, was not out of earthly fear, but heavenly direction from his father, whom it pleased to preserve his son, not by miracles, but means, and to lesson us, that miracles are not to be required, where ordinary means may be had. To the third, Simeon and Hannah, were the oracles of those times, better thought of, and that deservedly, than all their great Rabbi'es with their partisans, whom if his stupendious disputation wrought not upon, the defect was in their malicious hearts, not in the divine evidence laid before them. From which time, his retiredness from the public, and obedience to his obscure parents, gave way to john Baptists forerunning, and to all posterity a pattern, not to run before they are ripe and provided, but to content themselves with that state which God hath set them in, and not be the worse in that, by ambitiously justling for a higher. The fourth Cavil falls off, by the acknowledgement of his greatest adversaries. julian and other heathen writers, (as the Turks do at this day, in their Alcoran) could not but confess the truth of his miracles. And what need Herod, or Pilate with the high Priests, to be spectators: seeing that the Scribes, and Pharisees (as bad as they) were present at the most of them, and their Emissaries dogged him always, to relate what was done, to their inquisitive Masters. Fifthly, To have applied himself further to these great ones, and so to have compassed his own ends, had questioned his own excellency, and stained his heavenly proceed with earthly devices. And how could he any way be censured, for opposing Church discipline, seeing himself was circumcised, his Blessed mother purified, his Disciples directed to hear the Scribes and Pharisees, out of Moses chair; and the Leper sent to the Priest to show himself, and offer for his cleansing. Neither was it for want of power or courage (which in the sixth place is objected) that he miraculously freed not himself, after his apprehension and endurance; seeing he told Peter, (who drew his sword at first, to defend him, though afterward he forswear him as a Coward) Thinkest thou that I could not now pray to my Father, Mat. 26.53. and he shall presently give me more than twelve Legions of Angels? But how then shall the Scriptures be fulfilled, that thus it must be? To fulfil the Scriptures then, was his task and care, not to quit himself by miracles. These scriptures had prescribed what he should do, and suffer, how rise again, ascend; which Articles, and all the rest were justified, by such men, whom the world could not suspect of forging them, for politic respects, nor expect, to come from such breeding; but admire, when they should hear, how it came from heaven, by the visible appearance of the holy Ghost in fiery tongues, upon one of their greatest feasts, not by night, but almost midday, not in private, but to the public view, not of a few, but most nations under heaven, in their Metropolitan City, Jerusalem. Which cleareth the seaventh and last exception, before mentioned, and showeth how against all the Devil's Sophistry, this heavenly wisdom will stand always justified. 10. This is justification, so full, so public, so unquestionable, so heavenly, of that religious wisdom, we adhere unto, that faith cannot find a surer anchor, whereon to depend; hope, a firmer footing whereon to fasten; Charity, readier wings to mount her above all earthly machinations, and worldly stratagems. So that here we may well come in, with that, which the Apostle cities out of the Prophet; Where is the wise? Where is the Scribe? Where is the disputer of this world? Will their wisdom, Isa. 33.18. 1. Cor. 1.20. or scribbling, or disputing justify their own actions, when they shall be brought to an impartial scanning? How will Esau's wisdom be justified, that parted with his birthright, for a mess of red pottage? or Balaams, that would hold with Balak, to curse God's people, though his Ass might have minded him, that he ran a desperate way? or Gehazy's that by his cheating and lying, purchased to him and his heirs, a lineal leprosy? Amongst the manifold enormities in the Prophet Isaiah's time, there be three especially he complains of, which the Actors in them notwithstanding, Cap. 29.21. held for no small piece of their wisdom, and Politics: The first, is to make a man an offender for a word. The second, to lay a snare for him, that reproveth in the gate. And last, to turn aside the just, for a thing of naught. It was grown somewhat worse (if worse might be) in the Prophet jeremies' days: Cap. 5.31. A wonderful, and horrible thing (saith he) is committed in the land, The Prophet's prophecy falsely, and the Priests bear rule by their means, and my people love to have it so, and what will ye do in the end thereof? What shall I do (O blessed Prophet!) Marry follow the advice of thy brother Hosea, in his last Chapter: O Israel turn unto the Lord, for thy wisdom hath misled thee, thou hast fallen by thine iniquity. Take unto you words, and turn unto the Lord, say unto him, take away all our iniquities, and receive us graciously, and we will render thee the Calves of our lips. Let us provide then before hand, with that steward in the Gospel, (who though otherwise unjust) in that, Luke 16.8. he is said to have done wisely; that when all the world fails, we have somewhat to trust to. This is the care and practise, not in show, but in good earnest, not of the favourites of this world, but, All wisdom's children, the residue of my Text, I have left only now, to conclude with. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 11. Of all her children.] It was not for nought, our Saviour interserts this Item, in his sermon on the Mount, Mat. 5.18. one jot, or one title, shall in no wise pass from the law, till all be fulfilled. jots and titles then in the law, are not superfluous curiosities, but such as the right use of them, may make to clear the Text, and are worthy of exactest scanning. A notable instance hereof, we have here in the pronoun, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Her] Which if we pass without an aspiration (as Valla & Castalion would have it) it may be referred to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, generation, in the former 31. verse, and make this sense: Wisdom is justified, even of the children, of that perverse generation, which will neither dance to her piping, nor weep to her mourning, neither by fair, or rougher usage, be brought to any goodness. Yet shall they be so convinced by wisdoms exact proceeding, that they shall not be able to disgrace that, which they shun to follow: but be forced to bring in evidence for her justification, though it necessarily reflect, upon their own condemnation. And have we not had long since Balaam, with this kind of acknowledgement? O let me dye the death of the righteous, and let my last end be like his. How common is that conviction of julian the Apostata, Vicisti Galilaee, thou Galilean (speaking of Christ) at length hast overcome me? It was a sad Epitaph, that Platina relates, was put upon Pope Adrian the 6. his tomb: That he had been a happy man indeed, if he had never known the happiness of that seat. But the surliest confession of all, in this kind, seems to be that, of an Italian Lawyer, with whom Bellarmine was, at his departing, as he relates in his tract de arte benè moriendi. And having with much ado, persuaded him, to crave mercy at God's hands for his sins, could bring him no further than this; I I pray thee (O Lord) take compassion on my wife, & children; for my self, I desire thee not any thing, for I go directly to Hell, and so departed (saith the Cardinal) as if one went from one town to another. Thus the children of Darkness, give testimony to the light, as the Devil was forced to do of our Saviour's Deity. 12. But the Text will not bear this exposition, (though the doctrine be otherwise, most true and useful) for here we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aspirated, and therefore is to be joined with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, next to it, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, four verses before it, (as Beza notes) & gives this sense expressly; wisdom is justified, not by its perverse opposers, but the docible believers, not of some straggling, disagreeing strangers, but of all her own children. For this exposition makes the Syriack, which according to Tremelius, on the 11. of Matthew is thus rendered, wisdom is justified of all her worshippers, according to Guido Fabritius, of her Servants, according to S. Hierome (but without any ground in the Original) ab operibus, of all her works; And thereupon he adds, sapientia non quaerit vocis testimonium, sed operam: Wisdom stands not so much upon words as deeds. All which circumstances laid together, make it without controversy, that wisdom's children here meant, are not all those that make themselves so: or would have the world to take them to be so. But her natural children indeed, who hear her instructions, follow her directions, and justify the uprightness of all her actions. 13. It was an old exploded course, by all good men heretofore, (but now revived too much again, to the scandal of all wisdom's children) to pretend one thing, and intent another; And so far to justify God's wisdom, as it might serve to justify our unwarrantable designs. But my Text here hath three marks of these justifying children, to justify them in this place; Of which if but one fail it may be justly presumed, that all is not right: Those are, 1. Unity, 2. Natural affection to their mother, and 3. submissine obedience to those commands, that shall be justly enjoined them to follow. Wisdom is justified of All] therefore no backslider, no schismatique, no headlong Innovator, must be accounted of the number. Of all Her] Therefore, All out landish Incendiaries, murmurers, detractors, All underhand Ingineers, All blowers up of states, and massacring miscreants, must be referred to the lists of Bastards, and generation of vipers. Of all her children] then, Refractory prescribers to their mother, proscribers of their brethren, must not offer to put in, here for a child's portion. O that men therefore were wise (as Moses told the Israelites) then would they lay these things to heart, and not run headlong in such wild, and irreligious courses, which are no way justifiable, but precipitate in the broad road, that hasteneth violently to apparent destruction. Then the detractor would be ashamed of his base suggestions; the malcontent, of his causeless murmurings; the oppressor of his inhumanity; the proud, of his histrionical haughtiness; the Luxurious of his looseness; the Hypocrite, of his shows; the Machiavilian of his shifts. For what are all these kickshaws, to solid wisdom? but as a spider's web, which entangleth some few flies a while, till the besom come, and then all the work is marred, and the worker (perchance) ruinated and forgotten. I must end. David's description of a man in honour, may be a lesson to great ones, what wisdom they cannot safely depend upon, but what they must trust to in the end, Psalm. 49. and solomon's, the son's instance, in a poor man, that by his well guided wisdom, delivered a little city from the beleagring of a great King, Ecclesiastes the 9 instructeth us all sufficiently, how much godly wisdom, is better than unblessed strength and stratagems, and to be harkened to, more in quiet, than the outcries of fools. Let us remember therefore, with the wise virgins, to be provided always before hand, with this lasting oil in our lamps; and cast about with that wise merchant in the Gospel, to purchase that field where this pearl of wisdom lies hidden. And suffer fools gladly (by S. Paul's direction) to speak, where there is a fault, because ye yourselves are wise. So shall we at length, mount up from these foolish and flitting vanities, to possess those glorious, and unchangeable mansions, which the wisdom of the Father, Christ jesus, hath purchased for his elect children, before the foundations of the world. To whom with the Father and the holy Ghost, three persons and one God, be ascribed, all wisdom, glory, might, and majesty both now and ever. AMEN. HERESIES PROGRESS. A SERMON PREACHED AT THE COURT. BY JOHN PRIDEAUX, Rector of Exeter College, His majesty's Professor in Divinity in the University of OXFORD. OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. 1. COR. 11.19. For there must be also Heresies among you, that they which are approved may be made manifest among you. 1 IT is a received observation, that where God sets up his Church, the Devil will erect a Chapel; and no sooner shall the good husband have sown his field with good seed, Math. 13.24. but the enemy will take vantage of the servants drow finesse, to cast in Tares. This our Apostle found here, by his troublesome experience: for having but newly planted a Church, among these witty Corinthians, how soon was it plundered, and puzzled, with dangerous oppositions, and distractions? A brabble grew among them at their first initiation, concerning their first teachers, one was for Paul, C. 1. v. 12. another for Apollo's, a third for Cephas, a fourth for Christ; some were all for strong lines, and enticing words of man's wisdom, others were taken with unaffected simplicity. Thus they censure their teachers and their gifts, who should have censured themselves, for the amending of their lives, according to their increase of knowledge. Their teachers instructed them, to abandon all fleshly lusts; they could tolerate incest amongst themselves. They pressed them to put up injuries, or to arbitrate them in private; Cap. 5. their violence drew them to implead their brethren, before heathen-Iudges, to the scandal of Christianity. They informed them, that single life and marriage, C. 6. meats of this kind or that, were to be held, as things indifferent, so that by the abuse of their Christian liberty, C. 7. their weaker brethren were not scandalised; yet quarrels, and endless debates, must be kept on foot also in such petty matters. These drew them farther, to unreverend behaviour, C. 10. both of men and women, in the Church itself, C. 11. at their public meetings, at such time as they came to receive the Lords Supper; to affect to be accounted great Scholars, rather than to edify one another. Nay, some of them grew so graceless, C. 15. as to deny the resurrection, to the overthrow of all, that they had learned before. Now this must needs stagger the weaker, and cast some of them upon such, or the like dangerous deliberations: Are these the fruits of Christianity, and the quietness we shall receive by this Gospel of peace? Is faith thus founded in fickleness; charity, in disturbances; hope, in hazards; patience and brotherly kindness, in all kind of injuries and combustions? Our case seemed fare better, when we walked in Gentilism; now offences are multiplied, who shall stop them? injuries are daily offered, who can right us? Contentions, continually arise, but what effectual means appear to compose them? These temptations our Apostle foreseeing, endeavours to meet with, and prevent, by forewarning them, that such things were to be expected, but God that permits them, will so dispose them, that all shall sort to the best. 2. My Text then, is an Encouragement to the godly, not to be any way cast down, or daunted, at the rising of divisions, or Heresies, for as much as all these tend to the manifestation of their constancy. As though he should have said; I hear that there be divisions amongst you, and I partly believe it. But what? should these things make our doctrine suspected, or abate your zeal? or bring you into a conceit, that you were in better case before your conversion? No, (Beloved) I, that have laid Christ for the foundation, tell you before hand, that not only gold, and silver, and precious stones, but wood, and hay, and stubble will be built upon it. Cap. 3.12. My planting, and Apollo's watering, in their increase will discover noxious weeds, among the good wheat. Schisms will creep in, to disturb the Church's unity, Heresies, to corrupt the doctrine; but God will so dispose of all, that the issue shall be prosperous. For there must be also Heresies among you, that they which are approved, may be made manifest among you. The words fall asunder into these 2 parts, 1. A Position: There must be also Heresies among you. 2. An Exposition: That they which be approved may be made manifest among you. The first showeth, what will fall out, let the best men do their best: The second foretells, what will be the Issue, let the worst men work their worst. In the first, sickle men have a way, to play their parts; in the second, the Church hath a stay, what to think of it, & what to censure. In the first appears Gods long suffering; in the second his wisdom, & goodness, that out of darkness brings light, strength out of weakness. The master may steep (for a time) on a pillow, as in war under hatches, the waves rock, the ship take in water, Math. 8.23. the Disciples cry out, Lord save us we perish: But when he ariseth, and rebukes the wind, there shall follow a great calm, to the astonishment of those that were in jeopardy, beyond expectation. Now of these in their order, and first of the Position, in these words, 3. For there must be also Heresies among you.] Heresy is a voluntary choosing of an opinion, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. against some article of faith, without ground of Scripture, & an obstinate maintaining of it, against all lawful determinations of the true Church, for some Sinister & particular respects. Some Monks derive it from the Latin haereo, for the stubborn sticking to that which is wrong. But this was their ignorance in the Greek, where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (by consent of their better scholars) signifies nothing but an election. And this is taken sometimes indifferently, for an opinion, in divers sects, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act. ●5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. v. 5. V 20. whether they be good or bad: There rose up certain of the heresy of the Pharisees, Acts 15. our Translation saith, Sect. So Acts 26. St Paul professeth, that after the strictest heresy of religion, he lived a Pharisee. But in other places of Scripture, it most commonly carries with it a brand of infamy, as Galat. 5. where it is reckoned with adultery, Idolatry, and witchcraft, and such other works of the flesh. In the 2. of Peter, 2.1. it is passed with the Epitheton, of damnable heresy, & since, it hath been no better thought of, on all sides. It is differenced from a simple error, by its obstinate maintaining; from a Schism, for that this is in doctrine, that in Discipline; from Heathenish superstition, jewish perverseness, stupid Mahumetism, and the like, because heresy is a revolt from faith, contrary to the word of God, which such miscreants never had, or professed: and therefore Avicenna, Averroës, with the old Philosophers, & other Pagans', are accounted infidels, not Heretics, as Alphonsus a Castro well notes, against his own consort Bernard of Lutzenburg. The Father of it is the Devil, the Mother pride, the nurse, singularity, the attendant, Hypocrisy, the promoters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, enticing persuasions, sophistical Philosophy, peremptory will-worship, described by our Apostle, Colos. 2. It frets like a moth, Psal. 39 2. Tim. 2.17. eats like a gangrene, spreads its nets like a spider, to the distractions, and destructions, of Churches, and common weals. Apostasy is an eminency in it, Tit. 3.11. being a wilful falling away from a truth professed; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a selfe-condemning the top of it, whereby it grows to be a branch of the sin against the Holy Ghost. The outrages whereof, will be blasphemy against God, and virulent persecution of his Church, and children; the end final impenitency, and despair, the dismal forerunners of Eternal Damnation. 4 You see in this short model (Beloved) the heinousness of Heresy, and wretched case of Heretics. Which we detest, and condemn, as much, as those that thunder the fearful Anathema ' es against it. Bellarmine therefore the Champion, and Gretser his second, need not have spent so much paper, in invectives against Heresies, and Heretics, in the forefront of their controversies; Bellarm. Gretzer. to show how pernicious they are, comparing them to the plague, that killing one, infects many, or those rebels against Moses and Aaron, Numb. 16. whom the earth swallowed. Num. 16. All this we acknowledge, and say further, that in 3. things the pride of Heretics is most intolerable, beyond other sinners. 1. They make themselves wiser than God, in presuming to put by his word, and to prefer a religion, of their own electing and framing. 2. They scorn the Church, as though God's promises to it, were but merely complemental, which their private spirit must control, being never so well settled, upon public advice, and consent. 3. All their followers must be their flatterers, admire what they say, not examine what they admire; take their Glosses, for Gospel, their designs, for oracles. If you once come to be so scrupulous, as for satisfaction only of a good conscience, to inquire how such opinions, or projects may stand with God's word, and thereupon proceed, to a Donine cur ita facis? The knot is broken, and the plot, discovered. There must be no Compeer in this their supremacy; the justest protesting in this case is detested. So high flown is heresy to the prejudice of God, the Church, & common Christian society. But the difference is not so much between us, and our opposites what Heresy is, or how pernicious; but who are the Heretics, and deserve for such to be censured, and punished. S. Augustine at the request of Quodvultdeus, Tom. 6. undertaking to give a Catalogue of Heretics from Christ's Ascension, to his times; tells him, that Phylastrius amongst the Latins, and Epiphanius of the Greeks', had performed that task before; but they agreed not in the number, Phylastrius having more than Epiphanius, who was fare the better Scholar, and wrote after him. What the reason should be of this, he intimates, that Phylastrius was more liberal in making Heretics. For by his reckoning, Astronomers, and Almanac-makers that talk of 12. signs in the Zodiac, and name the days of the week according to the Planets, must come under that censure: when as Epiphanius (being more judicious) hath no such matter. We must take heed therefore, (saith that good Father) that in our lists of Heretics, we leave not out such as are so, nor foist in, others that are not so. And Bellarmin himself hath the like complaint, of Phylastrius lavishness in that behalf. 5 But what and if the Cardinal himself, and all his complices, be more to blame, than ever Phylastrius was, or any of the Ancients, in the same kind? May we not well then come upon them with that of our Saviour, Ex ore tuo? or that of the Apostle to the Romans (which the Romans, Luke 19.22. above all others, should especially take notice of) Thou that teachest another, teachest thou not thyself? I will not tire you with a Catalogue of instances.] It is well known, when our most learned King james, of Blessed memory, defended his right, and religion, against the Pope, and his adherents, to their utter confusion; Bellarmine, Pag. 683. under the vizard of Tortus, affords his Majesty no milder doom than this, jacobus autem (he speaks it in comparing him with julian the Apostata) cum catholicus non sit, nequé Christianus est. A strange passage of a Christian, upon the eminentest defender of the faith, in all Christendom. What? no Christian, because no Roman Catholic? This is somewhat worse then to call all Heretics; to unchristen all that descent from them, without any ground. Yet this is their strongest Logic & mildest Rhetoric, when they deal with us, which good men rather pity, then are much moved at. Can. 25. Nay, all blaspheam against the Holy Ghost, (saith their Canon Law) that wilfully oppose their Popish Canons: They are dogs, infidels, magicians, that have professedly to do with the Devil, Orat de Heresi, & Magia, ad finem. (saith our countryman, Stapleton.) A man would hardly believe, that such virulency should harbour in the breasts of Christians, if their Catholic consent, in venting it, proved it not too true. They tattle of converting Infidels abroad, but who plots the ruin of their neighbours at home? They complain of charity mistaken; but if this be their charity, how will they express their hatred? They busy themselves with motives, (as they term them) to reduce such as they damn for Heretics, to the Mother Church: but what Christianity and truth can there be in that profession, which makes and takes Inquisitions, and Massacres, and Powderplots, and all kind of impudent lies, Devilish policies, gross Cozenages, deluding Hypocrisies, to persuade and uphold it? But these things have been foretold, and therefore the less stagger those, that build their faith upon the rock of God's grace, and word. There must be heresies, and there will be Heretics, who put those aspersions upon others, which they best deserve themselves. All which will be descried the more fully, by a more particular survey of the circumstances, the text here yields. 6 These circumstances are 3. First the necessity of Heresies, before described: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There must be] Secondly their connection with schisms, or divisions, mentioned in the former verse, There must be also Heresies] Thirdly their seat, and nest, where they are hatched, and reside; In the midst of the church; There must be also heresies amongst you]. Must, implieth a necessity: Necessity hath no law: no law, Rom. 4.15. 1. john 3.4. no transgression, (saith the Apostle:) no transgression, no sin. By this reckoning then, it will come to this, that heresies are no faults, as proceeding rather from God's appointment, than man's perversity. Chrysostom. Theodoret. Oe cumenius. The Greek Father's answer, that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] oportet, (which we render, Must) imports not any determination of God, what shall be, Gemina necessitas, 1. judicij Dei, seu disponentis, 2. ex qualitate, seu dispositione eorum qui in illa Ecclesia conveniebant. Musculus in locum. but a foretelling what would be, that notes the event, not the efficient cause. This necessity therefore (saith Salmeron the jesuite) is not to be taken simply, but upon supposal of man's perverseness, and God's permission: He might have added, the Devils setting on, men's negligence, and infirmities, and natural propensity to novelty. Which causes always remaining, the effects must needs follow, except God of his infinite grace, and power, please to stop them; which oftentimes he doth, when, and where, and in what measure he holds it fit. Not always, nor absolutely; because his wisdom hereby takes the hynt, to turn all to the best for his Church and Children. So that Heresies which in regard of men, are frailtyes, and faults, in respect of God, are a trial or punishment: shall there be evil in the city, Amos. 3.6. and the Lord hath not done it? saith the Prophet.) Our Saviour turns this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oportet, Math. 18.7. into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necesse est, Necessary it is, that offences come, but woe unto the man by whom the offence cometh. Doth it come of necessity, and yet bring a woe with it? Our Saviour saith it, and we must believe it. And all this will stand well together, For as this is to be taken for an infallible ground, that all things come to pass by God, certain, eternal appointment, (otherwise his infinite wisdom, providence, power, and prescience might be profanely called in question:) So this is ever to be conceived withal, that all things come not to pass, as proper effects, of his appointment, but some as necessary consequences. The consideration of which difference, well understood, would satisfy diverse scruples, and make that evident, which many hold most perplexed. For that is not always the cause, (saith Cicero) that goes before, but that which goes before effectually. Would any man say, that the absence of the Sun, is the cause of darkness, as its presence is the cause of light? Darkness is but the consequence of his absence, light the effect of his presence. In like manner, all good is the effect of God's appointment, all ill, a consequent. So heresies here then, are not by any act of God, but by his sufferance they follow. They are effected necessarily by their proper causes, the Devil's malice, and man's perverseness, which God hindereth not, but ordereth, to sort that to good, which was meant ill. Vid. Aqu. in locum. Encheirid. For God is so good, (it is a known saying of S. Augustin) that by no means he would permit any evil, except he were also so wise, and powerful, that out of that very evil, he could pick good. 7. It but aggravates therefore our faults, to cast them upon God: and to excuse ourselves by necessity, when we do that which is wicked. Wicked man! understand this, that Gods revealed will, in his word, is the rule of thy actions, and not his secret decrees, which thou knowest not, before they take effect. David was told by Nathan the Prophet, 2 Sam. 12.14. that his child borne in adultery should surely dye, notwithstanding he fasteth, and prayeth, and lies upon the earth: for he knew these were the revealed means, for pacifying God's anger. And afterwards instructs his servants, that wondered at his carriage in that business, while the child was yet alive, Vers. 22. (saith he) I fasted, and wept, for I said, who can tell whether God will be gracious unto me, that the child may live: but now he is dead, it is past remedy; Gods will is manifested, wherefore should I fast? It is one thing (Beloved) to consider, how reverently we are to think, and believe of God's infinite attributes, and another thing, what we are to do according to his ordinance. He by his prerogative, may do what he pleaseth, but we by our duty, must perform what he commandeth us. When S. Peter commanded to follow our Saviour, john 21.21. would needs know, what should become of john, who also followed, he received from his Master this check for his curiosity, If I will that he tarry till I come, what is that to thee, follow that me. I would to God, (saith a good interpreter) this saying were so engraven in all men's minds, utinam haec sententia omnium animis insculpta esset, ut unusquisque disceret in suam vocationem respicere. Brentius apud Marlorat. Deut. 30.29. john 15.15. that every one would have an eye to their own calling, and not be impertinently prying, into things that belong not to them. Secret things belong to the Lord our God, (it was one of the chief proviso'es of Moses law) but those that are revealed, to us, and to our children, that we may do all the words of thè law. The servant knoweth not what his Lord doth. It is not for us, to run on in our wickedness, and to say, with that desperate Monk in S. Augustine, De hono pursue. l. 2. c. 15. whatsoever I am now, Talis ero, qualem me Deus futurum esse praescivit: I shall be hereafter as God foresees I shall be. He said true, (saith that good Father) but ended like a dog in his own vomit. For it is the Devil's method, to set a man on a pinnacle, Math. 4. and bid him cast himself down headlong: Luke. 14.10. but our Saviour directs us to begin at the lowest seat, that thence we may hear, Friend sit up higher. We must ascend then, from the survey of our own faith, and works, to the most comfortable persuasion, of God's immutable decrees, and favour towards us; not begin with predestination, and end in desperation. For would it not prove a mad kind of Logic, to make an inference, upon premises, which can be no way known? How can we conjecture, that we are elected or rejected, but by that We believe, and do? If then our hearts be good, and hands clean, and our intent sincere, then God hath decreed to do us good, for our encouragement: But if otherwise, we are not yet altogether past hope, seeing it is impossible for us to know any such peremptory decree, which is passed against us; but have the means left to better us, the judge merciful, examples many, of convertants received into favour. If we can be therefore no other, (as the Monk said truly, but perversely applied) than God forese we shall be, yet we foreseeing not, what God forseeth, may rather resolve, that he foresees rather the good, he hath allotted for us, than the harm we have deserved. Last of all, it is a poor excuse (Beloved) for our perverseness, or laziness, to say we have not freewill, by nature; when we have a freed will, by grace: or to complain of an eventual necessity, that particularly involueth not us. Necessary it is that scandals should come, but that they come by thee, or me it is not, to our knowledge, necessary. So, if heresies must needs be, must we therefore be the men to bring them in? Nay, may we not rather be the men, to stop and oppose them, or turn them out again? This will the easier be brought about, if we observe their connection with Schism, how the one makes way for the other. The second circumstance, that follows heeresies necessity. 8. For there must be also Heresies] Many Interpreters of good note, will have divisions, in the former verse, and heresies in this, to be all one. But the words are divers in the original, and the things may be differenced. And the connection of the text gives ground for the difference. I hear (saith our Apostle) there be divisions amongst you, and I partly believe it; then he goes further: For there must be also heresies, which is somewhat more, and worse than Schism. Marvel not therefore at Schisms in a Church, when there may be, & must be, also heresies. It will be the comfort and credit of those that constantly stand to the truth, & whosoever be in the fault, to keep themselves blameless. It is a known policy of Satan, from small sparks, to raise combustions, and under a pretence of zeal to goodness, to convey in the greatest evils. To what a plunge were the Apostles themselves put, by the jews converted to Christianity, who remained notwithstanding zealous, for the observing of Moses law? And most commonly it falleth out, that they which begin in Schism, end at length in heresies. And the reason is not obscure: They hug, and applaud their own conceits, without reference to the unity of the Church, the approbation, of their lawful superiors, or advise of their brethren, perchance of more experience, and riper judgement than themselves: And so become their own teachers; which he that relies too much upon, may happily at length perceive, that he hath gotten a fool to his Master. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 The manifold heresies which have pestered God Church, ever since our Saviour's ascension, (howsoever other rang than otherwise) may be reduced (as I conceive) conveniently to these 4. heads; Pelagianisme, Manicheisme, Arianisme, and Donatism. The first opposeth God's word, the 2, his essence, 3, his grace, and the 4, his Church. To all which, Schisms more or less, have ever been the harbingers. Manicheus taken vantage of the distractions, that Philosophy bred amongst Christians. Arius would needs be an heretic, to vent his spleen against Alexander Bishop of Alexandria. Pelagius had a conceit, that too much dependence upon God's grace might disparage his wit, by reason whereof afterward he oppugned the calling of Bishops. And who knows not, how the Donatists sprung and spread, from a paltry Schism, Heresis est schisma inveteratum. August. Vid. Par. in locum. about choosing of Cecilianus Bishop of Carthage? But to let pass these remote matters, may we not observe, and come nearer home, how Schism hath begotten heresies, heresy, hatred, hatred, open war, war, depopulations, and combustions, that whole Christendom at this day groaneth under? How seldom shall we find a rent in the Church, that stayeth where it began? much less closeth together of its own accord? Our new Donatists, prove quickly Anabaptists, or Enthusiasts. Our new Manichees, Atheists. Our new Pelagians, (somewhat worse than old Arians) begin to incorporate themselves with the Socinians: These put together, what former heretics held in several, and vent it underhand amongst us, to the staggering and scandal of the weaker. The greater ought to be your piety, wisdom, and vigilancy, (Beloved) whom God hath set at the stern, to see that the ship do not miscarry. For a little hole neglected may drown the greatest vessels, a little spark, fire a whole City, and a little leaven, corrupt the whole lump. S. Augustine in his 1. tract upon john, Pag. 12. hath a story of a conference, by a catholic troubled with flies; whom a Manichee thus takes the vantage of. Who dost thou think (said the Manichee) made these flies, that so molest thee? The fly-bitten honestman, being angry, and waspish, would not say God made them, whatsoever he thought. Well, (saith the Manichee) if God made them not, who then? The Devil I think, (saith the other.) If so, (saith the Manichee) who made the Bee? he could not choose but grant, the same workman, for the affinity of the work. From a Bee then, he brings him a Locust, from a Locust, to a Lizard, from a Lizard, to a bird, from a bird, to a sheep, from thence, to an ox, thence, to an elephant, at last to a man: and so persuaded a man, from such a trivial beginning, that God never made him. Let not therefore, Beloved these matters of religion seem petty in your eyes, which may give way at length to such dangerous consequences. It is not for Samson to sleep, when the Philistines be upon him, jer. 7.4. nor for us to cry, the temple of the Lord, the temple of the Lord, our doctrine and discipline is unquestionable, our peace and prosperity under so Orthodox, and Gracious a King, unalterable, the Lord hath made our Hill so strong. For it will not be amiss, to take this caveat by the way. That the Serpent made a shift to get into Paradise, Gen. 3. Satan to present himself among the Sons of God, job 1.6. judas, to hold a Bishopric amongst the rest of the Apostles. Acts 1. Churches, Altars, and sanctuaryes may privilege some offenders, but not keep out the offences of factions, and heresies. For there must be heresies as well as schisms, not only abroad among others, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, also among you, in the heart of the Church. Which points to the nest, or seat of heresies, my third circumstance. 10 There must be heresies also among you.] corruptio optimi pessima, great men, or learned men, or good men, once falling from their integrity, prove worse most commonly than other, who had never a tincture of any such eminency. Where shall we look for tares, but where they may do most hurt? and where may that be, rather than in the midst of the good seed? my heritage is to me (saith God by his Prophet jeremiah) as a freckled bird, jer. 12.9. the birds round about her are against her. The like complaint was taken up before by Isaiah, Hear O heaven, Is. 1.2. and hearken O earth, for the Lord hath spoken; I have nourished and brought up children, and they have rebelled against me. How children? if no way of the Church? How rebels? if not swarving from their Mother's Doctrine, or Discipline? As Antichrist therefore, that Arch-heretic, is not to be sought (I wots not where) at Babylon, from the tribe of Dan; but taken sitting in the temple of God, 2. Thes. 2.4. exalting himself above all that is called God; so heresies are rifest there, where the grace of God is turned into wantonness, and God's word made stoop to serve man's turns and turnings; Rev. 2.13, 14. & that is in the Church. In Pergamus, commended for holding fast Christ's name, the Doctrine of Balaam, will have countenance. V 20. And notwithstanding Thy atira'es faith and charity be upon the mending hand, the woman jezabel will play her part, to seduce God's servants. No otherwise here, Paul's planting and Apollo'es watering, could not so secure these Corinthians, but that it was not only possible, or likely, but necessary, not only that there should be divisions, but heresies, not darting at them a fare off, or near beleagring them, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 just in the midst of them, and therefore it stood them upon, the more resolutely and warily to guard themselves. 11. If the Church then be the stage, where heretics play their parts, and where Satan hath his throne; how much than doth it concern her, to have provident seers, vigilant watchmen, able Leaders, willing, obedient, and painful Ministers, to be always in a readiness, as occasion shall be offered? That which our Apostle foretold the elders of the Church of Ephesus, that not only grievous wolves should invade their flock, Acts 20.29.30. from abroad: But even of themselves should arise men speaking perverse things, to draw away disciples after them; falleth out, to be the case, of most particular Churches, especially those, whom peace, hath made proud; plenty, wanton; liberty, luxurious; dignities, ambitious; immunities, idle; vilifying and insulting over, their mean brethren, & commonly muzling the mouths of those oxen, that take most pains in treading out the corn. Laodicea was much of this vaunting humour, I am rich, Rev. 13.17. and increased with good, and have need of nothing. But he that hath an ear to hear, may hear what the spirit saith unto such churches; I know thy works, that thou art neither cold, nor hot, I would thou wert cold or hot, so then because thou art lukewarm, and neither cold nor hot, I will spew thee out of my mouth. God forbidden (Beloved) that our lukewarmness in charity, and coldness to maintain the truth, that so long hath been a blessing to this church and state, should any way at length give ground for an application, to affright us with the like judgement. O God, if thou shouldst spew us out, what ditch, or sink would receive us? If thou shouldst remove our candlestick, what Egyptian darkness must needs follow? Those that are well (Beloved) can never be too careful, to keep themselves so, or too thankful, to him that protects them so, or too solicitous of the heresies and evils, that may alter them from being so, or too forward, and zealous for the propagating of that truth they are entrusted with, that must continue them so. For if neglects should here breed rents, and rents ruins, inferiors may feel the smart, but the heaviest doom perchance, would light on superiors, who are not only accountable for themselves, but others. And they betray them, that sooth their security, and take not all fair opportunity according to their places and callings, to mind them of it. There is not such a scarcity of flatterers in this age, that we need flatter ourselves. Brethren, we see our calling, know the depths of Satan, and the world's wiliness. How soever therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time-servers reile to and fro, and stagger like drunken men, and become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the toy takes them in the head, instable (as S. james taxeth them) in all their ways, the Lord will order a good man's going, and do well unto them that are true of heart, the eater, shall yield him meat, the rock, honey; Heresies, an opportunity to approve & manifest his goodness. Which is the exposition of the former position, and the part I have left to conclude with. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 12. That they which are approved may be made manifest amongst you.] Such is the tenderness of our great God to the infirmity of his children, that he will impart so far, his secrets unto them, as may stand for their encouragement. The multiplication of Schisms and Heresies here mentioned, might much cast them down, if this Jtem had not been added, that they should do them rather good than harm. This exposition therefore includes the reason, why God so deals with his Church, that when such things fall out they may take them for no news. Brethren (saith Peter) think it not strange, concerning the fiery trial, 1. Pet. 4.12. as though some strange thing happened unto you, of which you never heard, and against which ye are altogether unprovided. Abraham's faith had never been so manifested, if he had not been enjoined to sacrifice his son. Gen. 22. Iob's constancy, had passed in obscurity, if such horrible afflictions had not fallen upon him. And the resolution of the Martyrs in God's cause, never shined brighter, then in the light of those flames that burned them to cinders. For many may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of abilities and sound resolutions, that appear not so to the world, and some will needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which never were truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, make a show to the world of that which was never in them. They will have their degrees (as we say in the University) before they do their exercise. But here we see what Gods method is, first he furnisheth his with armour of proof, they shall be first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, approved, tried, sifted, weighed in the balance; and not found too light. And then he brings them forth, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the world may find them so by conversing with them, and acknowledge it. This leads on the godly to imitate them, confoundeth the wicked in their projects, glorifieth God's wisdom, and goodness, in extracting good out of ill, and cleareth many useful points of Divinity, which otherwise would have been too much neglected. To this purpose, De Civit. Dei l. 16. c. 2. vid. de Genes. ad lit. c. 1. De vera relig. c. 8. S. Augustine hath diverse excellent passages: Multa ad fidem catholicam pertinentia, etc. Many things (saith that judicious Father) which pertain to the Catholic faith, are cleared far the better, through the opposition of Heretics; cum ab Adversario mota quaestio, discendi existit occasio: when the Adversary gives the hynt by his wrangling, to learn that which was not so seriously thought upon before. We should never have had the mystery of the Trinity so fully opened by the Fathers, if Arius had not so blaspheamously stickled against it. The efficacy of God's grace, & the perverseness of man's will, by the fall, hath been sifted fare more exactly, ever since Pelagius, and his continued adherents stirred in it. And who finds not, that by the magnifying of humane reason, and humane and unwritten Traditions by the Romanists, and pressing the oppressing authority of their Pope and Church as infallible; the solid foundation of God's word, hath been the more closely by all our reformers stuck unto? The blustering wind in the parable, made the traveller clasp his cloak the closer about him, where the sunshine of prosperity quickly caused him to cast it off. And I make no doubt, but as the donatistical humour of the precisians, have occasioned a more exact survey in discipline, and ceremonies: so this revived onset of the Socinians, and their partisans, that are all for wresting Scripture, without the least respect to Antiquity, or modern Church determinations, will drive us to be more punctual, in the Text, thereby to convince their blasphemies, by the same grounds, by which they undertake to maintain them. 13. I need not dwell longer on this point, but hasten to conclude with the time. All cannot be couched in one Sermon, and enough hath been said, if it be well practised. For practise, practise (Beloved) is the soul of religion; and better it were in a sort, not to have heard any thing at all, then to do nothing at all, much more to do clean contrary, to that we hear and profess to believe. Blessed is this our Church above many other, in that so many approved Champions against schism and heresies, have heretofore (and yet by God's great mercy, at this day are, under Gods and our Gracious King's protection) so eminently manifested in it. But if true use be not made of this, and religion (which should have the first place) must attend on policy; if consciences be fetched over, by indirect projects, which should be evidently convinced by the word of God,— I am loath to utter it, but yet out it must, (and I trust it will be taken without offence) Cursed may this Church be above many others, for that so many approved Champions are manifested in it, and so little true use made of it. Come on therefore (Beloved) in God's name, in God's cause, let us join all together, hearty, willingly, and sincerely, to manifest ourselves approved, every man in his station, while we are upon the stage, and leave a breed behind us, to manifest themselves approved in the same cause, when we are gathered to our Fathers. When may a Captain better approve himself, then in a fight? Or a Seaman, then in a storm? Or a good Physician, then in a time of sickness? Or a resolute Soldier of Christ, but where schisms and heresies, are most tumultuous and dangerous? Are not these oppositions, by Gods most gracious providence, made the harvest of our glory? How should we be approved, or manifested, if such things were not inoident to put us to it? There must be a trial then, and there will be found (by God's mercy) men approved, and these shall be manifested. O let us strive therefore, in a religious emulation, who shall be the forwardest, and most constant, in so blessed a cause. You that are leaders ride on with your Honours, and give example, & encouragement to those that march after you on foot. You that are inferiors, strive to keep your ranks, and distances, & not to question your superiors doings, where you obedience, not your censure is due. These known schisms and heresies, that must be, should so fully take up our joint forces, that no leisure should be left us, much less pleasure, to quarrel one another. For if ye bite and devour one another (as our Apostle tells the Galatians) take heed that ye be Gal. 5.15. not consumed one of another. Gal. 5.15. Last of all, seeing we may well conjecture, that we are fallen into those last times, Dan. 12.4. fore-spoken of, by the Prophet Daniel, wherein many shall run to and fro, and knowledge shall be increased; let us take this for our comfort, from the same Prophet: That in all these stirs, and distractions of these latter times, those that be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligent, wise, and instructing many others, among the Clergy, shall shine as the brightness of the Firmament. And those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 great iustitiaries, according to their places, amongst the Laity: that turn many thereby unto righteousness, shall shine as the stars for ever and ever. To which unspeakable happiness the Lord of his infinite mercy bring us, through the blessed mediation, of our Lord and Saviour Christ jesus. To whom, with the Father, and the Holy Ghost, be all Honour, Glory, Might, & Majesty, both now and ever. AMEN. A PLOT FOR PREFERMENT. A SERMON PREACHED AT THE COURT. BY JOHN PRIDEAUX, Rector of Exeter College, His majesty's Professor in Divinity in the University of Oxford. OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. 1. PET. 5.6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time. THERE is not a point more studied in these our days, then to get preferment: and none there are that put in so stiffly herein, for a supremacy, as those that claim it by St Peter's Title. The Consideration whereof, hath directed me to this parcel of Scripture (Beloved) wherein the question is stated by him, who is made the chief occasion of the difference: and a plain course laid down, for honestmen to take; that may save them great travel, more trouble, heavy expenses, Ps. 119.51. and yet nevertheless be still effectual. The proud have had me (saith David) exceedingly in derision, yet have I not shrinked from thy law. And the same may slight the doctrine I shall now propose; but me it sufficeth, that I have S. Peter to build upon. Who having delivered his mind, concerning the excellency of faith (which those scattered strangers, to whom he wrote had embraced) Cap. 1. and urged next, the sanctity of conversation, which thereupon, on their part, was constantly to be performed, 1. In general, to superiors, equals, inferiors, by doing, suffering: Secondly, in special, to domestics, Allies, strangers, Chap. 3. and 4. In this fift Chapter (from whence my Text is taken) he ascends to Overseers and guides of others, and that not without great need. For if ought amongst them be amiss, both Church, and Commonwealth, and families quickly rue it: Now 3 disorders (which ever since have so much pestered the Church) were creeping in, and growing upon it, in those harmless times; Idleness in their Callings, filthy lucre in their dealings, and Ambition in all their projects, to outstrip and domineer over their Brethren: Those our Apostle, not maliciously lasheth at, or openeth unadvisedly, to exasperate rather than to rectify: (as the fashion is of diverse Malcontents in these our days, who must have all as they will, or else all is out of frame) but so lanceth that he may heal; so openeth, that he may bind up again, and to the several sores discovered, applieth an agreeing remedy. Idleness therefore must be shaken off, by a willing and ready mind, not to famish but feed the flock, which is not so much theirs as Gods; ver. 2. filthy lucre must not be thought upon, when a Crown of Glory is proposed, a Crown that fadeth not, to be received from the chiefest shepherd, vers. 4. And what a cooling card next follows, against the Lording over God's inheritance? This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mentioned ver. 3. younger (saith he) submit yourselves, unto your elders. All of you be subject one to another, ver. 5. Submit, be subject. No apparel so befits an honest, hearty Christian, as to be clothed with humility. If he be proud, he hath God for his enemy. If humble, God's grace for his erection, and protection. Now because this swelling of Ambition, is fed with such a confluxe of no cious humours, that one dressing would scarce serve; and it stood the Apostle upon, not to leave the cure unperfect; He adds the words of my Text, as a plaster to do the deed; seeing that, domineering is not for your profession, Mutual subjection is your truest badge, Humility, your best clothing, God himself the opposer of the proud, and the most gracious protector of those that are Humble. Humble yourselves therefore, under the mighty hand of God, that he may exalt you in due time.] 2. Which according to the express words, & employed consequences, may thus be paraphrased. You reckon yourselves to be Elders, and I hope you take me for no less. We witness what Christ hath suffered, and believe what glory he hath provided for us. But suppose you that his flock is committed unto us, thereby to feed ourselves, & let that pine through want? to pretend an oversight, and intent nothing less? Is this the example we show? the Crown we aim at? The Humility we should be clothed with? No certainly, (my Brethren) Christ hath suffered for us, and the servant is not greater than his master. The inheritance is his, and his stewards must not convert it to their private pomp and pleasure. Words & Outsides may not satisfy, where real performance is required. If you have an aim at the highest preferment, the way to attain it, is by faithfulness in a little. No entrance to his Temple of honour, but by the Gate of Humility. Humble yourselves therefore] or he will make you stoop, under his mighty hand,] or it shall pluck you down: And herein you shall not be your own factors, but he will exalt you;] not when or where you affect, but as he shall think fit, in due time.] And this I take in general to be, the meaning of this exhortation. The sum is, A never failing Plot, for the surest attaining, of the best preferment. Wherein we meet with 1. A Rule to be observed, by way of Precept. Humble yourselves under the mighty hand of God. 2. The success, depending upon an implied promise, That he may exalt you in due time. The Rule includeth an Action limited to its right obiest, Humble yourselves, But to whom? under the mighty hand of God. The success, is not doubtful, but restrained to a certainty, He shall exalt you: but when? in due time. It were small mastery upon so good a ground, to run division, but my aim is plainness, which (I take) will be best apprehended in these 4 particulars, The 1. Suitors duty, or endeavour, Humble yourselves. 2. Patroness ability, under the mighty hand of God. 3. Business success: that he may exalt you. 4. Fitness of opportunity: In due time. Many have the hap, to apply themselves to such, as little respect them, or are not of ability to do them good: some are earnest and able, but occasion fails, or one rub or other, frustrates the endeavour. A third sort speed at length, and have that they look for; but it comes so unseasonably, that it scarce quits cost. Now all these things here happily concur, beyond expectation, to the preventing of all exceptions. No straining beyond thy power, but restraining thyself by Humility. No striving to make friends, and please many, where the hand of God will exalt. No importunity needful that others should not prevent thee, where he sets down the time. All for easier recalling may be thus connected. As thou showest thyself humble, so God will approve himself mighty, in effecting that for others, which surpasseth thy policy; though not (perchance) when thou wilt, who art ignorant what is best for thee, yet in such due sort, and time, as shall do thee most good. Of these in their order, as the time, and your patience shall give leave. And first of the first which is the suitors task or Endeavour, in these words, 3. Humble yourselves therefore. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] The particle [Therefore] includeth an Inference upon somewhat that went before, which is thus deduced. God is no way to be resisted, but suedunto for grace. This is done by humility. Humble yourselves therefore. As charity makes the breadth, patience the length, faith the height of our spiritual building: So Humility must be underlaid all these (saith Hugo) as the surest foundation, De claustris Animae. l. 3. whence we may infer, that, There is no admission to God's favour without humble submission. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original intimates no less, which is not so rightly rendered passively, by the vulgar, Be ye humble, as well corrected by others, and our latter Translation, actively, Humble yourselves. Any coaction here, mars the Action, which must be altogether voluntary. Whereupon Humility is defined by the Schools to be, A voluntary dejection of a man's self upon a view of his own unworthiness, and Gods infinite bounty, and power. Whence the Canonists rightly distinguish, between Humiles, & Humiliatos. Those that are truly humble, & those whose stubborn stomaches are violently plucked down. The Hebrews for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text, Ps. 9.13. Ps. 9.13. which barely signifies poor, and needy, read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the margin (according to the rule of their Keri and Cethib) which not only points out those who are dejected, and in misery, but such as are gentle, modest, and truly mortified: Those will the Lord guide in judgement, Ps. 25. and learn his way. To such poor in spirit, and meek in heart, our Saviour in his list of Beatitudes, assures both heaven and earth, Mat. 5. Math. 5. And if both Heaven and Earth be taken up for the Humble, (saith Cassiodore) in what place (think you) shall the proud be billeted? Further delating in a Common place so beaten, can neither be grateful, nor profitable. For who hath not observed, that, of the wise man, How Humility usher's honour? Prov. 15.33. Prov. 17.12. Prov. 15. as pride goes before destruction. Prov. 17. The Publican therefore speeds, sub forma pauper is, when the vaunting Pharisee, Luk. 18. was turned off with a great deal less satisfaction. It was this Lowliness that exalted the Blessed Virgin, Luk. 2. not commended only, but commanded to the Disciples, when they striven for superiority. Mat. 20. The practice of our Saviour may well close upall. Luk. 22. Ye call me master (saith he) and ye say well for so I am; If I then your Lord, and Master, have washed your feet, ye also aught to wash one another's feet, for, I have given you an example, that you should do as I have done to you. joh. 13.13. 4. This Doctrine as it is, and hath been ever slighted by diverse Politicians in all ages: So none (I think) have so contemptuously crossed it, as the pretended successors of S. Peter, and their adherents. What should I speak of Dominus Deus Noster Papa, 7744½ times and a half, greater than the Emperor? Ext. joh. 22. Tit. 14. c. 4. Decret. 1.33. de Maiorit. et obedient. cap. Solitae. whose will must stand for reason, who hath coeleste arbitrium, whereby he may change the nature of things, dispense against the Apostle, against the old Testament, supra ius, above the law and the like. None of which blasphemous Eulogies, have mer, as yet with any Index expurgatorius in the Cannon Law, to purge them (as that which is disliked in other books) but pass as currant, in Gregory the thirteenth's late Edition, as in former fogs of superstition. I may fit you with one passage only, instead of many, that comes nearer home unto us. When our. King Henry the second, sent to Pope Alexander the third, to have the matter taken up, between him and Thomas Becket, by two Legate Cardinals of the Pope's appointment; What answer do you think, the King received from this successor of Humbles S. Peter? surely one that was very Canonical; Esaias 42. I am the Lord (saith he) and my glory will I not give to another. But these perchance were the Escapes of those silly times, which are now amended in this critical succession of learning. It should be so (Beloved) but we find these Leopards so fare from changing their spots, that (for aught I see) their modern Sycophants strive to outvie their Ancestors. It is not so long since, that Mosconius Vicar general of Bononia, set forth two books, de Maiestate Militantis Ecclesiae. Wherein (to let pass other Elegancies) he tells us in good-sadnesse, that Papa dicitur quasi Papae admirantis, eò quòdillius dignitas, & potestas omnibus est admirabilis; who is also termed Pontìfex, quasi faciens pontem, L. 1. c. 1. Ib. p. 23. because he is the only Bridgmaker by which we must pass to happiness. Celsus Mancinus, in his third book de iuribus principum, denies him to be man, or heaven, or any good beside, but terms him, quid praestantius, some what more excellent then either of these. Nay when the Cardinal Baronius, shall apply that saying of the Psalmist, He shall reign from sea to sea (which all interpret of the Messiah) as a presage of Hildebrands advancement to the Popedom; Praef. ad cont. 3. And Cardinal Bellarmine, Cap. 28.16. fetched in the like prophecy of Isai. Behold I lay in Zion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation, to be meant of the Pope's holiness, together with our Saviour; And the late Pope Paul the fift, shall take no exceptions, to such Inscriptions; Paulo quinto, Vice-deo Christianae Reipub. Monarchae invictissimo, & Pontificiae omnipotentiae conservatori acerrimo: But triumph in such titles, as befitting the servant of servants, and the humility of S. Peter's successor. This is that, which makes the world justly think, that these men will never be brought to any reasonable terms, but the Prophecy will still take place upon them: Curavimus Babylona & nonest sanata, jer. 51.9: say what we will, do we what we can, Charity will be ever mistaken. 5. For go but a little further, in view of their Practice, and we shall alw eyes find, this Leopard keep his spots. These men that can assume to themselues, and digest such intolerable Titles of pride, have not the Ingenuity, to afford the least good word to any that descent from them, having never so well deserved. What a pother do they now keep in their Indices Expurgatorii: That our King Edward the sixth must not pass for a towardly wit, because he was under standingly averse from their palpable superstitions. Vlrick Hutten, must not be termed a valiant Knight, by reason of his acquaintance with Martin Luther. Nay a whole Epistle of john Drusius must be wiped away, for no other reason, (that I can find) but that he gives in it, to out learned King james, his deserved commendation. I need not trouble you with particulars, when the rule of Azorius the jesuit runs this in general; Moral. l. 8. c. 16. That the names of reformed writers, must nor at all be mentioned, except it be to their disgrace. So well these men fit themselves, to S. Peter's humility. Notwithstanding as the Popes, and his grandees, are of too high a pitch, to stoop so low; yet there are Mendicants, and Malcontents of the same litter, who either our of superstitious weakness, or dogged sullenness, or an ambitious kind of hypocrisy, or out of a frantic conceit, cast themselves as far in the dirt on the other extreme. But our Apostle makes not for such sordid baseness, or affected austerity: when here he would have his followers, to be truly humble. Pride may as well lurk under course rags, (as S. Augustine observeth) as set itself forth in a gorgeous attire. And therefore S. Hierome wisheth Eustochium according to her calling and place, to keep the mean. Our adversaries to make the simple beleene that they are extraordinarily Humble, Relat. Diego. Tornez. edit. Venet. 1604. will tell us stories of Barcena the jesuit, who in humility rose from his Chair, to resign it to the Devil, that appeared unto him, professing (in more them a strong compliment) that he deserved it better than himself. And of his fellow Throgmorton our countryman, who was come to that perfection of humble submission, that he would not (forsooth) at his last gasp departed this life, and go to God, without leave first solemnly asked, and obtained of his superior: D. Everard. with the like prodigious instances, of the Franciscans fopperies, Sedulius hath stuffed up a book in folio. Thus these Pharisaciall Antiques (who are wiser in their generation, than the children of light) can play on both hands, and compass sea and land to hold that they have, & hook in new credulous proselytes. They have colours for all complexions, and fashions to fit all fancies; never was there (I think) a conformity in the world, patched together of such difformity, to make (as they would have it) one Ecclesiastical Monarchy. What Church hath been (at the first settling) more famous, then that, for goodness, and Integrity? And in what have we read in succeeding age, of the like abominations? Who more proud than some of their Popes and Cardinals? and who more stupidly debauched, than some of their Friars & Anachorites? Few have generally more learning than the jesuits, and commonly few more Ignorance than their common Mass Priests. Their Clergy and Monks must not marry to avoid pollution, yet concubines, and somewhat worse, shall find Advocates to plead for them, and Indulgences to allow them. A Nunnery, and a stews, the silent Carthusian, with the Capuchin, an frolic, jacobine, the Neat jesuit, and the nasty Franciscan shall find a joint entertainment, in the large lap of Mother Church; The Soldier shall have his sword, the Melancholy, his Cell, the Superstitious, his Beads and bayre cloth; the dissolute, his pardon, and absolutions; the incestuous, his dispensation, the Scholar, his Library; and the Ambitious, his preferment. Every humour shall be pleased, to give all content, that all may speak for them. So that I may well conclude as the Orator did of Catiline: Cic. pro Coelio. There had never been that advantage gotten upon the Commonwealth of Rome, as it then stood, Nisi tot vitiorum, tanta immunitas, quibusdam facilitatis & patientiae radicibus niteretur. And so it was impossible that the Pride, encroaching, and Tyranny of the Pope, and his Complices, should have put the Church of God to such a plunge, but that they masked all their villainies with a varnish of devotion, and humility. 6 But this is not that humility, which the Apostle makes the groundwork for true exaltation. The Prophet David advanced from a sheephook to a sceptre, hits right upon it. Lord I am not high minded, Psal. 131. I have no proud looks, I do not exercise myself in great matters, which are too high for me, but I refrain my soul, and keep it low, as a child that is weaned from his mother, yea my soul is even as a weaned child. Such a child our Saviour set in the midst of his disciples, Math. 18. that contended for superiority, and lessoned them upon it, Mat. 18. Verily I say unto you, except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. S. Augustine discussing the point why simple people in primitive times, were more forward to receive Christianity, than the learned Philosophers, renders this for the apparent reason; Quia Christus humilis, Illi autem superbi: Because Christ was humble, and meek, but they supercilious and presumptuous. This, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as S. Basil terms it) haughty and contemptuous carriage in Augustine the Monk, Epist. 10. when he came to treat with our plainer British Bishops, Bed. Eccles. Hist. l. 2. c. 2. breaks off all Christian communication between them, to the great distraction, and almost destruction of the poor Church in this I'll. And I pray God the like causeless strangeness, and stateliness, of some, so different from Apostolical humility, to their meaner and weaker brethren, have not made more Schismatics, and (as we call them) Puritan, than all the vantages that could be evertaken, against 'gainst the sacred order, of our Reverend Bishops, or any part of our Church-discipline, or ceremonies. Tell ye the daughter of Zion, Behold thy King cometh unto thee meek, and sitting upon an Ass; Zach. 9.9. but now most of this meek King's followers, will stomach to be so meanly mounted. Pride makes us ashamed of our humble Master's lowliness: we like well of the promised Crown, but shun the burden and yoke that leads unto it. Enter we would willingly into the heavenly mansions; but had loath strive, and stoop to contract ourselves, and bow, at the straight gate. But alas (Beloved) what find we in ourselves, to make us proud, or observe in others, that we should much envy, or despise them? Our root tainted, our birth lamentable, all the days of our Pilgrimage, few and evil, not assured so much of any thing, as of infinite uncertaintyes. Those that have most, may quickly part with it; and those that know most, understand not their own ignorance, we forget that which is past, stagger, at the present, and ambiguously expect that which is to come. What a presumption therefore is it to talk of merits, supererrogation, natural abilities, to do all, or more than is required, or the like? No (Beloved) our approaches to God's tribunal, must be by humble Petition, with fear and trembling, in regard of our own unworthiness. Abraham hath taught the way: Gen. 18. Behold now I have taken upon me to speak unto the Lord, which am but dust and ashes. Come let us worship and fall down, & kneel before the Lord our maker. jacob treads the same path: O God of my father Abraham, & God of my father Isaac, I am not worthy of all thy mercies, and all the truth, Gen. 32. which thou hast shown unto thy servant; Deut. 26. Moses hath a form for it: A Syrian ready to perish, was my father and he went down into Egypt, and sojourning there, with a few, there was evil entreated, thence, was with a mighty hand delivered; now brings unto thee, O Lord, the first fruits, 2 Sam. 15. which thou hast given me. David most Pathetically practised it, in his flight from Absalon: If I shall find favour in the eyes of the Lord, thus and thus will he do? as it there follows. But if he say thus, I have no delight in David; behold here I am, fiat voluntas tua, let him do to me, as it seemeth good unto him. Such bruised reeds, such smoking flax, such broken and contrite hearts; Humbling, and prostrating, and begging, and by such means offering violence to the kingdom of Heaven, the bowels of the tender compassion of the most highest, will not break, quench, or despise; But show his strength in their weakness, by extending his mighty hand, which assureth the Patroness ability, in the next place to be considered. 7 Humble yourselves therefore under the mighty hand of God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ] As it abateth our presumption, to find ourselves underlings: so the mighty hand of God must needs make us confident. This Might appeareth, in a twofold manner, first in plucking down those, who proudly exalt themselves; & next in exalting the humble, against all oppositions. Whence God is said by some to have two hands, the one to depress, the other to lift up. Pharaoh, and Nebuchadnezar felt the first, and the Church distressed by them, the second. The Bush may be on fire, but consumeth not, the heat of the furnace seven fold augmented, yet sindgeth not the upper garments, of the children cast into it, whom the mighty hand of God protecteth. Whence we may safely gather, that, God hath enough in store, to guard, and supply all suitors to their full content. To make this good unto us, (who are too much bend by nature, to dote upon our own plots, and to distrust any success we apprehend no evidence for, in the second causes) the Attribute of Father Almighty, is set in the forefront of our Creed: as the primò creditum, the first principle, to be taught, and learned in religion. To assure us at the first entrance, that as God is our Father, and therefore willing: so he is also Almighty, and therefore able, to give us what we want, and to augment, what he hath given us, and to furnish us further, with whatsoever he shall see convenient for us. Surely as an earthly Prince will hardly afford him a kindness, that shall question his ability, or authority: so much less will the king of kings, be bountiful to those, that make a doublt of the All-sufficiency of his mighty hand. This appeared, by his expostulation with Moses, distrusting how more than 600000 should be provided for with flesh in the wilderness, Num. 11. Is the Lord's hand waxed short? Thou shalt see now whether my word shall come to pass: Reinforced in Isaias: Chap. 5. Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? Math. 9 whence our Saviour indents with the blind men, before he cure them. Believe that I am able to do this? There needs no further proofs to justify a truth so confessed: Unthankful men may sacrifice to their own nets: job. 22. proud men may set their nests in the tops of Cedars, and pile up mountain upon mountain with Giants, to beleiger heaven. But I will stretch out my hand upon thee (saith God) and roll thee down from the rocks. Ib. 51. The right hand of the Lord will have the pre-eminence, the right hand of the Lord, bringeth mighty things to pass. Psal. 118. At his stroke the heads of Dragons and Leviathans fly in pieces, and what can ward the blow, when this mighty hand is whirled about to take vengeance. This doctrine (Beloved) as it is best for direction, to be sure to speed: so it ministereth the like comfort to encounter any cross, that may thwart us. S. james so joineth in one verse, this submission to God's mighty hand, with our resisting the Devil: as though the failing in the first, were the falling into rebellion by the second. Whereupon he calls upon the double minded sinners, to cleanse their hands, and purify their hearts, and so humble themselves in God's sight, that not only doing, but speaking ill, of another, should be utterly banished, from amongst Christians. 8 This we acknowledge to be true, and like the Apes in the fable, arrayed in man's apparel, can dance our measures at times, very demurely: but the least opportunity of commodity, or competition for preferment (as nuts cast in among them) sets us all a scrabling. joab (for aught we find) loved his cousin Amasa well enough: before he had the place of Captain of the host, which he conceived belonged to himself, but afterward, he never rested, till he treacherously laid him at his feet. So far is the mighty hand of God forgotten, in matters of revenge, and in emulation; we talk of God's mighty hand, but walk, as the world leads us. Four faults in this behalf, especially have been ever here declaimed against, but yet find continual entertainment; & sometimes by those especially, who would seem most to oppose them. Flattery and Bribery, to make our own markets, calumniating, and supplanting, to mar other men's; The first, most commonly, passeth smoothly under the veil of discreet observance. The second is either excused by equivocating, or commended, as a provident, or civil kind of thankfulness. The third, is borne out, under pretence of zeal to the common cause, and the last, is made as it were an exercise pro forma, to pass from one degree to an other. Thus when Gods mighty hand should lead us, and his rod, and staff direct us, we slip (as much as in us lieth) from between his fingers. Every disciple for his vantage, will outrun Peter, and rather than fail, offer with Simon Magus, or drive the bargain with judas, whatsoever curse, or Acheldama may be purchased by it. But when all our plottings; and shift, and shows, and shouldrngs, are out of breath, this mighty hand of God will always prevail, to the shame of those that oppose it. If it appear not in the beginning, but let men run along, it will be manifest in the end, to the astonishment of all contemners. O that flesh and blood therefore, would seek no further, but rest contented to be wholly guided by this mighty hand of God That we would bend our wits, and use all manner of effectual policies, to be near, and dear unto this patron: who hath every moment enough in store, to furnish us, and will fit us better, than our own hearts can imagine. joseph, by this policy only, came to be a Prince in Egypt: Samuel, to be a judge: David, a King: Hester a Queen. In such cases the man of God told old Eli, whereto he should trust: Those that honour me (saith God) I will honour; and those that despise me, 1 Sam. 2. howsoever in the eye of the world they flourish for a season, in the end shall be as the grass on the house top, Psal. 129. whereof the mower filleth not his hand, nor the passenger wisheth them good luck. Now if experience tell us, that these are tried cases, & our conscience tell us that these things are true, and that other courses are but vagrant, & that here lies the certainty; what unadvisedness will it then prove in us (Beloved) to shun, or oversee so direct and straight a path, to involve, & puzzle ourselves, in endless & inextricable Labyrinths. Where our unguided, & ambitious designs, draw on unnecessary troubles, troubles find crosses, Crosses, Cares, Cares, & discontentments leave us to untimely diseases or unwelcome old age, that to a disquieted conscience, that, to death, that, to an unavoidable, reckoning. And then perchance this hand of God will be as terrible to strike, as now it is mighty, to do us good. 9 Last of all, this doctrine may season us with patience, to take all in good part, that may befall ourselves, and not to murmur, or repine at any advancement of others, but settle at length upon the Apostles moderation, that in what estate soever we are, therewith to be content. It was a cutting message, that Samuel brought his Master Eli, 1 Sam. 3. that his ruin should not be prevented, nor his house purged, by sacrifice or offerings for ever. But what was the humble man's answer? It is the Lord, let him do whatsoever seemeth good unto him. Whatsoever his mighty hand disposeth, we must be content. joseph had the vantage to be quits with his brethren, that sold him, after his father's death, and they shrewdly feared it, but considering the mighty hand of God had turned their malice, to his advancement, what an admirable resolution have we from him, fit to be thought upon of all great ones? when ye thought evil against me, God meant it good: Gen. 50. Now therefore fear ye not, I will be so fare from taking revenge that I will nourish you, and your little ones; & he comforted them & spoke kindly unto them. Small amends had job received, and little ease it would have been to his vexed heart, by railing at the Sabeans, and the Chaldeans, that bereft him of his Asses, Camels and Oxen, job. 1. or storming against the winds, that tumbled his house upon his children. Wherefore rousing himself higher in the consideration of God's providence, and that the mighty hand of God had the managing of all these matters: how patiently doth he sit down under the Crosses crushing him. The Lord gave, Ib. 5. and the Lord hath taken away, blessed be the name of the Lord. How easily might king David have righted himself upon railing Shimei? It was but to have given the word, and Abishai would have had off the head, of that dead dog, as he termed him. But the humbled King, feeling Gods mighty hand upon himself, for his passed sins, and assuring himself, that that at length would guide all to the best; Let him alone (saith he) and let him curse, for the Lord hath bidden him: It may be that the Lord will requite good, for his cursing this day. For want of this devout recourse to God's mighty hand, stern Tertullian, upon some hard measure, offered him by the Roman Clergy, took part with the Montanists. Aerius (as Epiphanius relates) failing to get a Bishopric opposed that sacred calling: So one julian a witty man (against whom S. Augustine wrote) upon the like occasion, became an Advocate for the Pelagians. And how many of our own knowledge, upon the like discontent, have made shipwreck of a good conscience, & holding themselves undervalved at home, to work a poor revenge, have turned to the adversary. Whereas if they had but the grace, to have lighted upon this, or the like meditation. It is the mighty hand of God, that disposeth all these businesses, for ends best known to himself, though not apparent to us; In prosperity, they would have been more thankful, in adversity, more patiented, for the present, more cheerful, for the future, more secure, and never have fretted themselves, into a scandalous Apostasy, upon the crossing mutability of second causes; But have resolved in this very case with good King David, It is good for me (let the world go how it will) to stick fast by God, and to put my trust in the Lord God, and to fit myself wholly, Psal. 73. by my faithful, & constant services to him, that he may exalt me. Which leads to the success of the business, and the 3. part of my division, that succeeds in order to entertain your attentions. 10. That he may exalt you.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the course of our Saviour is described Philip. 2. He humbled himself, and thereupon God exalted him: The same may be the passage to all preferment, which the mighty hand of God conferreth. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 goes before, before a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow; an under, before an exaltation, as you see in my text. Our Saviour gave the example, and the servant is not greater than his Master; Descendit ut ascendat, he stoops to drink of the brook in the way, Psal. 110. before God lift up his head. Here we find then, no merit to challenge, or plotting, to compass, or thrusting, to prevent, or justling, to put by others, or bargaining, to make friends, or any other Angleing of the like nature; But the exalter, God, who doth it freely, the exalted, man, who professeth his own unworthiness. And mark how the text runs, it is not, he will, or he shall, exalt thee, as though by a compact he were tied thereunto, and could by no means go from it; But humble thou thyself under his mighty hand, that he may exalt thee: This must be thy qualification, before thou mayst expect his exaltation, and then it comes not as due, but at pleasure; not by thy ambitious soliciting, but his free, and wise disposing. Whence an Inference may be made: That, exaltation in this world, is not to be purposely sought for, but thankfully to be accepted, as it freely comes from the most mighty hand of God. I say in this world; first, to difference this exaltation here, from the state of glorification hereafter: which if all fail here, may make more than amends hereafter. For in God's presence is the fullness of joy, and at his right hand is pleasure for evermore. And secondly, from Adoption, or spiritual son ship, which having nothing, possesseth all things, and is a treasure beyond the purchase of all earthly riches. Our Saviour himself lays down this difference, Math. 6. First seek the kingdom of God, and the righteousness thereof, and all these things shall be added unto you. Here we have plainly distinguished Quaerenda from Addenda, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Things to be sought, and Additions that came without seeking: And therefore are to be received only with thankfulness, when they are put upon us. God's Kingdom and righteousness are only worth our seeking, and therefore the search of them is only enjoined. Worldly advancements with their Appurtenances (as honour and wealth, were to Solomon's wisdom) come with an etc. in the Additions, as cast into the bargain, not as purchases of our own, but of God's dedi gift. In this case, David strangely advanced to a sceptre, by God's providence, may be a sure Counsellor; Promotion cometh (saith he) neither from the East, nor from the West, nor from the South; for why? The Lord is King, Psal. 75. he putteth down one, and setteth up another. What then? may it then be expected from the North? for that seems in the text not to be excepted. The Original will here help us, (which the note in our English translation, in the Margin, acknowledgeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Greek, nequè à desertis montibus, as the vulgar, from the desert mountains, which lying on both sides of Canaan include both North and South, as the Chalday Paraphrase expounds it: and therefore from no quarter of this world a latere; but perpendioularly, as it were from God, it is to be only hoped for. The use of this he forgot not at the beginning of the 123. Psal. Unto thee do I lift up my eyes, O thou that dwellest in the heavens. As the eyes of servants look unto the hand of their Masters, and as the eyes of a maiden unto the hand of her Mistress: so our eyes wait upon the Lord our God, until he have mercy upon us. To such a song of degrees, we should tune all our ambitious thoughts, if we would go the right way to work, that should truly exalt us. 11 But Alas (Beloved) we may pipe long enough, before any will dance to this tune, which so long time hath been out of request. It was the Apostles precept to the stately Romans; in giving honour to prefer one before another, Rom. 12. which is interpreted by that to the Philippians; Let nothing be done through strife or vain glory, Philip. 2. but in lowliness of mind, let each esteem others better than themselves. But this rule is so fare out of practice, that if jacob get the blessing, Esau will vow to kill him: If joseph be favoured of jacob, his own brethren will conspire to undo him: If Daniel rise to preferment by his extraordinary eminent parts and goodness, some Courteours will have suggestions to entrap him, and bring him into the Lion's den. In the mean while, what answer may we frame to our Saviour's interrogation, joh. 5.44. How can ye believe, which receive honour one of another, and seek not the honour that cometh from God only? that love the praise of men, more than the praise of God. And what exception have we to this general rule of S. James: jam. 4. whosoever will be a friend of the world, is the enemy of God? And will a great man think you favour that perfidious servant, that relies upon another, especially that is his enemy? The Hebrews observe a pretty compliment between Esau, and jacob, at their meeting, Gen. 33. jacob presents his brother with certain gifts, to find grace in his sight, verse 8. Esau puts them off with this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have abundance my brother, & therefore keep that thou hast, unto thy self. Vers. 9 But jacob urgeth him unto it with this reply: Take I pray thee my blessing for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have enough. Upon this passage, A man may have abundance (saith R. Bechai) (as Esau professeth) and yet not be contented, but he that with jacob thinks he hath enough, is the man fittest, for this exaltation, we speak of. O how well then would it become us, not to prevent God's bounty, by our forwardness: that when he comes to exalt us, he may not find us to be sped to his disliking. In this case what can be more punctual than that our Apostle adds next my text? Cast your care upon God, for he careth for you. He knoweth what thou needest, and is able to supply it. He considereth what is convenient, and his wisdom will dispose of it accordingly: Say thou wait, and want, in the mean season, what art thou, that shouldst prescribe any thing to such a Lord, and Master? He that was before all times, in time, will find out the due time, to do thee right, which thy ignorance and folly cannot attain unto. The last circumstance of my text, that includes the times opportunity: of which very briefly that I may conclude in due time. 12 That he may exalt you in due time. Due time. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ] To every thing there is a season (saith the wise man) and a time to every purpose under heaven. The word here in my text, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eccles. 3.1. that, signifies but the bare during of a thing, for a certain space: this, a picked out season, or opportunity for the doing, or omitting aught, which otherwise would be either too soon or too late. The vulgar reads it in the time of visitation; And two Greek copies, Beza met with, had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But he thinks those words were transferred from the 12. verse of the 2. chap. going before. The matter is not great, and the reading Canonical either way; Ours seems most warrantable, according with the Syriac, and Arabic; and Lorinus the jesuite, confesseth the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be an addition of their vulgar. The Doctrine that hence ariseth is, that, It is not for us to appoint a time, when God shall exalt us and dispatch us: but humbly to wait for the due time, he shall set down. O tarry thou the Lords leisure (saith David) be strong, Psal. 27. and he shall comfort thy heart, and put thou thy trust in the Lord. When Ozias the high Priest promised the Inhabitants of Bethulia, that if relief came not within five days, he would yield to Holofernes, judith 7.30. as they demanded; judith takes him up sharply for it: why tempt ye God, or blind his counsels? If he will not help us, Cap. 8. In Alcibiade. within these five days, he hath power to defend us, when he will. Nay, Plato (because we know not what is best for our selves) would have us not only ask what is good of God, but leave it wholly to his divine wisdom, when and how it should be brought about. So when the disciples would needs know of our Saviour, Math. 24. when the end of the world should be, and the restoring again of the kingdom unto Israel; his answer was, take heed, that no man deceive you; And, it is not for you to know the times and seasons: So when the Mother of Zebedee's children, Math. 20.20. would have present preferment for them; ye know not what ye ask (saith our Saviour) but such things must pass not as men will, but then and in that manner, and to them only, as the heavenly father hath ordained. 13. There needs no further proof in a point so acknowledged: Practice will be here the life of precepts, and Patience the best solicitor, for the attaining of God's promises. That which most usually sets all out of order, is the preposterous blending of God's precepts, and promises, and the doing of that in the one, which belongeth to the other. Precepts should be presently put in practice, and constantly ever continued; but that we defer, neglect, and will take Diem ad deliberandum: Promises should be patiently waited for, but of these we would have present possession; The time must be always Due, if they make for our Exaltation. Unreasonable and unseasonable Intruders, as we are; God tarrieth & expecteth our amendment, that we may be fit: And must we think the shortest delay too long, when he gives not that, we for our sins deserve not: He defers in mercy to strike; and must we prick down, the due time, when he shall exalt us? This is more than bold begging, no less than impudent and saucy presumption: I cannot light on a term, sufficient to express it, and therefore leave its unshapennesse to your pious and serious consideration: You see (Beloved) that of the four things belonging to our true exaltation, the first only is required of us; Humble thou thyself, as thou oughtest, & as it is thy duty: The three other, will be performed on God's part: His mighty hand will take thee into his protection, He will exalt thee, He will pick out the due time for it, and take order for all the rest, to thy greatest good. Let us rest therefore faithfully in him, and that will bring us at length, to the highest preferment, his eternal rest, through his dear son, the highest Master of Requests: To whom, with the Father, and the Holy Ghost, be all Honour and Glory both now and ever. AMEN. THE PATRONAGE OF ANGELS. A SERMON PREACHED AT THE COURT. BY JOHN PRIDEAUX, Rector of Exeter College, His majesty's Professor in Divinity in the University of OXFORD. OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. MATTH. 18.10. Take heed that ye despise not one of these little ones, for I say unto you, that in heaven their Angels do always behold the face of my Father which is in heaven. THERE are no words, or works of our Saviour Christ, (saith S. Hierome) but the causes of them are to be religiously sought out. Of these I have read unto you, diverse reasons are given. Upon an ambitious brabble among the Disciples, who should be the greatest in the kingdom of heaven, which they a longtime (as the jews do at this day) expected, in all pomp and pleasure upon earth, vers. 1. Our Saviour takes a little child, and sets it in the midst of them, to make them the more sensible, by an ocular demonstration, of that, which he would deliver unto them. Vult desiderium gloriae (saith the same Father) humilitatis contentione sanare, his purpose was to bring them to emulate, who should be the humblest rather than the greatest. See you this little one (saith he) that here stands before you. He plots not for preferment, quarrels not, envies none that goeth before him, remembers not an injury, speaks not what he thinks not, is not much taken with those things this world accounts excellent. He stands not upon his birth, riches, place, or Wisdom, but makes as much of his poor nurse, or playfellow, as of those, that are of better rank. I tell you, you must stoop to this submission if you take the right way to greatness, in that kingdom you contend about. Whereupon also, taking an occasion to instruct them farther, how dangerous it is for man to be offensive to these innocents whom God so dear tenders: How a woe is denounced to the world, because of scandals, how careful all should be, yea more than for a foot, or an eye, or any of their dearest members, that such mischiefs should be avoided: he descends to illustrate it more fully in the words of my Text, which may seem to prevent a tacit scruple to this purpose: You may say (perchance) you intent to be so fare from scandalising any, or offering the least injury, that you resolve not to make nor meddle with any such little ones, nay you will not as much as take notice of them, or their doings, either to wish them good, or do them harm. But this comes not home to that our Saviour here requireth. It is not sufficient to forbear wronging thy brother, by open scandals; but thou shalt not despise him in thy heart, thou shalt not vilify, or set light by him, because thou art great and he a little one, but shalt respect him according to thy opportunities and abilities, to do him good, because it hath pleased God to honour him, with the glorious guard of his heavenly attendance. Take heed that ye despise not one of these little ones, for I say unto you, that in heaven their Angels do always behold the face of my Father which is in heaven. 2. In which words we have 1. First a precept: In the precept is set forth 1. The Manner, by way of caution, Take heed: see: 2. The Matter, that ye despise not one of these little ones. 2. The reason of it, For I say unto you that in heaven their Angels do always behold the face of my father which is in heaven. Upon both these joined together, S. Hilary plays thus the Logician, Periculosè ille contemnitur, etc. He cannot be slighted without great danger, who hath as it were the Angels, his Agents in the court of heaven. But such are these little ones, here mentioned, Ergo. Euthymius in this manner, Quos servant Angeli, hos despicere homines non oportet: whom the heavenly Angel's guard, earthly men should not despise, but this is the case of those little ones, by our Saviour's own testimony, Ergo. Gorran thus, Those who are not contemned of the best, and greatest, should not be undervalved of the meaner. But Angels contemn not these little ones: Ergo, men should not. It appeareth therefore, how much it standeth us upon, to be careful, and diligent, and by all means take heed, that in no sort we despise them: which is the caveat or manner of the precept, and first part of my Text, that calls upon your religious circumspection. 3. Take heed.] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The whole life of man, is so subject to mishaps, that when he is securest, he may be nearest a shrewd turn. This, as it is too too obvious in temporal occurrents; so in spiritual, it should be the more feared, by how much it nearer concerns, our everlasting making or marring. And therefore in such cases especially, no caution should be accounted too scrupulous. This our Saviour best known; in regard whereof, he so often, & earnestly urgeth his followers to take heed. Take heed (saith he) that no man deceive you, Mat. 24. Take heed how ye hear, Mar. 4. Of which nature are also the Apostles caveats: See that none render evil for evil, to any man, 1. Thess. 5. See that ye refuse not him that speaketh, Heb. 12. The word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Latins render by videte, and in the scripture hath (as it is observed) no less than 16 significations: properly it expresseth the Act of seeing: but figuratively it imports, to consider, to understand, to examine, to take heed: which is the reason, that whereas our former translations had it, see that ye despise not, our last renders it, take heed] which the Syriack, and Arabic also bear, and is most agreeable to the Text: for scandals are reckoned here, no small matters; and little ones, may be great in God's esteem. To have an eye therefore only that way, to see withal, without more ado, will not serve, except diligent heed, and circumspection be taken. And should we persuade our selves, there is no danger, where our Saviour bids us so carefully to take heed? Or reckon it a small favour, when he vouchsafeth so providently to forewarn us? I will thank the Lord (saith David) for giving me warning: Ps. 16. but our neglect is such, that we hardly accept of it, when it is given. In matters of Temporal advantages, we can be ready to put in caveats, and why should these be neglected, in things that more concern us? It is not Fate or misfortune, or want of opportunity, or ability; but want of good take-heed, that most commonly is the bane of all our untoward actions. This he knew best, that observed amongst those that were nearest to him, an affectation of a kind of a Primacy between themselves, with an aptness to give offence, and undervalue others. The dangerous consequence of which swelling infirmity, they little suspected, what it might grow to. And therefore he wisheth them the more seriously to take heed. Thus we have heard the Manner of our Saviour's precept, the Matter follows, wherein we must take heed, and the Text tells us, 4. That ye despise not one of these little ones.] Contempt most commonly, is the root of scandals: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] For those whom we set little by, we reckon not how we use. Two words are here in my text, which would ask some explication, for the clearing of that which is to follow. First, what is meant by despising, and next, by little ones. The word despising, in the original, is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Syriack renders by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies not only to disgrace, to debase, or to vilify; but to set light by, neglect, not to respect as we ought, and is to be understood as well of precepts as persons. Amongst diverse others, Four things, are registered in the new Testament, especially not to be despised. First, God's goodness, in forbearing and long suffering, Rom. 2. Next, the Church's Ordinances, and decent demeanour therein, 1. Cor. 11. Thirdly, the government of our superiors, which God hath set over us, 2. Pet. 2. And this place makes up the fourth, for freeing our equals, or never so much our inferiors from contempt. In all which passages, the same word is used. Some will find a difference between contemning, and despising; that contempt should go no farther than neglect, but despising proceed to disgrace. But such Criticisms, are more subtle than useful, especially being stood upon too much, where there is no cause. Amongst the Schoolmen, Appreciare rem minus iustò. old Altisiodorensis defines contempt to be nothing else, but the prising of any thing below its worth. Aquinas judgeth it to be, a Refusal of the will, Voluntas renuit subiici legi vel regulae 2.2. q. 186 art. 9 to conform itself to law and good order. Howsoever they may otherwise differ, this is agreed upon, that either truly, or interpretatively, every offence, includes in some measure, a contempt, both of the law, Verè vel interpretatiuè. and Lawgiver, which convinceth, that no sin, is in its own nature venial, as these men would have it. Sent. d. 5. q. 2.5.7. Where, notwithstanding we may stinguish, with Brulifer and Gerson, between, De vita spiritual. l. 5. facere aliquid ex contemptu, & cum contemptu, to do somewhat out of contempt, or with contempt. In the first, contempt appears to be the cause, and therefore severity in punishment ought to be answerable. In the second, it only accompanieth either ignorance, or weakness, or carelessness, or some predominant passion, which may sooner be brought to acknowledgement, and with less ado rectified. And this fare the doctrine of the Schools concerning contempt, is not to be contemned. Howsoever it comes not full home to our Saviour's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, despise not, in this place, for a man ought to be so fare from contemning or neglecting his inferior brother, that he is tied in charity, in some sort, to honour him. I mean, as S. Paul exhorteth Timothy, to honour widows that are widows indeed, 1. Tim. 5. that is, to have a care of them, provide for them, let them duly and truly have that which in any respect may belong unto them. In which sense the Elders that rule well are worthy of double honour, that is, respect in their places, recompense for their pains. The woman must be honoured as the weaker vessel, that is, borne with, provided for, 1. Pet. 3. And whosoever so honours his poor brother, honours him that made him. Prov. 14.31. 5. I have stood (perchance) too long upon the declaring of what this despising means in my Text, less may serve for the signification of little ones. For such may be termed to be so, in five respects; in state, in stature, in age, in knowledge, & last of all, in the esteem of the world. All which significations the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used in my text, may well bear. In the same sense we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Hebrew, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Chalday and Syriack, and the Arabic springs from the same root Gedion complains he was the least of his father's house, that is, of esteem, jud. 6. Bethlem is reckoned but a small City among the thousands of judah, Michah 5. Now they are not little one only in age, or stature, very children indeed, which our Saviour here looks after, but such as believe in him vers. 6. babes and sucklings out of hose mouths, God hath ordained strength, Ps. 8. whom the world counted dross, and of the most contemptible condition. And we see how high they are in our Saviour's esteem. Mat. 11. That which is hid from the wise and prudent, shall be revealed to such Babes: That all the world may take notice, how God respects not worth, in those whom he casts his favours upon; but by casting his favours upon them, makes them worthy. According to his own good pleasure, he hat mercy on those only, on whom he will have mercy, Rom. 9 Some are so bold to Particularise, that this child whom our Saviour here sets in the midst, was Martial, afterward Bishop of Lymoges in France. Others say, 'twas Ignatius the Martyr, so famous in Ecclesiastical story. But these are but forged traditions of those, who will aver any thing. It is not to the purpose, who it was, but what manner of little ones these were, of whose despising our Saviour would have, such heed to be taken. The Apostles had some reason, to stand upon their privileges, yet they must be the men, to whom this caveat, must be directed, especially, lest others should transgress by disesteeming their Inferiors, and despising, not a company only gathered together in Christ's name, but any one single, of such little ones, that cannot withstand injuries, or help himself. In which regard, S. Gregory hath an excellent conclusion, in the fifteenth of his Morals, Timendum it aque (saith he) & cavendum ne nobis cadentibus surgat, qui nobis stantibus irridetur. It stands us therefore upon to be careful, and fearful, lest he rise when we fall, who was scorned of us, while we stood. 6. This doctrine should not seem unseasonable to those that are in high places. For as their honour is great, and a badge of God's especial favour; if thankfulness and devotion be the supporters of their Arms: so can it not choose but be liable to manifold blemishes, if greatness once grow heedless, in despising Gods little ones. The Briar on a time, (as we find it in the Arabian Mythologist) bespoke the Gardener: Locman. O that some one would have a care of me, and plant me in the midst of the garden, and let me but have sufficient soil and watering, and I would undertake to bring forth such blossoms and fruits, that Kings should be taken with the desire of it. All this in pity the gardener did, and expected in plain honesty, that these protestations should be performed. But what was the issue? the Bryer so spread his prickles, & filled up the garden, that there was no access to him, without scratching, or scarce (by his stopping of the passages) to any of the other trees. I need not add the moral before so understanding an assembly, every one soon apprehends, how easy it is for greatness to forget from whence it came: which is neither from the East, nor from the West, nor yet from the wilderness, which comprehends North and South, but perpendicularly from him, that setteth up one, & plucketh down another. Psal. 75. A hop will soon start up, to overlook the pole, by which it climbed. How quickly the brain not used to it, groweth giddy on a sudden, by looking from high place? What a churlish answer did Nabal give to David's ingenuous Messengers, because he had some pelf about him, 1. Sam. 25. and the other stood in distress? What is David? and who is the son of jesse? And what are these little ones (say our worldlings) that such ado is made about them? Senseless and forgetful proud man, these little ones belong to our Saviour's little flock, they carry his Image, appertain to his Court of Wards, have his stamp upon them, & therefore must not be despised, where favour is expected from him that protects them. Hath God made thee great to contemn that which is little? Or is it wisdom to make t hem the object of thy disdain, who should be favourably sheltered under the shadow of thy protection. If all things were well in this behalf (Beloved) why is there more respect given oftentimes, to a beast, rather than to our poor Christian brethren? jam. 2. or (as S. james speaketh) to gay clothing, or a whispering Sycophant, rather than to a faithful admonisher? High buildings had need of a firm foundation, and sure buttresses. Nabuchadnezzor, when he vaunted, he had gotten all, upon the sudden lost his wits, and degenerated into a beast. And worms will tell Herod, he is but a man; when applauders would make him believe, that he spoke like a God. All this maketh well for little ones, when superiors are staved off from contemning them. But is all right on the other side, with these little ones, who take upon them to be such, and bear the world in hand, that they are so in very deed? This too often is rather desired, then found, by the most impartial, and sincere inquisitors, by reason of the bewitching hypocrisy, that bears up still, in the world, & bids fair, to be counted in the list of these little ones. These with Diogenes, tread down Plato'es pride, but with greater pride, in a slyer way: & with that Abbot look demurely on the ground, till they have gotten the keys of the Abbey, & then advance as pertly, as those who are most supercilious. 7. Now, if the case of these little ones, be so happy, (as our Saviour here shows it to be, and we are bound to believe it) how comes it about, that most are not content, with being in the happy case of these little ones, but will ever be tampering to overtop the greatest? Surely there is too much of old Adam in most of his posterity. For if thy lot be fall'n in a good ground, and thou have a goodly heritage, in the station that God hath set thee; what need so much casting about, and farther ado, to justle competitors aside, and go before them. Every man is ready enough to censure the Bryer, for his overspreading prickles, but who thinks on the Thistle of Lebanon, that would needs have a match between his son and the Cedar's daughter. This parable is Canonical, and therefore I may propose it with the less offence, and greater confidence: it is in the 2. of Chron. the 25. and the 18. You shall have it in the very words, of the text. The Thistle that was in Lebanon, sent to the Cedar that was in Lebanon, saying, give thy daughter, to my son to wife; and there passed by a wild beast, that was in Lebanon, and trod down the Thistle. Here you see, the match was marred, and so it often falls out, with Hypocritical little ones, who will needs swell with the Toad, to be as great as the Ox, and then burst in the midst of their foolish attempt. (Beloved) let every one amend one; and then all will be well. Preferment may be religiously taken, so it be not ambitiously affected, or procured by sinister means. joseph, Daniel, and Nehemiah, refused it not, but improved it to the honour of their Advancers, and the advancement of the Church & state, wherein they lived. The greatest therefore in dignity, may be little ones, by their true humility. Little ones, by their submission to God, though the greatest, by commission from God: And this is the eminency of goodness, to be such little great ones, or great little ones. (To compose and set all as it should be.) If the great may be brought to profess sincerity with David, Lord, I am not high minded, I have no proud looks, Ps. 131. I do not exercise myself in great matters, which are too high for me. I would not by any means despise one of thy little ones, but I refrain my soul, and keep it low, like a child that is weaned from his mother, yea my soul is as a weaned child, Ps. 131. In all humility and submission, and singleness of heart, the little ones on the other side, should have also by heart, S. Paul's lesson: I know how to be abased, and I know how to abound, every where, & in all things, I am instructed both to be full, and to be hungry, both to abound, and to suffer need. For I have learned in what estate soever I am, therewith to be contented. Philip. 4.12. 12. Last of all, let me make but one collection more from this passage, and then an end of this point. If Superiors are enjoined to take heed, that they despise not one of God's little ones, than a maiori ad minus, and so reciprocally, a minori ad maius, these little ones are likewise bound to respect, honour, and obey, in all submission, and sincerity their lawful superiors. But the antecedent is our Saviour's: Therefore these little ones, (who expect salvation) should make good the consequent; They have a reason to do it hearty, willingly, & truly, by the true faith of a Christian, as God helps them, and affords them the protection of his holy Angels, which reason is given here in my text, & now follows in order to be discussed. 8 For I say unto you that in heaven their Angels do always behold the face of my Father which is in heaven. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In points of belief that which is extraordinary, and not heard of before, is not lightly to be received, without good ground. That the Angels in heaven had such especial charge, of little ones here upon earth, was more, than was ever plainly taught, before our Saviour's coming. For as the mystery and wisdom of God, in man's redemption, was imparted to principalities, and powers, V 10. by the preaching of the Gospel. Ephes. 3. which things the Angels desired to look into, 1. Pet. 1. So how these Angels should be in heaven, and yet minister here on earth; V 12. behold always there the father's face, & yet attend hereon little ones, was more than in reason, could have soon been believed, except we had his word for it, whose bare affirmation, is as the surest confirmation; This the people acknowledged, at the hearing of his Sermon on the mount; He taught as one having authority, and not as the Scribes, Math. 7. The officers sent to take him, professed that never man spoke like this man. There is a foolish conceit set a foot of late by the Socinians: That as Moses was taken up into the mount, and S. Paul, into the third heaven, to gain countenance, to their doctrine; So our Saviour immediately upon his Baptism, was had up into heaven corporally, & there remained a whole Lent to receive instructions from his father. No marvel therefore, that at his return also, his word stands for a law. But these are wild presumptions of wantoness, that play with the text, rather than make use of it. What need this Lent ascending, when the Holy Ghost descended upon him visibly, at his coming out of jordan? And the Father's voice was audible; This is my beloved Son, in whom alone I am well pleased. And if this had not gone before, yet the compliment of Prophecies, Math. 3. in his birth, and course of life; his Doctrine conformable to the law and Prophets; his stupendious miracles for confirmation of his Doctrine, was a commission beyond exception: For this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I say unto you, this directs us what we should have recourse unto, in the controversies of these times: Auferantur de medio chartae nostrae, non audiamus, haec dico, haec dicis, nec ego Nicoenum, nec tu Ariminense. These are the known words of S. Augustine in diverse places, In Psal. 57 de unitat. c. 3. Cont. Maxim. l. 3. c. 14. Away with our papers, & those terms, I say, Thou sayest: I rely not on the counsel of Nice, neither shouldest thou, on that of Ariminum, hear what Christ sayeth, hear what the truth speaketh. For it is the property of a right Believer, saith S. Basil, to dare to go no further. Bellarmine to settle a Monarchy here in the Church Militant, which the Pope must needs have by succession, he would fetch it about by the platform of the Church triumphant; De Pontif. Rom. l. 1. c. 9 For then (saith he) upon the fall of Lucifer, Michael presently steps into his place; and is advanced to be the Prince of Angels. But who told the Cardinal this, that he was certainly assured of it? S. Paul coming to himself form the third heaven, acquaints us with no such matter: Secrets concerning the Angels, and affairs of an other world, are sparingly imparted unto us, as not so requisite to our calling, but reserved, to be communicated, when we shall come to be of that upper house. This preface of our Saviour therefore, I say unto you, was necessary in this behalf, For who would otherwise have found out in any record for these little ones, that 9 In heaven their Angels do always behold the face of my Father which is in heaven? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] the main of the reason for not despising them, and remainder of my text that leads on to be discussed. And here the difficulties that present themselves at the entrance, (concerning the Angels) might plead for a greater scantling of time, than I perceive will be allotted me; for the unfolding of them. I shall but touch therefore at some specials, and wind up the rest in references. Those that are curious in this behalf to see much, and find little, have the Sententiaries, and Summists, with Tostatus on my text, together with our new systematical writers, with their Angelographies, & Pneumatologies to fit them. All that is amongst them diffused, is commonly reduced to these 4 heads: 1. the nature of Angels, 2. their Properties, 3. their Orders, 4. their Ministry. Their nature is here supposed that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 existent substances, or rather subsistent. Not mere imaginations, or abstractions, against the Saducees, and Plate onicks. That they are 2ly. spirits, not subtle, or aerial Bodies, as most of the Fathers, and some others held. That there is 3ly. a certain number of them, indefinite to us, though finite, in it self, more curiously sought then found of the Schoolmen. Some of the names of them, we have in Scripture, and others inverted to wicked uses, by vain men, all which we may well pass over. Their properties concerning their Locality, their motions, their knowledge, their will, and affections, their language, whereby they express their intentions one to another, their Persons, their manner of apparition, and the like, would also ask more labour in discussing, then bring profit, in the determining. So for their orders and Hierarchies, more is said, than any ways can be proved. Amongst the Ancients, Theodoret hath somewhat more than the rest, in his 3. Book, de curandis Graecorum affectibus; Others touch at it, in some passages, on every text of Scripture: Gregory de valentia, professeth that the Shoolemen, l●●●e omnia propemodum, all almost, that Hales, and Aquinas have spun out, through so many members, questions, and Articles from Dionysius Areopagita; whom when he is freed from being a counterfeit, we shall more willingly give ear unto. In the mean season, we may leave these men, fishing all night, and taking nothing, whiles we stick to our Saviour's words, I say unto you, as the text hath it: wherein we may observe, first concerning the Angels these 3. particulars as they lie, 1. How these Angels may be conceived to be in heaven. 2. Why they are termed, their Angels. 3. In what manner, they always behold the face of God the Father. And secondly concerning God; 1. why our Saviour calls him here my Father. 2. and last of all, in what sense he is so called. 10 It is a received ground amongst Divines, that as diverse Angels cannot be together in one proper definitive place: So one cannotat due time, be in diverse places, and therefore they approve that saying of Damascene, when they are in heaven, they are not on earth, and being employed by God upon earth, they remain not then in Heaven. His reason for all this is, in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are of a confined nature, as all creatures of necessity must be, and therefore cannot be as the Creator every where. If then these Angels be every very where in Heaven, how guard they Gods little ones upon earth? do they extend their power from thence, as the Sun his Beams? Or is their celerity such, that they may be said to be, at one instant, both in earth, and in heaven? Or shall we take up that miserable shift of the Ubiquitaries, that God's heaven is every where, so that the Devils after their manner; are contained in it? This were to make the solution more questionable, than the doubt. The meaning is plain, that such keepers are deputed to God's little ones here on earth, who have perpetual access, to his glorious presence in heaven; that stand before him, to receive his commands, and have his commission, and beatifical aspect, wheresoever they are employed. But why are they then termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their, rather than his Angels? quia assignati sunt ijs (saith Lira) because they are assigned to these little ones, not exempted from his service, that assigns them. Upon this place, and some other (saith Maldonate) are grounded those controverted assertions, de Angelis custodibus, of those Angels appointed to be our Guardians, either as Precedents of several Provinces, or of particular Persons: Whether every one, have not only his good Angel, but his bad about him, as his superior guides, not inferior attendants. And therefore they are termed Elohim, mighty ones, Gods nearer servants. The Romanists dare say any thing, that may back their worshipping of Angels, and make way for their Invocation of Saints, whereby they suck no little advantage. Hence they have a peculiar order called the angelical sodality, for whom Paul the 5. not long since appointed a distinct office, and Mass to be celebrated, every Calends of October, in honour of the protecting Angel. Albertinus the jesuite writes a Book, to make it good, whereto this office is annexed. But the proofs brought for all these things, are exceeding wavering: Whereupon some of our later writers reject the particular deputations of several Angels, to distinct Provinces, or Persons, and content themselves with that which is certain, that the Angels indefinitely have a charge over God's people, Psal. 91. That they are all Ministering spirits, sent forth to Minister for them, which shall be heirs of Salvation, Heb. 1. That they pitch their tents about them that fear him. Psal. 34. Howbeit seeing the stream of all the Fathers and Schoolmen, that I have met withal, run for their distinct employment, and gather it especially from the words of my text, I think the moderation of Zanchius cannot be disliked, that it is very probable, De operibus. l. 3. c. 15. and agreeable to Scripture, that both particular men and Persons, ordinarily, have their particular protecting Angels, but extraordinarily, more, as need shall require and as it shall please God to dispose. But whether the same Angels keep always to the same charge, or parties, or else as leiger Ambassadors, be removed from one negotiation to another, others succeeding in their places; is a scruple, that hath been less thought upon, Perchance Damascens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he that created them, Orthod. sidei. l. 2. c 3. only knows these things: and calvin's, pro certo asserere non ausim, I dare affirm nothing, for certainty: will commend their judgement more that determine nothing, than their wits that are too busy. 11 The third point follows, what it is to behold the face of the Father, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] and in what manner these Angels are said to do it always. It seems to be a Metaphor taken from the Courts of earthly Princes, who have their attendants always about them, to execute their commands: as Solomon had, 1. Kings 10. of which the Queen of Sheba gave this approbation: Happy are thy men, happy are these thy servants, which stand continually before thee; where the Phrase of standing continually, is not to be so racked as though they were fixed there, to go no other way; but only shows that they were always ready at his pleasure to be employed. No more doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, q. 69. always, signify: Here Abulensis proposeth the question, whether those employed in the guarding of little ones, be hindered thereby from the Divine vision; and determines it negatively, out of this place, that they always behold the face of the Father; Moral. l. 2. Aq. 1. part. q. 112. art. 1. And by that of Gregory, Sic ad exteriora prodeunt, ut ab intimis nunquam recedant: so they perform this, that they lose not that. Pareus distinguisheth God's glorious face, In locum. from his essential: and thinks they behold his essential only upon earth, but not his glorious. To me it seems hard to conceive, that those Angels should lose any thing by their attendance. S. Stephen here on earth, saw the glory of God, and the Son of man standing at his right hand, Acts 7. And why may not Angels do the like? Their sight out of doubt, is of another kind, and better than ours, where we see nothing at all, or very obscurely, they clearly may behold their Master's glory. Aq. part. 1. q. 112. This justifieth not that Schoole-distinction of assisting and Ministering Angels, as though some stood always before God's throne, as privy Counselors; others were sent abroad as Inferior Agents: and that these Ministering Angels never assist, and those Assistants never Minister to men, as being an employment for Angels of a lower Hierarchy. For all these are no less unwarrantable, then curious speculations, depending upon the Dreams of that Areopagita's poetical Hierarchy, whom Erasmus, Valla, and their own Cajetan have branded long sithence for a Counterfeit. How much sounder is that of S. Augustine, Quid inter se distant quatuor ista vocabula, what difference may be picked between these 4 words, Thrones, Dominions, Principalities, and Powers, say they that can, if they can prove, what they say, ego me ista ignorare fateor: For mine own part I confess I am ignorant of it. The Papists have nine orders in their Hierarchies, the Rabbins, ten orders downright, without Hierarchies in subordination one to another, and their reasons are pretty for it. There were 4 and 5 Kings fought together (say they) Gen. 14. which make nine, and Abraham comes upon them for the 10th t, herfore there must be ten orders of Angels: as also for that our five senses; & four affections, with reason cast into the reckoning, make another ten, therefore there are ten orders of Angels; therefore tenths are to be paid, and ten Predicaments in Aristotle. The Papists reasons for their Hierarchies, are not altogether so foolish, yet nothing more conclusive. We make no question but he that created all things, in number, weight, and measure, neglected not amongst his best Creatures the best order; but whom hath he made of counsel with him, in that behalf? What Paul returning from the 3. heaven, hath discovered these secrets? or where have we an, I say unto you, as here, that we may safely depend upon? Let it suffice us therefore, that those mighty ones have a charge of us; who have always access to the Almighty, and behold his face, and receive his commands, to help us in our necessities, shield us in our dangers, comfort us in our sorrows, back us in our Combats, watch when we sleep, and stir when we neglect, lest the enemy approach to hurt us, or the Son of wickedness to do us any violence. 12 In all this that hath been spoken, nothing makes for the worshipping of Angels that the Romanists so much stand for; for what can be more plain against them, then that, Coloss. 2. Let no man beguile you of your reward, in a voluntary humility, and worshipping of Angels, intruding into those things which he hath not seen? or that of an Angel himself, Rev. 16.10. see thou do it not, I am thy fellow servant, worship God; whereupon S. Augustine in Psal. 96. if you would rightly worship the Angels, you should learn of them, not to worship them. I am not ignorant what put-offs there are for these, and the like evidences, but they entangle rather than resolve. The time clapsed will not bear the discussing of the point. I forbear; only this by the way, and by way of Caution: let the Angel-worshippers, or Votaries, take heed of mistakes, lest in their unwarrantable devotions, instead of an Angel of light, they meet sometime with a worse commodity, than a light Angel, for they know who can transform himself: 2. Cor. 11. And it may perchance so fall out, that when (according to the jesuite Albertinus rules) they have the familiarity of their guardian Angel, they be fitted with a familiar, they would fain be rid of. But for us (Beloved) in a surer course, what an encouragement might this be, in all our exigents to emboulden us, to be resolute whatsoever befalls us? when Elishah's servant cried out in the midst of the Aramites, Alas Master! what shall we do? 2. Kings 6.16. fear not (saith the man of God) for they that are with us, are more than they that are with them. The Mountains are full of Horses, & Chariots of fire, to rescue Gods little ones, against all opposers. If Pharaoh be at the heels of Israel, to do them a mischief, the Angel which was before in a pillar of cloud and fire, will come behind. And if Rabshakeh rail on good King Hezechiah, and his Master Zenacherib beleaguer Jerusalem, the Lord hath an Angel to raise the siege. Thou considerest not thine own privileges, whosoever thou art, who neglectest that comfort which this Doctrine may yield unto thee. Though thy Birth be never so base, thy state never so mean, thy reputation never so slighted, at the hands of worldlings, thou hast Angels to attend thee, if thou attend to God's precepts, the dogs shall not only lick thy sores, but the Angels convey thy soul into Abraham's bosom. Lord what is man that thou art so mindful of him? or the son of man that thou so regardest him? have we been so serviceable unto thee, that thy chiefest servants must so attend, to perform unto us such service? Last of all, what a motive should this be unto us, (Beloved) that out perverseness grieve, and drive not from us, these unspotted assistants? For as there is joy in heaven amongst the Angels, at the conversion of a sinner, so they sorrow in earth (no doubt) when they find us set on mischief, or careless what may befall hereafter. If Samson lose his sacred locks in a Delilah's lap, jud. 16. no marvel if the spirit of th' Almighty forsake him? And when Saul will not do as the Lord enjoineth him, instead of protecting Angels, an evil spirit may haunt him, O quantum debet tibi hoc verbum inferre reverentiam, afferre devotionem, confer fiduciam? What reverence, devotion, and confidence (saith S. Bernard) should this kind of Doctrine administer unto us? Reverence for their presence, devotion for their love, confidence for their protection. For if the presence of earthly Potentates, exclude all uncivil behaviour, and the oversight of jehoiada a subject, 2. King. 12. could keep King joash in order, how much more then, should we respect these Celestial Tutors, lest as smoke doth Bees, and an evil savour Doves; so the stench of our sins (as S. Basil notes) should make these blessed guides loath our company: this the Father would dislike, who is in heaven and oversees all that is done; the remainder of my text, which in a word I shall endeavour to dispatch. 13 The supposal of God's absence, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or not taking notice of our actions, makes most too venturous, either to act that which they should not, or to neglect their duty. Perverseness might wrest my text, to the favouring of such conceits, as that, my Father, and being in heaven, might be far enough, from having much to do with us. But he whom our Saviour termeth, my Father, and affirmeth to be in heaven, otherwise shows to be our Father, Mat. 5. Luc. 12. and your Father, neither his being in heaven, boundeth him from being every where. My Father, is used here, and elsewhere, to beat down that surmise, that he might be josephs' son, and raise them to acknowledge his Godhead; and the pointing to his heavenly being, takes them off, from sticking too much (as commonly we do) to things here below. It was not without cause therefore, that our most learned, and most judicious King james, of blessed memory, was so sharp against the two ringleaders of perturbation, in these our wanton times, Conrade Vorstius, and james Arminius. Vorstius encroached too fare, upon libertas prophetandi, liberty (as he calls it, with the Anabaptist) of prophesying: & Arminius upon the strength of his wit, was too confident upon meditation without reading; which savours too strongly of a private spirit. Both slight Fathers, and Schoolmen, and our latter Reformers; whereas God hath left their directions to be thankfully considered of us, and not to departed from them rashly, to get a name. What a daring Blasphemy was that of Vorstius, to circumscribe God's essence, from being every where? Arminius (for aught I find) never went so far, but in his course, God's unsearchable prerogative, to do with his own as he list, & his operative grace, working all in all, (to say no more) was little beholding to him. Their reasons are for the discussing of Schools, where both sides may be fully heard, in sifting of all particulars. Preaching calls for application, to the amendment of our lives, in those things which are plainly manifested. The chief reason why we most miscarry in that behalf, is, because our great spirits hardly condescend to become Gods little ones. We think not as we should, upon that in our Church Liturgy, sursum corda, lift up your hearts, we lift them up unto the Lord. We are only to seek him here, to climb up by that we find, and apprehend his glory, which is the compliment of our happiness. Do so many blessings descend daily upon us, from him, and should not we look up in thankfulness, to the place from whence they come? Is heaven the mark we aim at, and shall we cast our eyes another way? Unto thee will I lift up mine eyes, O thou that dwellest in the heavens; for where should we so happily find our Elder Brother CHRIST JESUS, but at the right hand of his, and our Father, where he makes continual intercession for us? Let our Pater noster therefore, ever go before our daily bread, the hallowing of his name, before the prosecuting of our own designs, the promoting of his kingdom, before all earthly promotions. That of little ones here, we may become great ones in heaven, with Angels, and Archangels, and all the blessed company of heaven, always to behold his face. Evermore praising him, and saying, Holy, Holy, Holy, Lord God of Hosts, Heaven and Earth are full of thy Glory, glory be to thee, O Lord, Father, Son, and Holy Ghost, three persons, & one God most high. AMEN AMEN. IDOLATROUS FEASTING. A SERMON PREACHED AT THE COURT. BY JOHN PRIDEAUX, Rector of Exeter College, His majesty's Professor in Divinity in the University of OXFORD. OXFORD, Imprinted by LEONARD LICHFIELD Anno Salutis, 1636. 1. COR. 10.7. Neither be ye Idolaters as were some of them, as it is written, the people sat down to eat and drink, and rose up to play. THERE are no enemies more dangerous to a Christian man, than those he hath within him. Lactantius termeth them three Furies, Divinar. Instit. Epit. c. 2. that set all in a combustion, without respect of danger, or discredit. The first is Anger, hot upon revenge. The second, Covetousness, eager upon pelf. The third, is Lust, never satisfied with pleasures. These the Stoics would have rooted out; The Peripatetics moderated; But the good Christian set in a right course. That Anger should be for breach of God's laws: Covetousness, for heaping up heavenly treasures, and our greatest desire should be, to enjoy that satisfying presence, which will afford us innumerable, and everlasting felicity. Our Apostle here had to do with the Corinthians; at that time an understanding, rich, and flourishing state (though now the case be altered, for their humiliation, and others example.) Those he found supercilious in censuring; scrupulous in doubting; Itching for innovations; Heady in abusing their Christian liberty, to the scandal of their weaker brethren. It was the harder task therefore for him, so prudently to deal in such points, with such a people, to keep them in the right, in which he had instructed them, and make them sensible, how insensibly they might be wrought from it. Thus as he had endeavoured to do, in the former Chapter, by his own example; in this he presseth more fully, out of the Fathers, the Church of Israel? You Corinthians indeed have great reason to stand upon the preaching of the word, and seals of the Sacraments, that so graciously have been afforded unto you. But (Brethren) I would not have you ignorant, that all our Fathers the jews, had their Baptism also under the Cloud, and in the passage through the sea; and the Lords Supper likewise, in their Manna from Heaven, and water out of the Rock: But when they became Idolaters, Fornicators, Tempter's of Christ, Murmurers; did these privileges bear them out? were they not slain by their Brethren, stung by Serpents, destroyed by the destroyer, to make them take heed from falling into further inconveniences? Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be Idolaters as were some of them, As it is written, the people sat down to eat & drink, and rose again to play. 2. My Text than you see falls fully against Idolatry, the first- begotten of lust, and here comes not alone, but hath fornication, tempting of God, & murmuring attend on it, wherein may it please you To take notice of 1 A Prohibition; Neither be ye Idolaters, as were some of them.] 2 A specification; As it is written, the people sat down to eat, and drink, and rose again to play. The first expresseth what is forbidden, Idolatry; The second particularizeth wherein it consisted, In eating, drinking, playing, very common things amongst us all, and we hope without offence. It is a fashion now adays, and use hath brought it at length to be little excepted against, to call Heretic, or Puritan, on Papist, at every bout; when God knows those that are fullest of those terms, have most commonly lest insight, how the case standeth. Religion, Charity, and Ingenuity, will first have a sure ground before they censure, and then will not run on headlong to condemn, and show not wherefore, Dixit Manicheus & abiit, say the word and away, as S. Augustine notes of Manichee. Our Apostles practise here, may be a pattern unto us all. He accuseth not all for the faults of some, Neither be ye Idolaters, as were some of them; and them he calls not so, without a reason, but shows distinctly wherein they were Idolaters. Neither takes he up here vox populi, the common same, to make good what he says, or holds his own conjecture, or suspicion to be sufficient, but hath a Scriptum est, for his warrant, as it is written, to justific his Prohibition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the first member of my Text, which by Gods most gracious assistance, and your patience, according to my plain way, I intent to handle as it lieth. 3 Neither be ye Idolaters as some of them. To clear this passage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it will be requisite, first, to be truly informed, what Idolatry is; and secondly who were those, that are here taxed for it. Upon a due survey of which premises, our Apostles prohibition, will appear the more legal, and our deductions thereupon, the more applicable. Idolatry is defined by the Schoolmen to be, Aq. 2.2. q. 94. a kind of superstition, in which Divine honour, is attributed to any Creature, Valent. de Idolat. l. 2. c. 1. as unto God himself. This the Apostle termeth the changing of the glory of the incorruptible God, into an Image made like to corruptible man, and to birds, and fowre-footed beasts, and creeping things: Rom. 1.25. where to wave curiosities, which here might scrupulously be weighed. May it please you to take notice, that as the great Cardinal, Bellarmine, fits such a definition to the Catholic Church, De 3. Eccles. l. c. 2. that except the Pope be head, there shall be no true Church at all: so the great Schooleman, Gregory of Valentia, in his 5 Books concerning Idolatry, straightneth so much the extent of this superstition, that none of their palpable will-worship shall come within compass of it. For where the true God (saith he) is made the object of the worship, the worshipping by Jmages, or other intervenient Mediators, make it not Idolatry, & they are Theologi sanè simplices, very simple Divines, (they are the terms of the forenamed jesuite) that are persuaded otherwise. Lib. 1. c. 1. But 'tis known whose censure this is, better is a poor man that walketh in his simplicity, (as their Dowists translate the vulgar) then a rich, writhing his lips, Ambulans in simplicitate. and is unwise, or as we read it, is a fool. Prov. 19 1. We are not so simple (learned Gregory) But we can tell you, out of your own Schoolmen, that Idolatry is superstition, and superstition, Aq. 22. q. 22. art. 1. is a fault opposed to religion: for these 2 reasons, Quia exhibet cultum divinum, vel cui non debet, vel eo modo quo non debet, because it exhibits Divine worship, not only to that which it ought not, but also in another manner, than it ought. Idolaters therefore they are to be accounted, (as one aptly says on this place) Qui colunt falsum Deum, aut verum falso cultu, first, those who worship a false God, Paocus. and then, those that worship the true God falsely. The first is the most gross, and stupid Idolatry; But the second, the more dangerous, and infective, by reason of its affinity, and commerce with earnest devotion, for which it is often mistaken. 4 For further Illustration hereof, two notable instances amongst the rest, the Scripture itself affords us. The one 1. Kings 16.31. Where Achab is Chronicled, to have outstripped in Idolatry, all his Predecessors, for that he made it but a light matter, to retain jeroboams Calves, wherein they worshipped the true God, after an Idolatrous manner; but brought in Baal of the Sydonians, and built him an Altar, and house, to worship that ridiculous Block, instead of the living God. The other is as manifest here, in the twofold Idolatry, practised by the Israelites in the wilderness, which the Prophet David, thus expresseth. Psal. 106. In the first they turned the glory of God into the similitude of a Calf that eateth hay: In the second they joined themselves to Baal-Peor, which S. Hierome, and most Interpreters hold, to be the Heathenish Priapus, and ate the offerings of the dead. Now we know (Beloved) that all turning is dangerous, especially where the glory of God is any way entrenched upon; but to turn that glory, which was their only glory, not into a living creature, but into a bare similitude, not of the chiefest of the Beasts of the field, or a labouring Ox, that treadeth out the corn, but into the similitude of an idle Calf, that is good for nothing, but to eat hay, and so to come to the shambles; this turning must needs be an overturning of all their former happiness, and could not choose but turn from them, all Gods gracious favours, that so compassed them about. Yet in this, we have not but the worship of the true God, in a false manner, whereas in the joining afterward to Baal-Peor, Vers. 28. the true God was wholly excluded, and Priapus had all the devotion. There is one Philip Monceus, a French man, that hath written not long since, a book which he entitles, Aaron purgatus, and hath the picture of this golden Calf, set in the Frontispiece; his purpose is therein to make good these five points, amongst others which. I touch not; First that Aaron was no way in fault, but the people only. Secondly, that this Calf was but the resemblance of that Angel which was promised by Moses, should be their conductor into the land of Canaan: Thirdly, that it was but an unseasonable anticipation, or doing before hand by Aaron, which was presently after, done by Moses himself, when he descended from the Mount, and made the Ark, and Cherubims, which came to all one with this Calf. Fourthly, that the people's folly abused it afterwards to Idolatry, much against Aaron's will. And last of all, that jeroboam Calves, erected also in Dan and Bethel, were not Idolatrous, but only schismatical. This book is dedicated to Paul the 5. not long since Pope, and allowed by the chiefest Doctors of Paris, and all because it cleareth Aaron the first high Priest, from the blot of Idolatry, which makes for the Pope's infallibility. 2. And then maintains, that worshipping the true God in a Calf, much less in other representations, is no Idolatry: which justifies Rome's practice, against all those that mislike her doings. To such shifts these great Scholars are brought, who having once grossly overshot themselves, refuse to reform any thing. One Visorius, a Sorbon Doctor, of purpose writes against this fancy, and takes the learned, and subtle Cardinal Perrone for his Patron, as Monceus did Paul the 5. Monceus seems to be cried down, but the opinion, still is upheld, that to worship the true God in an Image, or other representation, is no Idolatry, against which the Apostles prohibition lies here in force. 5 Neither be ye Idolaters. For is it to be imagined, (B.) that this people of Israel, so miraculously delivered from the bondage of Egypt; so passed through the red sea; so fed from heaven in the wilderness; so lead by a guiding pillar of the Lords appointment, and at that instant too, so summoned in a terrible manner, to receive injunctions from Gods own mouth; could be so perverse, and stupid, as to attribute Divine worship, unto the similitude of a Calf, whose materials they had but newly contributed, out of their wives and children's earrings, whose form they saw, how cast, how graven, whose motion they found none, or station any, but as they erected it. Had their acclamations (think we) no further aim, These are thy Gods O Israel, that brought thee out of the land of Egypt, then to a dumb Idol, not in being, when they were so delivered, and now being, stood to convince them of a gross contradiction, if by Elohim, thy Gods, they meant not that Deity, which they made this to represent? And what should we hold of Aaron, so wise a man, and so highly honoured of God, would he think you have offered to build an Altar, and then offer upon it? would he have proclaimed a feast to jehovah, afforded the Incommunicable name of jehovah, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to a blockish representation of a contemptible beast, so lately of his own hammering? I shall never believe they were so fare engaged in this behalf, Laines' Hist. Concil. Trident. l. 8. Bellar. de Imagine. l. 2.21. as the jesuites be; to hold that any Divine worship is terminated in an image, by reason of the reference it hath to the Deity, or Saint it represents. Out of doubt they come no further on, than the wisest amongst the Heathens (as we have from Lactantius, Institution. lib. 2. Arnob. Clemens Alexand. August. etc. and other ancients) who protested they worshipped not the dumb resemblance, erected in their Temples, but before them, and in them, the Deities represented by them. They can then be charged here, with no greater abomination, then that they represented and worshipped their Elohim, and jehovah, in the form of a golden Calf, and yet their golden invention, and good intention, and zealous contention, to have all things well, is branded (as you see) with no other stamp then that of Idolatry. 6 Now to them that hold some Idolatry to be lawful, Neque absurdè profeclò putaveris, B. Petrum insinuavisse, cultum aliquem simulachrorum, nempe sacrarum Imaginum rectum esse, cum fideles nominatim ab illicitis Idolorum cultibus deterrere voluit. 1. Pet. 4. Valent. de Idolat. l. 2. c. 7. Vasquez de Adorat. or no hurt to worship the Devil himself, if he present himself in the shape of an Angel, or Saint, (as it is well known some prime jesuites have vented to the world) this fact of the Israelites would have seemed not so heinous. But good God how tenderly doth holy Moses take it? As soon as he descended from the Mount, heard the shouting, saw the dancing, and other solemnities performed, before this fourfooted thing, what an unusual indignation, put this meek man in a manner besides himself? the. Tables written by Gods own finger, are dashed by him against the ground, and broken, Aaron (though the high Priest and his elder Brother) is thus sharply taken up by him; what did this people unto thee, Exod. 32. that thou hast brought so great a sin upon them? The Calf with a great deal of haste, and eagerness, is burnt in the fire, ground to powder, strawed upon the water, and forced down the throats of those that served it. Neither all this satisfieth, but the Levites who had continued on the Lord's side, they must also consecrate themselves, and procure a blessing by the slaughter of their own Sons, and brethren, and yet with what a continued outcry (as though nothing had been done) doth this affrighted man return unto the Lord, and vent his passion? Oh this people have sinned a great sin, Vers. 31. and have made them Gods of gold. Vers. 32. Yet now if thou wilt forgive their sin, (here forrow, or sobs, as it should seem, make the speech unperfect, which recovering, he goes onward, as it were in a desperate rapture) and if not, blot me I pray thee out of the Book which thou hast written. If this be not enough to affright us from having the least commerce in the like offence, God's jealousy may be thought upon: mentioned in the second commandment, which prosecutes to the third, and fourth generations, these worshippers of him by images, as those that directly hate him: His rooting out of the whole families of jeroboam, Baasha, Zimri, and Ahab for provoking him with the like abominations: and who observes not, what unspeakable plunges, and combustions, the palpable, and obstinate Idolatry, the Romish Church hath drawn upon Christendom, to the destruction, and distraction of Kingdoms, and commonwealths, and scandal of Turks, and jews, who thereby have taken the vantage to deride us, and our Religion? I forbear to prosecute this further, and mind you only of S. john's conclusion of his first Epistle, which may serve for a sufficient use, little children keep yourselves from Idols, Amen. Idolaters you see here we have, and have them punished with a witness, The best is, all were not so, but 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Some.] The second point to be looked after. As at Moses stroke by God's command, the water gushed out of the Rock, and the bread grew in the disciples hand, by the blessing of their Master to feed multitudes, so the least particle of Scripture truly weighed, hath Mountains of matter in it, as the Rabbins phrase it. Here is (as it were) a grain of Mustardseed, and see how it spreads itself into diverse branches. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Some, Therefore not all: God never forsakes the Church, that he leaves himself without witnesses, Act. 14.17. except the Lord had left us a seed, or remnant, Isai. 1.9. Rom. 9.29. (as the Apostle cities the Prophet) we had been as Sodom, and been made like unto Gomorrah. In the trampling therefore of the holy city under foot, for forty and two months together, Rev. 11.2. some witnesses shall stand up to Prophesy and speak for it. Idolatry, Heresy, and oppression, shall never so circumvent, and overspread the Church, but some Protestants will appear to withstand it, though they spend their lives in the quarrel. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some] what some? how many? A great sum. All the people, all, not scattered here and there in obscure Conventicles, but all the people gathered together, fare the mayor part, and so fare the mayor part, that the better part was forced to give way unto them, being overborne by the multitude, and in patience to possess their souls, till God should send a remedy. The mayor part then, or most voices (Beloved) is no certain rule, to carry a truth in religion, which some only stand upon; safer it is to be with those eight Persons in Noah's Ark, 1. Pet. 2.5. then to be drowned with all the world out of it. Those 7000 which Elias knew not of, 1. Kings 19 and which with Elias, bowed not their knees to Baal, were in the right, when others strayed to their own destruction. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only some, but some of them] of what sort? how qualified? by conference of this, with the first verse, we find that they were some, and the greater part of those, whom the Apostle calls Fathers. I would not have you ignorant (saith he) that all our Fathers were under the cloud, passed through the red sea, ate of Manna, drank of the Rock, and yet some of them (and the mayor part, as here ti's manifest) proved Idolaters. May not the Fathers then (Beloved) eat sour grapes, whereby the children's teeth may be set on edge? As we ought not therefore to follow a multitude to do evil, Exod. 23▪ 31. neither shalt thou speak in a cause, to decline after many, to wrest judgement; so may we not so perversely stick to the traditions of Fathers, as to be a stubborn, Psal. 78. and rebellious generation, a generation that set not their heart aright, with neglect of our Father which is in Heaven. It is well known, what a cry is raised for the Fathers, by those that are driven to say some what, to justify their own superstitions, but these are but delusions to seduce the credulous, and stagger those that want breeding, and means to find out, and uncase their impudence. For what pretences soever are made, Fathers (saith Dureus the jesuite to our Whitaker) shall be no Fathers: Neque enim Patres censentur, cum suum aliquid, quod ab Ecclesia non acciperunt, vel scribunt, vel docent. lib. 5. fol. 140. Eatenus non pater est sed vitricus, non doctor sed seductor. De jure & More prohibendi libros malos. l. 2. c. 10. if they cross the designs of mother Church, they are in that relation but Children, (as Gretser the jesuit tells us) and therefore must be corrected & purged as they shall deserve it. Strange practices may be produced in this kind, how homely the Fathers are handled, by those that stand so much upon them. n =" a" jacobi Laurentii Reverentia Ecclesiae Romane erga Patres veteres subdola. Lugdun. Batav. 1624. One not long since hath set forth a just tract, of the Papists slight esteem of the Fathers, in that behalf. And I may not let slip one instance which he hath not, and I meet with in the argument in hand. One Francis Monceius (as I mentioned before) excuseth Aaaron here from Idolatry, and says the golden Calf had the form of a Cherub. The Sorbon Doctor Visorius, that confutes him, says that all the Fathers are of a contrary opinion. To whom Monceius replies, that it is not to be heeded so much, what the Fathers wrote, as what they would, or should have written, if they had lived in these times, or had better thought upon the matter, by which you may guess of the Father's credit, with these men. 8. Thus fare we have insisted upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, some of them] that took the wrong course. All this while there hath been little intimation of the overborne some, that misliked, and withdrew themselves from this Idolatry. Now those we find to have been the Levites. These fell off from Aaron, and would by no means join with him in his gross design, though he were their high Priest, by God's peculiar appointment. How comes this to pass? The High Priest an Idolater? Levites against him? Not protesting only by way of appeal, but resolutely taking part with Moses their Magistrate, to reform that which was amiss, by Civil authority? What marvel then (Beloved) if that in the Christian Church, there have been a falling away of the mayor part to the like Idolatry. That the Chief Priests, and Fathers (by their standing and places) have been chief actors in it? That some notwithstanding of the sons of Levi, good and learned men, such as Luther, and Calvin, with their adherents, and others by their good example, have ever protested against it; though they were long kept under, as a number not considerable, and forced to give way to that which they could not redress? That at length there hath come a Reformation (as here by Moses) who put his own hand to it, and sets the untainted Levites a work, to vindicate God's glory, and rectify their disordered Brethren. Here, if any there be so dim-sighted, and unsatisfied, as to ask where this Church of Israel was, before Moses reformation, most I think will answer: That it was by Mount Sinai attending God's further commands, by his servant Moses; In an excellent way, and orthodox, when Moses left it, but suddenly fell to Idolatry in his absence, was reform by his return, not by making a new people, or bringing new Commandments, but by taking away Idolatry, and reducing the Congregation to the purity of that worship, they had so perfidiously contemned, and forsaken. And what hath been done more by Protestants in reforming Romish Idolatry? Let them never ask therefore, where our Church was before Luther's time? where was this Church of the jews, when the Chief Priest called the Calf jehovah, made a holiday for it, which all the people celebrated, was it not in the same place, though not in the same case, it was before? Idolatry extinguished it not, but polluted it, not in all its members, but the mayor part, which reformation cleared again, not by setting up a new Church, but freeing the old from dross, & retaining still the good metal, that it ever had continued. Good ground therefore had Wickliff before, and Luther afterward, to distinguish inter Ecclesiam Remanam, & Curiam Romanam. the church of Rome, and the Court of Rome. And had not our Saviour so distinguished before, between the good doctrine of the Scribes and Pharisees, and their leaven? Mat. 23. The Scribes and Pharisees sit in Moses Chair, and therefore whatsoever they bid you observe, (according to Moses grounds) that observe, and yet take heed, and beware of the Leaven of the Scribes, and Pharisees; Not the doctrine then, but the Leaven is here protested against. So when he whips out the buyers, and sellers, he erects not a new Temple, joh. 2. nor altars their warrantable worship or Ceremonies, but clears it from those Thiefs, & Cheaters, that had made it a house of Merchandise. By the waters of Babylon the best of our forefathers, sat down, & wept, when they remembered thee O Zion. But by the waters of Shiloah, we enjoy the peace of Zion, purged a Fastu, & Astu, from the tyranny, and treachery, of those that bear ill will unto it, under the most gracious conduct of our mildest Moses. But where are our thankfulness, devotion, prayers, praises, to the most merciful King of Heaven for it? How shall we free ourselves from the aspersion that follows? 9 As it is written, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the people sat down to eat and drink, and rose up to play. This includes the specification wherein this Idolatry consisted, and whereby it is described. The Apostle chargeth them with no more, then that he hath ground for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] As it is written, nor with more particulars, than are comprised in their feasting and playing. For these two daughters of peace, and Idleness, may claim kindred with most of any vice whatsoever. Now where there is no religion at all, this scriptum est must plant it, where it is overgrown with superstition, this scriptum est must reform it, where there is any doubting, this must settle it, where doubling, this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this scriptum est, rightly taken, wisely applied, & constantly urged, will discover it. Just as the pillar of smoke and fire did direct the Israelites: so this scriptum est is our safest journal, to carry us through this wilderness of sin. And if in the hurry of the City, or businesses of the Court, we perchance sometimes may lose the sight of it, (as the wise men did of the star, Mat. 2. whiles they were in jerusalem, yet in lifting our eyes upward, we may find it again to direct us to the place, and stand right over it, where we shall be sure to find our Saviour. For further proof hereof, we need seek no further, then how our Saviour himself in person hath led the way before us. For how confounded he the Devil himself, in that inexplicable encounter in the wilderness, but by the sword and buckler of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scriptum est, it is written, Man shall not live by bread only? It is written, Mat. 4. thou shalt not tempt thy Lord thy God? It is written thou shalt worship thy Lord thy God, and him only shalt thou serve? How stopped he the mouths of those sacrilegious Hucksters, whose stalls he overthrew in the profaned Temple, but by this scriptum est, It is written, My house shall be called the house of prayer; Luk. 19 but ye have made it a den of thiefs? The Scribes & Pharisees grumbled at the applauding Hosanna, of the harmless children: But how doth he put them to a non plus? Have ye never read, out of the mouths of Babes, Mat. 21. and Sucklings, thou hast perfected praise? Who can deny but the testimony of john Baptist: The voice of the Father from Heaven: the stupendious miracles in all kinds he daily wrought, were severally, as well as jointly sufficient proofs that he was the promised Messiah? Yet all this may not satisfy, without search of these Records. Search the scripture, saith he, for against them, ye have no exception (as ye may have against miracles, and other evidences: In them ye yourselves are convinced in your own consciences, and think to have eternal life: Now these are they which testify of me. joh. 5. When the Lawyer therefore last of all, would needs have a Rule, whereby to inherit eternal life, his dispatch was without further ado, What is written? Luk. 10. How readest thou? After such eminent Eulogies, from the Master, for the scriptures supreme esteem, and use, the suffrages of all his followers, may be well deemed needless. 10. Upon this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, this scriptum est, the Fathers came in with their forcible exhortations. It is a manifest revolt from faith, (saith the great Basil) to bring in any thing for religion, definite. 80, c. 22. that is not written, and because it is not of faith it must needs be sin; for who may speak 0 (saith Saint Ambrose, De vocat. gent. l. 2. c. 3. ) where the Scripture is silent. That which hath not ground from hence (adds Saint Hierome) is as easily put off as urged. In Mat. 23. I therefore rest (saith Theodoret) only upon the Scriptures. Dial. l. 1. c. 8. This must end all differences, when all is done, (as S. Augustine affirms, Cont. Crescon. l. 2. c. 31. with Origen.) The Schoolmen here fall in full in the main with the Fathers, Lombard. in in praefat. Aq. Scotus. to whom those that follow them are not opposite, howsoever their practice hath been straggling and dissonant, in the infinite distractions of these syding times. Thus fare these two words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it is written, direct us. But here we are not to mould the Scriptures according to our fancies, or wrest them to serve our own turns, or stand upon our own private judgement, in their doubtful exposition, nor content our selves, that this, or that is written, except we take it, and partake it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is written, Church, Counsels, Fathers, Schoolmen, new and old Expositors, tongues, Arts, Histories, may, and aught to be used in their several places, Mat. 13. for the more judicious clearing and applying of them. For every Scribe, which is instructed unto the kingdom of heaven, (saith our Saviour) is like unto a man that is an householder, who bringeth forth out of his treasury things new, and old. How much then doth it stand us upon, hearty, and seriously to pray, as our Church teacheth us, in the Collect of the last week? Blessed Lord which hast caused all holy Scriptures to be written for our learning, grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience and comfort of thy holy word, we may embrace, and ever hold fast, the blessed hope of everlasting life, which thou hast given us, in our Saviour jesus Christ, Amen. For to what end should these things be written (Beloved) if not to be read, and learned, and pondered, and conferred, and revised again and again of us, for our eternal good? Precept upon precept, line upon line must here be taken, according to the Prophet's method, lest at any time we should let them slip, as our Apostle tells the Hebrews. Records for our temporal estates will be carefully looked after, Heb. 2. and shall these heavenly evidences be neglected? No dainties shall be thought too dear for the body's welfare, and is not the souls eternal happiness, worth the looking after? Certainly, when modesty blusheth, fear faultreth, flattery sootheth, ignorance sticketh, craft adviseth for its own ends, hypocrisies makes shows, and performs nothing; This scriptum est will ever continue, to be bold with the best and greatest, to tell all truth, the whole truth, and nothing but the truth, as here it doth of these debauched Israelites. 11. The people sat down to eat and drink, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] and rose up to play. The people, not all (as we had before) but the greater sum, the most part. Those that gathered themselves together unto Aaron, not to make them a new leader, in steed of Moses (for I think they greatly cared not, whether they had any or no) but new Gods instead of jehovah, not to give them laws for directions, or punish them when they offended, but to leave them to their own licentiousness (and when they were disposed to travel) to go before them; Exod. 32.1. such is man's corrupt, and self-willed nature. We love not Gods, or Governors that will be punctual, or busy upon us, for the observation of moral, ceremonial, and judicial laws, that will thunder, or lighten, in the giving, or breach of their commandments, but galdly admit of those, that will quietly permit us, to follow our own humours, eat, and drink, without a reckoning; play, without exception, at unlawful games, or in unfit times or places, without any restraint, or moderation. Now such Gods must needs be of our own making, otherwise they would be hardly so fitted to our intemperate desires. This skill this people had gotten, without a teacher. God they knew made them, and now in requital, they would make them Gods. But how would they serve them? Not with grace before meat, in their eating and drinking, nor with the Psalmists excitation to devotion, piously premised in our Church Liturgy: O come let us sing unto the Lord, let us hearty rejoice in the strength of our salvation: Let us come before his presence with thanksgiving, and show ourselves glad in him with Psalms. O come let us worship and fall down, & kneel before the Lord our maker. Fall down, and kneel, and worship? Nay sit down, to eat, and drink, and rise again to play. O the ungrateful, and perverse disposition of us all! the more God in mercy remembers us, the sooner we forget both ourselves, and him, and the better he deals with us, the worse most commonly we prove. Pius Quintus (that Pope who excommunicated Queen Elizabeth) was wont to say (I should not relate it, but that I have a jesuit for my author, and that is Cornelius à Lapide upon the 11th of Numbers, at the 11th verse) Cum essem religiosus, when I was a religious man (he meant, I think, a plain Monk, without any Ecclesiastical degree, or dignity) I had a very good hope, of the salvation of my soul. Being made Cardinal, Extimui, I was much afraid of it; Nunc Pontifex creatus, but now being Pope, what now? Penè despero, I almost despair of it. And so thought Clement the 8th (adds my former Author) that followed after him. An ingenious confession, I must needs profess, especially from such men so much engaged in the pomps, and vanities of this wicked world. We can censure such passages at our pleasure, but I pray God our case prove safer, upon a due survey, that the more blessings we enjoy, impair us not, rather than better us, that the higher we are advanced, the further off we are from Heaven, and the less assurance we have, the less account we make of future happiness. When all the world almost is in a combustion round about us, those wars, and devastations, & all other plagues and wants, that eat up our neighbours, yield matter only of discourse to us, we sit safely as it were on a Theatre, to be spectators of others tragedies, peace spreadeth her wings over us, as a pavilion, plenty filleth our storehouses; our sons grow up as the young plants; our daughters are as the polished corners of the Temple; no decay, no leading into Captivity, no complaining in our streets, Mercy and truth have met together, liberty and religion have kissed each other. But what thankfulness, what devotion? what Zeal? what charity? what brotherly kindness, have all these heaps of God's mercies stirred up amongst us? You cannot take it amiss, if I bring my text to tell you, 12. The people sat down to eat, and drink, and rose up again to play. But how comes this to be Idolatry? If all feasting and revelling incused so heavy a censure, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen, 21.8. how shall Abraham be excused for making a great feast, at the weaning of his son Isaac? joseph for the great entertainment of his brethren? Gen. 43. King Solomon for the royal feast he made to all his servants? 1 Kings 3.15. Nay what shall we say of our Saviour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luk. 5.29. was he not at that great feast, made him by S. Matthew, wherein were so many Publicans & Sinners, that the Scribes and Pharisees took exception at the company? Luk. 19 did he not also, invite himself to little Zacheus? and holp out the feast with supplying them with wine, joh. 2. at the marriage of Cana, in Galilee, when the poor couple, where like to be shamed for want of it? To sit down therefore to eat & drink, can have no such suspicion in it, as to be Idolatrous. But perchance the mischief lay in the rising up to play? But this seems to be of the same nature, and as harmless as the former eating, & drinking. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the original, hath five significations, 1. To laugh or rejoice in a cheerful and religious manner: Gen. 18. as Sarah did at the news she should be a mother in her oldage, whence her son was named Isaac, of laughing, or rejoicing. 2. To jeer or mock, as Ishmael did Isaac in spite, Gen. 21. (out of doubt) because his unexpected birth, cut off his hopes of being old Abraham's heir. 3. To dally or sport, as Isaac did with Rebeccah, Gen. 26. so openly that King Abimelech observed them out of a window. 4. To encounter one the other for proof of valour, so in Abners challenge to Joab, 2. Sam. 2. Let the young men arise and play before us, but it proved shrewd rough play, wherein Twelve on a side, at the first bout, took one the other by the heads, and thrust their sword in their sides, and so fell down all together. Whereof the place is called Helcath hazzurim, the field of strong men. Last of all, Rubbi Solomon (whom Tostatus follows) would have it in this place signify to commit Idolatry: but the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greek which our Apostle useth, is to be rendered rather to play for recreation of the body, thereby to cheer up the mind, to dance, to shout in a light and youthly manner, which will hardly be aggravated, to come within any compass of Idolatry, especially seeing the Preacher tells us among other indifferencies, Eccles. 3. of a time to laugh, a time to dance: and the good old Father in the Gospel schooleth his repining son, that it is meet to have music, and feast upon the fatted Calf, at the recovery of the Prodigal. Luk. 15. 13. What then? shall we say, the Apostle cited a place, that proves not what he intended? That were to derogate from the holy Ghost, who directed his pen, which cannot be without Blasp hemy. This action therefore of these Israelites will prove to be Idolatry, in a threefold respect. First, because those expressions of joy in feasting and sporting, which they were wont to consecrate to the true God, are here diverted to the solemn worship of a Calf, as Aquinas, Lyra, and divers of the ancients expound it. Secondly, they presume to make a Holiday of themselves, and ordain it to the Calf's worship, when such solemn feasts should have been set apart for God's worship only. And lastly, because their feasting was not upon lawful meats, afforded abundantly by God, to be received with thanksgiving, but upon such offerings, as the text showeth, had been tendered to the Calf's consecration, whereby they became polluted, and guilty of Idolatry, which the Apostle takes for a strong argument, to deter his Corinthians, from venturing to eat aught consecrated unto Idols, 1. Cor. 8. least contracting the like pollution they should incur the like punishment. It is a good observation of one, that amongst the offerings thrust upon the Calf, and the peace offerings, upon which they feasted themselves, no sin offerings were here thought upon. The people had got Aaron to be of their part; Moses was out of the way, who would have surely checked them; all went on their side, no sin was dreamt of, and then what need offering for sin? And hath not this ever been the proceeding of those, that are in prosperity? to turn the grace of God into wantonness? To make their belly their God? their pelf their God? their sports their God? to be all for peace offerings, seldom or never for sin offerings. Tush (say they) we shall never be cast down there shall no evil happen unto us, God hideth away his face, and will never see it. Thus prudent, and noble Hospitality, is turned into ambitious, and vain glorious bravery; Discreet and moderate recreations, into desperate, and undoing bettings. Nay the daughters of Zion will not be behind also with their haughty, and tinkling ornaments, their Cawls, their spangles, their chains, their bracelets, their Bonnets, their changeable and chargeable suits of apparel. You may find the bill of such costly commodities, Isaiah 3.18. Then Samson must be had in, to make sport, and drive away the time, where we have in the original, the very expression of my text, judges 16.25. Here are peace offerings too many, but where are our offerings for sin, to pacify the Almighty for the abuse of his blessings, and the plenty we enjoy amongst us? Who remembreth, or is grieved for the affliction of joseph, or stands in the gap with our Moses here, to turn away the Lords indignation, Amos 6.6. and for the continuance of his present favour toward us? When the people wanted water in Beer, after the twice supplying of them in that kind, from the Rock, Numb. 21. God brought them to a well, whereof he had spoken unto Moses. But how was the water imparted unto them? The Princes (saith the Text) digged the well, the Nobles of the people digged it, but how? and with what Instruments? they digged it with their staffs (saith the Text) by the direction of the Lawgiver. As the supreme Lawgiver therefore amongst us, the breath of our nostrils (whom the King of Kings ever preserve amongst us) carries not the sword and sceptre in vain; So ye Nobleses and Princes of the people, Rom. 13. carry not your staffs in vain, but for the service of your God, and King, and for the provision of your selves, and all your inferiors, that have their eyes fixed upon you. O dig therefore on God's name with your staffs, that the waters may ascend, and thence descend to the making fertile, of all thirsty places, where your religious and vigilant care shall find it expedient. You can foresee by your experienced wisdoms, and redress the inconveniences, of wast-pipes and secret conveyances, and stopcocks (if such be found) that convert to the private that which should be public. In your solemn and be fitting feaslings, and recreations, you may order that there be no Nabals feasts, where the Master went distempered to bed, and exasperated deserving David: Nor Absoloms' feasts, which broke up in treachery and fratricide: Or Herod's feasts, so odious for the last course, the jowl of john Baptist in a platter: Or Dives feasts, where poor Lazarus for want of an Almoner, is left to the dog's entertainment. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, feasts of Charity, feasts of Thankfulness, feasts of true Christian hospitality, and sanctified magnificence; wherein God may be glorified, Christian unity and sobriety maintained, wise and free-noble dispositions expressed; holy constitutions, and commemorations of the Church, and Commonwealth solemnised, till we come all to sit down at length with Abraham, Isaac, and jacob in the kingdom of Heaven, and be feasted with the tree of life, which is in the midst of the Paradise of God, through the true bread that came down from Heaven, JESUS CHRIST our Lord and only Saviour. To whom with the Father and blessed Spirit, be all Honour and Glory both now and Ever. AMEN. FINIS.